(Chaps. 1:10–4:21)
The Characteristics of Division
Vss. 10-16—Paul had heard that there were rifts in the local assembly at Corinth and immediately turns to address this problem. It was necessary to correct this disorder first, for without unity restored in the assembly there would be no power to deal with the other evils that needed to be judged. Making assembly decisions would be nigh impossible if the assembly remained in a divided state.
The Corinthians were walking as carnal men and were immersed in the world around them which was full of schools of opinion under various philosophers. In like manner, they formed different parties in the assembly under the leadership of certain gifted men and arranged themselves around them according to their personal preferences. However, this worldly idea threatened the public testimony of the unity of the assembly in Corinth. It was a basic problem of the world and worldly thinking getting into the assembly.
Vs. 10—Paul begins by beseeching the Corinthians in "the name of our Lord Jesus Christ" that such would not be the case among them, and that they would look to correcting the problem immediately. By bringing in the Lord's name, as he does, he was showing that it was not just his idea for them, but that it was the will of the Lord (chap. 14:37). And by carrying on as they were, they were clearly not living under His Lordship authority.
He tells them that for an assembly to exist in a healthy state, there cannot be "divisions [schisms]" (the same word in the Greek) among them. This refers to an inward rift among brethren, even though they all may be meeting together outwardly as one company. Then, he says that a properly ordered assembly according to the will of God will "be perfectly joined together in the same mind [opinion] and in the same judgment." In stating this, Paul seeks to reach their conscience, and really puts his finger on how these things develop. Divisions among the Lord’s people begin with something as small as differences of “opinion” and judgment (vs. 10). These differences will lead to “contentions [strifes]” (vs. 11). And, if contentions and strifes are not judged, they will develop into “divisions [schisms]” (vss. 12-13).
Later in the epistle Paul tells the Corinthians that "divisions [schisms]," if not judged, will lead to "heresies [sects]" (chap. 11:18-19). This is even more serious. A sect or a heresy (the same word in the Greek) is an outward split or division among the saints, where a party detaches itself and meets independently. This meant that the problem of division among the saints at Corinth was a serious evil, and that it needed to be corrected immediately.
Vs. 11—This problem among them was not just hearsay; Paul names the source from which he had heard these things. It was from “the house of Chloe.” This emphasizes a principle that should always be acted on in dealing with problems in the assembly—everything must be done “in the mouth or two of three witnesses” (2 Cor. 13:11This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. (2 Corinthians 13:1)).
Vss. 12-13—The parties or divisions that had formed among the Corinthians were not actually around “Paul,” “Apollos,” and “Cephas” (Peter), though he uses his and other prominent labourers’ names. In chapter 4:6 he mentions that he purposely “transferred, in their application,” the names of the leaders in their midst to himself and the other servants of the Lord to make his point to the Corinthians. Using spiritual tact and delicacy, he did not want to identify by name those persons whom they were rallying around, lest they might say that Paul was jealous of them. Therefore, he used himself and Apollos, etc., for sake of illustration. Each time he makes reference to those factions and their leaders, he transferd the application to himself and Apollos, etc. (1 Cor. 1:12; 3:4; 3:22; 4:612Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. (1 Corinthians 1:12)
4For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal? (1 Corinthians 3:4)
22Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; (1 Corinthians 3:22)
6And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another. (1 Corinthians 4:6)). Of all the schisms in their midst, “I of Christ,” was perhaps the worst of all, for it implied that they were the only ones who were of Christ!
Vss. 14-17—Such were the inclinations of the Corinthians that Paul was thankful that when he was among them he let others do the baptizing, lest they would set up his name and form a party around him. He did, however, baptize “Crispus and Gaius,” and “the household of Stephanas,” the first believers in that region (1 Cor. 16:1515I 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,) (1 Corinthians 16:15)). Thereafter, he let others do that work so that it didn’t look like he was the founder of some new sect. This is a wise principle and should be acted on today in Christian service. Those who are prominent and gifted should defer certain tasks to others in the work of the Lord so as to take the spotlight off themselves. This will help to defuse any ideas the Lord’s people may have of wanting to rally around any one servant.
The Cause of Division: The Intrusion of Human Wisdom in the Assembly
In chapters 1:17–2:16, Paul traces the cause of such schisms among the Corinthians to its source—the intrusion of worldly wisdom into the assembly. Being converted out of the world, the Corinthians brought a lot of excess baggage with them. The Greeks had their various schools of philosophy to which they would flock, and these dear saints thought that Christianity was the same. But they were wholly mistaken. The sad fact was that such things only led to the formation of parties among them. This being the case, Paul proceeds to expose the futility of man’s wisdom in the things of God.
Vs. 17—“The cross of Christ” is God’s answer to the wisdom of the world. The Apostle points to the cross to show the Corinthians that all worldly wisdom has been judged by God there, and therefore, has no place in the assembly. (We are not referring to knowledge that man has gained in the fields of science, medicine, technology, etc., but the world’s so-called wisdom and philosophies of life—those things that pertain to the essential values of life that are moral and spiritual.)
The cross stands as the supreme proof of the folly of worldly wisdom. Men, in their so-called wisdom, looked on Christ when He came into this world and saw no value in Him, and called for His crucifixion! Paul, therefore, would not give it a place in his preaching and teaching, and exhorted the Corinthians to do the same. Neither should we give it a place in our ministry. The wisdom of this world has no place in the assembly. If the gospel is to be communicated by using man’s methods of wisdom, then the cross of Christ is made of “none effect,” because the very purpose of the cross is to glorify God over the question of sin and to pass judgment on all that is of man in the flesh—including his so-called wisdom. The gospel announces that all such human philosophy and wisdom has been judged at the cross; how then could we implement it into our preaching and service for the Lord?
