Exegetical and Hermeneutical Commentary of 1 Corinthians 1:9

God [is] faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.

9. God is faithful ] It will not be God’s fault, but our own, if the promises of the last verse are not realized.

the fellowship of his Son Jesus Christ ] The important word here rendered fellowship has unfortunately different renderings in our version. Sometimes, as in ch. 1Co 10:16 (where see note), it is rendered communion; and in 2Co 6:14, where it is thus rendered, another word is rendered fellowship. In 2Co 9:13, it is rendered distribution. Its usual signification would appear to be the sharing together, joint participation as common possessors of any thing. But it is impossible to go so far as Cremer in his Lexicon of the N. T. and assert that it never has the active sense of communication, in the face of such passages as Rom 15:26 (where it is rendered distribution); 2Co 9:13. Here it refers to the life which by means of faith is common to the believer and his Lord. Cf. Gal 2:20.

Fuente: The Cambridge Bible for Schools and Colleges

God is faithful – That is, God is true, and constant, and will adhere to his promises. He will not deceive. He will not promise, and then fail to perform; he will not commence anything which he will not perfect and finish. The object of Paul in introducing the idea of the faithfulness of God here, is to show the reason for believing that the Christians at Corinth would be kept unto everlasting life. The evidence that they will persevere depends on the fidelity of God; and the argument of the apostle is, that as they had been called by Him into the fellowship of his Son, his faithfulness of character would render it certain that they would be kept to eternal life. The same idea he has presented in Phi 1:6, Being confident of this very thing, that he which hath begun a good work in you, will also perform it until the day of Jesus Christ.

Ye were called – The word called here does not refer merely to an invitation or an offer of life, but to the effectual influence which had been put forth; which had inclined them to embrace the gospel note at Rom 8:30; note at Rom 9:12; see Mar 2:17; Luk 5:32; Gal 1:6; Gal 5:8, Gal 5:13; Eph 1:4; Col 3:15. In this sense the word often occurs in the Scriptures, and is designed to denote a power, or influence that goes forth with the external invitation, and that makes it effectual. That power is the agency of the Holy Spirit.

Unto the fellowship of his Son – To participate with his Son Jesus Christ; to be partakers with him; see the notes at Joh 15:1-8. Christians participate with Christ:

(1) In his feelings and views; Rom 8:9.

(2) In his trials and sufferings, being subjected to temptations and trials similar to his; 1Pe 4:13, But rejoice, inasmuch as ye are partakers of Christs sufferings; Col 1:24; Phi 3:10.

(3) In his heirship to the inheritance and glory which awaits him; Rom 8:17, And if children, then heirs, heirs of God and joint heirs with Christ; 1Pe 1:4.

(4) In his triumph in the resurrection and future glory; Mat 19:28, Ye which have followed me, in the regeneration when the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel; Joh 14:19, Because I live, ye shall live also; Rev 3:21, To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

(Immediately on our union to Christ, we have fellowship with him, in all the blessings of his purchase. This communion or fellowship with him is the necessary result of our union to him. On the saints union to Christ, see the supplementary note at Rom 8:10.)

From all this, the argument of the apostle is, that as they partake with Christ in these high privileges, and hopes, and promises, they will be kept by a faithful God unto eternal life. God is faithful to his Son; and will be faithful to all who are united to him. The argument for the perseverance of the saints is, therefore, sure.

Fuente: Albert Barnes’ Notes on the Bible

1Co 1:9

God is faithful, by whom ye were called unto the fellowship of His Son.

The faithfulness of God

On this eternal, self-existent fidelity we can repose with safety.

I. It is well that we have something sure, for talk as we will of the fidelity of man and woman, there is much to say also of their infidelity.

1. Who can say–in friendship, in love–what a week, a month, a year may not bring forth? In the very strength of human affection lies its frailty. And it is in hours when this is realised, when we seem to toss upon a shifting sea in sailing over human love, that we turn to the everlasting firmness of Gods fidelity.

2. But even more than in others do we recognise this faithlessness in ourselves. How often are we only faithful because we are ashamed to be otherwise, and how often have we betrayed that which was given us to keep? We look into our own hearts and know how slight and fluttering, how changeable we have often been, how we even enjoyed our change. What wonder, then, if we turn from the weakness of our own fidelity to seek a centre for it and a power of it in the unalterable strength of the faithfulness of God, and cry, Faithful Master of fidelity, enter into my life and make it all fidelity.

II. What answer does God give us to that? Not that we should at first expect. We have fled from man to God, God sends us back to man. If a man find not fidelity in his brother whom he hath seen, how can he find fidelity in God whom he hath not seen? We have been looking on the unfaithfulness we have found in man. Nothing can be worse for us. He bids us search for faithfulness, and we shall find it.

1. In the hearts of those that love us. And the moment our whole position is thus changed, and we look on a new side of facts, we remember all the uncomplaining patience of long love that mother and father, wife and sister, have bestowed on us. We recollect that there are friends who have never failed us, to doubt whom would be a crime.

2. With this new light we look within our own hearts, and we are conscious that we have been true to many. Surprised, we ask ourselves, What is this faithfulness in the midst of unfaithfulness, this stability in human nature that accompanies instability? Oh! it is what we searched for, it is what we fled away from man to find. It is the fidelity of God Himself that moves and lives within His children. The kingdom of God is among you.

III. Having learnt that lesson, we learn from it–

1. To love and honour men much more. We are not so ready to impute unfaithfulness, and we are kinder and more gracious, and being so, we find that men and women are more faithful to us, for we have lost the evil and unpleasant qualities which made people tire of our love. By believing in faithfulness we make it grow. Then our power of creating faithfulness has a reflex action on our own faithfulness. That which we cause to grow in others, grows by that very effort in ourselves.

2. An ideal of Gods fidelity. The beauty of human fidelity forces us to aspire to a more beautiful fidelity, the real leads us onwards to the ideal.

IV. Still an ideal remains always somewhat in the vague. But to our wonderful comfort the fidelity of God is realised in humanity, in Christ, the image of God in man. He who hath seen Me hath seen the Father. He who hath seen the human faithfulness of Christ hath seen the Divine faithfulness of God.

1. His faithfulness was faithfulness to duty. At twelve years of age it was clearly conceived. Wist ye not that I must be about My Fathers business? For eighteen years He brooded on His duty, and at thirty it was accepted, and never let go. The imperative of His later saying, I must work the works of Him that sent Me while it is day, was said with the same fervour as it had been said by the joyful enthusiasm of the boy; and when the supreme hour of life came He could say, It is finished. What? tits Fathers business!

2. That is the outward aspect of Christs faithfulness to duty; its inner aspect was Eternal Truth. He had a few clear, dominant conceptions on which His whole life was built. To these ideas–such as the universal Fatherhood of God, the union of the Divine and human, the existence of a spiritual kingdom, and the necessity of man being a believer in these things, and being made at one with God through Him–Christs whole inner life was faithful. He could say, with absolute truthfulness, feeling that His whole inner life had been faithful to them throughout: To this end was I born, and for this cause came I into the world, that I should hear witness unto the Truth. This was Christs fidelity, the image of Gods.

V. But what duty can God be said to have to which He is faithful? There can be no duty imposed on Him from without, else there were another greater than Himself. But there can be an imperative within His own nature which is to Him that which duty was to Christ and to us.

1. With regard to us, that duty is the duty of a Father to His children. By that imperative of Fatherhood He can never cease to care for us, watch over us, educate us, and finally perfect us.

2. That is the outward form. But the central idea of which it is the form, and to which in His own inner life He is for ever faithful, is this: I am the eternal spiritual All. I give Myself forth in all that thinks, and loves, and acts, and is. That being such, it is inconceivable that He should ever be unfaithful to His thought, for that thought is His own realisation of Himself, and were He unfaithful to it, God were unfaithful to God, which is absurd. To this idea, then, and to all the duties it brings with it, God is absolutely faithful; He cannot be otherwise. I am, He says, because I am. Conclusion: That is our security. We have arrived at the conception of it through Christ, through our own humanity taken up into and filled with divinity. And once we have grasped it, it transfigures life and gives us a rock to stand on amid the shifting sands of our own feeling, amid the wavering of human faithfulness. The foundation of God standeth sure. (Stopford A. Brooke, M. A.)

The faithfulness of God

I. Results from, or stands connected with, all His other perfections.

1. His power (Psa 146:6). This enables Him, without the possibility of failure, to accomplish all His promises and threatenings. Honest men may be prevented keeping their word by unexpected difficulties; but the designs of the Almighty cannot be frustrated (Mat 19:26; Gen 18:14; Rom 4:20-21; 2Ti 1:12).

2. His holiness; without it, indeed, He could not be holy (Psa 92:15; Tit 1:2; Heb 6:18; Num 23:19). Well might the Psalmist say, God hath spoken in His holiness: I will rejoice (Psa 60:6), for the holiness of God is a pledge of His faithfulness.

3. His unchangeableness. Angels have changed, and become devils; man is changed, and become a rebel; but God changes not (Mal 3:6). Men frequently change their minds, sometimes from good to evil, at other times from evil to good; their second thoughts are best: but Gods thoughts can neither be improved nor depraved (Jam 1:17). The promises and vows of men (like Jephthahs and Herods) are sometimes unlawful or incautiously made, so that there may be more honour in the breach than in the observance of them. Not so the engagements of Heaven (Job 23:13-14).

