no gift; waiting for the coming | of our Lord Jesus Christ: 8 Who shall also confirm you unto the end, that ye may be and in every instance is translated reveal or revealed. The ordinary use of the word, therefore, by no means indicates a personal approach or coming of an individual. It rather denotes a revelation of what was before unknown, or the manifestation of the power and presence of an invisible being by visible signs. And such is doubtless its meaning here. The power of Christ was about to be remarkably manifested in the establishment of the gospel. And as the preservation of his disciples from the terrible calamity which overwhelmed his principal per with that establishment, very probably there is a special reference to it in this place. But to whatever revelation or manifestation the apostle may refer, it was near at hand, something which he and his brethren were expecting and waiting for. But the "final coming' of the Lord Jesus, at the "general judgment," which some so confidently expect, has not yet occurred, though the Corinthian Christians departed this life eighteen centuries ago; and how much longer it will be delayed, no man knoweth. ample proof that the "testimony of Christ" was true, both from the outward manifestation of miraculous power, and the inward operation of the spirit. Waiting for. Anxiously desiring; intensely longing; hopefully expecting. See note on Rom. viii. 19, where the same word occurs. The coming of our Lord Jesus Christ. Commentators have generally understood this to refer to what is styled the "day of judgment." Some, however, who firmly believed in such a day and in a judgment which should make a final separation of mankind, have doubted or denied that such is the ref-secutors was a signal event connected erence in the text. "It is difficult to say whether the apostle means the final judgment, or our Lord's coming to destroy Jerusalem, and make an end of Jewish polity. See 1 Thess. iii. 13. As he does not explain himself particularly, he must refer to a subject with which they were well acquainted. As the Jews, in general, continued to contradict and blaspheme, it is no wonder if the apostle should be directed to point out to the believing Gentiles that the judgments of God were speedily to fall upon this rebellious people, and scatter them over the face of the earth; which shortly afterward took place.' -Clarke. "So that now there is no need of any addition to be made, but only that you persevere in what you have, expecting this coming of Christ to the deliverance of the faithful, and remarkable destruction of all other his enemies and crucifiers."- Hammond. It may not be useless to remark that the word here translated coming, though it occurs eighteen times in the New Testament, is nowhere else so translated. It is twelve times rendered revelation; twice, revealed; once, manifestation; once, appearing; once, lighten; and in the text, coming. Open manifestation, or revelation, is the evident meaning of the word, in all places. Indeed it is the first word of the last Book in the New Testament, and has been adopted as its title. The corresponding verb occurs twenty-six times, 8. Who shall also confirm you. Shall establish you in the faith of the gospel, and make you firm in the midst of all trials and temptations. Who seems here to refer to God, ver. 4, rather than to Christ, ver. 7. Christ may properly be said to strengthen and confirm the faith of his disciples. But in this place the apostle is speaking of what God had done, and would do. He thanks God, ver. 4, for imparting his grace, through Jesus Christ, to man, and giving them both outward and inward demonstration of the truth which had been proclaimed to them, ver. 5, 6: and appeals to God's faithfulness, ver. 8, as a pledge that the work, so happily begun, should be made perfect. It is natural, therefore, to understand him here as declaring that God would confirm and strengthen the faith of believers. T To the end. Either to the end of life, or, perhaps more probably, to the time blameless in the day of our Lord Jesus Christ. 9 God is faithful, by whom ye were called unto the fellowship God here, is to show the reason for be- The greater, indicated by revelation or manifesta- is true, and constant, and will adhere tion of the Lord Jesus Christ, ver. 7, to his promises. He will not deceive. a time of peculiar trial and danger. He will not promise, and then fail to Amidst the convulsions which should perform: he will not commence anythen occur, there was danger of discour- thing which he will not perfect and agement and defection. Men's hearts finish. The object of Paul in introshould fail them for fear. Luke xxi.ducing the idea of the faithfulness of 26. But those who endured unto the end should be saved. Matt. x. 22. Our Lord forewarned his disciples of the same perils, while he was with them on the