Exegetical and Hermeneutical Commentary of 1 Corinthians 1:4
I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ;
4. the grace of God which is given you by Jesus Christ ] Rather, perhaps, the favour of God which is given you in Jesus Christ. “We are to conceive of Jesus Christ as filled with grace and as pouring it out upon the human race” (Olshausen). Or rather perhaps, All gifts are the result not of our merit, but God’s good-will, and are not only given to us by Jesus Christ, but are results of His indwelling in the soul.
Fuente: The Cambridge Bible for Schools and Colleges
I thank my God … – No small part of this Epistle is occupied with reproofs for the disorders which had arisen in the church at Corinth. Before proceeding, however, to the specific statement of those disorders (1Co 1:10 ff), the apostle commends them for the attainments which they had really made in divine knowledge, and thus shows that he was disposed to concede to them all that he could. It was no part of the disposition of Paul to withhold commendation where it was due. On the contrary, as he was disposed to be faithful in reproving the errors of Christians, he was no less disposed to commend them when it could be done; compare the note at Rom 1:8. A willingness to commend those who do well is as much in accordance with the gospel, as a disposition to reprove where it is deserved; and a minister, or a parent, may frequently do as decided good by judicious commendation as by reproof, and much more than by fault-finding and harsh crimination.
On your behalf – In respect to you; that God has conferred these favors on you.
For the grace of God – On account of the favors which God has bestowed on you through the Lord Jesus. Those favors are specified in the following verses. For the meaning of the word grace, see the note at Rom 1:7.
Fuente: Albert Barnes’ Notes on the Bible
1Co 1:4-13
I thank my God for the grace of God which is given you by Jesus Christ.
Apostolic thanksgiving for
I. The grace they had received.
1. Freely given.
2. Richly supplied.
3. Amply confirmed.
II. The hope they anticipated. They waited confidently for–
1. The coming of Christ.
2. Their final justification.
3. Everlasting fellowship with Him. (J. Lyth, D. D.)
Apostolic congratulation and warning
I. The apostolic congratulation. I thank my God, &c.
1. In the heart of St. Paul, the unselfishness of Christianity had turned this world into a perpetual feast. If we want to know what his life was, turn to 2Co 11:1-33.; yet it was filled with the blessedness which arises from the abilities to enjoy the blessings of others as though they were our own. Personally we get very little in this world; and if we are to mourn that we never had a whole kid to ourselves to make merry with, life will become desolate indeed. Only by saying, It is meet we should rejoice and be glad with our brethren, can life be a blessing. Thus the apostle, in all his weariness and persecutions, was nevertheless always rejoicing with his Churches.
2. Here he rejoices over three gifts to the Corinthians–
(1) That of utterance. To Paul a blessing was nothing unless it could be imparted to others. Knowing a truth is one thing, being able to express it is another, and to dare to express it another. Utterance implies both power and courage. A truth hidden is unproductive. And therefore the power of utterance becomes, by the grace of God, a faculty divine.
(2) But there may be utterance without knowledge. St. Paul desired utterance in order to speak out something in him. With many persons utterance is only verbiage. Let us seek, not merely to have utterance, but to have something worthy of uttering. Be sure you speak that you do know, and nothing else.
(3) The attitude of expectation (verse 7), as though that were the best gift of all.
(a) We are to look for a Church of the future–not of the past, nor of the present. The coming of Christ includes the perfect state of human society, and here–Christ coming to us, not our going to Him. And we are to be looking forward to this; not busying ourselves in dreams about, and mournings after, the past, nor complacently praising the present, but thankful to God for what we have, feeling that the past was necessary, and, still dissatisfied with ourselves, hoping something better yet, both for Gods Church and world.
(b) It, implies a humble expecting state; not dogmatising, not dreading, but simply waiting. The kingdom of God is within us; but the kingdom of God developed will be as the lightning, sudden and universal.
3. Note the ground of hope for the continuance and successful issue of those blessings. Not on any stability of human goodness, but the character of God (verse 9). Had not Saul once had the Spirit? Had not Judas once had gifts? Who, then, could say that the Corinthians might not make shipwreck of their faith? The apostle answers this, not by counting on their faithfulness to God, but on Gods faithfulness to them. Of course, this doctrine may be misused. We may rest upon it too much, and so become unwatchful and supine; but, nevertheless, it is a most precious truth, and without it I cannot understand how any man dares go forth to his work in the morning, or at evening lay his head on his pillow to sleep.
II. The apostles warning and reproof.
1. Parties had arisen in Corinth.
(1) That which called itself by the name of Paul. Now the teaching of this apostle differed from that of the others in the prominence which it gave to certain truths–justification by faith, the salvability of the Gentiles, and Christian liberty. Some of the Corinthians exaggerated all this, and said, This is the truth and nothing else: accordingly they made the doctrine of justification by faith an excuse for licentiousness, and the doctrine of Christian liberty a cloak of maliciousness.
(2) That which named itself after Apollos, the difference between whom and Paul seems to be not so much a difference of views as in the mode of stating those views; the eloquence of St. Paul was rough and burning, that of Apollos was more refined and polished.
(3) That called by the name of Cephas, between whom and Paul there was this difference–that whereas the Spirit of God had detached Paul from Judaism by a sudden shock, in the heart of Peter Christianity had been slowly developed; he had known Jesus first as the Son of Man, and afterwards as the Son of God. It was long before he realised Gods purpose of love to the Gentiles. Therefore all the Jewish converts preferred to follow him.
(4) That calling itself by the name of Christ, who doubtless prided themselves on their spirituality and inward light, and looked down with contempt on those who professed to follow the opinion of any human teacher. Perhaps they ignored apostolic teaching altogether, and proclaimed the doctrine of direct communion with God without the aid of ministry or ordinances.
2. The guilt of these partisans did not lie in holding views differing from each other; the guilt of schism is when each party, instead of expressing fully its own truth, denies that others are in the truth at all. Nothing eats out the heart and life of religion more than party spirit. Christianity is love; party spirit is the death of love. Christianity is union amidst variety of views; party spirit is disunion. In these days of party spirit, be it urged solemnly on our hearts that we love one another. Accuracy of view is worth little in comparison with warmth of heart. It is easy to love such as agree with us. Let us learn to love those who differ from us. (F. W. Robertson, M. A.)
Exemplary gratitude and precious confidence
Two blessed states of mind:–
I. Exemplary gratitude. I thank my God always on your behalf. The gratitude here was–
1. Unselfish. On your behalf. It is right and well to praise God for what He has done for us, but it is a nobler thing to praise Him for what He has done for others. No man rightly appreciates a blessing who does not desire others to participate in it. The sublimity of a landscape is more than doubly enjoyed when one or more stand by your side to share your admiration.
2. For spiritual good. For the grace of God.
(1) That grace which enriched in all utterance and in all knowledge–two splendid gifts where they are inspired by the grace of God and properly related. Utterance apart from knowledge is worthless and pernicious, volubilities of vice, garrulousness of social evils. Knowledge is of no value to others, unless it has effective utterance. Knowledge with a powerful oratory will move the world; it has shivered dynasties, converted millions, and created churches.
(2) That grace which confirmed in their experience the testimony of Christ. What higher gift than this–a personal realisation of Christianity?
(3) That grace which inspired them with a practical hope of the appearance of Christ.
3. An habitual state of mind. I thank God always. It was not an occasional sentiment. It was a settled attitude of heart.
II. Precious confidence.
1. In Christ perfecting character. Who shall also confirm you unto the end. So perfecting it that it shall be blameless. All moral imperfections removed.
2. In His appearing again. The day when He will appear is the day of days for humanity.
3. In His granting them companionship. Unto the fellowship of His Son Jesus Christ the Lord. Where I am there ye shall be also. (D. Thomas D. D.)
The grace and gifts of God
Paul uses here two expressions, elsewhere placed in the same close connection (see Rom 12:6; 1Pe 4:10), grace () and gift–not or its cognate words (which might include every natural blessing common to heathen and Christian), but , the spiritual blessing connected with and flowing from Gods grace. Note that–
I. Both are characteristic of the gospel dispensation.
1. True, grace is mentioned in the Old Testament, and God is proclaimed to be gracious, but this rarely. It is in the New Testament that we have complete revelation of this, and first have the frequent phrase the grace of God.
2. And this because grace came by Jesus Christ (Joh 1:17; Tit 2:11). So in the text. Gods fullest, freest favour to a sinful world, made possible by the sacrifice of Christ, made manifest by His life and ministry, and made over to His disciples as an abiding possession in the outpouring of the Spirit.
3. The gifts of God are thus–
(1) The heritage of the Christian Church, which is the special sphere of the Holy Spirits operations (2Co 6:16; Eph 2:22).
(2) Distributed to believers by Him as being God (chap. 12:4, 11).
(3) The outcome of the Divine grace of our Christian calling (Rom 12:6), and argue the possession of that grace (1Pe 4:10).
II. Both are to be used by us.
1. Grace looks chiefly to the side of personal sanctification. St. Paul beseeches his converts not to receive the grace of God in vain (2Co 6:1), shows how he himself had been changed from a chief of sinners by the grace of God (1Co 15:10), and thanks God that they had been partakers of the same blessing (text and 1Co 6:11).
2. Gifts look chiefly to the side of Church edification. They are to be used for others (1Pe 4:10). Some have more, and some less; some have one, and some others. In our text St. Paul mentions two, utterance (or perhaps the expounding of doctrine–) and knowledge of spiritual things. In chap. 12. he shows how this Church was enriched by an abundance (see verses 8-10, 28).
3. As every truehearted Christian has received both grace and some spiritual gift or gifts, we should be careful to use both aright.
(1) To profit by all means of grace.
(2) To essay some work in the Church.
4. The grace and gifts of God may be neglected or misused. Illustrate by the parable of the ten pounds for grace, and of the ten talents for gifts.
III. Both point forward to the end set before us.
1. Sanctification is in order to that holiness without which no m an shall see the Lord (Heb 12:14); to that being like Him, that we may see Him as He is (1Jn 3:2).
2. Christian work is not an end, but the means to an end, even preparedness for the second coming of Christ.
3. This second advent–and not death–is the one great end set forth in the New Testament as the goal of the Christians hopes and efforts. So our text.
Conclusion: Let this subject lead to–
1. Thankfulness for the grace of God manifest in the progress of His work amongst us.
2. Humility in the recognition of our spiritual gifts as of His grace alone.
3. Earnestness in the fulfilling our obligation of ministering the same one to another.
4. Singleness of purpose in looking towards the end of Gods work in us and by us–the coming of our Lord Jesus Christ. (T. H. Barnett.)
The blessings which the gospel
I. Implants–
1. An enlightened mind.
2. A waiting spirit.
II. Secures–
1. The continued preservation of believers.
2. Their ultimate acceptance.
Application:
1. Be thankful if you are partakers of this grace.
2. Be careful to walk worthy of it.
3. Remember in whom is all your strength. (C. Simeon, M. A.)
Christian excellence
Paul here brings this before us as–
I. A fact of human experience.
II. A product of Divine influence.
III. A subject of thankfulness to God. (J. Willcox.)
Our Lord Jesus Christ is
I. The channel of Divine grace. If we are called to be saints, partakers of the heavenly calling, it is all in and through the grace given by Jesus Christ (verse 4).
II. The source of all spiritual gifts. Enriched by Him in all utterance and in all knowledge (verse 5); So that ye come behind in no gift (verse 7); Who shall also confirm you unto the end (verse 8); That ye be unreprovable (R. V.).
Thus: Gifts of–
1. Preaching.
2. Hearing.
3. Miracles (1Co 12:4).
4. Perseverance.
5. Holiness–Are all traced to Him as the Author.
III. The subject of apostolic preaching. The testimony of Christ means the witness given concerning Christ. Christ is the Alpha and Omega of all true preaching. Christ in all His work and offices, especially Christ as crucified.
IV. The object of Christian expectation (verses 7, 8). We look for Him in faith, and hope, and love. His coming will be a revealing of His glory, and of our judgment. May we be unreprovable in His sight. (Clerical World.)
That in everything ye are enriched by Him—
Spiritual riches by Christ
I. Man poor by nature (Rev 3:17). Lost his birthright–his inheritance.
1. Poor in time. If not enriched, poor in eternity.
2. Poor in utterance, because poor in knowledge. His language impious, foolish, idle, &c.
3. Poor, though possessing earthly wealth. Carry nothing out.
4. Poor, because without Him, without whom nothing is strong.
II. Man enriched by grace (Rev 3:18). Birthright restored. Inheritance secured. If children, then heirs.
1. Rich in utterance–all utterance–because rich in all knowledge. Holy, loving, grateful words. Prayer and praise.
2. Rich, though possessing little of this worlds wealth. Having nothing, yet, &c.
3. Rich, because in Christ, in whom dwelleth all the fulness of the Godhead bodily. Unsearchable riches. Enriched by Him. All of Christ, who for our sakes became poor that we might be made rich. (J. Cornford.)
The enriching power of God
In everything–in your
(1) physical,
(2) intellectual,
(3) emotional,
(4) spiritual natures.
All nature shows this affluence of God. We are enriched in all our relations–at home, in society, &c. In Him. This can be said of no one else than God. Presidents and kings may help us to justice. Millionaires, railroad magnates, and bankers have the power to enrich us temporally. Only of God can it be said that in everything ye are enriched by Him. In what ways are we enriched?
1. The best way to secure true honours is to make our lives conform to Christian principles.
2. The ideas of inspiration will more largely and more permanently enrich the intellect than draughts drawn from other reservoirs of wisdom. All others are receiving reservoirs: the Bible is a fountain source.
3. The man whose business is conducted on a Christian basis will most certainly be rich in the best sense of the word. No one is rich who is not rich in contentment and in good works.
4. We are enabled in God to believe in and assert our immortality.
5. In Him we have a wealth of spirituality which is ever-increasing. It is unaffected by the grave. Lack we any good thing, we ask and receive. All things are ours. If such to us is the enriching power of God on earth, how much more enriching will that power be in the world to come! (N. Schenk, D. D.)
Enriched by Christ
1. Christ has enriched the worlds intellectual life. Range of human thought immense, but finite. Grandeur of worlds art and literature evidences the high, capacious powers of man. Christ has touched and refined the worlds art and literature. Ancient literature, except Jewish sacred writings, Pagan, a mass of mingled glory and shame. Christs purifying influence. To-day the worlds art and literature are Christian.
2. Christ has enriched the worlds moral life. Fatal weakness of human moralists. Lacked authority. Christ spake with authority. His teachings not opinions, but living rule of life and conduct. Christs teachings have changed the worlds moral life. Most important.
(1) The Fatherhood of God. New meaning given to Old Testament simile, Like as a father, &c.
(2) The brotherhood of man. Strong and wise to help the weak and ignorant. Bear one anothers burdens, and so fulfil the law of Christ.
(3) Necessity of moral change to fit men for the kingdom of heaven.
(4) Life and immortality brought to light. Christ alone speaks here with authority. In My Fathers house are many mansions.
3. Christ has enriched the worlds social life. Truths which enrich the worlds thought and moral life bound to tell upon its social life. Living power in true and noble thoughts to leaven character. Truth subjective in its influence upon the mind; objective in character and influence upon others. Christian thought can mould a nations life.
(1) Human life made sacred.
(2) By the elevation of woman. (Methodist Times.)
Life enriched through Christ
If you will to be His disciple, He will enrich your life, He will purge it of its pollution, He will conquer your lusts, He will enlighten your mind, He will deepen in you all that is generous and rich and brotherly and true and just. He will make your life worth having–yea, increasingly worth having–as you gain in experience of His power and His love, even to the end. He will touch your sufferings and your labours with the glory of His sympathy; He will deepen your hopes for yourselves and others with the security of an eternal prospect. At the last He will purify and perfect and welcome you. Only do not make the fatal mistake of imagining that your life is Christian anyhow, or that it can be Christian by any other process than by your deliberate and courageous acceptance of the law of Christ, because you desire to be His disciple. (Chas. Gore, M. A.)
The power of utterance
There is another power which each man should cultivate according to his ability, but which is very much neglected in the mass of the people, and that is the power of utterance. A man was not made to shut up his mind in itself, but to give it voice and to exchange it for other minds. Speech is one of our grand distinctions from the brute. Our power over others lies not so much in the amount of thought within us as in the power of bringing it out. A man of more than ordinary intellectual vigour may, for want of expression, be a cipher, without significance, in society; and not only does a man influence others, but he greatly aids his own intellect by giving distinct and forcible utterance to his thoughts. We understand ourselves better, our conceptions grow clearer, by the very effort to make them clear to another. Our social rank, too, depends a good deal on our power of utterance. To have intercourse with respectable people we must speak their language. (H. E. Channing, D. D.)
