1 Corinthians 1:7

Vv. 7. “So that ye come behind in no gift, waiting for the revelation of our Lord Jesus Christ.”

In the explanation of the preceding verse, which we have rejected, the ὥστε, so that, is made to refer to the verb ἐβεβαιώθη of 1 Corinthians 1:6: “Your faith was confirmed in such a way, that in consequence no gift was lacking to you...” But in the sense of 1 Corinthians 1:6, which we have adopted, this verse being rather an observation thrown in by the way, it is natural to refer the ὥστε to the ἐπλουτίσθητε of 1 Corinthians 1:5, which gives a simpler and clearer meaning: “Ye were so enriched, that in point of gifts ye lacked nothing.” There is indeed an evident contrast between the two ideas of being enriched and lacking.

The word ὑστερεῖσθται, to lack, denotes a deficiency either relatively to the normal level which a Church should attain (1 Corinthians 16:17; Colossians 1:24; 1Th 3:10), or comparatively to other Churches more richly endowed (2 Corinthians 11:5; 2 Corinthians 12:11). The first of these two meanings is evidently the more suitable here. The Corinthians realize, in respect of gifts, χαρίσματα, all that can be desired for a Church on the earth. The ἐν μηδενί corresponds to the ἐν παντί of 1 Corinthians 1:5.

The word χάρισμα, gift, will play a large part in this Epistle. As the form of the Greek term indicates, it denotes in general every concrete product in which grace is embodied. Several commentators (Calvin, de Wette, Meyer) apply the word here to the blessings of salvation in general, as in Romans 1:11; but the evident relation to 1 Corinthians 1:5 (comp. the reference of ὑστερεῖσθαι to πλουτισθῆναι, and that of μηδενί to παντί) leads us to give a more definite sense to the word χάρισμα. According to the two expressions, knowledge and utterance, it must be applied here to the new spiritual powers with which the Spirit had endowed the members of the Church at Corinth. These various powers, which so often in Paul's writings bear the name of χαρίσματα, gifts of grace, are certainly the effects of the supernatural life due to faith in Christ; but they fit in notwithstanding to pre-existing natural aptitudes in individuals and peoples. The Holy Spirit does not substitute Himself for the human soul; He sanctifies it and consecrates its innate talents to the service of the work of salvation. By this new direction, He purifies and exalts them, and enables them to reach their perfect development. This was what had taken place at Corinth, and it was thus especially that the apostolic testimony had been divinely confirmed in this Church. We see how Paul still carefully avoids (as in 1 Corinthians 1:5) speaking of the moral fruits of the gospel, for this was the very respect in which there was a deficiency, and a grave deficiency, at Corinth.

The following words, waiting for the revelation..., have been very variously understood. Grotius and Rückert have seen in them an indirect reproof to those of the members of the Church who, according to chap. 15, denied the resurrection. But the apostle speaks of waiting for the Lord's return, and not of faith in the resurrection. Chrysostom supposes that he wishes to alarm them by thus glancing at the approach of the judgment; but this would not be very suitable to a thanksgiving. Calvin, Hofmann, Meyer suppose, on the contrary, that he wishes to encourage them: “Ye can go to meet the Lord's advent with confidence, for ye possess all the graces that suffice for that time;” or, as Meyer says: “The blessings which ye have received fit you to see the Lord come without fear.” But would the apostle thus reassure people whom he saw filled with the most presumptuous self-satisfaction, and given over to a deceitful security? Comp. 1 Corinthians 4:6-8; 1 Corinthians 10:1-22. Reuss supposes that Paul wishes to lead them to put to good account the spiritual aids which they now enjoy. But Paul would have declared this intention more clearly. Mosheim seems to me to have come nearer the true sense, when he finds irony here: “Ye lack nothing, waiting however the great revelation!” Without going the length of finding a sarcasm which would be out of place here, I think that there is really in this appendix, “waiting the revelation...,” the purpose of bringing this too self-satisfied Church to a more modest estimate. Rich as they are, they ought not to forget that as yet it is only a waiting state: they lack nothing...waiting for the moment which will give them everything. As is said, indeed (1 Corinthians 13:11), all our present gifts of utterance and knowledge have still the character of the imperfect state of childhood, in comparison with that which the perfect state will bring about. There was a tendency among the Corinthians to anticipate this latter state; they already imagined that they were swimming in the full enjoyment of the perfected kingdom of God (1 Corinthians 4:8). The apostle reminds them that real knowledge is yet to come; and this no doubt is the reason why he here uses the term, the revelation of Jesus Christ, to denote His advent. He means thereby less to characterize His visible presence (παρουσία), than the full revelation both of Him and of all things in Him, which will accompany that time. In that light what will become of your knowledge, your present prophesyings and ecstasies? Comp. 2 Thessalonians 1:7; 1 Peter 1:7, where the use of this term is also occasioned by the context.

The term ἀπεκδέχεσθαι, compounded of the three words, ἀπό, far from (here, from far), ἐκ, from the hands of, and δέχεσθαι, to receive, admirably depicts the attitude of waiting.

After expressing his gratitude for what God has already done for his readers, the apostle, as in Ephesians 1:17 seq., and Php 1:6 seq., adds the hope that God will yet accomplish in them all that is lacking, that they may be able to stand in that great day; such is the idea of the two following verses.