earth. The Corinthians were in less danger than those at Jerusalem; but they were not wholly exempt. The convulsion was wide-spread when christianity was established upon the ruins of Judaism, and the divine mission of Christ and the truth of his gospel were demonstrated to the world by the mighty power of God. T Blameless. "Without just cause of accusation."Macknight. Absolute freedom from sinfulness is not attainable on earth. The inost devout Christian has daily occasion to utter with fervency and deep humility the supplication, "Forgive us our sins." Luke xi. 4. Some modern Christians have fancied themselves to be perfect, and have thanked God pub-termediate steps. T Ye were called. licly that they had been able to live for many years entirely free from sin. But they did not learn this from their great Master, nor from his apostles, who taught that no man in the flesh becomes absolutely sinless, and that those who imagined the contrary deceived themselves. Rom. iii. 9, 10, 19, 20; vii. 14-25; James iii. 2; 2 John i. 8. What the apostlé means is that, by confirming them unto the end, God would keep the Corinthian brethren steadfast in the faith and enable them to walk worthy of their vocation; so that when the time of sharp trial should come, they would not be unduly alarmed, nor be liable as transgressors to be involved in destruction. This much they might confidently expect him to do, if they remained faithful. In the day of our Lord Jesus Christ. In the day when he should be manifestly revealed. See note on ver. 7. 9. God is faithful. "That is, God See note on Rom. i. 7. ¶ Unto the fellowship of his son Jesus Christ our Lord. During his ministry on earth, our Lord declared that he would dwell with his faithful disciples, by the influences of his spirit. John xiv. 23. And he devoutly prayed to the Father that this fellowship might be realized by his disciples. John xvii. 20-26. The beloved apostle John, who imbibed the spirit of his master in an extraordinary degree, testifies concerning the same fellowship as the fruit of a living faith in the gospel. "That which we have seen and heard declare we to you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with his Son Jesus Christ." 1 John i. 3. The true Christian recognizes his relationship both to the Father and to the Son. He does not regard God merely as the Creator and Ruler of the universe; but he exercises a filial affection to him, as of his Son Jesus Christ our Lord. 10 Now I beseech you, breth Thus far the apostle has reminded his Corinthian brethren of the blessings already bestowed upon them, and has commended them for the degree of improvement which they have made. Yet they were far from perfection. Much was lacking in their Christian character, in respect both to faith and works. In what follows, he freely points out their errors, rebukes their faults, and strives to impart a more correct faith and a more pure life. ren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there would convince them of his affectionate regard, so that they might accept his severe rebukes as an evidence of love, not as indicating hatred. Men submissively accept rebukes and even the Father of Spirits and the beneficent source of all good. He does not regard the Son as a stranger, sent to deliver a message to men, wholly unconcerned as to its character or results; but his heart is warmed by the love for human-chastisement, when clearly seen to be ity displayed by the Son, by his labors administered in love; while they inand sufferings, by his exertions to save stinctively rebel against either, when men from their sins, and by his assur- accompanied by a manifestation of ances that the same divine love which wrath and hatred. TBy the name. occasioned his mission would finally By the authority; or, more properly draw all men unto himself. His heart perhaps, by the spirit. The spirit of is attached by the bonds of love to the Jesus was loving and peaceful. Well great Giver of blessings, and to the might the apostle appeal to that spirit, blessed Mediator through whom they when beseeching his brethren to cease are bestowed; and thus he enjoys fel- from bitter contention, and to live in lowship with both. peace with each other. If the exhortation had taken the form of a command, it would be more natural to suppose an appeal was made to the authority of Christ, which was acknowledged by all his professed disciples. T Our Lord Jesus Christ. Paul does not exhort his brethren to heal their divisions, merely from a regard to their own good; but he asks them to consider the spirit of the Master, who had earnestly besought the Father that his disciples might live in peace and be one in him. John xvii. 21. ¶ That ye all speak the same thing. It would seem that, even in that early age, the brethren at Corinth not only acknowledged different leaders, but differed from each other