Standard Jet DBnb` Ugr@?~1y0̝cßFNa7H(r,`5{6߱nC53Uy[/|*||CCrf_Љ$g'DeFx -bT4.04F Y xS  Y   Y Y  Y Y  Y  Y  Y  r Y s Y E Y a Y d Y 2Y  Y   Y  jY ConnectDatabaseDateCreateDateUpdate FlagsForeignNameIdLvLvExtraLvModule LvPropName OwnerParentIdRmtInfoLongRmtInfoShortTypeniYYIdParentIdName        OYS Y Y Y  Y 2ACMFInheritableObjectIdSID YObjectId YxSY  Y Y Y  Y  Y Y  Y AttributeExpressionFlagLvExtra Name1 Name2ObjectId Ordernzf edY"ObjectIdAttribute -YxSY Y Y  Y  Y  Y  Y  Y ccolumn grbiticolumnszColumnszObject$szReferencedColumn$szReferencedObjectszRelationship ۂ ۂ ۂYYYszObject$szReferencedObjectszRelationshipYv1b N  : k & W  C t/ p@p@pp@@X  @@OJmJLJkQkiQ^JmYdbkWYfkmJL^Qk`kvkJMQk`kvkdL[QMmk`kvkhoQiYQk`kvkiQ^JmYdbkWYfkmdfYMbdmQk`kvkOL  @~  @ @v v v v v vvvvvvvvvvvvv      d k f  KJ@ KJ@Topic NotesJ@wDDD88888886 @~ KJ@~ KJ@MSysRelationshipsHDDDDDDDDDDB ~ KJ@~ KJ@MSysQueriesH88888888886 ~ KJ@~ KJ@MSysACEsH22222222220 ~ KJ@~ KJ@MSysObjectsH88888888886 ~ KJ@~ KJ@MSysDbJ.........., ~ KJ@~ KJ@RelationshipsH<<<<<<<<<<: ~ KJ@~ KJ@DatabasesH44444444442 ~ KJ@~ KJ@TablesH.........., jY"$N""""Y Y d YID TitleCommentstuYYIDPrimaryKeyvw2p pLVAL5{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fprq2\fcharset0 Georgia;}{\f2\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green0\blue255;\red0\green128\blue0;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sa60\qc\lang1033\kerning28\b\f0\fs36 True Spirituality: \line\pard\sb400\sa60\qc\fs28 A Study in 1 Corinthians\par \pard\fi360\sb60\sa60\qj\kerning0\b0\fs22 \line by Robert L. Deffinbaugh\line deffinbaugh@bible.org \line Biblical Studies Press \line\pard{\field{\*\fldinst{HYPERLINK "www.bible.org"}}{\fldrslt{\ul\cf1 www.bible.org}}}\f0\fs22 \line 1999\fs20\par \pard\sb60\sa60\qj\par Robert L. Deffinbaugh graduated from Dallas Theological Seminary with his Th.M. in 1971. Bob is a teacher and elder at Community Bible Chapel in Richardson, Texas, and has contributed many of his Bible study series for use by the Foundation. These lessons are from a series of messages taught by Bob in 1994. \par \pard\sb60\sa60 Unless otherwise noted, Scripture is taken from the NEW AMERICAN STANDARD BIBLE\'ae, Copyright \'a9 1960,1962,1963,1968,1971,1972,1973,1975,1977,1995 by The Lockman Foundation. Used by permission.\par \pard\sb60\sa60\qc\b\scaps\fs22 Trademark and Copyright Information\par \pard\sb60\sa60\b0\fs20 Copyright \'a9 1995 by Biblical Studies Press, L.L.C. and the authors. All rights reserved. For free usage information, please read the BSF Web site Copyright Statement for fair use statements.\fs24 \par \pard\sb60\sa60\qc\b\fs22 Electronic Access to this Material\par \b0\fs20 This Material is available for use on the internet via an agreement with the Biblical Studies Foundation, a non-Profit Foundation at:\line\pard\fs22{\field{\*\fldinst{HYPERLINK "www.bible.org"}}{\fldrslt{\ul\cf1 www.bible.org}}}\f0\fs22\par \pard\sb60\sa60\fs20 Biblical studies copyrighted by individual authors and the Biblical Studies Press are not shareware or public domain and may not be duplicated without permission.\par \pard\sb60\sLVALa60\qc\b\fs22 BSF Website Copyright Statement\par \pard\b0\fs20 From our website at {\field{\*\fldinst{HYPERLINK "www.bible.org"}}{\fldrslt{\ul\cf1 www.bible.org}}}\f0\fs20 , you may download the information and print it for yourself and others as long as it is given away and no charge is made for it. In this case, free means free. It cannot be bundled with anything sold, nor can a charge be made for shipping, handling, or anything. It is provided for personal study or for use in preparation of sermons, Sunday school classes, or other non-commercial study. This release does not apply to other media than paper printed distribution. \par For Free distribution of more than 100 copies, you must obtain written permission and comply with reasonable guidelines of content control and include currently valid BSP copyright and organizational acknowledgments. \par For permission, inquire by e-mail to \ldblquote head@bible.org\rdblquote or call 800-575-2425.\cf1\ul\scaps0\par \pard\sb120\sa120\qc\cf0\ulnone\b\fs32 True Spirituality: \line A Study of 1 Corinthians\par \fs24 Contents\par \pard\b0\fs20 Lesson 1: Introduction and Background (\cf2\ul 1Co_1:1-9\cf0\ulnone )\par Lesson 2: Multiplying Divisions (\cf2\ul 1Co_1:10-31\cf0\ulnone )\tab\par Lesson 4: Substandard Saints (\cf2\ul 1Co_3:1-4\cf0\ulnone )\tab\par Lesson 6: A Call to Repentance (\cf2\ul 1Co_3:18-23\cf0\ulnone )\tab\par Lesson 8: Church Discipline: Taking Sin Seriously (\cf2\ul 1Co_5:1-13\cf0\ulnone )\tab\par Lesson 10: The Relationship Between Spirituality and Sexual Morality (\cf2\ul 1Co_6:12-20\cf0\ulnone )\tab\par Lesson 12: The Relationship Between Spirituality and Sexuality (\cf2\ul 1Co_7:8-16\cf0\ulnone )\tab\par Lesson 14: Undistracted Devotion (\cf2\ul 1Co_7:25-40\cf0\ulnone )\tab\par Lesson 16: When a Right May Be Wrong (\cf2\ul 1Co_9:1-23\cf0\ulnone )\tab\par Lesson 18: Lessons We Must Learn From Our \ldblquote Fathers\rdblquote (\cf2\ul 1Co_10:11-14\cf0\ulnone )\tab\par Lesson 21: Spirituality and SpLVALiritual Gifts (\cf2\ul 1Co_11:1-3\cf0\ulnone )\tab\par Lesson 23: \cf2\ul 1Co_11:1-16\cf0\ulnone \endash Its Issues and Implications (\cf2\ul 1Co_11:1-16\cf0\ulnone )\tab\par Lesson 26: Spirituality and Spiritual Gifts\emdash Part 1 (\cf2\ul 1Co_12:1-3\cf0\ulnone )\tab\par Lesson 28: Spirituality and Spiritual Gifts\emdash Part 3 (\cf2\ul 1Co_12:12-31\cf0\ulnone )\tab\par Lesson 33: Spiritual Gifts, Part IV: The Measure of a Gift (\cf2\ul 1Co_14:1-25\cf0\ulnone )\tab\par Lessons 35-38: A Refresher Course on the Resurrection of the Dead (1 Cor. 15)\tab\par \fs24\par \cf3\f1\fs22 Formatted for e-Sword by David Cox\par Copyright \'a92008 Biblical Studies Press, reprinted with permission from \cf0{\field{\*\fldinst{HYPERLINK "www.bible.org"}}{\fldrslt{\ul\cf1 www.bible.org}}}\cf3\f1\fs22 for free redistribution.\line Contact: daustin@bible.org\par \lang2058\f2\fs16\par } z">M : v  O o 2j+ v!$39-40 Paul's Closing Words 16HTNh5L@#35-38b Refresher on Resurrection of Dead 15oFh5h\"35-38a Refresher on Resurrection of Dead 15\{ h5h\!34 Spiritual Gifts and Self Control 14:26-40u^5j^ 33 Measure of a Gift 14:1-25&#^5J>29-32b What is love^58,29-32a What is this thing called love? 13:1-13uT5nb28 Spiritual part 3 12:12-31tT5J>27 Spirituality part 2 12:4-11j}nT5NB26 Spirituality & Spiritual Gifts 12:1-3KYJ5bV24-25 Corrections for Communion 11:17-34,5^R12 Relation between Spirituality &Sexuality 7:8-16 ,5vj11 Sex & the Spiritual Christian 7:1-7›,5^R 10 Relation between spirituality & sexual morality4,5vj 09 Courting Sin 6:1-11W,5>2 08 Church Discipline: Taking Sin Seriously 5:1-13"5th 07 Follow the Leader 4:1-22"5F:06 A Call to Repentance 3:18-23,o"5PD05 A Different Look at Leadership 3:5-17~;t"5bV04 Substandard Saints 3:1-4vV"5H<03 True Wisdom 2:1-16f?5<002 Multiplying Divisions 1:10-31g(5RF01 Introduction and Background 1:1-9-5ZN00 Deffinbaugh - True Spirituality&5VJLVAL5{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Georgia;}{\f1\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green0\blue0;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\cf1\lang2058\b\f0\fs24 Lesson 1: Introduction and Background (\cf2\ul 1Co_1:1-9\cf1\ulnone )\par \fs22\par Major Outline of 1 Corinthians\b0\par \par Before we begin our study of the first chapter of 1 Corinthians, it would be good for us to view the book as a whole as summarized in this outline:\par \par 1:1-9 Introduction: Salutation (verses 1-3) and Thanksgiving (verses 4-9)\par 1:10\endash 4:21 Dealing With Divisions / Unholy Separation\par 5:1\endash 6:20 Dealing With Sin / Biblical Separation\par 7:1\endash 10:33 Questions Answered: Commitments (7) and Convictions (8-10)\par 11:1\endash 14:40 Church Conduct\emdash Diversity Without Divisions\par 15:1-58 The Doctrine of the Resurrection of Jesus Christ\par 16:1-24 Conclusion\emdash Getting Personal\par \par \b Introduction\par \b0\par A number of years ago, one of the seminary students in our congregation left for a summer ministry in the South. During that week, we received word that his car had broken down on the way and that he was stranded. It was reported as a matter for prayer, but in jest, someone suggested the church send \ldblquote Bob\rdblquote to fix the car. My response was that, while I may be able to \ldblquote heal the sick\rdblquote (automotively speaking), I am not able to \ldblquote raise the dead!\rdblquote\par \par While a student in seminary, I became friends with a student who was a veterinarian. I always teased him by telling him his ministry could be preaching in a church that was going to the dogs. I wonder just how one would feel about being sent to a church like the one in Corinth, as described in the two epistles of Paul to the Corinthians. Frankly, from a purely human point of view, the situation in Corinth appears to be hopeless.\par \par And yet when we read these introductLVALory verses to this epistle, Paul is positive, upbeat, and optimistic. His prayers concerning this church are filled with expressions of thanksgiving. How can this be? How can Paul be so positive and optimistic as he communicates with this church? One thing is certain\emdash it is not because of the godly conduct of many of its members.\par \par Paul\rquote s first words to the Corinthians are not just a repetition of a standard form, a kind of \ldblquote boiler plate\rdblquote greeting, as though he were using a pre-packaged computer program which needed nothing else but to fill in the name of the church. The salutation of this epistle provides us not only with a demonstration of Paul\rquote s optimism and enthusiasm in writing to these saints, it also indicates how he can be so positive about this troubled body of believers. More than this, it begins to lay a theological foundation for Paul\rquote s ministry and teaching as it will be given throughout the epistle. This salutation tells us not only how Paul feels about this church, but why he feels as he does. Gordon Fee has this to say about the importance of these first nine verses of 1 Corinthians:\par \par With the elaborations of this letter Paul begins a habit that will carry through to the end. In each case the elaborations reflect, either directly or subtly, many of the concerns about to be raised in the letter itself. Even as he formally addresses the church in the salutation, Paul\rquote s mind is already at work on the critical behavioral and theological issues at hand.[1]\par \par \b The Founding of the Church at Corinth\par \b0\par At the end of Paul\rquote s so-called first missionary journey with Barnabas, the Jerusalem Council met to decide just what should be required of Gentile converts (\cf2\ul Act_15:1-29\cf1\ulnone ). When Paul and Barnabas went their separate ways, Paul took Silas with him and set out on what was to be called the second missionary journey of Paul (\cf2\ul Act_15:36-41\cf1\ulnone ). They began by revisitiLVALng some of the churches that had been founded on the first journey, delivering to them the decision of the Jerusalem Council (\cf2\ul 1Co_16:4-5\cf1\ulnone ).\par \par After being divinely prohibited from preaching in Asia (\cf2\ul Act_16:6\cf1\ulnone ) and Bithynia, Paul, Silas, and Timothy ended up at Troas, where Paul received the \ldblquote Macedonian vision\rdblquote (16:9-10), which brought them[2] to Philippi where a number were saved and a church was established. From Philippi, Paul and his party went to Thessalonica, then to Berea, and finally to Athens (Acts 17). From Athens, Paul went to Corinth, an ancient city of Greece, the seat of government of the Roman province of Achaia. It was in Corinth that Paul first crossed paths with a Jew named Aquila and his wife Priscilla. Like Paul, this man was a tent-maker. He and his wife had fled from Italy because of a command from Claudius that all Jews must leave Rome (\cf2\ul Act_18:1-3\cf1\ulnone ). Every Sabbath, Paul went to the synagogue, where he sought to evangelize Jews and Greeks (18:4). Eventually he was joined by Silas and Timothy, who had just arrived from Macedonia. Apparently they brought a gift from the Macedonians which enabled Paul to fully devote himself to the Word, so that he gave all of his efforts to preaching Christ (18:5).\par \par As usual, Paul\rquote s preaching prompted a reaction from the unbelieving Jews, so that he left the synagogue and began to concentrate on evangelizing Gentiles (18:6-7). Paul moved his headquarters to the house of a man named Titius Justus, a Gentile God-fearer who lived next door to the synagogue (18:5-7). Crispus, the leader of the synagogue, became a believer along with the rest of his household. Many other Corinthians were also being saved as well and were submitting to baptism (18:8). The Lord appeared to Paul in a vision, assuring him that there were many more souls to be saved in that city and that he was not to fear. He was to speak out boldly, rather than to hold back for fear of trouLVALble (18:9-10).[3] As a result, Paul extended his ministry in Corinth, staying a total of 18 months, a considerably longer period of ministry than usual.\par \par Paul\rquote s lengthy ministry was facilitated, in part, by Jewish litigation and by the precedent-setting ruling of Gallio, the proconsul of Achaia (18:12-17). The Jews seized Paul and brought him up on charges before Gallio. They accused him of being neither a faithful Jew nor a good citizen. They accused him of speaking and acting against the law. Paul did not even get the opportunity to speak in his own defense. Before he could open his mouth, Gallio gave his ruling. This strife between Paul and the Jews was but another instance of the in-fighting which was so typical of the Jews. Gallio was fed up with it and with them and was not about to be used by these Jewish zealots to prevail over their Jewish rivals. This was not a matter for his judgment. He threw them and their case out of court.\par \par From all we are told of him, Gallio was a pagan who cared nothing for the Jews, the gospel, or Paul. And yet his ruling was a landmark decision, officially legitimizing and protecting those who preached the gospel throughout the entire Roman Empire. Judaism was an official religion, recognized and sanctioned by the Roman government. The Jews were seeking to convince Gallio that Paul was really no Jew and that the preaching of the gospel was not the practice of Judaism. Thus, they inferred, Paul was a threat to the stability of Roman rule. They argued that neither Paul nor any other Christian should be allowed to preach the gospel under the permission and protection of the Roman law. When Gallio refused to rule on this matter, calling it a Jewish squabble, he was declaring Paul\rquote s preaching of the gospel to be the practice of Judaism. Christianity, Gallio\rquote s ruling indicated, was Jewish and thus protected by Roman law. Thus, Paul\rquote s ministry was legal, and any Jewish opposition could not claim Rome as their ally.\par \par LVAL Gallio drove them away from his judgment seat. The Jews were furious, and in retaliation they seized Sosthenes, the leader of the synagogue, and began to beat him in front of the proconsul. He looked on with disdain, not at all impressed or concerned. This Sosthenes seems to be the same person who is with Paul as he writes to the Corinthians (1:1).\par The City of Corinth\par \par Secular history only verifies and clarifies the impression of the city of Corinth which we gain from the pens of Luke (Acts) and Paul (1 and 2 Corinthians). It was a great city in many ways. Politically, Corinth was the capital city of the Roman province of Achaia, a territory including nearly all of Greece. That is why Gallio, the proconsul of Achaia, was in Corinth and heard the charge against Paul. Geographically, Corinth was so strategically located it could hardly do other than prosper. The city was situated on a plateau overlooking the Isthmus of Corinth, two miles distant from the Gulf.[4] Nearby was the Acrocorinth, a 1900-foot mountain that was perfectly suited as a citadel for the city. This fortress was so secure it was never taken by force until the invention of gun-powder.[5] It also contained an inexhaustible water supply in the fountain of Peirene.[6] At the summit of Acrocorinth was the temple of Aphrodite, the goddess of love. At the base of the citadel stood the temple of Melicertes, the patron of seafarers.[7]\par \par Located on an isthmus, Corinth became a crossroads for both land and sea trade. By looking at a map, one can quickly see that Corinth is situated between two large bodies of water and two land areas, and these are virtually surrounded by the Mediterranean Sea. Were it not for the isthmus on which Corinth was founded, the southern part of Greece would be an island in the Mediterranean Sea. Goods exchanged between the north and south would normally be shipped by land through Corinth.\par \par Much of the sea trade of the Mediterranean from east to west also passed through Corinth. To tLVALhe west of Corinth was the port city of Lechaeum on the Gulf of Corinth. On her east was the port of Cenchrae on the Saronic Gulf. These were ports of call for ships that sailed the seas. Travel across the isthmus and through Corinth was generally considered safer than the 200-mile voyage around Cape Malea, the most dangerous cape in the Mediterranean.[8] So dangerous was this journey by sea that the Greeks had two sayings well known to sailors in those days: \ldblquote Let him who sails round Malea forget his home,\rdblquote and, \ldblquote Let him who sails round Malea first make his will.\rdblquote [9]\par \par To avoid the distance and danger of the journey around the Cape of Malea (now called Cape Matapan[10]), goods would be unloaded at one port, transported across the four-mile strip of land (through Corinth), and reloaded on the other side. Smaller ships were actually transported with their cargo over the isthmus by means of rollers. Consequently, the isthmus was named the Diolkos, \ldblquote the place of dragging across.\rdblquote [11] Nero had planned a canal to join the Aegean and Ionian seas, and he even began construction in A.D. 66. The three and one-half mile canal was finished in 1893.[12]\par \par Corinth thus became a great commercial center. Luxuries from all over the world were available, and the vices of the world were also to be found there. These evils did not all have to be imported, however, for the temple of Aphrodite, the goddess of love, was nearby with 1,000 cult prostitutes who sold themselves in the name of religion. The Greeks had a proverb about the city which tells a great deal about its moral decay: \ldblquote It is not every man who can afford a journey to Corinth.\rdblquote [13] Those who were worldly wise used the verb \ldblquote corinthianize\rdblquote to describe an act of immorality. \ldblquote Corinthian girl\rdblquote was known to be a synonym for prostitute.[14]\par \par Estimates of the population of Corinth range from 100,000 to 600,000. The diverLVALsity of peoples who lived in this city is explained by her history. In Paul\rquote s day, Corinth was a very old and yet a very new city. \ldblquote Signs of habitation date back to the fourth millennium B.C.\rdblquote [15] Alexander made Corinth the center of a new Hellenic League as he prepared for war with Persia.[16] In 146 B.C., the city was destroyed by Roman soldiers because it led the Greek resistance to Roman rule. All the males of the city were exterminated, and the women and children were sold for slaves.[17] The city was rebuilt by Julius Caesar 100 years later, and it eventually became the capital of the province of Achaia. Many of those who settled in Corinth were not Greeks. A large number of Roman soldiers settled there after retiring, having received their freedom and Roman citizenship in addition to grants of land.[18] A variety of nationalities settled in Corinth, enticed by the prospects of economic prosperity. A good number of the immigrants were Jews.\par \par Being a relatively recent city with newly acquired wealth brought problems, for there was the absence of an established aristocracy which would have provided a much more stable society. Farrar spoke of Corinth in this way:\par \par \'85 this mongrel and heterogeneous population of Greek adventurers and Roman bourgeois, with a tainting infusion of Phoenicians; this mass of Jews, ex-soldiers, philosophers, merchants, sailors, freedmen, slaves, trades-people, hucksters and agents of every form of vice \'85 without aristocracy, without traditions and without well-established citizens.[19]\par \par Every two years Corinth presided over the Isthmian Games, a contest in which all the Greek city-states took part. At these games, the sea-god Poseidon was specially honored.[20]\par \par \b The Occasion for Writing 1 Corinthians\par \b0\par After Paul had completed his 18-month ministry in Corinth, he set out for Syria with Priscilla and Aquila. On reaching Ephesus, Paul ministered for a short time, promising to return if thLVALe Lord willed (18:19-21). He left Priscilla and Aquila there and journeyed on to Caesarea, Jerusalem and Antioch (\cf2\ul Act_18:18-22\cf1\ulnone ). After strengthening the churches in Asia Minor, Paul returned to Ephesus for a much more extensive ministry. He stayed in Ephesus, teaching in the school of Tyrannus for two years. While in Ephesus, he seems to have received unfavorable reports about the Corinthian church which prompted him to write his first letter to this church, a letter which was not preserved as a part of the New Testament canon (\cf2\ul 1Co_5:9-11\cf1\ulnone ).\par \par Later, while Paul was still ministering the Word in Ephesus, he heard from some of \ldblquote Chloe\rquote s people\rdblquote that divisions were beginning to emerge among the Corinthian saints. In addition, Paul was informed of a case of gross immorality in the church, one with which the church had not dealt. Instead of feeling shame and sorrow over this sin, at least some of the saints were proud of their tolerance (chapter 5). He heard also of Christians taking their fellow-believers to court, seeking to have pagans pass judgment on spiritual matters (chapter 6). Paul was also told of unbecoming conduct at the Lord\rquote s Supper (chapter 11) and of doctrinal error concerning the resurrection (chapter 15). A three-man delegation consisting of Stephanas, Fortunatus, and Achaicus also arrived from Corinth (16:17) bringing a letter which inquired of Paul about marriage (7:1), virgins (7:25), food sacrificed to idols (8:1), spiritual gifts (12:1), the collection for the saints (16:1), and Apollos (16:12). It was while he was in Ephesus that Paul wrote 1 Corinthians in response to the reports and questions he received there.[21]\par Paul\rquote s Preamble\par (1:1-3)\par \par 1 Paul, called as an apostle of Jesus Christ by the will of God, and Sosthenes our brother, 2 to the church of God which is at Corinth, to those who have been sanctified in Christ Jesus, saints by calling, with all who in every place call LVALupon the name of our Lord Jesus Christ, their Lord and ours: 3 Grace to you and peace from God our Father and the Lord Jesus Christ.\par \par That Paul should write such a letter as this should come as no surprise to us and certainly not to the Corinthians. After all, Paul had already written one epistle which was not preserved for us. Paul was the one who first came to Corinth with the gospel. Many of the members of the church in Corinth were the fruit of his ministry (\cf2\ul 1Co_9:2\cf1\ulnone ; \cf2\ul 1Co_9:2\cf1\ulnone Corinthians 3:1-4). Paul wrote with apostolic authority. By the will of God, he was chosen and called as an apostle. He wrote with full authority. His words were not to be ignored.\par \par Paul addresses his epistle to the church at Corinth and then proceeds to define the church. This is a very important definition to which we should give our full attention. First, Paul wants us to be assured that the church belongs to God. How often we hear churches identified in terms of who the pastor is. That is ______\rquote s church, and we fill in the blank with the pastor\rquote s name. When we do so, we indicate our deep and fundamental difference with Paul who believed that the church belongs to God. God is the One who brought the church into existence through the shed blood of His Son, Jesus Christ. God is the One who sustains His church. It is God\rquote s church.\par \par Generally speaking, the term \ldblquote church\rdblquote is defined in terms of two categories: (a) the local church and (b) the church universal. The local church is understood as that body of believers who gather regularly in one place. The \ldblquote universal church\rdblquote consists of all believers in every place and in the whole course of church history.\par \par I do not wish to differ with these two definitions of the church. They are probably useful ways of considering groups of believers. But the \ldblquote local church\rdblquote and the \ldblquote universal church\rdblquote are not entirelLVALy consistent with Paul\rquote s use of the term as he employs it in the New Testament. Here, the church is defined as (a) \ldblquote those who have been sanctified in Christ Jesus, saints by calling,\rdblquote and (b) \ldblquote all who in every place call upon the name of our Lord Jesus Christ\rdblquote (verse 2).\par \par We might be inclined to think of this first category as \ldblquote the local church.\rdblquote In a sense, it is. But when Paul speaks of the church, he simply refers to a group of believers. Sometimes this group is a \ldblquote house church,\rdblquote a group of believers meeting in a certain person\rquote s home (\cf2\ul Rom_16:5\cf1\ulnone , \cf2\ul Rom_16:19\cf1\ulnone ; \cf2\ul Col_4:15\cf1\ulnone ; \cf2\ul Phm_1:2\cf1\ulnone ). These \ldblquote house churches\rdblquote may have met in a larger gathering, as did the saints in Jerusalem (see \cf2\ul Act_2:46\cf1\ulnone ). Then, Paul referred to the \ldblquote city church,\rdblquote that is, the group of all believers in a particular city (see Revelation 2 and 3), or the church at a particular city (\cf2\ul Act_11:22\cf1\ulnone ; \cf2\ul Act_13:1\cf1\ulnone ; \cf2\ul Act_18:22\cf1\ulnone ; \cf2\ul Rom_16:1\cf1\ulnone ). This is the way Paul referred to the Corinthian church, the \ldblquote church of God which is at Corinth\rdblquote (\cf2\ul 1Co_1:2\cf1\ulnone ; \cf2\ul 1Co_1:2\cf1\ulnone Corinthians 1:1). Finally, Paul speaks of the church as all those living at one time, who have trusted in Jesus Christ for salvation.