II. CHRISTIAN SALUTATION SHOULD BE GENEROUS. Paul's is not conceived in a carping spirit. There is a disposition to look upon the better side. The Corinthian Church afforded plenty of inducement to severity in an exordium. The apostle declined the temptation. He knew the way to the human heart, and, whilst reserving needed rebuke, he saluted his Corinthian friends (and enemies) in a manner certain to impress them as charitable and large-hearted. Whilst strictly adhering to truth, we must, if we would win men, manifest a spirit of generosity. We are sometimes so terribly afraid of saying too much, that we say altogether too little. We are severely anxious to be just, and become really unjust. Large heartedness is attractive, and wins; stinginess in sentiment is repulsive, and loses. Insistance upon the dark side often makes it darker. Men need encouragement as well as lecturing, and the exhibition of a noble, sympathetic, generous spirit is one of the most encouraging spectacles that men who are erring and imperfect can be called to look upon.
III. CHRISTIAN SALUTATION SHOULD BE CHEERFUL. Many burdens pressed upon the apostle's heart, but he nevertheless gives a cheery greeting to the Corinthians. To start with a groan is not propitious. We have sometimes cause for sorrow; we have always cause for joy if we are in Christ. To wave the black flag is to give but poor welcome. We are to rejoice in the Lord always, and in saluting our brethren we may well let this joy beam forth. Glumness and dismalness are not the chief of the Christian graces, though some seem to think they are. We are not looking forward to a funeral, but to a wedding—"the marriage supper of the Lamb." In Christian intercourse a little more brightness and gladness would not be out of place.
IV. CHRISTIAN SALUTATION MAY WELL BE EXTENSIVE. We are one family, and all the members have a claim upon our good wishes. Paul's greeting, is not too selective; his sympathies go out to all who call upon the Name of the Lord. Some are very fond of saluting the rich, and have no fondness for saluting the poor. One might suppose that a serious mistake had been made in the non-calling of many wise and mighty and noble, for some of God's people seem to care for no others. Paul sent an equal greeting to the Corinthian believers; his sentiment was unaffected by poverty, ignorance, feebleness, or obscurity. Our love is apt to become cramped. The very best of us tend to love the lovely Christian, and to give the cold shoulder to the unlovely. We need more of the Spirit of the One who came to help the sinful and the unattractive, and who "loved the world."
V. CHRISTIAN SALUTATION SHOULD NOT BE EMPTY. Much salutation says nothing and means it. Paul's salutation is very ample and full of significance. He desires for the Corinthians the grace or favour of God and Christ—the Divine love to be manifested towards them. "In his favour is life" (Psalms 30:5). All blessing from God to be their portion. And peace as the result of this—the inward assurance of the friendship of God, that sin is pardoned, that "all things are yours." Under the terms of the apostolic greeting all good, whether providential or spiritual, temporal or eternal, is included.
VI. CHRISTIAN SALUTATION SHOULD SAVOUR MUCH OF CHRIST.
1. Here Christ is frequently named; but in no affected or canting way. It is a pity that when men talk of Christ in friendly intercourse they so often become intensely unnatural. The holy naturalness of Paul when talking of his Master is refreshing.
2. Here is much of the spirit of Christ. The salutation breathes forth love, tenderness, unselfishness, great heartedness, and intense sympathy.—H.
1 Corinthians 1:1-9
The approach to rebuke.
The occasion of this letter was largely furnished by the need of rebuke. The Corinthian Church had erred grievously. To rebuke is frequently painful, but when called for it should not be shrunk from; not to rebuke under such circumstances is unalloyed cruelty. To rebuke, often painful, is always perilous. By maladroitness we may easily drive men from the right instead of drawing them to it. Unwise rebuke adds to the ill. We need to prepare for rebuke if when we reach it we would not deserve its infliction, Note the apostolic procedure. We have here one of the finest examples of preparing men's minds for well deserved censure.
I. REMARK SOME GENERAL FEATURES OF THIS PREPARATORY ADDRESS. We find in it:
1. Courtesy. A graceful and gracious salutation. The apostle does not rush into harsh words. He shows no eagerness to condemn. Roughness and rudeness add no strength to admonition.
