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 the notes at Acts 18:1-17. 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 pagans around them, and devoted to God and his cause. Though the word used here (ἡγιασμένοις hēgiasmenois) has this idea of separation from the mass around them, yet it is separation on account of their being in fact, and not in profession merely, different from others, and truly devoted to God; see the note at Romans 1:7.

In Christ Jesus - That is, "by" ἐν en the agency of Christ. It was by his authority, his power, and his Spirit, that they had been separated from the mass of pagans around them, and devoted to God; compare John 17:19.

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 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; compare 1 Corinthians 1:9; see 2 Timothy 1:9; "Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace," etc.; 1 Peter 1:15; the Romans 1:6-7; Romans 8:28 notes; Ephesians 4:1 note; 1 Timothy 6:12 note; 1 Peter 2:9 note.

With all ... - 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; compare 1 Thessalonians 5:27; "I charge you by the Lord that this Epistle be read unto all the holy brethren;" Colossians 4:16; "And when this Epistle is read among 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 a sect. His 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; compare John 3:18; the note at Acts 4:12. The expression "to call upon the name" ἐπικαλουμένοις epikaloumenois, to invoke the name, implies worship, and prayer; and proves:

(1) That the Lord Jesus is an object of worship; and,

(2) That 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 the note at Acts 7:59; and that the early Christians called on Christ by prayer, and were distinguished by that, see the note at Acts 7:59, and compare the note at Acts 1:24, also Acts 2:21; Acts 9:13; Acts 22:16; 2 Timothy 2:22.

Both theirs and ours - The Lord of all - both Jews and Gentiles - 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; compare Ephesians 4:5.

The Church of God which is at Corinth - This Church was planted by the apostle himself about a.d. 52, as we learn from Acts 18:1 (note), etc.

Sanctified in Christ Jesus - Ἡγιασμενοις, Separated from the corruptions of their place and age.

Called to be saints - Κλητοις ἁγιοις, Constituted saints, or invited to become such; this was the design of the Gospel, for Jesus Christ came to save men from their sins.

With all that in every place, etc. - All who profess Christianity, both in Corinth, Ephesus, and other parts of Greece or Asia Minor; and by this we see that the apostle intended that this epistle should be a general property of the universal Church of Christ; though there are several matters in it that are suited to the state of the Corinthians only.

Both theirs and ours - That is, Jesus Christ is the common Lord and Savior of all. He is the exclusive property of no one Church, or people, or nation. Calling on or invoking the name of the Lord Jesus, was the proper distinguishing mark of a Christian. In those times of apostolic light and purity no man attempted to invoke God but in the name of Jesus Christ; this is what genuine Christians still mean when they ask any thing from God for Christ's Sake.

Unto the church of God which is at Corinth,.... This epistle is inscribed to the saints at Corinth; who are described by their being "the church of God", a particular congregated church; a number of persons gathered out of the world, and joined together in holy fellowship, carrying on the worship of God together, and walking in all the commandments and ordinances of the Lord; a very high character this, to be called the church of God, which is the pillar and ground of truth: and it may be observed, that this is here given to a people, among whom were many irregularities, errors, disorders, and divisions; which shows, that a church of God is not to be unchurched for everything that is amiss in them: they are further described by the place of their abode, Corinth, the "metropolis" of Achaia; a very large and opulent city, a place of great trade and commerce, and famous both for its wealth and wisdom; but not so famous for anything as this, that there was a church of Christ in it; of the city of Corinth; see Gill on Acts 18:1; and of the church; see Gill on Acts 18:8. The members of it in general, for it cannot be thought to hold good of every individual, are said to be

sanctified in Christ Jesus; not by baptism, for they were sanctified before that; but were set apart, or chosen in Christ from all eternity, to grace here, and glory hereafter; justified by the blood and righteousness of Christ, in which sense the word "sanctified" is sometimes used; and to whom Christ was made "sanctification" and righteousness; and in consequence of which they were sanctified by his Spirit in his name, out of that fulness of grace and holiness which is in him: wherefore it follows,

