1 Paul, called to be an apostle of Jesus Christ through the will of God, and our brother Sosthenes,
*Minor differences ignored. Grouped by changes, with first version listed as example.
Paul, called to be an Apostle In this manner does Paul proceed, in almost all the introductions to his Epistles, with the view of procuring for his doctrine authority and favor. The former he secures to himself from the station that had been assigned to him by God, as being an Apostle of Christ sent by God; the latter by testifying his affection towards those to whom he writes. We believe much more readily the man whom we look upon as regarding us with affection, and as faithfully endeavoring to promote our welfare. In this salutation, therefore, he claims for himself authority, when he speaks of himself as an Apostle of Christ, and that, too, as called by God, that is, set apart by the will of God Now, two things are requisite in any one that would be listened to in the Church, and would occupy the place of a teacher; for he must be called by God to that office, and he must faithfully employ himself in the discharge of its duties. Paul here lays claim to both. For the name, Apostle, implies that the individual conscientiously acts the part of an ambassador for Christ (2-Corinthians 5:19), and proclaims the pure doctrine of the gospel. But as no one ought to assume this honor to himself, unless he be called to it, he adds, that he had not rashly intruded into it, but had been appointed [1] to it by God. Let us learn, therefore, to take these two things together when we wish to ascertain what kind of persons we ought to esteem as ministers of Christ, -- a call to the office, and faithfulness in the discharge of its duties. For as no man can lawfully assume the designation and rank of a minister, unless he be called, so it were not enough for any one to be called, if he does not also fulfill the duties of his office. For the Lord does not choose ministers that they may be dumb idols, or exercise tyranny under pretext of their calling, or make their own caprice their law; but at the same time marks out what kind of persons they ought to be, and binds them by his laws, and in fine chooses them for the ministry, or, in other words, that in the first place they may not be idle, and, secondly, that they may confine themselves within the limits of their office. Hence, as the apostleship depends on the calling, so the man who would be reckoned an apostle, must show himself to be really such: nay more, so must every one who demands that credit be given him, or that his doctrine be listened to. For since Paul rests on these arguments for establishing his authority, worse than impudent were the conduct of that man who would think to have any standing without such proofs. It ought, however, to be observed, that it is not enough for any one to hold out to view the title to a call to the office, along with faithfulness in discharging its duties, if he does not in reality give proof of both. For it often happens that none boast more haughtily of their titles than those that are destitute of the reality; as of old the false prophets, with lofty disdain, boasted that they had been sent by the Lord. Nay, at the present day, what else do the Romanists make a noise about, but "ordination from God, and an inviolably sacred succession even from the Apostles themselves," [2] while, after all, it appears that they are destitute of those things of which they vaunt? Here, therefore, it is not boasting that is required, but reality. Now, as the name is assumed by good and bad alike, we must come to the test, that we may ascertain who has a right to the name of Apostle, and who has not. As to Paul, God attested his calling by many revelations, and afterwards confirmed it by miracles. The faithfulness must be estimated by this, -- whether or not he proclaimed the pure doctrine of Christ. As to the twofold call -- that of God and that of the Church -- see my Institutes. [3] An Apostle Though this name, agreeably to its etymology, has a general signification, and is sometimes employed in a general sense, to denote any kind of ministers, [4] yet, as a peculiar designation, it is applicable to those that were set apart by the Lord's appointment to publish the Gospel throughout the whole world. Now, it was of importance that Paul should be reckoned in that number, for two reasons, -- first, because much more deference was paid to them than to other ministers of the gospel; and, secondly, because they alone, properly speaking, had authority to instruct all the Churches. By the will of God While the Apostle is accustomed cheerfully to acknowledge himself indebted to God for whatever he has of good, he does so more especially in reference to his apostleship, that he may free himself from all appearance of presumption. And assuredly as a call to salvation is of grace, so also a call to the office of apostle is of grace, as Christ teaches in these words: "Ye have not chosen me, but I have chosen you," (John 15:16.) Paul, however, at the same time indirectly intimates, that all who attempt to undermine his apostleship, or in any way oppose it, contend against an appointment of God. For Paul here makes no useless boast of honorary titles, but designedly vindicates his apostleship from malicious aspersions. For as his authority must have been sufficiently established in the view of the Corinthians, it would have been superfluous to make particular mention of "the will of God," had not wicked men attempted by indirect means to undermine that honorable rank which had been divinely assigned him. And Sosthenes our brother This is that Sosthenes who was ruler of the Jewish synagogue that was at Corinth, of whom Luke makes mention in Acts 18:17. His name is added for this reason, that the Corinthians, knowing his ardor and steadfastness in the gospel, could not but hold him in deserved esteem, and hence it is still more to his honor to be made mention of now as Paul's brother, than formerly as ruler of the synagogue
1 - "Constitue, ordonne, et establi;" -- "Appointed, ordained, and established."