To emphasize this, the Apostle goes on to show the futility of man’s wisdom:
Firstly, in communicating the gospel to lost souls (chap. 1:18–31).
Secondly, in teaching the saints the truth of God (chap. 2:1–16).
The Futility of Human Wisdom in Helping Men Understand the Gospel
Vss. 18-20—Human wisdom and philosophy, either in communicating the gospel or in receiving it, has only hindered men from seeing the value of the work of Christ on the cross. Paul says, “The preaching of the cross is to them that perish foolishness.” The wise of this world do not see the glory of the Person who hung on it, nor do they see the love of God that gave His Son to die there. They do not see the holiness of God that demanded such a sacrifice and the utter ruin of man that must be judged. The world’s wisdom is thus exposed as being worthless and a hindrance in divine things.
Some of those who taught in the assembly at Corinth were trying to make the gospel intellectually respectable. Their occupation with the wisdom of the world made them sensitive to those aspects of the Christian message that were offensive to the philosophers and the general public. They didn’t want to abandon the faith; they just wanted to redefine it, so that it would be more palatable to the men of the world. Paul shows that you simply cannot mix the two, for they are total opposites. Man’s principles, motives, and objectives are the opposite of God’s and are only a hindrance to understanding the things of God. The natural mind of man can never learn the truth of God, except by the revelation of the Word of God (Job 11:77Canst thou by searching find out God? canst thou find out the Almighty unto perfection? (Job 11:7); 1 Cor. 2:1414But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. (1 Corinthians 2:14)). Therefore, at the cross, God has destroyed “the wisdom of the wise” in passing judgment on the whole order of man after the flesh. It now can be said, “Where is the wise? Where is the scribe? Where is the disputer of this world?” It all has been set aside (Rom. 8:33For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: (Romans 8:3)).
Vss. 21-25—Since the world by its wisdom has proved that it cannot know God, God has been pleased to bless man on an entirely different principle—faith. Through “the foolishness of preaching” He would “save them that believe.” This exalts “the power of God and the wisdom of God.” It is not that the world thinks that the medium of preaching is foolish, because the world uses that medium too; it is what is preached that is foolishness to them.
Vss. 26-29—The “calling” of the Corinthian saints was an outstanding proof of this very point. They were not of the class of great philosophers and wise men, or wealthy, or famous in society—such people are usually hindered by their intellect and their station in life. Paul mentions three classes of important persons in this world who are usually stumbled by the gospel.
“Wise” – the highly educated (intellect).
“Mighty” – the famous and wealthy (riches).
“Noble” – those of high society, nobility, etc. (birth).
To teach the lesson of the emptiness of human wisdom, God has purposely chosen “the foolish,” “the weak,” “the base,” and the “despised” persons in this world to have and communicate His truth. In this way, no wise man after the flesh, if he gets saved, has a case in which to glory (boast).
Vss. 30-31—The chapter ends with the Apostle speaking of Christ in glory, and the believer’s place before God in Him. This is seen in the expression “in Christ Jesus,” which refers to Him risen and ascended on high. He is set forth as the source of true “wisdom.” Where is true wisdom then? It’s in a glorified Man in heaven! We need not to turn to the world’s wise men and their principles of philosophy for wisdom; we have it in Christ. Not only does the Christian have “wisdom” in Christ, he has “righteousness,” “sanctification,” and “redemption.” Do we need righteousness? We have it in Christ (2 Cor. 5:2121For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. (2 Corinthians 5:21)). Do we need sanctification and redemption? We have it in Christ (Heb. 10:10, 1410By the which will we are sanctified through the offering of the body of Jesus Christ once for all. (Hebrews 10:10)
14For by one offering he hath perfected for ever them that are sanctified. (Hebrews 10:14); Rom. 8:2323And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. (Romans 8:23)). Everything we need is in Christ! We have no need to look outside of Him for anything. Therefore, if there is to be any boasting or glorying, it must be in Christ and what we have in Him (vs. 31).
The Futility of Human Wisdom in Helping the Saints Learn the Truth of God
In chapter 2 the Apostle goes on to expose the futility of man’s wisdom in teaching the saints the truth. Hence, human wisdom cannot help a person understand the gospel (chap. 1), nor can it help the believer learn the truth of God (chap. 2). Paul points to his own ministry as a demonstration of this. He refused the flesh in himself and his ministry so that there would be no hindrance to the working of the Spirit of God in souls. When He came to Corinth, he made no appeal to the natural man by refusing to use “excellency of speech” or any display of human wisdom. He purposely avoided using such methods to communicate the truth.
Vs. 1—The style of his preaching was “not with excellency of speech.”
Vs. 2—The subject of his preaching was “Christ crucified.”
Vs. 3—The spirit that characterized his preaching was “in weakness, and in fear, and in much trembling.”
Vs. 4—The source of power in his preaching was “the Spirit.”
Vs. 5—The end in view in his preaching was that their “faith should not stand in the wisdom of men, but in the power of God.”
Vss. 6-9—In the opening verses of chapter two Paul refers to wisdom many times; in each case it is to utterly discredit it. We might conclude from this that wisdom is something that the Christian should distrust and shun. We might think that the Christian faith is only for a person’s feelings and emotions, and has nothing in it for the thinking man. However, Paul is not saying that. He said, “We speak wisdom ... ” (vs. 6), which shows that he valued wisdom, but it was a certain kind of wisdom that he upheld and sought to communicate—divine wisdom, which is wisdom that is only found in Christ (1 Cor. 1:3030But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: (1 Corinthians 1:30)).
