1 Corinthians

1 Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? 2 Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? 3 Know ye not that we shall judge angels? how much more things that pertain to this life? 4 If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church. 5 I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?

     Chapter six seems to abruptly open a new topic: “Should church members go to the secular courts of law to decide disputes among themselves?” After studying the content however, I think this continues the main subject of the previous chapter, where a man had defrauded his father by taking his step-mother for his own wife. Again and again the Apostle returns to condemn fornication (v9, v13, v15, v18). The list of sexual sins (v9) that immediate follow the charge of defrauding in the brotherhood (v9) is also a notable point that links these two topics. Probably the sinning brother had used the civil courts to justify his actions.     

     Paul answers the question of Christians going to Court for judgment by elaborating two powerful points: 1) believers are far better capacitated to judge rightly than are unbelievers, and 2) the defrauded Christian’s best response is to accept and forgive wrongs, thereby avoiding even church-appointed judges. These two truths are without argument. The frequent questions in the text make it difficult to follow the train of thought in these verses. Here is my paraphrase translation:  

     The Apostle’s argument is unassailable, but what does he mean by saying that the saints shall judge the world? We know that on the final Day of Judgment all tribes and nations will stand before the throne of Christ to give account. And the Scriptures say that Christ will return with the departed saints to judge the world (Jude 1:14-15; 1Thes 4:14).

     However, I think the Apostle’s remark primarily refers to the departed saints now in Paradise who are reigning with Christ until the end of the world, for their realm of judgment includes earthly and heavenly aspects – know ye not that we shall judge angels? While the actual operation is unclear, the idea agrees with other Scriptures. Jesus, for instance, told His disciples that they would sit on thrones judging the twelve tribes of Israel in the regeneration (Mat 19:28; Luke 22:30), and that every overcomer will be granted to sit with Him on His throne (Rev 3:21). Several times in the Revelation the saints who have passed from this life are pictured as reigning in heaven until the final resurrection (Rev 5:10; 6:9-11; 20:4). See my notes for Rev 20. 

     After the Judgment, the resurrected saints of God will serve in His temple (Rev 7:15), they will be given responsibilities in His heavenly Kingdom (Mat 25:21; Luke 19:17; Rev 22:3), they will reign with Christ forever and ever. 

6 But brother goeth to law with brother, and that before the unbelievers. 7 Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? 8 Nay, ye do wrong, and defraud, and that your brethren.

     The NT strongly discourages the Christian any participation in lawsuits and general use of the civil courts. It is better to quickly settle any dispute outside of court and especially if you were the one in the wrong (Mat 5:25-26), but even when you have been wronged (Mat 5:40). The situation was even worse in Corinth, where both the plaintiff and defendant were brothers in the church! The witness of the brotherhood is greatly hindered by internal conflicts (see chapter 1).

     To defraud (apostereo) means to cheat or treat unjustly (see Jam 5:4), but in 1Cor 7:5 the word is used in reference to sexual manipulations. And in Mark 10:19, the same word is used in the tenth commandment, Thou shalt not covet they neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour’s (Ex 20:17). Shockingly, members of the church in Corinth were actively defrauding and wronging their fellow brothers in the Lord (v8).

     In this church made up of so many “wise” men, “instructors” even, one would think that to settle these matters should be a simple task. Yet the divisions and contentions among them tended to distrust and favoritism. There was not even a single wise man in their number deemed credible to judge. There was utterly a fault among them.

9 Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, 10 Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.

     The list of sexual sins in this verse, while not intended to be comprehensive, is probably the most detailed one in the Bible. See also Gal 5:19.

     Fornicators  – the Greek word pornos refers to promiscuity, incest, prostitution, pre-marital sex and other addictions.
     Idolaters –  while it seems misplaced in this list, the word appears in similar contexts (Eph 5:5; 1Cor 5:11; Rev 22:15).
     Adulterers –  the Greek word moichos refers to an unfaithful marriage partner and also to a Christian who has left the truth.
     Effeminate  – the Greek word malakos/kia literally means to be weak or sickly and seems to indicate all types of sexual perversions.
     Abusers of themselves with mankind – arseno (male) koites (beds), or homosexuality (similar in LXX of Lev 20:13; 1Tim 1:10).
     Covetous – a greedy person, someone who increases his own goods at the expense of others; he overcharges, uses unethical means to increase his wealth and gauges his own successes by comparing himself with others.
     Revilers – those who slander others, a gossip, a person who speaks evil of others, a person who incites the crowd against another, a rabble-rouser, a loud-mouth know-it-all.
     Extortioners – a swindler and cheat, a person who by lawful means robs another, a man who accepts bribes, a ravenous person who will take what is “his” with no regard to the well-being of others. A manipulator.

     Be not deceived. This grave warning implies that some were in that danger. Is not the situation similar to many churches of our own day? Having been “saved and sanctified” (v11), many deceive themselves into the astonishing belief that sin no longer affects them! Their false teachers have taught them to believe that they are “unconditionally saved,” or that wicked acts by saved persons are not sin, or that a truly saved person is not able to sin. The Scriptures do not agree. Here the fact is very bluntly stated: those who are committing wicked acts shall not inherit the Kingdom.

     Homosexuality was not uncommon among the Gentiles and the Roman emperors were famous for their wicked relationships. Nero went so far as to officially marry his catamite. The societies of today have completed the circle, having now accepted homosexual/lesbian relationships as normal, sanctionable “marriages.” Indeed, they have moved beyond homosexuality and pressure children into the even more wicked practice of transgenderism. While any sin is sufficiently sinful to send the sinner to hell, the sin of homosexuality/transgenderism is especially destructive to the plan of God in creating the World and Mankind.

     Nevertheless, the grouping of these abhorrent sins with the “lesser” sins of covetousness and gossip is instructive. He who practices one of these sins will not inherit the Kingdom of God. It is easy to anathematize the extreme, deviant sins like homosexuality because they are contrary to nature, yet fail to recognize that sins of covetousness and gossip will bar a person from inheriting the Kingdom. Those sins are very destructive to the church body. How necessary it is for the churches to keep themselves pure from all sins! Can a hand be raised to condemn immorality when it is stained with other sins?

11 And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.

     Washed, sanctified, and justified. In good fashion with preachers everywhere, Paul repeats his point for emphasis, saying the same thing three times in slightly different ways. To be washed (apolouo) is to be forgiven and cleansed (Acts 22:16; Heb 10:22; Rev 1:5), which is an important spiritual aspect of baptism (baptizo). The word sanctified (hagiazo) is frequently used in the NT and simply means “to make holy.” It is often translated holy and saints (see note, John 17:17). To be justified is to be made righteous in God’s sight (Rom 4:6; James 2:23). These three terms are so similar as to made separate definitions a dubious undertaking. Calvinist theologians, nonetheless, have attempted to do so, even forcing great importance on the order of the words in this verse. The reading of an honest, simple mind is that these three words are essentially synonymous. See my note for Rom 2:13.

     Some denominations define sanctification as a second step or plane in the Christian experience which follows a period of proving after the initial act of salvation. Among Anabaptists meanwhile, the predominant belief is that sanctification is a process of growing in holiness, in faith and in good works during the Christian’s life. While sanctification requires Man’s full participation in will, mind and heart, only God is able to sanctify (1Pet 1:2; Rom 15:16).

     Such were some of you. The members in Corinth came from a variety of sinful backgrounds and situations. Some were backsliding into their old habits, lusts and sins. The Apostle warns them that this must not be allowed to continue. Notice the subtle reference to the Trinity which is a common element in the New Testament (i.e. Gal 4:6; Php 3:3; Eph 1:17; 1Pet 1:2).

12 All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any.

     I suspect that the “wise instructors” in Corinth recited this proverb in order to justify their sinful actions (see 1Cor 10:23). All things are lawful for me. The Apostle Paul preached this liberty too, saying that the Christian is not under the Law, but under grace (Rom 6:14; Gal 5:1). The Corinthians however, were taking this truth and rationalizing to an extreme conclusion: “If I am not under the Law and all things are lawful to me, then the sins listed in the Law are not sin to me. Christ has released me from the Law. I am free to do whatever my flesh wants.” In effect, they were using their “liberty in Christ” as a license to sin (see Gal 5:13). The Apostle corrects their erroneous hypothesis, “Just because you ‘can’ doesn’t mean you ‘should.’ Yes, all things are lawful unto me; but certain things are not beneficial.”

     The Corinthian approach is similar to the oft-invoked epithet when a sinning Christian refuses correction: “You can’t tell me I’m wrong! The Bible says not to judge others. So be quiet and leave me alone.” See our notes for the previous chapter.

     Their argument also fails at a crucial second point. “All things are lawful now that Christ has come” is true for issues like abstaining from certain meats, keeping the Sabbath, touching ceremonially unclean items, etc, but it is misapplied in cases of sinful behaviors such as those listed in the previous verses. Fornication is never lawful, idolatry is never expedient, unrighteousness is never edifying (1Cor 10:23). Incredibly, some in the Corinthian church thought harlotry was lawful for them! The idea is ridiculous, yet many professing Christians are doing the same today, from sanctioning pre-marital sexual relations to permitting divorce and remarriage. Some will even justify deviant sexual behavior like homosexuality and polygamy. Be not deceived, Paul warns. Many have ignored him.

     I will not be brought under the power (exousiazo) of any. Here is the Christian attitude toward sin in all its forms. It is especially relevant to addicting sins like fornication, adultery and harlotry (v15-16), because the one who has yielded his members to uncleanness is enslaved to that sin. He is not living in liberty, for his ability to choose to stop sinning has been effectively taken away. He is living under the power of that sin, he is a prisoner to it. The liberty that is in Christ sets one free to choose once again. And if he be Christ’s, he will choose to do what is good and right. The same Greek word for power is used also in 1Cor 7:4, The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife. He that is joined to any other than his lawful wife is ceding his power to a strange woman. Another example is the godly woman gaining power by veiling her head (1Cor 11:7).

13 Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body.

     It further seems that some were justifying fornication and harlotry by saying it was only a natural bodily appetite. Meats for the belly and the belly for meats, they said. It is true that under the New Covenant, there is no food unclean of itself (Rom 14:14), so we are neither better nor worse for eating or not eating (1Cor 8:8). But that argument cannot apply in the case of fornication, which, unlike eating food now declared to be clean, is a sinful act. Meats and the belly will one day be destroyed, but God has promised to raise up our bodies in the last day (v14), a transformed, incorruptible, eternal and celestial body (ch15). So the body is for the Lord, and should be kept in sanctification and holiness for Him.  

     The body is not for fornication. Recognize that sexual appetites cannot be satisfied in the same way as dietary appetites. God did not design the body for fornication, but intended for sexual desires to be satisfied within the bounds of His created order. Sin, in its most basic definition, is disobeying or corrupting God’s perfectly designed plan. And that is why Satan is constantly attempting to corrupt God’s creation and make it perform an action contrary to His order. Doubts concerning the sinfulness of a matter is often resolved by evaluating it under this definition.

     God created man’s appetites, but sexual appetites are much more complex than are food appetites. Acts of sex involve others. They can hurt and offend in a variety of ways. Obviously, sex must be kept within its created order and purpose. All activity outside of that is sinful.   

14 And God hath both raised up the Lord, and will also raise up us by his own power.

     The Apostle repeats this promise in many of his epistles (Rom 8:11; 2Cor 4:14). It is the fundamental motivation for believing in Christ (1Cor 15:19). Everlasting life in the mansions of heaven in the hereafter! Astonishingly, some in Corinth did not even believe in the bodily resurrection of Man at the last day (1Cor 15:12).

15 Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbid. 16 What? know ye not that he which is joined to an harlot is one body? for two, saith he, shall be one flesh. 17 But he that is joined unto the Lord is one spirit.

     The church is a spiritual body with Christ the head and each person a member in particular (1Cor 12). Plainly then, wickedness cannot be allowed to continue in a church, for Christ and sin are not compatible. He will be honored in the church that proclaims to be His people. Otherwise, the candlestick will be snuffed out and He will go elsewhere (Rev 2:5). The purity that is in Christ can have no connection with the impurity of a harlot, or any other sinful person.    

