A First-Century Lesson for a Twenty-First Century Church
What comes to mind when you hear the word Corinth? For most believers, the word carnal comes to mind. In ancient times, the Greeks coined a word, a term of derision to be used as an insult: korinthiazomai, to act like a Corinthian.
Writing to a church with a background steeped in such looseness, Paul writes to remind them of the message of the gospel. It’s a message that believers today still need to keep fresh; we can never forget what we’ve been tasked to deliver.
The story is told that just before the death of actor W.C. Fields, a friend visited Fields’ hospital room and was surprised to find him thumbing through a Bible. When Fields was asked what he was doing with a Bible, Fields replied, “I’m looking for loopholes.” This anecdote seems to describe the carnal Christians in Corinth as well. Before Paul delves in with all the issues of their carnality, he first starts with the gospel. Before the rebuke, he gives the remedy.
The Definition of the Gospel (1 Corinthians 1:17)
Paul begins with the source of his authority. He has been sent by Christ to preach the gospel, and not to baptize.
Next, Paul deals with the source of salvation. It is through the Gospel. In our definition of the Gospel, which is the power of God unto salvation, we must be careful to explain that salvation is not connected with baptism.
In verse 17, Paul is raising an issue that he will cover thoroughly. He is a preacher of the gospel, not a baptizer. Not only is baptism not connected to the gospel, but also our own words of wisdom are not connected. He will stress this again in chapter 2:1. It was standard protocol of Paul’s day for “speech-makers” to win a crowd with their oratory skills. For Paul, this did not “adorn” the gospel, but rather, it robbed it of its elegance and significance. Paul, in effect, is saying, “I chose not to use man’s best methods at all, so that my converts could rise to absolute certainty through God-given conviction.” (Ortlund, The Power of the Gospel in the Church Today, TRINJ 18:1 Spring 1997).
For Paul, the gospel is not about baptism, our oratory skills, or something we do. Instead, the gospel consists of Jesus Christ crucified. Baptism, if added to the cross, diminishes its power – makes it of none effect. The human wisdom, though perhaps rooted in good intentions, when added to the cross, makes it of none effect. There is no room for pragmatism in preaching the cross – the stakes are too high to fail.
The servant does not have the authority to change the message or the means by which it is communicated. We are not trying to win approval from the world; we are trying to win the world to Christ!
The Good News (the Gospel) is the story of Jesus Christ being crucified on the cross for our sins. Paul gives a longer definition in 1 Corinthians 15 (death, burial, resurrection). It is faith in this message, and a receiving of Christ as Saviour that enables us to have eternal life with Christ.
The Difficulties caused by the Gospel (1:18-29)
This delivery style causes concern for the sophisticated Greek thought. Corinthians have been trained to love wisdom; Paul’s approach is foolishness to them. Moreover, if this is God’s approach, then the approach of God is, in fact, foolish to these Greek believers.
There is already a faction that is elevating human leaders (1:10-17). Now, Paul deals with those who are elevating human wisdom (1:18-31).
Notice how people react to the wisdom of God. (v.18, 22-23) God used a cross. At this time, there was no hymn, “The Old-Rugged Cross,” or “At the Cross.” The cross was a symbol of shame. Catch the sentiment of that time frame: Cicero (Pro Rabirio Perduellionis Reo 5.16) decries the crucifixion of a Roman citizen, exclaiming, “The very word ‘cross’ should be far removed not only from the person of a Roman citizen but from his thoughts, his eyes and his ears.”[1]
Hengel said it this way: To proclaim a crucified Jew from some backwater of the empire as “a divine being sent on earth, God’s son, Lord of all and the coming judge of the world, must have been thought by any educated man to be utter ‘madness’ and presumptuousness.”[2]
Paul’s message and his approach made no sense. The ancient rhetorician had five steps he used to persuade people: 1) Attention, 2) Comprehension, 3) Yielding, 4) Retention, and 5) Action. The rhetoric of the day stressed step 3 – get the audience to yield to your position. Paul stressed step 2 – get the people to understand and leave the convincing to the work of the Spirit.
