1 & 2 Corinthians. Bro. Frank Shallieu. (1979, 1997, and 2001 Studies)

Transcription

1 1 & 2 Corinthians Bro. Frank Shallieu (1979, 1997, and 2001 Studies)

2 The following notes on 1 and 2 Corinthians were compiled from Bible studies led by Bro. Frank Shallieu in 1979, 1997, and They should be utilized with the following understanding: 1. Each paragraph preceded by Comment or Q (an abbreviation for Question ) was introduced by someone other than Bro. Frank. 2. The original study did not follow a prepared text but was extemporaneous in nature. 3. Although the transcriber tried to faithfully, with the Lord s help, set forth the thoughts that were presented in the study, the notes are not a verbatim rendering and, therefore, should be considered in that context. 4. Finally, Bro. Frank did not review the notes for possible errors that may have inadvertently entered the text. With this disclaimer in mind, may the notes be a blessing as a useful study guide.

3 FIRST EPISTLE TO THE CORINTHIANS (Studies led by Bro. Frank Shallieu in 1979, 1997, and 2001) 1 Cor. 1:1 Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother, The words to be and our, which are italicized and thus supplied in the King James Version, should be omitted to realize the simplicity with which Paul wrote to the church at Corinth. Paul, called an apostle of Jesus Christ through the will of God, and Brother Sosthenes. Paul s first letter to the Corinthian brethren was written from Ephesus. Sosthenes was included in the salutation because he was originally from the Corinth area. As the former chief ruler of the synagogue, he had been a persecutor of Christians. However, when the Jews brought Paul to be judged by Roman law, Gallio, a civil magistrate, did not want to persecute Paul, for he considered the case to be a theological matter. After Sosthenes was beaten in Cenchrea, it appears that Paul sympathized with his enemy, consoling Sosthenes in his public humiliation. Evidently, Sosthenes was so moved by Paul s message and attitude that he accepted the gospel, became a convert, and subsequently left to go journeying with Paul. The Corinthian church was in dire need of help with all kinds of problems. In fact, Paul s First Epistle to the Corinthians is most unusual because of the diversity of problems that he addressed. One had to be a Solomon to try to bring some order out of the chaotic situation that existed in this church and all in the name of Jesus, for all whom he was addressing were supposedly Christians. Paul had established this ecclesia on his first visit to Corinth, when he had come down from Macedonia through Athens into Corinth. Subsequently, the ecclesia had gotten into all sorts of problems for various reasons. By opening the epistle with Brother Sosthenes, Paul was using a strategy that he thought would be helpful to the Corinthians. Not only did he state that he himself was an apostle, but also he showed that a former enemy against Christianity was now a brother. 1 Cor. 1:2 Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours: Again the words to be should be omitted. Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called saints. The term saints applies to the consecrated in the present age because they are called to a walk of holiness. Paul was addressing those who had become disciples of Jesus Christ and were trying to obey. There is another important lesson here. Paul was very generous in the way he opened his epistle despite all the class disputings and problems, for he realized that these individuals had all been previously called of God. He did not write them off but wanted to salvage the situation. Accordingly, before giving advice and admonitions, he properly and meaningfully commended the brethren for the steps they had already taken. For that reason, when a consecrated individual errs from the way but has not become too crystallized in the wrong, we should try to appeal to his former better instincts. The church of God was not merely those in Corinth, for the province also consisted of Christians at Philippi, Macedonia, Thessalonica, Berea, and Athens. Therefore, Paul was saying, To all the churches of God in this whole area. Comment: A discourse some years ago pointed out that the Corinthian brethren were quite

4 2 developed doctrinally, but they lacked character development. Because they were babes in this latter sense, they were experiencing many practical, common-sense problems that needed to get straightened out. Reply: Yes, that is true. 1 Cor. 1:3 Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ. Verse 3 is characteristic of Paul s greetings to wish God s blessing in this familiar pattern. 1 Cor. 1:4 I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; In Paul s stay in Corinth of 1 1/2 years, he was influential in gaining many believers. While there in person, he had taken every opportunity to evangelize. When he spoke in the synagogue, he was more or less thrown out. Then he followed Jesus advice when strong opposition was met, particularly from God s professed people, and shook the dust off his garments. Now Paul was thanking God for what had happened there in regard to the reception of the truth by both Jews and Gentiles. In fact, Paul was always thankful for his brethren. He sincerely commended the brethren before admonishing them. Many commend others in an effort to influence them; that is, they use praise and compliments for personal gain and influence, not with a heartfelt motive. However, Paul was not just a talker with regard to his love and affection for the brethren. His words carried a lot of weight, as evidenced by his long epistles and the great energy, thought, sweat, tears, and prayers that accompanied them. When he commended the brethren, his heart was really in it. Later on, Paul would find fault with certain aspects of their Christian living. 1 Cor. 1:5 That in every thing ye are enriched by him, in all utterance, and in all knowledge; Although it is true that Paul commended the Bereans for searching the Scriptures daily to see whether the things he told them were true, this commendation of the Corinthians was very unusual. In understanding truth, they had considerable knowledge. Now we begin to understand why he said later, Though I have... all knowledge... and have not charity, I am nothing (1 Cor. 13:2). It was good for Paul to commend the Corinthians at first, but it is one thing to have knowledge, and it is another thing to put it into practice. He was saying, You have made remarkable progress in the area of knowledge. That in every thing ye are enriched by him [Jesus]. Paul carefully phrased his words, even in this introduction. He had a hopeful attitude that the Corinthians would comply with his instruction, for they had a considerable understanding of the general knowledge of truth. Here he was commending them for the degree of progress they had attained. 1 Cor. 1:6 Even as the testimony of Christ was confirmed in you: The margins of some Bibles have brought results ; that is, Even as the testimony of Christ brought results. Paul s previous ministry among the Corinthians had been effective. 1 Cor. 1:7 So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: Coming is the Greek apokalupto. Paul was saying in effect, Waiting for the uncovering, the revealment to the world, that Jesus is indeed the Messiah and that he is coming to establish his Kingdom. The revelation Thy kingdom come, as promised in the Lord s Prayer, is yet

