Paul, called to be an apostle of Jesus Christ through the will of God. 1 Corinthians 1:1-9 The salutation The Study. I. THE CHARACTER OF PAUL. 1. There were two things the apostle knew confidently.(1) That he was "not meet to be called an apostle." The same humility should mark us. Our humility, however, must not weaken faith or enfeeble energy. For —(2) Paul was an apostle. We are not "meet" to be saved, but we should never doubt our salvation when the Word of God assures us. 2. The strength and nobleness of Paul's character was based on the confidence that he was "called of God" to be and to do the work of an apostle. A little thing will not make us lose heart in our work if we believe we are "called of God." II. THE CHARACTER OF THE CORINTHIANS. 1. They also were "called of God" "to be saints" — i.e ., separated to God. They were not self-called, to be and to do what they liked. They were called of God to be like God, and to do His will; to be separated from their former selves. 2. They had been called out of a society —(1) Where the Greeks sought for "wisdom" and the Jews for "signs."(2) That was morally corrupt. 3. The character given them by God should inspire them with jealous care against —(1) The admission into the Church of the elements of Corinthian society.(2) Religious bigotry and intolerance — the spirit of the Jew. They were but a part of the Church. III. THE BENEDICTION. Grace is essentially an element of "peace." Its great dispensation was heralded in by "peace on earth." "Sinai" and "peace" were not known; but "Calvary" and "peace" are one. They who build on anything but "grace" will not know "peace." The Church, too, will be characterised by "peace" in the measure of the "grace" in the heart of its members. The peace-breaker is never a man "full of grace." ( The Study. )

Benson Commentary 1 Corinthians 1:1 Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother, 1 Corinthians 1:1 . Paul, called to be an apostle — There is great propriety in every clause of the salutation, particularly in this, as there was a faction at this time in the church at Corinth, which pretended to entertain doubts of his apostleship, 1 Corinthians 9:1 ; probably in consequence of insinuations thrown out against it by the Judaizing teacher, or teachers, who had come thither after his departure. The apostle, therefore, begins his letter by informing them, “that he was not, like Matthias, an apostle made by men, neither did he assume the office by his own authority, but he was called to it by Christ himself, who for that purpose appeared to him from heaven.” The original expression, ?????? ????????? ????? ??????? , is literally, a called apostle of Jesus Christ, or Jesus Christ’s called apostle. Through the will of God — Termed the commandment of God, 1 Timothy 1:1 . This was, to the churches, the ground of his authority; to Paul himself, of an humble and ready mind. By the mention of God, the authority of man is excluded, Galatians 1:1 ; by the mention of the will of God, the merit of Paul, 1 Corinthians 15:8 , &c. And Sosthenes — If, as most commentators think, this person be that chief ruler of the synagogue at Corinth, mentioned Acts 18:17 , as active in persecuting Paul, we must suppose that he was afterward converted, and became an eminent preacher of the gospel. And as it seems he had considerable influence among the Corinthians, it was prudence, as well as humility, in the apostle, thus to join his name with his own, in an epistle where he was to reprove so many irregularities. Sosthenes our brother — Probably this word is emphatical; as if he had said, Who, from a Jewish opposer of the gospel, became a faithful brother. 1 Corinthians 1:2 Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours: 1 Corinthians 1:2 . Unto the church of God which is at Corinth — The apostle, writing in a familiar manner to the Corinthians, as also to the Thessalonians and Galatians, uses this plain appellation; to the other churches he uses a more solemn address: to them that are sanctified in, or through, Christ Jesus — That is, called out of the world, set apart for God, and made holy, through faith in Christ, and by grace derived from him, the head of his mystical body. Thus sanctified, undoubtedly they were in general, notwithstanding some exceptions, called — Of Jesus Christ, Romans 1:6 ; to be saints — That is, holy persons, by virtue of that calling, or, as ??????? ?????? is literally, saints, or holy persons, called: with all that in every place — All the world over; and particularly in every part of Achaia; nothing could better suit that catholic love which Paul labours to promote in this epistle, than such a declaration of his good wishes for every true Christian upon earth. Call upon the name of Jesus Christ our Lord — This plainly implies that all true Christians pray to Christ, as well as to the Father through him. We have the same expression with that here used, Acts 7:59 : They stoned Stephen, ????????????? , calling upon, or invoking, namely, Christ, and saying, Lord Jesus, receive my spirit. See also Acts 9:14 ; Acts 22:16 ; Romans 10:12-14 . Praying to Christ was so much practised by the first Christians, that Pliny mentions it in the letter to Trajan: Carmen Christo quasi Deo dicere, They sing a hymn to Christ as God. Both theirs and ours — That is, who is Lord of all true believers everywhere. This the apostle mentioned in the beginning of his letter, to show the Corinthians how absurd it was for the disciples of one master to be divided into factions under particular leaders. Christ is the only Lord or Master of all his disciples, whether they be Jews or Gentiles; and therefore they ought not to disagree among themselves. “Though this epistle was written primarily to correct the disorderly practices of the Corinthians, it contains many general instructions, which could not fail to be of use to all the brethren in the province of Achaia likewise, and even to Christians in every place: for which reason the inscription consists of three members, and includes them all.” 1 Corinthians 1:3 Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ. 