BIBLE STUDY MANUALS: 1 CORINTHIANS CHAPTER 1

1 CORINTHIANS CHAPTER ONE

OBSERVATION STAGE

The purpose of the observation stage is to maintain focus on the text at hand within the normative rules of language, context and logic which limits the observer to the content offered by the letter of 1 Corinthians. This will serve to avoid going on unnecessary tangents elsewhere; and more importantly, it will provide the framework for a proper and objective comparison with passages located elsewhere in Scripture.

Remember that something elsewhere may be true, but in the text at hand it may not be in view.

I) [1 Cor 1:1]:

(1 Cor 1:1 NKJV) "Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother,"

A) [(1 Cor 1:1) Manuscript Evidence For 1 Cor 1:1]:

(1 Cor 1:1 NKJV) "Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother,"

NU, P46, B, D, F, G, 33 have "apostle of Christ Jesus"

TR, WH, Sinaiticus*, A, Psi, 1739, Maj have "apostle of Jesus Christ"

The preferred word order is found in the NU text, "apostle of Christ Jesus" which is supported by superior documentation and normal Pauline usage. Paul typically refers to "Christ Jesus" when speaking of his exalted state in glory, and to "Jesus Christ" when speaking of his earthly ministry or when speaking of "our Lord Jesus Christ."

B) [(1 Cor 1:1) Commentary On 1 Cor 1:1]:

(1 Cor 1:1 NKJV) "Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother,"

1) (1 Cor 1:1a) Paul Declares That He Was Called To Be An Apostle Of Jesus Christ Through The Will of God

(1 Cor 1:1 NKJV) "Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother," =

"apostle" = "apostolos" = a delegate, messenger, one sent forth with orders.

The general sense of the word rendered "apostle" as it applies to all believers in the Church Age characterizes them as messengers of the gospel of Jesus Christ to the world in their daily lives as Ambassadors of Jesus Christ, .

But there is also a specific office of "apostle of Jesus Christ" which has a specialized meaning signifying a one time role of individual believers appointed by Jesus Christ to lead the body of Christ, the Church; and thereby establish the Church and set down the final pages of the Word of God for the duration to the end of the Church Age. Once this was done, no other Apostles appeared on the scene of the type that fit all of the qualifications of Apostle, especially to accomplish such a purpose:

Since Paul's letter was addressed specifically in 1 Cor 1:2 "To the church of God which is at Corinth, to those who have been sanctified in Christ Jesus, saints by calling [lit., called saints], with all who in every place call on the name of our Lord Jesus Christ, [both] their Lord and ours:" all of whom are apostles of Jesus Christ in the general sense, i.e., believers everywhere and of all ages; then affirming that he himself was like them also an apostle in that general sense would be understood and thereby would be unnecessarily redundant if that was what Paul meant by the words rendered, "Paul, called to be an apostle of Jesus Christ through the will of God." So what is in view is the specific office of Apostle of Jesus Christ as stipulated above "signifying a one time role of individual believers appointed by Jesus Christ to lead the body of Christ, the Church, and thereby establish the Church and set down the final pages of the Word of God for the duration to the end of the Age." So since all believers are apostles in the general sense, then it is to be understood that Paul's anouncement at the beginning of this letter cannot be an affirmation of the common duty of all believers to be an apostle/messenger of Jesus Christ through the will of God, as some contend. On the contrary, his statement does not include such a phrase that might indicate the following: just as you in the church at Corinth and believers everywhere and of all ages are apostles of Jesus Christ, so am I. Hence it must be the specific authority of being called by God by the will of God to be an Apostle/Messenger of Jesus Christ for a unique ministry. For his ministry as detailed in the New Testament went far beyond being a messenger of God as all believers to provide the message of the gospel and the doctrines of the faith to believers and unbelievers, . For there is implied here that there is a potential question of Paul's authority to represent, even be an apostle / messenger appointed by Jesus Christ to minister with chief authority over the congregations of the Church, to establish new congregations throughout the regions of the Roman empire, as well as to write a major portion of the New Testament revelation to the world .

This will be reaffirmed later on in verse 9:1-2 falling under the realm of the Spiritual gift of Apostle as well as 15:9. 2 Cor 12:12 goes into more detail re: the special spiritual gift and calling of an Apostle.

a) [The Bible Knowledge Commentary, Walvoord & Zuck, Eds., Victor Books, USA, 1988, p. 507]:

"The legitimacy of Paul's apostleship and its denial by some is hinted at in this letter (chap. 9), but receives explicit defense in 2 Corinthians. In the first words in 1 Corinthians Paul affirmed his appointement to his position by the will of God to represent not his own interests but those of Christ."

2) [(1 Cor 1:1b) Sosthenes Is Declared A Brother Evidently A Companion Of Paul's At The Time Of His Writing Of This Epistle]:

(1 Cor 1:1 YLT) "Paul, a called apostle of Jesus Christ, through the will of God, and Sosthenes the brother,"

"Paul, a called apostle of Jesus Christ, through the will of God, and Sosthenes [our] brother" =

Sosthenes is declared a brother evidently a companion of Paul's at the time of his writing of this epistle. He was most likely Paul's amenuensis [secretary]. He could also have been the synagogue ruler that was publicly beaten by the Jews in Acts 18:12-17 because he refused to prosecute Paul in Corinth at the insistance of the Jews who were out to get him, accusing Paul of persuading men to worship God contrary to the Law."

II) [1 Cor 1:1-2]:

(1 Cor 1:1 YLT) "Paul, a called apostle of Jesus Christ, through the will of God, and Sosthenes the brother,

A) [1 Cor 1:1-2) Commentary On 1 Cor 1:1-2)]:

(1 Cor 1:1 YLT) "Paul, a called apostle of Jesus Christ, through the will of God, and Sosthenes the brother,

(1 Cor 1:2 Interlinear)

"To the assembly of God which is in Corinth

tE ekklEsia tou theou tE ousE en korinthO

having been sanctified in Christ Jesus called saints with

hEgiasmenois en christO iEsou klEtois hagiois sun

all those calling on the name of the Lord

pasin tois epikaloumenois to onoma tou kuriou

our Jesus Christ in every place their and ours

hEmOn iEsou christou en panti topO autOn kai hEmOn

1) (1 Cor 1:1-2) THE CONTEXT IN VERSE 2 IMMEDIATELY IN VIEW IS THAT PAUL IS WRITING THIS LETTER TO THE CHURCH OF GOD IN CORINTH - TO THOSE IN THE ASSEMBLY IN CORINTH WHO BELONG TO GOD YET HE INCLUDES ALL BELIEVERS OF ALL AGES SINCE THEY ALSO BELONG TO GOD

(1 Cor 1:1 YLT) "Paul, a called apostle of Jesus Christ, through the will of God, and Sosthenes the brother,

"To the church of God in Corinth" =

Notice that the immediate context is to the Church of God in Corinth, the assembly of those who belong to God to whom Paul is writing; yet he includes all believers of all ages since they also belong to God.

2) [(1 Cor 1:1-2) THE CHURCH OF GOD IN CORINTH IS DEFINED AS THOSE HAVING BEEN PERMANENTLY SANCTIFIED IN CHRIST JESUS]:

(1 Cor 1:1 YLT) "Paul, a called apostle of Jesus Christ, through the will of God, and Sosthenes the brother,

"To the church of God in Corinth, to those [having been] sanctified in Christ Jesus" =

"having been sanctified in Christ Jesus" = having been set apart by God in Christ Jesus. The perfect passive participle, "having been sanctified" points to a completed action in the past with ongoing results in the present - an eternally secure salvation set apart / sanctified in Christ Jesus, i.e., having become an eternal part of the body of Christ, the church. The passive voice signifies that the believer did not participate in this result, (otherwise it would have been in the active voice); rather it was done to him by God and God alone - permanently, no matter how that believer conducts his life thereafter.