called to be saints; for though they were chosen to holiness in Christ, and through sanctification of the Spirit unto salvation, yet before calling were unholy; though Christ had given himself for them to sanctify and purify them, yet whilst uncalled were impure; they fell in Adam, and became both guilty and filthy through his transgression; and by their first birth were unholy and unclean, and were so in their lives and conversations; nor are any holy by natural descent: these were not born saints, nor made so by their own free will, but were become such through the powerful grace of God in the effectual calling; in which not only desires after holiness, but principles of holiness were wrought in them; and by which they were called to the practice of external holiness, or to live an holy life and conversation. And this epistle is not only inscribed to these saints at Corinth, but to them,

with all that in every place call upon the name of Jesus Christ our Lord; as in Corinth, so in any part of Achaia, of which Corinth was the chief city. Invocation of the name of Christ not only respects prayer to him, but includes the whole of religious worship: see Romans 10:13; and this being given to Christ, and perforated in his name, is a very considerable proof of his true and proper deity; and the Ethiopic version here styles him, "God, our Lord Jesus Christ"; for none but God is to be invoked; nor can any but a divine person, one that is truly and properly God, without idolatry, be regarded as the object of religious worship and adoration. The phrase

both theirs and ours, either, as some think, refers to "every place" and so read the Vulgate Latin, Syriac, and Arabic versions; and the sense is, that the apostle inscribes his epistle to all that call upon the name of Christ, whether in Judea or in the Gentile world, in the place where the apostle was, or the Corinthians were, or any of the other saints in Achaia were; signifying, that invocation of God is not confined to any particular place, but that men may now lift up holy hands prayer to God everywhere; or rather it refers to "our Lord", and shows that Christ is the common Lord of his people, whom they all invoke, and by whom they are called, and therefore ought to love one another.

Corinth

The Corinth of this period owed the beginning of its prosperity to Julius Caesar, who, a hundred years after its destruction by Mummius (b.c. 146), rebuilt and peopled it with a colony of veterans and freedmen. It was situated on the isthmus which divided Northern Greece from the Peloponnesus. It had three harbors, Cenchreae and Schoenus on the east, and Lechaeumn on the west. The isthmus, forming the only line of march for an invading or retreating army, was of the greatest military importance. It was known as "the eye of Greece." By Pindar it was called "the bridge of the sea;" by Xenophon, "the gate of the Peloponnesus;" and by Strabo, "the acropolis of Greece." In more modern times it was known as "the Gibraltar of Greece." Hence, at least as early as the march of Xerxes into Greece, it was crossed by a wall, which, in later times, became a massive and important fortification, especially in the decline of the Roman Empire. Justinian fortified it with an hundred and fifty towers. The citadel rose two thousand feet above the sea-level, on a rock with precipitous sides. In the days of the Achaean league it was called one of the "fetters" of Greece. "It runs out boldly from the surging mountain chains of the Peninsula, like an outpost or sentry, guarding the approach from the North. In days when news was transmitted by fire-signals, we can imagine how all the southern country must have depended on the watch upon the rock of Corinth" (Mahaffy, "Rambles and Studies in Greece").

At its narrowest part the isthmus was crossed by a level track called the diolcus, over which vessels were dragged on rollers from one port to the other. This was in constant use, because seamen were thus enabled to avoid sailing round the dangerous promontory of Malea, the southern extremity of the Peloponnesus. A canal was projected and by Nero, but was abandoned. The common title of the city in the poets was bimaris, "the city of the two seas."

The commercial position of Corinth was, therefore, most important, communicating with the eastern and the western world, with the north and the south. The isthmus was one of the four principal points for the celebration of the Grecian games; and in Paul's day great numbers flocked to these contests from all parts of the Mediterranean.

On the restoration of the city by Julius Caesar, both Greek and Jewish merchants settled in Corinth in such numbers as probably to outnumber the Romans. In Paul's time it was distinctively a commercial center, marked by wealth and luxury. "It was the 'Vanity Fair' of the Roman Empire, at once the London and the Paris of the first century after Christ" (Farrar). It was conspicuous for its immorality. To "corinthianize" was the term for reckless debauchery. Juvenal sarcastically alludes to it as "perfumed Corinth;" and Martial pictures an effeminate fellow boasting of being a Corinthian citizen. The temple of Aphrodite (Venus) employed a thousand ministers. Drunkenness rivaled licentiousness, and Corinthians, when introduced on the stage, were commonly represented as drunk. Paul's impression of its profligacy may be seen in his description of heathenism in the first of Romans, and in his stern words concerning sensual sin in the two Corinthian Epistles. "Politically Roman, socially Greek, religiously it was Roman, Greek, Oriental, all in one. When, therefore, the apostle preached to the Corinthians, the Gospel spoke to the whole world and to the living present" (Edwards).