     The Christian marriage relationship parallels this relationship of Christ with the Church (Eph 5:21-33) and both realities have the same communion: “The two shall be one flesh” (Mat 19:5-6). Yet, how is being joined with an harlot becoming one flesh with her? Actually, there is a very literal explanation, for according to scientists there is an exchange of chemicals between two sexual partners that forever link them physically. Even sickness and disease can be permanently transmitted through sexual acts. A person who has sex with a harlot literally gives a part of his body and physically receives a part of hers. On the other hand, studies have shown that there are definite health benefits for those involved in monogamous relationships, where constantly shared chemicals actually improve the function of the immune system. These facts were unknown to the writers of the Scriptures, but its Author knew.

     Beyond the physical oneness, there is a mysterious, invisible spiritual intimacy in the sexual union that affects the person. More than just shared chemicals, this oneness affects the spirit – and very negatively in the case of harlotry, fornication and adultery. I have personally heard Christians who fell into these sins testify that they felt as if a darkness or strange spirit entered their soul. I think they are correct. The ancient pagan religions had temple prostitutes for that purpose, to become one with the god/goddess of the temple. Given the profound, sacred teachings of the Scripture concerning marriage, there is every reason to believe that little-understood spiritualities are shared in the sexual act that will deeply affect those persons.

     Jesus prayed to the Father that His followers might be one in Us…I in them, and Thou in Me (John 17:20-23). This spiritual oneness with Christ is simply having communion with Him, working to develop a Faith/Love relationship with Him (John 14:23). It is the highest goal of Man and the most basic reason that God created the world in the beginning. Sadly, it is clear that many churches have forgotten this truth. On one side are the Pergamos-type churches who have allowed the World’s values into their membership which results in the purity that is in Christ being contaminated by sin (Rev 2:12-17). On the other side are Ephesus-type churches who are so strict in regulating their members that they have forgotten the real purpose for which God ordained the church – to love Him (Rev 2:1-7).

18 Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body.

     Here is one temptation which the Christian is not urged to “stand fast and resist.” Instead, flee fornication, as Joseph, who fled from the presence of a promiscuous woman. The temptations of sexual excess are among the strongest in Satan’s arsenal of wickedness (Pro 7:5, 26), for these sins are able to tightly enslave the body. Fornication (porneia) opens the body to external contamination – the very body that Christ has promised to raise from the dead (v14). And as the previous note explains, sexual sins must be categorized separate from the other “sins against the body” such as gluttony, drug addiction, self-mutilation, for in sexual intercourse the two actually “become one flesh” in the physical exchange of body chemicals and the even more alarming yet mysterious spiritual effects.

     In spite of the Scripture’s clear teaching, many churches have failed to uphold the purity of Christian courtship and marriage, even to allowing their young people to engage in sex before marriage. I’m not sure which is worse, the wickedness of those acts, or the elders’ sins of negligence and permissiveness. Both have grievous, far-reaching consequences. How can the churches of Christ maintain spiritual relevance in the world when they demonstrate blatant disregard to the mandates of Scripture? They cannot. The hypocrisy is just too great. No wonder these liberal churches have been unable to check the tide of worse rebellions of homosexuality, sex changes and gender “identities.”

    Fortunately, a remnant of churches still hold fast to the traditions which the Apostles have taught (2Thes 2:15). Their commitment to obeying the Word of God is admirable. And those young people who stand firm in the face of great societal pressures in order to live according to Bible principles will surely receive their heavenly recompense. Let us all be sober and vigilant, for Satan is a fearsome adversary who never sleeps (1Pet 5:8). He wants to destroy our witness and spiritual life. The story is told of a dating couple who were unhappy that the bride-to-be’s father insisted on them maintaining certain standards of courtship, “Don’t you trust us?” they whined. “Sure I trust you,” the father replied, “But I don’t trust the devil.”

19 What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?

     In verse fifteen, the Apostle reminds that believers are collectively the body of Christ – their bodies are members with Christ as the local church. Now he sharpens this truth to apply to the individual – the body of each believer is the temple (naos) of the Holy Spirit. It makes a powerful argument against allowing dishonorable acts in the body, for that would be like desecrating the sacred cherubim, or burning strange incense at the golden altar (see 2Cor 6:14). Under the Old Covenant, the glory of God dwelt in the physical Temple at Jerusalem, but now, by the sanctifying blood of His Son, God dwells in the believer (John 14:23; Heb 10:19-22). Earlier in this epistle, Paul showed that the local church is the temple of God (see 1Cor 3:16).

     This is a fundamental and life-changing New Testament principle that has its roots in the creation of the world, when God designed Man in His own image, uniquely created for fellowship and capable of rational decision. Man can choose to glorify God or reject Him, to love Him or to hate Him – there can be no surer proof of love than this freedom. On the other hand, what a dangerous plan! What if Man will not voluntarily choose to love Him? The Bible story shows that God did everything possible to convince Man to choose Him. His powerful message of salvation; the dramatic testimony of Christ’s great sacrifice, the beautiful accounts of love and commitment; God’s great mercy and faithfulness in the prophets – all these demonstrate His goodness.

     The Devil knows all this too and is determined to wreck God’s good design. He will do all in his power to pervert God’s highest creation. Satan knows that if he can ruin that good image, then God’s beautiful handiwork will not shine in its intended power. Keeping our bodies pure and holy to their proper use is only sensible. “What? Do you not see that you are not your own? God made you! He owns you. He has every right to tell you how to live.” 

     This doctrine of the body being the temple of the Holy Spirit must be spiritually discerned, for the Spirit does not dwell in literal, physical blood and bones. Our vile body will be refashioned at the end (Php 3:21). The Scriptures teach that the flesh is always corrupt (Rom 7:18); even the Christian finds it to be constantly contrary to the Spirit (Gal 5:17). On the other hand, we are to born again in spirit (John 3:3-8) and worship God in spirit (John 4:24). The dichotomy is clear: We are members of His body, of His flesh, and of His bones (Eph 5:30) and yet, flesh and blood cannot inherit the Kingdom of God (1Cor 15:50).

     I think the synthesis of these apparently separate ideas is that each of the three “parts” of man have physical and spiritual aspects. The soul (psuche) relates to conscious life yet does not entirely die when life ends. Neither does the spirit (pnuema) cease to exist when the last pnuema of life is drawn. And while a significant part of the body is visible flesh and blood, it is impossible (in our limited way of thinking) to separate the body from the spiritual. The mind and its thoughts, for instance, are processed in the body’s brain which is flesh and blood. This interconnection of the physical with the spirit in Man is, at least partly, what it means to be created in God’s image, for He also is a tri-une Being and though God is a Spirit, He also can take the bodily form of a Man (Php 2:8).

     To the Christian, the flesh (sarx) is intrinsically fallen and corrupt, but the body (soma) is redeemable and must be kept in purity for the Lord (note: the Greek words are not used exclusively within those definitions). Therefore glorify God in your body and in your spirit (v20). Elsewhere the Apostle exhorts us to walk worthy of the Lord (Col 1:10; Eph 4:1; 1Thes 2:12), which is to consecrate the actions of our bodies in holiness unto Him. Sin falls into two categories:  sins of the body (theft, fornication, murder, etc) and sins of the spirit (covetousness, lust, hatred, etc), yet all are called sins of the flesh (Rom 8:1-13). Every sin done in the body was preceded by a sin of the spirit, but let us be careful to separate the impulses to covetousness, lust and hatred from actual their actual sins (see James 1:15). Someone has offered the following humorous illustration: “While you cannot keep the birds from flying over your head, you can keep them from building a nest in your hair.” Thoughts are constantly flying around in our heads, born by a myriad of largely uncontrollable effects of environment, circumstance and all else that living in this fallen world entails. Kick out those bad thought seeds, don’t let them sprout and grow into defiling sins (Heb 12:15).

20 For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.

     God paid a high price for Man’s salvation, He gave His own Son (John 3:16). Ye were not redeemed with corruptible things…but with the precious blood of Christ (1Pet 1:18-19). I have written elsewhere concerning the equal payment that all authentic forgiveness demands (see notes for Rom 4:6; Mat 18:35). To forgive a small debt requires the reciprocal small payment, but to forgive a great debt requires great sacrifice, great loss, great suffering. The redemption of Mankind by the forgiveness of sins was not merely a “judicial ruling” as some theologians propose, but a real action of atonement. And as our eternal sin-bearer, Jesus shows us the high cost of that forgiveness (see note Mat 26:37). To redeem us from the curse of the Law, Jesus was made a curse for us (Gal 3:13). His profound, sacrificial acts of love continually supplicate the Redeemed to reciprocate His great love (Rom 5:8).

     “Ponder how much God has paid for your redemption; it will motivate you to glorify Him more and more.” It is a compelling thought which the Apostle repeats in the next chapter (1Cor 7:23). Christ dwells in your body and He has bought you at great cost, so keep your bodies pure and worthy of God’s presence and choosing.

1 It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father’s wife.

In this chapter the Apostle addresses the disturbing report of a member in the Corinthian church who was openly living in fornication. Even more troubling, the church was allowing him to continue in fellowship with them as a brother. They had not corrected him, they had not put away from [them] that wicked person (v13).   

     It is reported commonly, or, “It is heard everywhere.” Apparently this subject was not even part of the Corinthians’ consultation letter (see note 1Cor 1:1), for Paul bases it on other sources. That was also true of the problem with unhealthy factions in the brotherhood, of which Paul was informed by the family of Chloe (1Cor 1:11-12). However, the popular speculation that Chloe also informed of the present offense does not seem likely. I believe the Apostle had known and tried to correct this sin earlier (see later notes).

     The Apostle addresses this laxity with some of the sharpest words to be found in the Epistles, sternly reproaching the church for neglecting its responsibility to judge those that claim to be Christ’s but do not live according to His righteous law. “Expunge them from your midst (1Cor 5:13), withdraw yourselves from them (2Thes 3:6), have nothing to do with them” (Rom 16:17). Despite the authority of this chapter, Corinthian churches are the norm in Christianity – no examination of members, no judgment of sin, no disciplinary actions. For besides ignoring the Apostle’s command concerning church discipline in chapter 5, these same churches reject the teaching concerning the women’s veiling (chapter 11), the rule against divorce and remarriage (chapter 7), the counsel to abstain from speaking in tongues (chapter 12), etc. The rule of order and discipline is integral to God’s plan for the Kingdom of Christ – that is clear from the teachings of Christ and all the Apostles. 

     The particular sin which the church was condoning in Corinth was incest, a man was living carnally with his own mother (his step-mother most likely). Fornication (Gk- porneia) refers to sexual sins before marriage, or to unlawful unions between close family members (see note Mat 5:32), while adultery (Gk-moicheia) is unfaithfulness after marriage. Even the immoral Roman society disapproved incestuous unions and the Jewish Law strictly forbade all such marriages (Lev 18:8; Deut 27:20). In fact, John the Baptist was beheaded for condemning King Herod’s unlawful “marriage” to his niece.

     Commentators have speculated much concerning the circumstances of this case. Some think the woman was a widow, some think she was divorced (see 2Cor 7:12). Yet, neither circumstance is pertinent to the judgment, for the named iniquity was incest, a sin punishable by death under the Law (see Lev 20:11). It is noteworthy that Paul censures the man and calls for his expulsion from the church yet says nothing about the woman. Was she not a part of the church? Had the man compelled her into this abomination?  

2 And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you.

     Instead of grief and sober action, the church allowed the sinful conduct to continue. But under what grounds? They apparently thought themselves endowed with superior knowledge (see chapters 2-3), such that their “wise” instructors had judged it permissible for the offender to remain in the church in spite of being an unlawfully married man. Perhaps he was one of these instructors and his gifts and eloquence was “proof” that he was a sincere Christian and approved of God. Oh, how often that error has been repeated! Jesus however, says that spiritual gifts are not evidence of salvation, for there will be many that come to the Day of Judgment having worked miracles and cast out devils in Christ’s name who will be rejected (Mat 7:20-23).