This phrase also stipulates and thus defines that those who are of the Church of God in Corinth are those who have actually been permanently [perfect, passive, participle] sanctified, i.e., forever set apart "in Christ Jesus," implying an actual setting apart and placement into Christ Jesus, His body by God through no merit of the believer. Other passages in Scripture stipulate that this is an actual position, not just a symbolic one. The believer, i.e., the one who believes in the gospel of salvation, is actually set apart, i.e., placed into Christ Jesus, His body:

a) [Compare Eph 1:13-14]:

(v. 13) "And you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed you were marked in Him with a seal, the promised Holy Spirit

(v. 14) Who is a deposit guaranteeing our [eternal] inheritance until the redemption of those who are God's possession to the praise of His glory."

3) [(1 Cor 1:1-2) INDIVIDUALS IN THE CHURCH OF GOD HAVING BEEN SANCTIFIED IN CHRIST JESUS ARE CALLED SAINTS, I.E, CALLED TO BE HOLY]:

"To the church of God in Corinth, to those [having been] sanctified in Christ Jesus and called saints," i.e., called to be holy" =

The assembly, i.e., body of believers in Christ Jesus being part of the body of Christ, the church in Corinth - being a possession of God, is defined as those having been sanctified in the sense of set apart by God into Christ Jesus are furthermore described literally as "called saints", i.e., called to be holy, i.e., set apart at the calling of God of them - this time portraying via the adjective rendered "called" an active, voluntary participation commanded of them, i.e., they were called to act in a manner commensurate with their being in Christ Jesus, a possession of and set apart to serve a Holy God as part of the assembly in Corinth - as are all believers called to be faithful to God's sanctification of them in Christ Jesus. Furthermore, the believer does have his responsibility to actively live in accordance with his position in Christ as being part of the body of Christ. This epistle indicates that there were problems in the Corinthians' faithfulness in that regard, which the epistle frequently addresses. This responsibility is for all believers including the apostle Paul, pastors, teachers, etc; to be faithful to their calling to be holy in the sense of faithful to their being sanctified / set apart in Christ Jesus. Nevertheless, there is no guarantee that believers will be faithful to this calling. For many believers in the sense of all believers are called to be faithful, but few are chosen to do just that.

a) [Compare 2 Tim 2:14-21]:

(2 Tim 2:14 NASB) [Paul instructed pastor Timothy as follows]:

"Remind them [all who Timothy ministers to] of these things, and solemnly charge them in the presence of God not to wrangle about words, which is useless and leads to the ruin of the hearers.

(2 Tim 2:15 NASB) Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth.

(2 Tim 2:16 NASB) But avoid worldly and empty chatter, for it will lead to further ungodliness,

(2 Tim 2:17 NASB) and their talk will spread like gangrene. Among them are Hymenaeus and Philetus,

(2 Tim 2:18 NASB) men who have gone astray from the truth saying that the resurrection has already taken place, and they upset the faith of some.

(2 Tim 2:19 NASB) Nevertheless, the firm foundation of God stands, having this seal, 'The Lord knows those who are His,' and, 'Everyone who names the name of the Lord is to abstain from wickedness.'

(2 Tim 2:20 NASB) Now in a large house there are not only gold and silver vessels, but also vessels of wood and of earthenware, and some to honor and some to dishonor.

(2 Tim 2:21 NASB) Therefore, if anyone cleanses himself from these things, he will be a vessel for honor, sanctified, useful to the Master, prepared for every good work."

i) [(2 Tim 2:14-21) Bible Knowledge Commentary On 2 Tim 2:20-21]:

(2 Tim 2:20 NASB) Now in a large house there are not only gold and silver vessels, but also vessels of wood and of earthenware, and some to honor and some to dishonor.

(2 Tim 2:21 NASB) Therefore, if anyone cleanses himself from these things, he will be a vessel for honor, sanctified, useful to the Master, prepared for every good work."

"2:20-21. Paul furthered his point about noncontamination by introducing a new but similar metaphor. The image changes from a building to a household (cf. 1 Tim. 3:5, 15). In a large and varied household are all sorts of containers. Some are made of gold and silver and others of wood and clay. More importantly, some are for noble purposes and some for ignoble. Clearly the reference so far is to the faithful and the unfaithful within the church. But Paul then shifted the metaphor slightly to show how one can be an instrument for noble purposes, by cleansing himself from the ignoble vessels. The metaphor is somewhat mixed (one would usually think of cleansing from corruption, not cleansing from the corrupted vessels), but the apostle's point is clear: Timothy was to have nothing to do with the false teachers. In this way he would be a vessel: (1) "for noble purposes" ("unto honor," timēn), (2) made holy ("set apart"), (3) useful ("serviceable") to the Master, and (4) prepared to do any good work (cf. 2 Tim. 3:16). What is clean and set apart for special use can easily get contaminated and be rendered unusable through contact with the corrupt. Paul was concerned that Timothy, his choicest disciple, keep himself in a usable condition for the Lord."

3 cont.) [(1 Cor 1:1-2) INDIVIDUALS IN THE CHURCH OF GOD HAVING BEEN SANCTIFIED IN CHRIST JESUS ARE CALLED SAINTS, I.E, CALLED TO BE HOLY; YET HE INCLUDES ALL BELIEVERS OF ALL AGES SINCE THEY ALSO BELONG TO GOD, cont.]:

"To the church of God in Corinth, to those [having been] sanctified in Christ Jesus and called saints", i.e., called to be holy =

All believers are called to be faithful, but few are chosen to do just that:

b) [Compare Mt 22:13-14]:

****** EXCERPT FROM STUDY ON MT 22 ******

MANY ARE INVITED BUT FEW ARE CHOSEN cont.

INVITED = CALLED, CHOSEN = CALLED OUT

[Mt 22:13-14 cont.]:

(Mt 22:13) "Then the king told the attendants, 'Tie him hand and foot, and throw him outside, into the darkness where there will be weeping and gnashing of teeth,'

(Mt 22:14) For many are invited but few are chosen.' "

"invited" = "kletoi" = called

"chosen" = "ekletoi" = called out. Notice the prefix ek = out, signifying something more than "kletoi" or "called." This is especially emphasized by the contrast between the words "many" and "few," and what occurs at the conclusion of the parable in which one of the many who were called [i.e., who is inevitably a believer because he is permitted to be present in the Eternal Kingdom of God] was cast out of the banquet, [which is inside the Eternal Kingdom of God] but that believer was not cast out of the Eternal Kingdom of God] which [banquet] is attended by the relatively few [only those who were faithful during their mortal lives] who were chosen or called out [albeit all believers are permitted eternal presence in the Eternal Kingdom of God]

So all men of all ages are called [who are believers] i.e., invited to attend the Lord's wedding banquet; but God's sovereign calling out of those who will remain encompasses only a few.

Without God's election unto eternal life, (ref. Ro 8:30), man will inevitably choose to reject Christ as Savior of his own finite free will. Thus he will opt out of the kingdom of heaven entirely as well as be excluded from the wedding banquet, destiny to be the Lake of Fire because he never chose to believe in Christ's payment for his sins.