4. His wisdom. Among men, the non-performance of promises is frequently occasioned by circumstances which human prudence could not foresee; and therefore good men should not make promises hastily, and never without reference to St. Jamess caution (Jam 4:15). But no provisions are necessary when God makes a promise. No difficulties, no disappointments, can occur to Him; His instruments are always at hand, and shall all subserve His holy designs.

5. His mercy, love, and goodness (Psa 138:2). His love inclines Him to make the promise, and His veracity induces Him to fulfil it.

II. Our confidence in it is confirmed by the following facts.

1. The promises are made in and to Christ, as the Head of His Church; and faithfulness to Him, as well as to us, insures their fulfilment (2Co 1:20; Tit 1:2; Eph 1:6).

2. God has confirmed His promise by an oath (Gen 22:16; Heb 6:13; Heb 6:17-18).

3. The experience of the people of God in all ages.

(1) The first promise (Gen 3:15) has bees fulfilled (1Jn 3:8; Gal 4:5). Remember that there is nothing like distance of time in the mind of God between the promise and the fulfilment (2Pe 3:8), and hence some events are spoken of in the prophets as present, or even as past, which are yet to come.

(2) Was the universal flood threatened, and Noah with his family to be secured? The event corresponded with the threatening, though one hundred and twenty years intervened.

(3) Was Abraham, when one hundred, and childless, to have a vast posterity? Every Jew we see is a witness that the promise has been fulfilled.

(4) So with the deliverance of Israel, &c. Conclusion:

1. Learn the unreasonableness and sinfulness of unbelief (1Jn 5:10).

2. Let God be honoured in His faithfulness by a suitable confidence in it.

3. Let us, in our humble measure, try to imitate God in this His glorious attribute (Eph 5:1). (G. Burder.)

Faithful is He that calleth you

Consider–

I. How God deals with you, in so calling you as to unite you to His Son. Faithfully throughout. He is faithful–

1. In discovering to you your case.

2. In commending to you His Son.

3. In presenting Christ to you, in free gift, as yours.

4. In not repenting of His call.

II. The end of this calling. You are united to His Son, and to such an effect as to have all things in common.

1. Common interests. The interests which Christ has as–

(1) Gods ally, are identical with those of the Father.

(2) His Son, are identical with ours.

2. A common character.

3. A common history. With respect to–

(1) A birth.

(2) A baptism.

(3) A work.

(4) A cross.

(5) A crown. (R. Candlish, D. D.)

The special call and the unfailing result

I. Your calling.

1. Its Divine origin. The text says, God called you–does not your experience prove the same? We thought that we had had no other call than that which came through our Bibles, good books, &c. But did we not read the same books years before? but they never touched a chord in our hearts; therefore we conclude that that time it must have been the finger of God. We had been called scores of times before, but we always turned a deaf ear. But when this particular call came, we threw down our sword and said, Great God, I yield!

2. Its graciousness. What was there in you to suggest a motive why God should call you? Some of you were drunkards, profane, injurious. John Bradford, when he saw a cartful of men going off to Tyburn to be hanged, said, There goes John Bradford but for the grace of God. A good Scotchman called to see Rowland Hill, and without saying a word, sat still for some five minutes, looking into his face. At last Rowland asked him what engaged his attention. Said he, I was looking at the lines of your face. Well, what do you make out of em? Why, said he, that if the grace of God hadnt been in you, you would have been the biggest rascal living.

3. The privileges it brings.

(1) Pardon.

(2) Righteousness.

(3) Sonship.

(4) Heaven.

II. To what end did God call you? That you might have fellowship with Christ. Now the word koinonia is not to be interpreted here as a society, but as the result of society; i.e., fellowship lies in mutual and identical interests. A man and his wife have fellowship with each other, in that which is common to both and enjoyed in communion accordingly. Now when we were called to Christ we became one with Him, so that everything Christ had became ours. This was the act of faith. Now we have fellowship to Christ.

1. In His loves. He loves saints, sinners, the world, and pants to see it transformed into the garden of the Lord. What He loves we love, and what He hates we abhor.

2. In His desires. He desires to see multitudes saved, the glory of God, that the saints may be with Him where He is–we desire the same.

3. In His sufferings. We do not die a bloody death; yet many have done so, and there are millions ready to do so. But when He is reproached we have learned to bear His reproach too. Some few drops of His cup we drink, and it has been given to some more than to others to fill up that which is behind of the afflictions of Christ for His bodys sake, which is the Church.

4. In His joys. Is He happy? We are happy to think Christ is happy.

5. In His riches. If He has riches in pardoning, supporting, instructing, illuminating, sanctifying, preserving, or perfecting Christians, they are all ours. Is His blood precious, His righteousness complete, His merits sweet? They are mine. Has He power in intercession, has He wisdom, righteousness–has He anything? It is mine.

6. In His glory. There is not a crown He wears but we have part of it; nay, there is not a gem that sparkles in His crowns but it sparkles for us as well as for Him. For us the golden streets, the chariot, the crowding angels; the shout of Hallelujah! for Thou wast slain, &c., the second advent with all its splendours, universal reign of Christ, the day of judgment.

III. All this leads us to perceive our security. Saints must be saved–

1. Because God has called them. The gifts and culling of God are without repentance, Because–

2. God has called them into fellowship with Christ, and that fellowship, if God be faithful, must be complete. You have shared His sufferings, His faithfulness secures the rest. (C. H. Spurgeon.)

The fellowship of Gods Son

1. The apostle writes as a peacemaker. Party strife had weakened spiritual life, and a weakened spiritual life had been fruitful in other evils. St. Paul would remedy all evil and restore harmony. He finds his potent spell in the Name which is above every name, and recalls Corinthian Christians to the consideration of the common Saviour, and their one hope which is by Him and in Him. Christ Jesus is all to each and to every one of them. Thus it is that throughout these opening verses this name occurs again and again.

2. Divine fellowship is often spoken of in the Scriptures. In the New Testament it is naturally most familiar, for there God has come nearest to man, and therefore man may come nigh unto Him. This is the gospel message that, made nigh by the blood of Christ there is, for all, boldness to enter into the holiest. No one cometh unto the Father but by Me. Between God and men there is but the one Mediator. Fellowship with God must needs be first of all the fellowship of His Son Jesus Christ.

3. But what is this high privilege? Ordinarily the term suggests the interchange of sympathy and thought, or association in acts of Christian worship and participation in common joys and sorrows. The word itself has a meaning which, in its application to ordinary affairs, is very definite and clear. The sons of Zebedee are twice spoken of as partners of Simon. Without any violence, therefore, we may read: The partnership of His Son Jesus Christ our Lord (cf. Heb 3:14)

. In this busy life, partnerships are common; but never in human commerce did men look upon one like this. Suppose a firm utterly and hopelessly ruined. A wealthy man asks to be admitted as partner. As honest men, the bankrupts must needs protest that the offerer knows not what he is doing. Then comes the reply that all is known, that wealth is available more than sufficient to meet all the need, and that practical wisdom also whereby the ruin may be reconstructed on a safe and enduring basis. Yet this, and more than all this, is in the gospel. A ruined race may scan the present, or peer as they will into the dark future. Sin hath wrought shame and death. Yet now, in the midst of the utter wreck, there stands One who offers much, as He offers life–who giveth all, as He gives Himself. This is true for each and for all, without respect of persons, and without limitation of gift.

4. What has this communion brought to the Saviour Himself? The answer is soon given. He took upon Himself our nature, the likeness of sinful flesh. He shared to the utmost its weakness, weariness, pain, and death. One burden He shared not; for Himself hath borne it all. By Himself He purged our sins. Beyond this He had nothing. Joy became His, the joy that was set before Him, that of presenting faultless before the presence of His glory the redeemed sons of men. Glory has been given to Him, but it is the glory of power over all flesh, that He should give eternal life. And these things He hath received of the Father, and not from mankind.

5. But let us turn to the other side, the relation of man to this fellowship. In the commercial world, partnerships are not all alike. Modern society, under the pressure of altered circumstances, has invented the contrivance of limited liability. But in olden times when any man entered a firm he took in with him all that he possessed. Thenceforth none of the things which he had could, in presence of the common need, be called his own. From such a partnership the young ruler recoiled: Sell that thou hast, &c. Into such a partnership the early Christians gladly entered, for they had all things common. Into such a partnership are we called–one of unlimited liability. Entire consecration is the first requirement. Ye are not your own. Whether ye eat, or drink, or whatsoever ye do, do all to the glory of God. Christ will have all, or nothing. On this essential condition, the partnership is open to every man. He came to call sinners to repentance, and, when sinners come, they are accepted just as they are. No man may bring less than his all to the fellowship of Christ; but no man can bring more. So the trembling servant comes with his burden of conscious liability. His all is a debt of ten thousand talents; but the Saviour admits him to the partnership. The poor wasteful and wasted wanderer comes, with rags and shame as his only contribution, but he meets with no denial. Penitent, needy soul! Lay thy gift thyself, whatever thou hast been, whatever thou art–lay it all upon the altar. It is His will, it is His command; therefore, for once, obey. The gift is accepted, for He hath promised. For God is faithful, by whom thou hast been called unto this fellowship.

