CHAPTER I. 1. Paul, called to be an apostle. See Notes, Rom. i. 1. ¶ Through the will of God. Not by human appointment, or authority, but in accordance with the will of God, and his command. That will was made known to him by the special revelation granted to him at his conversion, and call to the apostleship; Acts ix. Paul often refers to the fact that he had received a direct commission from God, and that he did not act on his own authority; comp. Gal. i. 11, 12; 1 Cor. ix. 1-6; 2 Cor. xi. 22-33; xii. 1-12. There was a special reason why he commenced this epistle by referring to the fact that he was divinely called to the apostleship. It arose from the fact that his apostolic authority had been called in question by the false teachers at Corinth. That this was the case is apparent from the general strain of the epistle, from some particular expressions (2 Cor. x. 8-10); and from the fact that he is at so much pains throughout the two epistles to establish his divine commission. And Sosthenes. Sosthenes is mentioned in Acts xviii. 17, as "the chief ruler of the synagogue" at Corinth. He is there said to have been beaten by the Greeks before the judgment-seat of Gallio because he was a Jew, and because he had joined with the other Jews in arraigning Paul, and had thus produced disturbance in the city; see Note on this place. It is evident that at that time he was not a Christian. When he was converted, or why he left Corinth and was now with Paul at Ephesus, is unknown. Why Paul associated him 2 Unto the church of God which b Mat. 12. 38. with himself in writing this epistle is not known. It is evident that Sosthenes was not an apostle, nor is there any reason to think that he was inspired. Some circumstances are known to have existed respecting Paul's manner of writing to the churches, which may explain it. (1.) He was accustomed to employ an amanuensis or scribe in writing his epistles, and the amanuensis frequently expressed his concurrence or approbation in what the apostle had indicted; see Note, Rom. xvi. 22; comp. Col. iv. 18. The salutation by the hand of Paul," 2 Thess. iii. 17; 1 Cor. xvi. 21. It is possible that Sosthenes might have been employed by Paul for this purpose. (2.) Paul not unfrequently associated others with himself in writing his letters to the churches, himself claiming authority as an apostle; and the others expressing their concurrence; 2 Cor. i. 1. Thus in Gal. i. 1, "all the brethren" which were with him, are mentioned as united with him in addressing the churches of Galatia; Phil. i. 1; Col. i. 1; 1 Thess. i. 1. (3.) Sosthenes was well known at Corinth. He had been the chief ruler of the synagogue there. His conversion would, therefore, excite a deep interest, and it is not improbable that he had been conspicuous as a preacher. All these circumstances would render it proper that Paul should associate him with himself in writing this letter. It would be bringing in the testimony of one well known as concurring with the views of the apostle, and tend much to conciliate those who were disaffected towards him. e 2 Tim.2.22. d 2 Tim.1.9; 1 Pet.1.15. in themselves to holiness, but because God had called them to it. And this calling does not refer merely to an external invitation, but it was that which was made effectual in their case, or that on which the fact of their being saints could be predicated; comp. ver. 9; see 2 Tim. i. 9; "Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace," &c.; 1 Pet. i. 15; Note, Rom. i. 6, 7; viii. 28; Eph. iv. 1; 1 Tim. vi. 12; 1 Pet. ii. 9. ¶ With all, &c. This expression shows, (1.) That Paul had the same feelings of attachment to all Christians in every place; and (2.) That he expected that this epistle would be read, not only by the church at Corinth, but also by other churches. That this was the uniform intention of the apostle in regard to his epistles, is apparent from other places; comp. 1 Thess. v. 27; "I charge you by the Lord that this epistle be read unto all the holy brethren;" Col. iv. 16; 2. Unto the church of God which is at Corinth. For an account of the time and manner in which the church was established in Corinth, see the Introduction, and Notes on Acts xviii. 1-17. The church is called "the church of God," because it has been founded by his agency, and was devoted to his service. It is worthy of remark, that although great disorders had been introduced into that church; though there were separations and erroneous doctrines; though there were some who gave evidence that they were not sincere Christians, yet the apostle had no hesitation in applying to them the name of a church of God. ¶ To them that are sanctified. To those who are made holy. This does not refer to the profession of holiness, but implies that they were in fact holy. The word means that they were separated from the mass of heathens around them, and devoted to God and his cause. Though the word used here (yaoμivos) has this idea of separation from the mass around them, yet it is" And when this epistle is read among separation on account of their being in fact, and not in profession merely, different from others, and truly devoted to God; sce Note, Rom. i. 7. In Christ Jesus. That is, by (iv) the agency of Christ. It was by his authority, his power, and his Špirit, that they had been separated from the mass of heathens around them, and devoted to God; comp. John xvii. 19. ¶ Called to be saints. The word saints does not differ materially from the word sanctified in the former part of the verse. It means those who are separated from the world, and set apart to God as holy. The idea which Paul introduces here is, that they became such because they were called to be such. The idea in the former part of the verse is, that this was done "by Christ Jesus;" here he says that it was because they were called to this privilege. He doubtless means to say that it was not by any native tendency you, cause that it be read also in the church of the Laodiceans." It is evident that Paul expected that his epistles would obtain circulation among the churches; and it was morally certain that they would be soon transcribed, and be extensively read.