Furthermore, in accordance with the specific stipulations of God's election of each individual believer unto faithful service, the believer may serve the Lord of his own volition, and even some may be so faithful that they will qualify to remain in the wedding banquet and receive numerous other eternal rewards as well; but many will not be so rewarded [because they chose not to be faithful]; yet all in complete and perfect accordance with God's Sovereign election - of His choosing .

[Compare Acts 9:15-16]:

(Acts 9:15) "But the Lord said to him [Ananias, (v. 13)] 'Go, for he [Paul] is a chosen instrument of Mine, to bear My name before the Gentiles and kings and the sons of Israel;

(Acts 9:16) for I will show him how much he must suffer for My name's sake."

[Compare Jn 15:16]:

"You [the disciples] did not choose Me, but I chose you, and appointed you, that you should go and bear fruit..."

[Compare Eph 2:10]:

"For we [believers, (v. 8-9)] are His workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them."

And believers will inevitably choose of their own finite, free will to be faithful in accordance with the measure of faith that God has provided for them:

[Compare Ro 12:3]:

"For through the grace given to me I say to every man among you not to think more highly of himself than he ought to think; but to think so as to have sound judgment, as God has allotted to each a measure of faith."

Just as there will be believers who choose of their own volition to be faithful and build, i.e., work for the sake of God upon the foundation of their salvation unto eternal life, Who is Christ; so there will be those believers who will choose not to be faithful at all in what they do - in either case that eternal foundation being secure in Christ alone:

[Compare 1 Cor 3:12-15]:

(1 Cor 3:12) "Now if any man [i.e., any believer, (v. 11)] builds [i.e., does some kind of work, (vv. 2:10, 3:9-10)] upon the foundation [of salvation, v. 11)] with gold, silver, precious stones [or] wood, hay, straw,

(1 Cor 3:13) each man's work will become evident [whether it is faithful or not] for the day will show it, because it is to be revealed with fire; and the fire itself will test the quality of each man's work.

(1 Cor 3:14) If any man's work which he has built upon it remains he shall receive a reward.

[And now comes the other possiblity: loss of rewards due to an unfaithful lifestyle. The believer will actually suffer loss, barely making it to heaven's shores as if he were escaping through the flames of a burning building, left with nothing but himself]:

(1 Cor 3:15) If any man's work is burned up, he shall suffer loss; but he himself shall be saved, yet so as through fire."

****** END OF EXCERPT FROM STUDY ON MT 22 ******

A cont) [(1 Cor 1:1-2) [Commentary On 1 Cor 1:1-2) cont.]:
(1 Cor 1:1 YLT) "Paul, a called apostle of Jesus Christ, through the will of God, and Sosthenes the brother,

c) [(1 Cor 1:1-2) BKC, op. cit., p. 507 on 1 Cor 1:1-2]:

(1 Cor 1:1 YLT) "Paul, a called apostle of Jesus Christ, through the will of God, and Sosthenes the brother,

"The Church belongs to God, not man. Had the Corinthians recognized this, their problem of division might not have existed. Those who compose the church have been sanctified, set apart by God as His possession. The burden of Paul's letter was that the Corinthians' practice might more nearly approximate their position. Christ Jesus as Lord was to be obeyed. Herein was unity for Christians not only in Corinth but everywhere."

d) [(1 Cor 1:1-2) Expositor's Bible Commentary On 1 Cor 1:1-2)]:

(1 Cor 1:1 YLT) "Paul, a called apostle of Jesus Christ, through the will of God, and Sosthenes the brother,

"1 Characteristically, the apostle begins by naming himself and also by identifying his position as an apostle of Jesus Christ. Only in Philippians, 1 and 2 Thessalonians, and Philemon does Paul begin without mentioning his apostleship. Here he refers to it because his authority has been challenged (cf. 1 Cor 1:12 and 9:1-27). Paul makes it clear that he is an apostle by divine calling through God's sovereign will (cf. his experience on the Damascus road, Acts 9:15). The word "apostle" (apostolos) means "a sent one" and connotes a commissioned envoy.
Sosthenes (the name was a common Greek one), whom Paul links to himself as a Christian brother, was evidently one of the apostle's special helpers and was presumably well known to the Corinthian church. Though his identity is not certain, it is possible that he was a leader of the Corinthian synagogue (Acts 18:17). If so, he must have been converted subsequently and gone off to help Paul in his Ephesian ministry.

2 The believers in Corinth are designated as the "church of God," a phrase that has OT associations as in the expression "assembly [or congregation] of the Lord" (Num 16:3; 20:4; Deut 23:1; 1 Chronicles 28:8) and the "assembly of Israel" (Lev 16:17; Deut 31:30). That Paul means that this church at Corinth is considered a part of the universal "church of God" is evident from his reference to Palestinian churches as also being a part of that body (1 Cor 15:9; cf. 10:31, 32). The phrase is used only by Paul in 1 Corinthians, 2 Corinthians 1:1, and Acts 20:28. (In the last reference there is a textual variant—"church of God" or "church of the Lord"; cf. UBS, in loc.) The apostle may have found it particularly useful in Corinth to distinguish the church from the secular ekklesiai (assemblies) of mainland Greece and from the heathen religious organizations. The ancient ekklesiai or assemblies of the secular world, in contrast to the Christian ekklesia or church in its worship of God, were gatherings of the citizenry in a city-state to discuss and decide on matters of public interest (cf. Acts 19:39; Herodotus 3.142), as they certainly did in Corinth itself according to ancient inscriptions found there. For example, in two Corinthian inscriptions shown to be near the first half of the second century B.C., by the form of the letters, it is said, "The assembly decreed." (Corinth: Results of the Excavations, Vol. VIII, Part I, Greek Inscriptions, 1896-1927, ed. B.D. Meritt [Cambridge: Harvard University Press, 1931], numbers 2, 3.)

The Corinthian Christians are described as set apart and in a holy position before God because of their spiritual union with Jesus Christ. In speaking of them as "called to be holy"—i.e., set apart for God - Paul means that they are called to be God's holy people. So they are on an equal footing with the people of God everywhere, who also call on the name of Jesus Christ as Savior and Lord (cf. Acts 9:14, 21). The unity of believers in Christ is shown by Paul's emphatic words in v. 2, "their Lord and ours."

d cont.) [(1 Cor 1:1-2) Expositor's Bible Commentary On 1 Cor 1:1-2)]:

(1 Cor 1:1 YLT) "Paul, a called apostle of Jesus Christ, through the will of God, and Sosthenes the brother,

[Notes relative to the phrase rendered in verse 2 as follows, "To the church of God in Corinth, to those [having been] sanctified in Christ Jesus and called saints", i.e., called to be holy:"]:

"1 Notice Paul's emphasis on κλητός (kletos, "called") in the phrase "called to be holy." Cf. v. 9, "God through Whom you were called into fellowship with His Son" (NASB). It was "through" (διά, dia with the genitive) the instrumentality of God's sovereign will that Paul was called. God is the efficient cause.

2 Ἐκκλησία (ekklesia), is frequently LXX tr. for ‏קהל‎ (kahal, "assembly," "congregation," as in Deuteronomy 4:10; 9-10. Compare Acts 7:38, ἐν τῇ ἐκκλησιᾳ ἐν τῇ ἐρήμῳ (en te ekklesia en te eremo, "in the congregation in the desert"). The church of God is one church of which the church at Corinth was a part.

The participial form ἡγιασμένοις (hegiasmenois) is in the perfect tense, indicating a position of holiness accomplished by God and continuing in force. The expression (ἐν Χριστῷ Ἰησοῦ (en Christo Iesou, "in Christ Jesus") speaks of the believer's spiritual location in Christ and so has the meaning "union with Christ." The term ὄνομα (onoma, "name") used here as in a number of other places (cf. Acts 4:12), signifies the person and the inherent character of the person designated by the name. Here the name, that is, the person Jesus Christ, is called on. The verb ἐπικαλέω (epikaleo, "called upon") is in the present middle participial form, indicating a continual earnest appeal and dependence on Christ, who alone can save."