Moreover, he sought to minister the true wisdom of God “among them that are perfect”—those who were full-grown or mature believers. This shows that Paul would not minister the truth to please the Greek philosophical mind. Nor would he minister the things of God in a way that would please the carnal Christian. Instead, he sought to reach those who were going on spiritually in his audience, and let them teach the others as they were able for it. Notwithstanding, there are some today who insist that the ministry in the meetings should be on the level of the youngest believer. It seems they want everything to be kept on the level of not much more than the Sunday school. But that was not Paul’s way. It is not that he refused to drop “handfuls of purpose” to the young in his ministry (Ruth 2:1616And let fall also some of the handfuls of purpose for her, and leave them, that she may glean them, and rebuke her not. (Ruth 2:16); 1 Cor. 3:1-21And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. 2I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. (1 Corinthians 3:1‑2)), but the main thrust of his ministerial labours was to reach the mature believers in his audience (“the perfect”). If they received his doctrine and were built up in it, they in turn could give it to the others. Paul instructed Timothy to do the same. He told him to teach the truth to “faithful men” who would teach others also (2 Tim. 2:22And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. (2 Timothy 2:2)). Ministering to those who were “perfect” did not require an intellectual manner of speech, for even the deepest truths in the Bible can be ministered simply so that all who want it will understand.
He said that the wisdom of God is “in a mystery,” which is a secret, that can only be known by God revealing it (vs. 7). Man’s philosophical searching can never find it (Job. 11:7). The great ones of the world (“the princes”) proved this by failing to see the wisdom of God in Christ, and “crucified the Lord of glory” (vs. 8).
Paul quotes Isaiah to prove that man’s way of acquiring wisdom and knowledge is wholly inadequate in the things of God (vs. 9). Men have three main ways of learning: the “eye”—observation; the “ear”—tradition (listening to things that have been handed down by previous generations), and the “heart”—intuition (by the instincts of the heart). But note: the passage that he quotes is in the negative. The “eye hath not seen, nor ear heard, neither have entered into the heart of man.” These three methods, in themselves, cannot find the wisdom of God. Hence, the truth of God is not discovered by the natural senses of man, regardless of how keen they may be in an individual. It is, therefore, futile to use such methods to learn the truth.
How True Wisdom Is Acquired
The question naturally follows, “How then is true wisdom to be acquired?” In the latter half of the chapter Paul shows that true wisdom is all from God who is its source, and that it can only be learned by the power of the Spirit of God.
From verse 7 to the end of the chapter, he traces a chain of things by which God has brought the truth to us. Firstly, it was “ordained” (set up) before the ages of time began—before everything natural was created. Since it has existed before natural things, it is completely outside the scope of natural things. Hence, natural men, though intelligent, do not know it by their natural tuition. The greatest proof of this is that “the princes of this world” crucified Christ (vs. 8).
Vs. 9b—Secondly, the truth of God had to be “prepared” for us. God could not give these precious things to men except on a righteous basis, which was laid by Christ accomplishing redemption. His work in redemption prepared the way for God to bring it to us.
Vss. 10-12—Thirdly, what has been ordained and prepared for redeemed men required the power of the Spirit of God to bring it to them. Hence, it was “revealed” to special vessels (the apostles) “by His Spirit,” who were raised up for the purpose of bringing the truth to the saints. “Us” in verse 10 refers to the apostles. They were given special revelations of the truth for the purpose of delivering it to us, so “that we might know the things that are freely given to us of God.” “The deep things of God” are not prophecy, but the truth of the mystery of Christ and the Church, and all the related truths having to do with Christian position and practise, which heretofore had been “hid” in the heart of God (Eph. 3:99And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: (Ephesians 3:9); Col. 1:2626Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: (Colossians 1:26)).
Vs. 13—Fourthly, the means by which the apostles would communicate the truth to the saints was through divinely given "words." They are not necessarily the words that the intellectual wise men of the world would use, “but which the Holy Ghost teacheth; communicating spiritual things by spiritual means.” The apostles, regardless of how godly and gifted they were, were but men with human limitations. They had no power in themselves to convey the truth to the saints in the absolute fidelity and perfection in which it had been revealed to them. Hence, a further action of the Spirit was needed. The spiritual “means” by which they communicated the truth is divine inspiration. In the early Church, the apostles made the truth known to the saints in oral ministry, but they were also led by inspiration to write it out for us in the New Testament Scriptures. This is called “verbal inspiration,” which is God’s thoughts given in God-chosen "words." Some have thought that "communicating spiritual things by spiritual means" is referring to our labours in Christian ministry of communicating the truth to others. But this verse is really not speaking of our ministry, but of the apostles' work under inspiration.
Vss. 14-16—Fifthly, there is yet one further thing necessary in order for the truth to be received and understood by the saints. It has to be spiritually “discerned.” Having a saved soul with a new life is not enough to receive the truth; the believer needs the indwelling Spirit of God to help him take it in. This is called illumination. The Spirit of God illuminates the soul, causing the believer to understand the truth. However, being “spiritual” is more than just possessing the Spirit, it implies a condition where one is under the control of the Spirit. This shows that a spiritual state of soul in us is imperative for learning the truth. If we walk in the power of the ungrieved Spirit of God, He will give us the spiritual discernment to know the truth (1 John 2:20-21, 2720But ye have an unction from the Holy One, and ye know all things. 21I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth. (1 John 2:20‑21)
27But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him. (1 John 2:27)). “The natural man” (the lost soul) cannot receive the things of God because he has no spiritual capacity to do so. “But he that is spiritual discerneth all things.”
These five things show that God works from both ends in bringing the truth to the saints. He ordains and prepares the truth, then reveals it to the apostles, inspiring them to write it down in the Holy Scriptures. But then He also works in the saints to produce a state of soul whereby they are illuminated and are enabled to take it in.
