1 Corinthians

I will now turn back to take up the thread of the contents of this epistle from the beginning. Paul was an apostle by the will of God. That was his authority, however it might be with others. Moreover the same call that made those of Corinth Christians had made him an apostle. He addresses the assembly of God at Corinth, adding a character (the application of which is evident when we consider the contents of the epistle) — "sanctified in Christ Jesus." Afterwards the universality of the application of the doctrine and instructions of the epistle, and of its authority over all Christians, wherever they might be, is brought forward in this address. Happily, whatever sorrow he felt at the state of the Corinthians, the apostle could fall back upon the grace of God, and thus recognise all the grace which He had bestowed on them. But the placing them thus in relationship to God brought all the effects of His holiness to bear upon their consciences, while giving the apostle's heart the encouragement of the perfect grace of God towards them. And this grace itself became a powerful lever for the word in the hearts of the Corinthians. In the presence of such grace they ought to be ashamed of sin. Nor can there be a more remarkable testimony than is here found of reckoning on the faithfulness of God towards His people. The relationship does claim holiness: in holiness alone it is enjoyed; but it reposes on the faithfulness of God. The Corinthians were walking, as we know, badly. The apostle lets none of the evil pass; but still he declares that God was faithful and would confirm them to the end that they might be — not safe, but — blameless in the day of our Lord Jesus Christ, and then proceeds to blame them. What a wonderful testimony!

Paul (the Spirit Himself) thus linked the Corinthians with God; and that which He was in this connection with them had all its force upon their hearts and consciences. At the same time the use of this weapon opened their heart to all that the apostle had to say. One must be very near the Lord to be able in practice thus to look at Christians who are walking badly. It is not to spare their sins — the apostle is very far from doing that; but it is grace which brings their own consciences to be occupied with it, as having a relationship with God that was too precious to allow them to continue in sin or to permit it.

The Epistle to the Galatians supplies us with a remarkable instance of the confidence thus inspired; compare Galatians 4:20; Galatians 5:10.

The Corinthians were enriched by God with His gifts, and His testimony was thus confirmed among them, so that they came behind in no gift, waiting for the revelation of the Lord, the fulfilment of all things. Solemn day! for which God, who had called them, confirmed them in His faithfulness, that they might be without reproach in that day, called as they were to the fellowship and communion of His Son Jesus Christ. Short but precious exposition of the grace and faithfulness of God, serving as a basis (if their condition did not allow the apostle to develop it as he did to the Ephesians) to all the exhortations and instructions which he addressed to the Corinthians in order to strengthen them and direct their wavering steps.

The apostle first takes up the folly of the Corinthians in making the chief christian ministers and Christ Himself heads of schools. Christ was not divided. They had not been baptised unto the name of Paul. He had indeed, on occasion, baptised a few; but his mission was to preach, not to baptise.* It was in virtue of, and according to, Acts 26:17, and Acts 13:2 to 4, and not Matthew 28:19. Moreover, all this human wisdom was but foolishness, which God brought to nothing: the preaching of the cross was the power of God; and God had chosen the weak things, the things of nought, foolish things according to the world, to annihilate the wisdom and strength of the world, in order that the gospel should be evidently the power of God. The Jews asked for a sign, the Greeks sought for wisdom; but God caused Christ crucified to be preached, a scandal to the Jews, foolishness to the Greeks, but to them which are called the power of God. By things that are not He brought to nought things that are, because His weakness is stronger than the strength of the world; His foolishness wiser than the wisdom of the age. The flesh shall not glory in His presence. God dealt with conscience, though in grace, according to the true position of responsible man, and did not subject Himself to the judgment and reasonings of man's mind, wholly incompetent thereto, and which put him out of his place as if he could judge of God. But, besides this, the Christian was more even than the object of God's instruction; he was himself of God in Christ Jesus; of God he had his life, his being, his position as a Christian. And Christ was unto him, from God, wisdom, righteousness, sanctification, and redemption — all in contrast with the pretensions of the human mind, with the false righteousness of the Jew under the law, with the means and the measure of the sanctification it supplied, and with the weakness of man, the last trace of which God will remove in the deliverance He will accomplish by His power in Christ when He shall complete the work of His grace. Thus we are of God, and Christ is everything for us on God's part, in order that he who glories may glory in the Lord: a brief but mighty testimony to what Christianity is in its elements.
{* This statement is the more remarkable, as he had a special revelation as to the Lord's supper. But that ordinance has reference to the unity of the body, which was specially the testimony of the apostle. The twelve were sent to baptise the nations (Matt. 28).}