\par \par I fear our view of the church is either too narrow (the local church\emdash our church) or too broad (all those who have ever lived and trusted in Christ for salvation). We pray for our missionaries, the missionaries we have sent out from our local church, or more broadly, from our denominational group. A few churches share with those in need within their own fellowship or local church. When the new believers (the church) at Antioch heard a famine was coming upon the world, they enthusiasticaLVAL lly began to prepare to give to their brethren in Judea. They understood, even at this early stage in their growth and maturity, that the church is bigger than the local church.\par \par When we hear of disasters taking place around the world, do we immediately begin to consider the impact on our brethren, our fellow members of the world-wide church, and act accordingly? I fear we do not, at least to the degree we should. With such rapid communications in our time, we could easily and quickly learn of the trials and tribulations of fellow believers, no matter where they are in the world. And our ability to respond is also significantly easier than it was for the saints of Antioch. Let us begin to think of the church in Paul\rquote s terms, rather than in the narrower terms to which we are accustomed.\par \par In this broader sense of the church, we see that Paul\rquote s epistle, though addressed to the saints at Corinth, was also written to the church at large. Look once again at the first two verses of Paul\rquote s salutation: \ldblquote Paul, called as an apostle of Jesus Christ by the will of God, and Sosthenes our brother, to the church of God which is at Corinth, to those who have been sanctified in Christ Jesus, saints by calling, with all who in every place call upon the name of our Lord Jesus Christ, their Lord and ours.\rdblquote\par \par This broader element in Paul\rquote s salutation is important because it reminds us that \ldblquote church truth\rdblquote is \ldblquote church truth.\rdblquote That is, Paul\rquote s teaching to the saints at Corinth is just as applicable and just as authoritative for the church at Philippi, or Ephesus, or Dallas. Too many have tried to avoid Paul\rquote s teaching in his Corinthians Epistles by insisting he is speaking to a very special and unique problem found only in Corinth. This simply does not square with Paul\rquote s words. His instructions to the Corinthians apply to every other saint:\par \par 16 I exhort you therefore, be imitators ofLVAL! me. 17 For this reason I have sent to you Timothy, who is my beloved and faithful child in the Lord, and he will remind you of my ways which are in Christ, just as I teach everywhere in every church (\cf2\ul 1Co_4:16-17\cf1\ulnone ).\par \par 33 for God is not a God of confusion but of peace, as in all the churches of the saints. 34 Let the women keep silent in the churches; for they are not permitted to speak, but let them subject themselves, just as the Law also says (\cf2\ul 1Co_14:33-34\cf1\ulnone ).\par \par It has also been pointed out that in addressing the church at Corinth, Paul does not distinguish any one believer or group of believers from any other. We shall soon see that the Corinthian church was plagued with the dilemma of divisions. Here, Paul does not address the church other than as one group of believers, equally lost as unbelievers, and now equally saved through the person and work of Jesus Christ. Furthermore, Paul is careful to emphasize that the standing of the saints in Corinth and elsewhere is solely the result of the grace of God manifested through the Lord Jesus Christ. There are no grounds for boasting, except in the person and work of Christ.\par \par \b Paul\rquote s Thanksgiving\par \b0 (1:4-9)\par \par 4 I thank my God always concerning you, for the grace of God which was given you in Christ Jesus, 5 that in everything you were enriched in Him, in all speech and all knowledge, 6 even as the testimony concerning Christ was confirmed in you, 7 so that you are not lacking in any gift, awaiting eagerly the revelation of our Lord Jesus Christ, 8 who shall also confirm you to the end, blameless in the day of our Lord Jesus Christ. 9 God is faithful, through whom you were called into fellowship with His Son, Jesus Christ our Lord.\par \par Somehow, an expression of thanksgiving is not what I would have expected from Paul at this point in time. Here is a church that has begun to listen to false teachers and who is challenging Paul\rquote s authority. Here is a churcLVAL"h which condones immorality and \ldblquote unconditionally accepts\rdblquote a man whose sin shocks the unbelieving pagans of that city. Here is a church whose personal conflicts are being aired out before unbelieving eyes in secular courts. How can Paul possibly give thanks?\par \par Paul does not give thanks for the sins and failures of these saints. Paul gives thanks to God for what He has done and for what He will ultimately do for His children. Paul first gives thanks for the \ldblquote grace of God,\rdblquote which He has given the saints in Christ Jesus (verse 4). Grace is unmerited favor, and we must surely agree that these saints\emdash not to mention ourselves\emdash are unworthy. The good things which have already been accomplished, and all those good things yet to be accomplished, are manifestations of God\rquote s infinite grace, bestowed upon those who are unworthy.\par \par Paul gives thanks for the sufficiency of God\rquote s grace to the saints as articulated in verses 5-7.\par \par 5 That in everything you were enriched in Him, in all speech and all knowledge, 6 even as the testimony concerning Christ was confirmed in you, 7 so that you are not lacking in any gift, awaiting eagerly the revelation of our Lord Jesus Christ.\par \par God\rquote s grace to the saints in Corinth and everywhere was boundless. He enriched them in everything. They were enriched in all speech and all knowledge. This was achieved through the preaching of the \ldblquote testimony of Christ,\rdblquote as it was confirmed in each and every believer. The Corinthians had no critical need for which God had not made provision through the apostolic preaching of Christ. Were there false teachers who indicated the Corinthians were lacking and that they needed more of something? They were liars! God had already provided all that was necessary for \ldblquote life and godliness\rdblquote in Christ (see \cf2\ul 2Pe_1:2-4\cf1\ulnone ). No gift was lacking in the church. God had provided just the right gifts for tLVAL#he growth and maturity and ministry of the saints in Corinth. If the church at Corinth was failing, it was not due to any failure on God\rquote s part to provide for their needs, but rather a failure on their part to appropriate these means.\par \par Finally, Paul expressed his thanksgiving for the faithfulness of God and the resulting assurance that He would complete that which He had begun in the Corinthian saints (verses 7-9). Elsewhere, Paul put it this way:\par \par 6 For I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus (\cf2\ul Phi_1:6\cf1\ulnone ).\par \par 12 For this reason I also suffer these things, but I am not ashamed; for I know whom I have believed and I am convinced that He is able to guard what I have entrusted to Him until that day (\cf2\ul 2Ti_1:12\cf1\ulnone ).\par \par These saints were eagerly awaiting the revelation of our Lord Jesus Christ (7a). Their salvation had not only the past and present benefits, referred to earlier, but a future hope. As motley a crew as this Corinthian church proved to be, their salvation and security were God\rquote s doing. Consequently, Paul had great confidence concerning this church and the future of each saint. Paul thanked God because He would confirm these saints to the end. What God had started, He would finish. They were secure, and their hope was certain, just as Peter also writes:\par \par 3 Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, 4 to obtain an inheritance which is imperishable and undefiled and will not fade away, reserved in heaven for you, 5 who are protected by the power of God through faith for a salvation ready to be revealed in the last time (\cf2\ul 1Pe_1:3-5\cf1\ulnone ).\par \par While these Corinthian saints may not consistently be faithful, God is faithful. It is through His faithfulness that eachLVAL$ believer has been called to salvation. It is because of His faithfulness that we will persevere and enter into His kingdom, blameless in the day of our Lord Jesus Christ.\par \par No wonder Paul is thankful. In spite of the stumbling and sin which is evident in the Corinthian church, God has saved the saints there. He has sufficiently provided for their every spiritual need. He has purposed to present them faultless when He establishes His kingdom. Paul therefore is assured that his ministry is not in vain, because the salvation and sanctification of the saints in Corinth and elsewhere are the work of God. The God who called these saints and destined them for glory is the God who called Paul to be an apostle and to minister to these saints. Paul\rquote s work is not in vain, for his work is ultimately God\rquote s work.\par Conclusion\par \par Paul is writing to a very troubled church, a church which exists in the midst of a very corrupt city and culture. In spite of this, Paul has a very confident mood as he addresses the saints at Corinth and around the world of his day and ours. I notice that in spite of the weaknesses and willful sins of these saints, Paul does not begin by questioning the reality of their conversion, but by affirming the present and future benefits. There are texts which do question the reality of the faith of persistently wayward professing believers, but this is not one of them. These saints need to be reminded of the certainty of their salvation. The certainty of their salvation rests not within themselves, but in the One who called them and the One who will complete all that He has begun. This certainty also assures Paul that his continued ministry to this church is not in vain.\par \par This book of 1 Corinthians should cause us to reject the myth of the perfect New Testament church. We often refer to ourselves at Community Bible Chapel as a \ldblquote New Testament church.\rdblquote We are that in the sense that our church is patterned after the principles set downLVAL% in the New Testament. We have no one \ldblquote pastor,\rdblquote who is the head of the church, but we recognize that Christ is the only Head of the church. We are governed by a plurality of elders. We have a weekly observance of the Lord\rquote s Supper, and we encourage believers to exercise their spiritual gifts in a way that edifies the whole body. We do not wish to imply by the expression \ldblquote New Testament church\rdblquote that we are a perfect church or even that we are a good church at all times.\par \par So often Christians look back to the New Testament times as though the church in those days was nearly perfect. If you read the Book of Acts the way I do, there is a wonderful period of bliss in the infancy of the church, but this lasts only from late in chapter 2 to the end of chapter 4. In chapter 5, a couple is struck dead for lying to the Holy Spirit. In chapter 6, there is strife between two groups of Jews over the care of their widows. And by the time we get to the Corinthian church, it is far from perfect and hardly what could be called good. The final words of our Lord to the seven churches of Asia in Revelation 2 and 3 are not complimentary either. The church was not perfect in New Testament times, and neither is it perfect today. The same sins which Paul exposes in 1 and 2 Corinthians are present and evident in evangelical churches today. And so Paul\rquote s words of admonition and correction are just as applicable to us today as they were to the saints of his day.\par \par We deceive ourselves if we think we can retreat within the church walls to escape the evils of the world. The Corinthians Epistles inform us that the world too easily and quickly finds its way into the church. The church is not the place where we go to escape from sin; it is the place where we go to confront our sin and to stimulate each other to love and good deeds. The church is not a Christian \ldblquote clean room\rdblquote where we can get away from sin; it is a hospital, where we can find heLVAL&lp and healing through the ministry of the Word and prayer.\par \par The church is not the place which is kept holy by keeping sinners away. It is the place where newly born sinners are brought, so that they can learn the Scriptures and grow in their faith. All too often, new believers feel unwelcomed by the church. The church is afraid of newly saved sinners because they do not really understand holiness or sanctification. Let us not strive to preserve the purity of the church by keeping out the newly saved pagans. Let us strive to preserve the purity of the church by throwing out some of the professing saints who boast only of the time they have put in at the church but whose profession of faith is hypocritical (see 1 Corinthians 5).\par \par If there was hope for the Corinthians, then there is hope for anyone. The first nine verses of this epistle are saturated with reason for hope. Do you know someone who is hopelessly lost, who is not just disinterested in the gospel but adamantly opposed to it? Then take hope from the two men from whom this letter is sent. The apostle Paul was once Saul, the Saul who stood by and held the garments for those who stoned Stephen, the Paul who went from city to city seeking to find Christians whom he could arrest and even put to death. This man is now willing to give his life for the sake of the gospel.\par \par If I understand the text correctly, Sosthenes is another Saul. In Acts 18, we are told that Crispus, the synagogue leader in Corinth, came to faith in the Lord Jesus Christ. It appears that Sosthenes is his replacement. I understand him to be the leader of the opposition to Paul and the church in Corinth. At his instigation, it would seem, charges were brought against Christianity before Gallio, the proconsul of Achaia (\cf2\ul Act_18:12-17\cf1\ulnone ). When Gallio refuses to hear this case, it is clear that Paul and the church have won. In frustration and anger, the unbelieving Jews turn on Sosthenes, their leader, beating him as Gallio watched, unmoLVAL'ved. Now, Sosthenes is a traveling companion of Paul\rquote s, a brother in the Lord. Two of the most hostile unbelievers are now brothers in the Lord. Is there hope for the lost? There most certainly is!\par \par If there is hope for the lost, there is also hope for those who are saved but whose life falls far short of the standard set by the Scriptures. Here is a church that seems almost beyond hope. There are divisions, immorality, and opposition to the apostle Paul and to apostolic teaching. Is Paul discouraged? Does Paul give up hope? No! Paul\rquote s first words to this church are those of hope and confidence. Paul\rquote s confidence and hope are not in the Corinthians, in their good intentions, or in their diligent efforts. His hope is in the One who called him and who called the Corinthian saints as well. His hope is in the fact that God has abundantly provided for every spiritual need in that church. His hope is in the faithfulness of the God who started the good work in these believers and who is committed to bring it to completion.\par \par Have you ever felt that a loved one or a friend were hopeless? They may be a believer, but their life is a mess. This epistle reminds us that there is hope for such a saint. Have you ever felt that you were beyond help, beyond hope? This epistle is for you. Its first words to you remind you of the character and the work of God in the saints, through the work of His Son, Jesus Christ. Cease trusting in yourself, in your good intentions, in your efforts, and once again place your trust in the One who alone can save and sanctify. Heed Paul\rquote s words of warning and of instruction. If there is hope for Saul and Sosthenes and for saints at Corinth, there is hope for anyone.\par \par \par ---------------------\par \par [1] Gordon D. Fee, The First Epistle to the Corinthians (Grand Rapids: William B. Eerdmans Publishing Company [reprint], 1993), p. 28.\par \par [2] It seems that here at Troas Dr. Luke joined the party, for beginning in \cf2\ul LVALAct_16:10\cf1\ulnone , Luke changes from the third person (he, they) to the second (us, we).\par \par [3] This is certainly not the typical impression which we have of Paul. We think of him as a kind of religious pit bull, who simply cannot be stopped or silenced. This vision strongly implies that Paul was fearful and that without God\rquote s encouragement, Paul may have held back for fear of Jewish reprisals.\par \par [4] A Rupprecht, \ldblquote Corinth,\rdblquote The Zondervan Pictorial Encyclopedia of the Bible, Merrill C. Tenney, General Editor (Grand Rapids: Zondervan, 1975), I, p. 960.\par \par [5] Ibid.\par \par [6] F. F. Bruce, The New Century Bible Commentary: I and II Corinthians (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1971), p. 18.\par \par [7] Ibid.\par \par [8] William Barclay, The Letters to the Corinthians, rev. ed. (Philadelphia: Westminster Press, 1975), p. 2.\par \par [9] Ibid.\par \par [10] Ibid.\par \par [11] Ibid.\par \par [12] D. H. Madvig, \ldblquote Corinth,\rdblquote The International Standard Bible Encyclopedia, rev. ed., Geoffrey W. Bromiley, General Editor (Grand Rapids: Wm. B. Eerdmans Publishing Co., I, p. 773.\par \par [13] Barclay, Corinthians, p. 3.\par \par [14] ISBE, I, p. 773.\par \par \lang1033 [15] Ibid, p. 772.\par \par [16] Ibid, pp. 772-773.\par \par [17] Ibid, p. 773.\par \par [18] \ldblquote When a Roman soldier had served his time, he was granted the citizenship and was then sent out to some newly-founded city and given a grant of land so that he might become a settler there. These Roman colonies were planted all over the world, and always the backbone of them was the contingent of veteran regular soldiers whose faithful service had won them the citizenship.\rdblquote \lang2058 Barclay, Corinthians, p. 4.\par \par [19] Quoted by Barclay, p. 4.\par \par [20] Bruce, Corinthians, p. 18.\par \par [21] See \cf2\ul 1Co_16:8\cf1\ulnone .\f1\fs16\par } LVAL5){\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\cf1\lang1033\b\f0\fs28 Lesson 2: Multiplying Divisions\b0\fs22 (\cf2\ul 1Co_1:10-31\cf1\ulnone )\par \par \b Introduction\par \b0\par During my school teaching days, I referred to one of my superiors as an \ldblquote unbeliever\rdblquote in correspondence with another Christian. Through a sequence of events, this \ldblquote unbeliever\rdblquote read my letter and was greatly offended by what I said. Though he was a religious man, one could not think of him as a Christian. My relationship with this man was greatly impaired, and another Christian gave me this advice: \ldblquote Bob, ________ is a very proud man. The only way to reach him with the gospel is to appeal to his pride.\rdblquote Even at the time, I knew this advice was unbiblical, and now, studying Paul\rquote s words in the early chapters of the Book of 1 Corinthians, I am even more convinced that my friend was wrong\emdash dead wrong!\par \par The first nine verses of 1 Corinthians 1 are Paul\rquote s introduction to the entire letter. In these verses, we have been told that Paul is the author and that he is accompanied by Sosthenes. Paul\rquote s epistle is addressed not only to the saints in Corinth but to all saints everywhere. Paul expresses his thanksgiving to God for the Corinthian saints, for the sufficiency of God\rquote s provisions for them, and for the certainty that God will complete what He has begun in them by calling them to faith in Jesus Christ. Based upon this foundation, Paul now moves on to reiterate the call to Christian unity (verse 10). He then points out the ways in which this unity has broken down in the Corinthian church (verses 11-12). In the remainder of this chapter (1), and in the next three chapters (2-4), Paul shows how disunity is a contradiction of the gospel and how unity is a manifestation of the gospel.\par LVAL*\par The lessons Paul has for the saints of his day are most applicable to our own lives as well. The conflicts which existed then are still very much with us today. We have conflict and strife in the church, in the home, and at work. Paul will have us see that not only are such divisions contrary to the gospel, they should be set aside by the gospel. The gospel strikes at the heart of inter-personal conflicts, then and now. Let us listen and learn, for the lessons Paul has for us here are those which we should apply moment by moment.\par \par \b A Biblical Challenge Regarding Corinthian Conflicts \b0 (1:10-12)\par \par 10 Now I exhort you, brethren, by the name of our Lord Jesus Christ, that you all agree, and there be no divisions among you, but you be made complete in the same mind and in the same judgment. 11 For I have been informed concerning you, my brethren, by Chloe\rquote s people, that there are quarrels among you. 12 Now I mean this, that each one of you is saying, \ldblquote I am of Paul,\rdblquote and \ldblquote I of Apollos,\rdblquote and \ldblquote I of Cephas,\rdblquote and \ldblquote I of Christ.\rdblquote\par \par Paul does not begin with the problem of divisions but with a positive exhortation to maintain Christian unity.[22] Paul\rquote s call to unity in verse 10 sets the standard. His exposure of divisions in the church at Corinth in verses 11-12 shows a specific deviation from God\rquote s standard.\par \par I am most reluctant to challenge the translation of the text of Scripture, especially in a version like the NASB, which attempts to be literal in its rendering of the original text. Here, however, I must raise the flag. Paul is not exhorting the saints to \ldblquote all agree\rdblquote on every subject, as our translation suggests.[23] We will soon come to chapters 8-10, which deal with matters of conscience. Paul expects Christians to disagree as to matters of conscience. He will speak of the diversity of spiritual gifts which are evident in the church, and heLVAL+ does not suppose that this will result in total agreement because our gifts influence our perspective and our viewpoint.\par \par Literally, we see from a marginal note that the text reads, \ldblquote to speak the same thing.\rdblquote Paul calls upon Christians to \ldblquote speak the same thing.\rdblquote This is quite different from agreeing on everything. When Christians have different convictions, they are not to dispute with one another over them (\cf2\ul Rom_14:1\cf1\ulnone ). Rather they are to keep their convictions to themselves (14:22). We are not to speak about them in a way that disputes with others about them or which seeks to impose our convictions on others. If we are exhorted to \ldblquote speak the same thing\rdblquote so as to practice and promote unity, then we must speak about those truths which all Christians share.\par \par I like what I know of Barbara Bush. I do not know if she is a Christian, but I think she is a woman of integrity. While her husband was in the Oval office, Mrs. Bush did not speak publicly about her views on abortion. I do not agree with her position on abortion, as I understand it. And from all I can tell, Mr. Bush does not agree with her. But while he was in office, she did not speak publicly about her position. She did not \ldblquote agree\rdblquote with President Bush, but she did \ldblquote speak the same thing\rdblquote ; that is, she spoke of those things on which they did agree, rather than on those matters where they differed. Christians are to do likewise in the area of differences, when these areas are not fundamental areas of Christian doctrine.\par \par Paul further defines unity as the absence of schisms. Gordon Fee writes,\par \par Although the Greek word for \lquote divisions\rquote (schismata) is that from which we derive the English word \lquote schism,\rquote it does not in fact mean that, at least not in the sense of a \lquote party\rquote or \lquote faction.\rquote The word properly means \lquote tear/rent\rquote (cf. \cLVAL,f2\ul Mar_2:21\cf1\ulnone ) or the \lquote plowing\rquote of a field. The best illustration of the present usage is found in the Gospel of John (7:40-43; 9:16; 10:19-21), where various groups are said to have divided opinions about Jesus, meaning they were arguing with one another as to his significance. Thus Paul does not refer to distinctly formed groups of \lquote parties\rquote here, but to divided opinions over their various leaders, which according to v. 11 and 3:3 have developed into jealousy and quarrels.[24]\par \par Two further qualifications of unity are indicated by Paul. We are to be made complete \ldblquote in the same mind\rdblquote and \ldblquote in the same judgment.\rdblquote For Paul, maturity is not just an individual matter but a corporate growth. Maturity here is the process of the mending of relationships[25] that takes place through the ministry of the Holy Spirit. Maturity and unity are inseparable. Those who are truly growing in Christ are those who are both growing up and growing together:\par \par 11 And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers, 12 for the equipping of the saints for the work of service, to the building up of the body of Christ; 13 until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fulness of Christ. 14 As a result, we are no longer to be children, tossed here and there by waves, and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming; 15 but speaking the truth in love, we are to grow up in all aspects into Him, who is the head, even Christ, 16 from whom the whole body, being fitted and held together by that which every joint supplies, according to the proper working of each individual part, causes the growth of the body for the building up of itself in love (\cf2\ul Eph_4:11-16\cf1\ulnone ).\par \par Having the \ldblquote same mind\LVAL-rdblquote refers to the more general \ldblquote disposition\rdblquote or \ldblquote way of thinking\rdblquote of the Christian. Fee has this helpful insight when he indicates the Greek term rendered \ldblquote mind\rdblquote :\par \par \'85 here means something close to \lquote disposition\rquote (J. Beam, TANT IV, 958) or \lquote way of thinking\rquote (BAGGED), cf. 2:16, where in contrast to the people of the world who do not have the Spirit, Paul says, \lquote But we have the nous Christ,\rquote which in this case means something closer to the actual thinking or plans of Christ.\rquote [26]\par \par To have \ldblquote the same mind\rdblquote is to have the same outlook or perspective. To have \ldblquote the same judgment\rdblquote is to agree as to a particular decision, to agree on a particular issue.[27]\par \par When the apostles and the rest of the 120 saints gathered in the upper room (\cf2\ul Act_1:12-14\cf1\ulnone ), they were all like-minded. They were one in spirit and in focus. And when they (rightly or wrongly) selected Matthias as the replacement for Judas, they came to the \ldblquote same judgment.