     Sins of the flesh and spirit cannot be allowed to circulate in the brotherhood. However difficult, the church must take disciplinary action – first by attempting to restore them through admonition unto repentance (Gal 6:1). If those efforts fail, then the disorderly person (see 2Thes 3:6-15) must be formally expulsed from the fellowship of believers. At that moment, the members of the church should not keep company with him so that he might realize his error and repent (1Cor 5:11). In all this, the church must not treat the sinning brother as an enemy, but soberly admonish him (2Thes 3:15).

3 For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed, 4 In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, 5 To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.

     Every church has the sober responsibility to evaluate the conduct of its members, requiring their obedience to the Word and kind submission to the local body of Christ. The Scriptures have a lot to say about “judging,” instructing Man to examine the plainly clear matters but to leave God be the judge of difficult cases – for at the last day He will evaluate every idle word, including our manner and record of judging. See notes on Rom 2:1-2; 1Cor 4:5. It is a serious, sober matter, for those in authority will receive greater condemnation (James 3:1). Nevertheless, that warning will not excuse Man’s failure to correct sin and error in the churches of Christ. Judge not that ye be not judged (Mat 7:1) must be tempered with, Judge righteous judgment (John 7:24). The Greek word for judge is krino, which like the English, has a range of meaning: decide, determine, condemn, esteem, judge, sentence.

     Paul’s firm, emphatic response to the church concerning this man living contrary to law of Christ is instructive. He judges him to be not worthy of their fellowship. He must be excised from their midst. “You must deliver this man into the realm of Satan,” he says. “While I am absent in body, my spirit joins with you in this exercise.” The tenor of words indicate that many in the church did not have the fortitude to do this on their own, so Paul adds the promise of his company in spirit to their actions. Perhaps the offending brother was one of the power brokers in the congregation.

     That the spirit may be saved. The drastic step to deliver an unrepentant brother unto Satan for the destruction of his flesh is the church’s ultimate, final warning. It is not a punitive (which belongs to God alone), but corrective action that aims to shake the erring one so that he recognizes that his rebellion is an ongoing, serious sin unto death. A person lives in sin because his flesh enjoys it. Authentic repentance is turning away from those wrong actions, and that is often not a simple task, for the flesh tries to impose its will even as the spirit reminds what is right and good.

     Excommunication, or delivering a brother unto Satan (1Tim 1:20), is a formal declaration of reprimand and expulsion from the church. The decision is made by the congregation, not just the ministerial team. While church leaders are first-line representatives with the responsibility to examine and exhort the brotherhood, it is essential that the whole church unite in administering the disciplinary actions of the church body. Because if some members offer the sinning brother support and sympathy, this discipline cannot achieve its end. The errant one will feel justified in his rebellion and strengthened to continue therein. When a rebellious brother is put out of the church, he is formally removed from the great Kingdom of Christ and given to that terrible, dark kingdom of Satan. It should be a fearful thought to him, it should make him turn from his sinning ways and be restored again unto Christ (see Rom 8:1-13). Evidently this man was eventually reconciled to the church (2Cor 2:4-11).  

     Beware, Satan will take immediate advantage of any opportunity to sow discord among the brethren. Every church has its weaker members! At these times they become pawns in the Devil’s terrible hands, as he works to disrupt the Biblical application of church discipline. Often a single unrepentant, insubordinate brother leads to the falling away of other, weaker members. This is dramatically illustrated in many Old Testament examples. Disciplinary actions in the membership will be a trial for any church. She will most certainly become stronger or weakened thereby, the result depends on her. The human tendency is to take sides and look for reasons to excuse unsubmissive members. Let us take the example of Paul, who did not listen to mindless chatter in comparing past disciplinary actions and sinful acts, but instead called for the church to cleanse herself in no uncertain terms.

     Another important purpose of excommunication is to maintain church purity (v6-7). And historical examples prove that when a church follows this Biblical method of discipline, repentance is facilitated. And the opposite approach is equally proved – unrebuked, continuing sin in the church will not only result in the spiritual death of the brother, it will assuredly contaminate the whole body. Yet, we must be careful to discipline with heavenly motives. Every church body has its uncomely members (1Cor 12:23) that need constant encouragement and edification – these don’t need to be cut off, they need to be pruned and nourished (John 15:2).  

     For the destruction of the flesh (sarx). In the Scriptures, the Greek word is used in both literal (i.e Rom 9:3-8) and spiritual contexts (i.e. Rom 8:1-9). It is therefore fair to wonder if the Apostle is delivering the unrepentant one to Satan for the destruction of his physical body or the destruction of his carnal human nature. The NIV translators have given themselves license to make that determination for us: “Hand this man over to Satan, so that the sinful nature may be destroyed.” Yet, was that the Apostle’s intention? Perhaps, but it is also certain that the man who lives according to the sinful actions of this world will reap the effects of those sins in his physical body. This seems to be the better understanding of the phrase, for the Christian must daily put the flesh to death, yet the sinner feeds the flesh.

6 Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? 7 Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: 8 Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.

     When sin is allowed to continue in the church it always leads to more sin. Like yeast spreads through bread dough, unchecked sin will spread through the church until the whole body is contaminated. Purge out therefore the old leaven…put away from among yourselves that wicked person (v13). Church purity is not a minor matter! Paul counselled Timothy, Neither be partaker of other men’s sins, keep thyself pure (1Tim 5:22). Christ is returning for a holy, chaste virgin (2Cor 11:2), a spotless, glorious church (Eph 5:27) that is unblameable and unreproveable in His sight (Col 1:22). See also Eph 5:3-7.  

     Christ our passover is sacrificed for us. The Jews in Corinth would understand this symbolism, but the Gentiles probably would not. On the day before the Passover ceremony, all Law-following Israelites would participate in the Jewish tradition of carefully search through their homes to remove every trace of leaven. Then, for one full week, they were to eat only unleavened bread in all their dwellings. Jesus was crucified on the day of the Passover and rose again on the day of Firstfruits. Both of these ceremonies took place within the 8-day long Feast of Unleavened Bread (see note Mat 26:1).

     Typologically, to keep the feast…with unleavened bread is to sanctify oneself from all sin (see note Rev 14:1). Jesus had warned the disciples of the leaven of the Pharisees (Mat 16:6-12), and Paul uses the same symbolism to denounce the malice and wickedness of some in the church of Corinth. Some commentators propose that Paul was referring to literally keeping the Israelite feast, but I reject that idea completely. Throughout his ministry, Paul taught that the Jewish economy is no longer valid and that the new way to righteousness is by faith in Christ (Col 2:16-17).

9 I wrote unto you in an epistle not to company with fornicators: 10 Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world.

     Apparently Paul had already written a letter to the Corinthians about this very situation, but they had not acted upon its directives (2Cor 7:8). On the other hand, some think that correspondence contemplates what we have today as the second epistle to the Corinthians, and others believe that there was no previous letter. Yet the wording and implication seems quite clear. The Apostle had written to the church in Corinth and had warned them in particular of the dangers of associating with fornicators. Yet the church had puffed itself up (v2) and went on allowing overt fornication to continue among its very members. This explains why Paul is very categorical and forceful in this chapter. He was well-acquainted with this situation (v1). It must not continue.

     In the previous epistle, I infer that the Apostle had warned about keeping company with fornicators in general as that will certainly corrupt good manners (1Cor 15:33). Now he clarifies his point. Christians cannot completely avoid interaction with evil-doers, for that would mean leaving this world entirely. However, Christians can and must cut off fellowship with any recognized brother in the church who is acting in blatant disregard to the holy commandments of Christ (Col 1:10; 1Thes 2:12).

11 But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat.

     Any person that is called a brother, in other words, “who is recognized as a legitimate member in the local church.” Associating with known, unrepentant hypocrites will inevitably affect the pure in heart and preach to the world in error. Abstain from all appearance of evil (1Thes 5:22). Keeping the testimony of the church pure and holy is an important mandate of Christ. What fellowship hath righteousness with unrighteousness? (2Cor 6:14).

    The list of sins here pairs a bodily sin with a sin of the spirit: an immoral person or a covetous one; an idolater or a gossiper, a drunkard or a hypocrite. Both sins of the flesh and sins of the spirit are grounds for excommunication, yet in my experience it is an exceedingly rare event for any church to cite sins of the spirit as grounds for expulsion. Perhaps that is due to difficulties in evaluating and judging a covetous, or slanderous, or proud, or intemperate person. Nevertheless, those sins are grouped directly with the more obvious sins of the flesh.

     Excommunication is legitimate only in the case of unrepentant sin. It should not be used or considered as a tool of punishment, for the church does not have the authority of punitive action. Vengeance belongs to the Lord alone. Rather, excommunication is an active declaration to all that a person who is known to be a brother is not truly a brother, but is an unrepentant sinner. There is a great difference between associating with a man outside the church who is a sinner, and a man inside the church who continues in sin.

     With such an one no not to eat. Some have thought refers to partaking of communion only, but given that there is no mention of that ceremony here, I think it means all common fellowship, whether the communion table or the friendship table. How long should this avoidance be practiced? Seemingly, there comes a time when a backslidden brother simply becomes one of the fornicators of this world which the Apostle allows for a degree of association (v10). Perpetual disassociation smacks of vengeance and punitive conduct.

12 For what have I to do to judge them also that are without? do not ye judge them that are within? 13 But them that are without God judgeth. Therefore put away from among yourselves that wicked person.

     The Bible’s teaching on judging is more easily understood when we recognize that God alone has the authority to sentence and punish wickedness (see v3). The church, meanwhile, has the authority to rightly divide the Word of Truth; to command and teach it (1Tim 4:11); to judge them that are within. Our responsibility is first to examine our lives to prove to ourselves that we are in the Faith (2Cor 13:5). Second, we must examine those who are called a brother.

     Put away from among yourselves that wicked person. Very strong words that few churches can bear. The Apostle did not counsel the church to deliver an ultimatum, “either put away your wife or you will be put out of the church.” He said it simply, “Get rid of the adulterer.” Reading the chapter, I believe the ultimatum had already been delivered and rejected. This situation was well-known (v1) and had been addressed by Paul earlier (v9), but the church had failed to act. Perhaps they had tried, but were thwarted by arguments and theories from the “wise” (v2, 3:19). For the Apostle, these were not valid excuses. The situation was unacceptable.

1 Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. 2 Moreover it is required in stewards, that a man be found faithful.

     In this chapter, Paul lays out basic principles for his authority as Christ’s Apostle and their spiritual father. He had founded the church in Corinth by the undeniable power of the Spirit, enduring much suffering and difficulty in the process. Yet some in the church were now questioning his authority and flaunting the commandments of Christ. And so he recounts the rule and authority of his apostleship. He needs to win them all over again, else they will not accept his message of correction.

     Paul doesn’t begin by requesting the Corinthians to honor him as man in command (although he had that right – 1Cor 4:15-16), but to recognize him as God’s minister (1Cor 3:5) and steward (1Pet 4:10). To acknowledge his calling and mission is to accept him as their primary spiritual leader. And so Paul recounts how God had charged him with the stewardship of His Word, of wisely and faithfully teaching the mysteries of God and His Kingdom in the churches (Mat 13:11; Rom 16:25; 1Cor 2:7; Eph 1:9). A steward is one that acts on his master’s behalf. He must be diligent to show himself trustworthy and faithful (2Tim 2:15). See Jesus’ parable of the unfaithful steward in Luke 16:1-12 and Matthew 24:45-51.

     The Twelve Apostles were given unique and profound knowledge to proclaim and write the very oracles of God. And the Church did not ordain new Apostles when one of them died, for they were the very foundation of the Church of Christ (Rev 21:14; Eph 2:20), invested with authority not to be repeated in later history. The present verses then, apply to the general relationship of leaders in the churches of Christ in a secondary sense, for Paul is speaking of his own office as an Apostle.

3 But with me it is a very small thing that I should be judged of you, or of man’s judgment: yea, I judge not mine own self. 4 For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord.

     A steward’s work will be judged by his master (not by others, not by himself) and if he is found to be unfaithful, his stewardship will be taken away. Paul says, “I know of nothing in myself that my conscience condemns, yet that does not make me innocent: God is the one ultimate judge of my actions and innermost motives.” Compare with 1John 3:19-21. In the Greek language, judge and judgment have a range of meanings and uses (see Tit 3:12; 2Cor 5:14; Acts 26:8). The word is anakrino in each case except for verse 5, where only the root word appears (krino). For some other uses of anakrino, see Luke 23:14; Acts 24:8; 1Cor 2:14-15; 10:27; 14:24.