Utterance and knowledge
The two special gifts of the Corinthians consisted partly in the elevation and consecration of their national characteristics. Speech occupies no less prominent a place in the New Testament than it did among the Greeks. It has for its object to bear witness for Christ, and is a gift of God for which the apostle gives thanks. Christianity broke on the world as a new revelation, which, by being told and echoed on all sides, is powerful to regenerate men. This is the origin and life of preaching; for, as Pascal says, The saints have never been silent. (Principal Edwards.)
Even as the testimony of Christ was confirmed in you.—
Bearing witness to the truth
Note–
I. The testimony of Jesus. When He was brought before Pilate the interrogatory was, What was His mission? The response was that He had a kingdom, not of this world, and consequently He must be a King. His was the kingdom of truth; and the weapons of His warfare were not carnal, but spiritual. He came into the world that He might bear witness to the truth. The Pharisees charged Him with witnessing for Himself. The response was not a denial of the facts, but a reaffirmation that He should be the light of the world and bear witness to the truth. When John, in his exile, began to see the revelations of God, he declared that Jesus was the faithful Witness: that He was the Prince of the kings of the earth. Whether, therefore, we view Him in prophecy or in history, or in the revelation which He made of Himself to His servants, we see that His mission was to be that of Witness.
II. Jesus having given His evidence for truth, it now remains for every reliever to confirm that witness to the world in his life by words and deeds. The world does not believe in the Son of God. The Pharisees told Him that His witness was not true. He, on the other hand, when He had laid claim to being the witness for the truth, speaking as never man spake, working with the mighty power of God, turns round upon His followers, and says unto them, Ye shall be My witnesses. The idea here evidently is that Jesus, having once deposed, they must stand forth to confirm Him before the world. He is, so to speak, the main witness in court. The effort is to break Him down when He claims to be the King of the truth. His word has been spoken, and now His people are rendering their evidence; it is passing silently to the jury, and the verdict is rapidly being made up, either for or against the Son of God. Men must receive Him. This they will do when they see His disciples corroborating in their lives the witness He made for the truth. This corroborating witness of the Church is borne in these ways: we do for God, or we bear for Him, or we suffer for Him. The world pays a special tribute to Christian ethics when it says, Your creed is a good one, but your life is not up to it. We may print religious literature and scatter it over the land, but the world will not read books–it is too busy, too restless, too eager; but it will read you, and it will receive or reject the claims of the religion of Christ in proportion as it finds in everyday life the record which believers are there making, the witness they are giving. (R. K. Smoot, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 4. For the grace – which is given you] Not only their calling to be saints, and to be sanctified in Christ Jesus; but for the various spiritual gifts which they had received, as specified in the succeeding verses.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Lest his former salutation should be misapprehended by them, as signifying that he thought they were without grace, he here cleareth his meaning by blessing God for that grace which they had received: but no man hath so much grace, but he is still capable of more, and stands in need of further influences; therefore, as he here blesseth God for the grace of God, which they by Jesus Christ received; so he before prayed for grace and peace for them, from God our Father, and from the Lord Jesus Christ. Christ is both the Author and Finisher of our faith, he giveth both to will and to do. The beginnings, increases, and finishings of grace are all from him. Grace is indeed from God the Father, but by Jesus Christ; it floweth from him who is Love, but it is through his Well-beloved. No man hath the love of God, but by and through Jesus Christ.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. He puts the causes for praiseand hope among them in the foreground, not to discourage them by thesucceeding reproof, and in order to appeal to their better selves.
my God (Rom 1:8;Phi 1:3).
always(Compare Php1:4).
the grace . . . givenyou(Compare 1Co 1:7).
by . . . Christliterally,”IN Jesus Christ“given you as members in Christ.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I thank my God always on your behalf,…. Now follows a thanksgiving for various blessings bestowed upon this church, which is a proof of the apostle’s great affection for it, and how much its welfare lay at his heart. The object of thanksgiving is God, for as he is the author of all mercies, the glory and praise of them ought to be given to him. The apostle styles him “my God”, to distinguish him from others; and to express his faith of interest in him; and to observe to this church, that all the good things they enjoyed came from him, who was his God and their God, his Father and their Father; and for which reason he returned thanks to him for them, and by so doing set them an example: the persons on whose behalf he gave thanks were not at this time himself and Sosthenes, but the members of the church at Corinth; and the continuance of his thankfulness for them, is “always”, as often as he went to the throne of grace, or at any other time thought of them: what he particularly gives thanks to God for in this verse is,
for the grace which is given you by Jesus Christ: and includes all sorts of grace, adopting, justifying, pardoning, regenerating, and sanctifying grace; every particular grace of the Spirit, as faith, repentance, hope, love, fear, humility, self-denial, c. all are gifts of God, and entirely owing to his free grace, and not to man’s free will and power, or to any merits of his and all come through the hands of Christ, and are given forth by him, as the Mediator of the covenant, and in consequence of his blood, righteousness, sacrifice, and merit.
Fuente: John Gill’s Exposition of the Entire Bible
I thank my God ( ). Singular as in Rom 1:8; Phil 1:3; Phlm 1:4, but plural in 1Thess 1:2; Col 1:3. The grounds of Paul’s thanksgivings in his Epistles are worthy of study. Even in the church in Corinth he finds something to thank God for, though in II Cor. there is no expression of thanksgiving because of the acute crisis in Corinth nor is there any in Galatians. But Paul is gracious here and allows his general attitude (always, ) concerning (, around) the Corinthians to override the specific causes of irritation.
For the grace of God which was given to you in Christ Jesus ( ). Upon the basis of () God’s grace, not in general, but specifically given (, first aorist passive participle of ), in the sphere of ( as in verse 2) Christ Jesus.
Fuente: Robertson’s Word Pictures in the New Testament
I thank [] . Found in the Gospels, Acts, and Revelation, but most frequently in Paul.
My God. Some very high authorities omit. The pronoun implies close personal relationship. Compare Act 27:23; Phi 1:3; Phi 3:8. By Christ Jesus [] . Better, as Rev., in; in fellowship with. The element or sphere in which the grace is manifested.
Fuente: Vincent’s Word Studies in the New Testament
1) I thank my God always on your behalf.” (Greek eucharisto to theo) “I gave thanks to or toward God.” (Greek pantote peri humon) “at all times regarding you all”. Such gratitude is becoming to one who knows God’s grace and peace, Eph 5:20.
2) “For the grace of God.” Paul not only experienced the grace of God, but also rejoiced to see it evident in the lives of His children. He had not only rejoiced to see serving grace bestowed upon them, but he was also thankful for other graces upon them, Eph 4:7; Heb 12:28.
3) “Which is given you by Jesus Christ.” Grace, saving grace came to the Corinthian brethren, not by work or merit, but as a gift from Jesus Christ, Eph 2:8-9; Rom 11:6; Joh 1:14; Joh 1:17. The Greek term (dotheise) “is given” certifies that the Corinthian brethren “had been given, or had doled out to them,” grace by or through the person of Jesus Christ.
For power of grace to change the lives of sinners to saints, idolaters to true worshippers, and servants of Satan to servants of Jesus Christ, we too should “thank God always,” 2Co 9:15.
THANKFULNESS
A colonel entered the room of a young cadet who was on his knees praying. “What!” he echoed, “do you pray? I quit that long ago. I have all that I need, so there’s nothing to ask God for.”
“Well, sir,” the cadet replied, “then you must have an awful lot to thank Him for!”
The Bible teaches that men always have occasion for prayer and thanksgiving to God. It also teaches that men may find salvation by calling on God.
Psa 145:17-21 reads,
“The LORD is righteous in all his ways, and holy in all his works.
“The LORD is nigh unto all them that call upon him, to all that call upon Him in truth.
He will fulfill the desire of them that fear him: he also will hear their cry, and will save them.
The LORD preserveth all them that love him: but all the wicked will he destroy.
My mouth shall speak the praise of the LORD: and let all flesh bless his holy name for ever and ever.”
– 365 Sunrays of Help
Fuente: Garner-Howes Baptist Commentary
4. I give thanks to my God. Having in the salutation secured for himself authority from the station assigned him, he now endeavors to procure favor for his doctrine, by expressing his affection for them. In this way he soothes their minds beforehand, that they may listen patiently to his reproofs. (45) He persuades them of his affection for them by the following tokens — his discovering as much joy in the benefits bestowed upon them, as if they had been conferred upon himself; and his declaring that he entertains a favorable opinion of them, and has good hopes of them as to the future. Farther, he qualifies his congratulations in such a way as to give them no occasion to be puffed up, as he traces up to God all the benefits that they possessed, that the entire praise may redound to him, inasmuch as they are the fruits of his grace. It is as though he had said — “I congratulate you indeed, but it is in such a way as to ascribe the praise to God.” His meaning, when he calls God his God, I have explained in my Commentary upon the Epistle to the Romans (Rom 1:8.) As Paul was not prepared to flatter the Corinthians, so neither has he commended them on false grounds. For although all were not worthy of such commendations, and though they corrupted many excellent gifts of God by ambition, yet the gifts themselves it became him not to despise, because they were, in themselves, deserving of commendation. Farther, as the gifts of the Spirit are conferred for the edification of all, it is with good reason that he enumerates them as gifts common to the whole Church. (46) But let us see what he commends in them.
For the grace, etc. This is a general term, for it comprehends blessings of every kind that they had obtained through means of the gospel. For the term grace denotes here not the favor of God, but by metonymy (47) ( μετωνυμικῶς), the gifts that he bestows upon men gratuitously. He immediately proceeds to specify particular instances, when he says that they are enriched in all things, and specifies what those all things are — the doctrine and word of God. For in these riches it becomes Christians to abound; and they ought also to be esteemed by us the more, and regarded by us as so much the more valuable, in proportion as they are ordinarily slighted. The phrase in ipso ( in him) I have preferred to retain, rather than render it per ipsum ( by him,) because it has in my opinion more expressiveness and force. For we are enriched in Christ, inasmuch as we are members of his body, and are engrafted into him: nay more, being made one with him, he makes us share with him in everything that he has received from the Father.
(45) The same view of Paul’s design here is given by Theodoret: “ Μέλλων κατηγορεῖν προθεραπεύει την ἀκοὴν ὥστε δεκτὴν γενέσθαι τὴν ιατρείαν;” — “As he is about to censure them, he soothes beforehand the organ of hearing, that the remedy to be applied may be the more favorably receiv ed. ” — Ed
(46) “ Que chacun ha en son endroit;” — “Which every one has severally.”
(47) A figure of speech, by which one term is put for another — the cause for the effect, the effect for the cause, etc. — Ed.
Fuente: Calvin’s Complete Commentary
(4) I thank my God.Expressions of thankfulness (1Co. 1:4-9), serving also to secure at the very outset the attention of those to whom the Apostle is writing. He thus shows that he is not blind to, or forgetful of, their good qualities, although this Epistle is specially written to rebuke their present sins; and also that he is not about to utter words of hopeless condemnation, but of wholesome warning. The emphatic use of the singular, I thank my God, in contrast to the plural in the previous verses, indicates that St. Paul does not join Sosthenes with him as author of the Epistle, but that it is written in his name alone and with his sole authority.
The grace of God which is given you by Jesus Christ.Better, the grace of God given you in Christ Jesusi.e., given to you as being in Christ.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Gratulatory Exordium, 1Co 1:4-9 .
Before unfolding to the Corinthians their errors of practice and doctrine, Paul, in the exordium, touches briefly upon their brighter points. And this favourable description must not be viewed as a flattery, or an unreality, or a contradiction to the reproofs that follow, but a truthful view which the apostle rejoiced to give. They were, in spite of defects, a true Christian, apostolic Church. The apostle’s commendations, however, are merely general, allowing ample exceptions; and he dwells more fully on their charismatic endowments, and less on their sanctified graces, than in some other of his epistles.
Fuente: Whedon’s Commentary on the Old and New Testaments
4. My God The possessive my is intensive, expressive of the earnest faith of the apostle that God was truly his, and of the intimate approach to God which he made in his thanksgiving for his Corinthians.
By Christ Rather, in Christ. That is, the grace which, treasured in Christ, is thence imparted to you. This grace in Christ is the basis and substance of the charisms which he next specifies.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘ I thank God always concerning you for the grace of God which was given to you in Christ Jesus, that in everything you were enriched in him, in all utterance and in all knowledge, even as the testimony of Christ was confirmed in you, so that you came behind in no gift, waiting for the revelation of our Lord Jesus Christ.’
Paul now instances how greatly God’s grace has already been revealed towards them, and wishes them to know that he continually thanks God on their behalf because of it. Thus does he desire that they recognise his concern and his well-wishing towards them, and of his certainty that they are the chosen of God to receive His blessings. Although he may have many harsh things to say to them he does not want them to think that he sees the church as a whole as devoid of the grace of God active on their behalf. For indeed he knows that it is only when they experience the grace of God that his words can be effective.
‘For the grace of God which was given to you — that in everything you were enriched in Him.’ Here the ‘grace of God’ refers to that grace (unmerited favour) revealed in the giving of gracious gifts, the gift of Christ Himself, the gift of the Holy Spirit, the spiritual gifts that result from this. He wants them to recognise that he is aware of the spiritual gifts and spiritual awareness that they have enjoyed, gifts given by the grace of God so that they are spiritually enriched.
‘In Christ Jesus.’ No benefit can flow from God except ‘in Christ Jesus’, for His gracious activity can only flow once atonement and reconciliation has been made. Again the order of the words emphasises His Christhood. Having been revealed as the Christ Jesus He can pour out His gifts on men, and especially the gift of His Holy Spirit (Act 2:33). It is through Christ’s merit that the Corinthians, and we too, may enjoy His gifts, for they are not deserved. It is also because we are ‘in Him’, being made a part of what He is, united with Him in His body, which body is Christ (1Co 12:12-13).
‘That in everything you were enriched in him, in all utterance (logos – word) and all knowledge (gnosis).’ ‘In everything -.’ The Corinthian church as a whole had experienced over-all blessings, coming short in nothing of what God would bestow. Their spiritual experience had been second to none. Elsewhere in Corinth men strove to find wisdom and knowledge of an inferior kind, but God had enriched His church with His own wisdom and knowledge, superior to any the world could have. It was wisdom and knowledge that was deep and true and covered all aspects of life, and especially of spiritual life. They did not need to be ashamed of how God had treated them and of what He had given them. Rather the lack lay in the behaviour and response of many individuals within the church in the light of those gifts. Perhaps they had begun well, but now things were not going so well. We need to be constantly on the alert so that our Christian lives do not languish.
‘In all utterance (logos – ‘word’) and all knowledge (gnosis).’ God had spoken to them through His word (1Co 1:18), and had given them spiritual understanding (1Co 2:11; 1Co 2:16), and teachers who could lead them rightly. They had not lacked the means of grace through His word and His Spirit. Indeed they had been blessed with many spiritual gifts, including ‘the word (logos) of knowledge (gnosis)’ (1Co 12:8), by which His word had been communicated to them. And these were given to them as one church.
All this revealed to the Corinthian church how much God had given them, and how much Paul appreciated them, bringing them a warm glow within, but it was preparatory to the criticisms that were to come which would severely test whether they would now accept such utterance and knowledge. Great gifts bring great responsibility, and he was now to bring home their responsibility.
‘Even as the testimony (witness) of Christ was confirmed in you.’ In context we must see this as including Christ’s testimony during His lifetime, testimony from Christ to them through His life and words, communicated through those who had heard and seen Him (1Jn 1:1-4). Then communicated through those who in turn had received the word from them. This was part of the depth of wisdom and knowledge that they had received, wisdom and knowledge coming from the source of all wisdom and all knowledge.
As they had heard this testimony it had worked in their hearts producing a change of heart and life. It includes what He had imparted to them by His Spirit as they heard those words and meditated on them. They have received illumination and specific confirmation from the Spirit Who has given them understanding of the words and person and significance of Christ, testified to by witnesses who had themselves heard them from the lips of Christ.
We must remember that at the time there were no Gospels. Knowledge of the words and life of Christ was passed on by those who had personally heard and seen Him and then by those who had received the information from others and learned it by heart, although some had no doubt been committed to writing (Luk 1:1). This utterance and knowledge had been theirs in abundance.
Note his emphasis that this word and knowledge comes from Christ and concerns Christ. It is not from or about Paul, nor from or about Apollos, nor from or about Peter, but from and about Christ Himself.
Then having responded to that illumination confirmation was given to them, and they had been sealed as His by the Spirit of God (2Co 1:22; Eph 1:13; Eph 4:30), Who had confirmed His testimony to their hearts, resulting in spiritual worship (Joh 4:23) and spiritual gifts. The verb bebaioo (to confirm) is a legal term for guaranteeing security, tying in with the idea of the Spirit’s seal and guarantee. As the testimony was received by them it was made a seal and guarantee in their hearts by the Holy Spirit.