\rdblquote They reached a particular decision with unity. The same kind of decision-making process can be seen in \cf2\ul Act_6:1-6\cf1\ulnone and \cf2\ul Act_15:1-35\cf1\ulnone . Paul likewise desired that they would unanimously agree on some particular judgments which he had indicated, such as the excommunication of the wayward brother in 1 Corinthians 5.\par \par If we were speaking in musical terms, Paul is not calling for the church to sing in unison\emdash everyone singing the same note at the same time\emdash but rather he is urging the entire church to sing the same song, in harmony. This is what Christian unity is about. Unfortunately, the Corinthian saints were not living up to the standard Paul set for them. There were quarrels and divisions in the church, which he had heard about from \ldblquote Chloe\rquote s people.\rdblquote The situation in Corinth can be suLVAL.mmed up with these characterizations of the conflicts which were evident there:\par \par (1) There are problems of division in the church which are wide spread and widely known. The strife and contention in the church is prevalent. When Paul speaks of this problem he says, \ldblquote each one of you is saying \'85\rdblquote (verse 12). This probably does not mean each member, without exception, but those who are not guilty of this evil are the exception and not the rule. The problem is so prevalent that it seems to be well-known. Even as far away as Ephesus, Paul hears of this matter.\par \par (2) The quarrels and dissension are due to a party spirit on divisions which focus on personalities\emdash individuals with which certain members have identified\emdash to the exclusion of others. Every one of Paul\rquote s examples is of a person who identifies with a particular person, and thus who stands aloof from others.\par \par (3) Each of the divisions focuses on leadership. Each of the personalities\emdash Paul, Apollos, Cephas, and Christ\emdash is viewed as the one leader that the individual member has chosen to follow. Each says, \ldblquote I am of Paul or of Apollos or Cephas or Christ.\rdblquote\par \par (4) In Paul\rquote s example, none of the leaders named is viewed as responsible for the problem or of encouraging any to follow them and not other true apostles (or Christ). The problem as it is introduced here is a \ldblquote follower problem\rdblquote rather than a \ldblquote leader problem,\rdblquote in that the followers are at fault. Paul\rquote s emphasis will change on this matter as time goes on, but no New Testament writer ever fails to hold individuals responsible for whom they choose to follow. There appears here to be an unholy devotion to godly men.\par \par (5) We should bear in mind that the problem here is just being introduced in the first chapter of Paul\rquote s first (preserved) epistle, and the problem Paul identifies is in its incipient (early and undeveloped) foLVAL/rm. As time passes and as Paul\rquote s epistles continue, the problem will more fully develop and manifest itself. A problem in its earliest form may look very different from the problem in its full-blown manifestation. Expect further developments on this matter as we continue our study of the Corinthian epistles.\par \par (6) This example which Paul sets forth is largely hypothetical. The problem is not really one of loyalties and allegiances to different apostles, but of loyalties to leaders who are never named in 1 or 2 Corinthians. Paul will make this abundantly clear in chapter 4, where he writes,\par \par 6 Now these things, brethren, I have figuratively applied to myself and Apollos for your sakes, that in us you might learn not to exceed what is written, in order that no one of you might become arrogant in behalf of one against the other (\cf2\ul 1Co_4:6\cf1\ulnone ).\par \par (7) The root problem underlying the Corinthian quarrels and factions is pride. We see this clearly stated by Paul in \cf2\ul 1Co_4:6\cf1\ulnone (above). Some are \ldblquote becoming arrogant in behalf of one against the other.\rdblquote But this same pride is evident in our text as well. \ldblquote Now I mean this, that each one of you is saying, \lquote I am of Paul,\rquote and \lquote I of Apollos,\rquote and \lquote I of Cephas,\rquote and \lquote I of Christ\rquote\rdblquote (\cf2\ul 1Co_1:12\cf1\ulnone ). The first three hypothetical examples take pride in the leader they have chosen to follow. The last takes pride in thinking he or she is following Christ. But each is proud in feeling superior to the rest of those referred to in Paul\rquote s example.\par \par (8) The most dangerous group of all in these four examples is the last. Surely Paul means for us to assume \ldblquote guilt by association\rdblquote here in verse 12. Paul uses the same words, only changing the name in the case of the last group. It is true that we all should be followers of Christ. But we should not be proud of ourselves for LVAL0doing so. This fourth group is no less proud or arrogant than the others who are condemned. I am afraid that I understand Paul all too well in this fourth example. Those who think of themselves as being \ldblquote of Christ\rdblquote also think of the rest as not being \ldblquote of Christ.\rdblquote\par \par Exclusivism is wrong, even the exclusiveness of those who think themselves superior to all other believers because they follow Paul, or Apollos, or Cephas, or Christ. Those who boast of their following Christ are effectively declaring themselves to be the leader. Those who are \ldblquote of Christ\rdblquote do not need Paul, or Apollos, or Cephas. They do not need an apostle. They can discern Christ\rquote s mind by themselves without any outside help from others. These autonomous folks are the most frightening group of all, and Paul makes this clear.\par \par \b Paul\rquote s Correction for Corinthian Conflicts \b0 (1:13-17)\par \par Paul\rquote s rebuke and rebuttal to the Corinthian sin begins at verse 13 of chapter 1 and continues on through chapter 4. In this lesson, we will only deal with his four lines of argument which are found in the remainder of chapter 1.\par \par \b Christ, or Men?\par The Priority of Christ Over Men (Verse 13)\par \b0\par 13 Has Christ been divided? Paul was not crucified for you, was he? Or were you baptized in the name of Paul?\par \par In a nutshell, Paul takes us to the core question: Is salvation about the work of men or about the work of Jesus Christ? All four of the groups mentioned by Paul in verse 12 were man-centered. The fourth group was a little more subtle about it, but all of these individuals took pride in themselves, based upon their perceived allegiance. Paul wants to make the point clear and unmistakable: Our salvation is totally about Christ\rquote s work. Those who are man-centered need to be reminded of the gospel and of their salvation, to recall that salvation is Christ-centered. Christ has not been divided, so how can His body,LVAL1 the church, be divided? It was not Paul, or Apollos, or Cephas, or any other mere man who died on the cross of Calvary; it was Christ whose shed blood cleansed us from all sin. Baptism testifies to this fact. All of the Corinthian saints were baptized in the name of Jesus Christ. They were not baptized in the name of any man. This is because salvation is through Christ alone, and not through mere men, even if they were apostles.\par Paul\rquote s Priority of Preaching Over Baptism (Verses 14-17)\par \par 14 I thank God that I baptized none of you except Crispus and Gaius, 15 that no man should say you were baptized in my name. 16 Now I did baptize also the household of Stephanas; beyond that, I do not know whether I baptized any other. 17 For Christ did not send me to baptize, but to preach the gospel, not in cleverness of speech, that the cross of Christ should not be made void.\par \par Baptism is a very prominent theme in these verses, mentioned six times here by Paul. I take it that some, at least, took pride in the person who baptized them. Some people appear to have been proud and looked down on others who were not baptized by as great a celebrity as their baptizer. Paul lets the air out of the tires of these proud name droppers by telling them that baptism is not a celebrity affair, and compared to the preaching of the gospel, baptizing is a lower priority to him. Do they take pride in the one who baptizes them? Paul is glad he has not made baptizing a priority, and thus that he has baptized very few of the Corinthians.\par \par It is thus evident that Paul viewed his preaching of the gospel as having a much higher priority than baptizing new converts. \lang2058 It can hardly be overlooked that Paul saw salvation as something which occurs independently of baptism. Baptism is important. It is the believer\rquote s public identification with Jesus Christ. But baptism is not viewed as the means of one\rquote s salvation; rather it is the outward manifestation of salvation. Paul rejects theLVAL2 doctrine of baptismal regeneration. Otherwise, if he thought baptism was the means of salvation, he would have made it a much higher priority than he did. People are saved by believing the gospel, and it was Paul\rquote s priority to preach it. Baptism took second place to preaching in Paul\rquote s life and ministry.\par \par We find the same principle of the priority of proclaiming the gospel applied more broadly than just to baptism. It is applied by the Lord Jesus to the working of miracles.\par \par 29 And immediately after they had come out of the synagogue, they came into the house of Simon and Andrew, with James and John. 30 Now Simon\rquote s mother-in-law was lying sick with a fever; and immediately they spoke to Him about her. 31 And He came to her and raised her up, taking her by the hand, and the fever left her, and she waited on them.\par \par 32 And when evening had come, after the sun had set, they began bringing to Him all who were ill and those who were demon-possessed. 33 And the whole city had gathered at the door. 34 And He healed many who were ill with various diseases, and cast out many demons; and He was not permitting the demons to speak, because they knew who He was.\par \par 35 And in the early morning, while it was still dark, He arose and went out and departed to a lonely place, and was praying there. 36 And Simon and his companions hunted for Him; 37 and they found Him, and said to Him, \ldblquote Everyone is looking for You.\rdblquote 38 And He said to them, \ldblquote Let us go somewhere else to the towns nearby, in order that I may preach there also; for that is what I came out for\rdblquote (\cf2\ul Mar_1:29-38\cf1\ulnone , emphasis mine).\par \par In past years, I have been involved with the ministry of Prison Fellowship conducting in-prison seminars in various prisons in different parts of the country. I found it an exciting experience to join with Christians of different denominational and theological circles in these seminars. Prison Fellowship has maLVAL3de it clear that proclaiming the gospel of Jesus Christ is the primary goal and not the promotion of secondary practices or doctrines. When we make proclaiming Christ our priority, we find we can work together in unity, even though we may differ in secondary matters.\par \par Conversely, when we wish to be perceived as better than others, we do not emphasize what we hold in common, but what is uniquely us, our distinctives. In an election year, when have you ever heard a political candidate say that he agrees with his opponent? Churches which seek to compete with other churches, or look down on other churches, must do so in terms of their differences rather than in terms of their unity and commonality.\par \par The subject of the closing words of verse 17 Paul picks up in a little while, but for now Paul sets down two powerful arguments against the kind of pride which elevates \ldblquote silver tongued orators\rdblquote whose methods are those of worldly wisdom and power which appeal to the lost and ungodly. In verses 18-25, Paul argues that the gospel negates pride in a believer because the gospel is antithetical to human pride, human wisdom, and human power. In verses 26-31, Paul wages another attack on human pride by reminding the saints of who God has chosen to save, and that few saints are those who will ever win acclaim and status in a lost and pagan culture.\par The Cross of Christ Has No Status to the Lost\par (1:18-25)\par \par 18 For the word of the cross is to those who are perishing foolishness, but to us who are being saved it is the power of God. 19 For it is written, \ldblquote I will destroy the wisdom of the wise, And the cleverness of the clever I will set aside.\rdblquote 20 Where is the wise man? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? 21 For since in the wisdom of God the world through its wisdom did not come to know God, God was well-pleased through the foolishness of the message preached to save those whoLVAL4 believe. 22 For indeed Jews ask for signs, and Greeks search for wisdom; 23 but we preach Christ crucified, to Jews a stumbling block, and to Gentiles foolishness, 24 but to those who are the 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.\par \par The Corinthian Christians were characterized by quarrels and a party spirit. In verse 13, Paul indicates what he constantly emphasizes elsewhere, namely that divisions are contrary to Christ and to the gospel. Why then do Christians get caught up by quarrels and strife? The answer seems straightforward and simple: pride. Pride causes a person to desire to think of himself as being superior to others. If one can identify with a leader whom he perceives to be superior to all others, then he, as a follower, can feel superior to those who follow someone else. In verses 18-31, Paul points to two characteristics of the gospel which serve as a death blow to the human pride found in the Corinthian church, and, unfortunately, in every church.\par \par In verses 18-25, Paul reminds the church that those who are status seekers will never gain recognition and status from the unbelieving world. The gospel does not appeal to human pride; it cannot even co-exist with it. The gospel informs us that there is only one thing to do with pride\emdash crucify it.\par \par The \ldblquote word of the cross,\rdblquote that is, the gospel, is not a status symbol to unbelievers; it is an offense. For those of us who \ldblquote are being saved,\rdblquote [28] the gospel is the power of God (see also \cf2\ul Rom_1:16\cf1\ulnone ). For the unbeliever, the cross is a shame; for the Christian, the cross is glorious.\par \par The conflict between divine wisdom and power and the secular world\rquote s view of these matters should come as no surprise. Throughout history God has worked in ways that the world would never have imagined or believed. God\rquoteLVAL5 s purpose in history is not to glorify man but to glorify Himself by demonstrating the foolishness of man\rquote s wisdom. The text which Paul cites in verse 19 is but one indication of God\rquote s intention of proving man\rquote s wisdom to be folly. He refers to \cf2\ul Isa_29:14\cf1\ulnone to show that God has always worked in a way that is contrary to human wisdom. Would human wisdom have chosen an insignificant people like the Jews to be the nation among whom God would dwell? Would human wisdom have chosen the land of Palestine over other places on earth? Would human wisdom have led the Israelites to be trapped between the Red Sea and the on-coming Egyptian army? Would human wisdom have instructed the people of God to use their power to help the weak, rather than to use their power to take advantage of the weak? Would human wisdom have purposed to save Gentiles through the rejection and failure of the Jews, rather than through their triumph? Would human wisdom have declared that the coming Messiah was to be born of a virgin?\par \par In verse 20, Paul asks a series of questions. Where is the wise man, the scribe, the debater of this age? I think he means where are they in the church, in the outworking of God\rquote s plans and purposes? Paul would have the Corinthians look around them to see where the intellectual and scholarly giants are. By and large, those so highly esteemed in the world are absent from the church and absent so far as the outworking of God\rquote s purposes in human history. And even when God may draw one of the \ldblquote greats,\rdblquote He first humbles them. Nebuchadnezzar is but one example (see Daniel 1-4).\par \par Does the world think that God\rquote s wisdom is foolish? God has set about a course that will prove man\rquote s wisdom to be foolish. God will use foolishness to prove the ungodly to be fools. Since the world has not come to know God through its wisdom, God will make Himself known to some through means which the world regards as foolish. God has chLVAL6osen the cross of Christ as the means whereby men may be saved from their sins.\par \par Jews and Gentiles may agree on few things, but they mutually hold that the cross of Christ is foolish. The Jews are into power through signs and wonders. All through our Lord\rquote s life, they wanted to see signs and wonders. They expected their Messiah to be a wonder worker, here to do their bidding. Even the disciples bought into this frame of mind, so that Peter rebuked the Lord for speaking of His cross (Matthew 16).\par \par The Gentiles were into a different kind of power\emdash mind power, human wisdom. They took pride in following great intellectual thinkers or powerful orators. The message of a humble carpenter\rquote s son, who died as a common criminal on a Roman cross, was not that which the Gentiles sought. And the straight-forward proclamation of this \ldblquote word of the cross\rdblquote by means that were far from entertaining or impressive was not popular either. To those who are called, this humanly unimpressive gospel is good news, and the proclamation of the cross of Christ is a manifestation of the wisdom and the power of God.\par \par There are two radically different views of the same gospel. The view of the unbeliever, whether Jew or Gentile,[29] is that the gospel is foolish and weak. The view of the Christian is that the gospel is the wisdom and the power of God. Even that which seems to the unbelieving eye to be God\rquote s weakness and foolishness proves in the end to cause man\rquote s wisdom and power to pale in insignificance.\par \par \b Those Whom God Has Saved Have No Status Either\par (1:26-31)\par \b0\par The Corinthian saints were status seekers. Paul wanted them to see how foolish this was in the light of divine wisdom and power and how inconsistent status-seeking is with the gospel. First, Paul challenges his readers to take a good look around the church to note who was not present among them. This he did in verses 18-25. Glaringly absent in the church are thoLVAL7se people who hold positions of status in the secular world, in accordance with secular values. The church is not made up of wise men, scribes, and debaters (verse 20). Now, in verses 26-31, Paul wants the Corinthians to give thought to who is present in the church.\par \par \ldblquote Look at yourselves,\rdblquote Paul challenges the Corinthians. Granting the possibility of a few exceptions, Paul reminds the Corinthians of the rule. By and large, the church is not composed of the wise, the mighty, or the noble, when judged by fleshly (unbelieving) standards (verse 26). Instead, God has chosen to save the foolish, the weak, the base and despised, the \ldblquote nobodies.\rdblquote The word \ldblquote chosen\rdblquote in verse 27 is very significant, because it underscores that God chose those on the lowest rung of the social ladder. It was not that these were all that would come to God; it is that these are those whom God ordained to come to Him. It was not that God could do no better; it was that God chose not to do better.\par \par Following the principle set down in verse 19, Paul explains why God selected the undesirables of this world for salvation. God has purposed to nullify the wisdom of the wise and to humble the proud. He has chosen to do so by employing means and people that the world rejects as weak and foolish and worthless. God chose the foolish things of this world to shame the wise, the weak things of this world to shame the strong, the base and despised things to humble that which is highly esteemed (verses 27-28).\par \par God has not done this because the weak and foolish are any better than the powerful and the proud. He has set aside the highly regarded and employed those things which are disdained so that all the glory might come to Himself and not to mere men. This is the concluding point Paul makes in verses 29-31. If God were to achieve His purposes through the worldly wise and powerful, we would be inclined to give the praise and glory to the men He has used rather tLVAL8han to God. This world believes the \ldblquote shakers and the movers\rdblquote are the ones who make things happen. Even the church seeks to evangelize and train those whom the world regards as \ldblquote most likely to succeed.\rdblquote But God chooses the opposite, those whom we expect to fail (or, more accurately, those we already deem to be failures), so that when His wisdom and power are evident, there are no wise and powerful men to take their bows before men. Instead, men must bow before God, giving all the glory to Him. To God be the glory, great things He has done!\par \par \b Conclusion\par \b0\par Obviously, there are just as many divisions in the church today as there were in Paul\rquote s day. Some of us might argue that there are more divisions today than in his day. The thing that amazes me is the dramatic difference in the way we deal with those divisions and strife. In the church and in Christendom in general, the vast majority of cases are dealt with psychologically. This is the first level of appeal. If all else fails, turning to God and His Word is the last resort.\par \par What is the root of this evil of divisions? The secular world, and a distressingly large number of professing Christians, would answer this question without a moment\rquote s hesitation: poor self-esteem. This alleged \ldblquote malady\rdblquote is said to be the root of crime, of moral evils (many of which are no longer a crime), and of inter-personal conflicts. It should come as no surprise that Paul\rquote s \ldblquote root problem\rdblquote is just the opposite of the secular world. Paul indicates that the root of the Corinthian conflicts is pride. It is not that the believers in the church think too little of themselves; they think too much of themselves. It is not \ldblquote poor self-esteem\rdblquote but \ldblquote inflated self-esteem\rdblquote that is the problem.\par \par Why are these secular \ldblquote cures\rdblquote being embraced by the church? Why when we seek to heal conflicts aLVAL9nd strife do we turn to a psychology book rather than to 1 Corinthians? When Paul deals with strife among the saints, he begins at the beginning\emdash the gospel of Jesus Christ. His introductory words have already taken us to God and to His sufficient provisions for salvation and godly living. Now, after setting the standard of Christian unity, Paul seeks to correct the ungodly divisions in the church. He does so by turning us immediately to the gospel. Our salvation is Christ-centered and not man-centered. How then can Christians divide themselves from other Christians on the basis of the men whom they have chosen to follow? We were saved in the name of Jesus Christ; how is it that we now take pride in the names of the men we follow?\par \par In the past, I have advocated \ldblquote biblical thinking,\rdblquote and I still do. But this text has forced me to see that Paul\rquote s thinking goes even deeper. Paul is a model for us in what might be called \ldblquote gospel thinking.\rdblquote Baptism is a command of our Lord, and it is an important part of our obedience to Christ. But Paul makes it clear that proclaiming the gospel takes a higher priority in his life than performing baptisms. The Bible teaches us many truths, but the one truth which stands above all is that of the gospel. If any other truth begins to overshadow the gospel, something is wrong.\par \par Notice with me how the gospel colors Paul\rquote s thinking in almost any situation. In \cf2\ul Act_20:24\cf1\ulnone , we see that Paul refuses to take the \ldblquote advice\rdblquote of the saints to avoid going to Jerusalem. Paul knows that \ldblquote bonds and affliction\rdblquote await him there, but Paul\rquote s consuming desire is to fulfill his mission of proclaiming the gospel. Preaching Christ is more important than saving his skin. In \cf2\ul Phi_3:15\cf1\ulnone , people who have \ldblquote a different attitude\rdblquote Paul leaves to God to change their hearts. However, in Galatians 1, Paul has a scathing rebuke forLVAL: those who have \ldblquote a different gospel\rdblquote (see verses 6-10). When Paul is imprisoned, and some use this fact to further themselves at his expense, Paul rejoices because even in this, the gospel is preached (\cf2\ul Phi_1:12-18\cf1\ulnone ). In 1 Corinthians 9, Paul documents his right as an apostle to be supported by the churches where he ministers. He purposefully sets aside this right for the sake of the gospel (see verses 15-23, especially verse 23). When Paul encourages the saints in Corinth to give to the poor, Paul appeals to the gospel for their motivation in giving (\cf2\ul 2Co_8:9\cf1\ulnone ).\par \par Over and over and over again, it is the gospel which provides the standard, the basis, the motivation, and the guiding principles for Christian living. The gospel is not merely that truth which we believe in order to be saved; it is the truth which we are to seek to grasp more fully day by day, and the truth which we are to live out in our everyday lives. As Paul put it,\par \par 6 As you therefore have received Christ Jesus the Lord, so walk in Him, 7 having been firmly rooted and now being built up in Him and established in your faith, just as you were instructed, and overflowing with gratitude (\cf2\ul Col_2:6-7\cf1\ulnone ).\par \par Paul gets to the root of the problem of division and strife when he goes to the gospel, for the gospel is the key, the basis for all human relationships:\par \par 32 And be kind to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you. 5:1 Therefore be imitators of God, as beloved children; 2 and walk in love, just as Christ also loved you, and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma (\cf2\ul Eph_4:32; Eph_5:1-2\cf1\ulnone ).\par \par 1 If therefore there is any encouragement in Christ, if there is any consolation of love, if there is any fellowship of the Spirit, if any affection and compassion, 2 make my joy complete by being of the same mind, maintainingLVAL; the same love, united in spirit, intent on one purpose. 