Hence, in connection with the giving and the receiving of the truth of God, there are five links:
Ordination (vs. 7)
Preparation (vs. 9)
Revelation (vs. 10)
Inspiration (vs. 13)
Illumination (vss. 14-16)
In summary of the first two chapters, Paul has stated two great things for the correction and blessing of the assembly at Corinth—the cross of Christ and the Spirit of God. The cross shuts man out, and the Spirit brings God in. The grand result is that the saints are instructed in “the mind of Christ” (vs. 16), which means that they have the ability to think on spiritual terms and know the truth of God. But note: this whole process of bringing us the truth is altogether outside the resources of the natural man and his wisdom. This proves conclusively that man’s wisdom and philosophy is worthless in the things of God and should not be given a place in the assembly.
If there is any hindrance now to Christians learning the truth, it wholly has to do with their state of soul. If we do not understand a particular part of Scripture, it is because:
We have not read the passage carefully enough.
We have brought pre-conceived ideas to the Word and are attempting to interpret Scripture from those notions.
Our will is at work, and we don’t want the truth.
The Consequences of Worldly Wisdom in the Assembly
In chapter 3:1-17, the Apostle continues to expose the dangers of human wisdom. In chapters 1-2 he has shown that worldly wisdom will not produce anything positive in the things of God. Now, in the third chapter he shows that it actually has serious negative effects on the assembly.
Paul proceeds to tell the Corinthians of the sad consequences that result from the working of worldly wisdom among the saints. Far from being profitable, it was destructive to the life of the assembly. He shows that it:
Vss. 1-2 – Dwarfs the saints.
Vss. 3-8 – Divides the assembly.
Vss. 9-17 – Defiles the house of God.
1) Spiritual Growth Is Stunted
Vss. 1-2—Firstly, worldly wisdom, being the opposite of God’s wisdom, is counterproductive to spiritual growth in the saints. Human ideas in philosophy not only didn’t give the saints the truth of God by which they would grow—it actually stunts growth! The Corinthians were a living proof of this. They were spiritual dwarfs. Paul wrote this epistle to them about five years after they had become Christians, and at the time of its writing they were still very much “babes in Christ.” This was to their shame.
The Apostle refers to three states in this part of the epistle. At the end of chapter 2, he spoke of those who were “spiritual” (a believer possessing the Spirit and controlled by Him) and of those who were “natural” (a lost person who does not have the Spirit). Now in chapter 3, he speaks of those who were “carnal.” This refers to a person who is saved, possessing the Spirit, but does not live under the control of the Spirit.
The problem with the majority of the Corinthians was that they were in a carnal (fleshly) state: To prove this, Paul points to the fact that he could not minister “the deep things of God” (“meat”) to them but only the elementary truths of the Christian faith (“milk”). They simply were not in a state to take in anything more.
2) a Spirit of Rivalry Develops
Vss. 3-8—Secondly, another negative result of promoting worldly wisdom is that it fosters rivalry in the assembly. Party-making, of course, does not produce godly unity, but rather, stirs up the flesh with “envying and strife” (vs. 3). The Corinthians had copied the world’s ways of boasting in its founders of certain schools of thought, saying, “I am of Paul; and another, I am of Apollos.” It led to pride of party—each seeking to defend his favourite teacher. This rivalry polarized the saints and created “divisions” among them and only confirmed their carnal state (vs. 4).
When there are troubled waters (contention and divisions) in a local assembly, it indicates that the assembly is in a low or “carnal” state. If the saints are distracted with in-fighting and problems in their midst, they cannot feed and grow together. It is imperative, therefore, to have “still waters” in the assembly (Psa. 23:22He maketh me to lie down in green pastures: he leadeth me beside the still waters. (Psalm 23:2)).
The Apostle explains that the gifted teachers in their midst were not to be set in a rivalry against one another. Each had a different place to fill in the body, and each had a different service to discharge. It was the Lord who gave them their distinctive gifts, and therefore, it was impossible to compare them when there was such diversity of service (vs. 5).
Far from setting the labourers in a rivalry, Paul shows that they are to be united in their labours. He speaks of himself and Apollos as an example. One “planted” and the other “watered.” Their work complemented each other. They were not competing with one another as rivals; they worked together toward the same common end. Furthermore, any results that their labours produced were not their doing anyway; it was only a result of God’s working. He says, “God gave the increase.” Therefore, it was completely out of place to exalt the Lord’s servants when it was really all the working of God (vs. 6).
The servants of the Lord should not see themselves as “anything,” whether it’s he that “planteth” or he that “watereth” (vss. 7-8). If we are going to be used of Him in His vineyard, we need to see ourselves as nothing. The Apostle’s attitude reflects this; he said, “Who then is Paul?” This is the right spirit to have. One of the things God does in His training of His servants is to whittle them down to a useful size. If we are too big in our eyes, or in the eyes of the saints, we probably won’t be used of the Lord in any appreciable way. If those who serve in public ministry see themselves to be something important among God’s people, it could draw out pride in those that look to them for ministry, and lead them to boast in those servants, which in turn could lead to the formation of a party. An old brother who was much used of the Lord in his life was asked when the Lord first began to use him. He replied, “When I realized that He didn’t need me!” This is an important thing to understand for all who serve the Lord. He doesn’t need any one of us, even though He is pleased to use us at times. When He does, we should consider it a privilege, and seek to carry that work out humbly.
3) It Brings Worldly Defilement Into the House of God and a Loss of Reward
Vss. 9-17—A third negative consequence in imbibing and propounding worldly wisdom is that it brings defilement into the house of God, which results in a loss of reward for the labourer.