The phrase ‘the testimony (marturia) of Jesus Christ’ occurs in Revelation where it parallels ‘the word of God’ (Rev 1:2; Rev 1:9). There ‘the word of God’ refers to early Christian preaching (Mar 4:14), including the expounding of the Old Testament, called by Jesus ‘the word of God’ (Mar 7:13); the teaching of Jesus (Luk 5:1; Luk 8:11; Luk 8:21; Luk 11:28) and the testimony of the early church based on it (Act 4:31; Act 6:2; and often). The ‘testimony of Jesus Christ’ probably emphasises the particular aspects of His life and teaching as carried in the church’s tradition and as later recorded in one or more of the written Gospels. The old covenant given at Sinai was called ‘the Testimony’ (LXX marturia). How much more the new teaching and the new covenant brought by Jesus. This parallels Paul’s usage here.
‘So that you come behind in no gift.’ This includes all gifts given to them as His people by a graciously giving God. Thus it includes, for example, 1Co 7:7 where the gifts are general abilities and include the gift of celibacy; Eph 3:7; Eph 4:7; 2Ti 1:6; Heb 2:4, where the gifts enable effective ministry; 1Pe 4:10 where the gifts include preaching and service. They include the gift of spiritual awareness (1Co 2:10-16), the spiritual gifts outlined in chapters 12-14, and the greatest gift of all, His Son Jesus Christ (Joh 3:16; 2Co 8:9; 2Co 9:15). All had come on them in abundance. They had reason to be satisfied.
‘Waiting for the revelation of our Lord Jesus Christ.’ Paul now turns their thoughts to the future when Jesus Christ will be revealed in His glory ( Php 3:20 ; 1Th 4:13-18; Heb 9:28). Let them remember that the Lord Jesus Christ, in Whom they are sanctified, and from Whom and concerning Whom they have received the word and wisdom, will imminently be revealed and is the One for Whom they are eagerly waiting. All God’s gifts are to be exercised in the light of His coming, when Christ is revealed as what He is, and all that is in part will pass away (1Co 13:10). For when He is revealed to His people they will be ‘taken up’ to meet Him in the air (1Th 4:17), drawn as His chosen ones from all nations (Mat 24:31), changed in the twinkling of an eye (1Co 15:52), and then they will have their works tested (1Co 3:10-15; Rom 14:10-12), before they enter into their glory (Rev 21:10-11; Rev 21:23-24; Rev 22:3-5), as their Forerunner has done before them (Luk 24:26).
‘Waiting eagerly’. See Rom 8:19; Rom 8:23; Gal 5:5; Php 3:20). The expectation of the early church assisted greatly in enabling them to recognise that, as ‘the church’, separated from ‘the world’, they as one body awaited the final summation of all things. This is expanded in chapter 15 when the hope of the coming resurrection of all His people is stressed. It drew their attention constantly to the spiritual future, away from the pull of the world, and their oneness in the light of that spiritual future.
Fuente: Commentary Series on the Bible by Peter Pett
Predestination: Opening Prayer of Thanksgiving Paul begins many of his epistles with a prayer, a feature typical of ancient Greco-Roman epistles as well, [86] with each prayer reflecting the respective themes of these epistles. For example, Paul’s prayer of thanksgiving to the church at Rome (Rom 1:8-12) reflects the power of the Gospel of Jesus Christ in redeeming mankind. Paul’s prayer of thanks for the Corinthians (1Co 1:4-8) reflects the theme of the sanctification of believers so that the gifts of the Spirit can operate through them as mature believers walking in love. Paul’s prayer to the Corinthians of blessing to God for comforting them in their tribulations (2Co 1:3-7) reflects the theme of higher level of sanctification so that believers will bear the sufferings of Christ and partake of His consolation. Paul’s prayer to the Ephesians (Eph 1:15-22) reflects the theme of the believer’s participation in God the Father’s great plan of redemption, as they come to the revelation this divine plan in their lives. Paul’s prayer to the Philippians (Php 1:3-11) reflects the theme of the believer’s role of participating with those whom God the Father has called to minister redemption for mankind. Paul’s prayer to the Colossians (Col 1:9-16) reflects the theme of the Lordship of Jesus Christ over the life of every believer, as they walk worthy of Him in pleasing Him. Paul’s prayer of thanksgiving to the Thessalonians (1Th 1:2-4) reflects the theme of the role of the Holy Spirit in our complete sanctification, spirit, soul, and body. Paul’s second prayer of thanksgiving to the Thessalonians (2Th 1:3-4) reflects the theme of maturity in the believer’s sanctification.
[86] John Grassmick says many ancient Greek and Roman epistles open with a “health wish” and a prayer to their god in behalf of the recipient. See John D. Grassmick, “Epistolary Genre,” in Interpreting the New Testament Text, eds. Darrell L. Bock and Buist M. Fanning (Wheaton, Illinois: Crossway Books, 2006), 232.
After giving a salutation to his readers in 1Co 1:1-3, Paul’s opening statement as a prayer of thanksgiving in 1Co 1:4-9 sets the theme of the epistle of 1 Corinthians. Paul states that they have been predestined to abound in the spiritual gifts through the operation of the Holy Spirit in their lives. He wants them to develop in these gifts because this is God’s plan for building up the body of Christ (1Co 14:3-4). The operation of the gifts of the Spirit are the way that God confirms and establishes and directs believers in the body of Christ in order to bring the saints into maturity (1Co 12:28-31, Eph 4:7-16) and eventually receive their eternal redemption (1Co 15:1-58). Paul will spend the first eleven chapters of this epistle teaching on unity among believers and character development before launching into chapters 12 and 14 on how they are to operate in these gifts, undergirded by the love walk. This is because it is only by unity in the body of Christ that the gifts of the Spirit and the anointing can operate properly. Otherwise, without love as the foundation of these gifts, they would operate in vain and bear no fruit. We find the same message of unity and the anointing in Psa 133:1-3, which tells us “how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard: that went down to the skirts of his garments.”
1Co 1:4-9 reflects Paul’s thanksgiving for God’s grace (4-7), His strength (8), and His faithfulness (9).
Also, in 1Co 1:6 Paul makes a reference to their initial justification in Christ Jesus, which he will discuss in 1Co 2:1-16. In 1Co 1:7 he refers to their need for sanctification, which Paul will elaborate on in chapters 3 to 14. In 1Co 1:8 he refers to their coming glorification, which Paul will discuss in 1Co 15:1-58. Thus, this opening statement serves as a brief summary of the contents of this epistle.
1Co 1:4 I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ;
1Co 1:4
“For the same Apostle says, But for us there is one God, the Father, of Whom are all things, and we in Him, and one Lord Jesus Christ, through Whom are all things, and we through Him. And again, One Lord, one faith, one baptism, one God and Father of all, Who is both through all, and in us all. By these words one God and one Lord it would seem that to God only is attributed, as to one God, the property of being God; since the property of oneness does not admit of partnership with another. Verily how rare and hard to attain are such spiritual gifts! How truly is the manifestation of the Spirit seen in the bestowal of such useful gifts! And with reason has this order in the distribution of graces been appointed, that the foremost should be the word of wisdom; for true it is, And no one can call Jesus Lord but in the Holy Spirit, because but through this word of wisdom Christ could not be understood to be Lord; that then there should follow next the word of understanding, that we might speak with understanding what we know, and might know the word of wisdom; and that the third gift should consist of faith, seeing that those leading and higher graces would be unprofitable gifts did we not believe that He is God.” (St. Hilary of Poitiers, On the Trinity 8.34) [87]
[87] Hilary of Poitiers, On the Trinity, trans. E. W. Watson and L. Pullan, in A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, Second Series, vol. 9, eds. Henry Wace and Philip Schaff (New York: Charles Scribner’s Sons, c1908), 147.
“In like manner we have heard also above concerning the Holy Spirit, that he too grants the same kinds of graces . For it is said: ‘To one is given through the Spirit the gift of healings, to another divers kinds of tongues, to another prophecy.’ So, then, the Spirit gives the same gifts as the Father, and the Son also gives them. Let us now learn more expressly what we have touched upon above, that the Holy Spirit entrusts the same office as the Father and the Son, and appoints the same persons; since Paul said: ‘Take heed to yourselves, and to all the flock in the which the Holy Spirit has made you overseers to rule the Church of God.’ (St. Ambrose, On the Holy Spirit 2.152) [88]
[88] Ambrose, On the Holy Spirit, trans. H. de Romestin, in A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, Second Series, vol. 10, eds. Henry Wace and Philip Schaff (Oxford: James Parker and Company, c1896), 134.
“Truly that disciple of Christ, imitating the miracles performed by the Saviour, and which he, by way of example, set before the view of his saints, showed Christ also working in him, who, glorifying his own holy follower everywhere, conferred upon that one man the gifts of various graces . Arborius, of the imperial body guard, testifies that he saw the hand of Martin as he was offering sacrifice, clothed, as it seemed, with the noblest gems, while it glittered with a purple light; and that, when his right hand was moved, he heard the clash of the gems, as they struck together. ( Dialogues Of Sulpitius Severus 3.10) [89]
[89] Dialogues Of Sulpitius Severus, trans. Henry Wace and Philip Schaff, in A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, Second Series, vol. 11, eds. Henry Wace and Philip Schaff (Oxford: James Parker and Company, c1894), 50.
1Co 1:5 That in every thing ye are enriched by him, in all utterance, and in all knowledge;
1Co 1:5
1Co 1:6 Even as the testimony of Christ was confirmed in you:
1Co 1:6
1Co 1:7 So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ:
1Co 1:7
1Co 1:7 “waiting for the coming of our Lord Jesus Christ” Comments – The awaiting of the Second Coming of Jesus Christ is mentioned by Paul in this opening passage to the church at Corinth. 1 and 2 Corinthians carry the same underlying theme as 1 and 2 Thessalonians, which deals more extensively with the Second Coming. We understand from Paul’s epistle to the Thessalonians that the motive for our sanctification is to prepare ourselves for His Second Coming. Since the foundational theme of Paul’s letters to the churches of Corinth and Thessalonians is the office of the Holy Spirit in sanctifying the believer, then we understand why he mentions the Second Coming. Our hope of His Second Coming is the anchor of our soul that establishes us in the process of sanctification. The divine, charismatic gifts help steer us along this spiritual journey so that we can go further in our divine service than our natural abilities will carry us. This is why Paul will explains in 1Co 1:7-8 that the operation of the gifts of the Spirit are an important part of man’s journey of sanctification in preparation for the Second Coming.
1Co 1:8 Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ.
1Co 1:8
Paul will elaborate on their resurrection and the Second Coming of the Lord in 1Co 15:1-58.
1Co 1:9 God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.
1Co 1:9
Fuente: Everett’s Study Notes on the Holy Scriptures
The thanksgiving of the apostle:
v. 4. I thank my God always on your behalf for the grace of God which is given you by Jesus Christ,
v. 5. that in everything ye are enriched by Him, in all utterance and in all knowledge,
v. 6. even as the testimony of Christ was confirmed in you,
v. 7. so that ye come behind in no gift, waiting for the coming of our Lord Jesus Christ;
v. 8. who shall also confirm you unto the end that ye may be blameless in the day of our Lord Jesus Christ.
v. 9. God is faithful, by whom ye were called unto the fellowship of His Son, Jesus Christ, our Lord. In spite of the conditions which Paul knew to be existing in Corinth, he must break forth in a hymn of thankfulness. “The injury of the ungrateful Corinthians was great, but their ingratitude did not consume Paul’s gratitude. ” Paul’s manner of dealing in this instance is, incidentally, a fine example of love’s believing all things; for he was sure that the abuses that were found in the Corinthian congregation did not represent their real spiritual selves, and that his admonition would readily be heeded. And therefore he was engaged in thanking God always, in blessing and praising His mercy, concerning the Corinthian Christians, for the grace of God which was given them in Christ Jesus. That was the reason for his continual thanksgiving. In spite of their many weaknesses they were yet believers; they had received from God, and were in possession of, His grace, as a free gift in Christ Jesus, a gift made possible through the merits of Christ in His vicarious office. “That is also an unspeakable treasure of a Christian that he has of a certainty first of all the Word of God, which is the Word of eternal grace and comfort, Baptism, the Sacrament, the understanding of the Ten Commandments and of faith, and, in addition, also the certain refuge and assurance that He will hear us in trouble, if we will call upon Him.”
The apostle now shows in what way the grace of God has given practical evidence of its living power in the hearts of the Corinthian Christians: That in every point you have been enriched, abundantly blessed, in Him, namely, in every word and in every knowledge, in all doctrine and in all understanding. “That is what St. Paul calls ‘being rich,’ first ‘in all doctrine or wisdom,’ which is the high spiritual understanding of the word which concerns eternal life, that is, the comfort of faith in Christ; also of calling upon Him and praying. And ‘in all understanding,’ that is, correct knowledge and distinction of the entire external physical life and being on earth. ” They had learned to know the way to eternal life, they were filled with the riches of the certainty of the grace of God, and they were rich in all understanding, they had an insight into the truth of the doctrine of God in its application to every-day life, to their needs in every condition of life. And the abundance of this knowledge and understanding in them was in proportion to their acceptance of the Gospel-truth: Even as, or, inasmuch as, the witness of Christ was confirmed in you. The witness to Christ, the good news of God about His Son, “the well-established truth of the message” of salvation, had been made sure in them; they had become fixed, they had remained steadfast in the truth, their hearts were established, Heb 13:9, they were certain of its reality. As then, so today this establishment in the witness to Christ is a matter of His grace, an object of prayer, and a cause for thankfulness.
A further result of this gift of grace and of the firm establishment of the Gospel: So that you are not deficient in any gift. The Christians of Corinth did not lack, did not fall behind in, any gift of grace which was needed for edification, by which they were qualified to labor for the Lord by instruction, by exhortation, by rule, by service. No congregation of the early days exceeded that of Corinth in the variety of its endowments and the satisfaction felt in them, chap. 12:7-11. The believers in that heathen city were in possession of such rich endowments while they eagerly awaited the coming, the final revelation, of the Lord Jesus Christ. They received the rich endowment of the gifts of grace and used them for the benefit of the work for Christ, but at the same time their hearts were turned in eager anticipation to their final redemption, Php_3:20 ; Tit 2:13; 2Pe 3:12. Thus the heart of every believer is filled with homesickness for the mansions above; but that very fact causes him to work in the interest of the Master while it is day, to use all his gifts and abilities in the interest of his Lord. In the meantime he knows that Christ the Lord will confirm, establish, us unto the end, to the end of the world, if that is thus near, or to the end of our life, if the Lord calls us home before His last great day. But no matter when the day may come, He will establish us to be blameless, that we shall no longer be guilty and under the condemnation, Rom 8:33-34. This blamelessness of the Christians does not consist in any merits on their part, but in the fact that the righteousness of Christ is imputed to them by faith, Php_3:9 . The reason for every believer’s acceptance by God is thus placed on the side of God and Christ alone, and the promise is made with such reassuring certainty that it should be the basis of a joyful hope, Joh 10:27-28.
The final, the deepest ground of Paul’s hope for the salvation of the Corinthian Christians is the fidelity of God: Faithful is God, through whom you are chosen to the fellowship of His Son, Jesus Christ, our Lord. Our hope of eternal life is based upon the promise of God, who cannot lie, Tit 1:2. Our election to the fellowship of His Son, Jesus Christ, the fact that we have been brought to faith by Him and have thus been united with Him in that wonderful spiritual union of members in His body, is His earnest-money to us that our salvation is secure in His hands. Christ is but the Firstborn among many brethren, and we are joint-heirs with Him of the blessings of eternal life. Since He, however, is also our exalted Lord, our communion with Him invests us with His present grandeur and certifies the manifestation of His glory upon us. So the Christian’s faith is not a vague and uncertain hope, but is based upon the fact that he has received a guarantee of the final consummation of his hopes. “What Christ has begun in you, and what He has already given you, in that He will surely keep you to the end and into eternity, if only you do not willfully fall from it and cast it from you; for His Word and promise, given you, and His work, which He performs in you, is not changeable like men’s word and work, but sure, certain, and divinely immovable truth. Since, then, you have such a divine call, take comfort in it and rely upon it firmly. ” “Thus, also, Holy Scripture testifies that God, who has called us, is so faithful that, when He has begun the good work in us, He also will preserve it to the end and perfect it, if we ourselves do not turn from Him, but firmly retain to the end the work begun, for which He has promised His grace.”
Fuente: The Popular Commentary on the Bible by Kretzmann
1Co 1:4-5 . ] as in Rom 1:8 .
] always , to be measured not strictly by the literal import of the word, but by the fervour of his constant love. Comp 1Th 1:2 f.; 2Th 1:3 .