     Yea, I judge not mine own self. How men judge me or even how I judge myself is not all that important. Someone has said, “It doesn’t matter what you or I think about a matter, or even what your pastor thinks; what matters is what God thinks.” These verses are not a general command to never judge a matter or action as good/bad or worthy/unworthy. In fact, in the next chapter Paul reprimands the Corinthians for not judging the sinning brother in their church (1Cor 5:3). And later he calls for every man to judge himself before partaking of the Communion table (1Cor 11:28-31). Rather, Paul is telling the Corinthians that his goal is to diligently act as God’s steward to demonstrate his faithfulness to the Lord Judge, not to impress men or puff himself up.

     Ultimately, man is incapable of judging purely and justly because he is not able to positively know the truth of the matter, nor even the motives and causes of it. God alone has that power which enables Him to truly judge a matter without fault. Nevertheless, and in weakness and trembling, we are required to exercise righteous judgment according to God’s Word, first in examining our own hearts and actions, but also in maintaining the purity of the Faith in the brotherhood. Wisdom, discernment and humility are essential. Yet God is the one true judge of every matter.

5 Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.

     A common response to advice or correction is, “Back off, you’re not my judge. The Bible says not to judge others.” However, a full understanding of the Word shows that the Christian is required to judge sin and any issue insofar as he is able to understand it. Yet he must be careful to never go above that which is written and judge matters of conscience and/or other topics that cannot be fully known. Those must wait for the final day of Judgment.

     Therefore, judge nothing before the time is not a general command, but an internal truth of this passage, for it is painfully obvious that Man can never be an unbiased judge with full knowledge of the facts and motives involved (see note Mat 7:1). Be very careful then to not decide the conclusion of the matter before the time. Let every man be swift to hear, slow to speak (James 1:19). Yes, the commandments of Scripture must be judged by the churches of Christ (John 7:24), but the secret, hidden actions of man will be judged on the Day of Judgment at the Lord’s return (Rom 2:16), when the very intentions and innermost thoughts of his heart will be exposed (Heb 4:12). Some will receive His praise, while others will be condemned.

     It follows from this that if a man publicly repents and his life matches his testimony, the church should accept him. Our judgment is based on what we have been given to know. The man may continue in secret sin or he may not have truly forgiven from the heart, but those unknowables are not in the church’s realm of responsibility. However, they will be certainly and perfectly judged on the Last Day.

6 And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another.

    The Apostle’s desire, he says, is to increase the Corinthians’ discerning abilities so that they might correctly judge these self-aggrandizing persons in their midst. By several figures he has made his point clear: Paul and Apollos were ministers (1Cor 3:5), laborers (1Cor 3:9), masterbuilders (1Cor 3:10), stewards (1Cor 4:1), and even fools that were actually wise (1Cor 3:18). No man should be exalted above measure (Rom 12:3).  

     The babes in the church at Corinth were characterized by attitudes of superiority and judgmentalism. Later chapters will show that they over-exalted certain members – not because of their greater faithfulness, but because they were able to exercise certain highly-coveted Gifts. Meanwhile, the best gifts and the deepest wisdom were neglected and unexplored. In the present chapters, Paul urges them to recognize their unbalanced and unwise attitudes, to choose the way of humility and to prefer others above oneself. “Do not think of men above that which is written,” or, “Do not regard a man higher than what is allowed.”

     The written Word of God is the book of laws and guides He has given us to lived by. Do not go above that which is written to make strict judgments in matters the Scriptures do not condemn. Do not magnify one person’s spiritual experience so as to make him superior to others. To go above that which is written is to pass the bounds of legitimate judgment and wisdom. The Word of God will one day judge each man (John 12:48). A currently popular idea among liberal Christians is that the Bible is not the authoritative Word of God, but a valuable compilation of good writings by Godly men. Then they elevate the Holy Spirit above that which is written such that by their special revelations they may change or modify the Bible for their purposes. In contrast, the Apostles and early church taught that the Spirit speaks through the written Word of God and illuminates our understanding of it (John 14:26; 16:3).

7 For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it? 8 Now ye are full, now ye are rich, ye have reigned as kings without us: and I would to God ye did reign, that we also might reign with you.

     The prideful, carnal teachers in Corinth thought themselves to be superior than others in the church. Hadn’t God given them special gifts and abilities? They were complete and full, they were rich and satisfied, they had arrived at the top, they were reigning as kings. Christ used similar imagery in His condemnation of the Laodicean church in Rev 3:17.

     The natural human tendency is to take pride in one’s intelligence, talents, powers of reason/discernment and innate insights. Ultimately however, these come from God. Nobody has the right to glory in his own knowledge, position or accomplishments. Paul gloried in his infirmities (2Cor 12:10). Sadly, even in many Anabaptist churches there are many leaders who think too much of themselves and go beyond what is written. Ye are all brethren, Christ said (Mat 23:8-12). Leaders are to be servants in the church, and not lords (1Pet 5:3; Mat 20:25-28).

     Who maketh thee to differ from another? It is God. He has made the seeing and the blind (Ex 4:11), the wise and the simple, and even the wicked (Pro 16:4). We are His creation, His workmanship (Eph 2:10). Let God receive all glory and praise. These Corinthian leaders thought they were full and rich by their own merit and effort; they reigned as kings without us, as if they had not received everything they possessed. “I wish,” Paul says, “That you really were reigning, and that we were reigning with you. Alas, it cannot be so, for God has displayed us Apostles as the least and not the first.”

9 For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men. 10 We are fools for Christ’s sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honourable, but we are despised.

     To be an Apostle was to be ridiculed, persecuted and martyred. Every one of the Twelve were made a spectacle (theatron) unto the world. Except for John the Beloved, all were appointed to death. Many commentators see these verses as an allusion to the horrendous, demonic butchery at the Roman coliseums, in which the last spectacle of the day consisted of a parade of people forced into the arena completely naked, where they were mercilessly slaughtered by the gladiators in a bloody, violent massacre of the defenseless. In this case, the spectators are angels as well as men (compare Heb 12:1).

     As an Apostle, Paul was made to look weak and foolish; he was despised, buffeted, homeless and reviled by the world’s intelligentsia and authorities of both religious and governmental realms. It is a cruel, disgraceful picture, but he wasn’t exaggerating. See also 2Cor 4:11; Heb 10:33. Mistreatment from external quarters might be expected, but to find some in the church of Corinth acting in equally defamatory fashion was disheartening.

     “We Apostles cannot stand before your luminous wisdom,” Paul says to these soothsayers, “You are strong, honorable, well-fed and wise, while we are weak, despised, poor and foolish.” His satire is meant to rebuke (v14).

11 Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwellingplace; 12 And labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it: 13 Being defamed, we intreat: we are made as the filth of the world, and are the offscouring of all things unto this day.

     Paul did not have the large houses, private jets, swollen bank accounts and bulging memberships like famous pastors of many churches today. He did not even solicit donations, but worked for his food and clothing (Acts 18:3). These hands have ministered unto my necessities, and to them that were with me (Acts 20:34; 1Thes 2:9). Far from enjoying the amenities of this earth, his heart and mind were fixated on a heavenly city and the crown of life which Christ has promised to give unto all them that love Him (James 1:12). This testimony, so contrary to that of the comfortable elite, should have spoken loudly to the Corinthians. He was seeking not one gram of personal gain from them. His entire goal was to equip them wholly, so that they would be able to present themselves approved unto God.

     I am convinced that the experience of the true pastor/evangelist will be more like Paul’s and less like the rich evangelists of today’s societies. Defamed, ridiculed, rejected, treated as the filth and offscouring of the world. This appears to be a quotation of Lam 3:45; but of the Masoretic version instead of the more commonly quoted Septuagint text. Wherever he went, Paul was greatly mistreated by both Jews and Greeks (ex. Acts 24:5; 22:22).

14 I write not these things to shame you, but as my beloved sons I warn you.

     We should not think this rebuke applies only to the Corinthians! Over the centuries of church history, many have rejected, changed and “interpreted” the Apostle’s doctrine which was given to him by special revelation of God (1Thes 2:13; Gal 1:12; 2Cor 12:7). These are no better than the false prophets in the churches of antiquity, holding their own wisdom in higher regard than the Word that God communicated unto the Twelve Apostles of the Lamb. I do not shame you, I warn you.

15 For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel. 16 Wherefore I beseech you, be ye followers of me.

     Paul had been the first to preach the Gospel in Corinth and was the founder of the church there. He was jealous for their allegiance (2Cor 11:2-3), deeply concerned for their spiritual condition (2Cor 11:28-29). There was no lack of instructors to guide the church, but none of them were so dedicated and protective of them as was their one father in the faith. These instructors were actually jostling to gain followers, but only for the purpose of making merchandise of them (2Pet 2:1-3).

17 For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church.

     Timothy was a sincere follower of God and one of Paul’s dearest friends in Christ. He apparently carried this letter to Corinth and had been charged with reminding them of the first principles of being a church. Perhaps the account in Acts 19:21-22 refers to this journey. If so, then Erastus probably accompanied Timothy.

     As I teach every where in every church. The letters to the church at Corinth contain nothing different from the doctrines of Christ that Paul taught in all the other churches that he administered. He had no special commandment for the Corinthians that he had not commanded elsewhere, no new doctrine that he did not teach elsewhere, nothing that he allowed in Corinth that he does not allow in the other churches. This verse is particularly relevant for the common argument that the veiling of the women (chapter 11) was only a doctrine for the church in Corinth. No, the precepts of Christ for the churches are consistent throughout the Kingdom. Paul says, And so ordain I in all the churches (1Cor 7:17).

18 Now some are puffed up, as though I would not come to you. 19 But I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power. 20 For the kingdom of God is not in word, but in power. 21 What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness?

     The many instructors and eloquent orators competing for position and influence were taking advantage of Paul’s absence. Their strifes and contentions were causing divisions and unrest in the church (1Cor 1:10). All was done for selfish gain (James 4:1). Paul says he will not spare the rod if they continue in such disgraceful fashion (2Cor 13:2). “I will come to you, and will examine and know the real power of these men.” 

    Word – speech (logos) versus power (dunamis). The Apostle has already shown the inadequacy of excellent speeches and flowery wisdom as evidences of Godliness (see 1Cor 2:1-5). There is a power in speech too (1Thes 1:5), but cross-examination will reveal if a man’s words are a superficial show of wisdom, or if they are based in fervent faith and the wisdom that is from above (James 3:17).

1 And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. 2 I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able.

     Many of the believers in Corinth were not mature enough in the faith to rightly divide the logos of the Gospel, nor to discern between right and wrong, truth and error, Apostle and heretic. They were babes in Christ, not able to spiritually stand on their own in a world of wickedness, nor judge righteous judgment (John 7:24). By now they should have grown strong in love and understanding and well-occupied with defending the faith and spreading the Gospel of the Kingdom. Instead they themselves were in need of continued nurture and instruction in the rudiments of the true faith (Heb 5:12).

     The word carnal (sarkikos) means “worldly, fleshly, the physical as opposed to the spiritual.” Paul, in his epistles, frequently puts in contrast the flesh (sarx) and the spirit (pnuema). See Rom 8:1-5; 1Cor 5:5; Gal 4:29; Php 3:3, etc. To live after the flesh, or to be carnal, is to live after the manner of the World and to follow after its desires. It is enmity with God (Rom 8:7).

     The Apostle’s frank analysis of the Corinthian church reveals a key underlying issue which marks this epistle. Paul is writing to babes in Christ, not mature, experienced Christians. Hence the errors and disputes among them. The church at Corinth was not a model of Christian truth and practice, it was in need of repeated instruction in the basic doctrines and practices of the Faith. This fact must guide our reading and use of the Corinthian epistles, but some denominations have not done so. The “speaking in tongues” crowd, for example, extract passages from this letter as the basis for their erroneous “glossolalia,” when in fact the Apostle was criticizing the church’s practice, not encouraging it.