3 Do nothing from selfishness or empty conceit, but with humility of mind let each of you regard one another as more important than himself; 4 do not merely look out for your own personal interests, but also for the interests of others. 5 Have this attitude in yourselves which was also in Christ Jesus, 6 who, although He existed in the form of God, did not regard equality with God a thing to be grasped, 7 but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. 8 And being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross (\cf2\ul Phi_2:1-8\cf1\ulnone ).\par \par 12 And so, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience; 13 bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you. 14 And beyond all these things put on love, which is the perfect bond of unity. 15 And let the peace of Christ rule in your hearts, to which indeed you were called in one body; and be thankful (\cf2\ul Col_3:12-15\cf1\ulnone ).\par \par Pride is not the root of all evils (see \cf2\ul 1Ti_6:10\cf1\ulnone ), but it is the root of many evils, including strife and division in the church. Pride was the cause of Satan\rquote s downfall (see \cf2\ul Isa_14:12-14\cf1\ulnone ; Ezekiel 28:1-19). Pride and wisdom are closely linked. In his pride, Satan tempted Adam and Eve in the garden. God had reserved certain knowledge for Himself, and that knowledge was there on the tree of the knowledge of good and evil. God forbade Adam and Eve to eat of this tree, to gain this knowledge. Eve saw that fruit, that knowledge, as desirable, and sought it by eating the fruit even though this required disobeying God. And the result of this act was division and strife, from that point onward in history. Man does not want to admLVAL<it that only God is all-wise. Man seeks wisdom because he wishes to bolster his pride.\par \par It was pride that prompted David to stay at home when he should have gone to war. As a result, he committed adultery with another man\rquote s wife, and he tried to cover this sin with murder. As a result of David\rquote s pride, he numbered the troops of Israel, and thereby brought upon his people the wrath of God. It was pride that God warned the nation Israel about, knowing that these people would eventually take credit for that which God had accomplished by His grace. Pride is a great evil, and it has for all of history been a prominent factor in human strife and division, even among the people of God.\par \par Paul spotlights pride as the root problem among the Corinthians. He does not advocate months or years of therapy. He does not see the need to know the childhood, the background, or the individual struggles of each Christian. All they need to know is the gospel. It is by means of the gospel that God removed the conflict, the enmity, between sinners and Himself. It is also by means of the gospel that the enmity between men is removed:\par \par 11 Therefore remember, that formerly you, the Gentiles in the flesh, who are called \ldblquote Uncircumcision\rdblquote by the so-called \ldblquote Circumcision,\rdblquote which is performed in the flesh by human hands\emdash 12 remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. 13 But now in Christ Jesus you who formerly were far off have been brought near by the blood of Christ. 14 For He Himself is our peace, who made both groups into one, and broke down the barrier of the dividing wall, 15 by abolishing in His flesh the enmity, which is the Law of commandments contained in ordinances, that in Himself He might make the two into one new man, thus establishing peace, 16 and might reconcile them both in one body to GLVAL=od through the cross, by it having put to death the enmity. 17 And He came and preached PEACE TO YOU WHO WERE FAR AWAY, AND PEACE TO THOSE WHO WERE NEAR; 18 for through Him we both have our access in one Spirit to the Father. 19 So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God\rquote s household, 20 having been built upon the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone, 21 in whom the whole building, being fitted together is growing into a holy temple in the Lord; 22 in whom you also are being built together into a dwelling of God in the Spirit (\cf2\ul Eph_2:11-22\cf1\ulnone ).\par \par The gospel is incompatible with human pride. When saints strive with other saints out of pride, the cure is not to enhance their pride, to improve their \ldblquote self-esteem\rdblquote ; it is to remove that pride. The self-esteem of the saints does not need to be commended; it should not even be criticized. It needs to be crucified. Do you wonder why our Lord instructed His church to remember His suffering and death every week by the observance of the Lord\rquote s Table (communion)? You should not. Communion is the commemoration of the work of Christ, the gospel. Communion is not simply a remembrance of an act which our Lord accomplished in the past; it is a way of life which we are to emulate every day of our lives.\par \par How often, when men seek to evangelize the lost, or when they attempt to motivate Christians (and unbelievers) to give or to serve, do they appeal to human pride. They glorify certain tasks and positions, so that people will fill them for that glory. They publicly laud the gifts or service of people, so that they will be proud of their contribution. Gospel thinking requires us to do just the opposite. In order to be saved, we must confess our sin and admit that we are unworthy of God\rquote s gift of salvation. We must humble ourselves and accept the free gift of eternal life in Jesus ChristLVAL>. We must cease trusting in our goodness, in our works or efforts, in our worthiness, and cast ourselves on the sinless Son of God who died in our place, bearing the penalty for our sin, and giving to us His righteousness as a free gift. The gospel which saves is the gospel which humbles, and that humbling gospel is the basis for Christian unity and harmony. If you have never accepted the gospel message, and the gift of salvation in Christ of which the gospel speaks, I urge you to do so this very moment.\par \par \par -----------\par \par [22] In Matthew 19, the scribes and Pharisees quiz Jesus about divorce. Under what circumstances can a man divorce his wife? Jesus\rquote response is to emphasize the rule and not the exceptions. It is not that exceptions do not exist. But to focus too much on the exceptions can undermine the rule. So here Paul wants to begin with the rule. He then cites specific examples where the Corinthians have departed from it (and these areas are not exceptions to the rule; they are examples of the rule).\par \par [23] Robertson and Plummer indicate that, \ldblquote The expression is taken from Greek political life, meaning \lquote be at peace\rquote or (as here) \lquote make up differences.\rquote\rdblquote Archibald Robertson and Alfred Plummer, A Critical and Exegetical Commentary on the First Epistle of St. Paul to the Corinthians (Edinburgh: T. & T. Clark, 1971 [reprint]), p. 10. Leon Morris quotes Bishop Lightfoot: \ldblquote This \lquote strictly classical\rquote expression \lquote is used of political communities which are free from factions, or of different states which entertain friendly relations with each other.\rquote\rdblquote Leon Morris, The First Epistle of Paul to the Corinthians (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1966), pp. 38-39.\par \par [24] Gordon D. Fee, The First Epistle to the Corinthians, The New International Commentary, F. F. Bruce, General Editor, (Grand Rapids: William B. Eerdmans Publishing Company, 1987 [reprint, 1993LVAL]), p. 54.\par \par [25] The term used here by Paul is a colorful one. Robertson and Plumber (p. 10) tell us, \ldblquote It is used in surgery for setting a joint (Galen), and in Greek politics for composing factions (Hot. v. 28).\rdblquote In the New Testament, it is employed for the process of mending fishing nets (\cf2\ul Mat_4:21\cf1\ulnone ).\par \par [26] Fee, p. 53, fn. 29.\par \par [27] \ldblquote\'85 nous, as is shown in ii. 16, denotes the Christian way of thinking in general, the conception of the gospel in its entirety; the gnome, according to vii. 25, refers rather to the manner of deciding a particular point, what we call opinion, judgment.\rdblquote Frederic Louis Gadded, Commentary on First Corinthians, Kregel Reprint Library (Grand Rapids: Kregel Publications [reprint], 1977), p. 63.\par \par [28] Paul speaks here of our salvation as an on-going process, and not just as a historical event.\par \par [29] It has been observed that Paul divides the whole world into two categories. These are not the categories of \ldblquote Jew\rdblquote and \ldblquote Gentile,\rdblquote but of believer and unbeliever.\par \par \par } LVAL5@{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Georgia;}{\f1\froman\fprq2\fcharset0 Times New Roman;}} {\colortbl ;\red0\green0\blue0;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\cf1\lang1033\kerning28\b\f0\fs28 Lesson 3 True Wisdom (\cf2\ul 1Co_2:1-16\cf1\ulnone )\fs20\par \par Introduction\fs28\par \b0\fs22\par While I was a high school teacher in a medium security prison, the opportunity arose to very naturally explain the essence of the gospel. Never before have I received the reaction I did that day from two men in particular. They found what I was saying incredibly stupid as, in a very distinct \ldblquote New Joisey\rdblquote twang, one inmate exclaimed to the other, \ldblquote Ain\rquote t that somethin\rquote man? Ain\rquote t that somethin\rquote ?\rdblquote This man\rquote s reaction to the gospel was far more honest than most, for a great many non-Christians feel exactly the same way about the gospel but are simply too polite, or too afraid, to say so. In the confines of that prison, those two men could have cared less about what I thought of them, and so they very plainly expressed exactly what they thought of my religious beliefs.\par \par In the first chapter of his first Epistle to the Corinthians, Paul exposes and then confronts the problem of divisions within the church at Corinth. He renounces divisions as contrary to the gospel. Further, Paul implies that the underlying problem is pride. Individuals took pride in the one whom they chose to follow. As Paul later says, they have \ldblquote become arrogant in behalf of one against the other\rdblquote (4:6). In verses 18-31 of the first chapter, Paul argued that pride and the gospel are incompatible. The world will never esteem the gospel or those who embrace it because it is contradictory to all they highly esteem. The Jews, who are impressed by power, wanted signs (of power). A crucified Christ was certainly not a demonstration of power but of weakness. The Greeks were LVALAimpressed by intellectualism, by wisdom. To them, there was nothing wise about the gospel. It was foolishness to believe that faith in a crucified criminal could save anyone from their sins.\par \par Paul has challenged the Corinthian saints to look around the church and observe that those most esteemed by the world are strangely absent in the church. By and large, the church is not composed of wise men, scholars, and debaters of the day. The church is not made up of the cultural elite. In verses 26-31, Paul urges the saints to look around them in the church to see who is present. The church is not made up of the upper crust of society but rather the rejected and despised of society. Of course there are exceptions, but the rule is clear: \ldblquote God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, and the base things of the world and the despised, God has chosen, the things that are not, that He might nullify the things that are\rdblquote (verses 27-28). This is so that no man may boast, but God may receive the glory for what He accomplishes through those most unlikely to succeed in this world.\par \par One might conclude from what Paul has said that the gospel really is foolish and weak. Not at all! This is only the way the world perceives the gospel. In chapter 2, Paul reveals that weakness and simplicity are not the end of the story but the beginning. It is through the weakness of proclaiming the gospel that the wisdom and power of God are made manifest. The world regards God\rquote s wisdom as foolish because it is incapable of comprehending or accepting its truths. God\rquote s wisdom is a mystery which the unsaved cannot grasp, and no one would have known apart from divine revelation. Through His Spirit, God has revealed Himself to men. The Spirit who searches the depths of God has been given in a special way to the apostles. Through these inspired men, divine thoughts have been translated LVALBinto divine words. Those who possess the Spirit by faith in Christ can appraise the spiritual truths of Scripture; those who are unsaved, and thus without the Spirit, cannot. No wonder they think God\rquote s wisdom is foolish. They cannot understand it\emdash or God. But we who have the Scriptures and the Spirit have the mind of Christ.\par Paul\rquote s Conduct at His First Coming\par (2:1-5)\par \par 1 And when I came to you, brethren, I did not come with superiority of speech or of wisdom, proclaiming to you the testimony of God. 2 For I determined to know nothing among you except Jesus Christ, and Him crucified. 3 And I was with you in weakness and in fear and in much trembling. 4 And my message and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power, 5 that your faith should not rest on the wisdom of men, but on the power of God.\par \par The Corinthians now look upon Paul somewhat like a teenager views his or her parents. Paul is not wise but simplistic. He lacks the charm and charisma which makes his spiritual children proud of him, and thus they have begun to listen to others who have a higher level of esteem, especially by their peers. Paul seeks to correct their wayward thinking by reminding them that he is the same Paul who came to them at the beginning, preaching to them the gospel of Jesus Christ. It was through his simplistic message and methods that the Corinthians, once pagans, became saints. Paul now reminds them of his message and manner when he first came to them which resulted in their salvation.\par \par When he came, Paul did not come with superiority of speech or of wisdom. He did not come with \ldblquote high fullutin\rdblquote words or thoughts, nor did he employ oratorical embellishments which would draw attention to himself and to his methods. Paul came with a simple, straightforward approach which sought to make the message, not the messenger, primary. He came to them \ldblquote proclaiming the testimony of God\rdblLVALCquote (verse 1). That is, he came to them preaching the gospel in simple terms, without sensationalizing it.\par \par In verse 3, Paul turns his attention from his message and method to his mind set. He describes the attitude with which he came to the Corinthians with the gospel. If the charlatans of that day had lived in our own time, they would have worn expensive clothing, had a recent face-lift, a self-assured manner, and an omnipresent smile. They would have exuded confidence and composure. But this would not be so with Paul. When Paul first came to Corinth, he worked as a blue collar laborer making tents with Aquila. His mind set was characterized by his threefold description: weakness, fear, and much trembling. He may have come with a physical weakness, for it does seem as though Paul suffered from some physical affliction (see \cf2\ul 2Co_12:7-10\cf1\ulnone ). In addition, I believe Paul came to Corinth with a clear sense of his own limitations, knowing that the salvation and sanctification of men could only be accomplished by the miraculous intervention of God.\par \par Paul also characterized his coming as \ldblquote in fear and much trembling.\rdblquote We know there were fears, as Luke indicates to us. After previous persecution in other cities, Paul came to Corinth where he again faced opposition. But the Lord appeared to Paul with these words of assurance: \ldblquote Do not be afraid any longer, but go on speaking and do not be silent; for I am with you, and no man will attack you in order to harm you, for I have many people in this city\rdblquote (\cf2\ul Act_18:9\cf1\ulnone b-10).\par \par I have always thought of Paul as a kind of \ldblquote pit bull\rdblquote evangelist. Some dogs have no courage at all, while others may sound awesome but when threatened or harmed they protect themselves by backing off. Still other dogs\emdash like the pit bull\emdash will continue to fight until they are dead. How easy it is to think of Paul in this way, as invincible and undaunting. But LLVALDuke\rquote s words indicate otherwise. Paul was a man of like passions with our own. He too had fears. But our Lord\rquote s words of assurance enabled him to press on in spite of his fears.\par \par The expression, \ldblquote fear and trembling,\rdblquote seems to mean more than just \ldblquote fear\rdblquote and \ldblquote trembling\rdblquote combined.\par \par 33 But the woman fearing and trembling, aware of what had happened to her, came and fell down before Him, and told Him the whole truth (\cf2\ul Mar_5:33\cf1\ulnone ).\par \par 15 And his affection abounds all the more toward you, as he remembers the obedience of you all, how you received him with fear and trembling (\cf2\ul 2Co_7:15\cf1\ulnone ).\par \par 5 Slaves, be obedient to those who are your masters according to the flesh, with fear and trembling, in the sincerity of your heart, as to Christ (\cf2\ul Eph_6:5\cf1\ulnone ).\par \par 12 So then, my beloved, just as you have always obeyed, not as in my presence only, but now much more in my absence, work out your salvation with fear and trembling; 13 for it is God who is at work in you, both to will and to work for His good pleasure (\cf2\ul Phi_2:12-13\cf1\ulnone ).\par \par 21 And so terrible was the sight, that Moses said, \ldblquote I am full of fear and trembling\rdblquote (\cf2\ul Heb_12:21\cf1\ulnone ).\par \par The expression seems to convey the realization on the part of the person fearing and trembling that he or she is of a lower rank, a lower position than the one who is feared. The woman who had been healed by touching Jesus (\cf2\ul Mar_5:33\cf1\ulnone ) seems to have realized not only that she had been healed, but in being thus healed, she came to recognize the greatness of the One who produced the healing. Slaves should submit to their masters with fear and trembling, recognizing that God has put them under the authority of their masters. We are told by Paul to \ldblquote work out our own salvation with fear and trembling,\rdblquote knowing that it is ultLVALEimately not our working or even our willing, but God\rquote s sovereign work in us which causes us to will and to work His good pleasure.\par \par Pride was the underlying reason for the divisions in Corinth. People took pride in following the right leader, the leader who spoke words of wisdom with oratorical skill who also had status and esteem among the unbelievers. Paul speaks of himself as a humble man, a man with no confidence in his own abilities, in his own message or methods, but whose trust is in God alone. Paul proclaims Christ, knowing that apart from the working of God in the hearts of men, nothing eternal will happen.\par \par Paul\rquote s actions in Corinth were purposeful, not accidental or haphazard. It was not that Paul was ignorant or uneducated, nor was it that Paul only knew about Christ and Christ crucified (verse 2). Paul determined that this was all he would know while ministering in Corinth (or anywhere else). He chose to limit his knowledge to those truths which would save men from their sins and transfer them from the kingdom of darkness to the kingdom of light. Even though many would be impressed by his knowledge in areas which the unbelievers believed to be wisdom, Paul determined not to know such things and thus not to preach them.\par \par Paradoxically, Paul came to the Corinthians in weakness, fear, and much trembling so that the power of God might be demonstrated (verse 4). If Paul\rquote s human skills were dominant in his preaching, Paul\rquote s power would be displayed. But when Paul came in weakness proclaiming a message men deemed foolish and men were converted, it was evident it was the result of the supernatural power of God and not the merely human power of Paul. Paul has much more to say on this subject later, especially in 2 Corinthians 12, but for now we should note that Paul\rquote s weakness was not a hindrance to the demonstration of God\rquote s power but the means through which God\rquote s power was displayed. God\rquote s power is manifested tLVALFhrough human weakness.\par \par Paul did not want to make disciples; that is, Paul did not want people to be his followers. His goal was for men and women to trust in Jesus Christ for salvation and to become His followers, His disciples. If men were converted because of Paul\rquote s wisdom and because of his persuasive skills, they could then be led astray by anyone who was wiser and more persuasive. Paul\rquote s desire was that men would place their faith in God and in His power (verse 5).\par \par \b God\rquote s Wisdom and the Wisdom of This Age\par (2:6-9)\par \b0\par 6 Yet we do speak wisdom among those who are mature; a wisdom, however, not of this age, nor of the rulers of this age, who are passing away; 7 but we speak God\rquote s wisdom in a mystery, the hidden wisdom, which God predestined before the ages to our glory; 8 the wisdom which none of the rulers of this age has understood; for if they had understood it, they would not have crucified the Lord of glory; 9 but just as it is written, \ldblquote Things which eye has not seen and ear has not heard, And which have not entered the heart of man, All that God has prepared for those who love Him.\rdblquote\par \par At verse 6, Paul changes from the first person singular (\ldblquote I\rdblquote ) to the first person plural (\ldblquote we\rdblquote ). Verses 1-6 spoke of Paul\rquote s mind set, message, and methods when he first came to Corinth with the gospel. Now in verse 6, Paul speaks for more than just himself. I understand the \ldblquote we\rdblquote to refer principally to the apostles.[30] As further developments in this epistle and 2 Corinthians will show, the real struggle was not with Corinthian cliques, each of which had chosen to follow a different apostle, but with those in Corinth who had turned from the apostles to other teachers, of which some will prove to be \ldblquote false apostles\rdblquote (\cf2\ul 2Co_11:12-15\cf1\ulnone ).\par \par What characterizes Paul that is so offensive to some of the Corinthians, LVALGcausing them to follow other leadership? It is Paul\rquote s \ldblquote simplistic\rdblquote devotion to Christ crucified. Paul has chosen to be a kind of \ldblquote Johnny-one-note,\rdblquote and the note he continues to play is offensive to both Jews and Gentiles. Consequently, for a Corinthian Christian to identify with the apostle Paul is to embrace that which is foolish and weak to the unbelieving mind, whether Jew or Gentile. To identify with Paul and his preaching is to become a fool in the eyes of the world, which has no status. And so some are tempted to identify with new leaders whose methods and message are far more acceptable. Associating with them gives one a much higher status.\par \par Paul does not deny that his message and methods are foolish; rather, he emphasizes this is so. But in moving to the first person plural (\ldblquote we\rdblquote ), Paul links himself, his message, and his methods with all of the other apostles. Paul\rquote s message and methods are no different from those of his fellow apostles. He speaks with and for all the apostles as he admonishes the Corinthians.\par \par At verse 6, Paul makes another shift in his emphasis. Up to this point, Paul has granted the fact that his gospel is foolish and weak. Now he begins to clarify and expand his instruction. The apostolic gospel is foolish and weak to unbelievers, but it is neither foolish nor weak in the sight of God. Neither should it be regarded as foolish nor weak in the sight of the saints. In verse 6, Paul insists that the apostles do speak wisdom. This wisdom is not for all, however. There are two groups from whom apostolic wisdom is withheld. The first group is those who are immature (verse 6). In chapter 3, verse 1, Paul plainly tells the Corinthians they are \ldblquote men of flesh,\rdblquote \ldblquote babes in Christ,\rdblquote and in verse 3, he contends that they still remain in the same condition. Did the Corinthians chafe because Paul\rquote s message was too simple? It was because the simple thLVALHings were all they were able to grasp. The problem was not with Paul or his colleagues; the problem was with the Corinthians.\par \par The second group from whom apostolic wisdom is withheld is those who are unbelievers (2:6). Paul says the wisdom the apostles preach is not of \ldblquote this age.\rdblquote Consequently, the rulers of \ldblquote this age\rdblquote are not able to grasp it. Even those who are the wisest and most powerful people of this age are unable to grasp it. This is evident at the cross of Calvary. There, at the cross, the rulers of this age rejected Jesus as the Messiah as God\rquote s means of salvation. God\rquote s \ldblquote wisdom\rdblquote was never more clearly manifested to men than in the person of Jesus Christ, but the best of this age were not able to see it. It is obvious that they did not receive this \ldblquote Wisdom\rdblquote because they crucified Him.\par \par Paul\rquote s words here help us to distinguish between God\rquote s wisdom and worldly wisdom. God\rquote s wisdom was revealed in the person of the Lord Jesus Christ at His first coming, but the world rejected Him and the wisdom He manifested. The wisdom of God is \ldblquote eternal wisdom,\rdblquote a wisdom established in eternity past yet to be fully implemented when Christ\rquote s kingdom is established on the earth. The wisdom of this world is \ldblquote empirical wisdom,\rdblquote based upon that which can be seen and heard and touched. The wisdom of God is otherwise. It is not seen by the naked eye, it cannot be heard with the ears, it cannot be fathomed by the natural mind. It surpasses even man\rquote s imagination. It is other worldly. This should not come as a surprise to the Christian, for the prophet Isaiah indicated as much in the citation which Paul includes in verse 9.