6. Once admitted, all things are yours. In earthly partnerships, though there may be unlimited liability, there is only a limited supply. It cannot be that every partner shall have power to draw as he may upon the common resources. The banking account is strictly guarded; and the available funds are doled out to each and to all, not according to need, but according to legal claim. For sinful men, all this is blessedly otherwise. The treasury of grace is the fulness of God. There is enough for all, enough for each, enough for evermore! But all He hath for mine I claim.

7. If, now, we would learn something of the wealth which we share with and in Christ Jesus, we may read His own words (Joh 17:22-23). The glory of Christ is the possession of His people. That glory consists in what He is, and what He has; the riches of life and the gifts of love. (G. W. Olver, B. A.)

Fellowship with Christ

I. Our distinctive position as Christians is that we have fellowship with Gods Son. Men are often marked out from others by the particular fraternity, corporation, or firm to which they belong. We as Christians are members of the firm of the Son of God; for the word here means co-partnership.

1. The grounds of this fellowship are–

(1) The Divine acceptance of Christs work.

(2) The consequent Divine grant to Christ of all the power and gifts of salvation for the benefit of all who should become co-partners with Himself.

2. Its terms or conditions–entire self-surrender. Faith receives Christ as He is presented in the gospel, i.e., in all His relations. To Christ as a Saviour trust is reliance, as a Teacher trust is teachableness, as a Ruler it is obedience, as a Leader following, as a King homage, as a Man sympathy, as God worship. Let there be no mistake here. Many put their trust in Christ as a Saviour, but not as a King; as man, not as God. They will take all He has to give, but give nothing in return, or if anything their money, but Hot themselves. But Christ seeks not yours, but you. He requires not large capital, knowledge, skill, art, &c., although He will receive them when offered; what He does require is your whole affection and unlimited trust.

3. Its prospects. Our position is that of partners–in spiritual life, brotherhood and service; but not on equal terms. We take nothing into the concern but weakness and poverty. Without Him we can do nothing, but with Him we shall jointly realise Gods ideal of humanity. Military or commercial companies have often proposed to themselves the conquest of the world; this society has the same object, and will achieve it, only in a nobler sense.

II. God has called us into the fellowship of His Son. In the invitations of the gospel God is calling men to become co-partners with Christ; but mere invitation does not come up to the full meaning of the term, and our hearts must say what that full meaning is. The heart makes God the author of its whole salvation. By the grace of God I am what I am. That grace makes all the difference between a stranger to and a partner with Christ.

III. Everything must depend on the faithfulness of God. This fellowship from first to last is His creation; on Him it depends to render it a failure or a success.

1. Therefore our confidence rests immediately on God. In worldly affairs men usually contemplate success through natural laws and material properties. Farmers trust to the virtues of the seed, &c., merchants to the winds and waves, warriors to the spirit of their troops; but even in such cases a devout spirit will recognise the presence of God in all secondary causes, and make Him at least the basis of its hope. But in this great co-partnership we have no interventions to distract our faith. We go right to God at once.

2. We rest upon the most Godlike thing in God–His faithfulness, which supports the universe. Our fellowship with Christ is thus placed beyond the possibility of failure in God. No storm can shatter our bark, no blight destroy our harvests, for God is faithful. And what a stimulus to endeavour we have in this! Because God is so faithful to me I will be faithful to Him. Consequently the fellowship of Christ becomes to us the one permanent interest in this uncertain world. There is no possibility of bankruptcy; we cannot be outbidden or undersold; for ours is the capital of Gods unsearchable Fiches. His name is pledged to every acceptance in which cur safety is involved, and so long as His throne shall stand our safety and glory is assured. (Prof. J. M. Charlton.)

The Divine call, and its design

I. The call comprehends all the purposes, decrees, providences, and means of salvation.

II. The design of this call of God is, that all who obey it may for ever have fellowship or communion with His Son our Saviour, Communion signifies joint participation in anything, good or bad. Here all is good. God calls the believer–

1. To communion with His Son, in His miraculous formation in the womb. The Spirit creates believers anew in Christ Jesus unto good works.

2. In His purity from sin. The Spirit keeps our new nature from sin.

3. In growth in grace. The Spirit brings unto the measure of the stature of the fulness of Christ.

4. In fitness for every duty. The Spirit anointed Him, and He anoints the believer.

5. In working miracles. The Spirit enables the believer to conquer Satan, sin, the world, death, and hell.

6. In comfort. The Spirit comforted Him, and He comforts real believers.

7. In death.

8. In the state of the dead. The Spirit preserved His holy body that it saw no corruption. The Spirit will keep the bodies of believers still united to Christ, till the resurrection.

9. In the resurrection. The Spirit raised Him up; and the same Spirit will raise up the believer.

10. In glory. The Spirit glorified our Lord; and He will also glorify the true believer. (Jas. Kidd, D. D.)

Sonship and fellowship

Let us consider his fellowship or partnership with Christ in the following aspects:–

I. Partnership with Him in what He was. He was crucified, He died, was buried, rose again. In all these we have part.

II. Partnership with him in what he is. He has not only risen, but He has ascended. We share His present dignity; for we are said to be seated with Him in heavenly places, and are treated by God as such. We share His offices; we are prophets, priests, and kings; heirs of God and joint-heirs of Christ Jesus.

III. Partnership with Him in what He shall be. Much of His glory is yet in reserve; for now we see not yet all things put under Him. (H. Bonar, D. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 9. God is faithful] The faithfulness of God is a favourite expression among the ancient Jews; and by it they properly understand the integrity of God in preserving whatever is entrusted to him. And they suppose that in this sense the fidelity of man may illustrate the fidelity of God, in reference to which they tell the two following stories. “Rabbi Phineas, the son of Jair, dwelt in a certain city, whither some men came who had two measures of barley, which they desired him to preserve for them. They afterwards forgot their barley and went away. Rabbi Phineas each year sowed the barley, reaped, thrashed, and laid it up in his granary. When seven years had elapsed the men returned, and desired to have the barley with which they had entrusted him. Rabbi Phineas recollected them, and said, ‘Come and take your treasure,’ i.e. the barley they had left, with all that it had produced for seven years. Thus, from the faithfulness of man ye may know the faithfulness of God.”

“Rabbi Simeon, the son of Shetach, bought an ass from some Edomites, at whose neck his disciples saw a diamond hanging; they said unto him, Rabbi, the blessing of the Lord maketh rich, Pr 10:22. But he answered: The ass I have bought, but the diamond I have not bought; therefore he returned the diamond to the Edomites. Thus, from the fidelity of man ye may know the fidelity of God.” This was an instance of rare honesty, not to be paralleled among the Jews of the present day, and probably among few Gentiles. Whatever is committed to the keeping of God he will most carefully preserve; for he is faithful.

Unto the fellowship, c.] , Into the communion or participation of Christ, in the graces of his Spirit and the glories of his future kingdom. God will continue to uphold and save you, if you entrust your bodies and souls to him. But can it be said that God will keep what is either not entrusted to him or, after being entrusted, is taken away?

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

God is faithful: faithfulness is the same with veracity or truth to a mans word, which renders a person fit to be credited. It is a great attribute of God, 1Co 10:13; 1Th 5:24. This implieth promises of God for the perseverance of believers, of which there are many to be found in holy writ. But these promises concern not all, but such only whom God hath chosen out of the world, calling them to a communion with Christ, which necessarily supposeth union with him. So as here is another argument to confirm them that God would keep them to the end, so as they should be blameless in the day of Christ; because God had called them into that state of grace wherein they were, and would not leave his work in them imperfect; he had called them unto the fellowship of Jesus Christ; see 1Jo 1:3; into a state of friendship with Christ, and into a state of union with him, into such a state as he would daily by his Spirit be communicating the blessed influences of his grace unto them.

Fuente: English Annotations on the Holy Bible by Matthew Poole

9. faithfulto His promises(Phi 1:6; 1Th 5:24).

calledaccording to Hispurpose (Ro 8:28).

unto . . . fellowship of . .. Jesusto be fellow heirs with Christ (Ro8:17-28), like Him sons of God and heirs of glory (Rom 8:30;2Th 2:14; 1Pe 5:10;1Jn 1:3). CHRYSOSTOMremarks that the name of Christ is oftener mentioned in this than inany other Epistle, the apostle designing thereby to draw them awayfrom their party admiration of particular teachers to Christ alone.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

God is faithful, by whom ye were called,…. These words contain arguments, assuring the saints of their confirmation in grace, and of their being preserved blameless to the day of Christ, taken from the faithfulness of God, who is always true to his promises: whatever he has said, he will do it; he will never suffer his faithfulness to fail; and since he has made so many promises concerning the establishment of his people, and their perseverance to grace, they may assure themselves of them; and also from his having called them by his grace, for whom he effectually calls by his grace, he glorifies; and particularly from his having called them

unto the fellowship of his Son Jesus Christ our Lord; to partake of his grace, and to be heirs of glory with him; to enjoy communion with him in private and public exercises of religion, which is an evidence of being in him, and of union to him; for it is not merely into the fellowship of his saints or churches, but into the fellowship of his Son they are said to be called; and such are members of Christ, of his body, of his flesh, and of his bone; and shall never be lost and perish, but shall be confirmed to the end; be preserved in him blameless, and presented to him faultless, and have everlasting life.