The Apostle shows that in labouring in God’s house, it’s possible to build with bad material which will not meet the Lord’s approval. This leads the Apostle to speak of the quality of work with which one must labour in order to meet the approval of the Lord. Each servant’s work will be reviewed at the judgment seat of Christ. Paul points out the solemn fact that when our labours are reviewed, we could “suffer loss.” Promoting worldly wisdom and supporting division amongst the saints is wasted energy that otherwise could be used to build up the house of God. It will not stand the test of the judgment seat of Christ. All who do work on fleshly lines will “suffer loss.”
Vs. 9—Two figures are used to describe the sphere in which the servants of the Lord are to work for Him. One is “God’s husbandry” (a vineyard); the other is “God’s building” (a house). They present two aspects of the sphere of the labourer. The following verses focus on the house aspect particularly (1 Tim. 3:1515But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth. (1 Timothy 3:15)).
Vss. 10-11—There are two aspects to the assembly as the house of God. Firstly, believers are looked at as “living stones” in the house (Matt. 16:1818And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. (Matthew 16:18); Eph. 2:20-2120And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; 21In whom all the building fitly framed together groweth unto an holy temple in the Lord: (Ephesians 2:20‑21); 1 Peter 2:55Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. (1 Peter 2:5); Heb. 3:66But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. (Hebrews 3:6)). Christ is seen as the Builder (Matt. 16:1818And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. (Matthew 16:18)), and all who compose the house in this aspect are real. Secondly, there is the aspect of the house of God where profession is included (Eph. 2:2222In whom ye also are builded together for an habitation of God through the Spirit. (Ephesians 2:22); 1 Tim. 3:1515But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth. (1 Timothy 3:15); 2 Tim. 2:20-2120But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor. 21If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the master's use, and prepared unto every good work. (2 Timothy 2:20‑21)). That is, it embraces all who make a profession in Christ, whether they are truly saved or not. In this aspect, men are seen as having part in the building, and therefore, there is a possibility of bad material being built into the house. Paul says, “Let every man take heed how he buildeth thereupon.” All that is built must be in accord with “the foundation,” which is Christ Himself, in order to meet the approval of God (vs. 11). This shows that there is responsibility connected with labouring in the house of God.
Three Kinds of Good and Bad Material
Vss. 12-13—The Corinthians needed to understand that even though some in that assembly had assumed the role of teaching, it didn’t mean that they were necessarily labouring with God’s approval. One might be doing (what he thinks is) a work for God, but it is not a work of God—that is, God is not the Author of it. Paul, therefore, indicates there are ones who may labour or build in God’s house with materials that are wholly unsuitable. Good intentions are not the criteria for God’s approval, but whether it is according to the truth.
He refers to three kinds of good materials that are figurative of labour that meets the Lord’s approval:
“Gold” speaks of the glory of God—i.e. labours that pertain to the exaltation of God’s glory in Christ.
“Silver” speaks of Christ’s work of redemption (Ex. 30:12-1612When thou takest the sum of the children of Israel after their number, then shall they give every man a ransom for his soul unto the Lord, when thou numberest them; that there be no plague among them, when thou numberest them. 13This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary: (a shekel is twenty gerahs:) an half shekel shall be the offering of the Lord. 14Every one that passeth among them that are numbered, from twenty years old and above, shall give an offering unto the Lord. 15The rich shall not give more, and the poor shall not give less than half a shekel, when they give an offering unto the Lord, to make an atonement for your souls. 16And thou shalt take the atonement money of the children of Israel, and shalt appoint it for the service of the tabernacle of the congregation; that it may be a memorial unto the children of Israel before the Lord, to make an atonement for your souls. (Exodus 30:12‑16))—i.e. labours in the gospel and teaching that helps to establish believers in the blessings of the gospel.
He also refers to three kinds of bad material that are figurative of labour that will not meet the Lord’s approval. Sad to say, the Corinthians had brought all three of these things into the assembly:
“Wood” speaks of what is natural and merely human (Amos 2:99Yet destroyed I the Amorite before them, whose height was like the height of the cedars, and he was strong as the oaks; yet I destroyed his fruit from above, and his roots from beneath. (Amos 2:9); Mark 8:2424And he looked up, and said, I see men as trees, walking. (Mark 8:24); Luke 3:99And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire. (Luke 3:9); Isa. 2:12-13; 7:2; 10:16-1912For the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low: 13And upon all the cedars of Lebanon, that are high and lifted up, and upon all the oaks of Bashan, (Isaiah 2:12‑13)
2And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind. (Isaiah 7:2)
16Therefore shall the Lord, the Lord of hosts, send among his fat ones leanness; and under his glory he shall kindle a burning like the burning of a fire. 17And the light of Israel shall be for a fire, and his Holy One for a flame: and it shall burn and devour his thorns and his briers in one day; 18And shall consume the glory of his forest, and of his fruitful field, both soul and body: and they shall be as when a standardbearer fainteth. 19And the rest of the trees of his forest shall be few, that a child may write them. (Isaiah 10:16‑19)).
Three Kinds of Builders in God’s House
Paul then speaks of three kinds of builders in the house of God. Each of these builders is indicated in the text by the words, “If any man ... ” (Vss. 14-15, 17).
Vs. 14—A good builder is a God-fearing believer who strives “lawfully” in his labours (2 Tim. 2:55And if a man also strive for masteries, yet is he not crowned, except he strive lawfully. (2 Timothy 2:5)). Paul speaks of himself as being “a wise master builder” under Christ, laying “the foundation” in Corinth, by first preaching the gospel whereby they were saved (vs. 10). He would be an example of a good builder. He sought to work according to the principles of God’s Word, and therefore, his work will stand the test of the judgment seat. “He shall receive a reward.”