A cont.) [(1 Cor 1:1-2) [Commentary On 1 Cor 1:1-2) cont.]:

(1 Cor 1:1 YLT) "Paul, a called apostle of Jesus Christ, through the will of God, and Sosthenes the brother,

3 cont3) [(3 Cor 1:1-2) INDIVIDUALS IN THE CHURCH OF GOD HAVING BEEN SANCTIFIED IN CHRIST JESUS ARE CALLED SAINTS, I.E, CALLED TO BE HOLY; YET HE INCLUDES ALL BELIEVERS OF ALL AGES SINCE THEY ALSO BELONG TO GOD, cont3]:

(1 Cor 1:2 NASB) To the church of God which is at Corinth, to those who have been sanctified in Christ Jesus, saints by calling [lit., called saints], with all who in every place call on the name of our Lord Jesus Christ, [both] their Lord and ours:"

The phrase rendered with all who in every place call on the name of our Lord Jesus Christ, [both] their Lord and ours" includes all believers including Paul and his entourage. So this letter applies to all believers in Christ for all time, every age.

III) [1 Cor 1:3-8]:

(1 Cor 1:3 NASB) Grace to you and peace from God our Father and the Lord Jesus Christ.

(1 Cor 1:4 NASB) I thank my God always concerning you for the grace of God which was given you in Christ Jesus,

(1 Cor 1:5 NASB) that in everything you were enriched in Him, in all speech and all knowledge,

(1 Cor 1:6 NASB) even as the testimony concerning Christ was confirmed in you,

(1 Cor 1:7 NASB) so that you are not lacking in any gift, awaiting eagerly the revelation of our Lord Jesus Christ,

(1 Cor 1:8 NASB) Who will also confirm you to the end, blameless in the day of our Lord Jesus Christ."

A) [Manuscript Evidence For 1 Cor 1:3-8]:

1) [(1 Cor 1:4) Manuscript Evidence For 1 Cor 1:4]:

(1 Cor 1:4 NASB) "I thank my God always concerning you for the grace of God which was given you in Christ Jesus,"

TR, NU, p61vid, Sinaiticus2, A, C, D, F, G, psi, 33, 1739, Maj have "I thank my God"

WH, Sinaiticus*, B have "I thank God"

"It is quite possible that the Greek word rendered "my" is a later scribal addition: It is equally possible that it was purposely omitted in Sinaiticus and B - or in an archetype (unfortunately, P4 6 has a lacuna here). Either way the meaning is not altered."

2) [(1 Cor 1:6) Manuscript Evidence For 1 Cor 1:6]:

(1 Cor 1:6 NASB) "even as the testimony concerning Christ was confirmed in you."

All three editions (TR, WH, NU) read "the testimony of Christ," with excellent documentation: p46, Sinaiticus, A, B2, C, D, Psi, 33, 1739, Maj, it syr cop. All English versions follow. However, there is a variant in B*, F, G, which reads "the testimony of God." This variant is clearly the result of assimilation to a variant reading of 2:1, which has "the testimony of God" in the very same manuscripts (B, F, G), and in others (Sinaiticus2, D, Psi, 33, 1739, Maj)."

3) [(1 Cor 1:8) Manuscript Evidence For 1 Cor 1:8]:

(1 Cor 1:8 NASB) "Who will also confirm you to the end, blameless in the day of our Lord Jesus Christ."

All three editions (TR WH NU) have "the day of our Lord Jesus Christ" based on the support of several witnesses: Sinaiticus, A, C, D, F, G, Psi, 33, 1739, Maj, it, syr, cop. However, the two earliest manuscipts, p46 and B, do not include "Christ." Although it could be argued that Christou was accidentally dropped after Iesou, it seems more likely that the title was expanded, thereby conforming it to the preceding and following verses, both of which have "Jesus Christ."

B) [Commentary On 1 Cor 1:3]:

(1 Cor 1:3 NASB) "Grace to you and peace from God our Father and the Lord Jesus Christ."

As he did in his letter to the Ephesians, Laodacea, etc., Paul begins to address the believers in Corinth and believers everywhere with, "Grace to you and peace from God our Father and the Lord Jesus Christ."

1) [Compare Eph 1:2]:

(Eph 1:2 NASB) "Grace to you and peace from God our Father and the Lord Jesus Christ." =

In Eph 1:2, grace is defined as unmerited godly blessing to the Saints at ... Ephesus, etc., the believing ones in Christ Jesus, from God our Father and the Lord Jesus Christ to which Paul as if in a prayer has requested God to do so to the believing ones who are at ... [Ephesus, Laodicea, Colossae, etc] [even, i.e., that is to say, to the believing ones] in Christ Jesus.

a) [Complete Biblical Library Greek-English Dictionary notes on "charis" = grace]:

"God’s grace is again the main theme of the New Testament. Charis occurs about 155 times in the New Testament, about 100 of these in the letters of Paul. Charis plays a crucial role in the New Testament’s presentation of God’s relationship to mankind. Grace is the autograph of the decree of God’s kingdom; it is governed by grace. Grace also shapes existence in the new age (Luke 4:19). The concept of charis is consistently defined in terms of God’s “gracious” act of redemption in Christ. His intervention in history for establishing a new covenant as well as His effort to maintain the new covenant are manifestations of His grace. Grace is simultaneously the cause as well as the effect of the saving work of Christ. The main gifts we receive because of grace are the forgiveness of sins, fellowship with God, and eternal life (see Romans 3:24f.; 5:1f.; Ephesians 2:5f.).

Everything that Jesus says and does reveals and actualizes the grace of God; thus, “grace and truth came by Jesus Christ” (John 1:17), and “of his fulness have all we received, and grace for grace” (John 1:16). Jesus’ message about the kingdom of God, the central element of His preaching, expresses God’s grace. The Kingdom’s coming is a sovereign act of grace, an unmerited, undeserved, merciful gift (Matthew 18:14; Luke 2:14; 12:32). The recipients of grace include the unworthy (Matthew 5:5; 11:5; Luke 15:21f.; 18:13,14), the lost (Luke 15), and the sinful (Matthew 9:13). By virtue of the shedding of His blood Jesus established the new covenant; moreover, He secured redemption for pardoned sinners (Matthew 26:28).

Grace is also a central concept in Paul’s theology; his entire theology might be termed “a theology of grace." God’s grace partially concerns the favor and goodness of God toward sinners which displaces His wrath (Romans 5:2). At the same time, Paul considered grace to pertain also to the merciful act of God in sending His Son as the atonement for humanity’s sins (Romans 5:8,9). Because of His grace God justifies the unworthy and undeserving. Through grace in Christ He grants them a share in eternal life (Romans 3:24f.; 5:1f.,15).

Being a Christian means one is a “partaker” of grace (Philippians 1:7). It is in this grace that believers “stand” (Romans 5:2). Grace is the sphere of existence for believers (Romans 1:7; 1 Corinthians 1:3; Colossians 1:2), and they live every aspect of their lives in light of this. They are, as Paul said in Romans 6:14, “under grace.” Although they “stand” in grace, they may also “fall” from it (Galatians 5:4).