Fuente: John Gill’s Exposition of the Entire Bible

God is faithful ( ). This is the ground of Paul’s confidence as he loves to say (1Thess 5:24; 1Cor 10:13; Rom 8:36; Phil 1:16). God will do what he has promised.

Through whom (‘ ). God is the agent (‘) of their call as in Ro 11:36 and also the ground or reason for their call (‘ ) in Heb 2:10.

Into the fellowship ( ). Old word from , partner for partnership, participation as here and 2Cor 13:13; Phil 2:1; Phil 3:10. Then it means fellowship or intimacy as in Acts 2:42; Gal 2:9; 2Cor 6:14; 1John 1:3; 1John 1:7. And particularly as shown by contribution as in 2Cor 8:4; 2Cor 9:13; Phil 1:5. It is high fellowship with Christ both here and hereafter.

Fuente: Robertson’s Word Pictures in the New Testament

Faithful [] . Emphatic, and therefore first in the sentence. See on 1Jo 1:9; Rev 1:5; Rev 3:14. Compare 2Ti 2:13.

Ye were called [] . See on Rom 4:17.

Fellowship [] . See on 1Jo 1:3; Act 2:42; Luk 5:10.

Fuente: Vincent’s Word Studies in the New Testament

1) “God is faithful.” (Greek pistos ho theos) “Faithful is the triune God.” The Lord was declared to be faithful and the Holy one of Israel, Isa 49:7. He is also faithful today, 1Co 10:13; 1Th 5:24; 2Th 3:3.

2) “By whom ye were called.” (Greek di ou eklethete) “Ye were called.” Paul believed that every saint, once a sinner, has been called to repentance toward God, faith in Jesus Christ, to salvation and Christian Service, Act 20:21; 1Co 15:1-4; Eph 2:9-10; 1Co 7:15; 1Co 7:17.

3) “Unto the fellowship.” (Greek eis koinonion) “unto,” with reference to a common fellowship or ministry in common things. As Jesus served His father in witnessing to and doing common service to men, so are we called to serve Joh 20:21; 1Co 3:9; 1Jn 1:3; 1Jn 1:6-7.

4) “Of his Son Jesus Christ our Lord.” To have a common mutual fellowship in service and spirit with Jesus Christ our Lord is the high calling of every Saint, every member of the Lord’s Church, who has pledged to follow and serve Him.

Members of the Corinth church, and other churches of close association or fellowship, to whom this circulatory letter was written, were reminded of their high calling with its obligatory responsibilities, 1Co 3:9; 1Co 4:2; 1Co 6:19-20.

Let it be understood that these: a) church members, b) sanctified ones, c) saints, d) enriched in speech and knowledge, e) wanting or lacking in no Charismatic gift, f) awaiting the coming of Christ, g) called to the common fellowship of Christ’s ministry – were still imperfect in morals, ethics, and doctrinal matters – matters of that were of deep concern to Paul.

Fuente: Garner-Howes Baptist Commentary

9. God is faithful When the Scripture speaks of God as faithful the meaning in many cases is, that in God there is steadfastness and evenness of tenor, so that what he begins he prosecutes to the end, (50) as Paul himself says elsewhere, that the calling of God is without repentance (Rom 11:29.) Hence, in my opinion, the meaning of this passage is, that God is steadfast in what he purposes. This being the case, he consequently does not make sport as to his calling, but will unceasingly take care of his work. (51) From God’s past benefits we ought always to hope well as to the future. Paul, however, has something higher in view, for he argues that the Corinthians cannot be cast off, having been once called by the Lord into Christ’s fellowship. To apprehend fully, however, the force of this argument, let us observe first of all, that every one ought to regard his calling as a token of his election. Farther, although one cannot judge with the same certainty as to another’s election, yet we must always in the judgment of charity conclude that all that are called are called to salvation; I mean efficaciously and fruitfully. Paul, however, directed his discourse to those in whom the word of the Lord had taken root, and in whom some fruits of it had been produced.

Should any one object that many who have once received the word afterwards fall away, I answer that the Spirit alone is to every one a faithful and sure witness of his election, upon which perseverance depends. This, however, did not stand in the way of Paul’s being persuaded, in the judgment of charity, that the calling of the Corinthians would prove firm and immovable, as being persons in whom he saw the tokens of God’s fatherly benevolence. These things, however, do not by any means tend to beget carnal security, to divest us of which the Scriptures frequently remind us of our weakness, but simply to confirm our confidence in the Lord. Now this was needful, in order that their minds might not be disheartened on discovering so many faults, as he comes afterwards to present before their view. The sum of all this may be stated thus, — that it is the part of Christian candor to hope well of all who have entered on the right way of salvation, and are still persevering in that course, notwithstanding that they are at the same time still beset with really distempers. Every one of us, too, from the time of his being illuminated (Heb 10:32) by the Spirit of God in the knowledge of Christ, ought to conclude with certainty from this that he has been adopted by the Lord to an inheritance of eternal life. For effectual calling ought to be to believers an evidence of divine adoption; yet in the meantime we must all walk with fear and trembling (Phi 2:12.) On this point I shall touch again to some extent when we come to the tenth chapter.

Into the fellowship. Instead of this rendering Erasmus translates it into partnership The old interpreter renders it society I have preferred, however, to render it fellowship, as bringing out better the force of the Greek word κοινωνιας (52) For this is the design of the gospel, that Christ may become ours, and that we may be engrafted into his body. Now when the Father gives him to us in possession, he also communicates himself to us in him; and hence arises a participation in every benefit. Paul’s argument, then, is this — “Since you have, by means of the gospel which you have received by faith, been called into the fellowship of Christ, you have no reason to dread the danger of death, (53) having been made partakers of him (Heb 3:14) who rose a conqueror over death.” In fine, when the Christian looks to himself he finds only occasion for trembling, or rather for despair; but having been called into the fellowship of Christ, he ought, in so far as assurance of salvation is concerned, to think of himself no otherwise than as a member of Christ, so as to reckon all Christ’s benefits his own. Thus he will obtain an unwavering hope of final perseverance, (as it is called,) if he reckons himself a member of him who is beyond all hazard of falling away.

(50) Calvin probably refers to the following (among other) passagess: — 1Th 5:24; 2Th 3:3; Heb 10:23.

(51) “ La vocation done qu’il fait d’un chacun des siens, n’est point un jeu, et en les appellant il ne se mocque point, ainsi il entretiendra et pour suyura son ceuvre perpetuellement;” — “The calling, therefore, that he makes of each of his own, is not mere play; and in calling them he does not make sport, but will unceasingly maintain and prosecute his work.”

(52) Calvin in his Institutes, (volume 2,) after speaking of Christ’s being represented by Paul as “offered to us in the gospel with all the abundance of heavenly blessings, with all his merits, all his righteousness, wisdom, and grace, without exception,” remarks — “And what is meant by the fellowship κοινωνια of Christ, which, according to the same apostle (1Co 1:9) is offered to us in the gospel, all believers know.” — Ed

(53) “ La mort et perdition;” — “Death and perdition.”

Fuente: Calvin’s Complete Commentary

(9) God is faithful.The One who called them unto the communion of His Son is faithful, and therefore He will complete His work; no trials and sufferings need make them doubt that all will at last be well. The same confidence is expressed in Php. 1:6, and 1Th. 5:24.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

9. God is faithful If you fail, it will be from no want of faithfulness in God. Note above on 1Co 1:1. Fellowship of his Son. Not a fellowship with Christ, but a common sharing, with all Christians, of Christ. So 1Co 10:16, fellowship, or common participation or communion of his blood and of his body. And with this earnest symbol of Christian union, Paul prepares for the contrast of disunion which follows.

Fuente: Whedon’s Commentary on the Old and New Testaments

1Co 1:9. God is faithful That is, “If we continue obedient, God for his part will certainly perform his promise faithfully.”

Fuente: Commentary on the Holy Bible by Thomas Coke

1Co 1:9 . Ground of this confident hope. Comp 1Co 10:13 ; 1Th 5:24 ; 2Th 3:3 ; Phi 1:6 ; Rom 11:29 . Were the on the part of Christ (1Co 1:8 ) not to take place, the divine call to the would remain without effect, which would not be compatible with the faithfulness of God, from whom the call comes, and who, by His calling, gives pledge to us of eternal salvation (Rom 8:30 ).

Rckert finds in , because God Himself is the caller, a veritable misuse of the preposition; and others, as Beza and Rosenmller, explain it without ceremony by , which D* F G in fact read. But Paul is thinking here in a popular way of the call as mediated through God . It is true, of course, that God is the causa principalis , but the mediating agency is also God’s, (Rom 11:36 ); hence both modes of representation may occur, and may be used as well as , wherever the context does not make it of importance to have a definite designation of the primary cause as such. Comp Gal 1:1 ; Plat. Symp. p. 186 E, Pol. ii. p. 379 E. Fritzsche, a [152] Rom. I. p. 15; Bernhardy, p. 235 f.