     In no way does this diminish the value of the epistle. There are many Corinthian churches today that are experiencing the same general lack of spirituality. Many, without even knowing it (Rev 3:17-19), are caught up in the pursuit of physical, sensual, self-gratifying things (see note 1Cor 8:10). We are blessed to read the Apostle’s simple, basic teachings on love (1Cor 13), spiritual gifts (1Cor 12), marriage, authority, baptism, communion, etc.

3 For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? 4 For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?

     It has been said that there is no such thing as a carnal Christian, but here Paul acknowledges him. Nevertheless, a carnal Christian cannot remain so indefinitely. He must grow in the faith or else he will steadily weaken and become a castaway (John 15:1-6). A carnal Christian attempts to mix the wisdom that is in Christ with the wisdom of the world. His actions are more aligned with Society’s values and knowledge than with the values that Christ teaches in His Word. Five of the seven churches in the Revelation were in danger of having their candlestick removed, for God detested their mediocrity and worldliness.

     The Corinthians were jostling and bickering among themselves, each one eager to show himself superior to his fellow church members. In this instance, their mind of pride was to choose a particular Christian man as their spiritual “hero” – Paul, Peter or Apollos (1Cor 1:11-13). These were simply men; good, exceptional men that is true, but only labourers in God’s building (v9). They lived and taught the same faith and practice, they were equal heirs of salvation together with all the faithful in Christ (v21-24). This carnal attitude mirrors the selfish mind of the Apostles before the coming of the Holy Spirit (Luke 9:46-48; Mark 9:33-34; Luke 22:24).

     The tendency to elevate a certain man to be some great spiritual leader, or special mouthpiece of God, continues to plague many Christians today. It is so convenient to place one’s confidence in a visible, charismatic leader, for then personal thought, judgment and responsibility is not necessary. To honor and respect those in leadership positions in the church is a good, sincere duty (see Heb 13:17; 1Tim 5:17), but they cannot be objects for prideful boasts, nor upheld as unfailing prophets of God to be obeyed and believed on all accounts. The Kingdom of Christ is not like human institutions with bosses and rulers. Jesus taught His followers to not call each other Rabbi, or Master, or Father, for ye are brethren. While the Gentiles exercise authority and lordship, in the churches of Christ ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve (see Mat 23:7-12; Luke 22:25-27).

5 Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?  6 I have planted, Apollos watered; but God gave the increase. 7 So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. 8 Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. 9 For we are labourers together with God: ye are God’s husbandry, ye are God’s building.

     Paul and Apollos were good, earnest leaders in the Corinthian church, but they were only ministers working together in the great work of the Lord. Paul’s main calling was to preach the Gospel (1Cor 1:17), while Apollos was especially effective in spiritually edifying the believers (see Acts 18:24-28). Neither was “greater” than the other and neither should be held up above the other as a spiritual father – that would be taking Christ’s place. Apollos was apparently with Paul in Ephesus at the writing of this letter (1Cor 16:12).

     Ye are God’s husbandry (or farm). Continuing the metaphor of planting and watering, Paul describes the church as a farmer’s field with workers toiling to benefit the crop. Jesus also used planting and harvest as analogies of the Kingdom (see John 4:35; 12:24; Mat 13:3-9). Paul and Apollos are one in the sense that they were laboring together, yet each would receive his own reward according to his labor (v8).

10 According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. 11 For other foundation can no man lay than that is laid, which is Jesus Christ.

     The following verses compare the church in Corinth to a temple, God’s building (v9). Similar imagery can be found in Eph 2:20-22; 1Pet 2:3-5; Rev 21:9-27. Paul had laid the good foundation, preaching the Gospel of Jesus Christ, that the Son of God had come in the flesh to offer Himself as the perfect sacrifice for the eternal redemption of all Mankind. Now others were building on this one and only foundation of truth (Acts 4:12) and their labors would frame the structure and craft the details of the building itself. It is a serious question: does the church I am helping to build resemble the pure, beautiful and righteous Temple of God’s building? Let every man take heed how he buildeth thereupon. 

     The Apostle is not saying that it is impossible to lay a different spiritual foundation other than Christ, but that Christ is the one true foundation. Many sects like the Jehovah’s Witnesses, Messianics and Mormons have laid a flawed foundation! They do not believe that Jesus Christ is the Son of God come in the flesh (2John 1:7). They are building upon another Jesus, whom we have not preached (2Cor 11:4). In the case of the Corinthian church however, the problem was not in the foundation, but in the constructions thereupon.

12 Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble;

     The doctrines and practices of the church in Corinth were of unequal value because some were building with wood, hay and stubble – materials that will not pass the test of fire (i.e. non-resurrection of the dead, ch15). Doctrines and works of gold, silver and precious stones will be proven by the fire-test and win a reward. Although wood is more useful than stubble, it too will quickly burn up. Seek to be a useful vessel of gold unto honor and not a wooden vessel unto dishonor in the house of the Lord (2Tim 2:20).

     The success of every construction project depends on two crucial concerns: the materials and the labor. Poor quality in either of these areas will surely affect the result. No amount of skilled labor can overcome working with low-quality materials; nor can stellar building materials overcome the work of lazy, unskilled laborers. So it is with God’s building. We must study to maintain sound doctrine, but also to work with all diligence and commitment! One of my favorite verses stresses this duality. It is found in the Apostle Paul’s final word of encouragement to his predecessor, Timothy: Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the Word of Truth (2Tim 2:15). The first part stresses the importance of being a diligent, tireless workman for God; the last part urges fervent, honest perseverance in the true doctrine of God.

     It has been said that through the centuries of time, the true churches of Christ have suffered more at the hands of professing Christians than they have from unbelievers. Power-hungry leaders, greed-filled preachers and pompous Popes have laid waste to the flock of Christ. But even more insidious for individual churches are those well-intentioned teachers and laymen who subvert the Gospel by their un-Christian attitudes and actions. Contentions, bickering and strife in a church does serious harm to its witness and testimony. Many times they arise from good intentions unwisely effected. Examples of this are found throughout the book of Corinthians. Chapter five describes those who undermined the church’s attempt to discipline a brother by supporting him in his error; chapter 11 reveals some who would not follow the practices of the Church, etc.

13 Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 14 If any man’s work abide which he hath built thereupon, he shall receive a reward. 15 If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.

     Prominent ministers such as Apollos and Paul are not the only ones whose work will be tested on the Day of Judgment. Every man’s work will be tried by fire. If his efforts were beneficial to the Kingdom of God he will be rewarded (1Cor 9:1), but if they were unhelpful his work will be burned in the fire of the last day. The Apostle endeavors to stir up the minds of the spiritual babes in Corinth. “Don’t you see that the Judgment will reveal the quality of your work in God’s building? Are you working with gold-standard doctrines or with hay and stubble? How will the spiritual house of God in Corinth turn out? Precious and beautiful, or embarrassing and plain? Your heavenly reward is based on the quality of your work in God’s temple, so do not take your responsibility lightly. The one true, noble foundation has been laid, now its up to you to continue the building in all diligence and rectitude.”

     A tree’s value is revealed by the tastiness of its fruit, not by how it looks. So also, the true grace of a house is not its outward beauty, but its usefulness to shelter, feed and protect those who enter its doors. Rewards in heaven are based on quality and lasting value rather than on quantity and outward appearance. While many passages teach that a man’s personal work, good or bad, will be evaluated by God to fix his eternal destiny (2Cor 5:10; Rev 20:13; Mt 16:27; Col 3:25; Mat 25:31-46), here we learn that a man’s work in the Kingdom gains heavenly rewards beyond his salvation. The quality and value of a man’s work on earth are very important!   

     Saved; yet so as by fire. The house has burnt to the ground, its builder barely escaping the conflagration with nothing but his own life. The building did not stand the test, yet some worthy ones were found within her (Rev 3:4). The person who has labored poorly in the Kingdom will suffer loss in the day that heavenly rewards are judiciously given. He himself will not be lost, but if his work be burned up, how can he receive a special reward? This is true for every person in the Kingdom, regardless of his position. Even he that is faithful in little will receive his reward (Luke 19:17). 

     In this passage, a man’s work is the result of his earthly labor, not the good fruit of the Spirit in his daily life. Many times the full effects of a man’s labor (for good or bad) will not be seen in his own lifetime. John Bunyan’s writings have inspired and blessed whole generations of Christians long after his death. He himself spent much of his life in prison. On the negative side are unbiblical, compromising decisions in a church that severely damage its testimony for years to come.  

     The insincere, lazy ones who name Christ will be burned up with the unbelievers (John 15:6; Mat 7:23). God will destroy the Christian who defiles His temple instead of building it up (v17). Remember the slothful, unprofitable servant who hid his talent in the ground and who was sent into outer darkness (Mat 25:30). Contrary to Protestantism’s doctrine, the NT warns every Christian that admittance to the pearly gates of heaven is contingent upon personal good works. True Faith will be accredited by accompanying works. The devils also believe, but their works are evil (James 2:19).

     Revealed by fire. On the last day, the true nature of each man’s earthly work will be revealed, of what sort it is. The fire has reference to the mode of the final judgment (2Pet 3:10-12), when God will so shake the earth that only those things which cannot be shaken can remain. God is a consuming fire and He will judge the hearts and motives of every man on that great Judgment Day (Heb 12:25-29). Trial by fire is also an earthly experience (1Pet 1:7; Is 48:10), but the final fires that burn up this earth will divide the true from fake, the truly good from the externally good (see 2Thes 1:8).

16 Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? 17 If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.

     The pronoun is plural in the original language: “Don’t you know that your church (in Corinth) is a temple of God? The man who destroys God’s temple will himself be destroyed, for His temple is holy.” In this Scriptural imagery, the church as a body of believers is the holy temple of God. Christ has promised to dwell in the heart of every believer (John 14:23), so in another sense each Christian is a temple (1Cor 6:19). Here, however, the temple of God is the church body (see 2Cor 6:16; Eph 2:20-21; 1Pet 2:5; Mat 16:18). The Greek word for temple is naos, which refers to the temple sanctuary itself, allowed only to priests. Behind the veil in the naos was the Holy of Holies, where the Shekinah glory of God dwelt between the two cherubim over the ark of the Covenant.

     While the temple of worship under the Old Covenant was a physical edifice on the sacred mount in Jerusalem, the temple where God and Man meet under the New Covenant is within the hearts and minds of His people. It is a temple not made with hands, neither can it be restricted to one place; rather, where two or three are gathered together in My name there am I in the midst of them (Mat 18:20). In heaven, the Lamb will be the temple (Rev 21:22).

     Which temple ye are. Again the pronoun is plural. In the present context, the Apostle makes clear that members in the church must take their labor very seriously. We are labourers for Christ! If a man’s work in the Temple of God is of poor quality, it will be burned up; if his work defiles the Temple, he himself shall be destroyed. Let no man deceive himself (v18). It would be difficult to conceive of a more sobering warning than this – especially for ministers in the church.

18 Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. 19 For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness. 20 And again, The Lord knoweth the thoughts of the wise, that they are vain.

     Here are some strong words! “Don’t be deceived, you who wish to be wise; you must become a fool (in the world’s eyes) in order to become truly wise.” Hear o Christian youth. The wisdom of the “intellectual” world runs contrary to the wisdom from above! The world’s wisdom values influence, selfishness, force, self-confidence, materialism, titles, etc. The wisdom from above values meekness, esteeming others first, denying self, returning good for evil (James 3:17). More insidious are the feelings of superiority and pride that tempt the educated person. It happens too often. A young person goes off to college and comes back full of himself and confident in his new-found wisdom. Some of the wisest men I have ever met never finished high-school. My schooling exceeds theirs, but I acknowledge their wiser wisdom. Never give an educated man the ultimate word just because he has higher titles. Facts must be interpreted and many times the highly educated man is too conflicted in agenda and world-view to honestly perform that exercise. The wisdom of the deepest thinking intellectual is foolishness in comparison to God’s wisdom.