Grace as a way of salvation stands in radical opposition to any notion that one can be saved by the Law (ibid., 9:394f.). Grace excludes any hope of achieving righteousness through works of the Law or self-redemption (Romans 6:14; Galatians 5:4). Likewise, human praise and wisdom are ineffective for securing salvation, “For by grace you have been saved through faith, and that [neuter gender = salvation] is not of yourselves" it is the gift of God: not by works, lest any man should boast” (Ephesians 2:8,9; cf. Titus 3:5). Grace and faith, therefore, complement one another (Romans 4:16; Ephesians 2:8). By faith we accept grace, and by faith the grace is in effect. Grace and faith, then, form an inseparable unity (1 Timothy 1:14).

In one sense it is proper to speak of different levels of grace (Romans 12:6; Ephesians 4:7). God’s grace may be manifest expressly through the gifts (charismata [see 5321]) given and distributed by the Spirit. Believers also can be strong or weak in their faith (2 Timothy 2:1; cf. John 1:16; 2 Peter 3:18). The effects of grace take place on a multiplicity of levels. One can speak of the “manifold grace of God” (1 Peter 4:10; cf. Romans 1:11; 2 Corinthians 1:15). The various gifts of grace and demonstrations of grace are all manifestations of the one grace - the grace of God in Christ. Grace instructs us in holy living and provides the impetus for sanctification (cf. 2 Timothy 2:1; Titus 2:12).

Paul’s understanding of grace is echoed elsewhere in the New Testament. The message of God’s saving act in Christ is thus described as “the gospel of the grace of God” (Acts 20:24) and the “word of his grace” (Acts 20:32; cf. 14:3). In this work of grace Christ tastes death (Hebrews 2:9). And at the “throne of grace” believers receive “grace to help” (Hebrews 4:16). To become a Christian is to experience the grace of God and to hold it fast (Acts 11:23; 13:43).

John did not speak of grace as frequently as the apostle Paul; however, his whole notion of love (agapE ) includes the concept of grace. Here too the notion of grace involves first and foremost the saving act of God in Christ, just as it did for Paul (John 1:14,16; cf. 1:17). Grace forms the basis for fellowship with God and the forgiveness of sins (1 John 1:6ff.). And again, faith works hand in hand with grace to see that forgiveness realized (John 3:16,36; etc.).

In summary, one could say that charis primarily denotes the demonstration of God’s grace, favor, kindness toward mankind. This especially relates to the work of Christ as that demonstration. Moreover, it concerns the effects of this gesture of grace: a new relationship with God based upon faith and grace. Charis further expresses the manifestations of God’s grace that believers continue to receive in the life of the Church (e.g., the charismata").

b) (Eph 1:2) The Phrase "Peace From God Our Father And The Lord Jesus Christ" Refers To The Peace That The Saints, The Believing Ones In Christ Jesus Can All Experience In Their Mortal And Eternal Lives

(Eph 1:2 NASB) "Grace to you and peace from God our Father and the Lord Jesus Christ." =

The phrase "Peace from God our Father and the Lord Jesus Christ" in Eph 1:2 refers to the peace that the saints, the believing ones in Christ Jesus can all experience in their mortal and eternal lives.

i) [Complete Biblical Library Greek-English Dictionary notes on peace]:

"It is primarily in the light of this rich heritage from the Old Testament that "Eirene" [rendered "peace" in Eph 1:2] is understood in the New Testament. Now the prophetic hope of the future "shalôm," [rendered] “peace,” is about to be fulfilled in Jesus Christ. At His birth the angels sang of peace on earth (Luke 2:14). When Jesus entered Jerusalem on His journey to suffering and death, the multitude sang, in accordance with Zechariah 9:9,10, of “peace in heaven” (Luke 19:38). From the day of the Fall, man has been at enmity, at war, with God. People are “alienated and enemies” not only because of their deeds but because of their disposition (Colossians 1:21; the carnal mind is at enmity against God [Romans 8:7]). If there was to be peace between God and man, God himself had to take the initiative. He did so when He sent His Son, He Who “is our peace” (Ephesians 2:14). At His atoning death for our sins we were reconciled to God in spite of our sins. The message of reconciliation is called “the gospel of peace” (Acts 10:36; Ephesians 2:17; 6:15), and the God who has performed this is called “the God of peace” (cf. Romans 5:2-5). The Holy Spirit bears the fruit of peace in the life of the believer (Galatians 5:22). The attitude of peace within the Christian is acquired through the new relationship with God. In turn, believers can also affect their surroundings: “Blessed are the peacemakers”—literally “those who make peace” (Matthew 5:9). The Christian is admonished to live peaceably with all men, if it is possible (Romans 12:18; Hebrews 12:14). Believers are to seek peace and to pursue it (1 Peter 3:11). This is especially applicable in relationships with other believers (2 Corinthians 13:11; Ephesians 4:3; 1 Thessalonians 5:13; 2 Timothy 2:22). Thus "Eirene" as a fruit of the Spirit concerns the heart of the individual. Peace is not only a condition in relation to God and men; it is also a blessed experience in concrete life situations. It affords a good conscience (Luke 7:50; 8:48), and the believer can experience the peace of God. Still, the peace he feels is something much more than a matter of feelings. The peace of the soul which he experiences is grounded on the real declaration of peace with God that has been made through Christ. This is the background of the words of Jesus when He promised His disciples “my peace” (John 14:27). No external circumstances can rob this peace from a believer, not even the greatest tribulation (John 16:33; Romans 8:35-39). This peace will be with a believer (1 Corinthians 1:3), it will reign in his or her heart (Colossians 3:15), and it will keep his or her heart and thoughts in Christ Jesus (Philippians 4:7). The New Testament does not imagine any permanent political peace in the world during this age. On the contrary, war and strife should be expected right into the last days (Matthew 24:6; Revelation 12:17; 13:7; 19:19; passim). When the new heaven and the new earth are created, peace will reign. The prophecies of the Old Testament of eternal peace will have their total fulfillment in the new earth where righteousness lives (2 Peter 3:13). Thus peace corresponds to the language of the Old Testament; peace is the consummation of the eschatological salvation."

c) (Eph 1:2) The Last Part Of The Phrase "Grace To You And Peace From God Our Father And The Lord Jesus Christ" In Eph 1:2 Establishes The Originator Of The Grace And Peace To Be God Our Father And The Lord Jesus Christ. It Also Establishes That God Is Declared To Be The Father Of Those Who Are Saints Including The Apostle Paul, That Is To Say The Ones Believing In Christ Jesus - The Ones Who Have Become Children Of God

(Eph 1:2 NASB) "Grace to you and peace from God our Father and the Lord Jesus Christ." =

The last part of the phrase "Grace to you and peace from God our Father and the Lord Jesus Christ" in Eph 1:2 establishes the Originator of the grace and peace to be God our Father and the Lord Jesus Christ. It also establishes that God is declared to be the Father of those who are saints, including the Apostle Paul, that is to say the ones believing in Christ Jesus - the ones who have become children of God.

i) [Compare Ro 8:15-16]:

(Ro 8:15 NASB) '''For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, "Abba! Father!"

(Ro 8:16 NASB) The Spirit Himself testifies with our spirit that we are children of God" ''

2) [(1 Cor 1:3) Expositor's Bible Commentary On 1 Cor 1:3]:

(1 Cor 1:3 NASB) "Grace to you and peace from God our Father and the Lord Jesus Christ."