5 future. 3 So that ye come behind in no gift. What about gifts in the early Church? Since there was no complete Bible back there, no collated New Testament, the most the Corinthians might have had was the Gospel of Matthew and possibly Mark. Therefore, Paul was saying that not only did they have knowledge, but when they consecrated, each individual got a special gift. The gifts, which included speaking in tongues, prophecy, knowledge, interpretation, and healing, were like a blessing or a reward. If a Christian had a gift, that gift was not sufficient for him to make his calling and election sure, but it was an evidence of acceptance. Paul appreciated that God had called these Corinthian brethren and that He had evidenced the acceptance of their consecration in this particular fashion. A gift might be a musical talent, the ability to quote from memory any part of the Scriptures that existed at that time, or the ability to mechanically prophesy a future event. Paul was saying that the Corinthians getting together at a meeting could be a wonderful blessing because of the gifts that were available. The various brethren were like members of a body, with each having a particular value, and they had more value communally than separately. But then Paul had to say, Do not all talk at once. Do things decently and in order so that all will get the benefit. I would rather be able to speak five plain words that can be understood than 10,000 words of oratory that are way over the heads of the hearers (1 Cor. 14:19,40 paraphrase). In short, Paul was addressing a church that had been called and confirmed as bona fide Christians by outward signs, but they had various problems. 1 Cor. 1:8 Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. 1 Cor. 1:9 God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. Paul was saying in verses 8 and 9, You were originally called of God, and He is faithful and concerned for your welfare. He wants you to make your calling and election sure, and He will be with you to the end, as long as you do not cut Him off. Since God is faithful, the duty of the Christian is to also be faithful as part of his covenant relationship with God by accepting Jesus Christ as the Redeemer and as the Advocate on behalf of the Church. God will confirm you unto the end, that ye may be blameless. What is the difference between blameless and faultless? To be faultless is to view the matter as it is technically with no ameliorating factors. To be blameless implies that one has some problems but that God can forgive the individual because of the heart intention. The individual does not will to do wrong. Rather, there is a weakness of the flesh or a spur-of-the-moment act, etc., and there is a daily applying for forgiveness of shortcomings and transgressions. Daily the robe of Christ s righteousness must be washed in the blood of the Lamb and the wrinkles of inactivity pressed out. Examples of activity are witnessing, visiting the sick, correspondence, telephone calls, doctrinal teaching, and hospitality. Inactivity is doing nothing, being a sponger. 1 Cor. 1:10 Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. Verse 10 starts to state the problem. The ideal is to all speak the same thing,... [have] no divisions... [and] be perfectly joined together in the same mind and in the same judgment. Paul was concerned about the divisions in the Corinthian ecclesia. However, he was not referring to radical doctrinal divisions, for he had already said they were enriched in all utterance and knowledge. They already knew the truth. The problem was personalities and the way the truth should be conducted.