2. Affection. This pervades every sentence, and culminates in the opening of the tenth verse, "Now I beseech you," etc. Love keeps in cheek apostolic authority and righteous indignation. We shall not injure delinquents by loving them very much. Nothing can make rebuke more telling than administering before and after and with it, unaffected love. If men see that we are unwilling to rebuke them, they will be very much more likely to accept our rebuke. To enjoy rebuking is to demonstrate our total unfitness for it.
3. Candour. The condemnation is not to be wholesale. Some can see nothing but fault in those who err, but the apostle perceives excellences. tie generously acknowledges spiritual attaimnent and endowment. To blind our eyes to the good is to make ourselves powerless to remove the bad. Many rebukes have worse than failed through lack of strict honesty in the rebuker. The "candid friend" has often proved very uncandid.
4. Wisdom.
5. Absence of pomposity and of assumption of superiority. It is not the great man speaking to the infinitesimal; nor the spotless to the utterly depraved. Paul gets as near to the Corinthians as he can. He seems to remember that his Master was made "in the likeness of men" (Philippians 2:7). "Come not near to me, for I am holier than thou," is likely to make people keep their distance and have nothing to do with us or our words. Not without wise humility has "Sosthenes our brother "a place in the salutation.
6. Yet the apostolic authority is not lost sight of. It may be well to show that we are entitled to rebuke—that we are not assuming an office to which we have no claim. Rebukes should come from proper quarters. Paul was the "apostle of Jesus Christ through the will of God." It was manifestly within his province to point out blemishes in the Christian Church and to reprove evil doers.
II. NOTE HOW EARNESTLY HE STRIVES TO TURN THEIR THOUGHTS TO GOD AND TO CHRIST. This is, perhaps, the most striking feature of these introductory verses. Read the passage and note the extraordinary number of times mention is made of God and of Christ. The connection of this with the coming rebuke is apparent. The Corinthians have forgotten God, and therefore they have gone astray. Christ has become less and less to them, and so they have sinned more and more. We quarrel with one another very easily when we get away from our Master. We grow carnal swiftly when God begins to pass out of our thoughts. With heavenly wisdom the apostle floods the minds of the Corinthians with thoughts of God and of Christ. If they can be brought into the light of the Divine presence they will see their corruption, and standing once again before Jehovah they will be made ready to receive and not to resent a deserved and much needed rebuke. If they can be brought again well within the attractive influence of the marvellous self sacrifice and love of their Lord, self will will become crucified, pride humbled, and grateful life and service compelled. Note more particularly:
1. The apostle traces his apostleship to Christ and God. He stands before the Corinthians as the appointed representative of their Lord. The position he assumes was given to him by Christ through the will of God. We are what Christ makes us.
2. They are the Church of God, sanctified in Christ Jesus, and their oneness with all other Christians is through Christ (1 Corinthians 1:2).
3. All that they have received, and in which they glory so much, has come from God and from Christ (1 Corinthians 1:4-6).
4. Their right position is one of waiting for the revelation of Christ (1 Corinthians 1:7).
5. Their continuance in the faith and their perfection at last are made to depend upon Christ.
6. At first they were called by God into the fellowship of Christ. Memories of conversion time are potent. Paul thus strives in every way to take the Corinthians to their Father and to their Lord. The battle of Christian rebuke is half won when gracious thoughts of God and Christ are revived. Erring Christians are likely to be brought to their senses when they are brought to their Master.
III. THE APOSTLE REMINDS HIS READERS OF CERTAIN THINGS, AND IN THIS WAY PREPARES THEM FOR WHAT IS TO FOLLOW.
1. Their Christian profession. They are sanctified or supposed to be. They are known as "saints," and therefore should live as such.
2. Past mercies, privileges, honours. (1 Corinthians 1:4-7.) These are so many arguments to seek the Divine pleasure and not their own. And this can be done only by renouncing the evil and cleaving to the good. All the redeemed are laid under infinite obligation to live unto the Lord.
3. God's faithfulness to them. (1 Corinthians 1:9.) A great argument that they should be exemplary towards him and his kingdom.
4. What they are looking forward to. (1 Corinthians 1:7.) Soon they will be in the visible presence of Christ. We are not far from the judgment. Well may we bear rebuke here, that we may escape rebuke there.—H.