] ground of the thanks, Phi 1:5 ; Polyb. xviii. 26. 4; Valck. in loc [109] The grace of God , which had been bestowed on them, is described more precisely in 1Co 1:5 according to its effects.
. .] i.e. in your fellowship with Christ . By this is denoted the specifically Christian nature of the gift, in so far, namely, as it is not attained apart from Christ, but otherwise it were a worldly gift has in Christ , as the life-element of those who are its subjects, the distinctive sphere of its manifestation. Just in the same way 1Co 1:5 .
] that you, namely , etc., epexegesis of . . . [110]
] without limitation: in all , in every point; comp 2Co 9:11 ; 1Ti 6:18 ; Eph 2:4 ; Jas 2:5 . To this Paul forthwith, and again with (comp 2Co 6:4 ), adds the more precise definition chosen in reference to the state of things at Corinth: . : in all discourse and all knowledge that is to say, so that no kind of Christian aptitude of speech, or of Christian intelligence, is wanting among you, but both the former outwardly communicative aptitude, in virtue of which a man is (Clem. Cor. I. 48); and the latter, the inward endowment are to be found with you richly in every form. This view, according to which is sermo , occurs in substance in the Greek commentators, in Calovius, Rckert, Neander, Hofmann, and many others, and is confirmed beyond a doubt by 2Co 8:7 ; 2Co 11:6 . As to the different kinds of Christian utterance, comp 1Co 12:8 . is not therefore to be understood, with Billroth, de Wette, and Maier, of the doctrine preached to the Corinthians. Beza, Grotius, and others take to be specially the donum linguarum , and the donum prophetiae , which, however, is not conveyed either in the words themselves or in the connection, and is, moreover, at variance with the subordinate importance attached to the (chap. 14). Lastly, as to the running together of the two: (Schulz, Morus, Rosenmller), the very repetition of the , and the difference in point of idea between the two words, should have dissuaded its supporters from such a view; for . and . can as little be synonyms (Clericus, Pott) as and . Clement also, 1, praises the former condition of the church with respect to .
[109] n loc. refers to the note of the commentator or editor named on the particular passage.
[110] . . . .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
1Co 1:4-9 . Conciliatory preamble , by no means without real praise (Hofmann), assuredly not ironical (Semler, comp Mosheim), which would be unwise and wrong; and not addressed merely to the party of Paul and that of Apollos (Flatt), which is at variance with 1Co 1:2 ; but, as is alone in accordance with the character of Paul and with the words themselves, directed to the church as a whole under a persuasion of the truth of its contents, bringing forward first of all with true affection what was laudable, so far as it existed, and lovingly leaving out of view for a time what was blameworthy, but withal soberly keeping within the bounds of truth and tracing all up to God.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
II. Gratitude and hope in respect to their Christian state in general
1Co 1:4-9
4I thank my God always on your behalf, for the grace of God which is [was5] given you by [in: ] Jesus Christ; 5That in everything ye are [were] enriched by [in] him, in all utterance, and in all knowledge; 6Even as the testimony of Christ was confirmed in you: 7So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: 8Who shall also confirm you unto the end, that ye may be blameless in the day 9of our Lord Jesus Christ. God is faithful, by [through] whom ye were called unto the fellowship of his Son Jesus Christ our Lord.
EXEGETICAL AND CRITICAL
This opening, in which the Apostle expresses his thanks to God for the abundance of spiritual gifts possessed by the Corinthian Church, and his hope in their steadfastness and further prosperity in all good, should by no means be regarded as a simple rhetorical captatio benevolenti, as a mere bit of flattery designed to win his readers, so that they might the better accept his subsequent exhortations and rebukes, and keep themselves well disposed in spite of the unpleasant things he had to say, and submit to be the more readily guided to the ends he had in view. What Paul here says is preminently the truth. It comes from his heart. He does feel a sincere joy that so much good exists in the church and that it affords such ground of hope for the future. It is a conviction which proceeds from his fatherly disposition (comp. 1Co 4:15). Nor are we to regard it as any self-deception or fond fancy of his. For however great may have been the faults of individuals, the work of Divine grace had nevertheless been begun in all the plenitude of spiritual gifts, and his confidence in the continued operation of the Lord confirming their hearts, and in the faithfulness of God towards them, was verily well grounded. Both these things are presupposed in his exhortation and rebuke. First, objectively: in so far as the expectation of any good results from his efforts rested only upon the existence of some good already in the church and upon Gods faithfulness and coperation. Again, subjectively: in so far as the acknowledgment of previous successes and the hope of yet greater ones, generally inspire confidence and render persons favorably disposed to receive exhortation and rebuke as given kindly and intelligently, and infuse into them courage to undertake the work of reform; and this courage is of the right kind since it refers all good back to God as the source. And in this style of address there is something more than cool human calculation. It is acting in perfect conformity with the true laws of the mind, and above all with the law of that love which believeth all things and hopeth all things, but which nevertheless secures the same results that worldly prudence is wont to calculate for in a selfish way. The Corinthian Church was well trained and instructed and established in the faith; but it was not yet entirely simple-minded and pure in heart; there was much worldly vanity and party spirit still among them. So in every church there is to be found a mixture of what is praiseworthy and blameworthy. The praise of the better class piques even the worse, and is a means of inciting them to merit that praise, too. And the reproof of the bad ought to affect the better class likewise, awakening in them regrets that there are such persons by their side and in their communion as deserve reproof, and it should prompt them to remove the evil. Every church is one organic whole, by reason of which the several members exert an influence upon each other and share in that which others have and are. Heubner, p. 213. This introduction, breathing blessing and praise, gratitude and confidence, exhibits the spiritual shepherd in apostolic simplicity and truth. All goodness in the church he denominates a work of grace, and he sets in prospect the consummation of the salvation begun as only grace likewise, and he does it in a manner at once humbling and animating. He looks at the church in its germ, in the strength of its better elements which may be rendered a source of blessing to others, and so, wisely preparing the way, he passes over from the bright to the darker side. Osiander.
1Co 1:4. I thank.An expression of acknowledgment and joy towards God as the Author of all good.My God.As in Rom 1:8 and elsewhere,of course not in an exclusive sense, but as an avowal of his own personal communion with God and direct interest in Him; a personal attestation of his religious position, without any sinister design, but yet in a manner calculated to elicit respect and confidence in what he is about to say.Always.This cannot mean that he was always engaged in audible thanksgiving, or that this feeling of gratitude was also definitely present in his consciousness; but only that he bore this church perpetually upon his heart with grateful emotions to Goda meaning which the word in the Greek also carries.On your behalf for the grace of God.The personal object for whom and the reason on account of which the thanks were given. [: grace, the disposition in God, for : the blessings flowing from ita metonymy which has passed so completely into our common parlance, as to be almost lost sight of as such.Alf. Wordsworth, however, distinguishes here, is a special gift to be used for general edification. is grace generally for personal sanctification. Tongues, miracles, healing are . is given in order that may be rightly used.].Which was given you in Jesus Christ.Comp. also 1Co 1:2.Christ is here regarded, in a sort, as the place, where the grace of God is manifested (comp. 2Co 5:19) so that he who enters there becomes partaker of it. But this entrance is faith, by which the believer is in Christ and comes into vital communion with Him.
1Co 1:5. Extends the thought and shows wherein the manifested grace consists.That ye were enriched in himi. e., as being in Christ and having constant communion with Him; and this enriching is the work of Gods grace.In every thing.A general statement, which is at once more particularly defined and limited.In all doctrine.Thus ought to be translated with Luther [in which Calvin, Alf., de Wette, Billroth, Meyer concur, understanding by it: doctrine preached to the Corinthians], and not: utterance, as though the reference were to powers of eloquence or the gift of tongues [so Bengel, Stanley and Wordsworth; and which interpretation, Hodge says, gives good sense and is the one generally adopted. Meyer: All manner of external endowments for speaking; excluding however any allusion to gift of tongues, as inconsistent with the subordinate value attached to this in chap. 14. This view is sustained by 1Co 12:8; 2Co 8:7; 2Co 11:6, In this case ; knowledge, would denote the inward endowment. The order of the words appears to support Klings view. Truth preached, (i.e.) doctrine, must precede truth apprehended, i. e. knowledge. But the analogous passages in the two Epistles go to prove Meyers view and the correctness of the English version also].In all knowledge.By this he means: the general acceptance of the doctrines that had been communicated to them on every side, and a comprehensive insight into their truth. This statement does not conflict with the fact of peculiar defects in individuals.
1Co 1:6. Further confirms and illustrates the foregoing. Inasmuch as: [not correlation: according as, but as in appended clauses denoting explanation, quoniam, si quidem, since. Winers Gr. LIII. 8].The testimony of Christ.Christ may here be taken either as the subject, the one testifying, or as the object, the one testified of. The one does not exclude the other. In the former case the phrase would mean, the proclamation of the Divine plan of salvation in all its parts (its grounds, aims and relations; its beginning, mediation, execution and consummation), obtained by a direct insight into the heart of God, into His inmost thought and purpose (comp. Joh 1:18; Joh 6:46). But in this testimony of Christ, which sounded forth from the Apostles also, and so included their preaching, there is involved also the other idea, Christs own personal testimony, and the testimony of His Apostles likewise, to His divine Sonship and His mediatoral office. It makes little difference whether we construe it in the one way or the other. [The former is the higher and therefore the better sense. It is good to contemplate the Gospel as that system of truth which the Eternal Logos or Revealer has made known. Hodge. Yet, it must be said, usage favors the latter acceptation. The testimony of Christ is the witness borne concerning Christ by His Apostles of which the New Testament is the record, and in this instance by Paul. So Calv., Alf., Stan., Meyer]. That the word , testimony, and not , instruction, is here chosen, does not rest upon a simple Hebraism, but is well explained on the ground that the gospel has not to do first and primarily with a system of ideas, but with an announcement of facts, the power of which a person must experience in himself. Neander. The same expression occurs in 2Ti 1:18.was confirmed in you.Others render: was established among you (Mar 16:20; Rom 15:8; Heb 2:4), whether it be by signs and miracles or by extraordinary operations of the Gospel.Rckert: by its effects on you. But this neither suits the connection with what precedes, nor what is afterwards (1Co 1:7) mentioned as the result of it. The former indicates that the testimony of Christ was confirmed in their hearts, inwardly rooted there. And this happens partly through a comprehensive knowledge, so that thus the words in all knowledge would be further illustrated, and partly as its presupposed condition, inasmuch as it is effected by faith, which is the root of all knowledge, and is to be regarded as a becoming fixed and remaining steadfast in the truth. Respecting their steadfastness in this respect see 1Co 16:1; 2Co 1:24.
1Co 1:7. The consequence.So that ye come behind in no gift.The deep and fixed rooting of the gospel in the soul results in a rich unfolding of spiritual life, of which he now proceeds to speak. By gift we are to understand a result of the operation of divine grace. Rom 5:16 expresses by it the work of grace as a whole. Here we are to understand it of the particular operations by which the members of the Church were variously qualified to labor for the edification of the body of Christ, either by instruction, or exhortation, or rule, or service, inasmuch as the native talents of individuals requisite for such labors are awakened and sanctified by divine grace (comp. 12). When such talents fall within the sphere of moral effort, and are exercised in furthering the welfare of the Church and in glorifying God, they acquire an ethical character, and the gifts appear as Christian virtues. That such were the gifts alluded to seems to be intimated in what followsWaiting for the revelation of our Lord Jesus Christ.This constant expectation of our Lords second coming (Rom 8:19 etc.), when He shall be revealed in his glory unto all (Col 3:4), is one of the characteristic features of primitive Christianity (comp. Php 3:20; 1Th 1:10 : Tit 2:13; 2Ti 4:8). Hence the clause has been taken as a simple paraphrase of the word: Christians. But this is by no means allowable here.The connection of this participial clause with the preceding one has been variously interpreted. Luther somewhat loosely: And are waiting, only waiting in the sense, that they were all ready; in which sense we might translate it: And can wait or: can comfortably wait; But this would conflict with the entire contents of the Epistle. To take it as ironical, (Mosheim) in the way of a slant at their self-sufficiency, would be inconsistent with the friendly winning style of the introduction. And no less so, to suppose that he intended to alarm, by the suggestion of a coming judgment (Chrysostom), or to rebuke the sceptics of whom mention is made in chap. 15. More correct it would be, undoubtedly, to adopt the closer connection and translate: while ye are waiting, or, ye who are expecting, etc. The train of thought is this, that they, in this state of waiting, did not cease to make advances in every Christian qualification. So considered, the fact of not coming behind obtains the sense of: not falling short from any lack of earnest moral endeavor. There was a self-cultivation on the part of the spiritually quickened in consequence of their establishment in the faith (1Co 1:6). [But it must be added also that in the very mention of their waiting attitude, a commendation is intended. For this very waiting, as Alford well says, was the greatest proof of maturity and richness of the spiritual life; implying the coxistence and coperation of faith, whereby they believed the promise of Christhope, whereby they looked on to its fulfilment, and love, whereby that anticipation was lit up with earnest desire. But it may be asked, Were the Corinthians looking for Christs second advent as an event likely to occur in their day, and which some of them might expect to witness? This question must be answered in the affirmative. As Trench has well remarked, It is a necessary element of the doctrine concerning the second coming of Christ, that it should be possible at any time. And all the hints given us throughout the Epistles (comp. 1Th 4:13 to 1Th 5:10; Php 3:20; Tit 2:13; 2Ti 4:8) show that the hope of seeing Christ appear, while yet in the flesh, was an influential and inspiring sentiment, pervading the whole early Church. It was a powerful motive to watchfulness and patient endurance. And that it should so operate was one design of the secrecy which veiled it. Latet ultimus dies, ut observetur omnes dies (Aug.). That such was the case with the Corinthians seems to be intimated in the use of the word expressive of their mental attitude, : waiting it out, as persons expecting to see what they are waiting for].6
The earnest endeavor of the Church (or at least its better portion, its kernel) just recognized, leads the Apostle, in spite of all existing defects in individuals, to cherish the hope which he expresses in.
1Co 1:8. Who shall also confirm you.To whom does the relative who refer? Most naturally to Christ, mentioned just before in 1Co 1:7. But in this case it is remarkable that in the next clause instead of saying in His day, he uses again the whole name and title of Christ. Hence the who might be referred back to God (1Co 1:9), whose gracious doings are spoken of in 1Co 1:5-6, and to whom the confirmation in the faith is ascribed (2Co 1:21; Rom 16:25). The effect then of the Divine confirmation of the testimony of Christ in them would be regarded as awakening the hope also that God would establish them still further.7 The reference however to Christ must still be maintained. The use of the full phrase in the day of our Lord Jesus Christ, must be regarded only as the adoption of a solemn formula, elsewhere also employed, to designate the time of the second advent (comp. 2Ti 1:8). In 2Th 3:3 we have likewise the work of confirming believers ascribed to Christ. And this is mentioned here in correspondence with what is said of their not coming behind in any gift and of their patient waiting. It involves also what follows.Unto the end.i. e., as the connection requires, not the end of the present life of individuals, but the end of the present dispensation, which terminates at the second advent, when the new era ( ) will come in.Blameless.A short constructio prgnans : that ye may be, [which is supplied in the E. V. Compare the expressions , , to teach a man so as to become wise, to increase him so as to be great; Khner, 417, 3. This is called by grammarians a proleptic use of the adjective. Words. See Winer, Gram. Part iii. lxvi. 3. g.]. By the term blameless we understand such as are liable to no accusation; and this not simply putatively, but, since he is speaking of their condition at the appearing of Christ, in the sense of an actual or perfected holiness, so that the All-seeing Judge Himself will have nothing to lay to their charge (comp. Eph 5:27). Meyer. This blamelessness is conditioned upon perseverance in the faith by which our justification is appropriated, and therefore is imputed; nevertheless by virtue of the moral nature and power of faith, as well as by virtue of the sanctification through the Holy Ghost, it is entirely of a moral nature (Rom 6:1 ff; Rom 8:1 ff.). Hence the person who is : blameless, appears at the revelation of Christ not indeed as : sinless, but as a new creature in Christ (2Co 5:17) who having been Divinely restored (Eph 2:10) and progressively sanctified (1Th 5:23) has worked out his own salvation in the moral power of a new life (Php 2:12). [But here a question arises. Is this promise absolute or conditional? Conybeare and Howson add the gloss, He will do His part to confirm you. Hammond puts in the qualification, God will make good His promise if you do not fail yourselves. A. Clark inquires But can it be said that God will keep what is either not intrusted to Him? or, after being intrusted, is taken away? But such limitations seem to take from the promise its blessedness and comfort, for if this promise be of any value, it is the fact that it furnishes a guarantee against that greatest of dangers, the fickleness of the human will. It is in view of this danger, so manifest in the Corinthians, that Paul expresses his assurance of their steadfastness as grounded in the confirming grace of God. It were better therefore to take the promise absolutely. Those to whom God gives the renewing influence of the Spirit, He thereby pledges himself to save; for the first fruits of the spirit are of the nature of a pledge. Hodge.]