6 4 Divisions (schisms) existed, and Paul desired unity. The divisions back there were a little different from those we think of today. The Corinthians were all meeting together in the same place, whereas divisions today often cause separations and entail bitterness. The schisms in Corinth were based on problems that existed peculiarly with both Greek and Jew. It was the habit of those under Jewish instruction, as well as those under Greek instruction, to be identified with a teacher. For example, Paul sat at the feet of Gamaliel, the best instructor of the Pharisees at that time. Thus a person was identified with a particular school and, accordingly, was classified in his thinking. The Corinthians came into the truth from both Jewish and Greek backgrounds. The Jewish leaders were trying to help those under their tutelage understand Judaism, and the Greek leaders were helping the Greeks with the philosophies. To rally around a leader was not wrong per se, for the two sides did not oppose each other. Each side was merely favoring a particular style of thinking, so even with the different cliques, the two sides could live together somewhat in harmony. But Paul saw an inherent danger, nevertheless a wrong understanding of the basic concept of the calling. Paul wanted to straighten the matter out and nip it in the bud. Paul knew the brethren he was writing to, for he had started the class in Corinth. Thus he had a special interest in and concern for how they developed. He wrote a minimum of three letters to the Corinthians, and probably more. This first epistle was at least the second letter he wrote to them. A clue is 1 Corinthians 5:9, I wrote unto you in an [earlier] epistle not to company with fornicators. Of the letters written, 1 Corinthians was specially preserved, and it is very instructive. In fact, it is the best epistle for a practical understanding and application of the truth. Paul s Epistle to the Romans was skillfully done with regard to the doctrine of faith versus works, and his Epistle to the Hebrews brings in the relationship of the Tabernacle to the Christian through types and shows that Christ is the true High Priest. However, Paul s First Epistle to the Corinthians treats many of the nitty-gritty problems a Christian is confronted with in everyday living problems that are both serious and frustrating. The epistle is unusual in the sense of addressing problems that arise in the school of Christ, and the apostle gave instruction as to how these difficulties might be resolved. Along these lines, this epistle is perhaps the most comprehensive in trying to reconcile differences within the ecclesia. 1 Cor. 1:11 For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. It was reported to Paul by the house of Chloe that there were contentions among the Corinthians. Since the words which are of the house were supplied, Chloe was either an individual, a family, or a locality. Paul was informed of the problems in the Corinthian church and thus did not witness the problems firsthand. As we proceed, we will see that he got information from other sources as well. 1 Cor. 1:12 Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. Now this I say meant Paul was coming to what was on his mind and heart, namely, the problem of divisions. And notice, Every one of you saith. There were no exceptions in the ecclesia, even in the house of Chloe. Therefore, all of the brethren needed instruction on this matter. They all had their favorites and felt that a particular individual best represented their beliefs. Four leaders were identified: Paul, Apollos, Cephas, and Christ. Since Paul had introduced the truth to the Corinthians and started the class, it is understandable that some would look to him in a special sense for instruction and because of his knowledge. Apollos, who had just been in Corinth, was an eloquent man, and mighty in the scriptures (Acts 18:24). A goodly portion of

7 5 the Jewish segment would have been more sympathetic to Cephas (Peter), whose ministry was primarily slanted to the circumcision. The problem with using Christ in this context was that those who said, I am of Christ, were implying the others were not, whereas all Christians are of him. Such a superior attitude was sectarian. We may see faults in other Christians, but we must recognize the family relationship that all are of Christ. And we should guard against the attitude of thinking we are the only ones who have everything straight. What was being said here? Did Paul, Apollos, Peter, and Christ have different teachings? Was there a doctrinal difference? No, the difference was in the manner of preaching and the type of personality. The emphasis on I was wrong. It was like saying, I am superior; I am the true one. The emphasis should have been, We are all of Christ. If we backtrack and look at the beginning of this letter, we will notice how carefully Paul thought out these problems before starting to write. It is significant that he addressed the letter to the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours (verse 2). The tendency was to think the others were not under the Lord s guidance. Even if one is going in a wrong direction or has a wrong doctrinal concept, we must not think he is not identified with God or in the family. We may not condone a particular course of action or approve certain doctrinal teaching, which is usually on a relatively insignificant point, but at least, we should recognize that we are all in the family together. Divisions may occur for the sake of expediency, that is, for our own spiritual development. However, they should occur only when necessary, and even then, we should always have in mind that God called the individual unless, of course, he has definitely gone out of the truth or done something that necessitates reserve according to Scripture. Otherwise, we are to think of others, despite their mistakes and idiosyncrasies, as being in the family together. Accordingly, Paul used the term church of God, for God is the Head over the Church in the largest sense, and he also used the term Jesus Christ our Lord. Paul wanted the Corinthians to get rid of their emphasis on I, the proper attitude being, We are of God in Christ. The sanctified in every place call upon [invoke] the name of Jesus Christ [in prayer]. When we are in serious trouble and/or are undergoing a severe trial, we go to God in prayer, invoking the name of Jesus. Friends may give advice, but we must weigh that advice as to whether it is scriptural. Since we all recognize Jesus as our Savior and God as our Father, since we all pray to the same God and the same Jesus Christ, we must always keep our common call in mind. In regard to the Corinthian church, Paul was concerned that unnecessary divisions be eliminated right away. Having this grander and nobler thought of a family relationship helps to cement the brethren together. From time to time, divisions must come, but if they are on a proper basis, those who are approved will be made manifest to God (1 Cor. 11:19). Stated another way, divisions have to come, but we want to be on the right side of the issue. To have an unnecessary division and then be on the wrong side of the fence would have a bearing on our destiny. 1 Cor. 1:13 Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? Is Christ divided? No! Again Paul was criticizing the attitude I am of Christ. The others were of Christ too, but they favored Paul, Apollos, or Peter. To emphasize the erroneous thinking, Paul brought in his own personality, asking in effect, Was I crucified for you? No! 1 Cor. 1:14 I thank God that I baptized none of you, but Crispus and Gaius; Paul used common-sense reasoning with the Corinthians. To resolve the attitude I am of Christ, he took the novel approach of going one step higher to God. Christ is the Lord and