1 Corinthians 1:10-17
Divisions in the Church.
How numerous these have been since Paul wrote! How many of them springing directly from human weakness, folly, or wickedness! How alien to the true spirit of Christianity, and to the prayer of Christ—"That they all may be one"!
I. A GREAT EVIL. Cause of:
1. Weakness. Cooperation hindered. Strength expended in opposing each other instead of sin and Satan. Great opportunity offered for Satanic attack. Unity is strength; division is weakness.
2. Scandal. The contempt of the world is not only experienced, but largely deserved. The Head of the Church is dishonoured. The renovator of society shows its own need of renovation. Satan has achieved a triumph in the very Church founded to overthrow him.
3. Unchristian feeling. Unity begets more love; division more hate. Church quarrels have often proved most bitter. A united Church is an Elim, a divided Church a Marah.
4. Hindrance to unbelievers. Conversions are stayed by Church divisions. Men seeking peace hesitate to cast in their lot with those who are flying at one another's throats. The strait gate is sometimes quite blocked up by bickering, quarrelling Christians. A crucified Christ invites, and a divided Church repels, the sinner. Men can find plenty of division, estrangement, hate, and fight in the world, without troubling to enter the Church. Church division is a serious stumbling block to the unbeliever, and often causes him to continue an unbeliever.
II. ARISE FROM VARIOUS CAUSES.
1. Frequently, as among some at Corinth, from favouritism towards leaders in the Church. This favouritism may be:
2. Sometimes, as with one section at Corinth, from repudiation of all earthly leaders. "We are not of Paul, or of Apollos, or of Cephas; we are of Christ." This position has been assumed in later times. It possesses not a little plausibility, but investigation discloses its true character. One has well said of the Corinthian section, "It was in no Christian spirit that they set up their claim to be of Christ." That love to Christ is more than suspicious which ignores his accredited servants. It is no great compliment to a king to reject his ambassador. The apostle could say, "We are ambassadors for Christ." Christ has a ministry which is not to be ignored. As Christ's servants are never to be put in Christ's place, so the place of Christ's servants is not to be made void. Not improbably these who claimed to be "of Christ" claimed to be the only Christians in Corinth. It is possible to cry, "Lord, Lord!" very loudly, and to have none of the Spirit of Christ. That man could know nothing truly of Christ who failed to recognize in the Apostle Paul a true servant of the great Master.
III. HOW TO BE DEALT WITH.
1. In a spirit of meekness. "I beseech you "—not "I command you." Assumption and arrogance widen the breach.
2. In love. "Brethren"—not reprobates, outcasts, heretics. Hard words make hard hearts.
3. With discretion,. Paul shows discretion in not mentioning Cephas or Apollos after 1 Corinthians 1:12. He does not object more to the parties under their names than to the one under his own. It is most suggestive that he appears to castigate his own party chiefly. He objected to all parties. For himself, he wanted only his legitimate position. To rebuke our own followers for following us unduly and factiously is indeed a sign of grace in the heart, and of heavenly wisdom too.
4. With candour. "Concealment and mystery sow distrust and destroy love."
5. By turning thoughts towards Christ. A hidden Christ makes a divided Church. If we saw the Master more clearly, we should see the right place of the servants better. Paul beseeches, not for his own sake, but for Christ's sake. He did not fear that this would encourage those who said, "We are of Christ." He showed them the real Christ. This was the best medicine for their spiritual ailment. They had been making a Christ to go before them. Many false Christs are worshipped and served.
6. By argument. The reasonableness of unity. Paul urges that Christ is not and cannot be divided, and that if the Corinthians are Christ's, they should not be divided either. As there is only one Head of the Church, there should be only one body. By divisions Christ will seem to be rent asunder. Teachers are not centres of unity; for perfect unity there can be but one centre—that is, Christ.