The is the fellowship with the Son of God (genitive, as in 2Co 11:13 ; Phi 2:1 ; 2Pe 1:4 ), i.e. the having part in the filial relation of Christ, which, however, is not to be understood of the temporal relation of sonship, Gal 3:26 f. ( , Theodoret), nor of ethical fellowship (Grotius, Hofmann, and many others), but, in accordance with the idea of the which always refers to the Messianic kingdom, of fellowship of the glory of the Son of God in the eternal Messianic life , [153] a fellowship which will be the glorious completion of the state of (Gal 4:7 ). It is the (Rom 8:21 ), when they shall be , of His image, and , Rom 8:17 ; comp 1Co 1:23 ; 1Co 1:29 ; 2Th 2:14 ; Col 3:4 ; Phi 3:20 f.; 1Co 15:48 f.; 2Ti 2:12 .

[152] d refers to the note of the commentator or editor named on the particular passage.

[153] Comp. Weiss, biblische Theol. p. 310.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

1Co 1:9-17

9. God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.

10. Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.

11. For it has been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you.

12. Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.

13. Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?

14. I thank God that I baptized none of you, but Crispus and Gaius;

15. Lest any should say that I had baptized in mine own name.

16. And I baptized also the household of Stephanas: besides, I know not whether I baptized any other.

17. For Christ sent me not to baptize, but to preach the Gospel: not with wisdom of words, lest the cross of Christ should be made of none effect.

The Apostle’s Appeal

We have noticed how frequently and fervently the Apostle Paul cites the name of Jesus Christ; it is quite as remarkable how he uses with emphasis and unction the name of God. We read of “the will of God”; “the Church of God”; “my God”; “the grace of God”; “God is faithful”: the whole confidence is thus put in God. If a miracle is to be wrought, it is by God alone the miracle can be accomplished. This introduction is specifically and uniquely religious. The Apostle is not going to be merely eloquent or argumentative; he is going to base his standing upon the Eternal; he will have a rock under his feet; on no bog of his own making will he venture to stand when he delivers his great appeal to the Corinthian Church. “God will do this” is his constant declaration. If you wonder how the miracle is to be accomplished, the answer is “God will do it”; if you ask how you, so far gone in all evil, are to be brought home and made secure, the answer is, God will do it all “God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.” God does not come into the arrangement at a remote period; there is nothing accidental in the interposition of the Divine power: all the idea of the Church began in eternity, began when God began. The universe is a garment with which he clothes himself. There is only history to us; there is no history to God; it was written in the unwritten record before the world began. God does a few things that we can see, that he may encourage us to believe that he can do other things that are not immediately obvious, or that are only too obvious as to their apparent impossibility of even being done. Out of the earth he will bring a beautiful flower, and presenting it to us will say, There shall be richer beauty than this brought out of your poor heart. He shapes the universe out of chaos tumultuous, measureless, shapeless chaos and says, All this rounding and brightening and glory is but a hint of something I am going to do in human nature: men shall be brighter than suns; hearts shall be more constant than stars. What we see in nature is symbolic of what we shall see in grace. So the Apostle, in coming to the Corinthian Church dissolute, corrupt, shaken to its very foundations, divided into a thousand parts says, God will work out the miracle of your perfectness, and your harmony: the God who called is the same God who will crown. Here is the steadfastness of the Christian Church. If this faith were a mere matter of words, clever arguments, skilful mental inventions on the part of disputants, we should have small faith in it, for there may one day arise a controversialist so mighty as to destroy all other lovers of disputation. We are only secure when we stand back in God, when we take refuge in the Eternal, when we repeat the old prophetic formula, “the mouth of the Lord hath spoken it.”

The Apostle is now ready to undertake his immediate business. In the tenth verse a marked change of tone is noticeable “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.” The Church is only strong when united. It is possible to have a united Church. This would seem at first sight to be utterly incredible, and indeed it can only be made credible by placing the emphasis upon the right word. The Church is suffering to-day very largely from a misplacement of emphasis. The Church is not heretical, painfully, and lastingly divided; the Church is more than an exemplification of cruel schism: but that something more and something better is concealed by the use of false or vicious emphasis. Have we not often seen how possible it is to repeat the words of a message, and yet to leave the message itself undelivered? Let us think of that steadfastly, for the whole secret may be in that one suggestion. The words may be literally quoted, and yet by tone, by emphasis, by weight of voice here or there, we may wholly misrepresent the meaning of the message; we may have a literal declaration, but not a Divine Gospel from the heart of God. A Gospel sermon may be void of Gospel tones, and being devoid of Gospel tones all its evangelical promises go for nothing; the light that is in the sermon is darkness, and how great is that darkness! The Apostle will have unity, in mind, in judgment, in heart, will he not then permit diversity? No man has spoken for diversity more pointedly and eloquently than the Apostle Paul; it is he who enumerates the diversities that are in the Church; but it is also he who shows that, although there may be diversities of administration, there may be the same spirit, and that the unity is to be found in the spirit, and not in the mere expression of individual genius or special idiosyncrasy of character. How to have unity in diversity is the problem that is given to us for solution. We have it everywhere else why not in the Church? There is not a man in the country worthy of citizenship who is not a patriot; and yet probably hardly any two men in the country have an identical policy as to this or that particular question. Patriotism is deeper than party. There are times when party is suspended, and with one shout, because with one heart, men say, Defend the country! Save the altar! It is possible in the Church to have all manner of theological speculation, and to recognise charitably every special theological standpoint; it is possible to have a great hubbub of words, quite a tumult of eloquence, quite an Atlantic storm of contradiction, and yet to have unity: because unity is not an affair of words; it is an affair of motive, aspiration, desire. We find our unity not in our opinion but in our love. Had the differences of Corinth been great, had they in any degree been heroic, the Apostle would have recognised their breadth and grandeur; but they were frivolous divisions, merely petty pedantic classifications.

Let the Apostle himself explain the case: “For it hath been declared unto me of you, my brethren, by them who are of the house of Chloe” an elect and saintly lady, whose servants had probably brought the message “that there are contentions among you” not high controversies, noble debates, such as stimulate the mind to finer ambitions and endeavours, but small contentions, and spiteful recriminations, and pedantic distinctions, “every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.” What a truthful man the Apostle was! He gave his authority for the accusation. Paul never could stoop to the base trick of the anonymous. Everywhere he comes boldly to the front, gives up his authority, makes his statement in his own name, tells exactly how the thought came into his mind, and on what ground it is based, and by what reasons it is justified. Here we have names, references, and particulars. What a skilful man, as well as truthful, was Paul! For he begins by putting his own name first. Had it been a question of honour, he would have put his own name last; but being a question of little mean contention, he says some of you say, “I am of Paul,” and Paul never would found a sect; Paul would have nothing to do with a party spirit; he knew that party spirit always kills true trust. And another said, “I of Apollos”: I like eloquent preaching; I like rhetorical presentation of truth; I like a smooth, fluent speaker; I like my theology to come upon me with the depth and sweep of the Ganges. And another said, “I of Cephas” Peter: we know something of Peter’s seniority, and we like to be classified under a name so comparatively ancient as the name of Peter. “And I of Christ.” Was it possible to be a partizan and to take the name of Christ? Yes: that is the bane worst of all. Surely the Apostle would have said, “Some of you, thank God, say, We are of Christ.” He utters no such commendation. He sees that the very name of Christ has been debased by this wicked partisanship.