How would people react to this method? The Jews saw it as a stumbling-block. They needed a sign, and the cross was not the sign they looked for. This was the position of someone who was cursed. How could a cursed person be the answer to their need? No. It didn’t make sense to the Jews in Corinth.
For the Gentiles in Corinth, it was not much better. Their hope was in philosophy, in wisdom, in persuasive words (logos). How could they understand with the natural man that Jesus was the Wisdom of God, that Jesus was the Logos of God? No. It did not make sense to the Gentiles in Corinth either. It was foolishness to them. For the lost, the reaction was one of incredulity. For those who believed, it was one of praise!
Notice the results of the wisdom of God. (v.19-21). The first result is that God’s wisdom destroys the world’s wisdom! Paul asks four questions to capture the attention of the Corinthian hearts:
- Where is the wise?
- Where is the scribe (or, expert in the law)?
- Where is the disputer (or, debater) of this world?
- Hath not God made foolish the wisdom of this world?
For Greeks who love wisdom, Paul asks the first question. For Jews who loved the law, he asks the second question. For philosophers, he asks the third question. The fourth question is for everyone. As the world turns its wisdom against the Almighty, He, in turn, causes their “wisdom” to be revealed as the foolishness it really is.
The second result is that believing sinners are saved. It is through the foolishness of preaching, without the persuasive powers of an orator, that God has chosen to bring men to salvation. Faith comes by hearing. What are men hearing but for the preached Gospel?
Notice the rationale behind the wisdom of God. Why would God choose the cross? Why choose a symbol that only conjured up pain, torture, curse? No one in the first century was wearing crosses around their necks! This does not make sense. Since God is the One who must be appeased (propitiated), then He gets to choose how this takes place!
Paul’s argument is simple and straightforward. He reminds them in verse 26, “… not many wise men after the flesh, not many mighty, not many noble are called…” In the city of Corinth, it was obvious to Paul that their way was not working as well as they thought.
In verses 27-31, the principle is given clearly for everyone to see: God chooses the weak, the lowly, the despised to upset the wise, strong, exalted and respected things. “When God wants to do something wonderful, He starts with the difficult. When God wants to do something miraculous, He starts with the impossible.” God’s work, done God’s way, ensures that the glory is directed to the right Person.
The Desire of Gospel Preaching (1:30-31)
Paul concludes with the outcome of the Gospel. True, it must be defined correctly. It does not consist of outward rites or works; nor is it built upon the wisdom of man’s words. The gospel is the message of Jesus Christ crucified on a cross for our sins. Granted, there are some difficulties in the minds of unbelievers that provide a stumbling block for simple faith. But Paul is building to something greater than that. His commission is more than just to preach a message and sit back with a “wait and see” attitude. Paul knows what happens when God’s message is received.
We are “in Christ Jesus,” the One who is the Power of God. He is the One who is the Wisdom of God. He has been made wisdom and righteousness unto us. Our sanctification and our redemption – it is all wrapped up in Him!
Sure, this may sound foolish. Consider the words to the song, “He Chose the Cross.”
To some it’s just an emblem, a formality.
It’s a symbol that’s been used so frequently.
Though many blaspheme and despise, Though it’s ancient it abides,
A shrine to death that stands for life to me.
There was a cross made for the Son of God at Calvary,
Two pieces of rough timber on a hill,
Through His hands and through His feet,
He took the nails for you and me,
Angels watched as He died for the lost.
And though He could have walked away, He chose the cross.
While the Cross brings salvation to man, it brings glory to God. In the end, it is the ultimate “win-win” for both parties involved. Let’s determine this week to understand not only the content of our message, but also the power and wisdom of it as well. Armed with that understanding, let’s ask the Lord to help us use the opportunities He provides to watch the “power of God unto salvation” work!
[1] David E. Garland, 1 Corinthians, Baker exegetical commentary on the New Testament (Grand Rapids, Mich.: Baker Academic, 2003), 61.
[2] Ibid, 61, quoting Hengel.