SEE 1 Corinthians.
The attention of the Lord's people has been largely directed of late to the Epistle to the Romans, with a view of showing the summary it contains of the responsibilities of Jew and Gentile before God, and yet the common level upon which they both stood. “They are all under sin.” Besides this, there is a further judgment pronounced by the righteous God upon the great fact of man's enmity, as expressed by the cross and the betrayment of Christ, by which “every mouth is stopped and the whole world brought in guilty before God.” Moreover, when tested by the standard of what was due from the creature to the Creator, “all have sinned and come short of the glory of God.”
Nothing but the grace of God could take advantage of a crisis like this, and make it the opportunity of introducing righteousness in its new association with Christ in grace, “whom God hath set forth to be a propitiation through faith in his blood,” to declare at this time His righteousness, “that he might be just, and the justifier of him that believeth in Jesus.”
God Himself is here seen in the new circle of His own delights, saving the lost, pardoning the sinner, justifying the guilty, because of the work of Christ on the cross, and His having been “declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead.” With what delight do the redeemed listen to the voice of the Holy, Holy Lord God Almighty, as He challenges the whole universe around Him: “Who shall lay anything to the charge of God's elect?” “It is God that justifieth,” silences every fear. “It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us,” is the ground of our largest confidence and the guarantee for our boldest hopes! We are predestinated to be conformed to the image of His Son, that He might be firstborn among many brethren.
The God who suits us for Himself and for His Son in the eternal glory also fashions us for a correspondingly suited place while we are in this world: and this is the second part of the Epistle to the Romans. “I beseech you therefore, brethren, by the mercies of God that ye present your bodies a living sacrifice, holy, acceptable unto God which is your reasonable service, and be not conformed to this world, but be ye transformed by the renewing of your mind.” A Christian must in this way be modeled both for the heavens and for the earth, both for time and for eternity. He is called out by grace to take no other place than with Christ above and with a rejected Lord below; but how far short of this vocation in its twofold character the Christians of to-day have fallen, each heart alas! knows for itself.
The immediate purpose of this paper is not however with the Romans but with the Corinthians: only it was necessary to preface the subject with these remarks, since Paul throws open the church doors at Corinth to the beloved of God and the called saints of Rome. A comparison of the opening verses of these epistles will show the difference now pointed at, and in application we shall discover that it requires a first-rate Roman Christian to make a really good Corinthian churchman. To the first Paul writes, not as a gathered body, but “to all that be in Rome,” &c.; whereas, to the last he writes “unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours.” These are recognized as worshippers, and their first act of Christian faith is, as gathered round the person of the living and risen Lord, the Head of the church, to call upon His name, &c. The Romans were instructed in their epistle how they were called and made saints and sanctified in Christ Jesus, so that they were prepared individually to be gathered on the very threshold of 1 Corinthians for church employment upon proper church ground, “with all in every place who call upon the name of Jesus Christ our Lord, both theirs and ours.” This platform is wide enough to embrace all the sanctified in Christ Jesus, and yet exclusive enough to shut out all who are not redeemed by the blood of the Lamb.
In pursuing our examination of this 1 Corinthians, we shall find that the first eleven chapters are occupied with the important subject of true church Establishment, and the remaining part with the engrossing question of real church Endowment; but closing all up by the glorious chapter xv. of resurrection as the only and proper hope of the church of God on earth. How important a matter this is, in all its parts, at a time like this, and for Christendom generally, need not be insisted on.
Let us now follow this 1st Epistle to the Corinthians, as the successive chapters lead us; and first of all notice, yea, and associate ourselves with, that new source and measure of church blessing and benediction, “grace be unto you, and peace from God our Father, and the Lord Jesus Christ,” as the only proper standing of called saints, and of the sanctified in Christ Jesus. Should there be a doubt on the heart of any worshipper, as to his title to take this place before God, let every such misgiving be reproved, as he reads in this same chapter, “But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: that, according as it is written, he that glorieth, let him glory in the Lord.” What a new object has the Father's grace found for us in this Son of His own love, and our Savior Jesus Christ! may we not fail in our part, to “glory in the Lord,” by an unreserved acknowledgment of all that God has made Him to be by resurrection from the dead. But connected with this encouraging exhortation there is likewise a stern prohibition, “that no flesh should glory in his presence;” and may the Holy Ghost, who dwells in us, keep us as mindful of one as the other, in our new church relations, which are thus opening out to us In chapter 2 we are instructed respecting “a wisdom of this world, and of the princes of this world, that come to naught,” and “the wisdom of God which he ordained before the world unto our glory, which none of the princes of this world knew,” &c. Let us connect these important facts together. In the first chapter “man in the flesh” is cast out of God's presence, and the Second man, the Lord, is the only object of glory. Here we get as a consequence of this, the wisdom of the world, and its powers set aside; and another wisdom connected with Christ introduced, “which God ordained before the world to our glory.” This wisdom (which was once a mystery) is now revealed by the Spirit of God, that Spirit which searcheth the deep things of God; and this Spirit we (the redeemed) have received, “that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth,” &c. Had the princes of this world known the ordained wisdom of God, and Jesus the Lord, in whom this mystery was embodied, and developed, they would not have crucified the Lord of glory. Here we are taught the distinction between the Church of God, and the world; and what it is which really constitutes and measures the distance between the two in time and eternally, a solemn fact in the government of God and for the consciences of His saints.