There are people who suppose that they are not sectarian because they do not belong to any particular communion. They are always the greatest sectarians of all. There are persons who say they have no creed, no theology: generally they are the most narrow-minded of pedants. There are persons who say, We do not take any human name; far be it from us to sail under any merely human flag; we are brethren, we are Christians, we are saints; we do not take any qualifying or limiting name. They need none if they would call themselves plain hypocrites! The qualification would be wasted upon them. Better have the naked truth, though sometimes it may present rather ghastly aspects. Have no faith in those people who want to be regarded simply as brethren, Christians, saints, and to deprive themselves of all the little comforts and conveniences arising from classification and qualification. We are still human; we need definition, for definition is sometimes an assistance and a strengthening of our best nature. We cannot all hang up our garments upon the horizon: some of us need a closer accommodation, a near convenience, for the disposal of some little things that belong to us. We do not thereby limit Christ; it is Christ who condescends to show himself through the medium of communion, it may be what is called denominationalism, or classification of Church thought: this need not be sectarianism; it may be the broadest, noblest charity. Are we free from this charge? Are there not Paulists among us, and followers of Apollos, and people who imagine they would die for Peter? And are there not some who wish to be known simply by the unexplained and infinite Name? How does Paul treat this party spirit? He treats it characteristically. Wherever you find Paul you find him standing on first principles, on acknowledged axioms, on solid historical facts. Paul will not come and talk to these people an upon equal terms, saying with a kind of suppressed whine, Is this wise of you? Is this the best course you can pursue? Will it not be better to yield a little here and there, and to live upon a basis of compromise? No such tone do you find in the Apostle Paul! At once, inclusively, finally, he says, “Was Paul crucified for you?” The crucified should be sovereign. He who has suffered most should reign; he who has made the Church possible should be the Church’s Lord. Let us hear how many questions the Apostle puts: “Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?” We feel already that we are in the hands of a master. This man will not let us escape by evasions. He will have Christ put in his right place. Given Christ at the heart of things, and Paul will allow large liberty as to human aspects, and temporary relations, and immediate conveniences; but he will not have two Christs; there is only one Christ in Paul’s Church; his eyes never become so dim that he mistakes the three crosses as of equal value; he separates with a sacred discrimination, and he claims that Jesus Christ should be the one Lord as he was the one Sufferer. We must follow Paul’s example, and go back to fundamental lines. Who made the Church possible? Christ. Whose Church is it? Christ’s. For whose glory does it exist, in no narrow or selfish sense, but as a revelation of his infinite love? For Christ’s sake it exists. May we not, then, take the name of Christ, simply, singly, unqualifiably, and use that as our designation? No, because we may indulge our vanity even in that titular distinction. We may think we have done all Christ wants us to do when we have simply labelled ourselves with Christ’s name. We can be Christ’s in the largest, deepest, and truest sense, without any ostentatious declaration of his Name. To live Christ is better than merely to bear the nominal designation of Christ. Vanity is very subtle in its operation. Sometimes vanity leaps into a prayer suddenly, and turns it into blasphemy; sometimes vanity comes across a man’s beneficence, and that which he was going to give as a sacrifice, he presents as a certificate or a claim to distinction. Vanity may therefore come into our choice of the word Christ as the description of our faith: it so specialises us as to inflict dishonour upon other people, and therefore its use may be wrong; as who should say, Look at me: I am simply called Christ’s; other men are called Episcopalians, Congregationalists, Presbyterians. All these names I abjure, and if you wish to know what I am I wish to be known simply by the name of Christ. The man who talks so is either a fool or a knave. If a man wants to be Christ’s you will not hear him saying anything about it in any invidious spirit; he will not condemn other Christians that he may raise himself on a higher pedestal; he will recognise diversity, and show how possible it is to have unity in difference. The misplacement of emphasis is to be found in the fact that we are always putting forward the wrong points; the points may themselves be useful, but we put them out of proportion; we create a false perspective, and thus we make the near the great: whereas if we placed it at its right point in the line, it might be beautiful, illustratively useful, but being put out of its right position, it distorts the whole picture, and goes itself for less than it is worth. Find out the principal things, and magnify these. Faith is greater than creed: faith is eternal, creed is variable. Rest is greater than the mere time on which the rest is to be taken. Revelation is greater than the book in which it is disclosed. Brotherhood is larger than any limitation of mere blood or physical kinship. So we should get at the heart of things, at the Christly element, at the eternal quantity, and lay our emphasis there with a right cordial voice.

The Corinthians talked much about baptism. The Apostle apparently had heard of that love of a special sacrament or ordinance. He says, “were ye baptized in the name of Paul?” then it were a poor baptism; there is nothing in it; you are baptized by water that will dry on you and be forgotten; unless you are baptized by fire your poor Christianity will soon decline and wither away. “I thank God that I baptized none of you, but Crispus and Gaius; lest any should say that I had baptized in mine own name. And I baptized also the household of Stephanas: besides, I know not whether I baptized any other.” What an illustration this, of what is meant by inspiration! Here is an inspired man correcting himself; first being very positive that he had baptized only one or two, and then remembering that he had baptized another household; and then, confusedly, half-forgetting whether he had in fact baptized anybody or not. Here is the truthful man; here is the really inspired Apostle; inspiration not relating to the memory of incidental facts and circumstances, but referring to the grand doctrine “lest any should say that I had baptized in mine own name.” That is the point on which the emphasis is laid. Is the Apostle then despising baptism? Nothing of the kind. Is he in any sense undervaluing it? No. What is he doing? He is putting it in its right perspective. As compared with the Crucifixion it is nothing in value: as compared with life, faith, love, it is a mere mechanical form, useful as a symbol, appointed as an ordinance, but still capable of being thrust out of proportion, unduly and absurdly magnified, and thus rendered insupportable and immeasurably mischievous. How grand the Apostle is here! Looking upon the whole Corinthian Church, he says, “I thank God that I baptized none of you”; not that baptism is wrong, not that I do not baptize, but I can see now that you have a disposition to magnify little things instead of great things, and you have a genius for distortion, and it would have been a very easy thing for you to have said, “Paul baptized us, therefore we are Paul’s men.” I thank God I had next to nothing to do with your baptism; not that baptism is wrong or useless, but that you would have made a false application of a very small fact. How prone we are to operate in this direction, to assume false honours, to shelter ourselves behind false securities, and to diminish the glorious Christ into a mere mechanical form or passing phase of history! How may we recover ourselves from this? By always asking the one question, Who was crucified for us? Who gave himself for us? How does the Apostle come into this argument? He comes into it, first of all, by right of apostolicity; that we have already seen; then he comes into it with his usual tender persuasiveness, as if he would plead upon his knees. Saith he, “Now I beseech you,” that is an attitude of humiliation, that is a tone of courtesy “Now I beseech you, brethren.” The tone heightens a little, and a council fraternal is called upon the spot. “Now I beseech you brethren, by the name of our Lord Jesus Christ.” Now the occasion is sublime; the Lord is present, and under his presence must this controversy be adjusted. So he proceeds to put up the Cross, to draw the Corinthian Church around the Cross, and to have the whole conflict settled by the spirit of the Cross. Every controversy can be settled at the Cross, can be completely settled, finally settled; and no soul will retire from that centre saying that he has got an advantage over his brother. When Christians meet there they will be bowed down in a common penitence, they will be chastened by a common humiliation; they will see so much of their Lord as to see but little of themselves; and they will say, For Christ’s sake, let us forgive and forget, utterly blot out, with all possible obliteration, every unholy, irritating, exasperating memory; and let us remember that we are nothing except so far as we are in Christ; our testimony is useless if it be not begun, continued, and ended in Christ. We have been unkind, ungracious, uncharitable: now in sight of the bleeding Lamb of God let us cease to see one another’s littlenesses and begin to see one another’s excellences. That was the Pauline method. Any man who adopted that method, by its very adoption proved himself to be called called to be an apostle of Jesus Christ.

Prayer

We bless thee, Father in heaven, for the Cross of our Lord Jesus Christ: it unites all things, it gives form and meaning to thy government, it creates the tears of the universe, it creates the songs of heaven. God forbid that we should glory, save in the Cross of our Lord Jesus Christ shameful, glorious Cross. We are crucified with Christ; nevertheless we live, yet not we, but Christ liveth in us; and the life we now live in the flesh we live by faith in the Son of God, who loved us, and gave himself for us. We are Christ’s miracles; he has taken us at the spear-point in the deadly fight; we are the Lord’s prey, we have been captured by that man of war. Help us to look at all life from the point of view created by the Christ; then there shall be no night, no separating sea, no desolate wilderness, no death; the grave will have no victory, and the night can hardly make room for all the stars that throng upon her darkness. Give us to live in Christ, and for Christ, and to Christ; may he be our song, our subject, our confidence in life, our hope in death. Thou knowest us altogether the cold heart, the reluctant will, the eager spirit, the soul that sheds all its tears in secret, the contrite heart: look upon us according to our pain and need, and come to us with all the balm of Calvary; may grey hairs be no sign of age, may the stooping form be a proof of the ascending spirit and the ripening heart, and may we all become, through Christ and the eternal Spirit, better and better, like a ripening harvest. Amen.

Fuente: The People’s Bible by Joseph Parker

9 God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.

Ver. 9. Unto the fellowship ] Union being the ground of communion: so that all is in him is for us. I give my goods to the saints, saith David, in the person of Christ.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

9. ] See ref. 1 Thess.; also Phi 1:6 . The . . ., as Meyer well remarks, is the , Rom 8:21 ; for they will be , and with Him, see Rom 8:17 ; Rom 8:23 ; 2Th 2:14 . The mention of may perhaps have been intended to prepare the way, as was before done in 1Co 1:2 , for the reproof which is coming.

Chrys. remarks respecting 1Co 1:1-9 , . , , , . , . Hom. ii. p. 10.

Fuente: Henry Alford’s Greek Testament

1Co 1:9 . The ground of Paul’s hope for the ultimate welfare of the Cor [110] is God’s fidelity . His gifts are bestowed on a wise and settled plan (1Co 1:21 , Rom 8:28 ff; Rom 11:29 ); His word , with it His character, is pledged to the salvation of those who believe in His Son: = of 1Th 5:23 f.; the formula of the Past. Epp. is not very different. is “through (older Eng., by ) whom you were called”; cf. (1Co 1:1 , see note), and (of God , Rom 11:36 ); similarly in Gal 4:7 : God had manifestly interposed to bring the Cor [111] into the communion of Christ (see, further, 1Co 1:26-28 ); His voice sounded in the ears of the Cor [112] when the Gospel summons reached them ( cf. 1Th 2:13 ). Christ (1Co 1:8 ) and God are both therefore security for the perfecting of their Christian life. God’s accepted call has brought the readers i.e. , not “into a communion (or partnership) with His Son Jesus Christ our Lord” (nowhere else has this noun an objective gen [113] of the person: see parls.), but “into a communion belonging to (and named after) God’s Son,” of which He is founder, centre and sum. In this fellowship the Cor [114] partake “with all those that call on the name of our Lord Jesus Christ” (1Co 1:2 ); denotes collective participation . The . is the same, both in content and constituency, as the . (see 1Co 12:13 , 2Co 13:13 , Phi 2:1 , Eph 4:4-6 ). Its content that which the Cor [115] share in is sonship to God , since it is “a communion of His Son,” with Christ for “first-born among many brethren” (Rom 8:29 f.; cf. Heb 2:10-16 ), and consequent heirship to God (Rom 8:17 , Gal 3:26 to Gal 4:7 ). The title “our Lord,” added to “His Son Jesus Christ,” invests the Christian communion with present grandeur and certifies its hope of glory; Christ’s glory lies in His full manifestation as Lord (1Co 15:25 , Phi 2:11 ), and its glorification is wrapped up in His (2Th 1:12 ; 2Th 2:14 ; also 1Th 2:12 ). 1Co 1:9 sustains and crowns the hope expressed in 1Co 1:8 . For , see further the notes on 1Co 10:16 f.