7. By taking a blameless course one's self. Paul will do nothing to foster division. In his condemnation, as we have seen, he sacrifices his own party first, and ridicules the idea of the undue exaltation of himself: "Was Paul crucified for you?" Many try to heal Church divisions by abasing their opponents and exalting themselves. Paul is singularly clear in this matter; he sharply rebukes those who would transform Paul into Pope. Avoiding every occasion of increasing the evil, he rejoices that he has not baptized many Corinthians, lest this should be wrested into an attempt to acquire pre-eminence, and consequently dishonour fall upon the pre-eminent Christ. Some Church divisions may seem necessary: for example, when professors walk disorderly or embrace erroneous views. It may be then our duty to separate; yet we should preserve the spirit of charity, and seek to be most loyal to Christ. But how many Church divisions are more or less after the Corinthian type!—H.
1 Corinthians 1:17-25
The preaching of the cross.
I. THE CROSS IS TO BE PREACHED. The gospel cannot be preached unless the cross is. The cross is the central fact. The con, verging point of the Scriptures is found in "Christ crucified." Without the cross Christianity becomes meaningless and powerless. Salvation and the cross are indissolubly linked: the cross speaks of the shedding of blood, "and without shedding of blood is no remission" (Hebrews 9:22).
II. THE CROSS IS TO BE PLAINLY PREACHED. As "not many wise" are called, it is but reasonable that the unwise and simple minded should be specially borne in mind. The offence of the cross is not to be lessened by "wisdom of words." Knowledge of the meaning of the cross is the deepest need of the world; all things should be subordinated to conveying that knowledge with utmost clearness and fulness. Men cannot be saved by eloquence, or philosophy, or learning; they can by the cross. "The great preachers have been natural orators, not rhetoricians or actors." The greatest care is necessary lest, by the character of our preaching, the cross of Christ should be made of none effect. Some preaching seems designed for the very purpose, and succeeds deplorably.
III. THE CROSS IS TO BE PREACHED, NOTWITHSTANDING ITS UNFAVOURABLE RECEPTION Some, indeed, receive it with all gladness, but our obligation to preach it is not dependent upon its reception. We may always remember that the cross is what men want, though it may not be what they wish.
1. To the Jew the cross was a stumbling block, He looked rather for a military than for a martyr Messiah—one who would deliver by sound of trumpet and sword, not by ignominy and death. If he is to believe, he must have signs from heaven (1 Corinthians 1:22), miraculous interventions, and not a reiteration of the event which was the greatest scandal to his mind, and most grievously shocked his prejudices and anticipations. The Jew put the cross very low down. We can make anything into a stumbling block if we will only put it low enough.
2. To the Greek the cross seemed foolishness. That the great revelation for which he and the world had been looking so long should come through a crucified Jew, and be most closely associated with that crucifixion itself, appeared to him too absurd, he would have welcomed a philosopher with a new philosophy, he sought after wisdom—that is, his wisdom. In the cross there was too profound a wisdom for even his keen eye to discern, and so he called it folly. He thought the cross was shallow, because he was shallow himself, though he little suspected it. Further, he desired philosophic demonstration about matters of religion, and had a great horror of "faith." And his pride was wounded (and that which wounds our pride is always folly). That all must come to God by the same way, making a similar confession of sin and impotence, was in conflict with his most cherished ideas. The approach of barbarians to the cross made it a way of foolishness to the Greek. There are many "Greeks" now.
IV. THE CROSS IS TO BE PREACHED WITH THE KNOWLEDGE THAT IT OPERATES AS A GREAT TEST OF CONDITION. The character of its reception indicates the condition of those who hear. To some it is foolishness—but only to those that are perishing. Only to them! They are so utterly blind that the brightness of the cross is blackness. To others it is the power of God and the wisdom of God—and they are the saved. They are "both Jews and Greeks" (1 Corinthians 1:24). The new nature has conquered the old. All is changed when the heart is. These Jews sought for power; these Greeks sought for wisdom; and here both were found when Jew and Greek responded to the Divine call.
1. We may well ask ourselves—What is the cross to us? The answer will indicate whether we are perishing or being saved. The preaching of the cross to us is a personal test.
2. In preaching the cross, we should strive and pray that it may not be foolishness to our hearers, knowing what this would indicate.
3. In preaching the cross, we must not be too disconcerted if men receive our message as one of foolishness. This will not indicate faultiness in the cross, but in those who hear its story, though of course there may be faultiness in our mode of telling that story.
