1 Corinthians 1:1-30

I am going to speak about the testimony of the apostle Peter concerning his Lord, but we will first read together part of the writings of his «beloved brother Paul,» that we may see how these eminent servants of Christ agreed in their witness-bearing.

1-3. Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother, unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours: Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.

So this is a message to us also who «call upon the name of Jesus Christ our Lord.»

4-9. I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; that in every thing ye are enriched by him, in all utterance, and in all knowledge; even as the testimony of Christ was confirmed in you: so that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.

Paul was going to blame them for some things that were not right, but he began by commending whatever good was in them by God's grace.

10-12. Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.

So that, at the least, there were four parties in that one little church which ought to have been knit together in unbroken harmony; this is only one instance of what has happened hundreds of times since. These Corinthians had a great many speaking brethren among them, and they held services in which it was open to anybody to speak as he felt inclined. There was no reason why they should not do so; but what was the result of it? This Christian liberty of theirs, by-and-by, tended to mischief. They became divided into factions, they did not practice discipline as they ought to have done, and therefore this community at Corinth is a beacon to all other churches, warning them not to carry on their worship in a similar style. It is a very curious thing that some people have taken these Corinthians as an example instead of a warning; and, having copied their methods, the very same result has followed, till there is no section of the Church of Christ that has become such a scandal, through its divisions and its intestine quarrels, as that which has imitated the Corinthians in their mode of worship. I suppose that, while human nature is what it is, the same causes will produce the same results to the very end of the chapter. Paul does not tell them that their mode of worship was wrong: perhaps it was not, for great liberty is allowable to Christians; but he does lay the axe at the root of their divisions.

13, 14. Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? I thank God that I baptized none of you, but Crispus and Gaius;

They were such a quarrelsome set of people that he could not have taken any comfort from having baptized them; he was glad that they could not quote his name as having done so; and thus, it may be, have added still more to their division and strife.

15-18. Lest any should say that I had baptized in mine own name. And I baptized also the household of Stephanas: besides, I know not whether I baptized any other. For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect. For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.

I suppose that, in that church, with its many eloquent speakers and men of knowledge, there came to be a spirit of emulation among them as to which should speak best; sad some brethren were tempted to find novel meanings in the Word, and to come to the meetings to tell of their wonderful discoveries. The apostle says that he did not so preach; he kept to the cross of Christ, which some counted to be but foolishness. «We know all about that,» said they. «Ah, but!» replied the apostle, «unto us which are saved it is the power of God.»

19-21. For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.

God, in his infinite wisdom, raised up a number of philosophers just about the time of the coming of Christ, and a little before that great event. If ever there were great minds upon the earth, it was then; yet these men, with all their schools of thought, knew not God, and the people did not follow after them, so that the earthly wisdom turned out to be a failure.

22-29. For the Jews require a sign, and the Greeks seek after wisdom: but we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. Because the foolishness of God is wiser than men; and the weakness of God is stronger than men; for ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: that no flesh should glory in his presence.

And, at this day, it is a great snare to the Church when she glories in her education, when she puts any confidence in the learning, or the wit, or the eloquence of her ministers, when she relies in any degree whatever upon an arm of flesh. The sword of the Spirit, if it be put into a velvet and embroidered scabbard, is all the worse for that; pull it out. The Word of God cannot cut while it is hampered with human wisdom and human learning half as well as when its keen edge alone is used. It is the Lord, by the power of his Spirit, who must make the Word effectual. Oh, for more faith and truer faith in him!

30, 31. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: that, according as it is written, He that glorieth, let him glory in the Lord.

There is no one else in whom we may glory; far hence be every form of boasting except that of making our boast in the Lord, and especially of glorying in the great atoning sacrifice of his dear Son, our Lord and Saviour Jesus Christ.