in opinion in regard to some of the doctrines of the gospel. What those differences were, will more fully appear in the subsequent part of the Epistle. This is substantially an exhortation that all should hold fast the truth, and speak according to the revelation which they had received from the apostles. But, from what follows, it would seem that the evil which the apostle deprecated was not merely a difference of opinion, but strife and contention in all things spiritual, resulting in mutual crimination and ill-feeling. It is well observed by Barnes, that, "To speak the same things stands opposed to speaking different and conflicting things, or to 10. Now I beseech you, brethren. The transition here, from what is merely introductory to the main purpose of the Epistle, is very well expressed thus: "That therefore which I first exhort you to, and that with all earnestness possible, as the prime addition to those gifts and graces that are among you, is this, that ye all teach the same doctrine, and nourish charity and unity: that there be no divisions in your churches, but that ye be compacted and united, as members of the same body, in the same belief and affections." - Hammond. It is observable that, although Paul, as a divinely commissioned apostle, had full authority to rebuke, yet here he adopts the milder form of exhortation, ever beseeching his brethren to give heed to those things which were indispensable to their peace. Elsewhere he does rebuke them, even with sharp severity; but first he be no divisions among you; but that ye be perfectly joined to gether in the same mind and in the same judgment. controversy; and although perfect uni- refrain from strife and bitterness in reformity of opinion cannot be expected gard to their differences of opinion. among men on the subject of religion They can cherish a spirit of love any more than on other subjects, yet on towards those who entertain and the great and fundamental doctrines promulgate false doctrines; and their of Christianity, Christians may be efforts to convince others of their errors agreed: on all points in which they will be more effectual, when guided by differ, they may manifest a good spirit; this spirit, than when characterized and on all subjects they may express by enmity. Perfect union of feeling, their sentiments in the language of the manifested in love to God and love to Bible, and thus speak the same things." man, may be a legitimate object of ¶ And that there be no divisions among hope; but to hope for a perfect unity you. Literally, no schisms, or rending of belief on all religious doctrines, into parts. The same word occurs, while there is such a diversity in the Matt. ix. 16; Mark ii. 21; 1 Cor. xii. | human intellect, is truly hoping against 25. "As heresy is a departing from the hope. The apostle must, therefore, be communion of the church, in respect of understood to exhort his brethren to doctrine, or some fundamental article come together in a spirit of love, which of religion, so schism is taken for a sep- is the spirit of the gospel, and thus, aration from the church for external with one mind and in one judgment, rethings. Thus the divisions among the solve to live in peace, rejoicing in the Corinthians were not about matters of revelation of the gospel. Agreement faith, but occasioned from their having in belief "can be no further the matter men's persons in admiration: every one of exhortation than it is in our power of you saith, I am of Paul, and I of to obey it; seeing, then, it is not in Apollos, and I of Cephas, and I of any man's power to change his settled Christ."-Cruden. Doubtless the Cor- judgment, or to think otherwise upon inthians differed in matters of faith; our entreaty, because our exhortation but the apostle here refers more partic- gives no conviction to the understandularly to their divisions into parties, ing, it follows that this exhortation followers of different teachers. must only be to do what was in the But that ye be perfectly joined together. power of the Corinthians, namely, (1) The original phrase, as well as its trans- to prevail with them to lay aside lation, denotes not so much the preser- their strife, envy, and divisions, 1 Cor. vation of unity already existing, as the iii. 3, and the sad consequences of them, reunion of parts which have been sep- debate, wrath, back-biting, whisperarated. To join together implies a pre-ing, swelling, tumult, 2 Cor. xii. 20; vious lack of union. The Corinthians and to this the reason of this exhorhad already been divided into parties. tation leads: Be of one mind and judgThe apostle exhorts them to heal their ment; for I hear that there be condivisions, and to become reunited in the tentions among you, ver. 11; and (2) spirit of love. In the same mind and to engage them unanimously to own in the same judgment. "Mind refers to the doctrine they had received, and he the view taken by the understanding; had preached to them, 1 Cor. xv. 1, judgment to the practical decision ar- which, if they were so minded, might rived at."