1 Corinthians 1:7Meaning & Commentary from the Church Fathers

That they still had gifts he says thus: "Each of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation. Let all things be done for edification" (1 Cor 14:26). And again: "Let two or three prophets speak" (1 Cor 14:29).

It can also be explained otherwise. Just as we are accustomed to speak of the greater part as though it were the whole, so he also spoke here.

Besides, it seems to me that he is also hinting at his own deeds, that is, the signs he himself showed among them. He speaks of this in the Second Epistle to them: "The signs of an Apostle were performed among you with all patience" (2 Cor 12:12). And, "For what is it in which you were inferior to the other churches?" (2 Cor 12:13).

Thus he either recalls his own deeds, as I said, or says this to those who were still worthy of praise. For there were many saints there, who devoted themselves to the service of the saints and became the firstfruits of Achaia, as he says at the end of the epistle (1 Cor 16:15).

On the other hand, even if the praises were not very close to the truth, they are nevertheless prudently introduced in order to dispose them to receive his word.

Whoever speaks severely at once from the beginning closes the ears of the weak to his word. If the hearers are equal to him in dignity, they become angry. If they are far below him, they grieve.

So that this would not happen, he begins with what appears to be praise. Yet the praise itself referred not to them, but to the grace of God, since forgiveness of sins and justification are a gift from above.

Therefore he speaks at length especially about that in which God's love for mankind is shown, in order to heal them better from the disease.

"Awaiting the revelation of our Lord Jesus Christ" (1 Cor 1:7). Why are you troubled, he says? Why are you anxious that Christ is not present? He is present, and His day is already near.

See with what wisdom he turns them away from everything human. He brings them into fear by reminding them of the dread judgment and by showing that not only a good beginning is required, but also an end.

Together with gifts and every virtue, one must remember that day. Much labor is needed to reach the end.

First, the Apostle Paul assures the Corinthians, called and sanctified in Christ Jesus, that they have been enriched in Him in everything, in every word and every understanding, with these words: "so that you may not be lacking in any gift."

Elsewhere he declares that certain imperfections are found among them: "It has been reported to me concerning you, my brethren, by those of Chloe's household, that there are contentions among you" (1 Cor 1:11).

Explanation: the first saying of the apostolic words applies to those Corinthians who, by the grace of God given them in Christ Jesus, were confirmed in faith and deserved worthy praise in its struggles.

By the latter words he reproves those who, without entering into detailed consideration of the apostolic teaching, disputed only about the ministers of the Church, preferring some over others.

Second, the Apostle affirms that those who have believed in Jesus Christ had all the proper capacities for understanding the dogmas of the faith: "so that you may not be lacking in any gift."

A saying placed elsewhere relates that the understanding of the dogmas of faith cannot be perfect in this life: "For we know in part, and we prophesy in part" (1 Cor 13:9).

Explanation: in the first saying the Apostle means the gift necessary for salvation, whose abundance increased while joined with imperfections in those awaiting the revelation of our Lord Jesus Christ.

The second saying refers to the knowledge of such truths as man, because of the weakness of his understanding, cannot attain at all in this life. He will attain them in the age to come.

In that age, the chosen children of God, the sons of the resurrection, will in complete perfection and to their full satisfaction know even the most incomprehensible hidden things of God's judgments.

The Apostle called the preaching about Christ a "testimony," because it was proclaimed as the living testimony of the most trustworthy persons. It was confirmed by many very clear proofs.

Some of these proofs lay in the inner feelings of the souls of those who believed in Christ. Others lay in the multitude of miracles and signs that accompanied the evangelical preaching.

Interpreting the Apostle's words beforehand, St. John Chrysostom says: "Not by external philosophy and external instruction, but by the grace of God, you were taught the dogmas of truth and were confirmed in the testimony of the Lord."

"The gifts and calling of God are irrevocable" (Rom 11:29).

For in what were you made inferior to the other churches?'" (2 Cor 12:12-13; Chrysostom).