V. THE CROSS IS TO BE PREACHED WITH THE REMEMBRANCE OF THE FAILURE OF EARTHLY WISDOM. Ancient schemes of philosophers having some external indication of wisdom, what has become of them? "Where is the wise?" etc. Where are the scribes and their improvements upon the Divine Law? God has made in the course of the ages all such "wisdom" to become folly—recognized folly. "The world by wisdom knew not God." Human wisdom gave the world no more piety, but much more pride. Human wisdom has failed most egregiously all along the line to redeem and regenerate men. Calvin bluntly says, "We must here carefully notice these two things—that the knowledge of all the sciences is mere smoke where the heavenly science is wanting, and man with all his acuteness is as stupid for obtaining of himself a knowledge of the mysteries of God as an ass is unqualified for understanding musical harmonies." If the cross fails, failure is universal.—H.
1 Corinthians 1:26-29
The humble status of the Church.
I. THE FACT. Not many wise after the flesh, mighty, noble, numbered amongst the adherents of Christianity. This was true in apostolic days; it is largely true in our own. Christianity was not established by world power. The Founder and his disciples were poor and of humble social position, and in the ranks of the early Christians were comparatively few possessing means, learning, or rank. Christianity has not been preserved or promulgated by world power. This has sometimes been called to its aid, but the "call" has often been of man rather than of God. The "aid" has frequently been injury. The "arm of flesh" has hindered rather than helped. The Church should not snatch at world power; this is not her strength. Sanctified learning, influence, and position are of great service; but these things in themselves, unsanctified, whilst to carnal judgment promising most signal advantage, often operate as an unmitigated curse.—We may require into the cause of the exclusion as arising from free will. And we may be sure that no calling by God violates human responsibility.
1. The wise after the flesh. These, like the Greeks (1 Corinthians 1:22), are often so filled with human wisdom as not to care for Divine—so absorbed by seeking to know earthly things as to have little leisure for heavenly. Pride is fostered, and pride bars the way to Christ and to God. It is difficult for a very "wise" man to become "as a little child" (Luke 18:17). "Heaven's gates are not so highly arched as princes' palaces; they who enter there must go upon their knees." The wise after the flesh are apt to have stiff legs. When we seek earthly wisdom we should have a care of its tendency. Human knowledge is good, but it need be kept in its proper place, and that is not the first place.
2. The mighty. Often subjects of adulation; have so many at their feet that they find it difficult to sit at the feet of Jesus. Excessive self reliance does not encourage Christ reliance. A sense of sufficiency is very antagonistic to "God be merciful to me a sinner." The mighty are wont to be too mighty, so that they can do without Christ. The mighty know their might, whereas what men need is to know their weakness.
3. The noble. High places are slippery. The command of temptations is great. Wealth, which often accompanies position, multiplies snares. Lofty station often begets a sense of excellence; but to enter the kingdom we need to feel our lack of excellence. It is easy to be great among men and very little before God. Earthly nobility and heavenly are two orders often in startling contrast, Note: Men strive eagerly to be wise after the flesh, mighty, noble, wealthy—and all the while they way be building barriers between themselves and God. How well to commit our ways to the guidance of the unerring wisdom of God; to ask him to "choose our inheritance for us" (Psalms 47:4); to give or withhold as he sees best!
II. THE PURPOSE. Regarding the Church as weak and uninfluential, we might feel some despondency as to its future. "How is Christianity to get on?" might escape our lips. So men are often very anxious to take care of Christianity instead of being very anxious that Christianity should take care of them. There is a sense in which the idea of our defending the faith is monstrous and absurd—it is not we who defend the faith, it is the faith that defends us. The matter is cleared by the revelation of a Divine purpose. God designed:
1. To show his power. He would prove that feeble agencies in his hands are infinitely more mighty than the greatest and most influential not so placed. A "bruised reed" in his hand is more than a sword in another's. Men think that "things seen" are powerful; that which is unseen is much more so. The foolish things confounded the wise, the weak things the mighty, the base and despised things the highly esteemed,—because God was in the former and not in the latter. How this was illustrated in the early Church!—the foolishness of preaching breaking down everywhere the "wise" philosophic systems; the weak disciples triumphing over the marshalled might of Rome; a Church, boasting as its Founder a crucified peasant, and possessing little wealth, influence, or human learning, spreading on all hands, and destroying idolatries venerable in age and powerful in adherents. "God moves in a mysterious way." It is God moving. A Church is made, not by the men who come into it, but by the God who comes into it. The Church needs more divinity. Here is solace for the consciously weak. We cry, "Who is sufficient for these things?" There is but one answer—God!