-The ardent feelings of Paul embraced all Christians in every nation. He knew nothing of the narrowness of exclusive attachment to sect. Ilis heart was full of love, and he loved, as we should, all who bore the Christian name, and who evinced the Christian spirit. ¶ Call upon the name of Jesus Christ. To call upon the name of any person, in Scripture language, is to call on the person himself; comp. John iii. 18; Note, Acts iv. 12. The expression "to call upon the name" (ixadovμivos), to invoke the name, implies worship, and prayer; and proves, (1.) That the Lord Jesus is an object of worship; and (2.) That 3 Grace a be unto you, and peace from God our Father, and from the Lord Jesus Christ. 4 I thank b my God always on your behalf, for the grace of a 1 Pet.1.2. b Rom.1.8. God which is given you by Jesus 5 That in every thing ye are enriched by him, in all utterance, and in all knowledge; c 2 Cor.8.7. crimination. ¶ On your behalf. In respect to you; that God has conferred these favours on you. For the grace of God. On account of the favours which God has bestowed on you through the Lord Jesus. Those favours are specified in the following verses. For the meaning of the word grace, sec Note, Rom. i. 7. one characteristic of the early Christians, by which they were known and distinguished, was their calling upon the name of the Lord Jesus, or their offering worship to him. That it implies worship, see Note on Acts vii. 59; and that the early Christians called on Christ by prayer, and were distinguished by that, see the Note on Acts vii. 59, and compare Note, Acts i. 24, also Acts ii. 21; ix. 13; xxii. 16; 2 Tim. ii. 22. ¶ Both theirs and ours. The Lord of all-both Jews and Gen-have been distinguished by him in all tiles-of all who profess themselves Christians, of whatever country or name they might have originally been. Difference of nation or birth gives no pre-eminence in the kingdom of Christ, but all are on a level, having a common Lord and Saviour; comp. Eph. iv. 5. 3. Grace be unto you, &c.; see Note, Rom. i. 7. 4. I thank my God, &c. 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 (ver. 10, seq.), 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; comp. Note, Rom. i. 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 nore than by fault-finding and harsh | 5. That in every thing. In every respect, or in regard to all the favours conferred on any of his people. You those respects in which he blesses his own children. ¶ Ye are enriched by him; comp. Note, Rom. ii. 4. The meaning of this expression is, "you abound in these things; they are conferred abundantly upon you." By the use of this word, the apostle intends doubtless to denote the fact that these blessings had been conferred on them abundantly; and also that this was a valuable endowment, so as to be properly called a treasure. The mercies of God are not only conferred abun dantly on his people, but they are a bestowment of inestimable value; comp. 2 Cor. vi. 10. ¶ In all utterance. With the power of speaking various languages ( TAUTI λów). That this power was conferred on the church at Corinth, and that it was highly valued by them, is evident from chap. xiv; comp. 2 Cor. viii. 7. The power of speaking those languages the apostle regarded as a subject of thanksgiving, as it was a proof of the divine favour to them; see chap. xiv. 5, 22, 39. And in all knowledge. In the knowledge of divine truth. They had understood the doctrines which they had heard, and had intelligently embraced them. This was not true of all of them, but it was of the body of the church; and the hearty commendation and thanksgiving of the apostle for these favours, laid the foundation for the remarks which he had subsequently to make, and would tend to conciliate their minds, and dispose them to listen attentively, even to the language of reproof. 6. Even as. Ks. The force of this expression seems to be this, "The gospel of Christ was at first established among you by means of the miraculous endowments of the Holy Ghost. Those same endowments are still continued among you, and now furnish evidence of the divine favour, and of the truth of the gospel to you, even as-i. e. in | the same measure as they did when the gospel was first preached." The power to speak with tongues, &c.; (chap. xiv.) would be a continued miracle, and would be a demonstration to them then of the truth of Christianity as it was at first. The testimony of Christ. The gospel. It is here called the testimony of Christ," because it bore witness to Christ-to his divine nature, his miracles, his Messiahship, his character, his death, &c. The message of the gospel consists in bearing witness to Christ and his work; see chap. xv. 1-4; 2 Tim. i. 8. ¶ Was confirmed. Was established, or proved. It was proved to be divine, by the miraculous attestations of the Holy Spirit. It was confirmed, or made certain to their souls by the agency of the Holy Spirit, sealing it on their hearts. The word translated confirmed (Spain), is used in the sense of establishing, confirming, or demonstrating by miracles, &c.; in Mark xvi. 20; comp. Heb. xiii. 9; Phil. i. 7. In you (v uv). Among you as a people, or in your hearts. Perhaps the apostle intends to include both. The gospel had been established among them by the demonstrations of the agency of the Spirit in the gift of tongues, and had at the same time taken deep root in their hearts, and vas exerting a practical influence on their lives. 