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Introduction and Background to 1 Corinthians

Introduction

A number of years ago, one of the seminary students in our congregation left for a summer ministry in the South. During that week, we received word that his car had broken down on the way and that he was stranded. It was reported as a matter for prayer, but in jest, someone suggested the church send “Bob” to fix the car. My response was that, while I may be able to “heal the sick” (automotively speaking), I am not able to “raise the dead!”

While a student in seminary, I became friends with a student who was a veterinarian. I always teased him by telling him his ministry could be preaching in a church that was going to the dogs. I wonder just how one would feel about being sent to a church like the one in Corinth, as described in the two epistles of Paul to the Corinthians. Frankly, from a purely human point of view, the situation in Corinth appears to be hopeless.

And yet when we read these introductory verses to this epistle, Paul is positive, upbeat, and optimistic. His prayers concerning this church are filled with expressions of thanksgiving. How can this be? How can Paul be so positive and optimistic as he communicates with this church? One thing is certain—it is not because of the godly conduct of many of its members.

Paul’s first words to the Corinthians are not just a repetition of a standard form, a kind of “boiler plate” greeting, as though he were using a pre-packaged computer program which needed nothing else but to fill in the name of the church. The salutation of this epistle provides us not only with a demonstration of Paul’s optimism and enthusiasm in writing to these saints, it also indicates how he can be so positive about this troubled body of believers. More than this, it begins to lay a theological foundation for Paul’s ministry and teaching as it will be given throughout the epistle. This salutation tells us not only how Paul feels about this church, but why he feels as he does. Gordon Fee has this to say about the importance of these first nine verses of 1 Corinthians:

With the elaborations of this letter Paul begins a habit that will carry through to the end. In each case the elaborations reflect, either directly or subtly, many of the concerns about to be raised in the letter itself. Even as he formally addresses the church in the salutation, Paul’s mind is already at work on the critical behavioral and theological issues at hand.

The Founding of the Church at Corinth

At the end of Paul’s so-called first missionary journey with Barnabas, the Jerusalem Council met to decide just what should be required of Gentile converts (Acts 15:1-29). When Paul and Barnabas went their separate ways, Paul took Silas with him and set out on what was to be called the second missionary journey of Paul (Acts 15:36-41). They began by revisiting some of the churches that had been founded on the first journey, delivering to them the decision of the Jerusalem Council (16:4-5).

After being divinely prohibited from preaching in Asia (Acts 16:6) and Bithynia, Paul, Silas, and Timothy ended up at Troas, where Paul received the “Macedonian vision” (16:9-10), which brought them to Philippi where a number were saved and a church was established. From Philippi, Paul and his party went to Thessalonica, then to Berea, and finally to Athens (Acts 17). From Athens, Paul went to Corinth, an ancient city of Greece, the seat of government of the Roman province of Achaia. It was in Corinth that Paul first crossed paths with a Jew named Aquila and his wife Priscilla. Like Paul, this man was a tent-maker. He and his wife had fled from Italy because of a command from Claudius that all Jews must leave Rome (Acts 18:1-3). Every Sabbath, Paul went to the synagogue, where he sought to evangelize Jews and Greeks (18:4). Eventually he was joined by Silas and Timothy, who had just arrived from Macedonia. Apparently they brought a gift from the Macedonians which enabled Paul to fully devote himself to the Word, so that he gave all of his efforts to preaching Christ (18:5).

As usual, Paul’s preaching prompted a reaction from the unbelieving Jews, so that he left the synagogue and began to concentrate on evangelizing Gentiles (18:6-7). Paul moved his headquarters to the house of a man named Titius Justus, a Gentile God-fearer who lived next door to the synagogue (18:5-7). Crispus, the leader of the synagogue, became a believer along with the rest of his household. Many other Corinthians were also being saved as well and were submitting to baptism (18:8). The Lord appeared to Paul in a vision, assuring him that there were many more souls to be saved in that city and that he was not to fear. He was to speak out boldly, rather than to hold back for fear of trouble (18:9-10). As a result, Paul extended his ministry in Corinth, staying a total of 18 months, a considerably longer period of ministry than usual.

Paul’s lengthy ministry was facilitated, in part, by Jewish litigation and by the precedent-setting ruling of Gallio, the proconsul of Achaia (18:12-17). The Jews seized Paul and brought him up on charges before Gallio. They accused him of being neither a faithful Jew nor a good citizen. They accused him of speaking and acting against the law. Paul did not even get the opportunity to speak in his own defense. Before he could open his mouth, Gallio gave his ruling. This strife between Paul and the Jews was but another instance of the in-fighting which was so typical of the Jews. Gallio was fed up with it and with them and was not about to be used by these Jewish zealots to prevail over their Jewish rivals. This was not a matter for his judgment. He threw them and their case out of court.

From all we are told of him, Gallio was a pagan who cared nothing for the Jews, the gospel, or Paul. And yet his ruling was a landmark decision, officially legitimizing and protecting those who preached the gospel throughout the entire Roman Empire. Judaism was an official religion, recognized and sanctioned by the Roman government. The Jews were seeking to convince Gallio that Paul was really no Jew and that the preaching of the gospel was not the practice of Judaism. Thus, they inferred, Paul was a threat to the stability of Roman rule. They argued that neither Paul nor any other Christian should be allowed to preach the gospel under the permission and protection of the Roman law. When Gallio refused to rule on this matter, calling it a Jewish squabble, he was declaring Paul’s preaching of the gospel to be the practice of Judaism. Christianity, Gallio’s ruling indicated, was Jewish and thus protected by Roman law. Thus, Paul’s ministry was legal, and any Jewish opposition could not claim Rome as their ally.

Gallio drove them away from his judgment seat. The Jews were furious, and in retaliation they seized Sosthenes, the leader of the synagogue, and began to beat him in front of the proconsul. He looked on with disdain, not at all impressed or concerned. This Sosthenes seems to be the same person who is with Paul as he writes to the Corinthians (1:1).

City of CorinthThe City of Corinth

Secular history only verifies and clarifies the impression of the city of Corinth which we gain from the pens of Luke (Acts) and Paul (1 and 2 Corinthians). It was a great city in many ways. Politically, Corinth was the capital city of the Roman province of Achaia, a territory including nearly all of Greece. That is why Gallio, the proconsul of Achaia, was in Corinth and heard the charge against Paul. Geographically, Corinth was so strategically located it could hardly do other than prosper. The city was situated on a plateau overlooking the Isthmus of Corinth, two miles distant from the Gulf. Nearby was the Acrocorinth, a 1900-foot mountain that was perfectly suited as a citadel for the city. This fortress was so secure it was never taken by force until the invention of gun-powder. It also contained an inexhaustible water supply in the fountain of Peirene. At the summit of Acrocorinth was the temple of Aphrodite, the goddess of love. At the base of the citadel stood the temple of Melicertes, the patron of seafarers.

Located on an isthmus, Corinth became a crossroads for both land and sea trade. By looking at a map, one can quickly see that Corinth is situated between two large bodies of water and two land areas, and these are virtually surrounded by the Mediterranean Sea. Were it not for the isthmus on which Corinth was founded, the southern part of Greece would be an island in the Mediterranean Sea. Goods exchanged between the north and south would normally be shipped by land through Corinth.

Much of the sea trade of the Mediterranean from east to west also passed through Corinth. To the west of Corinth was the port city of Lechaeum on the Gulf of Corinth. On her east was the port of Cenchrae on the Saronic Gulf. These were ports of call for ships that sailed the seas. Travel across the isthmus and through Corinth was generally considered safer than the 200-mile voyage around Cape Malea, the most dangerous cape in the Mediterranean. So dangerous was this journey by sea that the Greeks had two sayings well known to sailors in those days: “Let him who sails round Malea forget his home,” and, “Let him who sails round Malea first make his will.

To avoid the distance and danger of the journey around the Cape of Malea (now called Cape Matapan), goods would be unloaded at one port, transported across the four-mile strip of land (through Corinth), and reloaded on the other side. Smaller ships were actually transported with their cargo over the isthmus by means of rollers. Consequently, the isthmus was named the Diolkos, “the place of dragging across.” Nero had planned a canal to join the Aegean and Ionian seas, and he even began construction in A.D. 66. The three and one-half mile canal was finished in 1893.

Corinth thus became a great commercial center. Luxuries from all over the world were available, and the vices of the world were also to be found there. These evils did not all have to be imported, however, for the temple of Aphrodite, the goddess of love, was nearby with 1,000 cult prostitutes who sold themselves in the name of religion. The Greeks had a proverb about the city which tells a great deal about its moral decay: “It is not every man who can afford a journey to Corinth.” Those who were worldly wise used the verb “corinthianize” to describe an act of immorality. “Corinthian girl” was known to be a synonym for prostitute.

Estimates of the population of Corinth range from 100,000 to 600,000. The diversity of peoples who lived in this city is explained by her history. In Paul’s day, Corinth was a very old and yet a very new city. “Signs of habitation date back to the fourth millennium B.C.” Alexander made Corinth the center of a new Hellenic League as he prepared for war with Persia. In 146 B.C., the city was destroyed by Roman soldiers because it led the Greek resistance to Roman rule. All the males of the city were exterminated, and the women and children were sold for slaves. The city was rebuilt by Julius Caesar 100 years later, and it eventually became the capital of the province of Achaia. Many of those who settled in Corinth were not Greeks. A large number of Roman soldiers settled there after retiring, having received their freedom and Roman citizenship in addition to grants of land. A variety of nationalities settled in Corinth, enticed by the prospects of economic prosperity. A good number of the immigrants were Jews.

Being a relatively recent city with newly acquired wealth brought problems, for there was the absence of an established aristocracy which would have provided a much more stable society. Farrar spoke of Corinth in this way:

… this mongrel and heterogeneous population of Greek adventurers and Roman bourgeois, with a tainting infusion of Phoenicians; this mass of Jews, ex-soldiers, philosophers, merchants, sailors, freedmen, slaves, trades-people, hucksters and agents of every form of vice … without aristocracy, without traditions and without well-established citizens.

Every two years Corinth presided over the Isthmian Games, a contest in which all the Greek city-states took part. At these games, the sea-god Poseidon was specially honored.

The Occasion for Writing 1 Corinthians

After Paul had completed his 18-month ministry in Corinth, he set out for Syria with Priscilla and Aquila. On reaching Ephesus, Paul ministered for a short time, promising to return if the Lord willed (18:19-21). He left Priscilla and Aquila there and journeyed on to Caesarea, Jerusalem and Antioch (Acts 18:18-22). After strengthening the churches in Asia Minor, Paul returned to Ephesus for a much more extensive ministry. He stayed in Ephesus, teaching in the school of Tyrannus for two years. While in Ephesus, he seems to have received unfavorable reports about the Corinthian church which prompted him to write his first letter to this church, a letter which was not preserved as a part of the New Testament canon (1 Corinthians 5:9-11).

Later, while Paul was still ministering the Word in Ephesus, he heard from some of “Chloe’s people” that divisions were beginning to emerge among the Corinthian saints. In addition, Paul was informed of a case of gross immorality in the church, one with which the church had not dealt. Instead of feeling shame and sorrow over this sin, at least some of the saints were proud of their tolerance (chapter 5). He heard also of Christians taking their fellow-believers to court, seeking to have pagans pass judgment on spiritual matters (chapter 6). Paul was also told of unbecoming conduct at the Lord’s Supper (chapter 11) and of doctrinal error concerning the resurrection (chapter 15). A three-man delegation consisting of Stephanas, Fortunatus, and Achaicus also arrived from Corinth (16:17) bringing a letter which inquired of Paul about marriage (7:1), virgins (7:25), food sacrificed to idols (8:1), spiritual gifts (12:1), the collection for the saints (16:1), and Apollos (16:12). It was while he was in Ephesus that Paul wrote 1 Corinthians in response to the reports and questions he received there.

Paul’s Preamble
(1:1-3)

1 Paul, called as an apostle of Jesus Christ by the will of God, and Sosthenes our brother, 2 to the church of God which is at Corinth, to those who have been sanctified in Christ Jesus, saints by calling, with all who in every place call upon the name of our Lord Jesus Christ, their Lord and ours: 3 Grace to you and peace from God our Father and the Lord Jesus Christ.

That Paul should write such a letter as this should come as no surprise to us and certainly not to the Corinthians. After all, Paul had already written one epistle which was not preserved for us. Paul was the one who first came to Corinth with the gospel. Many of the members of the church in Corinth were the fruit of his ministry (1 Corinthians 9:2; 2 Corinthians 3:1-4). Paul wrote with apostolic authority. By the will of God, he was chosen and called as an apostle. He wrote with full authority. His words were not to be ignored.

Paul addresses his epistle to the church at Corinth and then proceeds to define the church. This is a very important definition to which we should give our full attention. First, Paul wants us to be assured that the church belongs to God. How often we hear churches identified in terms of who the pastor is. That is ______’s church, and we fill in the blank with the pastor’s name. When we do so, we indicate our deep and fundamental difference with Paul who believed that the church belongs to God. God is the One who brought the church into existence through the shed blood of His Son, Jesus Christ. God is the One who sustains His church. It is God’s church.

Generally speaking, the term “church” is defined in terms of two categories: (a) the local church and (b) the church universal. The local church is understood as that body of believers who gather regularly in one place. The “universal church” consists of all believers in every place and in the whole course of church history.

I do not wish to differ with these two definitions of the church. They are probably useful ways of considering groups of believers. But the “local church” and the “universal church” are not entirely consistent with Paul’s use of the term as he employs it in the New Testament. Here, the church is defined as (a) “those who have been sanctified in Christ Jesus, saints by calling,” and (b) “all who in every place call upon the name of our Lord Jesus Christ” (verse 2).

We might be inclined to think of this first category as “the local church.” In a sense, it is. But when Paul speaks of the church, he simply refers to a group of believers. Sometimes this group is a “house church,” a group of believers meeting in a certain person’s home (Romans 16:5, 19; Colossians 4:15; Philemon 1:2). These “house churches” may have met in a larger gathering, as did the saints in Jerusalem (see Acts 2:46). Then, Paul referred to the “city church,” that is, the group of all believers in a particular city (see Revelation 2 and 3), or the church at a particular city (Acts 11:22; 13:1; 18:22; Romans 16:1). This is the way Paul referred to the Corinthian church, the “church of God which is at Corinth” (1 Corinthians 1:2; 2 Corinthians 1:1). Finally, Paul speaks of the church as all those living at one time, who have trusted in Jesus Christ for salvation.

I fear our view of the church is either too narrow (the local church—our church) or too broad (all those who have ever lived and trusted in Christ for salvation). We pray for our missionaries, the missionaries we have sent out from our local church, or more broadly, from our denominational group. A few churches share with those in need within their own fellowship or local church. When the new believers (the church) at Antioch heard a famine was coming upon the world, they enthusiastically began to prepare to give to their brethren in Judea. They understood, even at this early stage in their growth and maturity, that the church is bigger than the local church.

When we hear of disasters taking place around the world, do we immediately begin to consider the impact on our brethren, our fellow members of the world-wide church, and act accordingly? I fear we do not, at least to the degree we should. With such rapid communications in our time, we could easily and quickly learn of the trials and tribulations of fellow believers, no matter where they are in the world. And our ability to respond is also significantly easier than it was for the saints of Antioch. Let us begin to think of the church in Paul’s terms, rather than in the narrower terms to which we are accustomed.

In this broader sense of the church, we see that Paul’s epistle, though addressed to the saints at Corinth, was also written to the church at large. Look once again at the first two verses of Paul’s salutation: “Paul, called as an apostle of Jesus Christ by the will of God, and Sosthenes our brother, to the church of God which is at Corinth, to those who have been sanctified in Christ Jesus, saints by calling, with all who in every place call upon the name of our Lord Jesus Christ, their Lord and ours.”

This broader element in Paul’s salutation is important because it reminds us that “church truth” is “church truth.” That is, Paul’s teaching to the saints at Corinth is just as applicable and just as authoritative for the church at Philippi, or Ephesus, or Dallas. Too many have tried to avoid Paul’s teaching in his Corinthians Epistles by insisting he is speaking to a very special and unique problem found only in Corinth. This simply does not square with Paul’s words. His instructions to the Corinthians apply to every other saint:

16 I exhort you therefore, be imitators of me. 17 For this reason I have sent to you Timothy, who is my beloved and faithful child in the Lord, and he will remind you of my ways which are in Christ, just as I teach everywhere in every church (1 Corinthians 4:16-17).

33 for God is not a God of confusion but of peace, as in all the churches of the saints. 34 Let the women keep silent in the churches; for they are not permitted to speak, but let them subject themselves, just as the Law also says (1 Corinthians 14:33-34).

It has also been pointed out that in addressing the church at Corinth, Paul does not distinguish any one believer or group of believers from any other. We shall soon see that the Corinthian church was plagued with the dilemma of divisions. Here, Paul does not address the church other than as one group of believers, equally lost as unbelievers, and now equally saved through the person and work of Jesus Christ. Furthermore, Paul is careful to emphasize that the standing of the saints in Corinth and elsewhere is solely the result of the grace of God manifested through the Lord Jesus Christ. There are no grounds for boasting, except in the person and work of Christ.

Paul’s Thanksgiving
(1:4-9)

4 I thank my God always concerning you, for the grace of God which was given you in Christ Jesus, 5 that in everything you were enriched in Him, in all speech and all knowledge, 6 even as the testimony concerning Christ was confirmed in you, 7 so that you are not lacking in any gift, awaiting eagerly the revelation of our Lord Jesus Christ, 8 who shall also confirm you to the end, blameless in the day of our Lord Jesus Christ. 9 God is faithful, through whom you were called into fellowship with His Son, Jesus Christ our Lord.

Somehow, an expression of thanksgiving is not what I would have expected from Paul at this point in time. Here is a church that has begun to listen to false teachers and who is challenging Paul’s authority. Here is a church which condones immorality and “unconditionally accepts” a man whose sin shocks the unbelieving pagans of that city. Here is a church whose personal conflicts are being aired out before unbelieving eyes in secular courts. How can Paul possibly give thanks?

Paul does not give thanks for the sins and failures of these saints. Paul gives thanks to God for what He has done and for what He will ultimately do for His children. Paul first gives thanks for the “grace of God,” which He has given the saints in Christ Jesus (verse 4). Grace is unmerited favor, and we must surely agree that these saints—not to mention ourselves—are unworthy. The good things which have already been accomplished, and all those good things yet to be accomplished, are manifestations of God’s infinite grace, bestowed upon those who are unworthy.

Paul gives thanks for the sufficiency of God’s grace to the saints as articulated in verses 5-7.

5 That in everything you were enriched in Him, in all speech and all knowledge, 6 even as the testimony concerning Christ was confirmed in you, 7 so that you are not lacking in any gift, awaiting eagerly the revelation of our Lord Jesus Christ.

God’s grace to the saints in Corinth and everywhere was boundless. He enriched them in everything. They were enriched in all speech and all knowledge. This was achieved through the preaching of the “testimony of Christ,” as it was confirmed in each and every believer. The Corinthians had no critical need for which God had not made provision through the apostolic preaching of Christ. Were there false teachers who indicated the Corinthians were lacking and that they needed more of something? They were liars! God had already provided all that was necessary for “life and godliness” in Christ (see 2 Peter 1:2-4). No gift was lacking in the church. God had provided just the right gifts for the growth and maturity and ministry of the saints in Corinth. If the church at Corinth was failing, it was not due to any failure on God’s part to provide for their needs, but rather a failure on their part to appropriate these means.

Finally, Paul expressed his thanksgiving for the faithfulness of God and the resulting assurance that He would complete that which He had begun in the Corinthian saints (verses 7-9). Elsewhere, Paul put it this way:

6 For I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus (Philippians 1:6).

12 For this reason I also suffer these things, but I am not ashamed; for I know whom I have believed and I am convinced that He is able to guard what I have entrusted to Him until that day (2 Timothy 1:12).

These saints were eagerly awaiting the revelation of our Lord Jesus Christ (7a). Their salvation had not only the past and present benefits, referred to earlier, but a future hope. As motley a crew as this Corinthian church proved to be, their salvation and security were God’s doing. Consequently, Paul had great confidence concerning this church and the future of each saint. Paul thanked God because He would confirm these saints to the end. What God had started, He would finish. They were secure, and their hope was certain, just as Peter also writes:

3 Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, 4 to obtain an inheritance which is imperishable and undefiled and will not fade away, reserved in heaven for you, 5 who are protected by the power of God through faith for a salvation ready to be revealed in the last time (1 Peter 1:3-5).

While these Corinthian saints may not consistently be faithful, God is faithful. It is through His faithfulness that each believer has been called to salvation. It is because of His faithfulness that we will persevere and enter into His kingdom, blameless in the day of our Lord Jesus Christ.

No wonder Paul is thankful. In spite of the stumbling and sin which is evident in the Corinthian church, God has saved the saints there. He has sufficiently provided for their every spiritual need. He has purposed to present them faultless when He establishes His kingdom. Paul therefore is assured that his ministry is not in vain, because the salvation and sanctification of the saints in Corinth and elsewhere are the work of God. The God who called these saints and destined them for glory is the God who called Paul to be an apostle and to minister to these saints. Paul’s work is not in vain, for his work is ultimately God’s work.

1 CorinthiansConclusion

Paul is writing to a very troubled church, a church which exists in the midst of a very corrupt city and culture. In spite of this, Paul has a very confident mood as he addresses the saints at Corinth and around the world of his day and ours. I notice that in spite of the weaknesses and willful sins of these saints, Paul does not begin by questioning the reality of their conversion, but by affirming the present and future benefits. There are texts which do question the reality of the faith of persistently wayward professing believers, but this is not one of them. These saints need to be reminded of the certainty of their salvation. The certainty of their salvation rests not within themselves, but in the One who called them and the One who will complete all that He has begun. This certainty also assures Paul that his continued ministry to this church is not in vain.

This book of 1 Corinthians should cause us to reject the myth of the perfect New Testament church. We often refer to ourselves at The House of The Nazarene as a “New Testament church.” We are that in the sense that our church is patterned after the principles set down in the New Testament. We have no one “pastor,” who is the head of the church, but we recognize that Christ is the only Head of the church. We are governed by a plurality of elders. We have a weekly observance of the Lord’s Supper, and we encourage believers to exercise their spiritual gifts in a way that edifies the whole body. We do not wish to imply by the expression “New Testament church” that we are a perfect church or even that we are a good church at all times.

So often Christians look back to the New Testament times as though the church in those days was nearly perfect. If you read the Book of Acts the way I do, there is a wonderful period of bliss in the infancy of the church, but this lasts only from late in chapter 2 to the end of chapter 4. In chapter 5, a couple is struck dead for lying to the Holy Spirit. In chapter 6, there is strife between two groups of Jews over the care of their widows. And by the time we get to the Corinthian church, it is far from perfect and hardly what could be called good. The final words of our Lord to the seven churches of Asia in Revelation 2 and 3 are not complimentary either. The church was not perfect in New Testament times, and neither is it perfect today. The same sins which Paul exposes in 1 and 2 Corinthians are present and evident in evangelical churches today. And so Paul’s words of admonition and correction are just as applicable to us today as they were to the saints of his day.

We deceive ourselves if we think we can retreat within the church walls to escape the evils of the world. The Corinthians Epistles inform us that the world too easily and quickly finds its way into the church. The church is not the place where we go to escape from sin; it is the place where we go to confront our sin and to stimulate each other to love and good deeds. The church is not a Christian “clean room” where we can get away from sin; it is a hospital, where we can find help and healing through the ministry of the Word and prayer.

The church is not the place which is kept holy by keeping sinners away. It is the place where newly born sinners are brought, so that they can learn the Scriptures and grow in their faith. All too often, new believers feel unwelcomed by the church. The church is afraid of newly saved sinners because they do not really understand holiness or sanctification. Let us not strive to preserve the purity of the church by keeping out the newly saved pagans. Let us strive to preserve the purity of the church by throwing out some of the professing saints who boast only of the time they have put in at the church but whose profession of faith is hypocritical (see 1 Corinthians 5).

If there was hope for the Corinthians, then there is hope for anyone. The first nine verses of this epistle are saturated with reason for hope. Do you know someone who is hopelessly lost, who is not just disinterested in the gospel but adamantly opposed to it? Then take hope from the two men from whom this letter is sent. The apostle Paul was once Saul, the Saul who stood by and held the garments for those who stoned Stephen, the Paul who went from city to city seeking to find Christians whom he could arrest and even put to death. This man is now willing to give his life for the sake of the gospel.

If I understand the text correctly, Sosthenes is another Saul. In Acts 18, we are told that Crispus, the synagogue leader in Corinth, came to faith in the Lord Jesus Christ. It appears that Sosthenes is his replacement. I understand him to be the leader of the opposition to Paul and the church in Corinth. At his instigation, it would seem, charges were brought against Christianity before Gallio, the proconsul of Achaia (Acts 18:12-17). When Gallio refuses to hear this case, it is clear that Paul and the church have won. In frustration and anger, the unbelieving Jews turn on Sosthenes, their leader, beating him as Gallio watched, unmoved. Now, Sosthenes is a traveling companion of Paul’s, a brother in the Lord. Two of the most hostile unbelievers are now brothers in the Lord. Is there hope for the lost? There most certainly is!

If there is hope for the lost, there is also hope for those who are saved but whose life falls far short of the standard set by the Scriptures. Here is a church that seems almost beyond hope. There are divisions, immorality, and opposition to the apostle Paul and to apostolic teaching. Is Paul discouraged? Does Paul give up hope? No! Paul’s first words to this church are those of hope and confidence. Paul’s confidence and hope are not in the Corinthians, in their good intentions, or in their diligent efforts. His hope is in the One who called him and who called the Corinthian saints as well. His hope is in the fact that God has abundantly provided for every spiritual need in that church. His hope is in the faithfulness of the God who started the good work in these believers and who is committed to bring it to completion.

Have you ever felt that a loved one or a friend were hopeless? They may be a believer, but their life is a mess. This epistle reminds us that there is hope for such a saint. Have you ever felt that you were beyond help, beyond hope? This epistle is for you. Its first words to you remind you of the character and the work of God in the saints, through the work of His Son, Jesus Christ. Cease trusting in yourself, in your good intentions, in your efforts, and once again place your trust in the One who alone can save and sanctify. Heed Paul’s words of warning and of instruction. If there is hope for Saul and Sosthenes and for saints at Corinth, there is hope for anyone.

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Filed under Daily Biblical Studies for the Soul, Studies in The Book of 1 Corinthians

Gospel of Inclusion

The gospel of inclusion is simply the old heresy of universalism re-packaged and given a new name. Universalism is the belief that all people will eventually be saved and go to heaven. The gospel of inclusion, as taught by Carlton Pearson and others, encompasses several false beliefs:

(1) The gospel of inclusion says that the death and resurrection of Jesus Christ paid the price for all of humanity to enjoy eternal life in heaven without any need for repentance.

(2) The gospel of inclusion teaches that salvation is unconditional and does not even require faith in Jesus Christ as the payment for mankind’s sin debt.

(3) The gospel of inclusion believes that all humanity is destined to life in heaven whether or not they realize it.

(4) The gospel of inclusion declares that all humanity will go to heaven regardless of religious affiliation.

(5) Lastly, the gospel of inclusion holds that only those who intentionally and consciously reject the grace of God-after having “tasted the fruit” of His grace-will spend eternity separated from God.

The gospel of inclusion runs counter to the clear teachings of Jesus and the Bible. In John’s Gospel, Jesus clearly states that the only path to salvation is through Him (John 14:6). God sent Jesus into the world to secure salvation for fallen humanity, but that salvation is only available to those who place their faith in Jesus Christ as God’s payment for their sin (John 3:16). The apostles echo this message (Ephesians 2:8-9; 1 Peter 1:8-9; 1 John 5:13). Faith in Jesus Christ means no longer trying to secure salvation based on works, but rather trusting that what Jesus did was sufficient to secure salvation.

In conjunction with faith is repentance. The two go hand-in-hand. Repentance is a change of mind about your sin and need for salvation through Christ by faith (Acts 2:38). The act of repentance is one in which we acknowledge that, before God, we’re sinners incapable of earning our way to salvation. When we repent of our sins, we turn away from them and seek Christ by faith.

JesusJesus offers salvation to everyone who is willing to repent and believe (John 3:16). However, Jesus Himself said that not everyone will believe (Matthew 7:13-14; John 3:19). No one likes to think that a loving and gracious God would send people to hell, but that is exactly what the Bible teaches. Jesus says that, at the end, the Son of Man will separate all the nations as a shepherd separates the sheep from the goats. The sheep (representing those who through faith in Jesus Christ have salvation secured) will go into the kingdom with Jesus. The goats (representing those who have rejected the salvation that Jesus offers) will go into hell, which is described as eternal fire (Matthew 25:31-46).

This teaching offends many, and, instead of conforming their thinking to the clear teaching of the Word of God, some change what the Bible says and spread this false teaching. The gospel of inclusion is an example of this.

Here are some additional arguments against the gospel of inclusion:

(1) If faith and repentance are not required to receive the gift of salvation, then why is the New Testament full of calls to repent and place your faith in Jesus Christ?

(2) If salvation doesn’t require faith in the finished work of Christ on the cross, then why did Jesus submit to such a humiliating and excruciatingly painful death? God could have just granted everyone a “divine pardon.”

(3) If everyone is going to go to heaven whether they realize it or not, then what about free will? Is the atheist who has spent his life rejecting God, the Bible, Jesus, and Christianity going to be dragged into heaven, kicking and screaming against his will? The gospel of inclusion seems to indicate that heaven will be filled with people who don’t necessarily want to be there.

(4) How can all people go to heaven regardless of religious affiliation if there are many religions which hold contradictory claims? For example, what about people who believe completely different things about the afterlife, such as reincarnation or annihilationism (i.e., the idea that at death we cease to exist after death)?

(5) Finally, if those who openly reject the grace of God don’t go to heaven, then it’s hardly a gospel of inclusion, is it? If all people do not go to heaven, do not call it the gospel of inclusion, because it still excludes some.

The apostle Paul called the message of the gospel the “fragrance of death” (2 Corinthians 2:16). What he meant by this is that, to many, the message of the gospel is offensive. It tells people the truth about their sin and hopeless state without Christ. It tells people that there is nothing they can do to bridge the gap between themselves and God. For centuries, there have been those (many with good intentions) who have attempted to soften the message of the gospel to get more people into church. On the surface, that seems like the wise thing to do, but in the end all it does is give people a false sense of security. Paul said that anyone who preaches a different gospel than the one he preached should be cursed (Galatians 1:8). That is strong language, but once you realize how vitally important the message of the gospel is, you also realize how vitally important it is to get it right. A false gospel doesn’t save anyone. All it does is condemn more people to hell and generate greater condemnation for those who purvey falsehoods such as the gospel of inclusion.

This is how you will know you will go to Heaven!

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1 Corinthians 15-16

1 Corinthians 15-16

1 Corinthians 15

15:1-19 The resurrection of Christ

1 Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; 2 By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. 3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; 4 And that he was buried, and that he rose again the third day according to the scriptures: 5 And that he was seen of Cephas, then of the twelve: 6 After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. 7 After that, he was seen of James; then of all the apostles. 8 And last of all he was seen of me also, as of one born out of due time. 9 For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. 10 But by the grace of God I am what I am: and his grace which [was bestowed] upon me was not in vain; but I

The resurrection of Christ

The resurrection of Christ

laboured more abundantly than they all: yet not I, but the grace of God which was with me. 11 Therefore whether [it were] I or they, so we preach, and so ye believed.

12 Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? 13 But if there be no resurrection of the dead, then is Christ not risen: 14 And if Christ be not risen, then [is] our preaching vain, and your faith [is] also vain. 15 Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not. 16 For if the dead rise not, then is not Christ raised: 17 And if Christ be not raised, your faith [is] vain; ye are yet in your sins. 18 Then they also which are fallen asleep in Christ are perished. 19 If in this life only we have hope in Christ, we are of all men most miserable.

15:20-34 The assurance of the believer

20 But now is Christ risen from the dead, [and] become the firstfruits of them that slept. 21 For since by man [came] death, by man [came] also the resurrection of the dead. 22 For as in Adam all die, even so in Christ shall all be made alive. 23 But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming. 24 Then [cometh] the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. 25 For he must reign, till he hath put all enemies under his feet. 26 The last enemy [that] shall be

The assurance of the believer

The assurance of the believer

destroyed [is] death. 27 For he hath put all things under his feet. But when he saith all things are put under [him, it is] manifest that he is excepted, which did put all things under him. 28 And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. 29 Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead? 30 And why stand we in jeopardy every hour? 31 I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. 32 If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to morrow we die. 33 Be not deceived: evil communications corrupt good manners. 34 Awake to righteousness, and sin not; for some have not the knowledge of God: I speak [this] to your shame.

15:35-58 The spiritual body

35 But some [man] will say, How are the dead raised up? and with what body do they come? 36 [Thou] fool, that which thou sowest is not quickened, except it die: 37 And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other [grain]: 38 But God giveth it a body as it hath pleased him, and to every seed his own body. 39 All flesh [is] not the same flesh: but [there is] one [kind of] flesh of men, another flesh of beasts, another of fishes, [and] another of birds. 40 [There are] also celestial bodies, and bodies terrestrial: but the glory of the

The spiritual body

The spiritual body

celestial [is] one, and the [glory] of the terrestrial [is] another. 41 [There is] one glory of the sun, and another glory of the moon, and another glory of the stars: for [one] star differeth from [another] star in glory. 42 So also [is] the resurrection of the dead. It is sown in corruption; it is raised in incorruption: 43 It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: 44 It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. 45 And so it is written, The first man Adam was made a living soul; the last Adam [was made] a quickening spirit. 46 Howbeit that [was] not first which is spiritual, but that which is natural; and afterward that which is spiritual. 47 The first man [is] of the earth, earthy: the second man [is] the Lord from heaven. 48 As [is] the earthy, such [are] they also that are earthy: and as [is] the heavenly, such [are] they also that

spirit soul body mind emotions will

spirit soul body mind emotions will

are heavenly. 49 And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 50 Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.

51 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, 52 In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. 53 For this corruptible must put on incorruption, and this mortal [must] put on immortality. 54 So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. 55 O death, where [is] thy sting? O grave, where [is] thy victory? 56 The sting of death [is] sin; and the strength of sin [is] the law. 57 But thanks [be] to God, which giveth us the victory through our Lord Jesus Christ. 58 Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord. (1 Corinthians 15:1-58 AV)

1 Corinthians 16

16:1-4 The contribution of the saints

1 Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. 2 Upon the first [day] of the week let every one of you lay by him in store, as [God] hath

The contribution of the saints

The contribution of the saints

prospered him, that there be no gatherings when I come. 3 And when I come, whomsoever ye shall approve by [your] letters, them will I send to bring your liberality unto Jerusalem. 4 And if it be meet that I go also, they shall go with me.

16:5-12 Personal plans

1 Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. 2 Upon the first [day] of the week let every one of you lay by him in store, as [God] hath prospered him, that there be no gatherings when I come. 3 And when I come, whomsoever ye shall approve by [your] letters, them will I send to bring your liberality unto Jerusalem. 4 And if it be meet that I go also, they shall go with me.

5 Now I will come unto you, when I shall pass through Macedonia: for I do pass through Macedonia. 6 And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go. 7 For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit. 8 But I will tarry at Ephesus until Pentecost. 9 For a great door and effectual is opened unto me, and [there are] many adversaries.

10 Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also [do]. 11 Let no man therefore despise him: but conduct him forth in peace, that he may come unto me: for I look for him with the brethren. 12 As touching [our] brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time.

16:13-20 Exhortations

13 Watch ye, stand fast in the faith, quit you like men, be strong. 14 Let all your things be done with charity. 15 I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and [that] they have addicted themselves to the ministry of the saints,) 16 That ye submit

Let all your things be done with charity

Let all your things be done with charity

yourselves unto such, and to every one that helpeth with [us], and laboureth. 17 I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they have supplied. 18 For they have refreshed my spirit and yours: therefore acknowledge ye them that are such.

19 The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house. 20 All the brethren greet you. Greet ye one another with an holy kiss.

16:21-24 Salutation and benediction

21 The salutation of [me] Paul with mine own hand. 22 If any man love not the Lord Jesus Christ, let him be Anathema Maranatha. 23 The grace of our Lord Jesus Christ [be] with you. 24 My love [be] with you all in Christ Jesus. Amen. <<[The first [epistle] to the Corinthians was written from Philippi by Stephanas and Fortunatus and Achaicus and Timotheus.]>> (1 Corinthians 16:1-24 AV)

This is the End of 1 Corinthians

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