"3 This verse is identical to Romans 1:7b; 2 Corinthians 1:2; Galatians 1:3; Ephesians 1:2; and Philemon 1:3. Though carrying a sense of greeting, "grace and peace" also refer to the truth of redemption purchased by Christ. It was of God's grace that the Corinthian believers were saved (2 Cor 8:9; Eph 2:8- 9), just as all Christians are saved, and through this redemption Jesus Christ purchased peace with God for the sinner (Eph 2:14; cf. Rom 5:1)."

a) [Compare Ro 5:1]:

(Ro 5:1 NASB) "Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ,"

2 cont.) [(1 Cor 1:3) Expositor's Bible Commentary On 1 Cor 1:3 cont.]:

(1 Cor 1:3 NASB) "Grace to you and peace from God our Father and the Lord Jesus Christ."

"Paul emphasizes that this grace and peace are of divine origin; they are from (apo) God our Father who planned redemption and from Christ Who purchased it on the cross for the justification of His people and for blessing in their daily lives (cf. Rom 15:13, 33; Philippians 4:6, 7)."

C) [Commentary On 1 Cor 1:4-8]:

(1 Cor 1:3 NASB) "Grace to you and peace from God our Father and the Lord Jesus Christ.

(1 Cor 1:4 NASB) I thank my God always concerning you for the grace of God which was given you in Christ Jesus,

(1 Cor 1:5 NASB) that in everything you were enriched in Him, in all speech and all knowledge,

(1 Cor 1:6 NASB) even as the testimony concerning Christ was confirmed in you,

(1 Cor 1:7 NASB) so that you are not lacking in any gift, awaiting eagerly the revelation of our Lord Jesus Christ,

(1 Cor 1:8 NASB) Who will also confirm you to the end, blameless in the day of our Lord Jesus Christ."

Paul addressed the believers at Corinth as follows, "Grace to you and peace from God our Father and the Lord Jesus Christ; whereupon, he wrote, "I thank my God always concerning you for the grace of God which was given you in Christ Jesus." Implied in this and stipulated immediately in the following in verses 5-8 is that Paul - as with all of those whom he ministered to - prayed all the time concerning their spiritual welfare: that they would be and indeed have been blessed with the grace of God which was given them in Christ Jesus in the sense that they, as believers, have been placed in Christ Jesus, into His body as part of the church, the body of Christ, (cp. Eph 1:13-14; 2 Cor 5:17; Gal 3:27-28; 1 Cor 12:13), even to the extent that they have already given evidence, which he evidently heard about, i.e., that they had demonstrated their faithful witness for Christ to others around them - for which Paul is thankful to God that his [Paul's] teaching of them has borne fruit. Note that throughout his letters he writes to believers everywhere of giving thanks to God for that result as is evident here in verse 4 with the Corinthian believers. So Paul continued (1 Cor 1:5-8) this long sentence begun in verse 4 with: "I thank my God always concerning you for the grace of God which was given you in Christ Jesus, that in everything you were enriched in Him, in all speech and all knowledge, even as the testimony concerning Christ was confirmed in you, so that you are not lacking in any gift, awaiting eagerly the revelation of our Lord Jesus Christ, Who will also confirm you to the end, blameless in the day of our Lord Jesus Christ." Notice that in the context of the phrases immediately following verse 4 which comprise verses 5 & 6, namely, "that in everything you were enriched in Him, in all speech and all knowledge, even as the testimony concerning Christ was confirmed in you" that there evidently was evidence of the Corinthian believers' active testimony concerning Christ to others. And this testimony was indeed characterized as being "enriched in Him [Christ], in all speech and all knowledge" - indicating God's working in all believers to equip them to give such testimony that they learned through God concerning Christ to all that they may encounter. And it is this that Paul thanked God for, first and foremost, as each believer gives such testimony to those whom they come in contact with. For each believer is commanded to bear witness to and instruct about Jesus Christ as he has been so equipped and enabled to bear. To constantly thank God for and pray for others is evidently something that all believers are to do, not just the apostle Paul, especially when they receive word that their testimony of Christ to others has been faithfully given - all the more when one learns that it bears fruit. Notice that what God values within the believer first and foremost is that since they have inevitably been equipped by God which includes through Scripture the work of Paul and the writers of Scripture to give testimony concerning Christ, that the believers actually do follow through on that equipping and put it to godly use as they come in contact with others. Whereupon verses 7 & 8 which is rendered in italics and underlined as follows, "I thank my God always concerning you for the grace of God which was given you in Christ Jesus, that in everything you were enriched in Him, in all speech and all knowledge, even as the testimony concerning Christ was confirmed in you, so that you are not lacking in any gift, awaiting eagerly the revelation of our Lord Jesus Christ, Who will also confirm you to the end, blameless in the day of our Lord Jesus Christ," provides an insight into what God does and has done and will do for each and every believer:

a) Provide each believer with his full allotment of spiritual gifts, [Notice the words, "not lacking in any gift" ];

b) Give each believer an understanding which is as it teaches in Scripture so that he may continue to eagerly await the revelation of our Lord Jesus Christ, i.e., the Rapture - for he will thereafter be with Christ, will be accompanying Him from heaven where he - as part of the body / the bride of Christ - will be married to Jesus Christ in heaven, and thereafter accompany Him from heaven to arrive on earth at His Second Coming - all of which are to be a part and parcel of the believer's eager anticipation of the revelation of his Lord Jesus Christ should he choose of his own volition to make use of God's grace provision for such understanding from a proactive study of and relative obedience to Scripture.

c) Confirm each believer to the end of the age - evidently into and for eternity - as blameless, i.e., without sin; such ongoing confirmation as a result of his position - God having placed him and all believers into Christ no matter what - having declared him to have the Righteousness of Christ at the point of the believer's expression of a moment of faith alone in Christ alone for eternal life by the grace of God - outside of the efforts of the believer to be faithful / blameless in his temporal life. Such ongoing confirmation will continue uninterrupted until and ongoing after the time of the day of our Lord Jesus Christ when He comes in His Second Coming with all believers of this age, the body of Christ, His bride with Him to begin coruling with Him for the rest of eternity depending upon each believer's faithfulness in his temporal life!

Notice in 1 Cor 1:8 NASB which reads, "Who will also confirm you to the end, blameless in the day of our Lord Jesus Christ," Who is keeping who strong to the end, so that you [believers] will be blameless - God, not the believer. It is not by the believer's effort that one is kept strong and blameless but by the unilateral effort of God. Because being blameless relative to eternal life, i.e., justification was God's work, (Ro 3:21-26; 4:1-2), Paul had no question about the outcome. Because the Corinthian believers were justified by God's grace, they would stand before Him blameless (anenklEtous, 'free from accusation; cp. Col 1:22) when Christ returns relative to eternal life. Thus they could eagerly wait for the return of Christ [in the rapture]

****** EXCERPT FROM EPH CHAPTER ONE ******

(Eph 1:4) AUTHOR AND APOSTLE PAUL PRAISES / BLESSES THE GOD AND FATHER OF OUR LORD JESUS CHRIST ON BEHALF OF ALL THE SAINTS FOR HAVING BESTOWED EVERY SPIRITUAL BLESSING IN THE HEAVENLY PLACES UPON THE SAINTS - THE ONES BELIEVING IN CHRIST JESUS, FOR HE CHOSE US IN HIM BEFORE THE FOUNDATION OF THE WORLD, TO BE HOLY AND BLAMELESS IN HIS SIGHT IN LOVE

(Eph 1:3 NASB) "Blessed be the God and Father of our Lord Jesus Christ, who [did bless] us with every spiritual blessing in the heavenly places in Christ, (Eph 1:4 HCSB) for He chose us in Him, before the foundation of the world, to be holy and blameless in His sight [in love]," =

(Eph 1:4) Author And Apostle Paul Praises / Blesses The God And Father Of Our Lord Jesus Christ On Behalf Of All The Saints For Having Bestowed Every Spiritual Blessing In The Heavenly Places Upon The Saints - The Ones Believing In Christ Jesus, For He Chose Us In Him Before The Foundation Of The World, To Be Holy And Blameless In His Sight In Love

(Eph 1:3 NASB) "Blessed be the God and Father of our Lord Jesus Christ, Who [did bless] us with every spiritual blessing in the heavenly places in Christ, (Eph 1:4 HCSB) for He chose us in Him, before the foundation of the world, to be holy and blameless in His sight [in love] =

Paul continues the long sentence of Eph 1:3-14:

Verse 3 reads

"Blessed be the God and Father of our Lord Jesus Christ, Who [did bless] us with every spiritual blessing in the heavenly places in Christ,

[then verse 4 provides the first blessing]:

for He [God] chose us in Him, before the foundation of the world, to be holy and blameless in His sight [in love].