     The craftiness (skill and cunning) of scientists, philosophers, social architects and politicians added together amounts to nothing when placed on the balance and compared to the wisdom of God (Is 40:12-15). He knows their ideas and plans, and He can manipulate them as He wishes. He traps them in their own wisdom (Job 5:13), makes their efforts to fail, and disproves their wise theorems by their own laws. In the physical world, nothing better illustrates this than Science’s assertion that the universe created itself out of nothing. Meanwhile, in the spiritual realm Jesus so thoroughly confounded the wise of His day that they did not dare to ask Him another question (Mat 22:46).

     In Corinth, an unhealthy pursuit of wisdom was apparently a serious problem. Perhaps one of the division-makers was a self-appointed “wiseman” of eloquent speech and seemingly wise discernments. Such can be a problem in any church, so Paul’s advice continues true: Let him become a fool, that he may be wise. Be humble, recognize your weakness, limited understanding, delegated authority, etc. No church leader is exempt from these requirements! True wisdom comes from the Spirit of God.

21 Therefore let no man glory in men. For all things are yours; 22 Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; 23 And ye are Christ’s; and Christ is God’s.

     To sum up this topic Paul essentially says, “Let no man boast in another. You don’t have to know Paul or Apollos to inherit eternal life. You don’t need the wisdom of this world either, for all are yours apart from these. Don’t rely on man’s wisdom, you have what is necessary in yourselves through Christ. Why do you seek to exalt a man? You already have all things because you belong to Him. Why do you seek wisdom in the things of this world? That’s foolishness to God. Look to Christ and don’t be afraid to become a fool according to the world to be truly wise.”

    All things are yours. This is not meant to be taken literally (“You own everything in the world, and everything is yours”), but as anticipating the spiritual reality. A child who is heir to his father’s estate owns it all, even though he hasn’t yet received it (see Gal 4:1-7, ). This corrects the Corinthians’ error of elevating certain leaders to inappropriate levels and boasting about them. The Christian’s sustenance and power is not attained by knowing a particular man, but by belonging to Christ. All things are yours without man, so do not glory in men.   

1 Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother,

     According to various early church writers, the Apostle Paul wrote this letter in response to a letter he had received from the church at Corinth requesting clarification on various teachings of the Church (i.e. 1Cor 7:1). The structure of the epistle is based on Paul’s answers to those questions. Knowing this detail will make it easier to follow the Apostle’s train of writing. Paul had probably written an earlier epistle to Corinth (see 1Cor 5:9), but the Spirit did not intend for that letter to be part of the Scriptures. It has been lost to history. While we cannot be sure, it is likely that this epistle was written just before Paul’s second missionary trip (see note 1Cor 9:6).  

     Sosthenes, who seems to have written this letter at Paul’s dictation, is probably the Jewish synagogue leader converted to Christianity mentioned in Acts 18:17. While Paul is renowned as the Apostle to the Gentiles, he was instrumental in adding many Jews to the church at Corinth – and not just from the common people. Crispus, who apparently preceded Sosthenes as synagogue ruler, also became a Christian in the Corinthian church (Acts 18:8). His name appears in the first chapter of this epistle (1Cor 1:14). Many of the questions, contentions and divisions that are addressed in this book (i.e., 1Cor 1:10-13) center upon the mixed ethnic groups in the church at Corinth. Jews and Gentiles, pagans and idol-worshippers, life-time religionists and ungodly sinners (1Cor 6:10-11), after their conversions to Christianity they are urged to fellowship as one body. Nevertheless, it was inevitable in such a setting that differences of opinion, misunderstandings and frictions arise. The response of the Apostle Paul to these challenging events has been very helpful for the churches of Christ down through the centuries of time.  

     Bible commentators often describe Corinth as an extremely sinful, licentious city, with its temple to Aphrodite filled with 1000 prostitutes. Gordon Fee writes: “All of this evidence together suggests that Paul’s Corinth was at once the New York, Los Angeles, and Las Vegas of the ancient world.” While we have no doubt that Corinth was an immoral, humanistic city, such statements seem exaggerated. It is true that Strabo, who wrote circa 350 B.C, described a very wicked city, but the Corinth he saw was completely destroyed about 200 years later, in 147 B.C. It was eventually re-established by Julius Caesar about 100 years after that. The third century secular writer Athanaeus specifically names Corinth as a city of vice, idolatry and humanism. However, there were many sincere seekers of God in Corinth; that’s why the Spirit directed Paul to evangelize there (Acts 18:9-11) and forbade him to go into Bithynia (Acts 16:7). Nevertheless, the content of the two Corinthian letters shows that many secular and pagan influences affected the church there. I recommend Bruce Terry’s essay which attempts to relate the social context of Corinth with the teaching of this epistle. His even-keeled perspective helps to picture the contemporary issues the church in Corinth was facing.  

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:

     The epistle is addressed not only to the church in Corinth, but to all that in every place call upon the name of Jesus Christ. It is a significant preface which overturns the contention of some scholars that the doctrines contained herein are authoritative only for the church in Corinth. Yet Paul taught nothing different in Corinth than he did in all the other churches of Christ (1Cor 4:17; 11:16; 14:33; 16:1). In fact, he was especially careful to advise when stating his own opinion instead of the Lord’s words (1Cor 7:10-12).

     The epistle to the Romans begins with a similar greeting: To all that be in Rome…called to be saints (Rom 1:7). The words saints and sanctified come from similar Greek roots, hagios and hagiazo. While the evangelical world popularly defines these Greek words as “to be set apart or consecrated,” their usage in both Greek testaments is, “to be cleansed or made holy.” To them that are sanctified in Christ – “to the cleansed and made holy in Christ Jesus.” See note for John 17:17. The Christian’s calling is unto holiness, righteousness, truth, sincerity.

     Called (kletos) to be saints (hagios). Commentators and theologians have long wrestled over the theological significations of these two Greek words. In contexts of salvation, to be called often means more than the global invitation unto salvation; it is the call accepted and effectuated. The called (see Rom 1:6) are those who are indwelt by the Spirit (Rom 8:9), saved and made holy, bonded by covenant with Christ (see Rom 8:30; Heb 3:1; Jude 1:1; Rev 17:14). Matthew heard the general call to salvation when Jesus saw him sitting at his desk and literally called to him, Follow Me. Matthew responded immediately, leaving his work behind to be a a disciple of Christ (Mat 9:9). It was then that he entered that spiritual body, the called. See also my note for Mat 22:14.

     The spiritual meaning of called couples with the biblical usage of the word chosen. The saints of the Lamb are the called, and chosen, and faithful (Rev 17:14). The Scriptures everywhere liken the relationship of Christ with His people to a marriage (i.e. Eph 5:22-33). It is a beautiful parallel that speaks of love, devotion, faithfulness, commitment, etc. It also speaks of being called and chosen. In my youth, I met a girl that captured my attention; I chose her and called to her. She responded and happily chose to be my wife. So it is with Christ and each one of us. He chose all Mankind, even before the foundation of the world (Eph 1:4; 2:10), and He calls to all, to whosoever will (Rev 22:17; John 7:37; 6:37). Those who respond and by conscious decision choose Him are the called and chosen and faithful.

     Both theirs and ours – referring to the Christians in Corinth and elsewhere. Jesus Christ is the Lord of both groups. With this statement the Apostle subtly classifies himself with the Corinthians. Paul’s writings reveal an astonishing genius for persuading people to be the kind of persons that God wants, and to do the things that God desires. He didn’t use enticing words of man’s wisdom (1Cor 2:4), but dedicated himself to manifestation of the Truth…to every man’s conscience (2Cor 4:2).

3 Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.

     Most of the epistles begin with a similar salutation, even those not written by the apostle Paul (2Pet 1:2). Sometimes “mercy” is substituted for “grace” (Gal 6:16; Jude 1:2) and sometimes all three are mentioned (Titus 1:4; 2John 1:3).

4 I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ;

    Many Protestants have generally hijacked the term “grace” so that it fits their pernicious theology of salvation (Total depravity/Unconditional election/Limited atonement/Irresistible grace/Perseverance of the saints). For them, “grace” is an unmerited, unconditional and unrefusable bestowal of gifts by God upon certain persons that He has chosen to save. Essentially they believe that God forces himself upon a man with no respect to his action or choice! John Gill, for instance, defines grace as: “all sorts of grace, adopting, justifying, pardoning, regenerating, and sanctifying grace; every particular grace of the Spirit, as faith, repentance, hope, love, fear, humility, self-denial, c. all are gifts of God, and entirely owing to his free grace, and not to man’s free will and power, or to any merits of his.” Matthew Poole says it means God’s “free love.”

     The picture in the Scriptures is quite different. God’s grace (His loving favor) is given to those that desire it, those that have shown themselves to be worthy of receiving His gifts (see note 2Tim 2:1). Not that they worked and earned the title of “Worthy” so as to require God to give them His grace, but that they are “worthy” in the sense of having done something to gain God’s attention. So it was with Noah, Abraham, Joseph, Ruth, David and all the rest. God is good, merciful and wise, which means that He is always looking for folks to grace and to enrich and to bless (2Chr 16:9).

5 That in every thing ye are enriched by him, in all utterance, and in all knowledge;  6 Even as the testimony of Christ was confirmed in you:

     Here is grace at work, God’s active benevolence in gifts and favor upon the Beloved such that they are enriched by Him, receiving from Him all things that pertain unto life and godliness (2Pet 1:3; James 1:17). In that vein the Apostle exhorts, But grow in grace (2Pet 3:18), be strong in the grace that is in Christ Jesus (2Tim 2:1). God is wanting and waiting to favor those that seek Him with all their heart (Eph 3:20-21; Jer 29:13). How beautiful and comforting it is to learn that God’s grace is aboundingly available even after a sin (Rom 5:20), so long as the heart is truly repentant (Rom 6:1-2; 1John 1:9). See note for John 1:16.  

     In all utterance and knowledge. Among the first of the topics in this epistle is the danger of relying on knowledge and articulate speech. In particular, a group in the Corinthian church had greatly elevated the eloquent Christian orator, Apollos (see Acts 18:24-28). Unfortunately, knowledge is often used irresponsibly (1Cor 8:1-11) and its eternal value pales in comparison to actions of love (1Cor 13:2). This fact is even more critical in the churches of the present age, where it seems everyone is seeking truth (?) through their own pet channels and sources. One evidence of this topic’s continued relevance is that even today, centuries after this epistle was written, the Greek words logos and gnosis (utterance and knowledge) continue to be catch-words in the world of Religion, from Christian to New Ageism.

     Worldly knowledge is acquired by much study, but true knowledge is found by seeking God in all honesty and diligence (Col 3:10). The Scriptures are the primary source of this knowledge from above (James 3:13-17). Knowledge (gnosis) and Wisdom (sophia) are in some ways interchangeable terms, but a distinction between the two is implied in 1Cor 12:8, where logos-sophia and logos-gnosis are separate gifts from the Spirit. Knowledge is simple understanding of truth; knowing the facts. Wisdom is the ability to use that knowledge in edifying ways: helping others to understand, judiciously determining the wisest path forward, defusing contentious issues between parties, discerning motives and responding wisely, etc. God gives wisdom to fervent seekers even when they lack the mental knowledge necessary to get to that wisdom by natural means (James 1:5). 

     Knowledge is over-rated! Wisdom is the principal thing; above all seek her (Pro 4:5-9). Knowledge puffeth up, but charity edifieth (1Cor 8:1). Far more important than knowledge is unwavering commitment and sincere dedication to Christ’s Word of Truth. God can give wisdom to he that lacks, but knowledge often hinders true spiritual growth and can even be weaponized to hurt the spiritual lives of others (1Cor 8:11). The pursuit of knowledge is often a mis-guided exercise in self-exaltation, but knowledge wielded in sincerity and humility is a valuable tool for God and Good. The Kingdom of Christ rejoices in the equipping strength of true knowledge.

     I am appalled by the surge among present-day Anabaptists to seek knowledge in far and wide places instead of the eternal Word of Truth. Their libraries are well-stocked with books by liberal Christians, famous theologians and blatantly false prophets, and they listen/view without shame the latest audios, from charlatans to half-Christians to atheists. A conservative Mennonite bishop recently spoke favorably of his interest in several psychologist authors that were not even Christians! Why are we digging through the sewer in hopes of finding some kernels of corn that might have passed through? We have the Jewel of Truth in our possession, the Holy Scriptures which are able to make thee wise unto salvation (2Tim 3:15).