8 6 Master of the Church, the messenger of the New Covenant, the Redeemer, the elder brother, the High Priest, etc. Paul used this cement in his reasoning in order to correct the I attitude. Unity in the Church today is not along doctrinal lines but along the lines of political savvy and keeping mum on vital issues. Christians should combat this spirit. 1 Cor. 1:15 Lest any should say that I had baptized in mine own name. 1 Cor. 1:16 And I baptized also the household of Stephanas: besides, I know not whether I baptized any other. 1 Cor. 1:17 For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect. Paul s mission was to preach the gospel of the cross of Christ. The Greeks in the class at Corinth liked Apollos because he was a powerful orator. They viewed him from the standpoint of his eloquence and his evangelistic abilities. He could go out into cold territory among the Greeks and reason with them very effectively. Paul was not faulting the message of Apollos but the attitude of his admirers. A comparable danger today is admiring Pastor Russell rather than the message of truth. Listening to only one source and putting that source above the Scriptures is dangerous. The work of baptizing was of a lesser nature than the work of Paul, who was an apostle. His objective was not only to honor the name of Christ and look for his chosen ones but also to help nurture and feed the brethren. These functions were more important than other aspects of truth, which were needed but were secondary. To keep evangelizing and getting individuals to consecrate without providing backup teaching is wrong. Jesus criticized the scribes and Pharisees for encompassing land and sea to get one proselyte who, when made, was more in danger of Second Death than before (Matt. 23:15). Evangelizing should be balanced with nurturing and teaching; the latter are essential for making one s calling and election sure. Paul was sent to preach the gospel with meaning and depth. The parenthetical thought not with wisdom of words embraces the rest of the chapter. Paul s main objective was to preach the gospel in depth, comparing spiritual things with spiritual things, but he would first digress about wisdom, which the Greeks loved. Paul began to philosophize on how oratorical wisdom was nothing in the final analysis. The concentration of Paul s ministry was to see the success of those he ministered to, and he felt hurt if those he had helped begin the new life did not make their calling and election sure, thinking that perhaps he had failed in his duties in some way. For that very reason, he said he was with child until Christ was formed in them (Gal. 4:19). Paul wanted to do more than just initiate the light he wanted to preach the whole gospel: For I have not shunned to declare unto you all the counsel of God (Acts 20:27). Paul s commission was to encourage and instruct ( mother ) the consecrated. He wanted each new creature to make his calling and election sure. How would the Cross of Christ be made of none effect with the wisdom of words? What words? The Greeks loved oratory, but the important thing was the Cross. The truth has so many wonderful facets that we could spend our lives on the facets and not on the kernel of the matter, which is that Jesus is the Savior and his death is efficacious for the cancellation of sin. All are sinners, and he is the only true way of salvation. Apollos was eloquent and mighty in the Scriptures, and the Bible does commend him, so where did he essentially differ with Paul? A group in the class esteemed Apollos because he spoke better than Paul, whose speech was described as contemptible (2 Cor. 10:10). Paul purposely

9 7 spoke simply so that he would not detract from the Cross of Christ, and he spoke pointedly on nitty-gritty issues, stepping on toes if necessary. Apollos was good in reasoning from Scripture that Jesus is the Christ, the predicted Messiah. He was mighty in getting converts, and he could prove to the Jews from their own Scriptures. However, Paul was a spiritual giant in understanding. He had great maturity of thought and was willing to sacrifice his own reputation, if necessary. If, in speaking to someone, a brother softens the truth lest he lose a friendship or eldership, that is compromise. Paul did not compromise truth, and the course he pursued alienated some. At the close of his life, he said, All they which are in Asia be turned away from [have forsaken] me (2 Tim. 1:15). Only the Very Elect, a minority, noted what Paul said and heeded the advice. Without the ability to strike people dead, to raise individuals from death, and to create miracles, it is questionable how many would have listened to him. He certainly would not have been seen as an apostle. Paul exercised those prerogatives until he got older and was put in prison near the time of his decease. Incidentally, some had personal enmity for Paul and tried to undermine his influence in very pernicious ways. 1 Cor. 1:18 For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. 1 Cor. 1:19 For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Verse 19 is a quotation from Isaiah 29:14, Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Paul was not using that Scripture in context but as a principle. According to the Prophet Isaiah, God will destroy the wisdom of the wise in the sense that when the resurrection from the dead takes place in the Kingdom, the ones who have been admired like stars in the scientific world, in the political arena, in power and influence, etc., will be ashamed that they had absolutely no understanding of what God was doing during the Gospel Age. When Paul said, For it is written, I [God] will destroy the wisdom of the wise, these were strong words for the Greeks, whose weakness was revering wisdom. Here is an example of how Paul did not waste time getting to the nitty-gritty of a matter. He stepped on the Corinthians corns right away. Comment: Paul was greatly endued with the Holy Spirit, so his words had penetrating power. Reply: Paul s power was not in the oratorical sense. Not only was his speech contemptible from the standpoint of not saying what others wanted to hear, but his bodily presence was weak. However, his reasoning was powerful to those who would listen whether he wrote a letter or spoke in person. Paul did not hesitate to speak out and loudly if necessary for his concern was to help the brethren. Time was short, and he would not be intimidated. Comment: For verse 18, the NIV has, For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. 1 Cor. 1:20 Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? Paul was talking about the class in Corinth. In other words, Look among yourselves. Who are the great ones here? None of us. We are nobodies as far as the world is concerned. Today, for example, televangelists have millions of followers, and who are we? The majority of us are