God and Father of our Lord Jesus Christ, Who did bless "us" = saints, believing ones in Christ Jesus, (v. 1), with every spiritual blessing in the heavenly places in Christ, (v. 3). For He chose "us" before the foundation / before the creation of the world to be in Him with a view to "our" eternal destiny of being holy - set apart to be His possession and to be in "our" experience of being holy and without blame, i.e., to be without sin in His sight. And all of this was decreed to be done out of God's agapE / godly love for us. The phrase rendered "in Him" as well as the words "in Christ" in verse 3: "Blessed be the God and Father of our Lord Jesus Christ, who [did bless] us with every spiritual blessing in the heavenly places in Christ," indicate that all of God's blessings are decreed before the creation of the world to come to those whom He chose to be "in Christ," literally "in the sphere of Christ," i.e., to belong to Him.

Every spiritual blessing in the heavenly places in Christ is in view in Eph 1:3 will be bestowed upon each and every believer because of the election of God: solely through the work of God and Father of our Lord Jesus Christ which He decreed will come to pass.

[Compare Eph 1:11]:

(Eph 1:11 NKJV) "In Him also we have obtained an [eternal] inheritance, [having been] predestined according to the purpose of Him Who [is working] all things according to the counsel of His will."

These blessings will not occur because of anything believers do, might become or might persevere in. For God Himself has taken the initiative to provide salvation to them - before the creation of the world. It is His choosing - His election - based upon His grace, not upon man's merit, (cf. Eph 2:8-9). And the purpose of God's election is so that those whom He has chosen should be "holy and blameless in His sight" evidently to be transformed by God into holy and blameless creatures when they receive their promised eternal inheritance, (Eph 1:7-14). This is the God side of our salvation - God's choosing individuals, before the creation of the world, to be in Christ: "to be holy and blameless in His sight in love" - out of His agapE love for them. On the human side which is not immediately in view in this passage, (but will be in view in chapter 2), all individuals may and must exercise a moment of faith alone in Christ alone of their own free will to be saved unto eternal life and that alone, which will evidently corroborate in perfect agreement with God's election before the creation of the world: those whom God has chosen will all choose to believe in His Son; and those whom God has not chosen will all not choose to believe in His Son, albeit they will be given every opportunity to do so because God's Son has provided atonement for the sins of the whole world, (1 Jn 2:2), not just those whom He chose.

Furthermore, Eph 1:4 stipulates that God chose people so that they would "be holy and blameless in His sight in love" - out of His agapE love for them. And it will evidently be through His work, not the saint's when they will experience the final stage of their redemption, (Eph 1:7-14). The words rendered "in love" at the end of verse 4 are taken to modify what came before in verse 4 as opposed to characterizing what comes later in the next verse.

(Eph 1:5) AUTHOR AND APOSTLE PAUL PRAISES / BLESSES THE GOD AND FATHER OF OUR LORD JESUS CHRIST ON BEHALF OF ALL THE SAINTS FOR HAVING BESTOWED EVERY SPIRITUAL BLESSING IN THE HEAVENLY PLACES UPON THE SAINTS - THE ONES BELIEVING IN CHRIST JESUS, FOR HE CHOSE US IN HIM BEFORE THE FOUNDATION OF THE WORLD, TO BE HOLY AND BLAMELESS IN HIS SIGHT IN LOVE, HAVING PREDESTINED US TO ETERNAL LIFE AND ADOPTION AS SONS BY JESUS CHRIST TO HIMSELF, ACCORDING TO THE GOOD PLEASURE OF HIS WILL

(Eph 1:3 NASB) "Blessed be the God and Father of our Lord Jesus Christ, who [did bless] us with every spiritual blessing in the heavenly places in Christ, (Eph 1:4 HCSB) for He chose us in Him, before the foundation of the world, to be holy and blameless in His sight [in love], (Eph 1:5 NKJV) having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will," =

Verse 5 further defines verse 4's "for He chose us in Him before the foundation of the world to be holy and blameless in His sight [in love]," with the second blessing afforded to those whom God chose before the foundation of the world: "having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will." Note that "as sons" is not stipulated in the Greek text of Eph 1:5, it is nevertheless implied.

The cause of God's election is God's predestination of believers unto sonship. The Greek word "proorisas," rendered "predestined" means "determined beforehand." The believers' predetermined destiny is their being adopted as full-fledged sons of God through Jesus Christ, the Agent of the adoption - the One through Whom they received eternal life and sonship via their free will moment of trust in Him alone for it.

God predestined those whom He chose to be in Him [in Christ] before the foundation of the world: those whom He chose to be holy and blameless in His sight in love: to be blessed with adoption as His sons by Jesus Christ, [through His redemption for them which they will inevitably choose of their own free wills to believe in, (Eph 1:7-14)], according to the pleasure of His will - His perfect and righteous will.

In this context it seems that predestination logically precedes election: after God looked forward to the glorious destiny of adopting believers into His family, He chose those amongst all mankind before the foundation of the world to choose of their own volition to become believers, (cf. Rom. 8:30 where "predestined" precedes "called," which refers to His efficacious saving). All this was done in accordance with His pleasure (cf. Eph. 1:9) and will (cf. vv. 1, 9, 11), that is, He delighted to impart His spiritual benefits to His children.

[Compare Ro 8:28-30]:

(Ro 8:28 YLT) "And we have known that to those loving God all things do work together for [godly] good, to those who are called according to [His] purpose.

(Ro 8:29 NKJV) For whom He foreknew, He also predestined to be conformed to the image [of glory] of His Son, that He might be the firstborn among many brethren.

(Ro 8:30 NKJV) Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified."

Note that Jesus Christ is God's Son by nature, but those who trust in God's Son become children of God and coheirs with Christ by adoption and grace, (cf. Ro 8:15-17) - all of this according to the good pleasure of His will. God's satisfaction is in view - the expression of His Essence. It was God's good pleasure that they should be brought to Him - to become His children:

[Compare Ro 8:15-17 ]:

(Ro 8:15 NKJV) "For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by Whom we cry out, 'Abba, Father.'

(Ro 8:16 NIV) The Spirit Himself testifies with our spirit that we are God's children

(Ro 8:17 ASV) and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified with Him."

****** END OF EXCERPT FROM EPH CHAPTER ONE ******

C cont.) [Commentary On 1 Cor 1:4-8, (cont.)]:

(1 Cor 1:3 NASB) "Grace to you and peace from God our Father and the Lord Jesus Christ.