Called to be saints

See on Romans 1:7.

Call upon the name (ἐπικαλουμένοις τὸ ὄνομα)

Compare Romans 10:12; Acts 2:21. The formula is from the Septuagint. See Zechariah 13:9; Genesis 12:8; Genesis 13:4; Psalm 115:17. It is used of worship, and here implies prayer to Christ. The first christian prayer recorded as heard by Saul of Tarsus, was Stephen's prayer to Christ, Acts 7:59. The name of Christ occurs nine times in the first nine verses of this epistle.

Theirs and ours

A.V. and Rev. connect with Jesus Christ our Lord. Better with in every place. Every place in the province where Christians are is our place also. The expression emphasizes the position of Paul as the founder and apostolic head of Christianity in Corinth and in all Achaia.

{4} Unto the church of God which is at Corinth, to them that are {5} sanctified in {a} Christ Jesus, {b} called to be saints, with all that in every place {c} call upon the name of Jesus Christ our Lord, both theirs and ours:

(4) It is a church of God, even though it has great faults in it, as it obeys those who admonish them.

(5) A true definition of the universal church, which is:

(a) The Father sanctifies us, that is to say, separates us from the wicked in giving us to his Son, that he may be in us, and we in him.

(b) Whom God by his gracious goodness and absolute love has separated for himself: or whom God has called to holiness: the first of these two expositions, shows from where our sanctification comes: and the second shows to what end it strives for.

(c) He is correctly said to call on God who cries to the Lord when he is in danger, and craves help from his hands, and by the figure of speech synecdoche, it is taken for all the service of God: and therefore to call upon Christ's name, is to acknowledge and take him for very God.

1:2 Unto the church of God. This designation of the church appears oftener than any other in the New Testament.

To them that are sanctified in Christ Jesus. All of the church of God at Corinth were sanctified in Christ Jesus; that is, they were set apart from the world and consecrated to God. All Christians are sanctified in the sense of the term in the New Testament, and called to be saints. The humblest Christian is a saint, as well as Peter or Paul.

With all that in every place. The letter is intended for all Christians, as well as for those at Corinth.

Call upon the name of Jesus Christ. Recognize him as their divine Savior.

Both theirs and ours. The Lord of the saints everywhere as well as ours (1Co 8:6 Eph 4:5). Since there is only one Lord and Master, all Christians should be brethren.

1:2 To the church of God which is in Corinth - St. Paul, writing in a familiar manner to the Corinthians, as also to the Thessalonians and Galatians, uses this plain appellation. To the other churches he uses a more solemn address. Sanctified through Jesus Christ - And so undoubtedly they were in general, notwithstanding some exceptions. Called - Of Jesus Christ, Rom 1:6 And - As the fruit of that calling made holy. With all that in every place - Nothing could better suit that catholic love which St. Paul labours to promote in this epistle, than such a declaration of his good wishes for every true Christian upon earth. Call upon the name of our Lord Jesus Christ - This plainly implies that all Christians pray to Christ, as well as to the Father through him.

[1] them

1Cor 1:2-9, in contrast with 1Cor 10-13, illustrate a distinction constantly made in the Epistles between the believer's position in Christ Jesus, in the family of God, and his walk, or actual state. Christian position in grace is the result of the work of Christ, and is fully entered the moment that Christ is received by faith Jn 1:12,13 Rom 8:1,15-17 1Cor 1:2,30 12:12,13 Gal 3:26 Eph 1:3-14 2:4-9 1Pet 2:9 Rev 1:6 5:9,10. The weakest, most ignorant, and fallible believer has precisely the same relationships in grace as the most illustrious saint. All the after work of God in his behalf, the application of the word to walk and conscience Jn 17:17 Eph 5:26 the divine chastenings 1Cor 11:32 Heb 12:10, the ministry of the Spirit Eph 4:11,12 the difficulties and trials of the path 1Pet 4:12,13 and the final transformation at the appearing of Christ 1Jn 3:2 have for their object to make the believer's character conform to his exalted position in Christ. He grows in grace, not into grace.