1 Corinthians 1:3-9 . Grace be unto you, &c. — See on Romans 1:7 . I thank my God always — Whenever I mention you to God in prayer, or on every occasion; on your behalf — On your account; for the grace of God which is given you, &c. — For all those spiritual blessings which are freely conferred upon you by God, for Christ’s sake. That in every thing — With all kinds of spiritual gifts, pertaining to the knowledge and preaching of the gospel; ye are enriched by him — That is, many among you are; in all utterance — With great freedom of speech; and in all knowledge — Namely, of the mystery of the gospel. These gifts the Corinthians particularly admired. Therefore this congratulation naturally tended to soften their spirits, and make way for the reproofs which follow. Even as the testimony of Christ — The gospel, which testifies of Christ, and declares the will of God concerning the way of saving sinners, Matthew 24:14 ; was confirmed in — Or among, you — That is, was plainly proved to be from God, Revelation 19:10 , by these gifts bestowed upon you. They knew they had received these gifts by the hand of Paul, and that long before the false teachers came among them, and that they had received none from them. And this consideration was highly proper to revive in them their former reverence and affection for their spiritual father, and to show them how much they were to blame for attaching themselves to teachers who had given them no proof at all either of their divine mission or of the truth of their doctrine. So that ye come behind — Other churches, and are defective in no gift — Namely, tending to edification and confirmation in the faith and hope of the gospel; waiting for the coming — ??? ?????????? , the revelation of our Lord Jesus Christ — A sure mark of a true or false Christian, to long for, or dread, the second glorious revelation of the Lord Jesus. The apostle speaks here, not of all individual believers at Corinth, but of the church there in general; as having in it many spiritual persons, who possessed all the different spiritual gifts which common believers could enjoy. Accordingly he asked them, 2 Corinthians 12:13 , What is it wherein ye were inferior to other churches? Who shall also — If you faithfully apply to him; confirm you — In these gifts and graces; unto the end — Of your lives, and of the time of your trial; that ye may be blameless — Clear from the guilt of any known sin; in the day of our Lord Jesus Christ — The time of his coming to judgment. Now it is our day, wherein we are to work out our salvation: then it will be eminently the day of Christ, and of his glory in the saints. God is faithful to all his promises, and therefore to him that hath shall be given: by whom ye were called — By his word and Spirit; unto the fellowship of his Son — To partake, through him, of all the blessings of the gospel. And this calling, as if he had said, you should consider as a pledge of his willingness to save you unto the uttermost. 1 Corinthians 1:4 I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; 1 Corinthians 1:5 That in every thing ye are enriched by him, in all utterance, and in all knowledge; 1 Corinthians 1:6 Even as the testimony of Christ was confirmed in you: 1 Corinthians 1:7 So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: 1 Corinthians 1:8 Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. 1 Corinthians 1:9 God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. 1 Corinthians 1:10 Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. 1 Corinthians 1:10 . Now I beseech, ???????? , I exhort you, brethren — You have faith and hope, secure love also; by the name of our Lord Jesus Christ — That endearing name, infinitely preferable to all the human names in which you glory. The apostle intending, says Locke, to abolish the names of the leaders, whereby the parties distinguished themselves, besought them by the name of Christ. Indeed, as the same writer observes, the apostle scarcely ever makes use of a word or expression which hath not some relation to his main purpose. That ye all speak the same thing — That ye agree both in your judgments and expressions concerning the doctrines of the gospel: or, that you do not unnecessarily and unkindly contradict each other, but rather maintain a peaceful and loving disposition toward each other. And that there be no divisions — Greek, ???????? , schisms, among you — No alienation of affection from each other, and no factions or parties formed in consequence thereof: but that ye be perfectly joined together — ????????????? , perfectly united, or knit together, in the same mind and in the same judgment — Touching all the great truths of the gospel; waiving unnecessary controversies, debating those which are necessary with temper and candour, and delighting to speak most concerning those great and excellent things, in which, as Christians, you cannot but be agreed, and which, if duly considered, will cement your hearts to each other in the strictest and most tender bonds. “It was morally impossible, considering the diversities of their educations and capacities, that they should all agree in opinion; nor could he intend that, because he does not urge any argument to reduce them to such an agreement, nor so much as declare what that one opinion was in which he would have them agree. The words must therefore express that peaceful and unanimous temper, which Christians of different opinions may and ought to maintain toward each other; which will do a much greater honour to the gospel, and to human nature, than the most perfect uniformity that can be imagined.” — Doddridge. In short, “the meaning is, that in our deliberations we should yield to each other from mutual affection, and from a love of peace. Accordingly the heathen moralists describe true friendship as cemented by the same inclinations and aversions: Idem velle, et idem nolle,” &c. 1 Corinthians 1:11 For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. 