10 8 poor and in need of a Physician and a Savior. God likes people to recognize their need and humble themselves and become disciples of Jesus. If faithful unto the end, they will receive immortality and be on the throne. Of course it is better for the unconsecrated to be trying to benefit mankind than to follow sinful pursuits. For example, many scientists do noble works, but they do not see the value of the unknown God. They do not think about God, whereas the Bible says, The heavens declare the glory of God ; their testimony is international (Psa. 19:1). Evidence of the presence and power of God is around us everywhere, but He has been quiet. He is a God who hides Himself because He is looking for those who are hungering and thirsting after Him (Isa. 45:15). Hath not God made foolish the wisdom of this world? At present, the world does not know that the admiration they have for others is foolishness, but they will know. And that is God s purpose. The question Where is the wise [man]? was a reference to the Greek contingent in the class. Where is the scribe? was addressed to the Jews. Where is the disputer of this world? pertained to the Greeks, who were known for disputing. When the questions were put together, it was like one standing on the sidelines as an observer and thinking, Where do these characteristics get them with regard to God s Word? People can have all the wisdom and eloquence in the world, but they will die and be forgotten, whereas simple, straightforward truths, if acted upon by the Holy Spirit (power) of God, bring salvation. Incidentally, the class in Corinth was predominantly Greek. Hath not God made foolish the wisdom of this world? Yes, because with all the learning of the Greeks whether it was Plato or Socrates or another what did they leave of value as respects God? They used purely natural reasoning with regard to the life hereafter; hence there was not a real hope. 1 Cor. 1:21 For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. The foolishness of preaching means that God, in His plan of selecting future joint-heirs to be with Christ, used the strategy of preaching to save them that believe. Of course preaching meant the manner of preaching that is recorded in Scripture, which was done in various ways. In the past, some went from house to house on foot. Now messages and preaching can easily be sent by telephone, computer, mail, television, and satellite. Paul went to the synagogue because the custom of the Jews was to give a stranger the platform so that they could hear what he had to say. Where there was no synagogue, the Jews went outside the city, such as when Paul preached to Lydia of Thyatira and others by the river (Acts 16:13,14). Also, Paul preached to fellow workers while making tents. All of these are examples of the foolishness of preaching, rather than being in a grand cathedral with a nice pulpit and rostrum and addressing thousands of people. Humble methods were used by men who were not scholars but were enthused with the message. It took a great deal of humility to accept them and their message. The Holy Spirit s energizing of a person can supersede intellectualism. Comment: Jesus said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes (Matt. 11:25). Jesus not only thanked God but saw God s wisdom in choosing a class of babes. In verse 21, Paul was saying that with all their talking, these wise ones admitted they did not know God. They reasoned from things that are seen they exercised their minds using natural observations of the laws of science and the heavens but without the Word of God, they could go no higher. They could not answer the questions: Why are we here? Where are we going?

11 9 What about the expression the foolishness of preaching? What is foolish about preaching? On the one hand, the Greeks were noted for disputing and oratory but all for pleasure. No cost was involved. On the other hand, preaching involved repentance and sacrifice (suffering with Christ) and changing one s life. Those who responded properly and consecrated could be forgiven of their sins and enter the race for the prize of the high calling. But the preaching was foolishness to those who were worldly-minded. Most people reject the Bible as being too common and near at hand, but they are interested in something new and vague and mysterious. For example, they listen to conjectures on the origin of man being millions of years ago. The principle was the same with Noah. Only his family was converted when, for 120 years, he preached righteousness and dispensational truth about a coming Flood. In fact, the people laughed at him for building a boat on dry land when it had never rained (Gen. 2:5,6). When witnessing, we should constantly study our motives and not compromise on truth just to get one to study with us. Of course we can sometimes overrule a prejudice by using a certain technique, but we must get down to the nitty-gritty of the objective before long and not delay indefinitely for years. Preaching implies that a cost is involved in listening and accepting. 1 Cor. 1:22 For the Jews require a sign, and the Greeks seek after wisdom: National characteristics were that Jews required a visible, tangible sign, and the Greeks sought after after wisdom. Wanting a sign also carries into our society in different ways. For example, some make healing a test, claiming that if a person can heal, he must be of God. The subject matter being discussed is considered less important than having a body cured. Astrology is an example of following signs. (Incidentally, it was not wrong to ask for a sign from Jesus at the First Advent, but it was wrong for an evil and adulterous generation to ask from a wrong motive, as stated in Matthew 12:39. Many of God s people of the past Gideon, Abraham, Moses, and others looked for signs, and they were given signs because of the right motive.) The Jews were looking for a sign for the sign s sake instead of looking for a change in their life. In fact, many Jews hate the doctrine of repentance. They think reformation comes through the mind by reading and understanding but obedience and application are needed in connection with knowledge. All the education in the world will not lift up the masses. Q: If a Christian preaches repentance to a Jew, doesn t that topic come across as an indictment? The attitude of the Jew is, Why should I repent when I have been faithful to the Law? A: Yes, the Jews feel they are being persecuted. Gentiles have an advantage over the Jews in more readily seeing that they are fallen. Q: In what sense is it proper for a Christian to set stipulations in prayer when he does not know what path to take in a trial? Is it permissible to ask for a sign? A: Generally speaking, asking for a sign is not a wise policy because then one is walking by the sign and not by faith. However, there are cases where one almost needs a sign. At such times, it is all right to pray for the manifestation of a sign, but the prayer should be done with the proper attitude. Dear Father in heaven, If it should please you, I would appreciate some indication or providence because I am too confused to think or reason out of this situation. If it would be in harmony with your will, please give me some clue as to what I should do. Of course we should not tempt the Lord in trying to force Him to give a sign, but we can ask if He would mind doing so. Comment: In our ignorance, we sometimes do things that we would change as we mature. We later see the inconsistency. Actually, we are expected to grow in wisdom, so we should develop understanding in handling the affairs of life.

