1 Corinthians 1:4-5
I thank my God always concerning you, for the Grace of God which was given you in Jesus Christ; that in every thing you were enriched in him.
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That which he exhorts others to do, saying, Let your requests with thanksgiving be made known unto God, the same also he used to do himself: teaching us to begin always from these words, and before all things to give thanks unto God. For nothing is so acceptable to God as that men should be thankful, both for themselves and for others: wherefore also he prefaces almost every Epistle with this. But the occasion for his doing so is even more urgent here than in the other Epistles. For he that gives thanks, does so, both as being well off, and as in acknowledgment of a favor: now a favor is not a debt nor a requital nor a payment: which indeed every where is important to be said, but much more in the case of the Corinthians who were gaping after the dividers of the Church.
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Unto my God. Out of great affection he seizes on that which is common, and makes it his own; as the prophets also from time to time use to say, O God, my God; and by way of encouragement he incites them to use the same language also themselves. For such expressions belong to one who is retiring from all secular things, and moving towards Him whom he calls on with so much earnestness: since he alone can truly say this, who from things of this life is ever mounting upwards unto God, and always preferring Him to all, and giving thanks continually, not [only] for the grace already given, but whatever blessing has been since at any time bestowed, for this also he offers unto Him the same praise. Wherefore he says not merely, I give thanks, but at all times, concerning you; instructing them to be thankful both always, and to no one else save God only.
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For the grace of God. Do you see how from every quarter he draws topics for correcting them? For where grace is, works are not; where works, it is no more grace. If therefore it be grace, why are you high-minded? Whence is it that you are puffed up?
Which is given you. And by whom was it given? By me, or by another Apostle? Not at all, but by Jesus Christ. For the expression, In Jesus Christ, signifies this. Observe how in various places he uses the word ἐν, in, instead of δἰ οὗ, through means of whom; therefore its sense is no less.
That in every thing you were enriched. Again, by whom? By Him, is the reply. And not merely you were enriched, but in every thing. Since then it is first of all, riches then, riches of God, next, in every thing, and lastly, through the Only-Begotten, reflect on the ineffable treasure!
1 Corinthians 1:5
In all utterance, and all knowledge. Word [or utterance,] not such as the heathen, but that of God. For there is knowledge without word, and there is knowledge with word. For so there are many who possess knowledge, but have not the power of speech; as those who are uneducated and unable to exhibit clearly what they have in their mind. You, says he, are not such as these, but competent both to understand and to speak.
1 Corinthians 1:6
Even as the testimony of Christ was confirmed in you. Under the color of praises and thanksgiving he touches them sharply. For not by heathen philosophy, says he, neither by heathen discipline, but the grace of God, and by the riches, and the knowledge, and the word given by Him, were you enabled to learn the doctrines of the truth, and to be confirmed unto the testimony of the Lord; that is, unto the Gospel. For you had the benefit of many signs, many wonders, unspeakable grace, to make you receive the Gospel. If therefore you were established by signs and grace, why do you waver? Now these are the words of one both reproving, and at the same time prepossessing them in his favor.
1 Corinthians 1:7
- So that you come behind in no gift. A great question here arises. They who had been enriched in all utterance, so as in no respect to come behind in any gift, are they carnal? For if they were such at the beginning, much more now. How then does he call them carnal? For, says he, I was not able to speak unto you as unto spiritual, but as unto carnal. What must we say then? That having in the beginning believed, and obtained all gifts, (for indeed they sought them earnestly,) they became remiss afterwards. Or, if not so, that not unto all are either these things said or those; but the one to such as were amenable to his censures, the other to such as were adorned with his praises. For as to the fact that they still had gifts; Each one, says he, has a psalm, has a revelation, has a tongue, has an interpretation; let all things be done unto edifying. And, Let the prophets speak two or three. Or we may state it somewhat differently; that as it is usual with us to call the greater part the whole, so also he has spoken in this place. Withal, I think he hints at his own proceedings; for he too had shown forth signs; even as also he says in the second Epistle to them, Truly the signs of an Apostle were wrought among you in all patience: and again, For what is there wherein you were inferior to other churches?
Or, as I was saying, he both reminds them of his own miracles and speaks thus with an eye to those who were still approved. For many holy men were there who had set themselves to minister unto the saints, and had become the first fruits of Achaia; as he declares towards the end.
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In any case, although the praises be not very close to the truth, still however they are inserted by way of precaution, (οἰκονομικῶς) preparing the way beforehand for his discourse. For whoever at the very outset speaks things unpleasant, excludes his words from a hearing among the weaker: since if the hearers be his equals in degree they feel angry; if vastly inferior they will be vexed. To avoid this, he begins with what seem to be praises. I say, seem; for not even did this praise belong to them, but to the grace of God. For that they had remission of sins, and were justified, this was of the Gift from above. Wherefore also he dwells upon these points, which show the loving-kindness of God, in order that he may the more fully purge out their malady.
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Waiting for the revelation (ἀποκάλυψιν.) of our Lord Jesus Christ. Why do you make much ado, says he, why are you troubled that Christ is not come? Nay, he has come; and the Day is henceforth at the doors. And consider his wisdom; how withdrawing them from human considerations he terrifies them by mention of the fearful judgment-seat, and thus implying that not only the beginnings must be good, but the end also. For with all these gifts, and with all else that is good, we must be mindful of that Day: and there is need of many labors to be able to come unto the end. Revelation is his word; implying that although He be not seen, yet He is, and is present even now, and then shall appear. Therefore there is need of patience: for to this end did you receive the wonders, that you may remain firm.