[110] Corinth, Corinthian or Corinthians.

[111] Corinth, Corinthian or Corinthians.

[112] Corinth, Corinthian or Corinthians.

[113] genitive case.

[114] Corinth, Corinthian or Corinthians.

[115] Corinth, Corinthian or Corinthians.

DIVISION I. THE CORINTHIAN PARTIES AND THE GOSPEL MINISTRY, 1Co 1:10 to 1Co 4:21 . Paul could not honestly give thanks for the actual condition of the Cor [116] Church. The reason for this omission at once appears. The Church is rent with factions, which ranged themselves under the names of the leading Christian teachers. On the causes of these divisions see Introduction , Chap. 1 Out of their crude and childish experience (1Co 3:1-4 ) the Cor [117] are constructing prematurely a of their own (1Co 8:1 , see note), a resembling that “wisdom of the world” which is “foolishness with God” (1Co 1:18 ff., 1Co 1:30 , 1Co 3:18 f., 1Co 4:9 f.); they think themselves already above the mere brought by the Ap., wherein, simple as it appeared, there lay the wisdom and the power of God. This conceit had been stimulated, unwittingly on his part, by the preaching of Apollos. Ch. 1Co 3:3-7 shows that it is the Apollonian faction which most exercises Paul’s thoughts at present; the irony of 1Co 1:18-31 and 1Co 4:6-13 is aimed at the partisans of Ap., who exalted his . in disparagement of Paul’s unadorned . Mistaking the nature of the Gospel, the Cor [118] mistook the office of its ministers: on the former subject they are corrected in 1Co 1:18 to 1Co 2:5 showing in what sense and why the Gospel is not , and in 1Co 2:6 to 1Co 3:2 showing in what sense and to whom the Gospel is a ; the latter misconception is rectified in 1Co 3:3 to 1Co 4:21 , where, with express reference to Ap. and P., Christian teachers are shown to be no competing leaders of human schools but “fellow-workmen of God” and “servants of Christ,” co-operative and complementary instruments of His sovereign work in the building of the Church. The four chapters constitute an apologia for the Apostle’s teaching and office, parl [119] to those of 2 Corinthians 10-13 and Galatians 1-3; but the line of defence adopted here is quite distinct. Here Paul pleads against Hellenising lovers of wisdom, there against Judaising lovers of tradition. Both parties stumbled at the cross; both judged of the Ap. , and fastened upon his defects in visible prestige and presence. The existence of the legalist party at Cor [120] is intimated by the cry, “I am of Cephas,” and by Paul’s words of self-vindication in 1Co 9:1 f.; but this faction had as yet reached no considerable head; it developed rapidly in the interval between 1 and 2 Cor.

[116] Corinth, Corinthian or Corinthians.

[117] Corinth, Corinthian or Corinthians.

[118] Corinth, Corinthian or Corinthians.

[119] parallel.

[120] Corinth, Corinthian or Corinthians.

Fuente: The Expositors Greek Testament by Robertson

faithful. App-150. Compare 1Co 10:13. 2Co 1:18. 1Th 5:24. 2Th 3:3.

by. App-104. 1Co 1:1.

unto. App-104.

fellowship. Greek. koinonia. Compare 2Co 13:14. 1Jn 1:3.

Son. App-108. The title “Lord” is added to “Jesus Christ” six times in the first ten verses of this chapter.

Fuente: Companion Bible Notes, Appendices and Graphics

9.] See ref. 1 Thess.; also Php 1:6. The . . ., as Meyer well remarks, is the , Rom 8:21; for they will be , and with Him,-see Rom 8:17; Rom 8:23; 2Th 2:14. The mention of may perhaps have been intended to prepare the way, as was before done in 1Co 1:2, for the reproof which is coming.

Chrys. remarks respecting 1Co 1:1-9, . , , , . , . Hom. ii. p. 10.

Fuente: The Greek Testament

1Co 1:9. , faithful) God is said to be faithful, because He performs, what He has promised, and what believers promise to themselves from His goodness.-, ye were called) Calling is a pledge of other benefits, [to which the end, 1Co 1:8, will correspond.-V. g.]-Rom 8:30; [1Th 5:24]; 1Pe 5:10.

Fuente: Gnomon of the New Testament

1Co 1:9

1Co 1:9

God is faithful,-He assures them that God is faithful to do what he has promised. If they continued steadfast in their obedience to him, he would preserve them without blame, through the power he exerts in Christ Jesus.

through whom ye were called into the fellowship-Fellowship with Christ means a partnership with him, a merging our individuality in the body of Christ. Earthly partnerships are limited. Business partnerships are limited to the business proposed in the combination. The relation of husband and wife is the most extended partnership of this life, yet it is limited. The partnership in Christ is unlimited as to time or objects of accomplishments. The completeness of the partnership is indicated by the comparison to the union of the fleshly in one body. They are indissolubly joined together; the interest of the one is the interest of all. One cannot possibly prosper at the cost or detriment of another. If one member suffereth, all the members [the whole body] suffer with it. (1Co 12:26). If one member prospers, all rejoice with it, the union is complete.

of his Son Jesus Christ our Lord.-Of that partnership Christ is Head. He is Head in the sense that from him all the strength and power come, all the wisdom descends. He is the center to which all the members are bound, from him all the impulses and guidance flow. [Pauls whole desire was to rivet the mind of the Corinthian church to the name of Jesus Christ. He makes no mention of any apostle or teacher, but evermore of Jesus. Nowhere in any other epistle is the name of Jesus Christ so often repeated. In these introductory verses, he repeats the name nine times, making it the connecting link of the whole introductory part of the epistle. The frequent mention of his name doubtless grew out of the desire of the apostle to draw them away from their party admiration of particular teachers to Christ alone.]

Fuente: Old and New Testaments Restoration Commentary

God: 1Co 10:13, Num 23:19, Deu 7:9, Deu 32:4, Psa 89:33-35, Psa 100:5, Isa 11:5, Isa 25:1, Isa 49:7, Lam 3:22, Lam 3:23, Mat 24:35, 1Th 5:23, 1Th 5:24, 2Th 3:3, Tit 1:2, Heb 2:17, Heb 6:18, Heb 10:23, Heb 11:11, Rev 19:11

by: Col 1:24, Rom 8:28, Rom 8:30, Rom 9:24, Gal 1:15, 1Th 2:12, 2Th 2:14, 2Ti 1:9, Heb 3:1, 1Pe 5:10

the fellowship: 1Co 1:30, 1Co 10:16, Joh 15:4, Joh 15:5, Joh 17:21, Rom 11:17, Gal 2:20, Eph 2:20-22, Eph 3:6, Heb 3:14, 1Jo 1:3, 1Jo 1:7, 1Jo 4:13

Reciprocal: Exo 40:14 – General Jos 21:45 – General Psa 92:15 – To show Luk 10:21 – thou hast Rom 1:3 – his Son Rom 1:6 – the called 1Co 1:24 – called Phi 1:5 – General Heb 1:9 – thy fellows 2Pe 1:3 – called 1Jo 1:9 – he is

Fuente: The Treasury of Scripture Knowledge

1Co 1:9. A part of Thayer’s definition of faithful is, “worthy of trust; that can be relied on,” and this definition is especially applicable to the Lord. It carries the idea that He may be expected fully to fulfill all his promises. God had promised to bless all mankind through Christ, who is the seed promised to Abraham (Gen 22:18). In being faithful to redeem that promise, God called the Corinthians into the fellowship of his Son.

Fuente: Combined Bible Commentary

1Co 1:9. God is faithful, to do this (Rom 8:30; 1Th 5:23-24; Php 1:6).

By whom ye were called into the fellowship of His Son Jesus Christ. Not into fellowship with Him, but into the participation of Him, in all His fulness (see Gr. of Rom 15:6; 2Co 9:13; Heb 13:16).

These preliminaries disposed of, the Epistle now proceeds to deal successively with the topics which had called for it. The first topic occupies the four opening chapters.

Fuente: A Popular Commentary on the New Testament

Vv. 9. The asyndeton between the preceding verse and this arises from the fact that the latter is only the emphasized reaffirmation, in another form, of the same idea: the faithfulness of God, as the pledge of the confirmation of believers in their attachment to the gospel. The assurance here expressed by the apostle is doubtless not a certainty of a mathematical order; for the entire close of chap. 9 and the first half of chap. 10 are intended to show the Corinthians that they may, through lack of watchfulness and obedience, make shipwreck of the Divine work in them; the certainty in question is of a moral nature, implying the acquiescence of the human will. As the ye were called assumes the free acceptance of faith, so continuance in the state of salvation supposes perseverance in that acceptance. But the apostle sets forth here only the Divine factor, because it is that which contains the solid assurance of this hope.