\par \par Let me pause to reflect further on this concept of the \ldblquote other worldliness\rdblquote of God\rquote s wisdom. Do we not tend to think of heaven as an extension of earth\rquote s joys? Most peoLVALIple who believe in heaven think of it as the place where they will be reunited with their family and friends. And yet, when Jesus spoke to the Sadducees, he chided them for their ignorance because they supposed marriage would continue on into eternity (\cf2\ul Mat_22:23-33\cf1\ulnone ; see also \cf2\ul 1Co_7:25-35\cf1\ulnone ). Are we perplexed when we find prophecies which describe things of which we have never seen nor heard? For example, there are Ezekiel\rquote s wheels (see 1:16, 19-21; 3:13; 10:2-19; 11:22), and there are the \ldblquote living creatures\rdblquote of the Book of Revelation (\cf2\ul Rev_4:6-9\cf1\ulnone ; \cf2\ul Rev_5:6-14\cf1\ulnone ; \cf2\ul Rev_6:6\cf1\ulnone ; \cf2\ul Rev_7:11\cf1\ulnone ; \cf2\ul Rev_14:3\cf1\ulnone ; \cf2\ul Rev_15:7\cf1\ulnone ; \cf2\ul Rev_19:4\cf1\ulnone ). Nothing in this life can be compared with such things. Heaven is not just an improved earth; it will be \ldblquote a new heaven and a new earth\rdblquote (\cf2\ul Rev_21:1\cf1\ulnone ) where there will be no sea (21:1), no temple (21:22), no need for sun or moon (21:23-25; 22:5). The streets, we are told, will be paved with gold. This may be a way of telling us that what we value most highly on earth will have little or no value in heaven. Heaven, that biblical \ldblquote new age,\rdblquote is nothing like the present age, and thus no mortal can conceive of what it will be like. The things of God are other worldly, and thus we cannot even guess as to what they will be like.\par \par \b How God\rquote s Wisdom Is Revealed\par (2:10-13)\par \b0\par 10 For [But][31] to us God revealed them through the Spirit; for the Spirit searches all things, even the depths of God. 11 For who among men knows the thoughts of a man except the spirit of the man, which is in him? Even so the thoughts of God no one knows except the Spirit of God. 12 Now we have received, not the spirit of the world, but the Spirit who is from God, that we might know the things freely given to us by God, 13 which things we also speaLVALJk, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words.\par \par Paul has just shown us why God\rquote s wisdom, the wisdom which the apostles proclaimed, is rejected by the great but unbelieving men of this age. Men of this age are limited to temporal, human wisdom. They cannot grasp God\rquote s eternal wisdom. They cannot see, hear, or comprehend the things of God. How then can mere mortals ever know God\rquote s wisdom? The answer is found in verses 10-16. In verses 10-13, Paul expounds the doctrines of inspiration and revelation whereby God has made His wisdom known through the apostles who have inscripturated the \ldblquote depths of God.\rdblquote In verses 14-16, Paul turns to the ministry of the Holy Spirit in the life of the believer, enabling him to comprehend the things of God which He revealed in the Scriptures through the apostles.\par \par How can men know of a God who cannot be seen and whose provisions are beyond human thought? The answer: through the Holy Spirit, who has imparted the knowledge of God to and through the apostles in the New Testament Scriptures. The Holy Spirit is the \ldblquote Spirit of God.\rdblquote Just as man\rquote s human spirit knows the deep thoughts of the man, so the Spirit of God, the Holy Spirit, knows the intimate things of God. When the Lord Jesus was on the earth, He spoke many things to His disciples which they did not understand or even remember. Jesus told them that after His departure, He would send His Spirit. The Holy Spirit would not only call the things He had spoken to their remembrance, He would also enable them to understand them so that they could record them for others. In addition, the Spirit would reveal things to come, things of the coming age:\par \par 25 \ldblquote These things I have spoken to you, while abiding with you. 26 But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance allLVALK that I said to you\rdblquote (\cf2\ul Joh_14:25-26\cf1\ulnone ).\par \par 12 \ldblquote I have many more things to say to you, but you cannot bear them now. 13 But when He, the Spirit of truth, comes, He will guide you into all the truth; for He will not speak on His own initiative, but whatever He hears, He will speak; and He will disclose to you what is to come. 14 He shall glorify Me; for He shall take of Mine, and shall disclose it to you. 15 All things that the Father has are Mine; therefore I said, that He takes of Mine, and will disclose it to you\rdblquote (\cf2\ul Joh_16:12-15\cf1\ulnone ).\par \par Paul has already spoken of the wisdom of God as a mystery (\cf2\ul 1Co_2:7\cf1\ulnone ). A mystery is something God reveals concerning the future, which is not fully grasped before its fulfillment because it is beyond human comprehension. The apostles played a unique role as \ldblquote stewards of the mysteries of God\rdblquote (\cf2\ul 1Co_4:1\cf1\ulnone ). After God has completed a work that was formerly a mystery, He fully discloses that mystery through one of His apostles. Paul was surely one of the great \ldblquote mystery apostles\rdblquote in that it was his privilege to speak of several mysteries. In the Book of Ephesians, Paul spoke of the privilege God had given him as an apostle to reveal some of these mysteries (\cf2\ul Eph_1:3-14\cf1\ulnone ; \cf2\ul Eph_3:1-13\cf1\ulnone ; \cf2\ul Eph_5:32\cf1\ulnone ).\par \par In \cf2\ul 1Co_2:10-13\cf1\ulnone , Paul describes the fulfillment of our Lord\rquote s promise to His disciples (remember that Paul was divinely added as the twelfth apostle). Man, Paul is saying, could never know God on his own. But God has chosen to make Himself known through His Word and through His Spirit. His Spirit was given to the apostles in a special way so that the things of God might be inscripturated, divinely inspired and recorded as a part of the Bible. The apostles have been given the Spirit in this unique way so they \ldblquote might know the thingLVALLs freely given to us by God\rdblquote and might communicate them to us. The Spirit superintended this process by \ldblquote combining spiritual thoughts (\ldblquote the depths of God,\rdblquote verse 10) with spiritual words\rdblquote (the words of Holy Scripture).\par \par Here is a very crucial difference between the apostles and the false apostles. The apostles claimed to speak for God, and they did! False apostles claimed to speak for God, and they did not! God can be known intimately because He has chosen to disclose His innermost thoughts and being to men by means of His Spirit working through the apostles, resulting in the New Testament Scriptures. To reject the apostles and their teaching as the \ldblquote wisdom of God\rdblquote is to reject God, for they are the only ones through whom God has chosen to disclose Himself. Is the gospel simplistic? It is because God\rquote s way of salvation is simplistic\emdash one way (see \cf2\ul Mat_7:13-14\cf1\ulnone ff.; \cf2\ul Joh_14:6\cf1\ulnone ). To reject the apostles\rquote teaching is thus to reject the God who disclosed Himself to men through them.\par \par There may be a secondary interpretation of Paul\rquote s words in verses 10-13, but, if so, it is surely secondary. Many interpret these verses as speaking of God\rquote s direct disclosure of Himself to men, through His Spirit. I do not think so. I believe these words make sense only as interpreted above. This same thought is taught by Peter as well in \cf2\ul 2Pe_1:16-21\cf1\ulnone . The work of God the Spirit in the lives of Christians in general is spoken of in the closing verses (14-16) of 1 Corinthians 2.\par Spiritual Insight: The Haves and the Have-Nots\par (2:14-16)\par \par 14 But a natural man does not accept the things of the Spirit of God; for they are foolishness to him, and he cannot understand them, because they are spiritually appraised. 15 But he who is spiritual appraises all things, yet he himself is appraised by no man. 16 For who has known the mind of the LorLVALMd, that he should instruct Him? But we have the mind of Christ.\par \par God has disclosed Himself to men through the Holy Spirit. The Spirit knows the intimate things of God and, by inspiring the apostles, has translated spiritual thoughts about God into spiritual words\emdash the New Testament. In the Old Testament period, God revealed His Word through the prophets. In the New Testament times, this revelation came through the apostles. Yet the unbeliever seems blinded to the truth contained in God\rquote s Word. How can this be? How can some find in the Bible a rich source of revelation which enables them to know God more intimately, while others find the Scriptures a senseless mixture of writings which cannot even be understood? Why are some drawn to the Scriptures and others repulsed by them?\par \par The difference may be summed up in terms of the presence or the absence of the Holy Spirit. We see in verses 10-13 that Paul speaks of the Spirit\rquote s work in conveying God\rquote s thoughts to men by inspiring the apostles to convey spiritual thoughts through spiritual words, the words of the New Testament. Now, in verses 14-16, Paul writes of the work of the Spirit, enabling men and women to understand the Scriptures and thus to know the mind of God.\par \par Previously, Paul has divided mankind into two groups: (1) those who trust in the sacrificial work of Jesus Christ on the cross of Calvary for their eternal salvation and (2) those who do not. Another way of viewing these two groups would be: (1) those (unbelievers) who do not possess the Holy Spirit, who cannot understand the wisdom of God as revealed in the Scriptures, and (2) those who do possess the Holy Spirit, who therefore have the capacity to understand the Scriptures.\par \par The first group Paul refers to as \ldblquote the natural man\rdblquote (verse 14). The \ldblquote natural man does not accept the things of the Spirit of God.\rdblquote The natural man, who is not indwelt by the Holy Spirit, cannot understand the ScLVALNriptures (\ldblquote the things of the Spirit of God\rdblquote ). God the Holy Spirit conveyed the \ldblquote deep things of God\rdblquote to the apostles, who by the Spirit\rquote s inspiration, recorded them as Scripture. The Scriptures are thus \ldblquote the things of the Spirit of God,\rdblquote the things which the Spirit of God has originated and communicated. How can one \ldblquote devoid of the Spirit\rdblquote (see Jude 19) grasp the things of the Spirit? No wonder the wisdom of God seems foolish to the unbeliever. They cannot fathom anything which falls within the realm of the Spirit.\par \par More than a year ago, Dr. Jim Lopez visited our family while interviewing for a position at the University of Texas Medical School in Dallas. A part of his interview process involved making a presentation of his research. After Sunday dinner, he wanted to \ldblquote run through\rdblquote his presentation one last time, and so we set up the slide projector in the living room. I must confess I did not understand a word Jim said. It was completely over my head; it was a different world. Both of our cats perched on the coffee table beside the slide projector and were fascinated with the slides. Jim\rquote s research was done with rats, and the cats found the slides of great interest.\par \par True wisdom cannot be grasped by those who are unsaved, by those who do not have the Spirit of God dwelling within them illuminating the truth of the Scriptures so they can know the deep things of God. True wisdom speaks of things which pertain to a future age and of things which no man has ever seen, or heard, or is even able to imagine. The only way this kind of wisdom can be known is for men to trust in Jesus Christ so that their spiritual eyes may be opened to see the wonders of the wisdom of God and the world to come.\par \par The Christian is the one who is called \ldblquote spiritual\rdblquote (verse 15) here by Paul. Most often, we understand the term \ldblquote spiritual\rdblquote to refer to thoLVALOse who are mature, who manifest the fruit of the Spirit in their lives. Paul seems to use it here to refer to those who possess the Spirit, who live in the realm of the Holy Spirit because they have trusted in Jesus Christ. The one who possesses the Holy Spirit is able to grasp and to appraise both temporal and eternal matters. The Book of Proverbs, for example, is divinely inspired and provided so that we may see life clearly from God\rquote s point of view. The prophetic books have been given to us so that we may look at the eternal dimension of God\rquote s plan. Thus, Paul can say that the Christian who possesses the Holy Spirit is able to \ldblquote appraise all things,\rdblquote things earthly and things eternal, things pertaining to this age, and things pertaining to the next.\par \par While the Christian\emdash\ldblquote he who is spiritual\rdblquote\emdash is able to appraise all things and thus to understand the beliefs and the behavior of the unsaved, the unsaved (\ldblquote natural\rdblquote ) man is unable to understand the Christian (\ldblquote he who is spiritual\rdblquote ). No wonder Christians are misunderstood and even persecuted. No wonder they are considered foolish and weak. This is the best the unaided mind of the natural man can do.\par \par In verse 16, Paul closes our chapter with the words of \cf2\ul Isa_40:13\cf1\ulnone : \ldblquote For who has known the mind of the Lord, that he should instruct Him? But we have the mind of Christ\rdblquote (\cf2\ul 1Co_2:16\cf1\ulnone ). These words sum up the difference between the non-Christian and the Christian. God has revealed Himself to all men in the person of Christ and in the Scriptures (see verses 10-13 above). The Scriptures make no sense to the unbeliever. This is because it is impossible for the unbeliever to grasp the things of God apart from the Spirit of God. Who can know the mind of the Lord? No one can, apart from the ministry of the Holy Spirit in revealing the Word of God through the apostles and in illuminating LVALPthe Scriptures to the individual believer. Note that the words of verse 16 indicate not only the natural man\rquote s ignorance but also his arrogance. Who would think that any man could instruct God? But this is precisely what the unbeliever does think. This is why they think the Christian is foolish and weak.\par \par In contrast to the unbeliever, who is oblivious to the mind of God, the Christian can say confidently, \ldblquote We have the mind of Christ.\rdblquote The \ldblquote we\rdblquote may refer either to the apostles, who alone can speak the \ldblquote mind of Christ,\rdblquote or more generally, of all the saints who possess the Holy Spirit and the Scriptures. It is through the Scriptures and the Holy Spirit that the \ldblquote mind of Christ\rdblquote is conveyed to the saints. The Christian has both the Word of God and the witness of His Spirit, the Author of that Word. What more can one ask for than this?\par \par This final statement sums up the vast difference of opinion which exists between Christians and unbelievers over \ldblquote wisdom.\rdblquote The unbeliever is incapable of understanding God\rquote s wisdom and so is confined to a very limited, distorted temporal wisdom. The Christian has the means for knowing the mind of God and thus has access to the wisdom of God. The Christian should not be surprised by the reaction of the unbeliever to the preaching of the gospel. And the Christian should not forsake the vast wisdom God has made available to us in order to pursue the wisdom which the world seeks.\par \par \b Conclusion\par \b0\par What a blow this chapter strikes at human pride. Paul\rquote s coming to the Corinthians was far from prestigious. He came in weakness, fear, and much trembling. He came with a message offensive to both Jews and Greeks. He refused to \ldblquote know\rdblquote anything other than the crucified Christ, for he came to bring the message of salvation. His message was not one of superior wisdom, one that would appeal to the intellectualLVALQ curiosity or headiness of the Corinthians. His method of presentation was not one that would naturally draw a crowd or attract a following. From a merely human point of view, Paul did everything wrong when he went to Corinth. But what happened? A number of his readers came to faith in Jesus Christ because of Paul\rquote s mind set, message, and method!\par \par How could Paul do everything wrong (from a worldly point of view) and yet sinners be converted and a church born? In verses 1-5, Paul indicates that he purposed to come to the Corinthians as he did so that the Corinthians\rquote faith would \ldblquote not rest on the wisdom of men, but on the power of God\rdblquote (2:5). How does this happen? How is the faith of men and women turned God-ward by a mind set of weakness and humility and by a message and method which runs contrary to human wisdom? The answer is implied here and clearly stated later by Paul:\par \par 9 And He has said to me, \ldblquote My grace is sufficient for you, for power is perfected in weakness.\rdblquote Most gladly, therefore, I will rather boast about my weaknesses, that the power of Christ may dwell in me. 10 Therefore I am well content with weaknesses, with insults, with distresses, with persecutions, with difficulties, for Christ\rquote s sake; for when I am weak, then I am strong (\cf2\ul 2Co_12:9-10\cf1\ulnone ).\par \par In God\rquote s economy, divine wisdom is foolishness to the secular mind; divine power is weakness to the unbeliever. Paul\rquote s weakness and simplicity were not obstacles to divine wisdom and power; they were the means through which God\rquote s wisdom and power were demonstrated. Had Paul come with self-assurance and confidence preaching a \ldblquote wisdom\rdblquote applauded by the world, through a method which ranked with the best secular communicators, the best that could have happened was that men would place their confidence and trust in Paul. But when Paul came as he did, only God could convince and convert the Corinthians, aLVALRnd their faith must therefore be in God, not in Paul.\par \par How does this happen? How can human weakness be transformed into divine power? How can human foolishness become divine wisdom and pagan sinners become saints? The answer: The Word of God and the Spirit of God. The gospel is the means by which men are saved: \ldblquote For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek\rdblquote (\cf2\ul Rom_1:16\cf1\ulnone ). And how can the gospel become the \ldblquote power of God for salvation\rdblquote ? Again, the Spirit of God:\par \par 7 \ldblquote But I tell you the truth, it is to your advantage that I go away; for if I do not go away, the Helper shall not come to you; but if I go, I will send Him to you. 8 And He, when He comes, will convict the world concerning sin, and righteousness, and judgment; 9 concerning sin, because they do not believe in Me; 10 and concerning righteousness, because I go to the Father, and you no longer behold Me; 11 and concerning judgment, because the ruler of this world has been judged\rdblquote (\cf2\ul Joh_16:7-11\cf1\ulnone ).\par \par The Corinthians had become mesmerized by men and by human wisdom. They were wrong. What had saved them was the Word of God and the Spirit of God, working through humble men who proclaimed a straightforward, simple message of Christ crucified, even though their message and their methods were unappealing to unsaved men.\par \par If the Word of God and the Spirit of God were sufficient to save the Corinthians, Paul makes it clear to them that the teaching of the apostles does convey wisdom, but a wisdom of a different order (verses 6-9). It is a wisdom which even the cultural elite (\ldblquote the rulers of this age,\rdblquote verses 6, 8) could not comprehend. Indeed, when wisdom was personified in the person of Jesus Christ, they crucified Him. Why would the Corinthians be so enamored with secular, human wisdom? It cannot lead us to GLVALSod; indeed, it will turn us from God. Human wisdom cannot comprehend God or the things which He has for men. Human wisdom is of no eternal value, and its temporal value is limited.\par \par At verse 10, Paul turns us once again to the Word of God and the Spirit of God. What men could never have known about God (see verse 9), God has chosen to reveal to men. This He has done through His Spirit. His Spirit knows what no man can know about God. His Spirit took these spiritual thoughts, spiritual realities, and translated them into spiritual words, the words of Scripture. This He did by His Spirit, who inspired the apostles who were the human authors of the New Testament.\par \par Men can come to know God in only one way\emdash through His Word and through His Spirit. There are many different beliefs about God, but there is only one true God. This is the God who has revealed Himself to us in the Bible. All views of God which originate with men, rather than with God, are false. All views of God which come from some other source than the Bible are false. How often I hear people say something like, \ldblquote Well, I like to think of God as \'85 .\rdblquote It does not matter how you would like to think of God. Paul\rquote s words inform us that the way we think about God is certain to be wrong, for true wisdom comes from above, not from below. True wisdom flows from God to men, not from men God-ward. The Bible reveals to us a God that we would not have imagined, a God whom we would not have wanted, a God whom we would not have received. Apart from the Spirit of God and the Word of God, we could never have come to know God.\par \par If anyone can appreciate this truth Paul is teaching, it is the teacher. Think about Paul. He was a devout Jew, deeply religious, committed, and sincere. But he was dead wrong. When God revealed Himself to Paul (it is always God who initiates a relationship with man and who initiates the revelation of Himself to man), everything suddenly changed. Indeed, all was reversed. LVALTThe things he once prized, thinking they won him favor with God, Paul now counted as \ldblquote dung\rdblquote (\cf2\ul Phi_3:1-11\cf1\ulnone ). Now Paul is a new man in Christ. Now he has come to know God through His Word and through His Spirit. That is what Paul wants for each one of us.\par \par If you have never trusted in Jesus Christ, you do not know God. You cannot know God apart from Christ, and you cannot know Christ apart from His Word and His Spirit. Hell will be populated with countless souls who served a \ldblquote god\rdblquote of their own making, and such \ldblquote gods\rdblquote are not God at all but only idols of our mind. We cannot know God through our own wisdom or insight. We cannot see, hear, or touch Him. But He has revealed Himself through His Word, the Bible. By the ministry of His Spirit, we can come to know God personally as the One who has provided for the forgiveness of our sins and for eternal life. God has revealed Himself in His Son, who died on the cross of Calvary, bearing the penalty for our sins. He has raised Him from the dead, as proof of His satisfaction with the work of Christ. All we need do is to believe the One whom God sent, that we are sinners, deserving eternal punishment, and that through the death of Christ, we have been punished and raised to newness of life. I urge you to view God through the pages of Holy Scripture and to trust in His provision for salvation in Jesus Christ.\par \par My Christian friend, do you believe wisdom comes only from God, through the Scriptures, by means of the Spirit? If so, where are you seeking daily wisdom, the wisdom to understand the events and crises of daily living? Where are you seeking a knowledge of God and of His \ldblquote mind\rdblquote ? Where do you go to learn of the glories of the coming age and of His promised kingdom? Do you read the Bible, or books about the Bible, or do you read \ldblquote Christian books,\rdblquote sparse with references to the Word of God or the Spirit of God? God has revealedLVALU Himself through His Word and through His Spirit, and we do well to take heed:\par \par 1 God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, 2 in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world (\cf2\ul Heb_1:1-2\cf1\ulnone ).\par \par 1 For this reason we must pay much closer attention to what we have heard, lest we drift away from it. 2 For if the word spoken through angels proved unalterable, and every transgression and disobedience received a just recompense, 3 how shall we escape if we neglect so great a salvation? After it was at the first spoken through the Lord, it was confirmed to us by those who heard, 4 God also bearing witness with them, both by signs and wonders and by various miracles and by gifts of the Holy Spirit according to His own will (\cf2\ul Heb_2:1-4\cf1\ulnone ).\par \par 1 Therefore, putting aside all malice and all guile and hypocrisy and envy and all slander, 2 like newborn babes, long for the pure milk of the word, that by it you may grow in respect to salvation, 3 if you have tasted the kindness of the Lord (\cf2\ul 1Pe_2:1-3\cf1\ulnone ).\par \par 16 For we did not follow cleverly devised tales when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty. 17 For when He received honor and glory from God the Father, such an utterance as this was made to Him by the Majestic Glory, \ldblquote This is My beloved Son with whom I am well-pleased\rdblquote\emdash 18 and we ourselves heard this utterance made from heaven when we were with Him on the holy mountain. 19 And so we have the prophetic word made more sure, to which you do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star arises in your hearts. 20 But know this first of all, that no prophecy of Scripture is a matter of one\rquote s own interpretation, 21 for no prophecy was ever made by an act of FLVALVhuman will, but men moved by the Holy Spirit spoke from God (\cf2\ul 2Pe_1:16-21\cf1\ulnone ).\par \par ---------------\par \par \kerning0 [30] Would the Corinthians segment themselves into factions; would they distinguish their groups by individual leaders? Paul speaks of and for the apostles as a group, with no distinction. There may be divisions in the church concerning apostles, but there is no dissention among the apostles.\par \par [31] It is baffling to see the translation \ldblquote for,\rdblquote chosen as the reading of preference by the translators of the NASB. The KJV, NKJV, NIV, and Berkeley versions, and even J. B. Phillips\rquote paraphrase all begin verse 10 with \ldblquote But.\rdblquote The editors of the NASB do indicate in a marginal note that some Greek manuscripts read \ldblquote but.\rdblquote The fact is that most all of them do so with very sparse support for the reading they have selected. In addition, the context calls for a more decisive break here, indicating the beginning of a new paragraph.