READING IN 1 CORINTHIANS ONE
READING IN 1 CORINTHIANS ONE
This letter is parallel with that to the saints at Rome, in the sense that it affords light as to how believers who have received the teaching of Romans are to be regulated collectively. Believers in Rome are addressed as “beloved of God called saints”. Their ecclesiastical position is not in view whereas those at Corinth are written to as the “assembly of God” in that city. Generally speaking Romans corresponds with Exodus, and Corinthians with Numbers. We may say it treats of “the assembly in the wilderness”. In Numbers Moses is spoken to by Jehovah as “in the wilderness of Sinai”. What follows is light as to how the saints are to be regulated collectively as in the wilderness. Ephesians views the assembly in heaven. The assembly of God in Corinth answers to the wilderness. We have to pass through the wilderness on our way to heaven, but our being in the wilderness is by divine appointment for testimony. Leviticus speaks of the tabernacle of the congregation, but Numbers speaks of the tabernacle of witness. Stephen speaks of “the tabernacle of witness in the wilderness”, (Acts 7: 49).
The tabernacle did not suggest outward greatness or grandeur; it was comparatively insignificant externally, and this agrees with the apostle’s remarks here about the Corinthians and himself. Emphasis is laid on the littleness of things from man’s point of view. They were to consider their calling: not many wise or mighty after the flesh were called. The manner of the apostle’s preaching, too, was not such as to inspire worldly interest or approval.
This epistle has a general as well as a local, bearing, and has a certain prophetic character, especially as introducing the Lord’s supper. As intended to meet failure, being corrective, it affords peculiar help throughout the whole history of the assembly. The fleshly pretensions and laxities that developed at Corinth reappear, alas! continually, and hence the principles set out in this letter for correction and recovery are constantly applicable.
“Sosthenes the brother” is introduced at once in Paul’s salutation. There is always great moral support in the brother. Brotherly sympathy is a great feature of Christianity. Paul valued it, and it goes through to the end. It specially marks the Philadelphian period. Revelation is marked by it. John, in writing to the seven assemblies, is their brother. Another brother, Timotheus, is associated with Paul in writing his second letter to the Corinthians. Writing to the Galatians, Paul associates with him all the brethren in his company. He was not alone in his exercises, far from it. The idea of a brother is more in evidence in the chapter before us, however, the brother being mentioned personally.
The first epistle gives the exterior of the structure, the second more the interior. The latter leads on to “a man in Christ”. Paul had laid the foundation at Corinth as “a wise architect”. His architecture was not of the Corinthian style; it was of a divine order. The foundation laid was Jesus Christ - an order of Man (blessed be His name) infinitely removed from that held in honour at Corinth. The foundation had the whole structure in view. It was not modelled after the fashion of the world: Christendom, alas! has come to this. Paul’s architecture was heavenly.
“The testimony of the Christ” in verse 6, refers to what will be set forth in Him as anointed for God’s pleasure. “The testimony of God” in chapter 2: 1, is more what God is as revealed in the gospel. Paul announced it humbly and unpretentiously, for it involved the order of Man that “the life of Jesus”
bore witness to. “The Christ” is the anointed Man, in whom God sets forth all His thoughts; Jesus is the order of Man who is for God’s pleasure. Those spoken of in Romans 3 as justified are “of the faith of Jesus”. The testimony of God involves that men like Him are brought in for God, hence “good pleasure in men”.
We may say that Romans is the testimony of God, Colossians and Ephesians the testimony of the Christ. 2 Timothy speaks of “the testimony of our Lord”. (2 Timothy 2: 8) Outwardly others have dominion over us, but there is One who is our Lord. Mary says, “My Lord”. He is not yet wielding His authority outwardly, but His protection is nevertheless real, and known to be this in a spiritual way by those who have faith. The victory that marked Paul’s path witnesses this fact. The testimony of our Lord is seen in power and endurance in suffering on the part of the Lord’s people in this world.
We are called into the fellowship of God’s Son; verse 9. The dignity and greatness of what we are called to is in view here. Later on in chapter 10, we have the fellowship of His death, and also in 2 Corinthians 13: 14, the fellowship of the Holy Spirit. It is of here, not with His Son. The character of the fellowship is referred to. How great our privilege is! The faithfulness of God, however, is the leading thought in verse 9. He had made no promises to the Gentiles, but now that they were taken into relationship with Him in grace, He was to be known to them as faithful. The second epistle enlarges on this subject. The first nine verses of our chapter are introductory, they show how richly the Corinthians were furnished.
In addressing “all that in every place call on the name of our Lord Jesus Christ”, Paul does not add with a “pure heart” as in 2 Timothy 2: 22. Every one who professed to be a Christian then was included;
[p. 35] all were obligated, but 2 Timothy makes a difference. We are to walk here and to “follow righteousness, faith, love, peace, with those who call on the Lord out of a pure heart”. Universality is emphasised here in 1 Corinthians 1, and the same Lord was recognised by all, He is “both theirs and ours”.
While the Son is introduced in verse 9, the truth connected with Him as so regarded is not developed in this epistle. The apostle begins to exhort in verse 10 but it is “by the name of our Lord Jesus Christ”. Authority was needed, and this is seen throughout, even in regard of the Lord’s supper. Administration is in His name down here, this involves His absence.
The latter part of the chapter enlarges on what Christ is, as presented in the gospel. Wisdom is put before righteousness in verse 30. This is characteristic of the epistle, for local influences had to be met, and the dangers from human, that is, Greek wisdom were great. “Of him are ye in Christ Jesus, who has been made to us, wisdom from God, and righteousness, and holiness, and redemption”. This is objective; verse 24 is subjective more: it refers to the estimate each of the classes mentioned had formed of Christ. To the Jews He was an offence; to the nations, foolishness; but to the Christians He was “God’s power and God’s wisdom”. Although three classes are mentioned in verses 23 and 24, there are, in the final analysis, really but two, “them that perish” and “us that are saved”, verse 18.