Vs. 15—A bad builder is a true believer, but he labours on his own principles in ignorance or defiance of God’s Word. “He shall suffer loss: but he himself shall be saved.”
Vss. 16-17—A corrupt builder is one who is not saved, and he defiles the house of God by his presence and his doctrines. The labours of ones in this class are usually that which attack the Person of Christ and work of Christ or undermine the Christian faith in some way.
“The Spirit of God” dwells in the house of God, God’s temple. He not only dwells in the saints but also dwells among them collectively—which is the aspect of the Spirit’s presence here (see also John 14:1717Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. (John 14:17)—“with you” and “in you”). “You,” in verse 16 is plural, and refers to the saints collectively. This means that it is possible for a lost person (a mere professor) to move among the saints and to be where the Spirit of God is working. He is thus made a partaker of the Holy Spirit in an outward way. But because he occupies a privileged place in the house of God, he is held responsible for his actions, and his end is judgment—“him shall God destroy.” King Ahaz is a type of one who defiles the house of God as a corrupt builder (2 Kings 16:10-1610And king Ahaz went to Damascus to meet Tiglath-pileser king of Assyria, and saw an altar that was at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof. 11And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made it against king Ahaz came from Damascus. 12And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered thereon. 13And he burnt his burnt offering and his meat offering, and poured his drink offering, and sprinkled the blood of his peace offerings, upon the altar. 14And he brought also the brazen altar, which was before the Lord, from the forefront of the house, from between the altar and the house of the Lord, and put it on the north side of the altar. 15And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meat offering, and the king's burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: and the brazen altar shall be for me to inquire by. 16Thus did Urijah the priest, according to all that king Ahaz commanded. (2 Kings 16:10‑16)).
The Apostle uses the expression “know ye not” ten times in the epistle. The Corinthians boasted in their knowledge, but it is appalling what they didn’t know. They didn’t seem to know:
The saints collectively are God’s temple – Chap. 3:16.
A little leaven leavens the whole lump – Chap. 5:6.
The saints will judge the world – Chap. 6:2.
The saints will judge angels – Chap. 6:3.
The unrighteous won’t inherit the kingdom – Chap. 6:9.
The saints’ bodies are members of Christ – Chap. 6:15.
He who is joined to a harlot is one body – Chap. 6:16.
The saints’ bodies are the temple of the Holy Spirit – Chap. 6:19.
Those that minister the holy things live out of those things that were offered – Chap. 9:13.
Those that run in a race run against all participants – Chap. 9:24.
The Cure for Division
In chapter 3:18–4:21 Paul proceeds to give the remedy for the problem of division in the assembly.
1) Have a Proper View of Ourselves
Vs. 18—If there is going to be a cure for the problem of division in an assembly, we must first have a right view of ourselves. Many of the Corinthians had a high opinion of themselves intellectually. They considered themselves to be connoisseurs of philosophical wisdom; it was largely part their culture. They were glorying in the worthless principles of worldly wisdom, which tended to blind their eyes and deceive their hearts. Being able to talk in the philosophical terms of the world’s wisdom can give one a false sense of importance. Paul, therefore, warns of the deceiving character of it, saying, “Let no man deceive himself.” He then calls them to self-judgment, saying, “If any one thinks himself to be wise among you in this world, let him become foolish, that he may be wise.” Hence, they needed to have a change in their thinking which would result in a proper view of themselves before God. This would particularly apply to those who had the teaching roles in Corinth.
To think of ourselves as being something important in the assembly is, of course, nothing but pride. Since the heart is inherently deceitful (Jer. 17:99The heart is deceitful above all things, and desperately wicked: who can know it? (Jeremiah 17:9)), it is difficult to detect this in our hearts. Nevertheless, unjudged pride is usually at the bottom of every division (Prov. 13:10; 28:2510Only by pride cometh contention: but with the well advised is wisdom. (Proverbs 13:10)
25He that is of a proud heart stirreth up strife: but he that putteth his trust in the Lord shall be made fat. (Proverbs 28:25); 1 Tim. 6:44He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, (1 Timothy 6:4); 1 Cor. 4:66And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another. (1 Corinthians 4:6)). J. N. Darby said that pride is the cause of division, and humility is the secret of unity and true fellowship. How true this is! If every person in a local assembly judged the pride of his or her heart, strife and division would not develop. Mr. Darby also said that we need to see the flesh in ourselves and Christ in our brethren! This would keep us from being critical and asserting ourselves in the assembly.
2) Have a Proper View of the World’s Wisdom
Vss. 19-20—Paul went on to state a second thing that would lead to curing the divisions in their midst. He said, “The wisdom of this world is foolishness with God.” In saying this, he was telling the Corinthians that they needed to see the world’s wisdom for what it really was before God—“foolishness.” They needed to have a proper view of it—to see it as God sees it—and shut it out of the assembly. It was at the bottom of the divisions at Corinth, and it was time that they ceased from all such worldly thinking.
While the world’s wisdom on moral and spiritual subjects may command the respect of natural and carnal men, it is only “foolishness with God.” Paul quotes a couple of Old Testament passages to confirm the fact of human wisdom being foolish and vain (Job 5:1313He taketh the wise in their own craftiness: and the counsel of the froward is carried headlong. (Job 5:13); Psa. 94:1111The Lord knoweth the thoughts of man, that they are vanity. (Psalm 94:11)). What a paradox this is! The world thinks the gospel of God is foolish (chaps. 1:18; 2:14), but God says the world’s wisdom is “foolishness.” We, therefore, should be content to be considered fools in the eyes of the world and not concern ourselves with trying to be acceptable to the world. We have to accept the fact that Christians appear foolish to the people of the world.