     The sincere Christian’s reading habits exterior to the Bible should be carefully chosen, for we have seen first-hand, and often, how just a little so-called “knowledge” puffeth up. These people begin to think they have better knowledge than their church brethren and it leads them devastatingly astray. Little by little, perhaps without even realizing that it is happening, they begin to de-value the Scriptures and elevate the logic their mind is newly developing. The Apostle’s warning continues true: If any man think he knoweth any thing, he knoweth nothing yet as he ought to know (1Cor 8:2).

     The man who is truly knowledgeable recognizes that his knowledge is far short of full; he is overwhelmingly impressed by the great complexity of Truth and weakness of the human mind to fully grasp it. So he supports himself unabashedly in the one Truth he knows of a certainty – the Holy Scriptures. Beyond them he ventures only tentatively and skeptically. The wisdom of this world sees it the other way around. They venture into the Scriptures with skepticism and doubt while exalting the speculations of supposedly knowledgeable men.

7 So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ:

     One of the primary subjects the Apostle will address in this epistle concerns the gifts (charisma) of the Spirit. These had become a flash-point of contention in the Corinthian church, where a spirit of rivalry among the members had made the expression of gifts to be a central reason for congregating each Sunday (1Cor 12:1). They had forgotten Christ’s own warning, that many will come to the Judgment Bar erroneously thinking that their ability to cast out devils and do wonderful works in the name of Christ were evidences that they were saved (Mat 7:22-23).

     The coming (apokalupsis) of Christ. This is the same word in Rev 1:1, and means the revealing or explanation of a mystery or new truth (Luke 2:32; 1Cor 14:6; Eph 1:17). It is also used to refer to the Second Coming of Christ (Rom 2:5; 2Thes 1:7; 1Pet 1:7). 

8 Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ.

     The word confirm (bebaioo) is found in similar context at 2Cor 1:21; Col 2:7. Christ will present us faultless before God on that great day (Jude 1:24), unblameable in holiness (1Thes 3:13), holy and unreproveable (Col 1:22), without blemish, spot or wrinkle (Eph 5:27). No man can live a life of such perfection and that is why a Savior is urgently required. And there is only one, Jesus Christ the Righteous (1John 2:1), who by His great victory over the Devil has gained the authority to save from the realm of Satan whosoever cometh to Me, and heareth My sayings, and doeth them (Luke 6:47; John 6:35). He calls all to humble themselves and repent of their sins, and to wash their blemished, blameable and guilty souls in His blood (Rev 7:14). These are forgiven, saved and washed whiter than snow, and Christ will preserve them blameless unto the end. This action and state of perfection and holiness is only by the work and power of Christ. Man’s part is to show that he is worthy of Christ’s blood by conscious decision, commitment, petition, humility and perseverance (see Titus 3:5; Gal 2:16; Eph 2:8-9).

     There are two general theological ideas as to what it means to be blameless and sanctified wholly in body, soul and spirit unto the coming of Christ (1Thes 5:23). Some think it is a judicious decision only, in which God declares a sinner to be righteous and faultless on account of the Savior suffering in his stead. Others think it is a genuine act of cleansing, whereby Christ changes the very makeup of a sinner’s soul to be perfect and holy, a new creature in Christ (2Cor 5:17). Anabaptists generally confess the latter, while the Protestant churches believe the former.

     In my view, the redemption of the soul is a two-step action. The first resurrection takes place at the New Birth (John 5:24), when the sinner is accepted, forgiven and chosen by Christ, who declares him to be blameless and holy. He is however, redeemed in name only, for as the Apostle says, an heir has nothing as long the father still lives (Gal 4:1-7). So while the saved soul is genuinely a new man in spirit and soul, the old man (the flesh) is still present as long as he draws mortal breath. The final perfection and cleansing must await the death of the Creation, which will then be made anew in all holiness (Rom 8:14-24). This is the second resurrection, when our vile bodies are fashioned into glorious, celestial bodies (Php 3:21), perfect in righteousness and character (1Cor 15:35-58).

     These verses (and others) compel us to be fervent in doing all that is necessary to remain in the favor of Christ (2Tim 2:1), for He is able, willing and trustworthy to confirm unto the end all who put their faith in Him.

9 God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.

     The previous verse speaks of man’s redemption and this verse gives God’s purpose for it. We are called unto fellowship with Him and His Son. From the very beginning this was a central purpose for the Creation, to create intelligent beings that could think, understand, communicate and voluntarily choose to fellowship with God. The present life is only the beginning of a beautiful and preposterous relationship. Like the fairy-tale prince who is ruler of everything yet falls in love with a lowly country-born maid, the Tri-une God of Creation has called us to fellowship, love, relationship, communion with Him! Let us respond to that call in all humility, reverence, gratefulness, devotion and love.

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.

     The church at Corinth was troubled by divisions and contentions. The historical record of evangelism in this city (see Acts 18) indicates that these issues arose from varied cultural and religious beliefs that were brought into the church from the diverse ethnicities of its members. New converts from the Greeks, Romans, the Orthodox Jews and Hellenized Jews were won to Christ, but with little written Scripture as a foundation, the tendency was to continue their old traditions and practices. The leaders in Corinth wrestled with strange doctrines and inconsistent living, and were themselves adversely influenced by these un-Christian standards. 

     Likemindedness is a major issue in the churches of Christ today (Rom 15:5; Php 2:2; Eph 4:3; 1Pet 3:8). If anything, it has become an even more complex and formidable topic, with applications in both broad (the general Church) and narrow contexts (the local church). In this chapter, Paul addresses divisions in the local church, which is the most important branch of unity, for the strength of any church is limited by the amount of unity in its members! The more unified the body, the stronger it will become. One of the greatest evidences of a church’s authenticity is unity of purpose. Jesus said, By this shall all men know that ye are My disciples, if ye have love one to another (John 13:35), and later prayed God that they may be made perfect in one; and that the world may know that Thou has sent Me…(John 17:23). Those are powerful words.

The following verses add context and definition to the concept of church unity.

• Paul beseeched the Corinthians to be perfectly joined together in the same mind and in the same judgment (1Cor 1:10).
• To the Philippians he said, Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind (Php 2:2).
• Peter wrote, Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous (1Pet 3:8).
• Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: that ye may with one mind and one mouth glorify God (Rom 15:5-6).
• Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing (Php 3:15-16).
• Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you (1Cor 13:11).
• There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus (Gal 3:28).
• Til we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ (Eph 4:13).
• Stand fast in one spirit, with one mind striving together for the faith of the Gospel (Php 1:27).
• There is one body, and one Spirit, even as ye are called in one hope of your calling (Eph 4:4).
• So we, being many, are one body in Christ, and every one members one of another (Rom 12:5).

     The Scripture’s repeated call to unity in the church reveals its importance, but also the difficulty of achieving it. What is unity, and why is it so hard to attain? It is difficult to improve on Paul’s definition: that ye all speak the same thing…that ye be perfectly joined together in the same mind and judgment. A brotherhood in unity thinks and lives in the same manner. Notice the following four-note harmony of the church in unity: 1) they have a similar world-view, 2) they hold the same truths and values, 3) they have the same goals, 4) they have love one for another. When this chord is played, the sound is most beautiful, harmonious and compelling. Behold, how good and how pleasant it is for brethren to dwell together in unity! (Ps 133:1) Without commonality on these core points, church unity is precarious, but for those who attain, A threefold cord is not quickly broken (Ecc 4:12).

     Unity will not just happen on its own. It is won by untiring work and commitment to one another. The verses quoted above make that clear. The reason unity among brethren is so difficult is on account of Mankind’s natural condition. Each man, no matter his level of knowledge or competence, tends to follow his own heart and mind; he will by nature trust his own reasoning the most, and he will inevitably give top priority to his own judgments and conclusions! He will see the world through the lens of his own experiences and life lessons, and he will weigh others according to the judgments that his own mind has developed.

     Now, if every brother’s mind were perfectly conformed to the values and truths of Scripture, unity would be easier. But the bare truth is that different levels of spiritual maturity and varying degrees of commitment make it very difficult to be perfectly joined together in the same mind and judgment. That’s why Brotherly Love is so important to unity, and why we see these Scriptures imploring the churches unto unity! The brother whose level of spiritual maturity enables him to wisely walk in love and humility is a brother who is adding to church unity. The one who cannot accept the judgment of the brethren and will not adjust his mind and actions to them is impeding unity. Clearly, spiritually mature Christians are essential for a church to attain unto unity. These are able to recognize their own shortcomings, these are constantly practicing love, these are willing to submit to the body. Unity is impossible among people who think too highly of themselves (Rom 12:3; 1Cor 8:2).

     Church unity is a mighty testimony for truth and right. Immediately after giving the pattern for church discipline, Jesus said, For where two or three are gathered together in My name, there am I in the midst of them (Mat 18:19-20). Love in decision and action is the most important ingredient to attaining church unity. The apostle Paul reminded the churches of that fact again and again: Be kindly affectioned one to another with brotherly love; in honor preferring one another…with all lowliness and meekness, with longsuffering, forbearing one another in love…let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves…and be ye kind one to another, tenderhearted, forgiving one another (Rom 12:10; Eph 4:2; Php 2:3; Eph 4:32). And my favorite is Col 3:12-15, Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you. And over all these virtues put on love, which binds them all together in perfect unity. Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful (NIV). Treating one another with respect and dignity, being willing to lay down one’s own pet ideas and personal likes/dislikes, esteeming others better than oneself – these are the marks of a mature Christian!

     The thorniest challenges to church unity are the inevitable differences of personal viewpoints, beliefs and practices among individuals. If members can neither adjust their thinking to agree with the body of believers nor quietly allow others to hold different views, then unity is impossible. What is the road forward in such cases? There are two options and the correct one will vary depending upon the character of the issue of contention. The first option is to attempt unity by following the principles listed above; the second option is to leave the brotherhood and join one that you can be unified with. Beware if you cannot find one; in such cases the problem is not the church, but you.

     Usually the issue impeding unity is workable and the Scriptures describe several of these situations. In Romans 14, for example, the Apostle addresses the deeply divisive issue that all the Apostolic churches were facing, in which some were following judaic customs like Sabbath-keeping and not eating “unclean” meats. Paul exhorted the brethren to forbear one another and to not judge one another concerning these “trivial” issues; let each one follow his own conscience (Rom 14:6). In another example, Paul is emphatic that circumcision is detrimental to following Christ (Gal 5:2). Peter disagreed, so a meeting was convened to discuss the issue. Peter demonstrated spiritual maturity by allowing his conscience to be enlightened and submitting to Paul’s better wisdom (Gal 2).

     There are many similar cases in the churches today where differences of faith and practice among members must be resolved for unity to go forward. In the fore-going examples, we see that unity requires either a change of belief (Gal 2), or the acceptance of the validity of alternative views (Rom 14). Clearly then, the quest for unity is not a call for abolishing the individual, but a call for the individual to shape and adapt himself for a common work. Unity can be pictured as a grand orchestra playing a beautiful piece of music. The many different instruments must be in tune, playing the same music, and following the conductor. When all is done correctly, a beautiful, encouraging sound brings joy and contentment to all involved! In no sense is unity as simple as making everyone look and act identically. Unity begins and ends in the MIND (see note Php 2:2).

     The ordinance of the Holy Kiss is often thought to represent brotherly love, but I think it more specifically represents unity of the brotherhood. The ordinance of Feetwashing also represents brotherly love, but more specifically it represents a working love of service in the brotherhood. Too often, church members are working to sow discord (Pro 6:16-19) instead of unity! They speak unkindly, remind others of embarrassing behavior, and even slander, bite and devour one another (Gal 5:15). Remember that it is the weaker member who is playing these off-key notes! Withdraw yourselves from every brother that walketh disorderly (2Thes 3:6). That way you will not end up playing off-key along with him/her. If you cannot get along with the brethren in your church, go to one where you can.