(1 Cor 1:4 NASB) I thank my God always concerning you for the grace of God which was given you in Christ Jesus,

(1 Cor 1:5 NASB) that in everything you were enriched in Him, in all speech and all knowledge,

(1 Cor 1:6 NASB) even as the testimony concerning Christ was confirmed in you,

(1 Cor 1:7 NASB) so that you are not lacking in any gift, awaiting eagerly the revelation of our Lord Jesus Christ,

(1 Cor 1:8 NASB) Who will also confirm you to the end, blameless in the day of our Lord Jesus Christ."

1) [(1 Cor 1:4-8) Expositor's Bible Commentary On 1 Cor 1:4-8]:

"4-6 As is characteristic of Paul in other letters (cf. Rom 1:8; Philippians 1:3-7; Col 1:3-8, et al.) he begins with thanksgiving to God for those he is addressing. He realizes that God has given them His grace through their union with Christ, enriching their lives by their ability to speak about God and by their knowledge of him (v. 5). Paul is thankful that the testimony he gave them was confirmed or established in their lives.

The verb eucharisteo, in its present form here (a customary present) with the adverb pantote, ("I at all times give thanks"), indicates Paul's habitual prayer life in which he regularly interceded for the believers at Corinth as well as those at every place he preached the gospel (cf. Eph 1:16; Philippians 1:3, et al.). Elsewhere Paul uses the concept of the grace of God to express his own call into the ministry as an apostle (Rom 12:3; 1 Cor 3:10; Gal 2:9; Eph 3:2, 3). But here he uses the expression to indicate aspects of God's work in the daily lives of the Christians at Corinth.
Greeks naturally put emphasis on knowledge and wisdom (cf. 1 Cor 1:18-25) and they certainly were good at expressing their thoughts. However, God had so enriched the lives of these people in spiritual perception and expression that they had been given increased ability in speaking.

The extent of their enrichment is seen in the use of the adjective "all" with both concepts - speaking" ("word," logos) and "knowledge" (v. 5). Paul is convinced that this was a real work of God's grace because he saw his witness about Christ established in their lives at the time of their conversion and had heard about it since then.

The phrase "in every way" (en panti) is obviously limited to the qualities and experiences that were relevant to the Corinthians as exemplified by their ability in speaking and by their abundance of knowledge. "You have been enriched" (eploutisthete) certainly does not refer here to conversion or to baptism, but rather to God's blessing in knowing and speaking Christian things. The aorist tense of this verb here in a constative sense (i.e., emphasizing a total definitive action), sums up God's work in the lives of the Corinthians - God did it, he made them rich! That their "speaking" and "knowledge" were interrelated is evidenced by the use in the Greek text of a single Greek preposition en ("in") to unite these two terms. Perhaps eloquent speaking was uppermost in their minds (cf. Apollos the orator, Acts 18:24-28). Or they may have tried to display vainly their wisdom, which Greeks were apt to do (cf. 1 Cor 1:22).

The reference to "knowledge" (gnosis) in v. 5 should not be construed to mean that the Corinthians possessed some hidden mystical knowledge by which in itself and without the cross of Christ they could somehow reach God and be saved. As the heresy known as Gnosticism developed in later centuries, some thought they could do this. They were called Gnostics, from the Greek word gnosis (the word used in 1 Cor 1:5), which in Paul's day simply meant "knowledge." Cf. "knowing Christ Jesus my Lord" (Philippians 3:8) and "I want to know Christ and the power of his resurrection and the fellowship in his sufferings, becoming like him in his death" (Philippians 3:10). Paul is speaking of concrete knowledge based on the reality of Christ's person and his death on the cross. This is not Gnosticism's secret, mystical, and symbolic knowledge supposedly leading through self-effort to higher levels toward God.

7, 8 Now Paul addresses himself to their needs for present and future Christian living. He introduces the thought by "therefore" followed by a present-tense verbal form: "Therefore you do not lack any spiritual gift." The verb "hystereo" has the basic meaning of "fail" or "lack." ...

IV) [1 Cor 1:9-17]:

(1 Cor 1:3 NASB) "Grace to you and peace from God our Father and the Lord Jesus Christ.

(1 Cor 1:4 NASB) I thank my God always concerning you for the grace of God which was given you in Christ Jesus,

(1 Cor 1:5 NASB) that in everything you were enriched in Him, in all speech and all knowledge,

(1 Cor 1:6 NASB) even as the testimony concerning Christ was confirmed in you,

(1 Cor 1:7 NASB) so that you are not lacking in any gift, awaiting eagerly the revelation of our Lord Jesus Christ,

(1 Cor 1:8 NASB) Who will also confirm you to the end, blameless in the day of our Lord Jesus Christ.

(1 Cor 1:9 NASB) God is faithful, through Whom you were called into fellowship with His Son, Jesus Christ our Lord.

(1 Cor 1:10 NASB) Now I exhort you, brethren, by the name of our Lord Jesus Christ, that you all agree and that there be no divisions among you, but that you be made complete in the same mind and in the same judgment.

(1 Cor 1:11 NASB) For I have been informed concerning you, my brethren, by Chloe's people, that there are quarrels among you.

(1 Cor 1:12 NASB) Now I mean this, that each one of you is saying, 'I am of Paul,' and 'I of Apollos,' and 'I of Cephas,' and 'I of Christ.'

(1 Cor 1:13 NASB) Has Christ been divided? Paul was not crucified for you, was he? Or were you baptized in the name of Paul?

(1 Cor 1:14 NASB) "I thank God that I baptized none of you except Crispus and Gaius

(1 Cor 1:15 NASB) so that no one would say you were baptized in my name.

(1 Cor 1:16 NASB) Now I did baptize also the household of Stephanas; beyond that, I do not know whether I baptized any other.

(1 Cor 1:17 NKJV) For Christ did not send me to baptize, but to preach the gospel, not with wisdom of words, lest the cross of Christ should be made of no effect."
A) [(1 Cor 1:9-17) Manuscript Evidence For 1 Cor 1:9-17]:

1) [(1 Cor 1:13) Manuscript Evidence For 1 Cor 1:13]:

(1 Cor 1:13 NASB) Has Christ been divided? Paul was not crucified for you, was he? Or were you baptized in the name of Paul?

TR, WH, NU, Sinaiticus, A, B, C, D, 33, 1739, Maj have "Has Christ been divided?"

variant P46vid, 2464*, syr(p), cop(sa) have "Christ cannot be divided, can He?"

The TR, WH, NU reading, which has excellent support, most likely prerserves the original wording. According to the variant reading, which adds "me" at the beginning of the sentence Paul asked the first question expecting a negative answer. NEB and REB chose this reading. Other manuscripts do not have Paul asking a question that expects a negative answer until the second question: "Paul wasn't crucified for you, was He?" The scribe of P46 made "me" govern both the first and second questions by placing it at the front and changing the second "me" to "e" ("not"): "Christ cannot be divided, can he? Nor was Paul crucified for you, was he?"

2) [(1 Cor 1:14) Manuscript Evidence For 1 Cor 1:14]:

(1 Cor 1:14 NASB) "I thank God that I baptized none of you except Crispus and Gaius"

TR NU Sinaiticus(2), C, D, F, G, Psi, Maj have "I thank God"

variant 1 A, 33, 81, syr (ph**) have "I thank my God"

variant 2 WH, Sinaiticus*, B, 1739, Clement

The first variant is clearly a scribal expansion (as in 1:4) and it is likely that the TR NU reading which adds an object after the verb is also an expansion. Since the absolute use of "I am thankful" is rare in the Pauline documents, scribes and translators could not help but add some kind of object after it. Thus, the second variant supported by the earliest witnesses is most likely original.

B) [(1 Cor 1:9-17) Commentary on 1 Cor 1:9-17]: