1. "We see not yet all things put under him," and we long to do so. Promises of universal sovereignty and honour made to Christ in the Psalms wait for fulfilment. Prayers of many generations made "for him" as well as through him, wait for the answer. Therefore the Church, believing the promises and continuing the prayers, above all, loving him to whom such things are promised and the ardour of such prayers is devoted, cannot but wait for the Lord as night watchers wait for the morning. Ever since the Ascension, Christ… has had, by appointment of the Father "all authority in heaven and earth." The glory in heaven is hidden from us, but all may see that since the day of his ascension his Name has been rising continually above all other names known to mankind, and has so extended the area of its fame and influence that it is beyond question the mightiest name upon earth. Still Christ has many enemies. They are not yet made "his foot stool." And many of those who are called Christians are at heart indifferent to his cause, disobedient to his Word, apathetic about his kingdom and glory. Then the tribes and nations of the earth do not to any appreciable extent, even in Christendom, acknowledge or serve the Lord Jesus; and there are vast populations that have scarcely heard his Name. Even in our own country, one is struck with the avoidance of any express mention of him who is Lord of all, as Lord over us. In public documents, expressive of the national mind and will, there may be reference to "Almighty God," and to a superintending Providence—cold phrases of theism; but there is an apparent reluctance to name the Lord Jesus Christ, and to own submission to his Word. This is grievous to those who love him and know that he is the sole sufficient Healer of mankind. They take their part zealously in all movements to check injustice, to stay the foetid streams of vice, to relieve misery, and to spread virtue and peace; but they lament that Christ is so little sought and honoured in the efforts of philanthropy, and they often cry to him in their struggle, "Lord, how long? When wilt thou return from the far country? When wilt thou take thy great power, and reign?"
2. We have such correspondence now with the unseen Saviour as makes us long for his bright presence. It is not fair or reasonable to put the revelation of Christ to us now by the Holy Spirit against the personal revelation to his saints at his second coming, and to ask which of them is the more to be desired. Each is to be desired in its season, and the first whets the longing for the second. If I have had pleasant and profitable correspondence for years with one whom I have not seen, but who is known to me by his wisdom and kindness; if he has done me more good than all the men whom I have seen, taught me, helped me, and stamped the impression of himself on my mind and heart; do I not long to see him face to face, and eagerly wait for a day when I may be nearer to him who has become indispensable to me, the very life of my life? Surely it is so between Christians and Christ. They have heard his words, received his Spirit, had much correspondence with him in prayer and the Lord's Supper, got much help from him in time of need. Though unseen, he has been far more to them than all the teachers and friends whom they have seen; and for that very reason they long to behold him. Their hearts can never be quite satisfied till they see the Lord.
3. We are weary of ourselves and ashamed of our faults, and therefore long to be perfected at his coming. It is true that the life of faith has deep wells of comfort, and Christians ought to be happy. It is also true that the abiding Spirit of Christ is able to keep his servants from sin, and to sustain them in a course of holy obedience. But it is useless to dispute the fact that we are all imperfect in character and faulty in service. We fall short of our best aims, blunder in our well doing, spoil much good by faults of temper and even of manner, and are unprofitable servants. The best Christians, in whom perhaps we see no blemish, see in themselves sin and imperfection to the last. Now, we make no excuse for fault m inconsistency. We maintain that honest servants of Jesus Christ will aim daily and prayerfully at amendment, and endeavour to walk more closely with God. Still, there will always be some defect till the servants see their Lord. It is his coming that will give the signal for the perfecting of his people, and their complete transformation into his likeness. Such is the doctrine often taught by the Apostle Paul: "Unreprovable in the day of our Lord Jesus Christ" (verse 8); "Unblamable in holiness before our God and Father at the coming of our Lord Jesus with all his saints" (1 Thessalonians 3:13); "Without blame at the coming of our Lord Jesus Christ" (1 Thessalonians 5:23). There may here be added the prospect of the Lord's kind approval of diligent though imperfect service rendered to him, for which he will award a kingly recompense. But we do not much dwell on this, because the thought of getting anything from the King is not so dear to those who love him as the expectation of being made like him, purified as he is pure. Therefore the intense longing of the saints for the revelation of our Lord Jesus.
1 Corinthians 1:9
Sacred partnership.
"Ye were called into the fellowship of his Son Jesus Christ our Lord."
I. WHAT IS MEANT BY THIS FELLOWSHIP? It is something more than discipleship or even friendship. It is partnership. It is a form of the word which is used when the sons of Zebedee are described as "partners with Simon," and when the early Christians at Jerusalem are said to have "had all things common." St. Paul held that heathen worshippers of demons were sharers with the demons—made common cause with them; and that, on the other hand, the worshippers of God in Christ were sharers with Christ, and made common cause with him, having a common interest in the "day of grace," and destined to a common inheritance in the day of glory. He was theirs, and they were his. It was a partnership which God's purpose had contemplated from of old, which his Spirit had constituted, and which his faithfulness was pledged to maintain and defend. Fail not to observe the fulness of the designation—"his Son Jesus Christ our Lord." Christians are made sons of God by adoption, and, "if children, then heirs, heirs of God, and co-heirs with Christ." But the inheritance is not yet. This is the day of service, perhaps of suffering. Therefore let us consider the fellowship with the Father of which the Son Jesus Christ was conscious in the time of his service and sorrow on the earth; for the holy calling is into the fellowship of the Son. In the Gospel according to St. John it is shown that our Saviour had not only an unbroken communion of heart and purpose with the Father in heaven, but also a conscious participation with the Father. All things that the Father has were his. No practical line of division could be drawn between the Father's will and his will, the Father's works and his works. As in eternal essence, so also in operation, he and the Father were one. The Father was always with him. He spoke words which he had heard with his Father. He did works which were the Father's works, which indeed the Father dwelling in him performed. He received and kept men whom the Father had given to him out of the world. The very hatred which he encountered was the hatred of the world to the Father; and the glory for which he looked was glory with the Father above the reach of human scorn. Now, it is into participation with the Son as thus participating with the Father that Christians are admitted by adoption, in so far as it is possible for the human to share with the Divine. Made one with Christ through faith, they also have communion with him in the sense of having a common cause and interest with him. His Father is their Father, and his God their God. The same Spirit that rested on him is imparted to them. The same works that he did, they do also. The adversaries that they encounter hated him before they hated them. The path which he trod. is the path for them also. His cause is their concern; and their cause is his concern. Nay, the very love with which the Father loved the Son is in and on them also; and their hope of glory is the hope to be with him and. behold his glory. Thus the fellowship means more than friendship. It is participation with Christ. His disciples are in his work, waiting to enter into his rest; in his battle, looking to share his victory; and, if need be, co-suffering with him, long to be also co-glorified.
II. HOW IS THIS FELLOWSHIP CONSTITUTED? By the gracious call of God. The apostle spoke of the transfer of the Corinthian Christians from their old and sinful fellowships to a new and sacred one, proceeding on the true ideal and heavenly calling, of the Church, notwithstanding actual defects and faults which he saw and. reproved in the particular Christian community there, and in some of its individual members. Heathen society was in his view a region of darkness; Christian society a region of light. The one was a temple of idols; the other a temple of God. The one was the fellowship of Belial; the other the fellowship of Christ. The transition from the one to the other was by compliance with a call of God, which was a public call to all men in the mouths of preachers of the gospel, an effectual call of the Holy Spirit in all who believed and obeyed.
III. HOW IS THE FELLOWSHIP MANIFESTED, AND SO THE CALLING MADE SURE?
1. In resolutely breaking away from evil associations. Read in the Book of Proverbs how "the wicked join hand in hand," and young persons are ruined by casting in their lot with sinners who entice them. Read in this Epistle the homely saying that "bad company corrupts good manners." And depend on it that it is as needful as ever to shun the society of evil doers and scoffers. The tendency of the time is to obliterate sharp distinctions on moral grounds, to suggest pleasant compromises, and get rid of all that is difficult or stern in the obligations of Christian consistency. But those who really obey the call of God in Christ Jesus have no choice but to follow the direction of his Word, cost what it may, and therefore must decline intimacy with such as make light of that Word, and must not be conformed to this world, but transformed by the renewing of their minds.
2. In adherence to those who retain and obey the doctrine once for all delivered to the saints. No other conditions should be required. To confine fellowship to those of our own party and of our own way of thinking all round indicates sectarian zeal or self complacency rather than brotherly love, The Corinthians broke into parties and set up rival names. In their assemblies, and even at the Eucharistic Supper, individuals courted observation and scrambled for precedence over others. It was sadly inconsistent with the fact that God had called them to the fellowship of his Son. It is well to be warned in this matter, so as to have patience one with another, avoid party spirit, and cherish regard for all who, having the doctrine and Spirit of Jesus Christ, are and. must be in the holy fellowship.
3. In exhibiting the disposition and mind of Christ. They who have a new life in union and communion with Christ must feel, speak, and act accordingly, putting away evil passions and all deceit, and putting on a meek, compassionate, and honest heart. In the third chapter of the Epistle to the Colossians St. Paul beautifully expounds this holy obligation, and imparts these two pregnant counsels: "Let the peace of Christ rule [arbitrate] in your hearts;" "Let the Word of Christ dwell in you richly in all wisdom."—F.
1 Corinthians 1:21
Wisdom and foolishness.
"Seeing that in the wisdom," etc.
I. THE CONTRAST AT CORINTH. The Greeks could no longer boast of great soldiers or statesmen, for military and political power had deserted them and centred at florae; but they had among them rhetoricians and philosophers, and still considered themselves intellectual leaders of the world. In this spirit they sat in judgment on the gospel. As to his treatment of the problems of sin and righteousness, they were not deeply concerned; but they were ready to weigh and measure it as a new philosophy, and thought it deficient in intellectual flavour, and quite inferior to the speculations of Greek teachers on the nature of God and of man, the order of the world, the beautiful and the good. St. Paul knew this feeling well, and felt the sting of such imputations, for he was an educated man; but with his usual frankness and manliness he faced this allegation of the supercilious Greeks, and with a sharp spear pricked the bubble of their self conscious wisdom. Nay, he boldly maintained that what they thought wise was foolish, and what they thought foolish was wise. At the same time, he was too wary and too kind hearted to irritate his readers by pointing the statement at Corinth, or even at Greece by name. He spoke of the wisdom of the world. Let all the wisdom to which the whole world had attained by human investigation into the things of God be gathered into a heap, and displayed in all the light that the world's best minds could cast upon it, and he would maintain that it was weak, dim, and futile as compared with that wisdom which he and other preachers of Christ could inculcate by the gospel. It was a large claim; but those who know "the wisdom of the ancients" best, and are most accurately acquainted with the ideas and usages of that old heathen world, will be the most ready to say that St. Paul had good ground for his assertion—that his claim was absolutely true.
II. THE CONTRAST TODAY. Contemptuous thoughts about the evangelical faith show themselves in many quarters, Men seem to forget that the intellectual advancement of modern society, of which they boast, and which they put forward as superseding old fashioned Christianity, is itself mainly due to Christianity; that the great schools and universities of Europe all had their roots in religion; and that the very ideas which give tone and breadth to our civilization, the appreciation of the force of truth, and the sense of human brotherhood as something far above mere enthusiasm for one race and antipathy to all others, all have been engendered and fostered by our holy faith Ungratefully overlooking this, men stand today on an eminence which Christianity has cast up, and thence decry Christianity. Religion is pronounced weak and quite unprovable. It is not good enough for these very knowing people and hard thinkers! Yet nothing is more certain than that men have urgent need of God, and of those moral helps and profound consolations which are bound up with a knowledge of God and friendship with him. And the heart at times has a passionate cry, "Where is my God?" Put aside the money bags, the clever schemes, the amusements, the newspapers, the scientific instruments, and the social engagements, and tell me this, O wisdom of the world! "Where is God my Maker? Is there not a Highest and Wisest and Best? And where is he? 'Oh that I knew where I might find him! that I might come even to his seat!'" What can the wisdom of this world reply? It does not deny Divine existence, though a good many persons are coldly doubtful and agnostic on the subject. But as in the first century any effective conception of the Divine was wearing out of thoughtful minds, and there was hardly any religious check on licentiousness and rapacity; so now there are mere vague and high sounding phrases about the Almighty current among the worldly wise, without as much real faith in God as may restrain one fit of passion or dry one bitter tear. He is a force—personal or impersonal, no one knows; where seated, why operative, how directed, none can tell. Or, he is a dream of ineffable beauty and a fountain of ineffable pity; but how to reconcile this with the more severe aspects of nature and life baffles all the wisdom of the world. The sages arc puzzled; the multitude know not what to think; and so the world by wisdom knows not God. But there is a better wisdom, and St. Paul has shows it to us. It may be well for some to watch the weary gropings and. struggles of the world's wisdom, and speak or write on the evidences of Biblical theology and the Christian faith when they find a fit occasion. Yet those to whom the gospel is committed ought not, as a general rule, to turn aside to such discussions. They ought to preach often and earnestly, trusting to God's vindication of the wisdom of that which men call foolishness. "What will this babbler say?" they cried against St. Paul in Greece. "What will this heretic say?" they cried against Wickliffe in England, and afterwards against Luther in Germany. "What will this tub thumper say?" they cried against Whitefield and Wesley—men who, under God, saved the moral and religious life of England. But however preachers may be mocked, the foolishness of preaching has abundantly shown itself to be wisdom by its results. Its seeming weakness covers real power. O wise babbler who says, "Christ crucified!"—F.
1 Corinthians 1:22-24
Apostolic preaching.
St. Paul magnified the function of preaching. He could leave the baptism of converts and the details of Church business to others, but devoted himself to the proclamation and defence of the truth, No encounter of resistance or neglect could turn him away from preaching Christ, or make him ashamed of the gospel. His occupation gave him a deep and solemn joy.
I. THE SUBJECT OF PREACHING. "We preach Christ crucified;" not Christianity, but Christ; not even the Crucifixion, but the Christ crucified. There are many topics on which we may discourse, many questions we may discuss; but we ought to preach Christ. Indeed, our discourses and discussions have spiritual freshness and force only as they start from or lead up to this central object and inexhaustible theme. And "Christ crucified"—not his life and character and example only, but his dying "for our sins according to the Scriptures;"—it is this that brings peace to troubled consciences of men, and the strongest and most persuasive appeal to their hearts. Little does he know the calling of a New Testament preacher, or the secret of success in proclaiming the Word of truth, who contents himself with occasional and distant allusions to the great Sacrifice. The preacher's place is over against the cross.
II. THE PREJUDICE WHICH THIS PREACHING PROVOKED AND ENCOUNTERED. The Jews required signs. Addicted as they were to much boasting over the signs and wonders wrought for their forefathers by the hand of Moses and other prophets, they demanded signs or prodigies in attestation of the gospel. It was a demand which our Lord always refused when it was urged on him, and one which the apostles did well to discourage. They were not thaumaturgists, but preachers of righteousness. Therefore the Jews believed not. To them Christ crucified was a stumbling block. A Man whom their council had condemned for blasphemy, and whom the Roman authorities had put to death,—how could he be a Saviour? how could he be the Messiah? Why did not God save him from a miserable death if he delighted in him? Why did he himself not come down from the cross? So the Jews stumbled and fell through unbelief. And to this day they blaspheme the Nazarene as the Man who was hanged upon a tree. A similar prejudice shows itself among Gentile hearers of the gospel also.
Men who have little sense of sin dislike any distinct doctrine of Christ suffering for our sins. And men who think chiefly of power as the sign of Deity stumble at the statement that One who died with nails through his hands and feet was the Son of God and is the Lord of all.
2. The Greeks sought after wisdom. And to them the preaching of the cross seemed to be mere folly. It appealed to the consciousness of sin, which did not much trouble them; and it said nothing to the speculative understanding, hardly noticed those problems over which the philosophical schools of Greece had tallied and disputed for generations. The same prejudice hinders many educated men at the present day from receiving the gospel. Is it high thought? What light can the fate of One who was unjustly crucified among the Jews long ago cast on the intellectual problems of today? The gospel seems to them unworthy of the serious attention of cultured persons. It may have its uses for the common people; but it has no philosophy, and so it is foolishness! But blessed are they who are not offended in Jesus. When the gospel is preached in the power of the Holy Spirit, it finds some receptive hearts. There are always some on whom the preaching is not wasted or lost.
III. THE GAIN WHICH ACCRUES TO BELIEVERS. They are described as "the called"—a phrase evidently not tantamount to "invited," for all are invited. By "them that arc called" are meant those in whom the gospel finds reverence and faith. These are the called according to God's purpose. And see what Christ crucified is to them.
1. Are they Jews, or do they resemble the Jews in looking for signs of heavenly power? Lo! they have in Christ a power far greater than ever dwelt in Moses or Elias. He is the Power of God; and that not merely in the outward sphere in which the Jews desired to see signs and wonders, but also in the inward or moral sphere, where he has strewn himself able to loose men from their sins, and to despoil evil principalities and powers, triumphing over them on the cross. Just because "crucified in weakness," he is mighty to save. And all believers of the gospel may know in themselves his sin vanquishing and burden bearing power. They need no further sign.
2. Are they disposed by nature, or education, or both, to seek after wisdom like the Greeks? Have they a restless, hungry mind? Here is the best provision for their want, if not for their curiosity. Christ is the Wisdom of God. The highest problems receive light from Christ crucified. Reconciliation of the claims of justice with the yearnings of mercy; justification of the transgressors of moral Law without detriment or dishonour to the Law itself; and the introduction of a new and better life through death, as wheat grows from seed that has died in the earth;—these are not small or easy problems, and they have no solution till we receive the gospel of Christ crucified. He who would make his own calling sure should seek the evidence in his own attitude of mind and heart towards Christ crucified. Is he in your eyes weakness or power? foolishness or wisdom? As the Power of God, has he subdued you to himself? As the Wisdom of God, is he the Light of life to you—the Wonderful, the Counsellor?—F.
1 Corinthians 1:30, 1 Corinthians 1:31
All sufficiency in Christ.
"But of him are ye," etc. Here is central truth well compacted. And plain sermons on such texts ought to be frequently given, in order to feed the Church of God, which grows lean on mere fine phrases, sounding periods, controversial janglings, and vapid exhortations.
I. THE WAY OF BLESSING. It is obtained from the grace of God, and by a twofold action of his grace.
1. "Of God are ye in Christ Jesus." This union to Christ, engrafting into Christ, enclosure in Christ, is the root secret of all spiritual blessing. And while we take action in fleeing to Christ, clinging to him, and making him our Refuge, this very action on our part is ultimately due to the drawing of the Father and the inward operation of the Holy Spirit. Therefore "of God" we are in Christ Jesus.
2. "Of God, Christ is made unto you" who believe, all sufficient. It is according to God's good pleasure that the merits, riches, and perfections of Christ are made available to you. It is at all events conceivable that one might be saved in and through Christ, and yet receive only in part and scantily out of his fulness. But such is not the will of God concerning us. It is his purpose that we should be, not merely rescued from destruction, but enriched with heavenly blessings in Christ Jesus.