3) Have a Proper View of Those Who Minister the Word
Vss. 21–4:5—Thirdly, there were those in the assembly at Corinth who were making too much of their teachers—putting them on a pedestal. The Corinthians gloried in their teachers around whom they rallied. They had a distorted view of grandeur of those who ministered among them and tended to venerate them in a fleshly way. They saw "men as trees, walking" (Mark 8:2424And he looked up, and said, I see men as trees, walking. (Mark 8:24)), having “men’s persons in admiration” (Jude 1616These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men's persons in admiration because of advantage. (Jude 16)). They needed to cease and desist from this immediately because this undue emphasis on glorying in men stirred up party spirit. It fuelled the contentions and created rivalries among the saints at Corinth, causing sad divisions.
The Apostle’s remedy for this was, “Let no man glory in men” (vs. 21). He says, “All things are yours;” whether it was the Lord’s servants, or all things in the world—both at this present time and that which is to come—even “life or death!” (vss. 22-23) Everything belongs to the Christian because he is a joint-heir with Christ who is the “heir of all things” (Rom. 8:1717And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. (Romans 8:17); Heb. 1:22Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; (Hebrews 1:2)). Understanding their dignified position “in Christ” (which is to be in Christ’s place before God) would liberate the Corinthians from glorying in certain teachers and rallying around them because it was beneath the dignity of the Christian position to do such a thing. As Christians, we do not belong to men and their parties because all things belong to us in Christ. Hence, we don’t belong to them—they belong to us! They have been given to the Church as servants to help us understand the revelation of God and to walk in the light of it (Eph. 4:1111And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; (Ephesians 4:11)). Understanding this will cure any notion we might have of putting the Lord’s servants on a pedestal and being gathered under their feet as a follower of them.
In chapter 4, Paul continues to elaborate on this point, showing that it is not for the saints to be evaluating the various gifts Christ has given to the Church. The tendency among the saints is to rate God’s servants by their knowledge or eloquence, but it’s purely a carnal thing. We are to account them all merely as “the servants of Christ, and stewards of the mysteries of God,” without rank (vs. 1). A servant’s true value in the sight of God is measured by his faithfulness and not his popularity among the saints! (vs. 2)
Moreover, if any were to start rating the servants of the Lord according to their personal criteria, they were to follow the Apostle’s example. He said that such fleshly and carnal practises were “a very small thing” to him because he put no confidence in their ability to evaluate correctly (vs. 3). Paul wouldn’t judge his own labours but left it all “until” the Lord would come. Then He will evaluate everything properly at His judgment seat (Rom. 14:1010But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ. (Romans 14:10); 2 Cor. 5:1010For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. (2 Corinthians 5:10)). At that time, the Lord will even probe into the motives behind our actions in service. He “will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.”
In chapter 3:13-15, he spoke of the Lord’s judging our works of service at the judgment seat; here he speaks of Him judging our motives in service. This shows that only a divine Person having omniscient attributes can properly evaluate the service of His servants. Scripture says, “By Him actions are weighed” (1 Sam. 2:33Talk no more so exceeding proudly; let not arrogancy come out of your mouth: for the Lord is a God of knowledge, and by him actions are weighed. (1 Samuel 2:3)). Only He is able to weigh the motive behind an action. It proves the folly of mere creatures attempting such a task. The most spiritual and sincere Christian, being a mere human, cannot weigh the motives of someone else’s heart—much less carnal Christians such as the Corinthians! When Paul said, “Judge nothing before the time,” he was referring to the motives of the heart in service. Elsewhere we are told to judge a person’s words, his oral ministry, and his actions (1 Cor. 5:12; 10:15; 14:2912For what have I to do to judge them also that are without? do not ye judge them that are within? (1 Corinthians 5:12)
15I speak as to wise men; judge ye what I say. (1 Corinthians 10:15)
29Let the prophets speak two or three, and let the other judge. (1 Corinthians 14:29)). At the judgment seat of Christ, He will find cause to reward every one of His people for what they have done for His name’s sake. “Then shall every man have praise of God” (vss. 4-5).
4) Emulate Paul’s Ways in Christ
Vss. 6-21—The final words on this subject are directed toward the leaders of the parties that had developed among the Corinthians. The way they were carrying themselves contributed to the polarization of the saints in their divisions. Paul, therefore, had a word for them. They could help defuse the saints’ desires to put them on a pedestal by emulating the Apostle’s “ways which be in Christ” (vs. 17). Hence, Paul points to the humble manner of life as he served the Lord; it is a pattern for us to follow (1 Cor. 11:11Be ye followers of me, even as I also am of Christ. (1 Corinthians 11:1); 1 Tim. 1:1616Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting. (1 Timothy 1:16)). This is something that all the saints should emulate, not just those who take the lead in public ministry.
Throughout these opening chapters Paul “transferred” the “application” of these things concerning party leaders at Corinth to himself and Apollos, when really it was certain teachers in their midst whom they were rallying around. He did this so that he wouldn’t expose those leaders by name and avoid any open conflict that might erupt from it. He now mentions another reason why he did it—“ ... that ye may learn in us the lesson of not letting your thoughts go above what is written, that ye may not be puffed up for such a one against another” (vs. 6). Those who taught in Corinth desperately needed to “learn” how to conduct themselves in service by observing the ways of Paul and Apollos. The apostles and those that served with them were models for other servants to follow. Quite the opposite of being “puffed up” with pride “one against another” (as were the Corinthian teachers), Paul and Apollos were clothed with humility (1 Peter 5:55Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble. (1 Peter 5:5)). They needed to be “followers” of the Apostle (vs. 16) and imitate his “ways” (vs. 17). He laboured together with the other servants of God in harmony under the Lordship of Christ.