Everybody admits the interest which attaches to laying a foundation stone and the ceremonials which are attendant thereon. Be it so: our chapter iii. calls us to witness such a thing, but infinitely more grand since God lays it; and the apostles and the master builders are gathered round this new foundation, “the pillar and ground of the truth.” As we approach we hear it said, “other foundation can no man lay than that is laid, which is Jesus Christ.” And see inscribed upon Him, “a sure stone, a tried stone, a precious stone, and the chief corner stone,” and the top stone to be brought out with shoutings in that day when He fills all earth and heaven with His praise. In the meanwhile we add, “this is the Lord's doing, and marvelous in our eyes.” Let us further examine this church architecture, and the designs, and hear from the lips of Paul “according to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon.” And again, “if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble: every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire: and the fire shall try every man's work of what sort it is.” What a solemn and searching word, for a day when church extension is on everybody's lips, and commended on all sides! What must that church be which is no longer the city set upon a hill which cannot be hid? and where is that church of which the Lord says, “because thou art neither cold nor hot I will spue thee out of my mouth?” Over the entablature of the true church at Corinth was written, “If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.” Sharp cuttings and inscriptions follow, “Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool that he may be wise.” And again, “The wisdom of this world is foolishness with God. For it is written, he taketh the wise in their own craftiness.” We will only take a glance at our church bequests and then pass on to chapter iv. “Therefore let no man glory in men. For all things are your's; whether Paul, or Apollos, Cephas, or the world, or life, or death, or things present, or things to come; all are your's; and ye are Christ's; and Christ is God's.” These are our church benefactions.
We are now led to the offices in the church and to church dignitaries, but only to receive our new lessons as to these also. “Let a man so account of us as of the ministers of Christ and stewards of the mysteries of God. Moreover, it is required in stewards that a man be found faithful.” Astonishing as it is to see men brought into this nearness to God, put into the church as the new vessel of witness and testimony on the earth, yet how plainly does the world shew itself to be the self-same world as regards this church and its ministers, as it was before, when its princes crucified the Lord of glory! “For I think,” Paul says, “that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle to the world, and to angels, and to men. We are fools for Christ's sake; we are made as the filth of the earth and are the offscouring of all things unto this day.” There is not only a church and a world in this epistle, but each is true to itself and the distinction as obvious as between Christ and Belial. These ministers could say, “Being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat.”
In the next chapter we are taught what church discipline is, and why it is to be exercised and how. “Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven that ye may be a new lump, as ye are unleavened.” The Lord will not suffer us to be inconsistent even with ourselves as “unleavened;” and this is very wonderful, though all such acts get the authority and sanction of His name. Here let me observe that, as on our entrance upon church standing and true Christian worship we were seen “calling on the name of Jesus Christ and our Lord,” so here, when in the church and exercised in church discipline, it is “when ye are gathered together,” and “in the name of our Lord Jesus Christ,” the only but all-sufficient source of blessing and of power. From these our responsibilities in the church of God flow. “Therefore put away from among yourselves that wicked person.” After this, will any plead for the allowance, much less the admission, of “a little leaven,” whether in corrupt doctrine or in loose practice?