The words, by whom ye were called, sum up the work already accomplished at Corinth by Paul’s ministry; comp. Php 1:6. We need not with Meyer apply the phrase, the fellowship of His Son Jesus Christ, to the state of glory in the heavenly kingdom. The term , fellowship, implies something inward and present. Paul means to speak of the participation of believers in the life of Christ, of their close union to His person even here below. The form, Jesus Christ our Lord, recurs so to speak in every phrase of this preface; it reappears again in the following verse. It is obvious that it is the thought which is filling the apostle’s mind; for he is about to enumerate the human names which they dare at Corinth to put side by side with that of this one Lord.

This thanksgiving has therefore, like the foregoing address, a character very peculiarly appropriate to the state of the Church. While frankly commending the graces which had been bestowed on them, the apostle gives them clearly to understand what they lack and what they must yet seek, to be ready to receive their Lord. He now passes to the treatment of the various subjects of which he has to speak with them.

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

God is faithful, through whom ye were called into the fellowship of his Son Jesus Christ our Lord. [The faithfulness of God insured that it would be no fault of his if the Corinthians failed to attain fellowship with Jesus; i. e., a close intimacy with him in the present, and an association with him in glory in the future. In these nine verses with which the apostle opens his Epistle he follows his usual course of putting his commendation before his reproof. But the quality of his commendation should be carefully noted. He praises them for their spiritual endowments, and not for their private virtues. There is no commendation for moral advance, as is accorded to the Thessalonians and Philippians. Moreover, he deftly concludes by noting how God had brought them into fellowship and union with Christ, that this unifying act of God might stand in sharp contrast with the schisms and factions into which they had divided themselves, and for which he is just now going to reprove them.]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

9. Here we are assured of Gods faithfulness who has called us into the fellowship of his Son. This word fellowship (koinoonia) really means the co-partnership of husband and wife in their matrimonial alliance. Hence it involves at once the beautiful and profound problem of the Bridehood.

Fuente: William Godbey’s Commentary on the New Testament

Verse 9

God is faithful; that is, to complete what he begins, as had been promised in the 1 Corinthians 1:8.

Fuente: Abbott’s Illustrated New Testament

1Co 1:9. Faithful (1Co 4:17) is God: 1Co 10:13. Again, as in 1Co 1:1, Paul rises from the Son to the Father; and supports the assurance of 1Co 1:8 by an appeal to the character of God.

Partnership: 1Co 10:16; 1Co 10:18; 1Co 10:20 : same word in Rom 15:26 f. Already (Rom 8:16 f) we are sharers of the sonship of Christ: and therefore those kept to the end will share the Firstborn Son’s inheritance of glory. For this, they were (Rom 8:29) predestined and called. Cp. Rev 3:21. Notice the emphatic and repeated title in 1Co 1:7-8, culminating in the fuller title here.

Through: Rom 1:2. The gospel call (1Co 1:2) is not only always said to come from the Father as its source, but comes to us by His immediate activity, sending His Son to announce it and raising Him from the dead to prove that the call is divine. Cp. Gal 1:1. All things are from Him and through Him, Rom 11:36. This call, given to us by the agency of God Himself, implies that His faithfulness is a pledge that Christ will give us the stability needful to obtain that to which we are called.

Approaching the Corinthian Christians, in whom he has much to blame, Paul reminds them that by an express summons, by the will of God, he has been placed in the first rank of the servants of Christ. He thinks proper to add that in what he is about to say, Sosthenes agrees with him. He remembers the dignity of his readers as members of the church of God; that, through the death and resurrection of Christ, they have been claimed by God to be His own; and that, like his own apostleship, this claim was conveyed to them by a divine summons. Nor does he forget that other churches around look up to that at Corinth as their mother; churches which belong to him as well as to them. To the mother and her daughters he sends greeting from the common Father and the common Master.

Although writing to them in tears for their unfaithfulness, it is ever in Paul’s mind that he has at Corinth cause for gratitude to his God. The church there has evident marks of the favor of God. The Gospel they have firmly believed has made its members rich in knowledge of the Will of God and in ability to declare it. In no gift needful for spiritual progress are they behind. They are looking forward to the appearance of Christ. And Paul cherishes a hope resting on the faithfulness of God that Christ will keep them steadfast to the end.

Notice that Paul speaks first in 1Co 1:2, of the objective holiness of the Corinthian church arising from the divine call which has gathered them together and made them a church, a holiness belonging to all Christians alike; and then, in 1Co 1:4-7, of their own special subjective development in the Christian life.

The word CHURCH represents a common Greek word, Ecclesia, or calling out; from which we have ecclesiastic, etc., and the French eglise, etc. The ecclesia was the assembly of the free citizens of a Greek city, summoned by herald to discuss and determine matters of public interest. The word was also used for any public assembly, whether regular as in Act 19:39 or occasional as in Act 19:32; Act 19:41, where we have the same word. It is often used in the LXX. for the regular gatherings of Israel, in reference either to the event, or to the people gathered together. Cp. Deu 9:10, in the day of the assembly; also Psa 22:23 with Heb 2:12; 1Ki 8:65; Deu 23:1-3, 1Ch 28:2; 1Ch 28:8; Neh 13:1, where we have the church of the Lord, of God; and Jdt 6:16; Jdt 14:6; Sir 15:5; 1Ma 4:59. Similarly, in Act 7:38 it denotes the nation of Israel assembled in the wilderness.

This name, familiar both to Greeks and Jews, but with different associations was chosen by the followers of Jesus for their frequent gatherings, for mutual edification and for joint-worship: cp. 1Co 11:18; 1Co 14:19; 1Co 14:28; 1Co 14:34 f. It then came easily to denote a company of believers in the habit of thus meeting together. This naturally included all professed Christians living in one city. But even small assemblies, parts of larger churches, and held in private houses, were called churches; as in 1Co 16:19, etc. The totality of believers in even the largest cities is spoken of as the one church of that city; but those living in different cities of one country, as (1Co 16:1; 1Co 16:19) the churches of Galatia, etc. The only exception is Act 9:31, The church throughout all Judea. This local sense is that of three-fourths of the cases in which the word is found in the New Testament.

Paul assumes always that all church-members are justified, sons of God by faith, sealed by the Holy Spirit, 1Co 6:11; 1Co 12:13; Rom 5:9; Rom 5:11; Gal 3:26; Gal 4:6; and never urges them to obtain these blessings. This does not imply that there were no false or weak brethren; but certainly implies that these blessings are the present privilege of all followers of Christ.

In a few sublime passages, Eph 1:22; Eph 3:10; Eph 3:21; Eph 5:23-32; Col 1:18; Col 1:24; Heb 12:23, the Church denotes all those who are savingly united to Christ; and therefore includes, we may hope, many not in outward union with the professed people of God, and excludes some who are. Some of these passages include the church triumphant.

The word refers sometimes to a particular church as representing the conception of the universal church, 1Co 10:32; 1Co 11:22; Act 20:28; in 1Co 12:28, to the whole community of believers, at whose head God placed the apostles, and whom (1Co 15:9; Gal 1:13; Php 3:6) Paul formerly persecuted.

To sum up: The word church denotes either the totality of professed followers of Christ living in one place, organized under its own officers and probably meeting together if practicable for edification and worship, or a smaller assembly included in the larger one and meeting for the same purposes, or the totality of the justified children of God, visible only to His eye, now in part on earth in part within the veil, but destined to be forever the glorified bride of Christ. In a few cases it denotes a particular church as representing the whole community of believers; and once the community as a whole.

Fuente: Beet’s Commentary on Selected Books of the New Testament

1:9 God [is] {h} faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.

(h) True and constant, who not only calls us, but also gives to us the gift of perseverance.

Fuente: Geneva Bible Notes

Paul’s confidence that his readers would one day stand without guilt before the Lord did not rest on the Corinthians’ ability to persevere faithfully to the end. It rested on God’s ability and promises to preserve them. God had begun the good work of calling them into fellowship with His Son, and He would complete that work (cf. Php 1:6; 1Jn 1:1-4).

". . . God is the subject of all the actions of the thanksgiving. And in every case that work is mediated by or focused on ’his Son Jesus Christ our Lord.’ Thus the christological emphasis that began in the salutation is carried through in an even more emphatic way in this introductory thanksgiving. Everything God has done, and will do, for the Corinthians is done expressly in ’Jesus Christ our Lord.’

"His concern here is to redirect their focus-from themselves to God and Christ and from an over-realized eschatology to a healthy awareness of the glory that is still future." [Note: Fee, p. 46.]

An over-realized eschatology is an understanding of the future that stresses present realities to the exclusion of related future realities. For example, an over-realized view of the resurrection emphasizes the believer’s present spiritually resurrected condition to the exclusion of his or her future physical resurrection.

The apostle’s confidence in God as he expressed this in these verses (1Co 1:4-9) enabled him to deal with the problems in the Corinthian church optimistically and realistically. God was for the Corinthians. Now they needed to orient themselves properly toward Him.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)