12 10 Reply: When one is newly consecrated, the Lord sometimes allows liberties that He would not grant later on. The very petition can betray a lack of knowledge and understanding. Just as we do not expect a child to reason as an adult, neither does the Lord expect adult reasoning from a spiritual babe. But as one grows, more thought should be given to the petition. The Greeks seek after wisdom. Basically, the Greeks loved learning because it was a mental exercise that did not cost anything. 1 Cor. 1:23 But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; The Cross was a stumbling block to the Jews for several reasons: (1) Jesus was a human sacrifice. However, the Jews had animal sacrifices in the past. (2) A cross was used for vile criminals. It was not merely Jesus dying as a human sacrifice for the cancellation of sin but also the teaching of the Law that he who is hanged [on a tree] is accursed of God (Deut. 21:23). This so-called Savior died on a cross, whereas the Word of God states that such a one is accursed. (3) Jesus was a humble Nazarene, not a glorious Savior who freed the Jews from Roman bondage and raised them to the pinnacle of power on the earth. The fact that God permitted the Crucifixion proved to the Jews that Jesus was not the Messiah. (4) They lacked humility. (5) His birth was considered illegitimate (John 8:41). Responsibility for the Jews to know Jesus was the Messiah increased when the report went forth of his resurrection, and there were 500 eyewitnesses (1 Cor. 15:6). Also, no one ever denied the earthquake, the darkening of the sun, and the rending of the Temple veil at the time of his death. If the Jews had been in the right heart attitude, they would have said, like the centurion, Truly this was the Son of God (Matt. 27:54). The Pastor did not originate the doctrine of the Presence, but he had the courage to publicly and consistently preach it. His public espousing of this unpopular doctrine had a separating influence. Faithful Christians expose popular errors and advocate unpopular truths. And the Pastor courageously defended the teaching that Christians have a part in the sacrifice of Christ the doctrine of the Church s share in the sin offering. These teachings marked him as separate and distinct in connection with dispensational truth, yet he was not an apostle but a servant, one of the seven messengers to the Church. The Cross was foolishness to the Greeks. A comparable attitude or principle today would be those who ask, What seminary did you graduate from? Do you have a doctorate of divinity? People look for titles, training, and background in order for one s words to mean anything. And clerical clothing is considered a badge of authority. 1 Cor. 1:24 But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. Jews and Greeks in the church at Corinth had taken the step of humbling themselves and accepting Jesus as their Savior. Paul was speaking to a class who had noted the wisdom of God. Christ [is] the [true] power... and the wisdom of God for all who are called. Two of God s attributes are mentioned here. 1 Cor. 1:25 Because the foolishness of God is wiser than men; and the weakness of God is stronger than men. The supposed foolishness of God is wiser than the wisest of men, and the supposed weakness of God is stronger than the mightiest of men. In Corinth, the Greeks outnumbered

13 11 the Jews in the ecclesia, and the weakness of the Greeks was wisdom. Most Greeks aspired to be philosophers and teachers and thus to be honored. Therefore, their energies went toward acquiring wisdom and understanding. What do the Scriptures say about the objective of being a teacher? My brethren, be not many [of you] masters [teachers], knowing that we shall receive the greater condemnation [and responsibility] (James 3:1). Properly controlled, to desire to be a teacher is a good ambition, but be not many. The danger to the Greeks in the ecclesia was that all wanted to be teachers because of their previous background. Therefore, they had to be unschooled with regard to some of their former thoughts. Another danger to the Greeks because of their background was the high priority placed on physical strength and appearance. The ideal men were strong athletes in the Greek games, and women were glorified for beauty, as exemplified in statues. Thus the Greeks considered education, appearance, and physical strength to be very important. Paul was not physically strong, and his stature and bearing were not impressive from their standpoint. He did, however, have the wisdom they had plus his own, which they did not have. 1 Cor. 1:26 For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: Not many wise, not many mighty (strong), and not many noble in appearance are called. 1 Cor. 1:27 But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; How truly amazing that God has chosen the foolish things of the world! The great God in heaven, in selecting His Church and the family He will live with, not only condescends to men of low estate who are in this sin-sick dark world but takes people from different strata who are not the wisest, the noblest, or the mightiest. In fact, many of them are poor in this world s goods, but when He gets done with them, there will be a big change and even in the present life, there is a radical change. 1 Cor. 1:28 And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: 1 Cor. 1:29 That no flesh should glory in his presence. God has chosen the base things of the world, and things which are despised. True Christians are considered nothing from the world s standpoint, but God has chosen them. And the whole motivation for God to do this the reason He has used this method is so that no flesh should glory in his [own] presence and ability. God is raising up 144,000 to be in the divine family, and not one of them will be able to think he has gotten there because of personal merit deeds, flesh, or background. On the shoulders of the high priest were two black onyx (epaulet) stones, on which were written the names of the 12 tribes of Israel, six on each shoulder, according to birth. (In contradistinction, the names on the jewels of the high priest s breastplate were arranged according to divine office, that is, as they will shine in glory.) The black shoulder stones show what the 144,000 formerly were in the present life down here. They were taken out of their low, humble estate (the humus, or dirt), raised to glory, and set as jewels. The names on the shoulders and the names on the breastplate are the same, one being according to birth down here and the other being how God will put them in the body to be honored and glorified in the Kingdom. Many people glory in their own flesh, in their own supposed wisdom, but God chooses those who previously were nothing and makes of them jewels of glory. Comment: If we try to interest someone in the truth and consecration, we should not