Chapter 6 instructs us in our new behavior as regards the exaction of our natural rights. “Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? Know ye not that we shall judge angels? how much more things that pertain to this life?” It is important to observe the contrast between the Holy Ghost's teaching in the church and the teaching of Moses under the law. If an injured man puts himself in connection with the last named, he will be justified in exacting “an eye for an eye, and a tooth for a tooth;” but if he puts himself at the feet of Christ, he will be taught another lesson. “But I say unto you, that ye resist not evil;” or, as we have it in our chapter, “Now, therefore, there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? Why do ye not rather suffer yourselves to be defrauded?” Our separation unto “the kingdom of God” is likewise intended here, and our connection with it is made the motive for actions which correspond therewith “Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived. neither thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.” The liberty is equal to the subjection. “All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any.” The bondage of self and the body, with the thousand claims it makes, are set aside, and true Christian liberty affirmed in our new allegiance to Christ in life. “The body is for the Lord and the Lord for the body. Know ye not that your bodies are the members of Christ? and he that is joined to the Lord is one spirit.” If any inquire by what methods such an emancipation has been effected, our chapter supplies the answer. “Such were some of you: but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus and by the Spirit of our God.” Again, if self is no longer to be the object, nor the body our rule, to whom do we belong, and whose are we? “What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? for ye are bought with a price: therefore glorify God in your body [and in your spirit, which are God's].” Such are “the members of Christ,” and these new “temples of the Holy Ghost” on the earth, both engaged and possessed!
Chapter vii. treats mainly of the states and condition of life in which a man or woman may be living when called of God to the knowledge of His Christ and our Lord. For example, “The unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband else were your children unclean; but now are they holy;” as also, “He that is called in the Lord being a servant, is the Lord's freeman: and he that is called, being free, is the Lord's servant.” So as regards marriage, if any step out of the place in which he was called, and marry, “he hath not sinned,” nor she: only let them marry in the Lord.
In chapter 8 we are taught how to conduct ourselves in reference to the knowledge that puffs up, and the charity that edifies, as applied to meats and drinks, and days and seasons, and things offered to idols. The governing and absorbing fact for Christianity is, “To us there is but one God, the Father, by whom are all things, and we in him, and one Lord Jesus Christ, by whom are all things, and we by him.” So that charity may pass into its own region, and delight itself in seeking an object upon which to spend itself for its good and edification. Mere knowledge on diversities, such as are in question, puffs up. “If any man love God, the same is known of him.”
Chapter 9 gives the proofs of Paul's apostleship, not by succession nor by human appointment; but as be says, “Have I not seen Jesus Christ our Lord? Are not ye my work in the Lord? If I be not an apostle unto others, yet doubtless I am to you; for the seal of mine apostleship are ye in the Lord.” As to reward, “Even so hath the Lord ordained, that they which preach the gospel, should live of the gospel.” And again, “What is my reward then? Verily, that when I preach the gospel, I may make the gospel of Christ without charge, that I may not abuse my power in the gospel, and this I do for the gospel's sake, that I might be partaker thereof with you.” His service and labor are disconnected from all human and secondary considerations: “For necessity is laid upon me; yea, woe is unto me if I preach not the gospel.” He puts himself under responsibility to the Lord by a deeper self-judgment than ever, “that he might be temperate in all things, even when striving for the mastery.” Moreover, this responsibility becomes now a prominent feature of this epistle, and is extended to these Corinthians by the verse, “Know ye not that they which run in a race run all, but one receiveth the prize? So run that ye may obtain.” Personally he closes with the solemn warning, “But I keep under my body and bring it into subjection; lest by any means that when I have preached to others, I myself should be cast away.”
Let us recapitulate a few of the important points which have passed before us in these nine chapters. We saw first, as regards man himself, that he was put aside as in the flesh, with all his pretensions, “that no flesh should glory in His presence;” secondly, that the wisdom of the world and its princes were set at naught; and thirdly, that the world itself was a worthless world, because it had lost the one chief treasure which God in grace had sent into it, and was given over to its prince. Consequent upon this rejection of Christ (but in fulfillment of the purposes of God) this Second man, the Son of God, has been exalted to the right hand of the Majesty in the heavens, and has become the center around whom the “called saints and the sanctified in Christ Jesus” gather together as one body, and on whose name they call, as the true worshippers, who worship God in the Spirit and rejoice in Christ Jesus, and have no confidence in the flesh. The church of God below has properly begun its life and history from the glorified Head above, an entirely new standing before the Father, through redemption by the blood of the Lamb, and called by the God of our Lord Jesus Christ to a portion with Him, and that we are quickened, raised, and seated in the heavenly places in our Lord and Head, to be caught up to meet the Lord in the air when He comes with a shout.
(To be continued.)