1 Corinthians Chapter 1

1 Corinthians Chapter 1.

Exposition.  The maintenance of unity in the Church at Corinth. Chapters 1-4.  The introductory; Greetings and Thanksgiving.

1:1-9.The Church of God.  

The `ecclesia' which belongs to God and is distinguished as being His own.  The designation immediately suggests its unity, sanctity and catholicity.  The assemblies which occupied so prominent a place in Greek life were marked by party rivalry, but no man can think of the Assembly of God in that way.

           

(a) CALLING.  Every man's status is determined by his response to God's call.  They were not called to isolation, but to community.  As God's own people or saints (1:2.NEB.), the Church is comprised of such as have been called of God and includes the whole of those called. As sharers in the life of His Son, Jesus Christ our Lord, (1:9.NEB.).  Christian fellowship has a unique character, and Paul delineates its uniqueness by a full statement of the name of the Lord.

           

His Son.  It is a fellowship based upon the revelation of God's love.   Jesus.  The Lord became man partaking of human nature.   Christ.  He is the fulfillment and fulfiller of God's promised Salvation.  Our Lord.  He is Lord of all and Head of the Church in resurrection life and power.

           

`Koinonia' or "fellowship" indicates organic union and sharing in the same life.  Hence the correctness of the NEB.  Partnership is an adequate translation of `koinonia' when used of men engaged in business, but the Christian revelation gives a deeper meaning to this word.  The call of God brought us into this fellowship and His faithfulness maintains the bond of union with the Lord.  Paul is about to discuss their bickerings and party strife. 

But first of all he touches upon the true basis and character of Christian fellowship.  Though the outward manifestation of Christian fellowship was in peril at Corinth, Paul was sure the faithfulness of God would not fail in the fulfillment of His purpose.  Christian fellowship had roots that were deeper than the party rivalry at Corinth could touch.

           

(b) HOLINESS.  At the beginning of the epistle Paul brings to the forefront the sanctification of the Church.  The root meaning of the Biblical word is to set apart, separate, and consecrate.  But that which is consecrated to God belongs to Him and is for His exclusive service, therefore, the NEB rightly reads, "dedicated to him in Christ Jesus, claimed by him as his own." (1:2).

Sanctified is both a new relationship and status.  The Church of God is comprised of people who have been called to holiness, that is, God's own elect people.  Their call to sanctification constituted their right and fitness for membership of the Church of God.  See especially 1:2 in RV, for this verse indicates that the Church of God at Corinth consisted of saints and they belonged to the Church as those who had been called to be such.  The perfect participle expresses the abiding status of their sainthood, the once for all character of their call to sanctification.

           

There now existed a community of sanctified people at Corinth.  In a city given to moral and religious corruption, they had been called to practice holiness.  God calls men to this special relationship to himself that he may bring their lives into conformity to His own will and character.  The status of holiness that he confers upon us becomes an obligation to practice holiness.

           

Paul notes the sanctification of all who trust and worship our Lord Jesus Christ, (1:2).  Holiness is the distinctive status given to all who call upon His name.  The Church at Corinth had been called to the same holiness which is given to believers in every place.  The Epistle itself is addressed to the Church at Corinth, but Paul reminds them of the greatness and catholicity of the fellowship in which they stood, and the sanctification that distinguished all who call upon the Name of the Lord in every place.

(c) CATHOLICITY AND UNITY. 

The word catholic means universal.  The Christian Church is catholic as the historic and universal church of all believers in Jesus Christ.  It includes all who call upon the name of the Lord and recognize the bond His Name constitutes.  The opening verses of the chapter emphasize the Lordship of Jesus.  Note 1:2 in the RV. "Their Lord and ours."  There is one Lord whom all Christians confess and call upon.  The Lordship of Jesus is the bond of union between all believers.  Paul desires that his brothers recognize the uniting power of the Name of the Lord Jesus.  It is the narrow Sectarian Spirit that fails to grasp that Christ is Lord of all those who call upon His Name in sincere worship.  The Lordship of Jesus, His Name, remains the greatest plea, ground and bond of unity among saints.  "Let names and sects and parties fall and Jesus Christ be Lord of  all."

           

This stresses the importance of faith in Christ.  Therefore, Paul approaches the problem of their bickerings about their party leaders by making clear the nature of the message the apostles preached.  The first pillar of unity must be a clear understanding and proclamation of the apostolic message.

           

Maintenance of unity at Corinth.  Chapters 1-4.   Paul's plea for unity instead of bickerings and party rivalry.  1:10-4:21.  Plea for unity.

           

*  Allegiance.  Christ cannot be divided amongst His members and they share in a common allegiance to Him.  They were forgetting the Cross and its centrality in the plan of Salvation.  They forgot the significance of the name of the Lord Jesus Christ, into which they were baptized.  For as baptized in His Name they belonged to Him.  Neither could Christ be assigned to one party.  The presence of Christ was a warning of the subtleness of sectarianism.  For to profess an allegiance to Christ that is not common to all Christians is to make Christ a party leader.  The Christ-party made exclusive claims, for they claimed to belong to Christ in a special way that was not true of others. 