     In cases of heresy and rebellion however, the Scriptures exhort disfellowship and not unity (1Cor 5:11; 2Thes 3:14; 1John 2:19; Gal 1:8). There are dozens of warnings to avoid false doctrines and practices which cannot be allowed in the churches of Christ. The first step, in all matters of disunity and contention, is to evaluate the situation carefully to see if the issue is heretical/rebellious, or a matter of conscience/preference.

     A final personal observation. I have seen first-hand on several sad occasions where unity of the brotherhood was threatened or disrupted by groups which formed with differing judgments in the church. In all those particular cases, the one group’s stated purpose was to “stick up for the underdog.”  While this is a valid belief in present society, it is unbiblical and demonstrably erroneous. God instructed the judges of Israel to not show favoritism for the poor man just because he was poor, neither were they to favor the mighty man; what is right, is equally true for all (Ex 23:3; Lev 19:15). This is very true in church matters. What is right is true for all the brethren equally. Respect not the poor nor the rich, neither be influenced by those in the top positions nor the lowest. Judge not according to appearance, but judge righteous judgment (John 7:24).

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. 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. 13 Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?

     The churches in Corinth (for at that time there were probably several house churches as opposed to one large meeting place) were wrestling with various contentions among the brethren. Some were serious sin issues, some were matters of medium importance and some were trivial beliefs due to low levels of spiritual maturity. The present example is one of these latter contentions. The desire to feel spiritually superior to your brother is a natural one, which is to say that it comes from self, the flesh and the world.

     Paul did not hide his sources, as some ministers tend to do, but is open and clear. Transparency and complete honesty is almost always the best path forward as it undercuts false criticisms and erroneously contrived conclusions. It is a warning sign if the “informer” demands to remain anonymous. Apollos was a leader in the church of Corinth, but he was with Paul at the time of this writing (1Cor 16:12).  

     We mentioned earlier that this epistle was written in response to a letter the Corinthians had sent Paul requesting clarification on certain questions, but this information did not come from that letter. That in itself is instructive. Was it not important that Paul know of these contentions too? Of course! Either the Corinthians were embarrassed to relate this contention, or else they did not think it was a problem. Neither option is a suitable excuse. Paul says he was informed of this attitude by them of Chloe. The word is not found elsewhere in the NT, but in the Septuagint it appears about ten times as the Greek word for “grass.” Some think Chloe is the name of a lady at Corinth, others think it was the name of a certain place.

     Contentions, strife and divisions usually come from envy and worldly attitudes (see 1Cor 3:3; James 3:13-18).

14 I thank God that I baptized none of you, but Crispus and Gaius; 15 Lest any should say that I had baptized in mine own name. 16 And I baptized also the household of Stephanas: besides, I know not whether I baptized any other.

     Crispus, Gaius and Stephanas were among the first converts at Corinth (Acts 18:8). Paul later says that the household of Stephanas were the firstfruits of Achaia (1Cor 16:15). Stephanas was a leader in the church at Corinth (see 1Cor 16:15-17).

     Apparently Paul did not baptize in Corinth after the first influx of converts to the church there. From that I infer that baptism was not administered by the highest ranking official of the church, but by the appointed elders (presbuteros). Apollos may have been one that baptized in Corinth, but not Cephas (Peter), for he was the Apostle to the Jews in Judea. Baptism then, was apparently not administered immediately upon one’s first testimony of faith, but by later confession and testimony in the church.

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.

    The phrase “preach the Gospel” is translated from one Greek verb (euaggellizo): “For Christ did not send me to baptize, but to evangelize.” The Apostle makes preaching more important than baptism (see also 1Cor 14:1; 1Cor 14:19). He warns against preaching by clever manipulation of words, for that will surely detract from the simple truth of Christ and Calvary. The pure, honest style of preaching composes the present topic of the epistle unto the end of chapter three. Apparently many thought themselves as “wise” in the churches of Corinth. 

     Wisdom of words – sofia logos. Words are cheap and wise sayings of fleeting use, for the testimony of life and action will quickly prove or disprove the words of the mouth. Jesus’ preaching was constantly confirmed by his consistent actions! May it be so with His servants everywhere. How true, the message of the Cross is made of none effect by the preaching that is with wisdom of words. See 1Cor 2:1-4.

     Paul and Moses were the greatest mouthpieces of God in their respective covenants and both struggled with speech impediments (2Cor 10:9-10; Ex 4:10-16). In eloquent oration, the message is lost in admiration of the messenger. Take heart, he that hath no natural gift of speaking! God doesn’t need your speaking talents, but he does need your willingness and fervor. He could have healed Paul’s infirmity, but wisely chose to allow his disability to continue. Paul’s sacrifice and fervor were better testimonies of God’s truth than eloquent words of wisdom. And it is still true today. We do not all have equal talents, but we can all show our willingness and diligence. 

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.

     Them that perish are the unsaved who regard the message of the Cross as foolishness. In the Greek, there is an interesting repetition in these verses: “Christ sent me…to evangelize (euaggelizo): not with sophia logos…for the logos of the Cross is foolishness to the perishing.” The logos of the Cross is the historical fact that God’s Son died for the sins of the world and is offering eternal salvation to all who believe upon Him and obey His doctrine. The Cross implies self-denial, sacrifice, struggle, difficulty (Mat 16:24). The unsaved cannot understand why the Christian would embrace this logos, though they often admire those who do. The logos of the cross contrasts sharply with the wisdom of logos. The Way of the Cross versus Human Wisdom.

     Many scholars have opined on the meaning and usage of logos in the New Testament, for that word did have a wide range of usage among the Greeks. One famous example is that of Aristotle (300BC), who categorized argument into three realms: logos, ethos, and pathos. Ethos involves the character, trustworthiness and authority of the individual in the argument (how he is perceived by the audience). Pathos involves the emotions (how the speaker uses emotions to influence his audience). Logos involves facts, logic and truth (how he uses reasoned conclusions to persuade the audience). Philo the Jew, meanwhile, developed a meaning for logos as the Divine Mind (see note John 1:1).  

     The NIV/NASB translations preserve the Greek verb tenses in this verse: “For the word of the Cross is to them that are perishing, foolishness; but to us that are being saved it is the power of God.” This text contradicts the Calvinist idea that salvation is a single event and that there is no possibility of losing that salvation.

19 For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. 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?

     This quote comes from the Septuagint version of Isaiah 29:14 which Jesus also quoted in condemning the scribes and elders of the Jews (Mat 11:25). The wisdom of this world is often directed in arrogant, blatant opposition to God by the so-called intellectuals, scientists and disputers of this age. Time and again their wisdom ends in emptiness and embarrassment, but God’s Word is always and forever true.

     Let us learn: the scribes, the wisemen and the philosophers were not able to find the Messiah even with all their wisdom and intelligence. Yet He was found by the simple, the fishermen and the babes. Why? Because the logos of the Cross is foolishness to them. Do not think to perfect your salvation by increasing in wisdom and understanding and err with those who thought to perfect their salvation by keeping the Law! (see Gal 3). At the foundation of God’s plan in creating the world is to develop a faith/love communion with His people.

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.

     God could have chosen wisdom as the means whereby mankind would understand the Gospel. Or He could have used miraculous signs, or other methods of communicating the logos of His will for man. Yet He wisely chose instead to employ the foolishness of preaching, using men of simple birth and instruction. In this case, the Greek word for preaching is kerugma, which refers to the act of proclaiming the Gospel message – not by wisdom and logic, but by the simple, powerful Word of Truth.

     The human mind has tried to understand the origins of the universe outside the existence of God, but it is impossible. Others try to find God by the human mind, but that too is doomed to fail. The seed of truth must fall upon the receptive soil of a heart that is seeking for God in humbleness of mind. One that is wise enough to recognize his own limitations and inadequacies of thought and wisdom.

22 For the Jews require a sign, and the Greeks seek after wisdom:

     The Jews sought for supernatural confirmations that Jesus was the Messiah (Mat 16:1; Luke 11:16). And not just any miracle would suffice. They required a sign from heaven, such as fire falling from the sky. Let us avoid imitating their error, for many fall in the same trap of resting their faith on miracles and supernatural occurrences.

    The Gentiles, on the other hand, were prone to elevate the pursuit of wisdom and that’s why the message of the Cross was such a stumblingblock to them. Following the simplicity and humility which is in Christ is very opposite to intellectualism and philosophical argumentation (2Cor 11:3). Again the warning for us is not to seek Christ in man’s wisdom and knowledge.

     These verses cannot mean that ALL wisdom and ALL signs are anathema! Miracles have been taking place all through the Gospel Age and true science and logic are basic in grasping and believing upon Christ. The warning here is that signs and wisdom must be kept in their proper place. Following Christ is the pre-eminent goal and purpose of our faith. It is a relevant warning, for many Christians continue to fall into these errors, some seeking after signs and others emphasizing erudition and theologies.

23 But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;

     Jesus of Nazareth is the Christ of God; this has ever been an enormous stumblingblock to the Jews. Their initial problem was that Jesus did not fulfill their pre-conceived ideas of the prophesied Messiah. They had pictured a very human Messiah, a powerful, noble figure who would rise up wielding the sword to build again the Kingdom of Israel until it reigned supreme among the nations as it had in the days of King David. Jesus the Nazarene could not have been more opposite that idea. Strangely, even today most Jews vehemently reject the most famous Jew of all history, Jesus Christ. The veil is yet upon their faces. A crucified Messiah has no place in their minds.

     The Greeks stumble at a different thought, for a Christ crucified is foolishness to them. Honor a man who did nothing to defend himself? The Gentile lives for the present. The World is everything to him – power, wealth, influence, fame, pleasure. These are his gods. A penniless, powerless, humiliating death? How foolish, they say.

24 But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. 25 Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.

     While many stumble profoundly at the logos of the stauros (the message of the Cross), some are attracted to it. These are able to recognize in Christ the power and wisdom of God. They believe His teachings and they follow His steps. These are “the called” of God (the Greek text includes the definite article). That word is often used as a euphemism for the saved (Rom 1:6; Jude 1:1; Rev 17:14). See note on v2, 26.

     It would be foolish to compare the wisdom of God with that of Man! God says, As the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts (Is 55:9).

26 For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called:

     Those who wish God had created them with smarter brains and quicker wits do not know what they are asking! Have we not learned by now? Human wisdom is a stumblingblock to faith. That might be hard for some to accept, but it is the clear teaching of these chapters.

     The Greek word klesis (often rendered calling in the KJV) is intended for “conversion.” The same word, but in adjective form, is found in verse 24. See the word similarly used in Php 3:14; Heb 3:1.

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; 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: 29 That no flesh should glory in his presence.

    The foolish, weak and base things make reference to men. The twelve Apostles were rough and unlearned men who confounded the wise and stumped the great Sanhedrin with their answers (Acts 4:13; Mat 11:25). They were nothing in the sight of men, yet they brought to nought the wisdom and learning of the scribes and Pharisees! A small band of unorganized men, moved by the power of the invisible Spirit and fervent conviction of faith in Christ turned the world upside down and ended the Old Covenant (Acts 17:6; Heb 8:13). Nero, Napoleon and Washington influenced people and events for a few decades perhaps, but these twelve, without the aid of armies and governments, have shaken the world forever. Even to this day their testimony continues to influence men and women.

     Almost certainly the Apostle Paul spoke of himself here too. As the next chapter shows, and in contrast to Apollos (see Acts 18:24), Paul did not cut an imposing figure, nor was he a natural orator with convincing words.

30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: 31 That, according as it is written, He that glorieth, let him glory in the Lord.

     In Christ. Paul uses this term often in his epistles, which I believe shows the body of Christian believers carried, sustained and nurtured by Christ through this world and to their eternal abode with Him (John 15:1-5). It is not (as some think) some mystical, secret level of Christianity, but a simple picture of dependence upon Christ. It is close communion with Him, real relationship, fraternal friendship.

     Those who are in Christ receive great and unspeakable benefits. He is the sole object of their search for wisdom (1Cor 1:25). In Christ are found true righteousness, sanctification and redemption; outside of Christ, none of these are available. It is folly then, for any man to glory in his own accomplishments or position; all glory belongs to the Lord (Jer 9:23-24).