7. So that. God has so abundantly ndowed you with his favours. ¶ Ye me behind (ioregiodas). You are 1 no gift; waiting a for the 1 coming of our Lord Jesus Christ: 8 Who shall also confirm b you b1 Thess.3.13; 5.23,24. not wanting, or deficient. The word is usually applied to destitution, want, or poverty; and the declaration here is synonymous with what he had said, ver. 5, that they abounded in every thing. ¶ In no gift. In no favour, or gracious endowment. The word used here (xxgirμa), does not refer necessarily to extraordinary and miraculous endowments, but includes also all the kindnesses of God towards them in producing peace of mind, constancy, humility, &c. And the apostle meant evidently to say that they possessed, in rich abundance, all those endowments which were bestowed on Christians. Waiting for. Expecting, or looking for this coming with glad and anxious desire. This was, certainly, one of the endowments to which he referred, to wit, that they had grace given them earnestly to desire, and to wait for the second appearing of the Lord Jesus. An earnest wish to see him, and a cunfident expectation and firm belief that he will return, is an evidence of a high state of piety. It demands strong faith, and it will do much to elevate the feelings above the world, and to keep the mind in a state of peace. ¶ The coming, &c. Gr. The revelation (Tv άoxáλ)—the manifestation of the Son of God. That is, waiting for his return to judge the world, and for his approbation of his people in that day. The earnest expectation of the Lord Jesus became one of the marks of early Christian piety. This return was promised by the Saviour to his anxious disciples, when he was about to leave them; John xiv. 3. The promise was renewed when he ascended to heaven; Acts i. 11. It became the settled hope and expectation of Christians that he would return; Tit. ii. 13; 2 Pet. iii 12; Heb. ix. 28. And with the earnest prayer that he would quickly come, John closes the volume of inspi ration; Rev. xxii. 20, 21. 8. Who shall also confirm you: Wh unto the end, that ye may be blameless in the day of our Lord Jesus Curist: 1. shall establish you in the hopes of the gospel. He shall make you firm (Bsßaidos) amidst all your trials, and all the efforts which may be made to shake your faith, and to remove you from that firm foundation on which you now rest. Unto the end. That is, to the coming of the Lord Jesus Christ. Ile would keep them to the end of life in the path of holiness, so that at the coming of the Lord Jesus they might be found blameless; comp. John xiii. The sense is, that they should be kept, and should not be suffered to fall away and perish;-and this is one of the many places which express the strong confidence of Paul that those who are true Christians shall be preserved unto everlasting life; comp. Phil. i. 6. ¶ That ye may be blameless. The word rendered blameless (άvyxλńtiv;) does not mean perfect, but properly denotes those against whom there is no charge of crime; who are unaccused, and against whom there is no ground of accusation. Here it does not mean that they were personally perfect, but that God would so keep them, and enable them to vince a Christian character, as to give evidence that they were his friends, and completely escape condemnation in the last day; see Notes on Rom. viii. 33, 34. There is no man who has not his faults; no Christian who is not conscious of imperfection; but it is the design of God so to keep his people, and so to justify and sanctify them through the Lord Jesus, that the church may be presented "a glorious church, without spot wrinkle" (Eph. v. 37) in the day of judgment. In the day, &c. In the day when the Lord Jesus shall come to judge the world; and which will be called his day, because it will be the day in which he will be the great and conspicuous object, and which is especially appointed to glorify him; see 2 Thess. i. 10, "Who shall come to be glorified in his saints, and to be admired in all them that believe." VOL. V. or 9 God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. a 1 John 1.3. 9. God is faithful. That is, God is true, and constant, and will adhere to his promises. He will not deceive. He will not promise, and then fail to perform; he will not commence any thing which he will not perfect and finish. The object of Paul in introducing the idea of the faithfulness of God here, is, to show the reason for believing that the Christians at Corinth would be kept unto everlasting life. The evidence that they will persevere depends on the fidelity of God; and the argument of the apostle is, that as they had been called by him into the fellowship of his Son, his faithfulness of character would render it certain that they would be kept to eternal life. The same idea he has presented in Phil. i. 6, "Being confident of this very thing, that he which hath begun a good work in you, will also perform it until the day of Jesus Christ." ¶ Ye were called. The word "called" here does not refer merely to an invitation or an offer of life, but to the effectual influence which had been put forth; which had inclined them to embrace the gospe Note, Rom. viii. 30; ix. 12; see Mark ii. 17; Luke v. 32; Gal. i. 6; v. 8, 13; Eph. i. 4; Col. iii. 15. In this sense the word often occurs in the Scriptures, and is designed to denote a power, or influence that goes forth with the external invitation, and that makes it effectual. That power is the agency of the Holy Spirit. ¶ Unto the fellowship of his Son. To participate with his Son Jesus Christ; to be partakers with him; see Notes, John xv. 1-8. Christians participate with Christ, (1.) In his feelings and views; Rom. viii. 9. (2.) In his trials and sufferings, being subjected to temptations and trials similar to his; 1 Pet. iv. 13, "But rejoice, inasmuch as ye are partakers of Christ's sufferings;" Col. i. 24; Phil. iii. 10. (3.) In his heirship to the inheritance an glory which awaits him; Rom. viii. 17, |