\par \par \cf0\f1\fs24\par \cf1\lang2058\f0\fs22\par } LVAL"5W{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\cf1\lang1033\kerning28\b\f0\fs28 Lesson 4: Substandard Saints (\cf2\ul 1Co_3:1-4\cf1\ulnone )\par \b0\fs22\par \b Introduction\b0\par \par I probably read the automobile section of the Want Ads more often than most. In addition to the year, make, and model of the car, certain bits of information determine whether I call the owner[32] to ask for more information. Normally, good automobiles are identified by labels such as, \ldblquote cream puff,\rdblquote \ldblquote immaculate,\rdblquote \ldblquote like new,\rdblquote \ldblquote showroom condition,\rdblquote \ldblquote pristine\rdblquote or \ldblquote spotless.\rdblquote The losers\rquote category, from which I usually buy, are labeled \ldblquote basic transportation,\rdblquote \ldblquote cheap,\rdblquote \ldblquote rough,\rdblquote \ldblquote good work vehicle,\rdblquote \ldblquote mechanics special,\rdblquote \ldblquote needs TLC,\rdblquote or even \ldblquote ugly.\rdblquote A friend once owned a Vega (so did I, but I repented), and I offered to write the newspaper ad when she decided it was time to sell. Since it was Thanksgiving, I suggested the ad read: \ldblquote Here\rquote s a real turkey! Only 39 cents a pound.\rdblquote\par \par Other labels are not clear about the quality of the car for sale. Recently a Honda was advertised as, \ldblquote One very old owner.\rdblquote I know what \ldblquote one owner\rdblquote means, but I could not grasp what the seller meant by \ldblquote very old.\rdblquote Were they elderly and no longer driving very much or very fast, or had the car been driven by someone whose driving skills had deteriorated so much the car had reached a premature demise?\par \par Labels are also a part of the Christian\rquote s vocabulary, and not all are biblical. As we approach the third chapter of Paul\rquote s first reLVALXcorded Epistle to the Corinthians, we find several labels, and one is the source of fairly intense debate among evangelicals. The label, \ldblquote carnal Christian,\rdblquote is based upon the rendering of our text in \cf2\ul 1Co_3:1-3\cf1\ulnone by the King James Version:\par \par 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. 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? (\cf2\ul 1Co_3:1-3\cf1\ulnone , KJV, emphasis mine).\par \par The King James\rquote rendering of \ldblquote carnal\rdblquote comes from the influence of the Latin Vulgate translation. The Latin word chosen to translate the Greek word, sarkinos, is equivalent to the English rendering, \ldblquote carnal.\rdblquote This is probably not the best rendering because of the nuances of the term, which the translators of the NASB changed to fleshly, and the NIV version to worldly. J. B. Phillips focuses on the contrast Paul makes with those who are spiritual and renders the term unspiritual.\par \par There are several good reasons for restricting our study to only the first four verses of chapter 3 and the topic of the \ldblquote carnal Christian.\rdblquote First, the debate over the category of the \ldblquote carnal Christian\rdblquote is heated, with broad implications for good or evil. Second, the label, \ldblquote carnal Christian\rdblquote\emdash whatever it means\emdash is one Paul uses to describe the condition of many of the Corinthian Christians. This is a most important point. The first and second Epistles of Paul to the Corinthians are about \ldblquote True Spirituality,\rdblquote the title I have chosen for this series. Paul defines true spirituality, contrasted with the \ldblquote carnality\rdblquote of the Corinthians, and with their understanding of sLVALYpirituality. Understanding what Paul means by \ldblquote carnal\rdblquote becomes crucial to our grasp of his two Epistles to the Corinthians. With this in view, let us carefully and prayerfully consider the \ldblquote carnal Christian\rdblquote summarized in our text.\par \par \b The Context of Our Text\par \b0\par Paul lays the foundation for this Epistle in the first nine verses of chapter 1. He indicates his letter is not only written to the saints at Corinth but to all the saints (verse 2). He assumes that his readers are true saints, and, therefore, he gives thanks to God because he knows God has abundantly provided for their salvation, sanctification, and future glorification. Paul\rquote s confidence is not in the Corinthians, but in the God who saved them and who will perfect them (verses 4-9).\par \par At verse 10, Paul begins to deal with the problem of divisions within the saints. He first exhorts them to live in unity (verse 10), and then indicates he is aware of factions emerging in Corinth which seem to focus on following a particular leader (verses 11-12). Paul strongly rejects such divisions as contrary to the gospel (verse 13). He then speaks of his own ministry, and the fact that preaching the gospel takes priority over such secondary matters as baptism, important though they may be (verses 14-17).\par \par Verse 17 serves as Paul\rquote s transition to his next line of argument. He says his preaching is not done in \ldblquote cleverness of speech,\rdblquote because this is detrimental to the proclamation of the cross of Christ. (If the cross is the good news that, in Christ, God has enabled men to die to all they were as unbelievers, how can Paul preach in a way that seeks to capitalize on human skill and ability?)\par \par Men and women who boast that they are followers of a certain prominent leader (\ldblquote I am of \'85\rdblquote ), or of Christ Himself, are exhibiting pride. Paul reminds his readers in verses 18-31 that the preaching of Christ crucified is diametLVALZrically opposed to worldly pride. He therefore encourages his readers in verses 18-25 to look around the church and remind themselves that the culturally elite, in whom the world takes pride, are strangely absent. This is because the gospel is an offense to them, appearing to them as foolish and weak. Conversely, they are attracted to worldly wisdom and power.\par \par In verses 26-31, Paul tells his readers to look about them to see whom God has chosen to save. As they look to their left and to their right, and in the mirror, with few exceptions, they must note that God has chosen those whom the world\rquote s elite despise and reject. God chooses to save the weak, the foolish, and those who are \ldblquote nobodies.\rdblquote Through them, He accomplishes His purposes so that God\rquote s power is revealed, and He receives the praise and the glory, rather than men.\par \par In the first five verses of chapter 2, Paul reminds his Corinthian readers that they were saved through weakness and foolishness. When Paul first came to them in Corinth, his mentality, his message, and his method were those the world\rquote s elite disdain. He came in \ldblquote weakness and in fear and in much trembling,\rdblquote (verse 3), having purposed to know nothing the world regards as wisdom, but only Christ, and Christ crucified (verse 2). He came preaching simply, with no secular techniques of human persuasion (verse 4). He did so because God\rquote s power is demonstrated through human weakness, and men\rquote s faith then rests in God rather than men (verse 5).\par \par Just because the world regards the gospel as foolish does not mean Paul and the other apostles have no wisdom to teach. Paul does teach wisdom, but only to those who are mature in Christ (2:6). Paul\rquote s kind of wisdom cannot be grasped by those who are \ldblquote wise\rdblquote in this present age. Paul drives his point home by reminding us that God\rquote s wisdom has been revealed in the person of Jesus Christ. What did the rulers of LVAL[His day do with Him? They crucified Him (verse 8). If the culturally elite (the \ldblquote wise\rdblquote of this age) had been able to grasp divine wisdom, they could not have missed it in Christ. But if they crucified our Lord, the Lord of glory, we must not deceive ourselves into thinking they can be won through worldly wisdom and worldly methods. Paul further drives home his point by turning our attention in verse 9 to the words of Isaiah. These words buttress Paul\rquote s argument, informing us that the natural senses cannot discern the things of God, the eternal wisdom pertaining to things yet to be revealed.\par \par If men are not capable of knowing God by their own efforts, how can God ever be known by men? Paul answers this dilemma in verses 10-16. Of His initiative, God chose to reveal Himself to men through His Holy Spirit. The Spirit of God alone knows the \ldblquote depths of God\rdblquote and has revealed them through the human authors of the New Testament, so that in these Scriptures the \ldblquote wisdom of God\rdblquote is revealed, which men cannot otherwise know (verses 10-13). The same Spirit who converted the \ldblquote spiritual thoughts\rdblquote of God into \ldblquote spiritual words\rdblquote (i.e., the New Testament Scriptures) also enables believers to understand the wisdom of God. The natural, unconverted man, does not have the Spirit within, and thus he cannot understand the Scriptures. The Spirit indwells the Christian, the \ldblquote spiritual man,\rdblquote and thus he is able to understand this current age and the mysteries of God revealed in Scripture concerning the coming age (verses 14-16).\par \par The Corinthian saints have begun to look down upon Paul (and the other apostles) and the gospel message he preaches because it is simplistic (Christ crucified). And it is proclaimed in a way which does not stimulate or appeal to the flesh. The Corinthians have turned from Paul and his kind of preaching to others, whose \ldblquote wisdom\rdblquote and \ldblquLVAL\ote power\rdblquote are of this world. Their excuse for turning from Paul to other men and another \ldblquote wisdom\rdblquote is that Paul fails to measure up to the new standard set by the cultural elite, whose message and methods appeal to the lost.\par \par Paul has a big surprise for the Corinthians in chapter 3. Do they think Paul is the problem? They are wrong! Paul has already hinted at the real problem. In chapter 2, verse 6, Paul writes, \ldblquote Yet we do speak wisdom among those who are mature.\rdblquote Now Paul tells the Corinthians they are not mature. The reason he cannot speak words of wisdom to them is because they are \ldblquote carnal.\rdblquote We are back once again to the word \ldblquote carnal\rdblquote (or \ldblquote fleshly,\rdblquote or \ldblquote worldly\rdblquote ). If we are to understand this text and the message of Paul\rquote s Epistles to the Corinthians, we must deal with this term.\par \par \b The Great Debate Over Carnality\par \b0\par C. I. Scofield\rquote s note in the Scofield Bible articulates a definition of the \ldblquote carnal man,\rdblquote which some embrace and others eschew:\par \par Paul divides men into three classes: psuchikos, \lquote of the senses\rquote (\cf2\ul Jam_3:15\cf1\ulnone ; Jude 19), or \lquote natural,\rquote i.e. the Adamic man, unrenewed through the new birth (\cf2\ul Joh_3:3\cf1\ulnone , \cf2\ul Joh_3:5\cf1\ulnone ); pneumatikos, \lquote spiritual,\rquote i.e. the renewed man as Spirit-filled and walking in the Spirit in full communion with God (\cf2\ul Eph_5:18-20\cf1\ulnone ); and sarkikos, \lquote carnal,\rquote \lquote fleshly,\rquote i.e. the renewed man who, walking \lquote after the flesh,\rquote remains a babe in Christ (\cf2\ul 1Co_3:1-4\cf1\ulnone ). The natural man may be learned, gentle, eloquent, fascinating, but the spiritual content of Scripture is absolutely hidden from him; and the fleshly, or carnal, Christian is able to comprehend only its simplest truths, \lquote milk\rquote (\cf2\ul 1Co_3:LVAL]2\cf1\ulnone ).[33]\par \par A strong rebuttal to Scofield\rquote s interpretation comes from a pamphlet by Ernest C. Reisinger:\par \par Many who regularly occupy church pews, fill church rolls, and are intellectually acquainted with the facts of the gospel never strike one blow for Christ. They seem to be at peace with his enemies. They have no quarrel with sin and, apart from a few sentimental expressions about Christ, there is no biblical evidence that they have experienced anything of the power of the gospel in their lives. Yet in spite of the evidence against them, they consider themselves to be just what their teachers teach them\emdash that they are \lquote carnal Christians\rquote . And as carnal Christians they believe they will go to heaven, though perhaps not first-class, and with few rewards.\par \par That something is seriously wrong in lives which reveal such features will readily be admitted by most readers of these pages; no argument is needed to prove it. But the most serious aspect of this situation is too often not recognized at all. The chief mistake is not the carelessness of these church-goers; it is the error of their teachers who, by preaching the theory of \lquote the carnal Christian\rquote , have led them to believe that there are three groups of men,\emdash the unconverted man, the \lquote carnal Christian\rquote and the \lquote spiritual Christian\rquote \'85 all those who accept this [\lquote carnal Christian\rquote ] view use \cf2\ul 1Co_3:1-4\cf1\ulnone to support it. Consequently, if it can be established that the preponderance of Scripture teaches only two classes or categories of men\emdash regenerate and unregenerate, converted and unconverted, those in Christ and those outside of Christ\emdash the \lquote carnal Christian\rquote teaching would be confronted with an insurmountable objection. It would be in conflict with the whole emphasis of Scripture and of the New Testament in particular.[34] \par Is Carnality a Legitimate Category?\par \par VirtuallLVAL^y all admit that while Paul has just (2:14-16) divided the world into two groups\emdash those who are \ldblquote spiritual\rdblquote (saved, who possess the Spirit) and those who are \ldblquote natural\rdblquote (unsaved, and thus who do not have Spirit)\emdash he now speaks of three categories in chapter 3, verses 1-4:\par \par Certainly there is such a thing as a carnal or worldly Christian, but the \lquote carnal Christian\rquote theory has in recent years taken on some fairly weird extremes that bear little relation to what this chapter actually says. When we remember that this is the only place where the New Testament uses this language, we are forced to recognize that it is important to get the interpretation of the passage right.[35]\par \par I also recognize that there is a sense in which Christians may be said to be carnal but I must add that there are different degrees of carnality. Every Christian is carnal in some area of his life at many times in his life. And in every Christian \lquote the flesh lusteth against the Spirit\rquote (\cf2\ul Gal_5:17\cf1\ulnone ).[36]\par \par First Corinthians 3 is not the only place in the Bible where Christians are referred to as those who fall short of the goal of being \ldblquote spiritual\rdblquote :\par \par 11 Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. 12 For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. 13 For every one that useth milk is unskillful in the word of righteousness: for he is a babe. 14 But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil (\cf2\ul Heb_5:11-14\cf1\ulnone ).\par \par 1 Brethren, even if a man is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; each one looking to yourself, leLVAL_st you too be tempted (\cf2\ul Gal_6:1\cf1\ulnone ).\par \par The writer to the Hebrews uses very similar terms to Paul\rquote s as he speaks of those to whom he is writing as not able to handle the spiritual \ldblquote meat\rdblquote of his teaching on Melchizedek. Their immaturity causes them to still be dependent on others and to continue to require \ldblquote milk.\rdblquote In Galatians 6, Paul instructs \ldblquote spiritual\rdblquote Christians that they are to come to the aid of those \ldblquote caught\rdblquote in a particular sin. Such a saint is not spiritual. There must be some category into which he or she can be placed, since the category of \ldblquote spiritual\rdblquote simply does not fit.\par \par To those of the \ldblquote either/or\rdblquote school, I have a few things to say. The \ldblquote either/or\rdblquote school is that group of people who think\emdash yea, who insist\emdash that things must be either one way, or they must be another. Ernest Reisinger seems to say that we must have either a two-fold division of mankind (saved and unsaved, \ldblquote spiritual\rdblquote and \ldblquote natural\rdblquote ), or we must have a three-fold classification.[37] But one thing is for sure: in Reisinger\rquote s mind, we cannot have both.\par \par Life simply is not this way, and neither are the Scriptures. The Pharisees pressed Jesus with this question: \ldblquote Is it lawful to give a poll-tax to Caesar, or not?\rdblquote (\cf2\ul Mat_22:17\cf1\ulnone ). Do we pay taxes to Caesar, or do we give to God? Jesus answered that men should do both. We are to give to Caesar what is his and to God what is His. Is God sovereign, or is man responsible to do certain things? Is man a two-fold or three-fold person? Was the promised Messiah of the Old Testament to be God or man? Some questions cannot be answered in an either/or fashion. Are there two categories of men, saved and lost? Yes. Are there three categories of men, saved and spiritual, saved and carnal, and unsaved? Yes.\par LVAL`\par Perhaps the best analogy is how Jesus dealt with divorce. In Matthew 19, the Pharisees ask Jesus what grounds for divorce are acceptable to Him. Their question is not sincere, and the Pharisees, as conservative as they were, hold a much more liberal view on this issue than did our Lord. I understand the New Testament to teach that our Lord did allow for divorce, but for very few reasons. Our Lord\rquote s response is very instructive. Paraphrased, Jesus answered: \ldblquote I refuse to talk about exceptions, because for you, divorce has become the rule, and keeping your marriage vows the exception. There are exceptions, but you have so abused these that one can divorce for the most casual and insignificant of reasons. I want to emphasize the rule; I want to speak about the ideal, and the ideal is that one man and one woman remain husband and wife until one of them dies\rdblquote (see \cf2\ul Mat_19:4-6\cf1\ulnone ).\par \par The ideal is that all Christians should be \ldblquote spiritual.\rdblquote Every Christian is indwelt by the Holy Spirit, and every Christian should walk in the Spirit. In \cf2\ul 1Co_2:14-16\cf1\ulnone , Paul speaks of but two categories of men, those with the Spirit and those without. Now, in chapter 3, Paul introduces a sub-category of those who are saved and indwelt by the Spirit: those who are saved, but who do not live in accordance with who they are and what God has adequately provided for them to be. Whether this category is called \ldblquote sub-standard saints,\rdblquote \ldblquote carnal\rdblquote or \ldblquote fleshly\rdblquote or \ldblquote unspiritual\rdblquote does not matter that much. We simply must recognize that Paul must deal realistically with unspiritual saints, and yet he does not want to set aside the broader division of men into simply two categories.\par \par The \ldblquote carnal\rdblquote issue is not just an academic matter to be debated only by theologians, which has little or no relevance to the daily life of the saint. The \ldblquotLVALae carnal Christian\rdblquote is not that far removed from the experience of the \ldblquote spiritual Christian,\rdblquote whose daily life manifests the constant battle we face between the flesh and the Spirit (\cf2\ul Rom_7:14\cf1\ulnone , \cf2\ul Rom_7:18-19\cf1\ulnone , \cf2\ul Rom_7:24-25\cf1\ulnone ; \cf2\ul Rom_8:1-4\cf1\ulnone ; \cf2\ul Gal_5:13-24\cf1\ulnone ). The \ldblquote spiritual\rdblquote Christian and the \ldblquote carnal\rdblquote Christian both struggle with the pull of the flesh and its opposition to the Spirit. The difference between the \ldblquote carnal\rdblquote saint and the \ldblquote spiritual\rdblquote saint is that the \ldblquote carnal Christian\rdblquote is losing the battle, and the \ldblquote spiritual Christian\rdblquote is, by the grace of God, holding his or her ground.\par \par A few concluding remarks may be helpful about the \ldblquote great debate\rdblquote raging over this matter. First, the issue is not whether there is a legitimate category which can be labeled \ldblquote the carnal Christian.\rdblquote The issue is broader, encompassing matters of \ldblquote lordship salvation\rdblquote and \ldblquote eternal security.\rdblquote While all grant that there may be a person who could be called a \ldblquote carnal Christian,\rdblquote the debate is over what implications and applications are drawn from this. Reisinger speaks for many of his colleagues when he objects to those who use the concept of the carnal Christian to justify, or inadvertently encourage, professing Christians to live a life of minimal commitment and obedience to Christ, all the while confident that they will get to heaven (though perhaps not \ldblquote first class\rdblquote ) because they at one time made a profession of faith.\par \par I agree with Reisinger and others that this abuse of the doctrines of the grace of God is deplorable. Nevertheless, abuse of a particular doctrine does not prove that doctrine to be wrong. In Romans 5, Paul concludes by saying that \ldblquoteLVALb where sin increased, grace abounded all the more\rdblquote (\cf2\ul Rom_5:20\cf1\ulnone ). Some had concluded this meant one could, and even should, sin that grace might abound (6:1). Paul is horrified at this thought and strongly rejects it. But the perversion of this doctrine in its application by some does not prove that the doctrine itself is wrong. We must beware of rejecting the category of the carnal Christian just because some abuse it.\par \par \b Characteristics of the Carnal Christian\emdash Part I\par (3:1-4)\b0\par \par 1 And I, brethren, could not speak to you as to spiritual men, but as to men of flesh, as to babes in Christ. 2 I gave you milk to drink, not solid food; for you were not yet able to receive it. Indeed, even now you are not yet able, 3 for you are still fleshly. For since there is jealousy and strife among you, are you not fleshly, and are you not walking like mere men? 4 For when one says, \ldblquote I am of Paul,\rdblquote and another, \ldblquote I am of Apollos,\rdblquote are you not mere men?\par \par In college, I took education classes to prepare to be a school teacher, and we always snickered about the professors who taught elementary education, which was my specialty. They had become so accustomed to dealing with little children that they treated their college students like elementary school students. They even had us file out of class like we were still in kindergarten, and often talked to us as if we were children.\par \par That is the way the Corinthians feel about Paul. He is too elementary and too simplistic. They are insulted by his message and his methods. In these first four verses of chapter 3, Paul exposes the reason for his content and method of preaching. It is not that Paul is incapable of going deeper or grasping secular wisdom. Neither is the problem that apostolic preaching has gone as far as it can go. The problem is that his readers are carnal, fleshly. Paul must deal with them in an elementary fashion because, figuratively speaking, LVALcthey are still elementary school students. These \ldblquote kindergarten Christians\rdblquote want to boast that they are taking graduate level courses.\par \par In some sense, all could agree that the Corinthian Christian falls short of the mark. By whatever label, the Corinthian Christians are childish and immature, incapable of in-depth teaching. Granting the term \ldblquote carnal\rdblquote for the moment, what does Paul mean by it? What picture should come to mind when we hear the term \ldblquote carnal Christian\rdblquote ? These first verses tell us a great deal about the characteristics of a carnal Christian. The rest of the book (and 2 Corinthians) has much to add to the topic. For now, let us make some initial observations about the carnal Christian.\par \par (1) In general terms, the carnal Christian is the Christian whose thinking and actions are prompted by the flesh. Conversely, the spiritual Christian is the saint whose attitudes, thinking, and actions are due to the prompting of the Holy Spirit. The spiritual Christian\rquote s life indicates that he or she is walking in the Spirit, in accordance with the promptings (leading) and the power of the Holy Spirit. The carnal Christian possesses the Spirit, but he or she chooses to follow the promptings of the flesh and to walk in the power of the flesh.\par \par (2) Because the carnal Christian lives in accordance with the flesh, at times it may be hard to distinguish him from the unsaved, \ldblquote natural,\rdblquote man, who also thinks and walks according to the flesh. The difference between the carnal (Christian) man and the natural man is that the former has the means to live a godly life, while the latter does not. The difference between the carnal man and the natural man is that the former is saved and going to heaven, while the latter is lost and doomed for an eternity apart from God.\par \par (3) Carnal Christians are babes. When Paul first came to Corinth, he had to speak to these pagans as to \ldblquote natural men,\rLVALddblquote that is, as unbelievers, who did not possess the Spirit. Spiritually speaking, he proclaimed the gospel at an elementary level. Even after they were saved, Paul still had to speak to the Corinthians as babes, as brand new believers. Paul soon begins to spell out some of the specifics of babyhood, and other characteristics of immaturity emerge throughout the epistle. But first, let us ponder what babies are like, and then compare this to the spiritual realm.\par \par Babies are little; they are immature and must begin to grow up quickly. The Corinthian newborn saints are immature babies who need to grow up. Babies are weak and vulnerable. They are completely dependent upon others for their food, cleaning, clothing, protection. Being weak, vulnerable and dependent, babies take a great deal from others, but they do not give to others. There is no \ldblquote give and take\rdblquote with babies; we give, and they take. As babies begin to grow up, they become more independent. Every parent knows about the \ldblquote terrible two\rquote s\rdblquote ! Children have trouble getting along with other children because they are self-centered and selfish, and so they fight and squabble over toys and attention. \par \par (4) Carnal Christians are little babies who stay babies; they never grow up. We must be careful when we think about \ldblquote carnal Christians\rdblquote as babies, because newborn saints may have their weaknesses, but they also have their capacities. You and I know that new Christians, baby Christians, often put us to shame. They have a zeal for the lost, and they share boldly about their new-found faith. They have a deep sense of that from which they have been saved. They have a hunger for the Word, often devouring it as they discover its riches for the first time.