2. To humble human pride. "That no flesh should glory in his presence." The pride of man budded at the Fall. The all successful stratagem took this form: "Ye shall be as gods." This pride has been the curse of man's existence—it has separated him from God, and led to a fearful multiplication of transgression. When God works in man, a first effect is the abasement of pride. The pride of man which is altogether of the devil, has persuaded man that he is God. God, in the formation and continuance of his Church on earth, dealt a deadly blow against human pride, and showed how powerless were the mightiest things of man when confronted with Divine power working through the weakest. The lesson is that henceforth we are not to glory in men—neither in ourselves nor in others, but we are to glory in the Lord. When we are humbled at his feet, we are in our right posture; when we acknowledge that with him alone are might and dominion and true wisdom, we are in our right minds.—H.
1 Corinthians 1:30
What Christ is to the believer.
What is Christ to us? This is a great, an all important question. The answer to it is an answer to all vital questions respecting our present and future. To God, Christ is much; to the angels, much; to many men, nothing—a mere "root out of a dry ground" (Isaiah 53:2). What to us? To the believer Christ is—
I. WISDOM. This is the supply of a great want, for though in the world there is much talk of wisdom, there is but little possession. Every philosopher has come with the promise of wisdom, but how few with the fulfilment! The great questions of life have found no satisfactory answers in even the profoundest human systems. But Christ is made to us the truest wisdom. From him we learn what to choose, reject, pursue, enjoy, in daily life. He teaches how to live. He is the Revealer of God. We have glimmerings of the Divine Being, but we know him not until we know him through Christ. "Neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him" (Matthew 11:27). He makes us wise in a true knowledge of God. Through him we are made wise unto salvation. He discloses to us the future, and at the same time he instructs us in the fitting preparation for it. The closer our union with Christ, the wiser shall we become; the more of Christ we have, the more of wisdom we have. When the union is complete, we shall know even as we are known. This is a wisdom which will not come to nought (1 Corinthians 2:6).
II. RIGHTEOUSNESS. Our natural state is sinful; our righteousnesses as "filthy rags," that is, complete unrighteousness. But when we receive Christ, his righteousness is imputed to us; as our Representative, the second Adam, he was righteous for us in his obedience to the Divine Law, and satisfied the claims of Divine justice in his death. So we cry, "The Lord our Righteousness." He took our sins and gave us his righteousness. This righteousness is
III. SANCTIFICATION. We need not only righteousness imputed, but righteousness realized; not only justification, but purification, regeneration; not only a vital alteration in our relation to God, but a vital alteration in ourselves. "Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God" (John 3:3). Through Christ we receive the Divine Spirit, who renews us and conforms us to Christ. He transforms us into the likeness of Christ, and when our sanctification is complete, we shall be "like him." "If any man be in Christ, he is a new creature" (2 Corinthians 5:17).
IV. REDEMPTION. Christ redeems us from the curse of sin, but here reference is to the final redemption from corruption, pain, peril, sorrow, death, the fruits of sin, which we shall experience at last if we are Christ's. This redemption includes the redemption of the body. How bright is the believer's prospect! Well may he "glory in the Lord." Note:
1. Christ is wisdom, righteousness, sanctification, and redemption, only to those who are in him. To be in Christ is to believe in him, to love him, to serve him, to follow him.
2. It is through God, of Divine grace alone, that we can be in Christ: "Of him are ye in Christ Jesus." God gave Christ; God calls us to find salvation and all blessing in Christ; and faith itself is the gift of God (Ephesians 2:8). As no man cometh unto the Father but by the Son (John 14:6), so no man cometh unto the Son but by the Father (John 6:44). All the praise of our salvation must be rendered to God: "According as it is written, He that glorieth, let him glory in the Lord."—H.