1Co 1:9. Refers the hope expressed in 1Co 1:8 to its deepest ground.God is faithful.He will not drop the work He has begun after the fashion of weak inconstant men; but persevering in love He will carry out that which was commenced in love, even unto its goal. (Comp. Php 1:6; 1Th 5:24; 2Th 3:3; Rom 11:29)[Here, on this fidelity of God, and not on the strength of the believers purpose to persevere, nor on any assumption that the principle of religion in their hearts was indestructible, was the confidence of the Apostle in their steadfastness grounded. Hodge. This faithfulness of God is pledged in three directions: 1. to Himself in the purpose formed; 2. to Christ in the covenant made with Him, Isaiah 53; Isaiah , 3. to believers].Through whom. : a popular expression. We can speak of God as a mediating as well as a principal cause. (Rom 11:36). His Providence it is that through a great variety of arrangements and coperating circumstances mediates the call, viz., the presentation of the Gospel to them, and also its effect in their hearts.Ye were called unto the fellowship of His Son, &c.This calling of God is the commencement of His work. Its goal is a participation as a son in the glory of his Lord (Comp. Rom 8:21; Rom 8:23; 2Th 2:14). The fellowship with Jesus Christ embraces our entire condition, into which we are transferred through the power of the word when heard and received, and through the sacraments, extending from childhood on until we come into the inheritance of the glory which is to be revealed in Him and in us also. Burger.
But does not 1Co 1:9 compel us to take God as the subject in 1Co 1:8? [Certainly; one would suppose so]. By no means [!]. The truth of God is a pledge that Christ will confirm us. For it is precisely because we have been called through the unchangeable loving will of the Father to have part in Him, the glorified Son of God, and therefore to be made conformable unto Him that He whose will is ever one with the Father can do no other than confirm us. [Rather far fetched].
DOCTRINAL AND ETHICAL
1. That Jesus Christ is the living sanctuary, whence all the manifestations of Divine grace are made, and all gifts are imparted, rests upon the character of His person. In Him it pleased God that all fulness should dwellyea, that the fulness of the Godhead should dwell in Him bodily (Col 1:19; Col 2:9). From this it follows that believers are complete in Him. (Col 2:10).
2. The actual participation in this fulness is conditioned on the confirmation of this testimony of Christ in the heart through a lively faith, which involves a union with Christ and results in energetic endeavors, awakened in prospect of Christs glorious advent, to be behind in no gift, in order that the Church of Christ may become a well-equipped organic whole, and so ripen on to perfection.
3. To this actual confirmation of the truth in the heart there corresponds the work of Christ, resting upon the faithfulness of God who has called us unto the fellowship of His Son, for the confirmation of His own unto the end that they may be found blameless at His appearing, and prepared to participate in His glory as a bride adorned for the bridegroom (Rev 21:2; Rev 21:9; comp. 2Co 11:2; Col 1:12).
[4. The nature of the believers calling: 1. As to its condition. It is a fellowship with Christ through faith in character, in sufferings, and in glory. 2. As to its permanence, endurance unto the end; kept by the power of a faithful God. 3. As to its activity, a cultivation of Divine gifts in the service of Christ.]
[5. The second advent of Christ is possible for any generation, and ought constantly to be looked for, desired and prayed for.]
HOMILETICAL AND PRACTICAL
1. A proper joy at the prosperity of a church: a. expresses itself in thanks to God, (1Co 1:4); b. is occasioned by the grace of God manifested to it in Jesus Christ; [c. and should fill every ministers heart even as it did Pauls, compensating him for all the toil and suffering of his ministry].
2. The wealth of a church in doctrine, [or utterance] and knowledge, a. has its ground in Christ, (1Co 1:5); b. is obtained through the confirmation of his testimony in it.
3. The right waiting for the coming of Christ allows us to remain neither idle nor unfruitful, but inspires us with an earnest zeal constantly to appropriate and improve every spiritual gift.
4. Our hope for the perfection of Christians is our confidence in Christ [or God], who will confirm them blameless unto the end, and it is founded upon the faithfulness of God who has called us to the fellowship of His Son. (1Co 1:9.)
[5. The test of a true or false Christian is his waiting for or dreading the revelation of Christ. Bengel].
Heubner: 1Co 1:4 : 1. Gratitude is something more than prayer. He who does nothing but always pray, is and appears ever unsatisfied. 2. God must become our God, i. e., we should not only acknowledge Him as God in general, but we should also recognize Him as our own God from all the experiences of life. This is true egotism. 3. A teacher has no blessing except what comes from God. 1Co 1:5 : 1. Wealth in that which is needful for salvation is true permanent wealth. 2. The amount the Apostles accomplished in their churches ought to shame us. They were obliged to quarry their churches out of the rough rock. We find Christians ready made to our hand, yet how little we achieve. 1Co 1:7 : Christian life in a church is to be known by the awakening of all good Christian energies. Every one should be ready to serve the holy cause of Christ with his gift. 1Co 1:8 : Unblamableness at Christs judgment should be the goal of a Christian.
[1Co 1:4. There is a bright side even to the most disheartening circumstances of the church. It is our duty to consider these first and take courage].
[1Co 1:4-9. The rebukes of a minister, when steeped in love and prefaced by commendation descend like an excellent oil that doth not break the head].
Footnotes:
[5][1Co 1:4. : was given, viz., at the time of conversion].
[6][Neander believed that in the minds of the Apostles, especially in Paul, a progressive development in Eschatology took place. The second advent at first seemed close at hand and possible in their day, but as they became more enlightened as to the future by the illuminations of the Spirit, it stood at a farther remove. Neander Plant and Train, of the Christian Church, p. 484.]
[7][The reasons for referring Who to God, 1Co 1:4, are well given by Stanley 1. : also confirm, evidently refers back to : was confirmed, in ver.6. 2. In the day of the Lord Jesus Christ, would else be: in His day. 3. ; God is the general subject of the whole sentence, and therefore repeated in 1Co 1:9. God is faithful. For the sense comp. Php 1:6. To these may be added a 4. from Hodge: vocation and perseverance are in the work of redemption specially referred to the Father. The same position is taken by Calvin, Alford, Billroth, Olshausen, de Wette, Osiander and others.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
DISCOURSE: 1929
THE BLESSINGS IMPARTED BY THE GOSPEL
1Co 1:4-9. I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; that in every thing ye are enriched by him, in all utterance, and in all knowledge; even as the testimony of Christ was confirmed in you: so that, ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.
WE cannot but admire the address which is manifest in all the Epistles of St. Paul. He of course has frequent occasion to mention truths which are far from palatable to those to whom they are spoken: but he always introduces them in so kind a manner, and accompanies them with such expressions of the most unfeigned love, that it is almost impossible for any to be offended with him. He never shrinks from a faithful discharge of his duty: but he exerts himself always, to the utmost of his power, to heal the wounds which his fidelity inflicts. The Corinthian Church was in a far worse state than any other that he had occasion to address: indeed the manners of the Corinthians, previous to their conversion, were dissolute even to a proverb; and therefore it is the less to be wondered at, that, after their conversion, many of them should still need admonition on points which they had hitherto been accustomed to regard as venial at least, if not altogether indifferent. On every thing necessary for their welfare, the Apostle here communicates his sentiments freely: but in the commencement of his epistle he makes no difference between the Corinthians and the purest of all the Churches. He knew that if many among them were corrupt, the great majority of them were sincere; and therefore he comprehends them all in the first expressions of his regard, that he may afterwards have the more influence over those, whose errors he designed to rectify. And this by the way shews us, that, when we see in our Liturgy the same charitable expressions relative to the state of persons in our own Church, we ought not scrupulously to strain every word to the uttermost, but should allow the same latitude of expression in the one case as we do in the other. But not to dwell on this, we notice in this introductory acknowledgment of the Apostle,
I.
The blessings which the Gospel imparts
The Gospel is no other than a testimony of Jesus. This was the spirit of prophecy under the Old Testament [Note: Rev 19:11.]; and it is the spirit of all the writings in the New Testament. What the testimony was, is declared with great precision by St. John: This is the record, that God hath given to us eternal life; and this life is in his Son; he that hath the Son, hath life; and he that hath not the Son of God, hath not life [Note: 1Jn 5:11-12.].
The believer has this testimony confirmed in him. There are two ways in which this testimony is confirmed: the one is externally, by signs and miracles; the other is internally, by the operation of the Spirit of God upon the soul. The Corinthians had had it confirmed to them in both ways: for no Church exceeded them in miraculous gifts [Note: 1Co 12:10.]; and in the change wrought upon their own souls, they had an evidence of the truth and power of the Gospel: they had an evidence of it in the grace which had been given them by Jesus Christ.
Two things in particular they had received, which served to mark the saving efficacy of the Gospel; namely,
1.
An enlightened mind
[They had been enriched by Christ with all utterance and all knowledge. Distinct from miraculous gifts, there is in believers a knowledge of an experimental kind, and an ability also to declare that knowledge with ease and precision. It is a knowledge derived from the heart, rather than from the understanding; even such as Solomon refers to, when he says, The heart of the wise teacheth his mouth, and addeth learning to his lips [Note: Pro 16:23.]. St. John speaks of this when he says, He that believeth in the Son of God hath the witness in himself [Note: 1Jn 5:10.]. There is a perfect correspondence between the divine record concerning Christ, and the feelings of the believers soul: he feels that he needs such a salvation as Christ offers, and that there is in Christ a sufficiency for all his wants: and in speaking of these things every believer throughout the universe is agreed. As in all human beings, notwithstanding some minute differences, there are the same general features belonging to the body; so in the minds of all believers there is, notwithstanding a diversity in smaller matters, a correspondence in their general views and sentiments; they all confess themselves to be sinners saved by grace through the Redeemers blood. Others, who are not true believers, may have the same creed; but they have not these truths written in their hearts; nor can they speak of them from their own experience: this is the portion of the true believer only; and it is a portion, in comparison of which all the knowledge in the universe and all the wealth of the Indies are but dross and dung [Note: Php 3:8.].]
2.
A waiting spirit
[The Corinthians came behind in no gift, waiting for the coming of our Lord Jesus Christ. The saints under the Mosaic dispensation waited for the first advent of our Lord: those under the Christian dispensation wait for his second advent, when he will come again from heaven in power and great glory, to gather together his elect, and to put them into full possession of their destined inheritance. The first Christians thought this period very near at hand: we who live almost 1800 years after them, believe that it is yet distant; because there are many prophecies not yet fulfilled, which must receive an accomplishment before the arrival of that time. But, as far as respects us individually, the time is near to every one of us, even at the door; for, on the instant of our departure from the body, we are borne into the presence of our Judge, and have our portion for ever fixed. Hence the believer waits for his dissolution, as the promised commencement of everlasting joys. Others may wait, and even long, for death, as a termination of their sorrows; but it is the believer alone who looks for and hastes unto the coming of the day of Christ, as the completion and consummation of all his joys. Others may affect heaven as a rest from trouble; but the believer alone pants for it as a rest in God. In the view of that day, he is sober, and hopes to the end for the grace that shall be brought unto him at the revelation of Jesus Christ [Note: 1Pe 1:13.].]
But from our text we are led to notice farther,
II.
The blessings which the Gospel secures
God in calling us to the knowledge of his Son, calls us also to a fellowship with his Son, in all the blessings both of grace and glory: and where he gives the former of these blessings, there he engages to impart the latter also. On this ground, the promise of a faithful God, the Apostle assured the Corinthians of,
1.
Their continued preservation
[He shall confirm you unto the end, says he. If believers were left to themselves, they would have no prospect of ever enduring to the end. So many and so great are the difficulties which they have to contend with, that they could have no hope at all. But God undertakes for them, to keep them by his own power through faith unto salvation. He engages both for himself and for them: for himself, that he will not depart from them to do them good: and for them, that he will put his fear into their hearts, so that they shall not depart from him [Note: Jer 32:40.]. If they offend him by any violation or neglect of duty, he will visit their transgressions with the rod, and their iniquity with stripes: but his loving-kindness will he not utterly take from them, nor suffer his faithfulness to fail: for once he has sworn by his holiness, that he will not lie unto David [Note: Psa 89:30-35.]. So fully assured of this truth was Paul in relation to the Philippian Church, that he declared himself confident of this very thing, that He who had begun a good work in them would perform it until the day of Jesus Christ [Note: Php 1:6.]: and the same confidence we may feel in relation to every true believer, that none shall ever separate him from the love of Christ [Note: Rom 8:38-39.]. God pledges his own word, that he will not suffer them to be tempted above that they are able [Note: 1Co 10:13.], but that he will perfect that which concerneth them. When therefore we pray to God that our whole spirit, soul, and body may be preserved blameless unto his heavenly kingdom, we are authorized to add, Faithful is he who hath called us; who also will do it [Note: 1Th 5:23-24.].]
2.
Their ultimate acceptance
[He will preserve us, that we may be blameless in the day of our Lord Jesus Christ. Blameless in some respect his people already are, inasmuch as the Lord Jesus Christ has washed them in his blood, and pronounced them clean [Note: Joh 15:3.]. But in the last day we shall be blameless in ourselves, as well as in him; being not only justified, as we now are, by his blood, but sanctified also by his Spirit, and transformed into the perfect image of our God. Then will Christ present us to himself, without spot, or wrinkle, or any such thing; yea, holy, and without blemish [Note: Eph 5:27.]; and in the meantime he will, by his almighty and all-sufficient grace, strengthen, and establish, and settle us even to the end [Note: 1Pe 5:10.].
Thus does God assure to his people their continued preservation, and their ultimate acceptance with him: and he pledges his own faithfulness for the performance of his word.
But let no man imagine that these truths supersede the necessity of care and watchfulness on our part; for God will never fulfil his promise to us but through the instrumentality of our exertions. Hence he requires every exertion on our part, precisely as if he had left the final issue solely dependent on our own efforts; and suspends his promised mercies altogether on the performance of our duties. To obtain his final acceptance of us as blameless, we must hold fast our faith: He will present us holy and unblameable, and unreproveable in his sight, if we continue in the faith grounded and settled, and be not moved away from the hope of the Gospel [Note: Col 1:22-23.]. We must also abound in love; we must increase and abound in love one towards another, to the end that he may establish our hearts unblameable in holiness before God even our Father, at the coming of our Lord Jesus Christ with all his saints [Note: 1Th 3:12-13.]. We must also use all diligence in every duty; for it is by diligence that we are to make our calling and election sure, and that we are to be found of him at last in peace, without spot and blameless [Note: 2Pe 1:10; 2Pe 3:14.].
Here we see that the very things which God has promised to us, are to be obtained through the medium of our own faith and love and diligence. Without these, the end shall never be obtained (for God has connected the end with the means): but through the continued exercise of these, the end is secured beyond a possibility of failure. God cannot deny himself [Note: 2Ti 2:13.]: and his word, confirmed as it is by covenant and by oath, can never fail [Note: Heb 6:18.]. Heaven and earth may pass away: but his word shall never pass away [Note: Mat 24:35.].]
Application
1.
Be thankful if you are partakers of this grace
[St. Paul thanked God always on the behalf of the Corinthians on this account: how much more therefore should those be thankful, who have received the benefit! To possess this experimental knowledge of the Gospel salvation, and to enjoy these blessed prospects of immortality and glory, is the highest felicity of man. Having these things which accompany salvation, we need not covet any other good, or regret any attendant evil: we have the richest blessings that God himself can bestow.]
2.
Be careful to walk worthy of it
[The mercies of God to us call for a suitable requital: and the requital which he desires is, a total surrender of ourselves to him [Note: Rom 12:1.]. The thing which God designs, in the communication of his mercy to us, is, to keep us blameless unto the coming of the Lord Jesus. Let that then be our end in the improvement of them, even to be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, shining among them as lights in a dark world [Note: Php 2:15.].]
3.
Remember in whom all your strength is
[Of yourselves you can do nothing. It is God, and God alone, that can confirm you unto the end. He who has been the Author, must also be the Finisher, of your salvation. It is He that must work all your works in you: all your fresh springs must be in him. Know then, that he is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy [Note: Jude, ver. 24.]; and he will do it, if you rely upon him; for St. Paul expressly says, The Lord is faithful, who will stablish you, and keep you from evil [Note: 2Th 3:3.]. To him therefore, even to the only wise God our Saviour, be glory and majesty, dominion and power, now and for ever. Amen [Note: Jude, ver. 25.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
(4) I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; (5) That in everything ye are enriched by him, in all utterance, and in all knowledge; (6) Even as the testimony of Christ was confirmed in you: (7) So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: (8) Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. (9) God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.