2 - "Et aujour d'huy, qu'est ce qu'entonnent a plene bouche les Romanisques, sinon cen gros mots, Ordination de Dieu, La sainte et sacree succession depuis le temps mesme des Apostres;" -- "And at the present day, what do the Romanists sound forth with open mouth, but those grand terms, Ordination from God, -- The holy and sacred succession from the very times of the Apostles."
3 - Institutes, volume 3.
4 - Apostolos, (an apostle) derived from apostellein, (to send forth,) signifies literally a messenger. The term is employed by classical writer to denote the commander of an expedition, or a delegate, or ambassador. (See Herodotus, v. 38.) In the New Testament it is in various instances employed in a general sense to denote a messenger. (See Luke 11:49; John 13:16; Philippians 2:25.) In one instance it is applied to Christ himself, (Hebrews 3:1.) Most frequently, however, it is applied to those extraordinary messengers who were (to use the words of Leigh in his Critics Sacra) Christ's "legates a latere," from his side. -- Ed
Paul, called to be an apostle - See the notes at Romans 1:1.
Through the will of God - Not by human appointment, or authority, but in accordance with the will of God, and His command. That will was made known to him by the special revelation granted to him at his conversion, and call to the apostleship; Acts 9. Paul often refers to the fact that he had received a direct commission from God, and that he did not act on his own authority; compare Galatians 1:11-12; 1-Corinthians 9:1-6; 2-Corinthians 11:22-33; 2-Corinthians 12:1-12. There was a special reason why he commenced this Epistle by referring to the fact that he was divinely called to the apostleship. It arose from the fact that his apostolic authority had been called in question by the false teachers at Corinth. That this was the case is apparent from the general strain of the Epistle, from some particular expressions 2-Corinthians 10:8-10; and from the fact that he is at so much pains throughout the two epistles to establish his divine commission.
And Sosthenes - Sosthenes is mentioned in Acts 18:17, as "the chief ruler of the synagogue" at Corinth. He is there said to have been beaten by the Greeks before the judgment-seat of Gallio because he was a Jew, and because he had joined with the other Jews in arraigning Paul, and had thus produced disturbance in the city; see the note on this place. It is evident that at that time he was not a Christian. When he was converted, or why he left Corinth and was now with Paul at Ephesus, is unknown. Why Paul associated him with himself in writing this Epistle is not known. It is evident that Sosthenes was not an apostle, nor is there any reason to think that he was inspired. Some circumstances are known to have existed respecting Paul's manner of writing to the churches, which may explain it:
(1) He was accustomed to employ an amanuensis (scribe) in writing his epistles, and the copyist frequently expressed his concurrence or approbation in what the apostle had indicted; see the note at Romans 16:22; compare Colossians 4:18. "The salutation by the hand of Paul," 2-Thessalonians 3:17; 1-Corinthians 16:21. It is possible that Sosthenes might have been employed by Paul for this purpose.
(2) Paul not unfrequently associated others with himself in writing his letters to the churches, himself claiming authority as an apostle; and the others expressing their concurrence; 2-Corinthians 1:1. Thus, in Galatians 1:1, "all the brethren" which were with him, are mentioned as united with him in addressing the churches of Galatia; Philippians 1:1; Colossians 1:1; 1-Thessalonians 1:1.