14 12 camouflage the Christian walk in any way. Instead of giving a flowery introduction, we should set forth the cost and the denial of self so that the individual has a better opportunity to consider whether or not he wants to enter the race. Reply: We will discuss this point in the next chapter, which brings up a subject that requires thought as to why Paul did one thing on one occasion and another thing on another occasion. 1 Cor. 1:30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: Verses 29 and 30 are the meat of chapter 1. Verse 29 gives the philosophy of why God calls the meek and the humble: That no flesh should glory in his [own] presence. Verse 30 answers the problem in the class at Corinth with regard to divisions, as stated in verse 12, Every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. In verse 30, Paul tried to discredit the I type of thinking: But of him [God] are ye [all] in Christ Jesus, who... is made unto us wisdom, and righteousness, and sanctification, and redemption. Paul took I out of their vocabulary and inserted we and us. The real one is Christ, but we need to have a family outlook. While it is true that wisdom, righteousness, sanctification, and redemption are a logical sequence in the truth, Paul purposely used the word wisdom because that is what the Greeks were seeking. (In other words, Paul could have said that Christ is the revelator, or channel of information, with regard to the future life, but he intentionally used what was in their vocabulary.) In fact, Paul repeatedly used the words wise and wisdom in this first chapter in order to denigrate following leaders for their wisdom. The real wisdom the Greeks were looking for came not from man but from God through Christ. The teacher, the one the brethren should have looked to for instruction, was Christ, who was sent by God to be the instructor to the Church. Stated another way, the consecrated are taught of the Father but by the Son. The phrase of him is significant; namely, But of God are ye in Christ Jesus. God sent His wisdom through the teachings of Jesus, and Jesus said, The words that I speak are not mine but my Father s, who sent me (John 14:10; 17:8 paraphrase). Christ has the wisdom, but he made it clear that his wisdom came from his Father, who sent him and taught him what to say. The Berean Manual has a number of comments for verse 30, as follows: 1. For the clause Christ... is made unto us wisdom : (1) In that we are to accept his will and thus have the spirit of a sound mind. (2) In that through him we have the knowledge of our own sinful condition and need of a Savior. (3) In that through him we know of the greatness and absolute justice of God. (4) Wisdom is the principal thing. 2. For the clause Christ... is made unto us... righteousness : (1) In that he now in his righteousness represents us. (2) Justifying us, bringing us who are deficient up to the just or perfect standard. (3) Justification comes by hearing of God s grace, confessing wrongdoing, believing the message, repenting of sin, and, as far as possible, making restitution for the wrongs done. 3. For the clause Christ... is made unto us... sanctification : (1) In that through his power and merit we are accepted as living sacrifices. (2) True sanctification will mean diligence in his service, in declaring good news to others, in building up one another, in doing good to all men; increasing love to the Lord, to the brethren, to our families and to the world. (3) The term sanctification means set apart, consecrated or marked out for a holy use or purpose. (4) Our devotion should be as that... of a dutiful child towards a beloved parent; swift to hear, quick to obey, not seeking our own wills, but the will of our Father in heaven.