\par \par Paul is not critical of the Corinthians for being immature after their conversion at the time he first came. Paul\rquote s criticism stems from their having remained children. They have not grown up and maturLVALeed into adult, serving saints. Growth is normal and natural, and when children do not grow up, it is considered a tragedy. Spiritual growth is expected also, and when it does not happen, it is abnormal:\par \par 11 And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers, 12 for the equipping of the saints for the work of service, to the building up of the body of Christ; 13 until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fulness of Christ. 14 As a result, we are no longer to be children, tossed here and there by waves, and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming; 15 but speaking the truth in love, we are to grow up in all aspects into Him, who is the head, even Christ, 16 from whom the whole body, being fitted and held together by that which every joint supplies, according to the proper working of each individual part, causes the growth of the body for the building up of itself in love (\cf2\ul Eph_4:11-16\cf1\ulnone ).\par \par 1 Therefore, putting aside all malice and all guile and hypocrisy and envy and all slander, 2 like newborn babes, long for the pure milk of the word, that by it you may grow in respect to salvation, 3 if you have tasted the kindness of the Lord (\cf2\ul 1Pe_2:1-3\cf1\ulnone , see \cf2\ul Heb_5:11-14\cf1\ulnone ).\par \par Paul simply states that the Corinthian believers have never grown up. It is not wrong for them to digest only simple truths as newborn babes, but it is wrong for them to fail to grow up and not to take solid food. To stay immature is sin. The Corinthians are guilty of this malady.\par \par (5) Carnal Christians are \ldblquote Wimps in the Word.\rdblquote The Corinthian Christians are only able to handle \ldblquote milk\rdblquote when Paul is with them. Their condition has not changed because there is no growth toward maturity, no mLVALfovement from \ldblquote milk\rdblquote to \ldblquote meat.\rdblquote What is \ldblquote milk,\rdblquote and what is \ldblquote meat\rdblquote ? Paul does not spell this out for us in our text, but the writer to the Hebrews does:\par \par 13 For everyone who partakes only of milk is not accustomed to the word of righteousness, for he is a babe. 14 But solid food is for the mature, who because of practice have their senses trained to discern good and evil. 6:1 Therefore leaving the elementary teaching about the Christ, let us press on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, 2 of instruction about washings, and laying on of hands, and the resurrection of the dead, and eternal judgment (\cf2\ul Heb_5:13\cf1\ulnone\endash 6:2).[38]\par \par According to these words, \ldblquote milk\rdblquote would be those elementary truths necessary for salvation, and the taking of one\rquote s first steps in his or her walk in the Spirit. When the Christian moves from \ldblquote milk\rdblquote to \ldblquote meat,\rdblquote he is not moving from \ldblquote Christ crucified\rdblquote to \ldblquote deeper truths.\rdblquote He is moving from a basic grasp of the meaning of Christ crucified to a deeper understanding of Christ, and thus of the gospel and the implications for godly living. Gordon Fee puts it this way in his commentary on 1 Corinthians:\par \par The argument of 2:6-16 implies that for Paul the gospel of the crucified one is both \lquote milk\rquote and \lquote solid food.\rquote As milk it is the good news of salvation; as solid food it is understanding that the entire Christian life is predicated on the same reality\emdash and those who have the Spirit should so understand the \lquote mystery.\rquote Thus the Corinthians do not need a change in diet but a change in perspective. As Morna Hooker nicely puts it: \lquote Yet while he uses their language, the fundamental contrast in Paul\rquote s mind is not between two quite different diets LVALgwhich he has to offer, but between the true food of the Gospel with which he has fed them (whether milk or meat) and the synthetic substitutes which the Corinthians have preferred.\rquote [39] \par \par Put simply, both the \ldblquote milk\rdblquote and the solid food, the \ldblquote meat\rdblquote of the Christian\rquote s diet is the Word of God, centered in Christ crucified. The Corinthian Christians are feeding on \ldblquote junk food\rdblquote at best. As I understand Paul\rquote s words, it is not that the Corinthian saints are still trying to digest the \ldblquote milk\rdblquote of the Word. They have turned up their noses at \ldblquote milk\rdblquote and are seeking truth (\ldblquote wisdom\rdblquote ) from those teachers who give them \ldblquote food\rdblquote that appeals to their fleshly natures.\par \par The carnal Christians of Paul\rquote s day disdain doctrine, as they do in our day. They do not want any diet which requires study, hard work, and thought. D. A. Carson describes them this way:\par \par They are infants still and display their wretched immaturity even in the way that they complain if you give them more than milk. Not for them solid knowledge of Scripture; not for them mature theological reflection; not for them growing and perceptive Christian thought. They want nothing more than another round of choruses and a \lquote simple message\rquote\emdash something that won\rquote t challenge them to think, to examine their lives, to make choices, and to grow in their knowledge and adoration of the living God.[40]\par \par A very substantial \ldblquote market\rdblquote exists in the Christian community for sermons, tapes, radio and television talk shows, and Christian gurus who predigest truth for us and then tell us exactly how to do everything. The books on Christian marriage, child-rearing, facing life\rquote s problems, and handling money are endless. It is not that all of these books are wrong (though some are); it is that we must have everything predigested foLVALhr us. We seem incapable of thinking for ourselves.\par \par What is the goal of education? What is maturity? Our goal is not to teach people in a way which causes them to come back again and again with every new question, every new wrinkle to their problems. Our goal in education is to provide people with the tools, the methods, and the motivation to learn for themselves. We are never completely independent of others, nor should we be, but as we grow up in the Word, we should become less dependent. We should not have to be told every \ldblquote answer,\rdblquote because we should begin to find the answers for ourselves. In this sense, \ldblquote milk\rdblquote is the product which has been produced by someone else, the nourishment we get \ldblquote second hand.\rdblquote A mother\rquote s (breast) milk is the result of her proper diet, and the baby lives from what the mother has produced. Solid food is the food we will eventually have to get for ourselves. We have too many \ldblquote pablum solutions\rdblquote available upon purchase and too few people able or willing to search out the truth for themselves. The plethora of books, tapes, and materials can be either a blessing or a curse to us, depending on whether they help us learn to find the truth in the Scriptures, or whether they give us an excuse not to search out the truth for ourselves from the Scriptures. There is little doubt as to which is the best:\par \par 1 My son, if you will receive my sayings, And treasure my commandments within you, 2 Make your ear attentive to wisdom, Incline your heart to understanding; 3 For if you cry for discernment, Lift your voice for understanding; 4 If you seek her as silver, And search for her as for hidden treasures; 5 Then you will discern the fear of the Lord, And discover the knowledge of God. 6 For the Lord gives wisdom; From His mouth come knowledge and understanding. 7 He stores up sound wisdom for the upright; He is a shield to those who walk in integrity, 8 Guarding the paths of justicLVALie, And He preserves the way of His godly ones. 9 Then you will discern righteousness and justice and equity and every good course (\cf2\ul Pro_2:1-9\cf1\ulnone ).\par \par (6) Carnal Christians are not those who think of themselves as carnal, but those who think of themselves as spiritual. The \ldblquote carnal Christian\rdblquote Paul speaks of is not the stereotypical \ldblquote carnal Christian.\rdblquote Neither is that person the one described earlier by Reisinger:\par \par Many who regularly occupy church pews, fill church rolls, and are intellectually acquainted with the facts of the gospel never strike one blow for Christ. They seem to be at peace with his enemies. They have no quarrel with sin and, apart from a few sentimental expressions about Christ, there is no biblical evidence that they have experienced anything of the power of the gospel in their lives. Yet in spite of the evidence against them, they consider themselves to be just what their teachers teach them\emdash that they are \lquote carnal Christians\rquote . And as carnal Christians they believe they will go to heaven, though perhaps not first-class, and with few rewards.[41]\par \par I must be fair to Reisinger and say that he refuses to accept this characterization as a legitimate example of the \ldblquote carnal Christian.\rdblquote To him, the \ldblquote carnal Christian\rdblquote is one who struggles over one particular sin:\par \par In endeavouring to understand how Paul thinks of those he addresses in 1 Corinthians 3 we must bear in mind the designation he gives to them in chapter 1. He says they are \lquote sanctified in Christ Jesus\rquote , they are recipients of \lquote the grace of God\rquote , enriched by Christ \lquote in all utterance, and in all knowledge\rquote (1:2-5). They are rebuked in chapter 3, not for failing to attain to privileges which some Christians attain to, but for acting, despite their privileges, like babes and like the unregenerate in one area of their lives.[42]\par \par I agreLVALje with Reisinger that the Scriptures do not give comfort or encouragement to professing Christians who manifest no evidence of spiritual life. I further agree that the typical description of the \ldblquote carnal Christian\rdblquote is flawed. More strongly than Reisinger, it appears, I feel there is a legitimate category we can designate with the label, the \ldblquote carnal\rdblquote Christian.\par \par In my study of the \ldblquote carnal Christian\rdblquote in Corinthians, I have reached the surprising conclusion that Paul has a completely different kind of person in mind than we do when he refers to those who are \ldblquote carnal\rdblquote or \ldblquote fleshly\rdblquote in his epistles. The carnal Christian is not the person who once made a profession of faith, who has done nothing since. The carnal Christian is the person we think of as spiritual\emdash the kind of person who thinks of himself (or herself) as spiritual:\par \par So this is what Paul means by a \lquote worldly\rquote Christian, by a \lquote carnal\rquote Christian (if we adopt older English). Paul does not have in mind someone who has made a profession of faith, carried on in the Christian way for a short while, and then reverted to a lifestyle indistinguishable in every respect from that of the world. After all, these Corinthian believers are meeting together for worship (1 Cor. 14), they call on the name of the Lord Jesus Christ (1:2), they are extraordinarily endowed with spiritual gifts (1:5, 7; 12-14), they are wrestling with theological and ethical issues (1 Cor. 8-10), and they are in contact with the apostle whose ministry brought them to the Lord. Far from being sold out to the world, the flesh, and the devil, they pursue spiritual experience, if sometimes unwisely. [43]\par \par The \ldblquote carnal Christian\rdblquote is one who may well be regarded as \ldblquote spiritual\rdblquote by others:\par \par 1 \ldblquote Write this to the angel of the Church in Sardis: These are the words of him who holdsLVALk in his hand the seven Spirits of God and the seven stars: I know what you have done, that you have a reputation for being alive, but that in fact you are dead\rdblquote (\cf2\ul Rev_3:1\cf1\ulnone , Phillips).\par \par Notice what is said to the \ldblquote carnal\rdblquote saints at Sardis. They are not rebuked for having done no works. God indicates that He is aware of their deeds. It seems the saints in Sardis have a reputation for being \ldblquote alive\rdblquote (I think we could say \ldblquote spiritual\rdblquote and not miss the point) on the basis of their works. But in spite of this apparent evidence, God exposes them as being \ldblquote dead,\rdblquote not \ldblquote alive.\rdblquote\par \par In the same chapter, we see that the saints in Laodicea also thought they were \ldblquote spiritual,\rdblquote but God informed them that they were not:\par \par 14 \ldblquote And to the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this: 15 \lquote I know your deeds, that you are neither cold nor hot; I would that you were cold or hot. 16 So because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth. 17 Because you say, \ldblquote I am rich, and have become wealthy, and have need of nothing,\rdblquote and you do not know that you are wretched and miserable and poor and blind and naked, 18 I advise you to buy from Me gold refined by fire, that you may become rich, and white garments, that you may clothe yourself, and that the shame of your nakedness may not be revealed; and eye salve to anoint your eyes, that you may see. 19 Those whom I love, I reprove and discipline; be zealous therefore, and repent\rquote\rdblquote (\cf2\ul Rev_3:14-19\cf1\ulnone ).\par \par How can this be? How can the ones who consider themselves as \ldblquote spiritual,\rdblquote and whom others consider as \ldblquote spiritual,\rdblquote be the very ones God designates as \ldblquote carnal\rdblquote ? The answerLVALl: we have the wrong criteria for judging spirituality. Our judgment is based upon outward acts, upon appearances of spirituality. But Jesus warned about making judgments on the basis of externals: \ldblquote And He said to them, \lquote You are those who justify yourselves in the sight of men, but God knows your hearts; for that which is highly esteemed among men is detestable in the sight of God\rquote\rdblquote (\cf2\ul Luk_16:15\cf1\ulnone ). The \ldblquote false prophets\rdblquote of whom Jesus warned are those who performed very impressive works, and yet Jesus calls them those \ldblquote who practice lawlessness\rdblquote :\par \par 15 \ldblquote Beware of the false prophets, who come to you in sheep\rquote s clothing, but inwardly are ravenous wolves. 16 You will know them by their fruits. Grapes are not gathered from thorn bushes, nor figs from thistles, are they? 17 Even so, every good tree bears good fruit; but the bad tree bears bad fruit. 18 A good tree cannot produce bad fruit, nor can a bad tree produce good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire. 20 So then, you will know them by their fruits. 21 Not everyone who says to Me, \lquote Lord, Lord,\rquote will enter the kingdom of heaven; but he who does the will of My Father who is in heaven. 22 Many will say to Me on that day, \lquote Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?\rquote 23 And then I will declare to them, \lquote I never knew you; depart from Me, you who practice lawlessness\rquote\rdblquote (\cf2\ul Mat_7:15-23\cf1\ulnone ).\par \par Immediately after this, Jesus goes on to emphasize that those who are \ldblquote wise\rdblquote (an interesting word in relationship to the Corinthians) are those who do what He has taught:\par \par 24 \ldblquote Therefore everyone who hears these words of Mine, and acts upon them, may be compared to a wise man, who built his house upon the rock. 25 And the raLVALmin descended, and the floods came, and the winds blew, and burst against that house; and yet it did not fall, for it had been founded upon the rock. 26 And everyone who hears these words of Mine, and does not act upon them, will be like a foolish man, who built his house upon the sand. 27 And the rain descended, and the floods came, and the winds blew, and burst against that house; and it fell, and great was its fall\rdblquote (\cf2\ul Mat_7:24-27\cf1\ulnone ).\par \par Addressing the \ldblquote carnal\rdblquote Hebrew Christians, the writer to the Hebrews indicates that their immaturity is due to their lack of use of the Word, while the mature are those who are wise concerning good and evil because they have put their biblical knowledge to use. \ldblquote But solid food is for the mature, who because of practice have their senses trained to discern good and evil\rdblquote (\cf2\ul Heb_5:14\cf1\ulnone emphasis mine).\par \par What is the difference between the \ldblquote works\rdblquote of those who are unspiritual (even unsaved), and the \ldblquote works\rdblquote of those who are \ldblquote spiritual\rdblquote ? The answer is amazingly simple. The works of those who are \ldblquote fleshly\rdblquote or \ldblquote carnal\rdblquote are those prompted and empowered by the flesh. The works of those who are spiritual are prompted and empowered by the Spirit. Seemingly spiritual people may hustle and bustle around the church, doing so much they appear to put others to shame, while in reality their works are fleshly. The \ldblquote fleshly\rdblquote Christian may even prostitute his or her spiritual gifts, employing them in self-serving and self-promoting ways. There is no question but what the Corinthian church is well-endowed with spiritual gifts, and yet Paul\rquote s description of the meeting of the church implies that the gifts are being misused. Prophets, teachers and tongues-speakers, seem to be pushing and shoving to get a hearing when the church gathers. People are grandstanding theirLVALn gifts.\par \par We are amazed that God may choose to use the ministry of \ldblquote carnal\rdblquote Christians in spite of their sin. I am reminded of the Philippian church and those who used Paul\rquote s imprisonment as an opportunity to undermine his ministry and authority, while at the same time promoting themselves. Even so, Paul rejoiced because some seem to have been saved by the gospel proclaimed to them by self-serving \ldblquote preachers\rdblquote :\par \par 12 Now I want you to know, brethren, that my circumstances have turned out for the greater progress of the gospel, 13 so that my imprisonment in the cause of Christ has become well known throughout the whole praetorian guard and to everyone else, 14 and that most of the brethren, trusting in the Lord because of my imprisonment, have far more courage to speak the word of God without fear. 15 Some, to be sure, are preaching Christ even from envy and strife, but some also from good will; 16 the latter do it out of love, knowing that I am appointed for the defense of the gospel; 17 the former proclaim Christ out of selfish ambition, rather than from pure motives, thinking to cause me distress in my imprisonment. 18 What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed; and in this I rejoice, yes, and I will rejoice (\cf2\ul Phi_1:12-18\cf1\ulnone ).\par \par Being carnal is not indicated by the absence of what might be called \ldblquote good works,\rdblquote but the absence of the Spirit in these \ldblquote good works.\rdblquote Can you imagine the shock wave that hits the church at Corinth as the saints read and reflect upon Paul\rquote s letter? Paul is not only calling many of the Corinthian saints carnal, he is calling those carnal who are most highly regarded (and followed?) as those who are spiritual. We must brace ourselves for one more surprise concerning the carnal Corinthians. The carnal Corinthians are not only those who are regarded as spiritual, who think themselves to be spiritual;LVALo they are also those who have the audacity to claim that Paul and his fellow-apostles are \ldblquote carnal\rdblquote :\par \par 1 Now I, Paul, myself urge you by the meekness and gentleness of Christ\emdash I who am meek when face to face with you, but bold toward you when absent! 2 I ask that when I am present I may not be bold with the confidence with which I propose to be courageous against some, who regard us as if we walked according to the flesh. 3 For though we walk in the flesh, we do not war according to the flesh (\cf2\ul 2Co_10:1-3\cf1\ulnone , emphasis mine).\par Conclusion\par \par Some can be called \ldblquote carnal Christians.\rdblquote Carnal Christians are \ldblquote fleshly Christians,\rdblquote believers in Jesus Christ whose thinking and actions are rooted in the flesh rather than in the Spirit. \ldblquote Spiritual Christians\rdblquote are those who mortify the flesh, and walk (albeit imperfectly) in accordance with the promptings and power of the Holy Spirit. Carnal Christians are not proficient in the Scriptures because the wisdom of God is not known through fleshly wisdom but through the Spirit (see 2:14-16). Spiritual Christians seek to plummet the depths of the wisdom of God revealed in His Word through the enablement of the Holy Spirit. Further, they seek to apply the teachings of the Scriptures through the power of the Spirit.\par \par The two Epistles of Paul to the Corinthians deal with the fruits of carnality. Paul seeks to point his readers to \ldblquote true spirituality.\rdblquote As we continue on in our study, we will gain insight into why \ldblquote spiritual saints\rdblquote are often considered \ldblquote carnal\rdblquote and why \ldblquote carnal Christians\rdblquote are thought to be \ldblquote spiritual.\rdblquote We will become increasingly aware that times have changed, but people have not. The pages of Paul\rquote s epistles read like the pages of our daily newspaper.\par \par Salvation is a radical change. It is not merely adding Christ LVALpto our life; it is not just \ldblquote inviting Christ into our life.\rdblquote Salvation is the change from death to life, from darkness to light. Salvation is accompanied by repentance, the turning away from all that we once depended upon for eternal life, from all that we once held precious as non-believers. Salvation turns one\rquote s life, one\rquote s values and thinking, upside-down and inside-out. Certain instant changes do occur at conversion, but many of the changes take place in the life-long process of sanctification, that process by which we are being transformed into the image and likeness of Christ. The \ldblquote carnal Christian\rdblquote resists this change. While he or she is more than adequately endowed with all that is necessary for growth in godliness, they fail to appropriate these resources and, in so doing, become carnal. Over time, they lose not only their appetite for the \ldblquote milk of the Word,\rdblquote but they begin to seek their spiritual nourishment from the well of \ldblquote worldly wisdom,\rdblquote which is no wonder since this wisdom is amiable to the flesh. The cross of Christ requires the mortification, not the indulging, of the flesh.\par \par Two of the Christian\rquote s greatest resources are the Word of God and the Spirit of God, as Paul emphasized in chapter 2. We must saturate our minds with the Word of God, so that our thinking is transformed (\cf2\ul Rom_12:1-2\cf1\ulnone ; \cf2\ul Eph_4:17-24\cf1\ulnone ). We must also apply the truth of God\rquote s Word so that our senses are, by application of the truth, trained to discern between good and evil (\cf2\ul Heb_5:12\cf1\ulnone ). To comprehend the Word of God, and then apply it, we must rely upon the enablement of the Holy Spirit. We are to \ldblquote walk in the Spirit,\rdblquote to avoid succumbing to the magnetic pull of the flesh (\cf2\ul Gal_5:13-24\cf1\ulnone ). We are to \ldblquote sow to the Spirit\rdblquote so that we shall \ldblquote from the Spirit reap eternal life.\rdblquote LVALqSpiritual growth is possible only by the grace of God, but this does not mean we must be passive in the process, or\emdash worse yet\emdash we should seek to pervert God\rquote s grace into an excuse for sin (\cf2\ul Rom_5:20\cf1\ulnone\endash 6:2, 15-23; Jude 4).\par \par If there is any \ldblquote key\rdblquote to the spiritual life, surely it is summed up in terms of the Word of God and the Spirit of God. How great is our need to grow up as Christians and to become increasingly dependent upon God\rquote s Word and His Spirit.\par \par I wonder into what category the apostle Paul would put our church and each of us. If Paul calls those \ldblquote carnal\rdblquote who are thought to be \ldblquote spiritual,\rdblquote what of those whom we would call \ldblquote carnal\rdblquote ? I think we must turn to Paul for his own words: \ldblquote Test yourselves to see if you are in the faith; examine yourselves! Or do you not recognize this about yourselves, that Jesus Christ is in you\emdash unless indeed you fail the test?\rdblquote (\cf2\ul 2Co_13:5\cf1\ulnone ). This passage is not meant to encourage Christians who fall short of the mark, some who may be called \ldblquote carnal.\rdblquote Paul is not trying here to assure us that we will get to heaven no matter how sinful our lives may be. He is trying to convince us that we may be \ldblquote carnal,\rdblquote no matter how \ldblquote spiritual\rdblquote we or others may think we are. The proper application of this text is repentance, not relief.\par \par 21 Therefore putting aside all filthiness and all that remains of wickedness, in humility receive the word implanted, which is able to save your souls. 22 But prove yourselves doers of the word, and not merely hearers who delude themselves. 23 For if anyone is a hearer of the word and not a doer, he is like a man who looks at his natural face in a mirror; 24 for once he has looked at himself and gone away, he has immediately forgotten what kind of person he was. 25 But one who looks intentlLVALry at the perfect law, the law of liberty, and abides by it, not having become a forgetful hearer but an effectual doer, this man shall be blessed in what he does (\cf2\ul Jam_1:21-25\cf1\ulnone ).\par \par The danger of dispensationalists is to make unfruitful, fleshly Christians comfortable in their carnality (or even in their unbelief), confident that a one-time profession secures them a place in heaven. The danger of the reformed theologian is legalism. Those who strongly hold that \ldblquote fruits of repentance\rdblquote must be evident in the lives of those who profess faith in Christ also tend at times to equate these \ldblquote fruits\rdblquote with external acts of \ldblquote righteousness.