(3) Sosthenes was well known at Corinth. He had been the chief ruler of the synagogue there. His conversion would, therefore, excite a deep interest, and it is not improbable that he had been conspicuous as a preacher. All these circumstances would render it proper that Paul should associate him with himself in writing this letter. It would be bringing in the testimony of one well known as concurring with the views of the apostle, and tend much to conciliate those who were disaffected toward him.
Paul, called to be an apostle - Bishop Pearce contends that a comma should be placed after κλητος, called, which should not be joined to αποστολος, apostle: the first signifies being called to, the other sent from. He reads it, therefore, Paul the called; the apostle of Jesus Christ. The word κλητος, called, may be here used, as in some other places, for constituted. For this, and the meaning of the word apostle, see the note on Romans 1:1.
As the apostle had many irregularities to reprehend in the Corinthian Church, it was necessary that he should be explicit in stating his authority. He was called - invited to the Gospel feast; had partaken of it, and, by the grace he received, was qualified to proclaim salvation to others: Jesus Christ therefore made him an apostle, that is, gave him a Divine commission to preach the Gospel to the Gentiles.
Through the will of God - By a particular appointment from God alone; for, being an extraordinary messenger, he derived no part of his authority from man.
Sosthenes our brother - Probably the same person mentioned Acts 18:17 (note).
Paul, (1) called [to be] an (2) apostle of Jesus Christ through the will of God, and (3) Sosthenes [our] brother,
(1) The inscription of the epistle, in which he mainly tries to procure the good will of the Corinthians towards him, yet nonetheless in such a way that he always lets them know that he is the servant of God and not of men. (2) If he is an apostle, then he must be heard, even though he sometimes sharply reprehends them, seeing he has not his own cause in hand, but is a messenger that brings the commandments of Christ. (3) He has Sosthenes with himself, that this doctrine might be confirmed by two witnesses.
Paul called to be an apostle of Jesus Christ,.... The author, or rather the writer of the following epistle; for the Holy Ghost was the author and dictator of it, and which was never doubted: he is described by his, name Paul, though his Jewish name was Saul; and very probably he being a Jew by birth, and yet born in a Roman city, might have two names, the one Jewish, the other Gentile; and by the one he went when among the Jews, and by the other when concerned with the Gentiles: and also by his office, "an apostle of Jesus Christ"; immediately called, and sent forth by him; had the Gospel from him by immediate revelation, and a commission to preach it; and which high office was confirmed by signs and wonders, and mighty deeds; by the extraordinary gifts of the Holy Ghost conferred on him, and on others under his ministry; and by the eminent success which attended the preaching of the Gospel by him. This his character he the rather mentions, because some in this church, through the insinuations of the false apostles, demurred upon it; whereas this was not a mere name given him by men, and by which he was only commonly called by them, but was an office he was "called" to by Christ; he did not rush into it, or assume it of himself, but had a divine warrant for it; for he was invested with it,
through the will of God: both by the secret will and purpose of God, by which he was a chosen vessel, to bear the name of Christ among the Gentiles, Acts 9:15; and by the revealed will of God, signified by the Spirit of God, who said, "separate me Saul and Barnabas, for the work whereunto I have called them", Acts 13:2, and shows, that it was not owing to any worth or merit in him, but purely to the free grace and sovereign will and pleasure of God, that he was made an apostle of Christ:
and Sosthenes our brother. This seems to be the same man, who was the chief ruler of the synagogue of the Jews at Corinth; and was converted to the Christian faith by the Apostle Paul whilst there, as appears from his favouring the cause of the apostle, for which the Jews beat him before the judgment seat, and yet Gallio the Roman deputy took no notice of it, Acts 18:17, in the Syriac dictionary (a) mention is made of one Sosthenes, governor of a city, one of the seventy disciples, who was educated at Pontus, and cast into the sea by the order of Nouna; and is also said to be bishop of Colophon in Ionia; see Gill on Luke 10:1; but without any reason. This person the apostle joins with him, not as in equal office with him, but as a brother in Christ, and very probably a ministering brother, and a companion of his; and the rather, because he might be well known to the Corinthians, and respected by them; wherefore he chose to join him with him, to show their agreement in doctrine and discipline, and in advice to them, which might have the greater weight with them; see Acts 18:17.