15 4. For the clause Christ... is made unto us... redemption : (1) Apolutrosis, deliverance, in that he will in due time deliver us. 13 The point is that Paul s message had to bring about a change in the individual with regard to sin. Not only did the mind have to rise to a higher level, but the Corinthians had to realize that a cost (sacrifice) was involved. The doctrine of repentance was strange to the Greeks, who thought that the wisdom of their philosophers could lift them up. When Paul wrote that Jesus is made unto us wisdom, and righteousness, and sanctification, and redemption, those who said, I am of Christ, would have felt justified. But Paul made clear what he meant as the epistle continues. If we study carefully Jesus manner of life, his parables, and his teachings as examples for us, we will be led to other subjects. Especially when one is relatively new in the truth, it is helpful to consider the life and manner of Jesus. Comment: Verse 30, which states that God made Jesus wisdom, can be used to show that Jesus is wisdom in Proverbs 8. 1 Cor. 1:31 That, according as it is written, He that glorieth, let him glory in the Lord. Paul was quoting from Jeremiah 9:24, But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the LORD. There and also here in verse 31, the reference was to Jehovah. The thought is, He that glorieth, let him glory in Jehovah, and not in Paul, Apollos, or Cephas. Paul was telling the Corinthians, Boast not in man, but if you must boast, then boast in what the Lord has done for you. 1 Cor. 2:1 And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. Verse 1 repeats the same point. Paul took a lot of time on the subject of wisdom, drumming away at the Greeks wrong concept. But he introduced one extra thought here: not with excellency of speech, that is, oratory. The Greeks wanted to excel in oratory and admired those who did. A powerful, distinct voice was a requirement so that a large audience could hear. Eloquence, an extensive vocabulary, and knowledge of the philosophies were revered. Although a good manner of delivery is helpful, Paul wanted them to see that the message was more important than the messenger. Paul had the rhetoric and the knowledge, but he had two drawbacks. (1) His voice was not powerful, and (2) he lacked stature. The message is what mattered, and it was quite different from what men were accustomed to hearing. Earlier the people were astonished at the doctrine and message of Jesus, which were different from the teachings and vocabulary of the schooled scribes and Pharisees. When I came to you. Paul had visited Corinth before he wrote this epistle. He was first used by the Lord to start this class while on a missionary journey through Asia Minor and up into Macedonia, Berea, Thessalonica, Athens, and then Corinth. Some writers feel that this epistle was written from Ephesus and that a visiting brother from Corinth, who happened to be in the area, took the letter to the Corinthians. Paul was at Ephesus for 3 1/2 years, and it is believed that afterwards, since there was a direct boat link between Ephesus and Corinth a regular nonstop route back and forth he took advantage of this means of transportation to go back to see how the class had prospered. When he returned, however, he was shocked to find that conditions were not the best, for

16 14 many of the brethren were beginning to be adversely affected by the environment of sin and licentiousness in Corinth. While there on this short visit, he did his best to correct the situation, but apparently, he was very gentle in his first recriminations and tried to counsel them as to their responsibilities as Christians. However, instead of seeing Paul as using reasonableness and moderation in exhorting them to correct the problems, the Corinthians interpreted some of his words as weakness. When he wrote (verse 3), I was with you in weakness, and in fear, and in much trembling, his words were misunderstood. The weakness referred to his previous moderation and gentle counsel, which he now saw were not effective. Hence he would speak in much stronger terms in this epistle. The fear and the trembling pertained to what he felt was his responsibility. Having established the class at Corinth and then seeing the deterioration, he was heavily burdened as to how to resolve the situation. To repeat, Paul had thought his counsel during the short visit would correct the problems. But following the visit, those of the house of Chloe, who were visiting Ephesus, told Paul face to face about the circumstances that existed. Paul thought conditions were bad on his short return visit, but they were getting worse. This first epistle treats at least a dozen acute problems. In fact, 1 Corinthians is the most varied epistle of Paul s entire writings because it treats all kinds of subjects. He did not write off the top of his head but thought hard about each problem and what advice to give. The resulting epistle is very beneficial for the Church down here at the end of the age, for Paul s counsel alerts us to certain present dangers. Paul mentioned that he came not in the manner of his reputation; that is, his doctrine, zeal, and success in converting both Jews and Gentiles to Christ were known. Therefore, when he returned to a location, people gathered, thinking they would be listening to an outstanding orator. And the Greeks sought after wisdom and oratory. Since he was aware of their expectations, he did not want to use oratorical abilities but instead preached with purity and simplicity. Being thoroughly convinced that Jesus was the Messiah, he spoke with earnestness and forcefulness and laid the facts on the table with sincerity and power. The simplicity of the gospel was what was needed, rather than stories, which appealed to the Jews. Paul got the point across with no frills. He was determined not to use his capability of language and vocabulary but to present the facts in simplicity and sincerity so that when individuals were converted, they would rely on the gospel, the message, the Word of God (the Old Testament at that time). Paul said he came not with excellency of speech or of wisdom,... [but instead declared] the testimony of God [the way God speaks]. 1 Cor. 2:2 For I determined not to know any thing among you, save Jesus Christ, and him crucified. Paul did not mean that he always spoke about Jesus and the Crucifixion. Rather, because the source of all wisdom is Christ, he was determined in all of his thinking and preaching to center the minds of the brethren on the Lord. He did not emphasize Jesus greatness in the flesh but the necessity for a Christian to suffer and to be humiliated in the present life. Consequently, when Paul centered the Corinthians on Christ, he was not like the Greek philosophers, who concentrated on their own flesh, appearance, powerful voice, and intellectual knowledge. Instead Paul concentrated on the knowledge he had of God. Opposite to the thinking of the Greeks, which puffed them up with pride, the Christian must be abased and suffer in the present life in order to be exalted later. Adherence to principle and faithfulness to consecration vows cost the Christian something all his life. Why did Paul approach the Corinthians with the introductory theme of wisdom and being determined not to know any thing among you, save Jesus Christ, and him crucified? There were two points: (1) Paul did know other subjects but felt it necessary to center their thinking