What is here said is so plain; as to need no comment; and so very blessed, as when opened to the soul of the regenerate by the Holy Ghost, as to need no other endearment. Let the Reader look at it again and again, for it will bear reading every day. Observe how the very heart of Paul is going forth in love to the Church, while blessing God on their account. His very soul seems to be moved in him, as well it might, that in such a place as Corinth, Christ had a Church. And, observe, how the Apostle expresseth himself on the occasion. I thank my God, said he, always on your behalf. And, observe, how he dwells upon the cause of his thanksgiving. It was not for their numbers, among those that professed a belief in Christ, in Corinth. There might be many there, as it is to be feared is, and hath been in all ages of the Church elsewhere, who professed to love Christ, on whom no change by grace had been wrought. It is not the largeness of a congregation which implies soul prosperity. Great leanness is sometimes found amidst fat pastures of ordinances. Paul did not thank his God and Savior because they were many, but for the grace of God which was given them, and for their being enriched by the Lord, and for the testimony of Christ being confirmed in them. Reader! look into your own soul for these things, for it is by these, (and not by outward things,) men live, and in these is the life of the soul. And I pray the Reader not to overlook in this sweet and precious paragraph, how blessedly Paul speaks of God’s faithfulness, and the Church’s everlasting safety in him. Oh! what a soul ravishing thought it is, that He who hath called the whole body the Church to an union, and oneness, and fellowship with Christ in grace here, gives an earnest and pledge thereby, of the everlasting continuance of that interest, in all Christ’s communicable glory hereafter. Reader! take it for your daily motto, and wear it in your heart from day to day; God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. The Reader will pardon me; I hope, if I call upon hint before he dismisseth this part of the Chapter we have gone over, to take notice with me, how sweetly Paul dwells upon the name of his adorable Lord. No less than ten times, in the first ten verses of this chapter, hath he written his lovely name? He seems to hang upon it, as the bee upon some sweet flower, where the little creature finds so much food for honey, that though he is so laden with what he hath, that he can scarcely fly, yet so much remains, he cannot go away, So Paul dwelt upon the very name of the Lord Jesus. And, Reader! allow me to add, that such would be the love of every child of God, had we the same knowledge as Paul had. Let you and I, above all things, seek from the Lord a spirit of wisdom and revelation in the knowledge of him! See Paul’s prayer for the Church, Eph 1:15 to the end.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
4 I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ;
Ver. 4. I thank my God ] Thus he begins most of his Epistles. Deo gratias was ever in Austin’s mouth, who had Paul’s spirit. Every gracious man is a grateful man. The same Greek word ( ) signifieth grace and thanks. Only that part of Abraham’s seed that is as the stars of heaven, can in their courses sing a song of praise to God. True it is, that “all his works praise him;” that is, they give matter and occasion so to do; but his saints only bless him, in manner as Paul here doth, Psa 145:10 , and bring actual glory to him, Eph 1:11-12 . Wicked men cannot say, I thank my God, for they have no true notion of God, but as of an enemy; and therefore all their verbal thanks are but as music at funerals, or as the trumpet before a judge, no comfort to the mourning wife or guilty prisoner.
For the grace of God ] Intending to chide them, he first commends them, that he may preserve in their hearts an opinion of his love, while he rebuked them sharply, that they might be sound in the faith.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
4 9. ] THANKSGIVING, AND EXPRESSION OF HOPE, ON ACCOUNT OF THE SPIRITUAL STATE OF THE CORINTHIAN CHURCH. There was much in the Corinthian believers for which to be thankful, and on account of which to hope. These things he puts in the foreground, not only to encourage them, but (as Olsh.) to appeal to their better selves, and to bring out the following contrast more plainly.
Fuente: Henry Alford’s Greek Testament
4. . ] so in reff. Rom. Phil.
] expanded in Php 1:4 into .
The = (see below on 1Co 1:7 ) a metonymy which has passed so completely into our common parlance, as to be almost lost sight of as such. ‘ Grace ’ is properly in God : the gifts of grace in us, given by that grace.
] not, as Chrys., Theophyl., cum., for , [nor = by as E. V.,] but as usually in this connexion, in Christ , i.e. to you as members of Christ . So also below.
Fuente: Henry Alford’s Greek Testament
1Co 1:4-9 . 2. THE THANKSGIVING. The Pauline thanksgiving holds the place of the captatio benevolenti in ancient speeches, with the diff [68] that it is in solemn sincerity addressed to God . The Ap. thanks God (1) for the past grace given the Cor [69] in Christ, 1Co 1:4 ; (2) for the rich intellectual development of that grace , according with the sure evidence upon which they had received the Gospel, and attended by an eager anticipation of Christ’s advent, 1Co 1:5-7 ; (3) for the certainty that they will be perfected in grace and found unimpeached at Christ’s return a hope founded on God’s fidelity to His own signal call, 1Co 1:8 f. Paul reflects gratefully on the past, hopefully on the future of this Church; he is significantly silent respecting its present condition: contrast with this the Thess. and Phil. Thanksgivings. He extracts from a disquieting situation all the comfort possible.
[68] difference, different, differently.
[69] Corinth, Corinthian or Corinthians.
Fuente: The Expositors Greek Testament by Robertson
1Co 1:4 . On . . ., and the form of Paul’s introductory thanksgivings, see Rom 1:8 . . . . (at), of the occasioning cause; cf. 1Co 13:6 , 1Co 14:16 , etc. . (aor [70] ptp [71] ) “the grace that was given you,” sc. at conversion (see 1Co 1:6 ); contrast the pr [72] ptp [73] of continuous bestowment in 1Co 15:57 , and the pf. of abiding result in 2Co 8:1 . For , see note on 1Co 1:2 . P. refers not to the general objective gift of grace in Christ (as in Rom 8:32 ), nor to its eternal bestowment in the thought of God (as in 2Ti 1:9 ), but to its actual conferment at the time when the Cor [74] became God’s (1Co 1:2 ).
[70] aorist tense.
[71] participle
[72] present tense.
[73] participle
[74] Corinth, Corinthian or Corinthians.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: 1Co 1:4-9
4I thank my God always concerning you for the grace of God which was given you in Christ Jesus, 5that in everything you were enriched in Him, in all speech and all knowledge, 6even as the testimony concerning Christ was confirmed in you, 7so that you are not lacking in any gift, awaiting eagerly the revelation of our Lord Jesus Christ, 8who will also confirm you to the end, blameless in the day of our Lord Jesus Christ. 9God is faithful, through whom you were called into fellowship with His Son, Jesus Christ our Lord.
1Co 1:4 “I thank my God always concerning you” This is a present active indicative, which expresses ongoing action. 1Co 1:4-9 are an expansion of the things Paul thanks God for in the life of this troubled church. An introductory thanksgiving was a culturally expected element in first century letters. There is no thanksgiving in the introduction to 2 Corinthians (nor Galatians).
There are two ancient Greek uncial manuscripts (i.e., * and B) which omit the pronoun “my.” However, the Greek manuscripts of P61, cf8 i2, A, C, D, F, G, as well as the Vulgate, Syriac, Coptic, and Armenian translations do include it. The UBS4 Greek text gives its inclusion an A rating (i.e., certain).
SPECIAL TOPIC: THANKSGIVING
“for the grace of God which was given you in Christ Jesus” Paul emphasizes that their standing and gifts were by the grace of God through the finished work of Jesus Christ and not by their personal merit (i.e., aorist passive participle, cf. Eph 2:8-9). This was the focus needed to offset their spiritual pride in
1. their gifted leaders
2. their individual spiritual gifts
3. their intellectual background (i.e., Greek culture)
4. their social standing (i.e., Roman culture)
1Co 1:5 “in everything you were enriched in Him” This aorist passive indicative matches the theological emphasis of 1Co 1:4 (i.e., God’s grace given in Christ). In all the passive verbs in 1Co 1:4-9 the implied agent is God. The Triune God has provided believers everything they need (i.e., all the spiritual gifts, cf. 1Co 1:7). See Special Topic: The Trinity at 1Co 2:10.
Notice Paul’s use in this verse of three pas (i.e., “all” or “everything”). God is a complete provider. He does not need the ingenuity, intellect, or social standing of human beings.
NASB”in all speech and all knowledge”
NKJV”in all utterance and all knowledge”
NRSV”in speech and knowledge of every kind”
TEV”in all things including all speech and all knowledge”
NJB”in every kind of utterance and knowledge”
The Phillips translation has “from the words on your lips to the understanding in your hearts.” These were two aspects of the Greek-oriented (i.e., later Gnostic) spiritual pride which was developing in the Corinthian church (cf. 1Co 13:1-3). They were glorying in their gifts and performance instead of in Christ. It was God who gave them these very gifts. There was/is no room for human pride (cf. Eph 2:9). See SPECIAL TOPIC: BOASTING at 1Co 5:6.
The knowledge Paul is alluding to is not theoretical knowledge, nor academic knowledge, but Christian truth and how it applies to life (cf. 1Co 1:8-10; Rom 14:1 to Rom 15:13). Human knowledge builds up, but God’s knowledge edifies and leads to peace and harmony in the Christian fellowship. Oh how we need God’s gift of knowledge in the church today!
1Co 1:6 “even as the testimony concerning Christ” The Apostolic preaching of the gospel, energized by the Spirit, enriched these believers in spiritual giftedness. Like all of God’s blessings and gifts, these flow through Christ to needy, responsive human hearts.
NASB, NKJV”was confirmed in you”
NRSV”has been strengthened among you”
TEV”has become firmly fixed in you”
NJB”has taken root in you”
This is the Greek term bebaios, which has three connotations.
1. that which is sure, certain, or able to be relied on (cf. Rom 4:16; 2Co 1:7; Heb. 2:20;Heb 3:6; Heb 3:14;Heb 6:19; 2Pe 1:10; 2Pe 1:19).
2. the process by which something’s trustworthiness is shown or established (cf. Rom 15:8; Heb 2:2, cf. Louw and Nida, Greek-English Lexicon of the New Testament, Vol. 1, pp. 340,377,670).
3. in the first century Koine papyri found in Egypt it became a technical term for a legal guarantee (cf. Moulton and Milligan, The Vocabulary of the Greek New Testament, pp. 107-8).
Here it refers to God’s power demonstrated among them (i.e., spiritual gifts). It could refer to other manifestations of the Spirit, because it is another aorist passive indicative paralleled to 1Co 1:5 (and also the aorist passive participle in 1Co 1:4), it could also refer to God’s actions through the Holy Spirit in their conversions.
1Co 1:7
NASB, NJB”so that you are not lacking in any gift”
NKJV”so that you come short in no gift”
NRSV”so that you are not lacking in any spiritual gift”
TEV”that you have not failed to receive a single blessing”
The term “gift” is charisma. This word is related to the term “grace,” charis, which emphasizes that the spiritual gifts are given by God for the common good (cf. 1Co 12:7; 1Co 12:11). They are meant to glorify Christ, not the Spirit or the individual Christian (cf. chapters 12-14). All of the gifts needed were present in the Corinthian church as they are in every church (cf. 1Co 1:5). God has abundantly provided (i.e., strong double negative connected with “lacking”) for His people during the interim between Christ’s two comings through the Holy Spirit’s ministry.
“awaiting eagerly” This Greek term can mean
1. patiently waiting for an expected future event (cf. Heb 10:13; 1Pe 3:20)
2. eagerly expecting a future event (cf. Rom 8:19; Rom 8:23; Rom 8:25; Php 3:20; Heb 9:28)
The NKJV, NASB, and NIV translations follow #2, while NRSV, TEV, and NJB translations follow #1.
“the revelation of our Lord Jesus Christ” This is the Greek term apocalupsis. It is often translated “revelation.” The term basically means to draw back a curtain so as to reveal something. It is the title of the last book of the NT. Here it refers to the return of Christ (cf. 1Co 1:8). See SPECIAL TOPIC: NT TERMS FOR CHRIST’S RETURN at 1Co 15:23.
1Co 1:8
NASB, NKJV”who will also confirm you to the end”
NRSV”He will also strengthen you to the end”
TEV”He will keep you firm to the end”
NJB”he will continue to give you strength till the very end”
Throughout 1Co 1:4-9 the active agent of the passive verbs has been God. However, 1Co 1:8 is ambiguous. Some commentators think that for the first time in this section Christ is the referent of “who.” It seems contextually better to assume that God the Father is still the active agent who sustains believers and establishes their acceptableness.
The term “confirm” was used in 1Co 1:6. This church needed to be stabilized, to be constant and unwavering. This is one of the main purposes of Paul’s letters to them. Christ’s gospel was confirmed (i.e., 1Co 1:6) and they will be confirmed by God’s help (i.e., 1Co 1:8). In 2Co 2:8 Paul wants their love for him to be confirmed.
The Bible has two seemingly paradoxical truths about the believer’s relationship with God.
1. It is covenantal in nature; therefore, it involves an initial and an ongoing faith and repentant response. We must be diligent to maintain our relationship.
2. It is secure in God’s faithfulness (cf. Jud 1:24). No one can steal our relationship from us (cf. Joh 6:37; Joh 6:39; Joh 10:28; Rom 8:38-39). Security and perseverance are both biblical (cf. Eph 2:8-10 and Php 2:12-13). They are the two necessary aspects of “covenant.”
“blameless” See Special Topic following.
SPECIAL TOPIC: BLAMELESS, INNOCENT, GUILTLESS, WITHOUT REPROACH
“in the day of our Lord Jesus Christ” The NT authors have taken the OT “Day of YHWH” and applied it to Jesus’ Second Coming. Jesus Christ is YHWH’s surrogate in creation, redemption, and judgment.
1Co 1:9 “God is faithful” The term “faith” in the OT is a metaphorical extension of a stable or firm stance. It came to denote metaphorically that which is sure, trustworthy, dependable, and faithful. None of these describe even redeemed fallen mankind. It is not mankind’s trustworthiness, or faithfulness or dependability, but God’s (cf. Deu 7:9; Psa 36:5; Psa 40:10; Psa 89:1-2; Psa 89:5; Psa 89:8; Psa 92:2; Psa 119:90; Isa 49:7; Rom 3:3; 1Co 10:13; 2Co 1:18; 1Th 5:24; 2Ti 2:13). We trust in His trustworthy promises, not our trustworthiness! Covenant obedience flows from gratitude! The biblical focus has always been on His faithfulness, not the believers’ faith! Faith cannot save anyone. Only grace saves, but it is received by faith (cf. Eph 2:8-9). The focus is never on the amount of faith (cf. Mat 17:20), but on its object (Jesus). Our hope is in the unchanging character of the God who calls and promises (cf. Mal 3:6; 2Co 1:20).
Faith receives God’s free gift in Christ (cf. Rom 3:22; Rom 3:25; Rom 4:5; Rom 6:23; Rom 9:30; Gal 2:16; 1Pe 1:5). Mankind must respond (i.e., initially and continuously) to God’s offer of grace and forgiveness in Christ (cf. Joh 1:12; Joh 3:16-17; Joh 3:36; Joh 6:40; Joh 11:25-26; Rom 10:9-13).
God deals with fallen humanity by means of covenant. He always takes the initiative (cf. Joh 6:44; Joh 6:65) and sets the agenda and the boundaries (cf. Mark 1:51; Act 20:21). He allows fallen mankind to participate in their own salvation by responding to His covenant offer. The mandated response is initial and continuing faith, repentance, obedience, service, worship, and perseverance.
Michael Magill, New Testament TransLine, p. 577, #24, has a great comment:
“Note the past tense in 1Co 1:5-6, present tense in 1Co 1:7, future tense in 1Co 1:8. God is faithful in all three senses.”
SPECIAL TOPIC: Believe, Trust, Faith, and Faithfulness in the Old Testament ()
“through whom you were called” This is the continuing emphasis on God’s election of the Corinthian believers (cf. 1Co 1:2; 1Co 1:9; 1Co 1:24; 1Co 1:26; Act 18:9).
“fellowship with His Son” This is the Greek term koinonia which means joint participation in. God has called us to be in union with His Son both positionally (See Special Topic: Sanctification at 1Co 1:2) and relationally. The goal of Christianity is Christlikeness (cf. Rom 8:29; Gal 4:19; Eph 1:4; Eph 2:10).
Believers’ lifestyles after they meet Christ are evidence of their salvation (cf. the NT books of James and 1 John). They are saved by grace through faith unto works (cf. Eph 2:8-10)! They are saved to serve (cf. Rom 6:11)! Faith without works is dead, as are works without faith (cf. Mat 7:21-23 and Jas 2:14-26). The goal of the Father’s choice is that believers be “holy and blameless” (cf. Eph 1:4; Mat 5:48).
