1 Coríntios 1:23-24

DISCOURSE: 1930
THE TRUE LIGHT IN WHICH THE GOSPEL IS TO BE REGARDED

1 Coríntios 1:23. We preach Christ crucified; unto the Jews a stumbling-block, 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.

THERE is a disposition in man to dictate to God, rather than to receive from him what he is pleased to give. Though this is not right, nor should ministers gratify it, yet they should consult men’s prejudices, and “seek to please them for their good.” The Jews and Greeks sought what from their education they had been accustomed to admire: but St. Paul, notwithstanding his readiness to yield in all things that were less important, was compelled to make the strain of his preaching directly opposite to their corrupt desires. “The Jews require, &c.; but we preach, &c.”

I. The great subject of the Christian ministry—

The Apostle designates this by “preaching the Gospel,” “preaching the cross,” “preaching Christ and him crucified:” but in “preaching Christ crucified” he did not confine himself to an historical relation of the fact, or a pathetic description of it. To fulfil the true end of the Christian ministry, we must,

1. Declare the nature of Christ’s death—

[This in appearance was only like that of the malefactors that suffered with him; but it was a true and proper sacrifice to God. In this light it was characterized by the whole Mosaic ritual [Note: The sacrifices were types of the atonement.]: in this light it was foretold by the prophets [Note: Isaías 53:5; Isaías 53:10.]: in this light it is plainly represented throughout the New Testament [Note: Mateus 26:28; 1 Coríntios 5:7; Hebreus 9:26; Efésios 5:2.]; and unless it be preached in this view, we do not, in the Apostle’s sense, preach Christ crucified.]

2. Set forth the benefits resulting from it—

[There is not any one spiritual benefit which must not be traced to this source; pardon, peace, holiness, glory, are its proper fruits. Without the atonement we could have received nothing; but by and through it we may receive every thing. This also must be distinctly inculcated, if we would approve ourselves faithful stewards of the mysteries of Christ.]

3. Persuade men to seek an interest in it—

[We find men filled with self-righteous conceits, and with great difficulty brought to renounce them: we must therefore argue with them, and urge upon them all the most powerful considerations: we must address ourselves to their passions as well as their understanding; and gain their affections on the side of truth. It was thus that Paul preached Christ; and it is thus only that Christ crucified can be preached aright.]

II.

The manner in which it was, and is still, received—

As there were differences of opinion respecting our Lord himself, some accounting him a good man, and others a deceiver, so are there respecting his Gospel—

1. Some reject it with contemptuous abhorrence—

[Jews and Greeks were equally averse to it, though on different grounds. The Jews did not understand the true nature and scope of their law: hence they supposed that the Gospel was opposed to it, and that Christ was an enemy to Moses: and notwithstanding all the evidence they had of Christ’s Messiahship, they rejected him from a pretended want of proof of his divine mission. The Greeks had been habituated to philosophical researches, and rejected the Gospel because there was nothing in it to flatter the pride of human reason: both these kinds of characters yet exist, and oppose the Gospel with equal acrimony; to some it is “a stumbling-block,” as appearing to set aside good works; to others it is “foolishness,” as militating against their preconceived notions of rational religion. And if it be not so dispensed by us as to call forth such treatment from such characters, we have reason to believe that we do not preach the Gospel as Paul preached it.]

2. Others receive it with the deepest reverence—

[There are some “called,” not by the outward word only, but by the internal and effectual operations of the Spirit. These, whatever have been their disposition in times past, have their eyes open to behold the Gospel in a far different light. To them the doctrine of “Christ crucified” is “the power of God:” they see that it is that, by which God has converted myriads to himself: they feel also that it is that, to which alone they can ascribe their own conversion; and they know that nothing can ultimately withstand its power. To them it is also “the wisdom of God:” they behold in it every perfection of the Deity united and glorified, whilst on any other plan of salvation some of his perfections must be exalted at the expense of others: they see it also to be suited to the state of every individual in the universe, whilst every other plan of salvation is suited to those only who have been moral, or who have a long time before them to amend their lives. Above all, they view it as bringing the greatest good that ever was vouchsafed, out of the greatest evil that ever was committed. No wonder that they “count all things but loss for the excellency of the knowledge of it.”]

Address—
1.

Those who, like the Greeks, have a high opinion of their reasoning powers—

[You have just cause to be thankful for strength of intellect; but the province of reason is, to submit itself to God. God has not opened to your reason any one thing perfectly, either in creation or providence: be not surprised then if you cannot fathom all the mysteries of his revealed will: your wisdom is to become as little children; and if you will not condescend to be taught of Him, he will take you in your own craftiness [Note: ver. 19, 25.]

2. Those who, like the Jews, are concerned about the interests of morality—

[Did morality suffer in the life of Paul, or of the first Christians? Does it in the lives of many who now profess the Gospel? Are they not now condemned as much for the strictness of their lives as for the strangeness of their principles? Yea, does not morality suffer through the neglect of this preaching? Let not Christ then be a stumbling-block to you, but rather a sanctuary. If you reject Christ, however good your motive may appear to be, your misery will he sure [Note: ver. 18. with 2 Coríntios 4:4.]

3. Those who embrace, and glory in, a crucified Saviour—

[Contemplate more and more the wisdom and power of God as displayed in this mystery, and endeavour more and more to adorn this doctrine in your lives. Let it never become a stumbling-block or foolishness through any misconduct of yours: let it be seen by your prudence, that it is true wisdom; and by your piety, that it is the parent of every good work.]