Both the one and the other are entirely the work of grace. The Apostle sets forth its generosity throughout this small opening section, so that afterward he may speak more boldly to them with corrective lessons.

Chrysostom also sees here an indication of the first kind of gifts. But this raised for him an important question: "If they were enriched in every word and lack no gift, how are they called carnal?

If they had all this at the beginning, how much more now? Why, then, does he call them carnal? 'I could not speak to you as to spiritual men, but as to carnal' (1 Cor 3:1).

What should be said to this? That after believing at the beginning and receiving every kind of gift, they later became negligent. Or, if not this, then both statements are not addressed to all, but one to those worthy of rebuke and the other to those worthy of praise.

That they still had gifts he says in this way: 'Each one has a psalm, has a revelation, has a tongue, has an interpretation. Let all things be done for edification.' And again: 'Let two or three prophets speak' (1 Cor 14:26, 29).

One may also say that, as we usually speak of the greater part as though it were the whole, so he also spoke here. Besides this, it seems to me that he is hinting at his own deeds, that is, at the signs.

Thus either, as I said, he reminds them of his own deeds, or he says this to those who are still more worthy of praise. For there were many saints there who devoted themselves to the service of the saints and became the firstfruits of Achaia, as he says at the end of the Epistle (1 Cor 16:15).

On the other hand, even if the praises were not very close to the truth, they are prudently brought forward in order to dispose them to receive the word.

Whoever speaks strictly from the very beginning closes the ears of the weak to his word. If the listeners are equal to him in dignity, they become angry. If they are much lower than he, they give way to grief.

Lest this happen, he begins with what seems to be praise. The praise itself refers not to them, but to the grace of God. For the remission of sins and justification are a gift from above.

Therefore he especially enlarges upon that in which God’s love for mankind is expressed, so as better to heal them from the disease."

"Waiting for the revelation of our Lord Jesus Christ." "Waiting," απεκδεχομενους, means expecting with a strong, intense desire, as though holding out hands stretched forward in order to receive what is awaited.

"Revelation" means the second coming of the Lord, when He will appear openly to all and will be seen by all. He is even now with all, as He promised: "Behold, I am with you always, to the close of the age."

But He is present hiddenly. Then He will appear openly. Then His power, majesty, and glory as Judge of the whole inhabited world will be revealed in all their splendor. The whole majesty of His Kingdom will also be revealed.

What connection do these words have with the preceding speech? Above it was said: the Lord called you, revealed His will to you, and supplied you with every gift. Now you have nothing more to expect from Him; you have everything.

One thing remains for you to await: His second coming. And you do await it. Remain in this expectation, while doing, of course, everything to which it obliges you, that is, remaining unshakably faithful to His holy will.

Having expressed the Apostle’s thought in this way, we come directly to what is said in the next verse. There the Apostle expresses hope that the Lord will indeed preserve them such to the end.

Therefore these words stand here as a transition to what follows. Our dogmas end with the second coming of the Lord, the resurrection of the dead, and the life of the age to come.

In the moral order of the Christian, when he proceeds in the proper way, all attention also rests upon these final realities. He stands in them and by them sustains his energy and watchfulness.

The Corinthians learned this from the Apostle. In expressing his good wishes, he almost always brings his speeches back to these final hopes of Christians. He does the same now, writing to the Corinthians.

He mentioned this as though in passing, in order to express the good wish that follows. Yet his words by themselves already called forth a whole series of instructive thoughts.

Chrysostom says, "See with what wisdom, having turned them away from everything human, he brings them into fear by reminding them of the dread judgment. He shows that not only a good beginning is required, but also the end.

Along with gifts and every virtue, one must remember that day. Much labor is needed in order to reach the end.

He calls that day a revelation, showing that although it is not yet visible, it exists, it is already at hand, and then it will appear. Therefore one must have patience. You were counted worthy of miracles for this purpose: to remain firm."