HOMILIES BY E. BREMNER
1 Corinthians 1:1-3
The salutation.
As usual in Paul's Epistles, this preface contains the name of the writer, the persons addressed, and a prayer for blessing. We have—
I. APOSTOLIC AUTHORITY. Paul's authority as an apostle was disparaged by some at Corinth, who regarded him as inferior to the twelve. Each of the opposing factions had its favourite teacher (1 Corinthians 1:12), and party spirit led them to decry all but their own. In opposition to this, the apostle opens his letter by presenting his credentials. As an apostle, he was:
1. Called. He had not taken this office of himself.
2. Called by Jesus Christ. He had not been elected by the Church, nor commissioned by any of the twelve, but had been directly appointed and consecrated by the Lord himself. "Not from men, neither through man, but through Jesus Christ, and God the Father" (Galatians 1:1).
3. Called through the will of God. This is the ultimate ground. His apostleship rests on Divine authority. In thus magnifying his office (Romans 11:13), Paul shows his own humility. Learn:
II. MARKS OF THE CHURCH. The description of those to whom Paul writes gives us some notes of the Church of Christ. Its members are:
1. Called. This designation is implied in the word translated "Church" ( ἐκκλησία), which is the body of those that have been called out from the world. There is an outer and an inner call—the invitation of the gospel addressed to all, and the effectual call of the Holy Spirit in compliance with which the sinner arises and comes to Christ. This last is the call referred to here. Every believer has come out from his old position in obedience to a Divine summons. The work of grace in the heart is not a thing of constraint. It is a call addressed to men with such sweetly persuasive power that they cannot but come to him who calls.
2. Consecrated. This is the root thought in the words "sanctify" and "saints." The believer is separated from the world by the Divine call and set apart for God. Israel was the people of Jehovah, sacred to him. Animals devoted in sacrifice could never be turned to any common use. Even so Christians are "not their own" (1 Corinthians 5:1-13:19, 20), but "living sacrifices" unto God (Romans 12:1). They are "an elect race, a royal priesthood, a holy nation, a people for God's own possession" (1 Peter 2:9). What a powerful factor in Christian life should this thought of consecration be! Devoted in Christ Jesus unto God!
3. Holy. This follows naturally from the foregoing mark. Consecration and holiness are the elements of sanctification. Believers are called to holiness (1 Peter 1:15). They are separated from the world in standing that they may be separated from it in character (2 Corinthians 6:14-18). The Church at Corinth existed in the midst of a community that was fearfully corrupt. How significant for them these marks of consecration and holiness! Their Christian life could not be safe if they did not hold themselves aloof from the evil around them, and regard themselves as holy unto the Lord. Believers now, as then, must keep themselves" unspotted from the world," for the sake of their spiritual health and their mission as the "salt of the earth."
4. Prayerful. They "call upon the Name of our Lord Jesus Christ." They worship him as Lord. This is the distinguishing mark of Christians everywhere. They "honour the Son even as they honour the Father" (John 5:23). The believer is a man of prayer. Jesus Christ is to him a living Presence, near to hear and help. He worships him in the manifested glory of his person and perfection of his work. A prayerless Christian is a contradiction in terms.
5. One in a common Lord. The Church Catholic is one in Christ. True unity does not consist in anything outward, as in a visible head, an identical creed, a uniform government; but in spiritual union with the Lord Jesus Christ. Hence geographical divisions, denominational differences, do not destroy the Church's unity. All believers are branches of the same vine (John 15:5), members of the same body (1 Corinthians 12:12). The diverging radii of the circle find their point of union in the centre. A rebuke to the spirit of faction so strong in the Corinthian Church. A warning against the narrowing influence of country or sect. The Church is not a mere club. The communion of saints is fellowship "with all that call on the Name of our Lord Jesus Christ." These marks suggest:
III. THE APOSTOLIC BENEDICTION. "Grace to you and peace." This is the usual form of the apostolic blessing (Romans 1:7; 2 Corinthians 1:2, etc.). Sometimes there is added "mercy" (1 Timothy 1:2; 2 Timothy 1:2); and in Jude 1:2 we have "mercy, peace, and love." Grace and peace include all the blessings of salvation.