           

On the other hand, they may have denied that others belonged to Christ, but as against those siding with human leaders, they set-up their own slogan, "I am of Christ."  There was a subtle peril in all this, for in putting Christ against party leaders they put Him also on the level of a party leader.  He is never to be made a party leader the centre of a section of the Church, for he is Lord of all whom God has called.  Therefore, when a group claims to own Christ as Lord in a way that other Christians do not, they make Christ the leader of a faction.

           

*  Brotherhood.  Paul appeals to them as `brethren' and an awareness of brotherhood.  Twice in this passage he addresses them as such; on the second occasion using the more tender form, "my brethren."  They were forgetting that they were brothers, for the party spirit does not foster the spirit of brotherliness.  The New Testament concept of the Church was that of a brotherhood rather than an institution.  Therefore, the emphasis falls on mutual love more than ecclesiastical authority.  However, love will usually flourish best where there is some measure of orderliness.

           

*  Consummation.  The true perfection of this unity.  Paul exhorts them in all uniting power of the Name of the Lord Jesus Christ, that they all speak the same thing and that there be no dissensions among them.  The harmony of their talk must spring from an inner harmony of allegiance and brotherhood.  Such differences of opinion as fostered party rivalry must be avoided.  This does not exclude friendly discussion of different points of view.  This can be an aid to harmony of thought, but the kind of discussion which excites rivalry is to be avoided.  The tense of "perfected together" in 1:10 R.V. points to a unity that continues and grows. Sectarianism is a wrong way of thinking and feeling.

           

Outline.   Chapters 1:18-3:4. A false conception of Christian wisdom.

           

a/ Chapter 1:18-2:5. The Gospel is a power to save and not a philosophy as men think of wisdom.

           

b/ Chapter 2:6-3:4.   The Gospel has a wisdom which only  the spiritual man receives.

            The Gospel opposes man's wisdom and pride.

           

1/  The Gospel stood in contrast to the expectations and ideals of both Jews and Gentiles. 

1:18-25.  Their infatuation for eloquence and philosophy fostered party rivalry.  They overlooked the fact that the preaching which saves man is the telling forth of the story of the Cross.    The Jew was stumbled by the Cross for it was the antithesis of their national messianic expectations.  The Greek counted the Cross sheer folly for they associated Salvation with eloquence and philosophy.  To such, the message of Salvation through the Cross was irrational and sheer nonsense.  Against man's way of thinking, Paul insists that to those effectually called by the Gospel, Christ is both the power and the wisdom of God.   First place is given to power, for the Gospel is first of all, a power to deliver men than wisdom to enlighten the mind.

           

2/  The Composition of the Church.  1:26-31.  The Church at Corinth comprised mostly of people the world little esteemed, but they had been called by God.  The passage emphasizes the Divine choice.  Most of the people who composed the church were not such as were known for their cleverness, influence or noble birth.  God in His sovereign grace has chosen the foolish, weak and the despised that He might put to shame all human pride and boasting.  In the closing verses of this chapter we see and feel the curtain falling upon all human pride and glorying.

           

3/  The manner of Paul's coming among them was not after the manner of the exponents of rhetoric and philosophy. 2:1-5.  Paul's approach was not that which would appeal to the learned, proud and self-sufficient.  He put the Cross right in the centre of his preaching.  It was his central theme.  This does not mean he isolated the Cross from the Resurrection and other truths of the Christian Revelation.  Paul preached the Cross as the saving act of God - a many - sided Cross which has a message for every human problem.

God's gift and work.  1:30.

           

1/  The Giver.  All that we possess is from God.  He is the Giver and Author.  The verse lays stress on the Divine initiative.  All that we have is from God, it is His work in Christ Jesus and not our doing.

           

2/  Christ is our Wisdom.   In the Cross we see the light and are made wise unto salvation.  It is in Christ Jesus alone that is revealed the wisdom of God in salvation, stripping men of every form of boasting in their own merits, and establishing their boasting on Himself alone.  He is our way to God and our wisdom, and He is that by Divine appointment, for in Him is revealed God's plan of Salvation.  This is the wisdom that acts for our Salvation.  Paul explains wisdom in terms of God's saving activity, for He defines wisdom in terms of righteousness, sanctification and redemption.  These three things explain Christ's wisdom.  All is from God; Christ is all this to us,  He is all that we need.

           

*    Righteousness.  Especially acquittal before God.

*  Sanctification.  Is both a status and relationship, but it is a dynamic relationship which becomes an effective force to sanctify the life.  In this Epistle, as in First Thessalonians, Sanctification stands in contrast to immoral living, especially sexual vice.

*  Redemption.  This is the third expression of God's saving wisdom.  In this verse, it is especially final in liberation; the full effect of Christ's ransom will be realised at His coming.  The saving activity of God leaves no ground of boasting except in the Lord Himself.

           

Three arguments that prove the Gospel a power to save, rather than a wisdom of philosophy such as men seek :

1/ The nature of the Gospel itself.                      1:18-25.

2/ The nature of the Church.                    1:26-31.

3/ The nature of Paul's mission.             2: 1- 5.