II. THE SUBSTANCE OF BLESSING. What Christ is to his own, who are in him: Wisdom, for they are foolish; Righteousness, for they are unrighteous; Sanctification, for they are unholy; Redemption, for they are lost as other men.
1. Wisdom. The early Christians were made wise, not after the type of Jewish rabbis or Greek sages, but as cast into a higher mould - the mind of Christ. And so also now. It must be confessed that some who profess and call themselves Christians speak and act foolishly; but the more Christian at heart one becomes, the more does he gain of a wisdom far beyond the keenest penetration of worldly minds, for he makes his estimates in the light of God, and learns to look on earthly things as from "heavenly places." Christ in us is Wisdom from above.
2. Righteousness. "There is non righteous, no, not one." The world can show men of strength, skill, valour, shrewdness, eloquence, erudition, enterprise; but where is the righteous man? Alas! there is not one. Nay; but there is One righteous. Jesus Christ was and is that "Just One." And as the wisdom ascribed to him is "the wisdom of God," so also the righteousness attributed to him is "righteousness of God." This righteous One died for us, the just One for the unjust many. And in his restoration from the dead and return as the righteous One to the Father, there is the basis of acceptance for all who are " of God in him." So righteousness is imputed without works. Christ is made to us Righteousness.
3. Sanctification. "Holiness to the Lord" is not known, or even possible, without Christ. Yet "without holiness, no man shall se the Lord." Now, the apostle does not say that Christ is made to us Holiness; for this might seem to favour a doctrine of imputed holiness, which is full of peril. But he is made to us Consecration; so that in him we are constituted saints, separated from evil to the services of the holy God, and from him we derive purifying and sustaining grace for that newness of life to which we are called and pledged.
4. Redemption. There is no need to say "complete redemption," or "final redemption," as some menders of Scripture have been wont to do, because the thing in view is not "the redemption of the purchased possession," or the redemption of the body at the resurrection of the just; but the redemption which is now obtained by reason of the precious blood of Christ, because he gave himself a ransom for us. So we have decisive and conclusive quittance, both from guilt and from "the house of bondage." And here also Christ is all.
III. THE AIM AND ISSUE OF BLESSING SO CONFERRED. (1 Corinthians 1:31) That the saved may have confidence in the Lord, and ascribe to him all the praise and glory of their salvation. It is a good test of doctrine, whether it refers all sufficiency and renders all praise to God in Christ Jesus. It is a test of the heart, whether it delights to have it so. We mean not merely glory and thanks to God for sending the Savior into the world—for so much is common to all types of Christian doctrine; but also glory and praise to God for bringing men into union with the Savior, and so into personal possession of the blessings of salvation. It is reckoned a mark of a base spirit among men that it assumes credit to which it is not entitled, and ignores its obligations to others. But noble minds are the first to say that, for whatever they have accomplished, they were not sufficient of themselves, but had help of Divine providence, help of favouring circumstances, and help of their fellow men. When grace is received from Heaven, how base and unthankful would it be to boast as if one had not received it! Some cannot give glory to the Lord, because they really are not in Christ; and some because, though perhaps in him, they do not trust in him with steady faith. Some too are always trying to be saved. They spend their lives in the channel of the Red sea, sore afraid of the Egyptians. They never come up on the shore where the delivered sing to the Lord who has triumphed gloriously. - F.
HOMILIES BY R. TUCK
1 Corinthians 1:1-9
Paul's claim to apostleship.