\rdblquote Spirituality must not be judged on the basis of externals, but on the basis of the work of the Spirit in the life of the individual. As Paul will say shortly, spirituality is not really something we can judge at all, but something we must leave to God. Let us not concern ourselves so much with the \ldblquote carnality\rdblquote of others, as with the carnality in our own lives.\par \par May we not fail the test, but from our study of this epistle and from the rest of God\rquote s Word, may we continue to \ldblquote grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory, both now and to the day of eternity. Amen\rdblquote (\cf2\ul 2Pe_3:18\cf1\ulnone ). \par \par ------------------\par \par \kerning0 [32] One of the first things I try to determine is whether this car is being sold by the owner. My first statement is, \ldblquote Hi, I\rquote m calling about the car you have advertised in the paper.\rdblquote If they respond, \ldblquote Which one?\rdblquote , I know I am dealing with a \ldblquote wheeler-dealer\rdblquote of some sort, which almost always ends the conversation.\par \par [33] Scofield\rquote s note at \cf2\ul 1Co_2:14\cf1\ulnone .\par \par [34] Ernest C. Reisinger, \ldblquote What should we think of \lquote THE CARNAL CHRISTIAN\rqLVALsuote ?\rdblquote (Printed by Hazell Watson & Viney Ltd, Great Britain, n.d.), pp.1, 8.\par \par [35] D. A. Carson, The Cross & Christian Ministry: An Exposition of Passages From 1 Corinthians (Grand Rapids: Baker Books, 1993), p. 69.\par \par [36] Reisinger, p. 8.\par \par [37] \ldblquote Consequently, if it can be established that the preponderance of Scripture teaches only two classes or categories of men\emdash regenerate and unregenerate, converted and unconverted, those in Christ and those outside of Christ\emdash the \lquote carnal Christian\rquote teaching would be confronted with an insurmountable objection. It would be in conflict with the whole emphasis of Scripture and of the New Testament in particular.\rdblquote Ernest C. Reisinger, p. 8.\par \par [38] Verses 1 and 2 of Hebrews 6 spell out the curriculum for the elementary grades of our spiritual instruction. This seems to be done in related pairs. \ldblquote Dead works\rdblquote are to be repented of for us to have \ldblquote faith toward God.\rdblquote The Old Testament ceremonial \ldblquote washings\rdblquote did not sanctify, but rather the Holy Spirit, who was (at least initially on some occasions) received by the \ldblquote laying on of hands.\rdblquote The \ldblquote resurrection of the dead\rdblquote is a truth foundational to the gospel and to the certainty of the \ldblquote eternal judgment\rdblquote of the wicked.\par \par [39] Gordon D. Fee, The First Epistle to the Corinthians (Grand Rapids, William B. Eerdmans Publishing Company, 1987 [reprinted, 1993]), p. 125.\par \par [40] Carson, p. 72.\par \par [41] Reisinger, p. 1.\par \par [42] Reisinger, p. 11. It is perplexing that Reisinger can suppose that a \ldblquote carnal Christian\rdblquote is losing on but one front in his or her life. In my understanding, a \ldblquote carnal Christian\rdblquote will be losing the war with the flesh on most fronts. In fact, there may be hardly any war going on at all.\par \par [43] Bibliographic information unavaLVALilable.\par \par } LVAL"5u{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\cf1\lang1033\kerning28\b\f0\fs28 Lesson 5: A Different Look at Leadership (\ul 1Co_3:5-17\ulnone )\par \b0\fs22\par \b Introduction\b0\par \par Christianity has had its share of \ldblquote Pied Pipers,\rdblquote those charismatic (in personality) individuals who seem to be able to lead a group of followers anywhere they wish. We are all too familiar with the names of men like Jim Jones and David Koresh, and we wince at the memory of what they did to their followers, not to mention the name of our Lord. Then there are some whose sins have devastated others, and at times have wrought financial havoc for many Christian ministries.\par \par It is not just the \ldblquote way out\rdblquote fringes of Christianity which are plagued with leaders who have nearly total control over the lives of their followers, but whose personal lives are out of control. I know of several men whose failures have caused great damage to the church and to the cause of the gospel. There seems to be one common element in these disasters\emdash the men who fell were so powerful, and their control so great, that they seemed almost \ldblquote unstoppable.\rdblquote The reason for this: these leaders were so elevated and revered in the minds of their followers that they were considered beyond the temptations and sins of mankind. When men are elevated too highly in the minds of their followers, the people begin to think their leaders are infallible, that they are above the sins we see in ordinary people. And so they refuse to believe the evidences of sin, even when they are compelling. Even if they are guilty of known sin, no one seems to feel sufficiently qualified to attempt to rebuke or correct them.\par \par The problem of esteeming leaders too highly starts very subtly and innocently. It begins with a deep respect and appreciation, often because this individual hLVALvas led them to Christ, or that he (or she) has significantly contributed to their spiritual growth. This one person is given excessive credit for the work of God and elevated to a position of authority above what should be given to men. Allegiance to this leader becomes a status symbol in which followers take great pride. Out of this misguided allegiance, they feel obligated to ignore or even oppose other Christian leaders.\par \par This is precisely the problem at Corinth, as described in its incipient stages in the early chapters of 1 Corinthians. But by the time we reach the end of 2 Corinthians, it is a much more developed and dangerous matter. People are not attaching themselves to one apostle as opposed to the others; they are attaching themselves to false apostles, who are not servants of God, but servants of Satan:\par \par 12 And I will keep on doing what I am doing in order to cut the ground from under those who want an opportunity to be considered equal with us in the things they boast about. 13 For such men are false apostles, deceitful workmen, masquerading as apostles of Christ. 14 And no wonder, for Satan himself masquerades as an angel of light. 15 It is not surprising, then, if his servants masquerade as servants of righteousness. Their end will be what their actions deserve (\ul 2Co_11:12-15\ulnone ).\par \par Paul exposes the problem of divisions (1:10-12) and indicates that these are contrary to the gospel (1:13-17). He writes that the gospel does not divide saints from one another, but it does divide true believers from the unsaved. To the lost, the gospel is both foolish and weak, and they are in pursuit of \ldblquote wisdom\rdblquote and \ldblquote power.\rdblquote This is the reason so few of the cultural elite are found in the congregation of the saints (1:18-25), and also the reason those who make up the church can be identified as the non-elite\emdash indeed the rejects of society. When God saves and uses the weak, the foolish, and the insignificant to accomplish HisLVALw purposes, the glory must go to Him (1:26-31).\par \par Those who identify themselves with a certain leader do so in pride, confident that his (or her) message and methods are highly esteemed by the culture of that day. Paul reminds them that this was not the way they began their Christian life. He came to them in weakness, fear, and much trembling. He did not come with a \ldblquote powerful\rdblquote message or method of presentation, but with the simple proclamation of Christ crucified. While that message and method may not have won the praise of the lost, it was the means of their salvation (2:1-5).\par \par Paul is not willing to concede that his message is really foolish and weak; it only appears that way to the lost. And no wonder, for the lost are unable to grasp the wisdom of God. It is only for those who are saved and who are mature in their faith. The unsaved find God\rquote s wisdom completely beyond their comprehension. Left to themselves, lost men will never know God (2:6-9). What men can never know about God by their own reasoning or searching, God chooses to reveal to men. He does so by means of the Holy Spirit, who inspires and enables the New Testament writers to put the \ldblquote spiritual thoughts\rdblquote concerning the deep things of God into the \ldblquote spiritual words\rdblquote recorded in the New Testament Scriptures (2:10-13). The natural man, devoid of the Spirit, can never know these truths, even though revealed in the Scriptures, but the Christian, enabled by the Spirit, has the \ldblquote mind of Christ,\rdblquote enabling him to understand this present age and the one to come (2:14-16).\par \par The \ldblquote problem\rdblquote the Corinthian Christians have with Paul is really their problem, not his. Their failure to grow up through the Word to mature Christians causes them to turn from the \ldblquote milk of the Word\rdblquote and return to the teachings of men and the wisdom of men. The carnality of the Corinthian Christians is not evident by their laLVALxck of religious talk or activity, but by shallowness in their knowledge and practice of the Word of God, and in their distorted dependence on one person, whom they proudly claim to follow (3:1-4).\par \par Now at verse 5, Paul commences to show the folly of exalting one leader so highly that all others are rejected. He will do so in verses 5-17 by the use of three analogies. In verses 5-9, Paul speaks of the church as a farm, and the apostles as farm workers. In verses 10-15, Paul speaks of the church as a building under construction. Paul is the \ldblquote master builder\rdblquote who has laid the foundation. Others now work to complete the building on his foundation. He speaks of the standard for building and the rewards for those who build well. Finally, in verses 16 and 17, Paul speaks of the church as a temple, the dwelling place of God, and the severe consequences for defiling it.\par \par Our text is one we must carefully study (as with all Scripture), for it is misused as a proof-text by many:\par \par Here is another paragraph that has suffered much in the church (cf. 2:6-16; 3:1-4): from those who would decontextualize it in terms of individualistic popular piety (i.e., how I build my own Christian life on Christ), to certain Protestants who have used it as grist for the Calvinist-Arminian debate over the security of the believer, to those in the Roman Catholic tradition who have found in it the single piece of NT evidence for the doctrine of purgatory. Paul addresses none of these issues, not even indirectly. His concern is singular, that those currently leading the church take heed because their present work will not stand the fiery test to come, having shifted from the imperishable \lquote stuff\rquote of Jesus Christ and him crucified.[44]\par \par Let us listen well, for we are all builders. Paul\rquote s words offer great encouragement to us to be good builders, as well as a reminder that our building must be on the foundation laid by the apostles, and according to the standaLVALyrds Paul has set down. The quality of our work will be revealed at the coming of our Lord. The rewards are great, but so are the consequences for living in such a way as to defile the dwelling place of God.\par The Apostles and God\rquote s Farm\par (3:5-9)\par \par 5 What, after all, is Apollos? And what is Paul? Only servants, through whom you came to believe\emdash as the Lord has assigned to each his task. 6 I planted the seed, Apollos watered it, but God made it grow. 7 So neither he who plants nor he who waters is anything, but only God, who makes things grow. 8 The man who plants and the man who waters have one purpose, and each will be rewarded according to his own labor. 9 For we are God\rquote s fellow workers; you are God\rquote s field, God\rquote s building.\par \par Notice that Paul speaks of himself and Apollos alone, omitting Peter for the moment (compare 1:12). Paul is the first to come to Corinth with the gospel, followed later by Apollos. These were the two apostles most intimately associated with this church. Contrary to the translation found in the new and the old King James Versions (which render \ldblquote Who?\rdblquote ), Paul begins his question with the word \ldblquote What?\rdblquote . By asking \ldblquote What?\rdblquote rather than \ldblquote Who?\rdblquote , Paul focuses on the place or position to which the Corinthians\rquote leaders have been elevated, rather than upon the personalities of each. \ldblquote To what position or place have you assigned your leader?\rdblquote Paul asks.\par \par Their answer to Paul\rquote s question is something like: \ldblquote My leader is my everything! My leader is my teacher, my counselor, my guide, my confidence, my pride.\rdblquote Paul brings the Corinthians back down to earth. Speaking of himself and Apollos, the two greatest leaders the Corinthians have known, he says, in effect, \ldblquote We are not heroes, to be adored; we are not gods, to be worshipped; we are not masters, to be blindly followed. We are simply seLVALzrvants of God, servants who by God\rquote s grace and appointment were allowed to be instrumental in your coming to Christ.\rdblquote These two men are the means by which many of the Corinthians came to faith, but they point these folks to Christ, to trust in Him and to follow Him, to be His disciples. Whatever was accomplished by their coming, it is God who accomplishes it; it is God who is Master; they are but servants. How then can the Corinthians place them on a pedestal?\par \par God did not choose either Paul or Apollos to be the single instrument to achieve His purposes in Corinth. Each has his own task, his own calling. Paul, as the first to come to Corinth, is the seed planter; Apollos, who follows, is the \ldblquote waterer.\rdblquote The ministry of each, Paul and Apollos, is dependent upon the other. They are not competitors or rivals, but teammates, fellow-workers. They work in complementary roles, rather than competitive roles. Both are engaged in the same work, in the same goal of making disciples, those who trust in and follow our Lord Jesus Christ. They are \ldblquote one\rdblquote (verse 8), so how can their alleged followers and supporters (\ldblquote I am of Paul, \'85 I am of Apollos\rdblquote ) be divided?\par \par Both unity and diversity can be seen in the complementary ministries of Paul and Apollos. Both serve the same Master; both are engaged in accomplishing the same task. Both are brothers in Christ. But each one has his own unique calling and contribution to make to the overall task. Each will receive a reward, granted according to his own labor. This is not spiritual socialism, where each member contributes what he wills and all are rewarded alike, regardless of their faithfulness, diligence, or personal sacrifices.\par \par Verse 9 plays a critical role in this passage by serving as a transition from the analogy of the \ldblquote farm\rdblquote to that of \ldblquote construction.\rdblquote When Paul says, \ldblquote For we are God\rquote s fellow-workers; youLVAL{ are God\rquote s field, God\rquote s building,\rdblquote he is telling us two very important things. First, he is indicating that all the saints belong to God, and none of them belongs to any apostle. Second, he distinguishes himself and Apollos, as apostles, from all the rest of the saints in Corinth. He and Apollos are apostles; the rest are not. The translation of the King James Version best expresses this: \ldblquote We [the apostles] are laborers together with God: ye are God\rquote s husbandry, ye are God\rquote s building.\rdblquote The apostles play a unique role in the founding of the church, a role not to be duplicated by any other. In a unique way, the apostles did \ldblquote labor together with God\rdblquote in their intimate contact with Him, and in being witnesses of His resurrection, but especially in the \ldblquote laying of the foundation of the church\rdblquote by being the human authors of the New Testament Scriptures. This occurred through the inspiration of the Holy Spirit, as previously described by Paul in 2:10-13. Paul speaks of this apostolic foundation in his epistle to the Ephesians:\par \par 19 So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God\rquote s household, 20 having been built upon the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone, 21 in whom the whole building, being fitted together is growing into a holy temple in the Lord; 22 in whom you also are being built together into a dwelling of God in the Spirit (\ul Eph_2:19-22\ulnone ).\par \par The writer to the Hebrews also speaks of this unique group of men through whom God chose to reveal Himself in the New Testament Scriptures:\par \par 1 God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, 2 in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world. 3 And He is the radiance of His glory and the exact repLVAL|resentation of His nature, and upholds all things by the word of His power. When He had made purification of sins, He sat down at the right hand of the Majesty on high (\ul Heb_1:1-3\ulnone ).\par \par 1 For this reason we must pay much closer attention to what we have heard, lest we drift away from it. 2 For if the word spoken through angels proved unalterable, and every transgression and disobedience received a just recompense, 3 how shall we escape if we neglect so great a salvation? After it was at the first spoken through the Lord, it was confirmed to us by those who heard, 4 God also bearing witness with them, both by signs and wonders and by various miracles and by gifts of the Holy Spirit according to His own will (\ul Heb_2:1-4\ulnone ).\par \par God has spoken in various ways and at various times. He has spoken through the prophets. But the Word we hold in our hands, the Bible, was given to the saints of various ages as God spoke His inspired Word in such a way as to permanently record it for men of a later time. The \ldblquote word spoken through angels\rdblquote (2:2) is the Old Testament. The word spoken through His Son (1:2) is that which the apostles heard, and which they, by divine inspiration, recorded. God accredited these \ldblquote foundation layers\rdblquote by enabling them to perform \ldblquote signs and wonders and various miracles\rdblquote and \ldblquote by gifts of the Holy Spirit\rdblquote (2:4). Paul claims this same apostolic authority, and thus he played a significant role in laying the foundation:\par \par 11 I have become foolish; you yourselves compelled me. Actually I should have been commended by you, for in no respect was I inferior to the most eminent apostles, even though I am a nobody. 12 The signs of a true apostle were performed among you with all perseverance, by signs and wonders and miracles (\ul 2Co_12:11-12\ulnone ).\par \par As Paul moves on to his second analogy, that of \ldblquote God\rquote s building\rdblquote which is under constructionLVAL}, he underscores the necessity of building upon this foundation and of not forsaking it for another.\par God\rquote s Building\par (3:10-15)\par \par 10 By the grace God has given me, I laid a foundation as an expert builder, and someone else is building on it. But each one should be careful how he builds. 11 For no one can lay any foundation other than the one already laid, which is Jesus Christ. 12 If any man builds on this foundation using gold, silver, costly stones, wood, hay or straw, 13 his work will be shown for what it is, because the Day will bring it to light. It will be revealed with fire, and the fire will test the quality of each man\rquote s work. 14 If what he has built survives, he will receive his reward. 15 If it is burned up, he will suffer loss; he himself will be saved, but only as one escaping through the flames.\par \par Before we look at Paul\rquote s words here, let us take note of Peter\rquote s words in his first epistle, words which closely parallel those of Paul:\par \par 1 Therefore, putting aside all malice and all guile and hypocrisy and envy and all slander, 2 like newborn babes, long for the pure milk of the word, that by it you may grow in respect to salvation, 3 if you have tasted the kindness of the Lord. 4 And coming to Him as to a living stone, rejected by men, but choice and precious in the sight of God, 5 you also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ (\ul 1Pe_2:1-5\ulnone ).\par \par Let us look also at a different but related image from Paul\rquote s Epistle to the Ephesians:\par \par 11 And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers, 12 for the equipping of the saints for the work of service, to the building up of the body of Christ; 13 until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature wLVAL~hich belongs to the fulness of Christ. 14 As a result, we are no longer to be children, tossed here and there by waves, and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming; 15 but speaking the truth in love, we are to grow up in all aspects into Him, who is the head, even Christ, 16 from whom the whole body, being fitted and held together by that which every joint supplies, according to the proper working of each individual part, causes the growth of the body for the building up of itself in love (\ul Eph_4:11-16\ulnone ).\par \par These texts show how the same basic topic of the church is addressed by means of a variety of images. Peter speaks of individual spiritual growth as the result of dependence on the Word of God, and then moves on to the corporate growth of the church as God places individual believers (\ldblquote living stones\rdblquote ) into the structure. This \ldblquote spiritual house\rdblquote is the dwelling place of God, and the temple from which spiritual worship is offered to the glory of God.\par \par Like Peter does in 1 Peter 2, Paul speaks of \ldblquote church growth\rdblquote in Ephesians 4. Be warned, however, for it is nothing like the \ldblquote church growth\rdblquote of today. Paul\rquote s imagery in Ephesians 4 is not that of a house or a temple, but of a body. The apostles\rquote task was to equip the rest of the body to fulfill their individual tasks (as enabled by their spiritual gifts) within the body, so that the whole body grows up to maturity, the standard and goal of which is \ldblquote the Head,\rdblquote Jesus Christ. The whole body grows up to the image and character of Christ as each member of the body carries out his or her assigned task.\par \par Paul speaks of this \ldblquote growing\rdblquote of the church, the body of Christ, in \ul 1Co_3:10-15\ulnone . The church is likened to a building which is under construction. Paul calls himself a \ldblquote wise master builder,\rdblquote who has lLVALaid the foundation on which others build. When Paul refers to himself as a wise master builder, it is with a very deliberate goal in mind. The Corinthians think themselves wise, and they consider Paul and the other apostles simple, foolish, and weak. Their thinking is wrong! Paul is wise whether or not the Corinthians believe it to be so.\par \par In verses 5-9, Paul spoke of himself and of Apollos. Now, Paul speaks only of himself. He is a wise master builder. This word \ldblquote wise\rdblquote (unfortunately obscured by the rendering \ldblquote skillful\rdblquote in the NIV) is purposeful and pointed. The Corinthians think themselves to be wise, and Paul to be foolish (see 4:10). But it is they who are foolish, and Paul and the apostles who are \ldblquote wise.\rdblquote If they would be wise, let them recognize Paul\rquote s unique role as a \ldblquote wise master builder,\rdblquote and let them build only upon the foundation he has laid. Paul is not boasting in his role, for this is \ldblquote according to the grace of God\rdblquote and not according to his innate abilities (3:10).\par \par Here, Paul speaks not in the plural (\ldblquote we,\rdblquote \ldblquote us\rdblquote ) of himself and Apollos, but only of himself (\ldblquote I\rdblquote ). Paul distinguishes himself from Apollos. Paul is the one who planted; Apollos is the one who later waters (3:6). Paul alone is the foundation-layer in Corinth, and others like Apollos built upon that foundation. Apollos is a powerful and eloquent speaker, a man mighty in the Scriptures (\ul Act_18:24\ulnone ), but also a man who built upon the foundation Paul laid in Corinth. Paul came first to Corinth with the gospel as the sower of the seed. Apollos is the one who watered. Paul laid the foundation in Corinth, and Apollos and others built upon it. You will remember that it was Priscilla and Aquila, those whom Paul taught, who \ldblquote explained to him the way of God more accurately\rdblquote (\ul Act_18:26\ulnone ). Since Priscilla and AquiLVALla are students of Paul, it seems self-evident that Apollos learns second-hand from Paul. He builds on Paul\rquote s foundation.\par \par In the previous example of the \ldblquote farm,\rdblquote the apostles like Paul and Apollos are primarily in view. It is their work which Paul seeks to show as \ldblquote one work,\rdblquote pressing toward a common goal, so that the apostles are working in cooperation with each other, rather than competing with one another. Now, in verses 10-15, the entire church is in view. At the outset Paul refers to his work, that of laying a foundation on which others will build. It is a unique work, a work reserved for apostles like Paul, and for those who articulate the gospel in the New Testament Scriptures. Paul\rquote s work of \ldblquote foundation laying\rdblquote is represented as a finished work, as a work which is not to be repeated, and most certainly not to be revised. Even he cannot change the foundation he has laid:\par \par 6 I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel; 7 which is really not another; only there are some who are disturbing you, and want to distort the gospel of Christ. 8 But even though we, or an angel from heaven, should preach to you a gospel contrary to that which we have preached to you, let him be accursed. 9 As we have said before, so I say again now, if any man is preaching to you a gospel contrary to that which you received, let him be accursed (\ul Gal_1:6-9\ulnone ).\par \par The Apostle Paul looks upon his mission of laying the foundation for the Corinthian church as complete. What remains is for the saints at Corinth (and elsewhere) to engage themselves in completing the construction. The proper function of each worker is Paul\rquote s primary focus. In construction terms of our own day, Paul gives us three general guidelines. First, we must build accordi