Paul was often attacked for his radically free gospel because it seemed to encourage godless living. A gospel so seemingly unconnected to moral performance might lead to abuse. Paul’s gospel was free in the grace of God and the finished work of Christ and the wooing of the Holy Spirit, but it also demanded an appropriate response, not only in initial repentance, but in ongoing repentance. Godly living is the result, not lawlessness. Good works are not the mechanism of salvation, but the result. This paradox of a completely free salvation and a cost-everything response is difficult to communicate, but the two must be held in a tension-filled, paradoxical, dialectical balance. One dare not separate justification and sanctification.
SPECIAL TOPIC: KOINNIA
“His Son” Jesus as the Son of God is a recurrent theme in Paul’s writings (cf. Rom 1:3-4; Rom 1:9; Rom 5:10; Rom 8:3; Rom 8:29; Rom 8:32; 1Co 1:9; 2Co 1:19; Gal 1:16; Gal 2:20; Gal 4:4; Gal 4:6; Eph 4:13; Col 1:13; 1Th 1:10). He is not “son” in time only, but “Son” in eternity (cf. Heb 1:2; Heb 3:6; Heb 5:8; Heb 7:28). There has never been a time when Jesus was not the Son. Jesus’ exaltation by the resurrection and at the ascension merely restores and magnifies His pre-existent, pre-incarnate glory.
SPECIAL TOPIC: THE SON OF GOD
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
thank, &c. Greek. eucharisteo. See Act 27:35.
on your behalf = concerning (App-104.) you.
for = upon. App-104.
by = in. App-104. Compare Eph 1:3.
Fuente: Companion Bible Notes, Appendices and Graphics
4-9.] THANKSGIVING, AND EXPRESSION OF HOPE, ON ACCOUNT OF THE SPIRITUAL STATE OF THE CORINTHIAN CHURCH. There was much in the Corinthian believers for which to be thankful, and on account of which to hope. These things he puts in the foreground, not only to encourage them, but (as Olsh.) to appeal to their better selves, and to bring out the following contrast more plainly.
Fuente: The Greek Testament
1Co 1:4
1Co 1:4
I thank my God always concerning you, for the grace of God which was given you in Christ Jesus;-He thanked God for the great favor that had been shown them as servants of Christ Jesus. [He congratulates them on the abundant gifts and graces bestowed on them from God, and to express his hope as to their spiritual progress; in order, by a praise calculated to conciliate their good will, to introduce, with less offense, the reproofs which their state rendered is necessary for him to administer, and which he skillfully introduces. There was much to be thankful for, and hopeful about, in the Corinthian church. And on this he first dwells, in order to appeal to their better feelings, and thus place the contrast in stronger relief, and so fix a deep conviction of sin.]
Fuente: Old and New Testaments Restoration Commentary
Lecture 2
The Fellowship of Gods Son
1Co 1:4-9
I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; that in every thing ye are enriched by him, in all utterance, and in all knowledge; even as the testimony of Christ was confirmed in you: so that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. (vv. 4-9)
Even as we read these words we cannot but notice how frequently the full name and title of our Savior is used, and throughout this entire epistle we shall find this is characteristic. He who brought these Corinthians out of darkness into His marvelous light is He who through grace has brought many of us to a saving knowledge of Himself. He is our Lord Jesus Christ. You will never find in the Bible that undue familiarity in the use of divine names which is so common in the irreverent days in which we live. No one, for instance, in the Scriptures ever addresses our blessed Savior merely as Jesus. He is sometimes spoken of as Jesus, and by divine inspiration, when His atoning work is particularly in view, for the angel said, Thou shalt call his name JESUS: for he shall save his people from their sins (Mat 1:21). But when He is addressed directly, and ordinarily even when spoken of by His followers, He is called, the Lord Jesus, the Lord Jesus Christ, or Jesus Christ our Lord. I am sure there is something in that for each one of us. He has said, Ye call me Master and Lord: and ye say well; for so I am (Joh 13:13). Let us ever remember when we approach Him in prayer that He is our Lord; when we speak of Him to others, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ (Act 2:36). These epistles to the Corinthians emphasize His Lordship throughout. Let us beware of calling Jesus, Lord, and then slighting His commands.
If He is not Lord of all,
Then He is not Lord at all.
Thank God, we delight to know Him as our supreme sovereign Master.
In this introductory portion, the apostle who points out in other parts of the epistle a great many irregularities in the church at Corinth, who reproves these believers for many things bringing dishonor upon the name of the Lord, yet first of all gives God thanks for what His grace has already wrought. As he remembers the year and a half that he labored in Corinth, during which time the greater part of those primarily addressed in this letter were brought into a saving knowledge of Christ, he says, I thank my God always on your behalf. As a soul-winner it brought great joy to his heart to think of those he had the privilege of pointing to Christ. I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ. And when he speaks thus, he is not thinking for the moment merely of the grace that saves. They were saved by grace; no one is saved in any other way, and grace is Gods free unmerited favor toward those deserving the very opposite. But having been saved we are dowered by grace; God provides through His grace all we need for our journey through this world. Among other things, when He gathers people together in church fellowship, and it is according to the mind of God that believers should be gathered together in various localities as churches of God, the Lord makes Himself responsible through the same grace that saves to minister that which will profit and edify and build them up as companies of believers. It is this particularly on which the apostle is here dwelling.
He thanks God for the grace of God given him by Jesus Christ, that in every thing, he says, ye are enriched by him, in all utterance, and in all knowledge. In other words, this Corinthian church was one greatly blessed, from the standpoint of gifts of the Spirit. There were those among them who could minister the Word of God most acceptably, there were others who had the gift of the evangelist who could go out and carry the message to the world, there were some who were gifted as teachers, who could impart spiritual instruction to their brethren; there were many who had miraculous gifts (chap. 12). It is a question if there ever was a Christian church more richly blessed from this standpoint than the Corinthian church, and yet it is a solemn fact that they were very carnal, although so wonderfully endowed. That leads us to realize that gifts in themselves are not preservative. One may be very gifted, one may have great ability individually, and yet not necessarily be walking with God, not necessarily guided by the Holy Spirit in the use of His gift. A church may be blessed with many in its fellowship upon whom God has bestowed special gifts of the Spirit, but these do not themselves prove that that church is spiritual above others. We live in a day when there is a very unhealthy craving for what we may call the miraculous gifts, and people have an idea that if these were more in evidence in the church there would be more spirituality and more accomplished for God. I think the history of the Corinthian church proves the unsoundness of such reasoning. No church that I know of has ever exceeded them in the grace of God in regard to gifts, and yet they were anything but a truly spiritual church. In the epistle to the Ephesians a very similar expression is used to what we have in Corinthians: Unto every one of us is given grace according to the measure of the gift of Christ (4:7). And then he mentions the different gifts that the ascended Christ has given to the church.
It is grace on Gods part that leads the Holy Spirit to bestow these gifts upon His people. How much we need to respond to the grace of God by holding the gift in subjection to Himself and not becoming occupied with the gift rather than with the Giver. The Corinthians became so occupied with the gifts that they all wanted to do miraculous things, and so their eyes were taken off Christ and fixed upon manifestations, and they lost the sweetness of communion with Him.
We should be careful never to confound natural talent with spiritual gifts. For instance, God gives the gift of wisdom, the gift of knowledge, He gives the gift of teaching, the gift of preaching, the gift of exhortation, but that is altogether different from any mere natural ability along what we might call oratorical lines. A man may be a natural born orator; it may be just as natural to him to declaim in an interesting way, a compelling way, as it is for another to sing beautifully; but whether speaking or singing one needs something more than mere natural talent, and that is the power of the Holy Spirit. If a man is naturally talented, if a woman has certain natural talents, these are not to be discarded when yielding themselves to Christ, but they are not to be put in the place of spiritual gifts. It is the Holy Spirit of God taking possession of the human instrument, working through it, and anointing it that displaces mere natural talent by spiritual gifts. Very often God takes people who are not at all remarkable for natural talent, and after they are converted and yielded to Him, the Holy Spirit, who divides to every one severally as He will, gives to such amazing power in the presentation of spiritual things. This is a divine gift. The apostle says, Covet earnestly the best gifts (1Co 12:31). And so, if you are already saved, if you are trusting Christ as your Savior, look up to God that He may bestow upon you some special gift of His grace that thus you may be better able to win others to Christ and help His beloved people. But never confound mere human eloquence with divine ministry, never confound mere oratory with preaching of the Word. Preaching the Word may be oratorical or it may lack that characteristic entirely.
The apostle Paul was naturally a wonderful orator, but when he stood before people to preach the gospel he said he held all that back lest their faith should stand in the wisdom of man rather than in the power of God. Divine gifts enable servants of Christ to minister to edification, to the salvation of sinners, and the building up of saints. But one may have these and be out of fellowship with God; therefore the importance of living day by day in the spirit of self-judgment that He may have the controlling power in the exercise of the gifts.
Through their gifts the testimony of Christ was confirmed in them. Paul had come to Corinth to minister the Word. These Corinthians had believed, and now in turn they ministered to others, and God graciously confirmed that testimony in blessing, so that Paul says, Ye come behind in no gift. Whereas in other churches there may have been a few with some special gift, in Corinth there were a great many. There was no gift that was not found in that one assembly, and yet as we read the epistle we are amazed to find how far many of them had dropped from faithfulness to Christ and true communion with the Lord. Surely this is a warning to us.
In the last part of the seventh verse he says that they were waiting for the coming of our Lord Jesus Christ. The word translated coming is not parousia, the word generally used for the coming of the Lord to the air when saints rise to meet Him, but it is apokalupsis, His unveiling, when He is manifested before the whole world. We are waiting for the unveiling of Jesus Christ. This, of course, is the goal. The Lord descending and calling His people to meet Him in the air is a preparation, but the goal is the unveiling. When He shall be manifested in glory, then we shall be manifested with Him. Therefore, we should be content to live quiet, godly, unworldly lives now because in that day we shall have our reward as we shine forth with Him. The apostle put the coming of the Lord, the revelation of Jesus Christ, before these saints as the goal of all their hopes, and then tells them in the eighth verse that the Lord Jesus Christ for whom they wait shall confirm them unto the end.
I wonder whether you have noticed that this is the method of the Spirit of God throughout the Scriptures, particularly when He has to reprove Christians because of failure in the Christian life. He begins by commending them for all that He can and by assuring them that everything is going to come out all right in the end. In the first chapter of Philippians the apostle writes of his assurance regarding them. In verse 6 he says, Being confident of this very thing, that he which hath begun a good work in you will perform [complete] it until the day of Jesus Christ. Here he says He shall confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. The day of our Lord Jesus Christ is that day when He returns to call His own to be with Himself, the day when we shall stand before His judgment seat, when we shall all be turned inside out, when all hidden motives will be brought to light, when we shall be rewarded according to the deeds done in the body since His grace saved us. And the apostle says, He is going to confirm you unto the end. This is our confirmation. Some people make confirmation a special church ritual service. A child is under the care of the church until a certain year, and then he is confirmed and brought into the full membership of the church. The Bible has much to say about confirmation, but it is never presented as a rite. The confirmation of the Bible is always the work of the Spirit of God in the life making His truth real to the soul.
Now he says, as it were, I am absolutely sure that your confirmation will go on until the day of Jesus Christ. In other words, the apostle had not the slightest thought that any one who had ever been born again would fail to reach heaven. He knew that many of them might fail grievously on the way, but he knew also that they were not responsible to keep themselves but that they were being kept by the power of God. People say to me, Oh, you are one of those old-fashioned folk who believe in the perseverance of the saints. I generally answer, To be perfectly frank, I am not at all conceited about the perseverance of the saints. My experience with myself and with a great many other saints is that most of us are not very much given to perseverance. We need to be prodded along all the time. I heard Sam Jones say he thought sometimes that the Lord allowed the Presbyterians to believe once saved always saved, and the Methodists, that you would only be saved at last if you hold on, because some of the Presbyterians are such an ornery crowd that they never would go on if they did not feel sure they were eternally saved, and some of the Methodists are such a poor type that if the Lord did not keep the whip over them, they would never go through. That could be said of a great many, but when we turn to the Word of God we find that everything for a Christian depends upon the perseverance of the Savior. He who took us up in grace has undertaken to carry us through to the end. He knows how to deal with each individual saint in order that he may be confirmed unto the end. And the final consummation is this, that every believer will appear blameless in the day of our Lord Jesus Christ.
That word, blameless, may be translated unimpeachable or unaccusable. In other words, when we stand at last at the judgment seat of Christ, God Himself is going to see to it that no charge can stand against any believer, because the Lord Jesus Christ has atoned for all our sins with His own precious blood. Every failure in life will be dealt with there, and all the wood, hay, and stubble will be burned in the fire of that day and we shall stand before our Lord unimpeachable, unaccusable.
In the ninth verse he brings before us a subject that is most precious to every Christians heart: God is faithful. I should like to take time to dwell on those three words, but I do not really need to say much about them. You who have known the Lord for years, do I need to try to reason with you to show that God is faithful? As you look back over the years, do not all His dealings with you tell the story that you have had to do with a faithful God? And be assured that when we come to the end of the way, when at last we meet with loved ones round the throne, we shall realize then as never before the faithfulness of God.
When I shall meet with those that I have loved,
Clasp in my eager arms the long-removed,
And know how faithful Thou to me hast proved,
I shall be satisfied.
God is faithful. I never have been faithful. I am afraid I never will be faithful in the absolute sense, but I have to do with a faithful God who has undertaken to see me through. God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. God has not undertaken to save us merely as individuals, but having saved us individually He now introduces us into a wonderful fellowship of which our Lord Jesus is the risen glorified Head in heaven. That is why it is called, the fellowship of his Son Jesus Christ our Lord, and this is the only fellowship that Christians really need. Every local church should be an expression of this fellowship; it is the fellowship of the body of Christ. You remember how the apostle in speaking of the communion says, The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? (1Co 10:16). So, if you have been redeemed by His blood, if by the Holy Spirit you have been baptized into the body of Christ, you are called into the fellowship of Gods Son, and you are one with every other believer on the face of the earth. We all belong to one great fellowship. It makes little difference what names people may use, they may be denominational, interdenominational or undenominational, but the great thing is, they are members of the fellowship of Gods Son. That word, fellowship, really means partnership. We have been taken into partnership in a wonderful firm of which the Lord Jesus is the Head and in which every other believer has a place. What a fellowship that is! Do you wonder that some of us never crave any other fellowship? We have found all we need in the fellowship of Gods Son.
As we trace this word fellowship through the New Testament, we shall find many beautiful and suggestive thoughts. In the first epistle of John we find that we have been brought into fellowship with the Father and the Son. Is not that a wonderful thing-in partnership with the Father and the Son! We share their common thoughts. That is one meaning of fellowship. You are interested in something that I am interested in, and we get together and have fellowship. Just think of it, God the Father and God the Son have taken us into partnership with Them in Their thoughts in regard to redemption, the glorious plan of salvation, and we enter into fellowship with the Father and the Son!
Then this fellowship is called the fellowship of the Spirit because it is not a natural thing. It is produced by the indwelling Holy Spirit of God. There is no real Christian fellowship apart from Him, and that shows the incongruity of unsaved people uniting with the visible church of God. They cannot have fellowship with Gods redeemed ones because that fellowship is produced by the Holy Spirit and He does not dwell in unsaved people. It is only as recipients of the Spirit that we enter into fellowship. The apostle Paul commends the Philippians because of their participation in the fellowship of the gospel. Fellowship is not only a sweet and lovely sentiment, it is a practical thing, that we may labor for the blessing and for the salvation of a lost world. Each one is to do his part. The preacher is not to do all the work. No, we have been called into a fellowship where each one has his service to do for the blessing of all, the fellowship of the gospel. Paul speaks of the fellowship of ministering, which is not just certain individuals ministering, but every believer ministering according to his or her ability. This is the Christian ideal, and in the measure in which you and I seek to walk in accordance with it shall we have real blessing in church relationship.
I wonder whether I am addressing any who perhaps are members of some church but have been saying, If in order to have fellowship like this I must possess the Holy Spirit, I am afraid I got into the visible church too soon, for I am not conscious of possessing the Spirit of God, I am not conscious of the indwelling Christ. What you need is to come to God as a poor sinner, put your trust in the Lord Jesus Christ, come right out into the light where God is, for it is written, If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin (1Jn 1:7).
Fuente: Commentaries on the New Testament and Prophets
for the grace
Grace (imparted). 1Co 3:10; Rom 6:1; 2Pe 3:18.