The personal appearance and characteristic disposition of Paul, with the particular circumstances which led to the writing of this letter, and roused intense personal feeling, form a fitting introduction. Paul blends Sosthenes with himself in the salutation, partly because of this man's connection with Corinth (see Acts 18:17), partly as an answer to those who charged him with making too much of himself and his apostolic rights. By associating this name in the address, Paul intimates that he did not desire to make himself the sole guide of the Church, nor would he put himself before Christ in the thought of the people. The general idea of apostleship is mission. An apostle is a sent one, or a commissioned one. It was applied to other than the twelve, or thirteen, usually so called; Barnabas and Silas coming under this classification. As applied to the "twelve" (either as including Judas or Matthias), the term involves personal knowledge of Christ and direct reception of the commission from him (Acts 1:21, Acts 1:22).
I. THE GROUND OF PAUL'S CLAIM. It could not rest on personal knowledge of Christ's ministry. We have no good reason for assuming that Paul ever saw Christ in the flesh. That, however, was not the more essential of the two qualifications. Paul had received a direct call to his office from the Lord himself. For the historical facts, see Acts 9:1-43.; Acts 13:2. Such a direct call did not involve infallibility; but it did form a ground for feeling personal confidence, for speaking with prophetic boldness, and for exercising measures of authority. More especially when we find the "call" was followed up with signs of the Divine presence and approval in the working of miracles. Paul ever makes much of the directness of his "call." This point he most emphatically insists on when writing to the Galatians (Galatians 1:1, Galatians 1:11, Galatians 1:12). It is characteristic of Paul's training and habit of thought, as a Jew, that even this "call" from Christ should be conceived only as agency carrying out the sovereign and holy "will and purpose" of God the Father. It was, through all the ages, a characteristic of pious Jews that they traced everything to God's supreme will, and saw that will working through all. Compare and illustrate by the Mohammedan conception of Islam, or submission to the will of God.
II. THE SPECIAL FEATURES OF PAUL'S COMMISSION. It was in full harmony with, yet perfectly distinct from, that of the other apostles. Such distinction may be traced in its sphere. He was to go to the Gentiles, and find opportunities of labour among them. He was the pioneer of Christian missions to the Gentile world. But adaptation to this sphere and work involved a further distinction in the subject of his commission. There is a marked individuality in the form of Paul's presentation of the truth in Christ. We must give full recognition to that individuality, and its adaptation to the thought and life of the people among whom Paul laboured; but we should carefully guard against exaggerations which would set Paul's apprehension of the Christian truths out of harmony with that of the earlier apostles. Paul's leading subject may be thus stated: Christ is risen; then his life work is accepted by God; and he is living, prepared for direct saving relations with all who look to him in penitence and faith. To enter into direct, personal, living relations with Christ is to find perfect freedom from all other religious or ecclesiastical bondages, old or new.
Apply by showing what is the call to Christian office and ministry now. There is a selection of men by Divine endowment and Divine providence. These two go together, and the recognition of them may be made by other than the man himself. Such a "call" still involves teaching power, persuasive influence, and gracious authorities.—R.T.
1 Corinthians 1:2
What the Church is, and what the Church ought to be.
In introduction deal with the features of Christian life in towns and cities, as represented in Corinth, noticing its relation to complicated civilization, diversity of sects, class distinctions, society evils, and intellectual pride. Out of the population of such a town as Corinth Paul gathered what he calls a Church, and this body he regards ideally and practically. Here the full conception of what it should be is the prominent thing. His advice, given later on, applies to the Church as it actually was.
I. THE CHURCH IS A WHOLE, WITH A SPECIALITY. A whole, for it is the Church—the Church of God, who is One; and it includes "all that call upon the name of our Lord Jesus Christ in every place." We fittingly call it the "one holy Catholic and Apostolic Church." But it has a characteristic speciality. It can be localized. It can be the Church at Corinth or at any other place, but the localization does not break up the unity. It is but a condition of the earthly sphere which the Church must of necessity have, and need in no way destroy our sense of the complete oneness and wholeness of the Church. The tendency to sectarian division can best be checked by failer presentations of the essential, ideal "wholeness" of Christ's Church. And the same truth alone gives efficient place to the conception of Christ's living and universal rule, with its related fact, the unity and brotherhood of all believers.