-Conybeare. There is such easily be done, since they so lately had an infinite variety in the constitution received it, the heads of it were so few, of the human mind, that identity of 1 Cor. xv. 3, and it was so easy for them opinion in regard to religious truths is to consult the apostle in their doubtabsolutely impossible among men. We ings of the sense of what he had delivcannot therefore suppose this to be the ered."-Whitby. The lapse of time subject of the apostle's exhortation. It and the lack of present opportunity of is possible, however, that men should personal intercourse with the apostles, cherish a kind and tolerant spirit, and render unity of belief more difficult as 11 For it hath been declared unto me, of you, my brethren, by them which are of the house now than formerly. The only Christian union we can now hope for, is a union of feeling, a mutual forbearance and toleration, a mutual kindness of heart, and a mutual willingness to give a hearty God-speed to each other in every good word and work. of Chloe, that there are contentions among you. 12 Now this I say, that uses the names of himself and others merely as descriptive epithets, for the purpose of omitting to name the leaders of the several factions. It is most natural to understand him literally; and the condition of the church at Corinth seems to justify a literal interpretation. Paul was emphatically the apostle to the Gentiles; and as he had personally preached the gospel at Corinth and most of his converts were Gentiles, it was natural that a large portion of them, in the divisions which followed, should adhere to his doctrines and distinguish themselves by his name. He insisted on the freedom of the Gentiles from the Jewish ceremonial law; and some of his converts even despised and ridiculed the oppo 11. For it hath been declared unto me of you. The church of Corinth had previously addressed a letter of inquiry to the apostle, ch. vii. 1; but it does not appear that they mentioned the divisions and contentions which existed among them. The apostle derived his information through another channel. My brethren. Notwithstanding their errors, and their faults, which he was about to rebuke, the apostle addresses them as brethren, thus manifesting the kind and generous spirit which he ex-site doctrine, for which he admonished horts them to cultivate and cherish. By them which are of the house of Chloe. Of the family or household of Chloe. This person is not mentioned elsewhere. Whether she resided in Corinth, and some of her household had visited Ephesus where this Epistle is supposed to have been written, or whether she resided in Ephesus, and some of her household had recently returned from a visit to Corinth, does not appear. It was enough that Paul had received credible information; and upon this he acted. That there are contentions among you. See note on ver. 10. 12. Now this I say. This is what I have heard, and what I have reason to believe. Upon sufficient evidence I say that you are divided into contending factions, calling yourselves by different names. Every one of you saith. The whole church appears to have been infested with this spirit of division and contention. The allegation is not that some among you separated themselves from the body of the church and called themselves by a distinctive name: but the evil was general, and called for a general rebuke. I am of Paul. It has been questioned by some whether the apostle designs to give a literal description of the parties, or whether he them in ch. viii. Like many in modern days, embracing a right principle they pursued it to excess, and regarded it as more important than the great doctrine itself in which the principle was involved. They contended more earnestly for what they regarded as peculiar to Paul, than in regard to the fundamental doctrines of the gospel, which were alike preached by all the apostles. And I of Apollos. See note on Acts xviii. 24. Apollos is described as an eloquent man, and is supposed to have charmed many by the graces of oratory, which Paul had not exhibited in his preaching to them, ch. ii. 4. The faction calling themselves by his name, regarded the manner more highly than the matter, and prided themselves on their ability to imitate the rhetorical elegance of Apollos, while they contemptuously regarded the plainness of speech which characterized the discourses of Paul. "To trace the original of this schism, we may have recourse to the two-fold division of this church into converted Jews and Gentiles, which appears from their story, Acts xviii. The Gentile part, perhaps, boasted the name of Paul and Apollos; the Jewish, that of Cephas and Christ. But each of them |