Fuente: Scofield Reference Bible Notes
thank: Rom 1:8, Rom 6:17, Act 11:23, Act 21:20
the grace: 1Co 1:3, Joh 10:30, Joh 14:14, Joh 14:16, Joh 14:26, Joh 15:26, 1Ti 1:14
Reciprocal: Joh 1:16 – of his 1Co 1:14 – thank 1Co 14:16 – at 1Co 14:18 – General 1Co 15:1 – which also 2Co 7:4 – great 2Co 8:9 – the grace 2Co 9:14 – the exceeding Gal 3:5 – worketh Eph 5:20 – thanks Phi 1:3 – I thank Col 1:3 – give 1Th 1:2 – General 2Th 1:3 – are 2Th 1:12 – the grace
Fuente: The Treasury of Scripture Knowledge
THE TESTIMONY OF CHRIST CONFIRMED
I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; that in every thing ye are enriched by Him, in all utterance, and in all knowledge; even as the testimony of Christ was confirmed in you: so that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: who shall also confirm you unto the end.
1Co 1:4-8
The testimony of Christ, the evidence, that is, that the Corinthian Christians were in deed and in truth disciples of Christ, is confirmed by the proof given in their lives and conversation, that they had received the gifts of grace, were enriched in all utterance and in all knowledge, and in everything else in which the working of grace is to be traced.
The Apostle is able to thank God on account of them, and to argue to the certainty of their greater advance in grace until the coming of the Lord Jesus, Who shall also confirm them unto the end. They come behind in no gifts; whatever signs there are of the living action of Christ in His people, are to be found among them. They have the grace that is promised to them that believe; they have the power to declare the goodness of God towards them; they have knowledge of the work and experience of the reality of the redeeming, life-giving love, and the Apostle doubts not that He Who has so far blessed them will confirm them unto the end.
Yet these words are the preface to an Epistle which, however full of instruction and sympathy, is by no means without rebukes, and those very severe ones. The very next verses show that, notwithstanding the confirmation of the testimony of Christ, there were grievous faults among them. A spirit of division had come in. There were lessons of purity of life and of peacefulness amongst themselves, and of charity also, which needed to be impressed. It does not follow from this that we are to undervalue the importance of the gifts or graces that are the matter of the Apostles thankfulness. We are allowed, perhaps, to infer, from the enrichment in utterance and knowledge which he especially mentions, the prominence of those gifts which are the subject of the twelfth chapter of the Epistle, and which in the closing verse of that chapter he distinctly sets below the most excellent gift of charity, so that whilst he regards them as evidence of their true relation to Jesus, he yet has it in his mind to acquaint them that they are not all the evidence required. But the language, further, is far too extensive to apply to these gifts only. In everything ye are enriched by Him. The testimony of Christ is not merely suggested, but affirmed: Ye shall come behind in no gifts; no, not in that most excellent gift in comparison of which the others are small, and without which they are but vanity. And it is as blameless,not merely enlightened or eloquent or full of knowledge, or having the tongue of men and angels, but as blameless that they are to be confirmed unto the end, even in the day of Christ.
I. Is the testimony of Christ confirmed in you?What does it need to come up to the ideal the Apostle draws for you, that you may be blameless in the day of our Lord Jesus Christ? Suppose him to rise up in the midst of us to-day and look around him for a testimony in our lives and conversation that we were the sort of Christians that he wrote to. What think you would he see and say? He would see much, very much, in which he would never think of asking for the testimony of Christ. But he would see many, very many, calling on the Name of Jesus Christ our Lord, both theirs and ours. He would see a great many Christian churches, and schools, and hospitals, and a vast number of organisations set at work to do good in ways in which, until he, after Christ, had taught the lesson of charity, it never entered into the heart of man to seek the good of his neighbour. He would say, The testimony of Christ has been here, for these things tell of the working of His Spirit as certainly as any gifts of utterance or of knowledge that were given to saints and churches in the first century. He would see the faults also, the divisions, and the contentiousness, and the unsatisfactory morality which he saw among the Corinthian converts, to whom, in spite of all, he could write thus hopefully. Yet we ourselves should look deeper, should try to see what the testimony of Christ should be in us. He might come into churches and see and join in our service, hear us read out his own words, and try to explain them as it seems to us that they were written for our learning. He would recognise in all the changes of garb and attitude and language, such of the testimony of Christ as is to be found amongst those who still believe in the one body and one spirit, one hope and calling, one Lord, one faith, one baptism, one God and Father of all. Christ is here, he would say; Christ has been here long; Christ will perfect the work that He has begun until the day of the manifestation of the blameless. God forbid that we should doubt it for a moment! but we want a deeper search. What shall I do to be saved? Where, what is my testimony? Where, what is my hope? It matters but little what evidence of Christ can be seen around me. Until I know what there is in me, all that is around me but increases my responsibility, my mistrust, my dread and shame. What I want is not what St. Paul would see, but what my God, looking in my heart, ought to seetrue testimony that I am Christs and He is mine.
II. How is it confirmed in you?If we are justified in arguing from the analogy of St. Pauls words, the test of the true evidence that should be sought for is this: it is growth, development, strengthening, confirmation, progress. Covet earnestly the best gifts; cultivate most earnestly the more excellent way. Ye are enriched in all knowledge and utterance, ye come behind in no gift. The key-note of the strain is the idea of growth from the simpler to the greater gifts, from the elementary knowledge to astonishing and exhaustive knowledge, from the utterance of stammering lips and a lisping tongue, to being able to set forth Him Who is the source of power to men and angels, and from the best growths, from the most precious experiences, to the more excellent way of love; that is to be the sign of confirmation unto the end, and of being found blameless; progress from knowledge to knowledge, from love to love, from glory to glory. Growth is the sign of life; growth in grace is the testimony of Jesus Christ.
III. How can we put the test to ourselves?Let us take two or three points and put them to our conscience.
(a) Do I take more pleasure in increasing my knowledge of God? It is a hard question, perhaps, because unfortunately it is not easy to answer it in a way that will leave the conscience tolerably content. We are very prone to rest content with a very slight knowledge of Him. The little that we have learned in childhood or at school is all that we keep up, with occasionally reading the Bible and listening to sermons once a week. I do not suppose that there is one person among us who can look comfortably at that question so put to him; a very sure sign, that, of the way in which we begin to excuse ourselves. It is true that the learning of which I speak is not confined to books, not confined even to the Book of books. It is not confined to experience, or learned merely by sorrow or thankfulness, by temptation or victory. Those of whom we first read of it were probably men who probably had no books, and were little accustomed to dogmatic teaching, and perhaps had little self-knowledge or little self-introspection to begin their investigation; but if it were so it does not account for our careless attitude of mind or heart. We cannot say that the knowledge of God is so spread around us as the waters cover the sea, that we live in such an atmosphere of it that we are all like to have enough of it. Even if it were so, and you know it is not, darkness in the midst of our minds while light is all around us, still it is not the true account. Do we care to know more about God, to study the mind of Christ, to dwell in thought upon the story of His life and the infinite effects of His death, to work out the manifold manifestation of His works, to see Him everywhere? Do we care for it, or do we put it from us? I will not supply an answer. If your heart condemn you, go to Him Who is greater than your heart, and knoweth all things.
(b) Do I take more pleasure in communion with Him by prayer and sacrament, prayer, in which I make my requests known to Him, and communion, in which He strengthens my power of living close to Him and doing His will? Now, prayer is a very crucial test of the relation of the soul to God. If your desires are set upon things that you can openly and without self-deceit ask God to give you, you will find prayer become the very natural, spontaneous, constant utterance of your soul. On the other hand, if you feel that you cannot lay half your heart before God, that you have no desire for anything that you care to ask God for, it is no wonder that you do not care to pray. So also if you see no difficulties in the way that you are not likely to overcome by the mere effort of your will, no temptation coming to you which requires more than an act of simple self-command to drive away or escape from, no doubt you do not feel the necessity of gaining strength and refreshing from the source of your life. Prayer and communion thus become the custom rather than the living habit to you. You are uncomfortable when you do not go through the forms that you are used to, but it is very like the discomfort of wearing a dress that does not fit you; it is not the discomfort of a soul hungering and thirsting for its necessary sustenance. How many are there with whom this is the case! Gods offers, ever ready, of an ever-abundant supply of strength, are ill responded to by one who will scarce lift up his hand to take the mercies that are so freely bestowed. You must answer the question yourselves if you want the answer. I do not say it needs a very searching inquiry. I fear that with very many of us the answer is too obvious. God help to put into our hearts more and more the good desires that He loves to hear of, and prayer that He longs to grant!
(c) Do I take more and more pleasure in doing good for the love that I bear to His people? Answer yourself, What good do I do in my daily life that I find pleasure in doing for God? What effort am I making to do more and more without reference to any secondary motive, even to the quieting voice of my own conscience? Am I growing less selfish, more willing to surrender my own will, my own plan, my own comfort? Am I growing more active in the effort to help the work of God, more sympathetic with sorrow, more in accord with His spirit Who offered Himself a sacrifice for sin; more patient, more hopeful, more happy in the work that I like, or less and less prone to measure everything by its relation to myself, putting self out of the way without feeling it to be self-denial, setting love first of all by the unconscious and habitual practice of looking at self last of all?
We want to see the testimony of Christ. Will you look for it in the answer of the heart brought to these questions? We set the ideal high because we know the effort must be an incessant one if it is to be the test of true growth and of true life.
Bishop W. Stubbs.
Illustration
Is the Christianity which we profess to-day the same thing as the Christianity of which St. Paul was the heroic champion? The religion of Jesus Christ is in point of fact exactly the same to-day as it was then, only now it occupies a different position and advances to greater power. It has to confront and apply itself and to deal with all the circumstances of modern life and civilisation. And it is one great glory of our religion, and surely one great element of its extraordinary power, that it is able to adapt itself to all conditions of human life everywhere and in all ages. A modern English bishop would have been wholly unfitted to be an apostle of the early Church, and the humble tent-maker would be quite unfitted to-day to be a ruler of our modern Church of England. But the religion of Jesus Christ, adapting itself to the days of its infancy, had a tent-maker for an apostle, and adapting itself to our modern life, so different to-day, has men in high position for rulers of the Church. Under all circumstances, and in all ages, the thing itself remains unchanged. Our Christianity and that of the first days are really one and the same, though differing so widely in outward appearance, just as a man remains the same whether clothed in the rags of a beggar or dressed in the apparel of a king.
Fuente: Church Pulpit Commentary
1Co 1:4. In his unselfishness Paul was thankful for the favors bestowed upon the brethren at Corinth. In this
he was carrying out his own words in Rom 12:15.
Fuente: Combined Bible Commentary
1Co 1:4. I thank my God always.. .for the grace . . . given you in Jesus Christ (cf. 1Co 1:2, Sanctified in Christ Jesus). But lest it should seem strange that a Church so rich in grace should be so severely blamed as in the sequel of this Epistle, the apostle is careful to specify what he refers tonamely, certain gifts which are all too compatible with a low-toned moral and spiritual character.
Fuente: A Popular Commentary on the New Testament
As if the apostle had said, “I am very thankful to God for his grace and favour bestowed upon you through Jesus Christ, in and by the preaching of the gospel, and particularly for the gift of tongues, and other miraculous gifts of the Holy Spirit vouchsafed to you, whereby the divinity of the gospel (called here the testimony of Christ, because it testifies of Christ) was attested and confirmed.
He farther tells them, he was firmly persuaded that God would confirm them unto the end, causing them to persevere unblameable in holiness, till the coming of Christ to deliver his faithful servants, and remarkably to destroy his crucifiers; because of the faithfulness of God, who having called them to the fellowship of his Son, and to partake of his invaluable benefits, will never leave them, but accomplish the whole pleasure of his will in them.”
Observe here, 1. That the apostle in the third verse prayed affectionately for the grace of God to be bestowed upon the Corinthians; in his fourth verse he thanks God abundantly for the grace they had already received: and no man has such supplies of grace, but he stands in need of farther influences; and there is no such way to attain more grace, as to be thankful for what we have already received.
Observe, 2. To whom the apostle returns his thanks for all that grace the Corinthians had received; even to the God of all grace: I thank my God for the grace which is given you. All grace depends upon God, as to its being and production, as to its exercise and operation, as to its growth and augmentation, as to its evidence and manifestation, as to its perseverance and preservation; he is both the author and finisher of our faith. Both seed, increment, and perfection, the beginnings, increasings, and finishings of grace, are all from God the Father, but by and through our Lord Jesus Christ, who by his blood purchased grace for us, and by his spirit produceth it in us.
Observe, 3. That believers, in the first ages of the Christian church, received not only sanctifying graces, but the miraculous gifts of the Holy Spirit, particularly the gift of tongues and miracles.
Observe, 4. That they obtained these gifts by Jesus Christ, and through faith in him.
Observe 5. That by these gifts the testimony of Christ was confirmed, that is, the doctrine of the gospel, testifying that Jesus was the true Messias, by his being raised from the dead.
Observe, 6. That by these gifts, and by this earnest of the Spirit, they had encouragement to expect and wait for the approach and coming of our Lord Jesus Christ, ver. 7. Ye come behind in no gift, waiting for the coming of our Lord Jesus Christ.
Fuente: Expository Notes with Practical Observations on the New Testament
The Thanksgiving. 1:4-9.
The Epistle to the Galatians is the only one in which the apostle passes directly from the address to the handling of his subject, without interposing a thanksgiving. This is due to the tone of abrupt and severe rebuke which characterizes the beginning of the letter. In his other Epistles, before speaking to the Church of what it lacks, of what he would teach or correct in it, the apostle begins by expressing his gratitude for the work already accomplished, and the desires he cherishes for fresh progress to be made. This is what he does here in 1Co 1:4-9. But, as in the addresses, there is in these thanksgivings a great variety, according to the state of each Church. If we compare that which follows with those of the two Epistles to the Thessalonians, the wide difference will be immediately perceived: there, he congratulates the Thessalonians on the work of their faith, the labour of their love, the patience of their hope (1Th 1:3; 2Th 1:3 seq.). Here, there is nothing of the kind: the apostle blesses God for the spiritual gifts, both of knowledge and of speech, which He bestows abundantly at Corinth. We shall have no difficulty in understanding the reason of this difference.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
I thank my God always concerning you, for the grace of God which was given you in Christ Jesus;
Fuente: McGarvey and Pendleton Commentaries (New Testament)
4. Here he gives thanks to God in their behalf in view of His grace conferred on the Corinthian saints.
Fuente: William Godbey’s Commentary on the New Testament
1Co 1:4. I thank: Rom 1:8. Although this letter was written, with many tears, (2Co 2:4,) to reprove and correct, Paul’s first thought, as he begins it, is gratitude. For, in spite of the gross immorality (1Co 5:1; 2Co 12:21) of some and the spiritual childishness (1Co 3:1 ff; 1Co 5:2) of the church generally, a great work had been done by God at Corinth. And this good work Paul thinks of and acknowledges before he begins to find fault.
My God: Rom 1:8.
Always: 1Th 1:2; 2Th 1:3. Gratitude for the work done at Corinth and elsewhere was to Paul an abiding habit of mind. He cannot say about you all, as in Rom 1:8; 1Th 1:2.
Grace given to you. Cp. Rom 1:5 : not the general favor with which God smiles on all the justified, as in Eph 1:3, but His special favor shown to the Corinthians in the gifts mentioned in 1Co 1:5. So Rom 12:3; Rom 15:15. Consequently, in Christ is also subjective, denoting that inward spiritual contact with Christ through which we personally receive God’s favor and the various undeserved gifts it moves Him to bestow. This implies the objective sense found in 1Co 1:2; but is distinct from it. Through the death and resurrection of the historic Jesus, and through personal contact with His Spirit, God’s favor shines upon us.
Fuente: Beet’s Commentary on Selected Books of the New Testament
1:4 {7} I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ;
(7) Going about to condemn many vices, he begins with a true commendation of their virtues, lest he might seem after to descend to chiding, being moved with malice or envy: yet in such a way that he refers all to God as the author of them, and that in Christ, that the Corinthians might be more ashamed to profane and abuse the holy gifts of God.
Fuente: Geneva Bible Notes
B. Thanksgiving 1:4-9
Paul followed his salutation with an expression of gratitude for his original readers, as he usually did in his epistles. In this case the focus of his thanksgiving was on God’s grace in giving the Corinthians such great spiritual gifts (cf. Eph 1:3-14).
"What is remarkable here is the apostle’s ability to thank God for the very things in the church that, because of the abuses, are also causing him grief." [Note: Ibid., p. 36.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Paul was grateful that God had poured out His unmerited favor and divine enablement (i.e., His grace) on the Corinthian believers through Christ Jesus. He usually referred to the Lord as Christ Jesus rather than as Jesus Christ. This put the emphasis on His divine character as Messiah rather than on His human nature and encouraged his readers to submit to Him as their Lord.