In verse 7, he addresses the leaders directly, saying, “Who maketh thee to differ from another? and what hast thou that thou didst not receive?” Apparently, they were glorying in their gift as being distinct from other gifts. But if, by reason of a servant’s gift, he differed from others, it was only that which he had received from God anyway. How then could he boast as though it were something that he had produced by his own power? To use what God has given us to promote our own glory in the assembly is nothing but a shameful display of unjudged pride. Making public ministry an arena of competition was only helping on the problem of division. The use of a spiritual gift is not for the purpose of exalting oneself, but for the edification of the body of Christ (Eph. 4:1616From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love. (Ephesians 4:16)).
It was evident that the Corinthian teachers were living for the present—for “now”—and were seeking the praise of men (vs. 8). In contrast to this, the true servants of God lived in view of the future (to the judgment seat of Christ)—a time Paul calls “then” (vs. 5), when they would have the praise of God. What a striking contrast! This shows that there was something seriously wrong with the Corinthians’ view of Christianity. They were living like “kings,” which was completely out of character for those who are supposed to be pilgrims (vs. 8). Their lifestyle was not in keeping with the pilgrim character of Christianity. Paul desired that the reigning time had truly come, and then all the saints could reign together, but it was not time for that, for we are still living in the time of Christ’s rejection. The right attitude for us now in the time of Christ’s absence is that of mourning and fasting and abstaining from worldly pleasures (Mark 2:2020But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days. (Mark 2:20); 2 Sam. 19:2424And Mephibosheth the son of Saul came down to meet the king, and had neither dressed his feet, nor trimmed his beard, nor washed his clothes, from the day the king departed until the day he came again in peace. (2 Samuel 19:24); 1 Peter 2:1111Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; (1 Peter 2:11)).
In verse 9, Paul again turns them to the lifestyle of “the apostles” who were models of Christian character and purpose. He alludes to the Roman amphitheatre (where Christians were fed to the lions as a spectacle) to show that the apostles were similarly a “spectacle” to all. However, their amphitheatre was much larger. It was the whole universe; both angels and men (heaven and earth) were watching. And what were they seeing?—men that were rejected by the world who considered them “fools,” “weak,” and “despised” (vs. 10a). The apostles were content to be thought of as such by those who crucified their Saviour. In contrast to this, the Corinthians were trying to court the world’s favour! They were attempting by their knowledge of divine things, to be “wise,” “strong,” and “honourable” in the eyes of the world (vs. 10b). To make the Christian revelation palatable to the man of the world is impossible without compromising it in some way, but this was what the Corinthian teachers were doing.
On the other hand, the apostles were paying the price for preaching the truth. They were suffering “hunger and thirst ... ” etc. (vs. 11). Furthermore, they were “working” with their “own hands” to support their labours, which the teachers among the Corinthians were evidently not doing. They were living off the gifts of the Corinthian saints (1 Cor. 9:1212If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ. (1 Corinthians 9:12); 2 Cor. 2:1717For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ. (2 Corinthians 2:17)). In short, the apostles were suffering reproach and persecution from the world while the Corinthians and their teachers were courting the favour of the world. Something was seriously wrong with this picture (vss. 12-13). Paul said to Timothy, “Yea, and all that will live godly in Christ Jesus shall suffer persecution” (2 Tim. 3:1212Yea, and all that will live godly in Christ Jesus shall suffer persecution. (2 Timothy 3:12)). Living normal Christianity naturally results in being rejected by the world.
The Apostle wanted them to understand that he was saying these things because he loved them, calling them, “My beloved children.” He warned them because there were serious dangers involved in courting the favour of the world (vs. 14). They may have had many “instructors” (teachers), but where were the “fathers” among them that would faithfully point this danger out? (vs. 15) Paul, on the other hand, had been a spiritual father among the Corinthians, sacrificing himself for the good of the saints. This is what the local teachers around whom they were rallying should have been doing.
To help the Corinthians in this difficulty of division, Paul sent Timothy to bring to “remembrance” his “ways which be in Christ”—which was the divine remedy for all such difficulties. His model of conduct was for “every where in every assembly” (vs. 17). It is essential for assemblies to go on happily together. Timothy would support this by word and by conduct among them. If these things were practised by all in the assembly, the problem of division in their midst would be cured.
A Summary of Paul’s Solution for Divisions
In summary, the Apostle’s solution for division in a local assembly is as follows:
Have a proper view of ourselves—understanding that we are nothing. We need to see the flesh in ourselves and Christ in our brethren (chap. 3:18).
Have a proper view of the wisdom of the world—understanding that it is nothing. Knowing this, we don’t want to give it a place in the assembly (chap. 3:19-20).
Have a proper view of those who minister the Word—understanding that they are nothing. Therefore, we should be careful to not put them on a pedestal and glory in them (chap. 3:21–4:5).
Emulate the apostles’ conduct of humility and self-sacrifice because they sought to be nothing that Christ might be everything (chap. 4:6-21).
Chap. 4:18-20—Paul anticipated that there would be resistance to his corrections and closes with a word of warning to those who presumed to do otherwise. Having the cause and the cure for division clearly laid out before them, the Corinthians were responsible to follow the instructions the Apostle had given them. If there were those who would not heed his advice, imagining that these were but idle words, Paul warned that he would have to come to them in judgment, and then they would know not only his “word,” but his apostolic “power.” He reminds them that the kingdom of God is not characterized by words, but by moral and spiritual power. He said, “What will ye?” In other words, the choice was theirs to make. If they chose to neglect his solution for division, he would be forced to come to them in judgment to correct the problems among them.
Chapter 4:6-8 is a reproof for being “puffed up.”
Chapter 4:9-16 is an example of not being “puffed up.”
Chapter 4:17-20 is a warning to those who are "puffed up."