1 Corinthians 1:2

τῇ ἐκκλησίᾳ τοῦ Θεοῦ (in salutation of 1 and 2 Cor [39] only) gives supreme dignity to the assembly of Cor [40] addressed by the Ap. of Christ Jesus the assembled citizens of God's kingdom and commonwealth (Ephesians 2:12; Ephesians 2:19; cf. Titus 2:14, 1 Peter 2:9 f.). τῇ οὔσῃ ἐν Κορ., “that exists in Corinth” lætum et ingens paradoxon (Bg [41]): so far the Gospel has reached (2 Corinthians 10:13 f.); in so foul a place it flourishes! (1 Corinthians 6:9 ff.). Not as earlier, “the assembly of Thessalonians,” etc.: the conception of the ecclesia widens; the local Christian gathering is part of one extended “congregation of God,” existing in this place or that (see last clause). To τῇ ἐκκλησίᾳ τ. Θεοῦ is apposed, by way of predicative definition (hence anarthrous), ἡγιασμένοις ἐν Χριστῷ Ἰησοῦ, “the Church of God (consisting of men) sanctified in Christ Jesus”: Church status is grounded on personal relationship to God in Christ. Now this relationship began with God's call, which summoned each to a holy life within the Christian fellowship; hence the further apposition, κλητοῖς ἁγίοις (see note on 1, and Romans 1:7; cf. Acts 18:10, λαός ἐστίν μοι πολύς κ. τ. λ.). The pf. pass [42] ptp [43] expresses a determinate state: once for all the Cor [44] readers have been devoted to God, by His call and their consent. This initial sanctification is synchronous with justification (1 Corinthians 6:11), and is the positive as that is the negative side of salvation: ἐλευθερωθέντες ἀπὸ τ. ἁμαρτίας, ἐδουλώθητε τ. δικαιοσύνῃ (Romans 6:16-19). “Sanctified in Christ Jesus” (= “living to God in Christ Jesus,” Romans 6:11) imports union with Christ (1 Corinthians 6:17; 1 Corinthians 6:19; 1 Corinthians 12:11; Romans 8:9 f.) as well as salvation through Christ. His past work is the objective ground, His present heavenly being (implied by the name “Christ Jesus,” as in this order) the active spring of this ζῆν τῷ Θεῷ : cf. 1 Corinthians 1:30 and note. The repeated ref [45] to the holiness of the readers recalls them to their vocation; low practice calls for the reassertion of high ideals; admonet Corinthios majestatis ipsorum (Bg [46]). Cv [47] draws a diff [48] yet consistent inference: “Locus diligenter observandus, ne requiramus in hoc mundo Ecclesiam omni ruga et macula carentem”. The adjunct σὺν πᾶσιν … τόπῳ may qualify ἡγιασμένοις κ. τ. λ. (so some moderns), or the main predicate (Gr [49] Ff [50]): i.e., the Church shares (a) in its Christian sanctity, or (b) in the Apostle's good wishes, “with all that call upon the name,” etc. (b) gives a better balanced sentence, and a true Pauline sentiment: cf. Ephesians 6:24, also the Benediction of Clem. Rom. ad Cor [51], lxv. ἐν πάντι τόπῳ, an expression indefinitely large (see parls.), approaching “in all the world” of Romans 1:8; Colossians 1:6; there is nothing here to indicate the limit given in 2 Corinthians 1:1. The readers belong to a widespread as well as a holy community; Paul insists on this in the sequel, pointing in reproof to “other churches”. To “call on the name of the Lord Jesus Christ” to invoke Him in prayer as “Lord” is the mark of the Christian, by which Saul, e.g., once recognised his victims (see parls.), the index of saving faith (1 Corinthians 12:3; Romans 10:12 ff.). The afterthought αὐτῶν καὶ ἡμῶν, correcting the previous ἡμῶν (Cm [52], Cv [53], Gd [54], Sm [55]), heightens the sense of wide fellowship given by the previous clause; “one Lord” (1 Corinthians 8:6; Romans 10:12; Romans 14:9; Ephesians 4:5) unites all hearts in the obedience of faith. To attach these pronouns to τόπῳ (in omni loco ipsorum et nostro, Vg [56]) gives a sense strained in various ways: “their place and ours,” belonging to us equally with them (Mr [57], El [58], Ed [59]); “illorum (prope Cor [60]), nostro (ubi. et Sosth. versabantur,” Bg [61]); in non-Pauline and Pauline Churches (Hn [62]); and so on.

[39] Corinth, Corinthian or Corinthians.

[40] Corinth, Corinthian or Corinthians.

[41] Bengel's Gnomon Novi Testamenti.

[42] passive voice.

[43] participle

[44] Corinth, Corinthian or Corinthians.

[45] reference.

[46] Bengel's Gnomon Novi Testamenti.

[47] Calvin's In Nov. Testamentum Commentarii.

[48] difference, different, differently.

[49] Greek, or Grotius' Annotationes in N.T.

[50] Fathers.

[51] Corinth, Corinthian or Corinthians.

[52] John Chrysostom's Homiliœ († 407).

[53] Calvin's In Nov. Testamentum Commentarii.

[54] F. Godet's Commentaire sur la prem. Ép. aux Corinthiens (Eng. Trans.).

[55] P. Schmiedel, in Handcommentar zum N.T. (1893).

[56] Latin Vulgate Translation.

[57] Meyer's Critical and Exegetical Commentary (Eng. Trans.).

[58] C. J. Ellicott's St. Paul's First Epistle to the Corinthians.

[59] T. C. Edwards' Commentary on the First Ep. to the Corinthians.

[60] Corinth, Corinthian or Corinthians.

[61] Bengel's Gnomon Novi Testamenti.

[62] C. F. G. Heinrici's Erklärung der Korintherbriefe (1880), or 1 Korinther in Meyer's krit.-exegetisches Kommentar (1896).