2. the church of God-He calls it so notwithstanding its many blots. Fanatics and sectaries vainly think to anticipate the final sifting of the wheat and tares (Mt 13:27-30). It is a dangerous temptation to think there is no church where there is not apparent perfect purity. He who thinks so, must at last separate from all others and think himself the only holy man in the world, or establish a peculiar sect with a few hypocrites. It was enough for Paul in recognizing the Corinthians as a church, that he saw among them evangelical doctrine, baptism, and the Lord's Supper" [Calvin]. It was the Church of God, not of this or of that favorite leader [Chrysostom].

at Corinth-a church at dissolute Corinth-what a paradox of grace!

sanctified-consecrated, or set apart as holy to God in (by union with) Christ Jesus. In the Greek there are no words "to them that are"; translate simply, "men sanctified."

called to be saints-rather, "called saints"; saints by calling: applied by Paul to all professing members of the Church. As "sanctified in Christ" implies the fountain sources of holiness, the believer's original sanctification in Christ (1Co 6:11; Heb 10:10, 14; 1Pe 1:2) in the purposes of God's grace, so "called saints" refers to their actual call (Ro 8:30), and the end of that call that they should be holy (1Pe 1:15).

with all that in every place call upon . Christ-The Epistle is intended for these also, as well as for the Corinthians. The true Catholic Church (a term first used by Ignatius [Epistle to the Smyræans, 8]): not consisting of those who call themselves from Paul, Cephas, or any other eminent leader (1Co 1:12), but of all, wherever they be, who call on Jesus as their Saviour in sincerity (compare 2Ti 2:22). Still a general unity of discipline and doctrine in the several churches is implied in 1Co 4:17; 7:17; 11-16; 14-33, 36. The worship due to God is here attributed to Jesus (compare Joe 2:32; Mt 4:10; Ac 9:14).

both theirs and ours-"in every place which is their home . and our home also"; this is added to include the Christians throughout Achaia, not residing in Corinth, the capital (2Co 1:1). Paul feels the home of his converts to be also his own. Compare a similar phrase in Ro 16:13 [Conybeare and Howson]. "Ours" refers to Paul and Sosthenes, and the Corinthians' home [Alford]. Beza better explains, "Both their Lord and our Lord." All believers have one and the same Lord (1Co 8:6; Eph 4:5); a virtual reproof of the divisions of the Corinthians, as if Christ were divided (1Co 1:13).

1:1-9 All Christians are by baptism dedicated and devoted to Christ, and are under strict obligations to be holy. But in the true church of God are all who are sanctified in Christ Jesus, called to be saints, and who call upon him as God manifest in the flesh, for all the blessings of salvation; who acknowledge and obey him as their Lord, and as Lord of all; it includes no other persons. Christians are distinguished from the profane and atheists, that they dare not live without prayer; and they are distinguished from Jews and pagans, that they call on the name of Christ. Observe how often in these verses the apostle repeats the words, Our Lord Jesus Christ. He feared not to make too frequent or too honourable mention of him. To all who called upon Christ, the apostle gave his usual salutation, desiring, in their behalf, the pardoning mercy, sanctifying grace, and comforting peace of God, through Jesus Christ. Sinners can have no peace with God, nor any from him, but through Christ. He gives thanks for their conversion to the faith of Christ; that grace was given them by Jesus Christ. They had been enriched by him with all spiritual gifts. He speaks of utterance and knowledge. And where God has given these two gifts, he has given great power for usefulness. These were gifts of the Holy Ghost, by which God bore witness to the apostles. Those that wait for the coming of our Lord Jesus Christ, will be kept by him to the end; and those that are so, will be blameless in the day of Christ, made so by rich and free grace. How glorious are the hopes of such a privilege; to be kept by the power of Christ, from the power of our corruptions and Satan's temptations!