"TO US, THERE IS ONE GOD, THE FATHER"
“[p. 273] TO US, THERE IS ONE GOD, THE FATHER”
We cannot but be impressed as reading these epistles to the Corinthians with the extensive ground covered, particularly as to the assembly in its public character. The ground covered in this first epistle is remarkable, and the opening verse gives the clue, “the assembly of God which is in Corinth”, that is, the assembly in its present relation; and then, “with all that in every place call on the name of our Lord Jesus Christ, both theirs and ours”. There is the local and universal relation of the assembly, and these epistles show how it stands over against all else of a religious character in the world.
This chapter 8 treats of things offered to idols, and tells us that though there be “those called gods, whether in heaven or on earth, (as there are gods many, and lords many)” — the allusion is to all that is religious, idolatry indeed; but over against that is “to us there is one God, the Father”. So the assembly’s position is clearly marked, for in it God is owned “one God, the Father”. And then, “one Lord, Jesus Christ”. The public position is marked off clearly: one supreme Object of worship, and One in the place of lordship, that is, delegated authority. God is the Father, not our Father yet, but that Being is supreme, expressive of grace; and yet to us He is the “one God ... of whom all things, and we for him”. And then, “one Lord, Jesus Christ, by whom are all things, and we by him”. He has, as it were, brought us into being as we are.
So, dear brethren, there is a juncture in our service when this comes in. The Lord has had His place, the “one Lord”, He is clearly known, “Jesus Christ”. He has had His place; it is His supper that we have [p. 274] celebrated and His love has come before us. He has part with us in assembly, too; it is rightly due to Him that there should be acknowledgment of Him in relation to the assembly, for it is His. Then what is in mind is that there is “one God, the Father, of whom all things, and we for him”. We are for Christ, too, for the assembly is for Christ and we have been for Him in measure in our feelings and affections and intelligence; but then, we are for God. So that the mediatorial thought appears, “one Lord” and we are “by him”. The word ‘by’ is instrumental; He has effected our very existence as in assembly. The position is clear and we now proceed accordingly as “by him”, effected by Christ according to the relationship into which we are brought — for Him and for God. Christ therefore would take His place among us and give us to understand that He is with us on our side, and effects our very existence, as it were “we by him”. Now all is for God, “of whom all things”.
The Lord is with us to make all this good, to make it realisable and practical, that the service of God may proceed according to divine appointment and richness — all for God! Further, of course, is the great thought that it is His Father and our Father, His God and our God, and we as by Him are His brethren. He has effected our very existence, He has brought us in thus, so that we proceed with Him in happy and intelligent relation with Him before God.