(a) Bar Bahluli apud Castel. Lex. Polyglott. col. 2444. Vid. Euseb, Eccl. Hist. l. 1. c. 12.
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!
THE INSCRIPTION; THANKSGIVING FOR THE SPIRITUAL STATE OF THE CORINTHIAN CHURCH; REPROOF OF PARTY DIVISIONS: HIS OWN METHOD OF PREACHING ONLY CHRIST. (1Co. 1:1-31)
called to be--Found in some, not in others, of the oldest manuscripts Possibly inserted from Romans 1:1; but as likely to be genuine. Translate, literally, "a called apostle" [CONYBEARE and HOWSON].
through the will of God--not because of my own merit. Thus Paul's call as "an apostle by the will of God," while constituting the ground of the authority he claims in the Corinthian Church (compare Galatians 1:1), is a reason for humility on his own part (1-Corinthians 15:8, 1-Corinthians 15:10) [BENGEL]. In assuming the ministerial office a man should see he does so not of his own impulse, but by the will of God (Jeremiah 23:21); Paul if left to his own will would never have been an apostle (Romans 9:16).
Sosthenes--See my Introduction. Associated by Paul with himself in the inscription, either in modesty, Sosthenes being his inferior [CHRYSOSTOM], or in order that the name of a "brother" of note in Corinth (Acts 18:17) might give weight to his Epistle and might show, in opposition to his detractors that he was supported by leading brethren. Gallio had driven the Jews who accused Paul from the judgment-seat. The Greek mob, who disliked Jews, took the opportunity then of beating Sosthenes the ruler of the Jewish synagogue, while Gallio looked on and refused to interfere, being secretly pleased that the mob should second his own contempt for the Jews. Paul probably at this time had showed sympathy for an adversary in distress, which issued in the conversion of the latter. So Crispus also, the previous chief ruler of the synagogue had been converted. Saul the persecutor turned into Paul the apostle, and Sosthenes the leader in persecution against that apostle, were two trophies of divine grace that, side by side, would appeal with double power to the Church at Corinth [BIRKS].
Paul, called to be an apostle of Jesus Christ. Some of the Judaizing teachers, who had visited the church at Corinth after the departure of Paul, in order to lessen his authority, had asserted that he was not an apostle, divinely called like the Twelve. Hence, at the beginning, he asserts his apostleship, and refers to his divine call. See 1-Corinthians 9:1, and 2-Corinthians 12:12.
Sosthenes, our brother. A Sosthenes is named in Acts 18:17, who was then the chief ruler of the synagogue at Corinth. The Sosthenes whom Paul associated with himself in the letter must have been well known to, and influential among, the Corinthians, and was probably the former chief ruler, who had been converted. Apollos, Priscilla and Aquila, all well known to the church, were at Ephesus with Paul (see chap. 16), but Sosthenes is chosen to appear with him in the salutation.
Unto the church of God. This designation of the church appears oftener than any other in the New Testament.
To them that are sanctified. 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 call, etc. 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 (1-Corinthians 8:6; Ephesians 4:5). Since there is only one Lord and Master, all Christians should be brethren.
Grace be unto you. The favor of God; the divine blessing. This is the apostolical benediction.
Peace. This is always an appropriate benediction, since peace is one of the greatest blessings, but was especially appropriate to a church which was torn by dissensions.
Paul, called to be an apostle - There is great propriety in every clause of the salutation, particularly in this, as there were some in the church of Corinth who called the authority of his mission in question. Through the will of God - Called "the commandment of God," 1-Timothy 1:1 This was to the churches the ground of his authority; to Paul himself, of an humble and ready mind. By the mention of God, the authority of man is excluded, Galatians 1:1; by the mention of the will of God, the merit of Paul, 1-Corinthians 15:8, &c. And Sosthenes - A Corinthian, St. Paul's companion in travel. It was both humility and prudence in the apostle, thus to join his name with his own, in an epistle wherein he was to reprove so many irregularities. Sosthenes the brother - Probably this word is emphatical; as if he had said, Who, from a Jewish opposer of the gospel, became a faithful brother.
*More commentary available at chapter level.