1 Corinthians 1:11-12 . For it hath been declared — Not out of ill-will, but to procure a remedy of the evil; unto me — Whom it concerns to know such things, that I may redress them; of you, my brethren — Brethren, says Locke, is a name of union and friendship, and is twice used by the apostle in this exhortation to these virtues. By them of the house of Chloe — According to Grotius, these were Stephanas, Fortunatus, Achaicus, mentioned 1 Corinthians 16:17 ; who, he thinks, were Chloe’s sons, and the bearers of the letter which the Corinthians sent to the apostle, 1 Corinthians 7:1 . That there are contentions among you — A word equivalent with schisms, in the preceding verse: now this I say — That is, what I mean is this; that every one of you saith, I am of Paul, &c. — There are various parties among you, who set themselves one against another, in behalf of the several teachers they admire. And I of Cephas — This seems to have been the boast of the Judaizing teachers: for as they came recommended by letters from Judea, they might be particularly attached to Peter, perhaps having been converted under his ministry: and I of Christ — Such spoke well, if they did not, on this pretence, despise their teachers. It seems there were now in the church at Corinth some Jewish Christians, who, having heard Christ preach, had been converted by him, and who claimed greater respect on that account. Chrysostom thought this was said by Paul himself, to show the Corinthians that all ought to consider themselves as the disciples of Christ, and of no other master; otherwise they derogated from the honour due to Christ. The Greeks, it must be observed, “valued themselves greatly on account of the fame of their masters in philosophy and the arts. This humour the Corinthians brought with them into the church. For some, especially the heads of the faction, claimed an authority over others on account of the dignity of the persons who had converted them, and to whom they had attached themselves, as their masters in the gospel. But others, who reckoned themselves equally honourable on account of the reputation of their teachers, opposed their pretensions. Hence arose those envyings, strifes, and divisions, which prevailed in the Corinthian church, and which the apostle termed, a walking after the manner of men, 1 Corinthians 3:3 .” — Macknight. 1 Corinthians 1:12 Now 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 1:13 Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? 1 Corinthians 1:13-16 . Why do you not all say the same thing, namely, I am of Christ, 1 Corinthians 3:23 . Is Christ divided? — Did one Christ send Paul, and another Apollos, to preach the gospel to you? Is not one and the same Christ preached to you by us all? or is his body divided? See 2 Corinthians 11:4 . Was Paul — Or any other but Christ Jesus; crucified for you — That you should be baptized into his death, as Christians are into the death of Christ? that is, engaged by baptism to be conformed to his death, by dying to sin and to the world. As if he had said, Are your obligations to me, or to any other apostle or Christian minister, equal or comparable to those which you are under to our common Master? to him who died for us upon the cross? He mentions himself, as it was least invidious to do so; though the application was equally just as to every other instance. The apostle’s question here implies, that the sufferings of Christ have an influence in saving the world, which the sufferings of no other man have, or can have. Or were ye baptized in the name of Paul — By his authority, and dedicated to his service? To be baptized in or into the name of any person is, as Locke observes, “to enter himself a disciple of him into whose name he is baptized, with profession to receive his doctrine and rules, and submit to his authority: a very good argument here, why they should be called by no one’s name but Christ’s.” In this sense the Israelites are said, 1 Corinthians 10:2 , to have been baptized into Moses, in the cloud, and in the sea. I thank God — Who so ordered it in the course of his providence: it is a pious phrase for the common one, I rejoice: that I baptized none of you, but Crispus and Gaius — Crispus was the ruler of the synagogue at Corinth, and among the first of the Corinthians who were converted by Paul, Acts 18:8 : Gaius, or Caius, was the person with whom the apostle lodged when he wrote his epistle to the Romans, Romans 15:23 . Both of them were persons of eminence. The other Corinthians may have been baptized by the apostle’s assistants, Silas, Titus, and Timothy. Lest any should say I had baptized in my own name — In order to attach the persons baptized to myself, and cause them to acknowledge me for their head. Also the household of Stephanas — Who, according to Theophylact, was a person of note among the Corinthians; and his family seem all to have been adults when they were baptized, being said, 1 Corinthians 16:15 , to have addicted themselves to the ministry of the saints. I know not — That is, it does not at present occur to my memory; whether I baptized any other — “Here the apostle intimates that he is not speaking by inspiration, but from memory. He did not remember whether he baptized any more of the Corinthians. The Spirit was given to the apostles indeed to lead them into all truth; but it was truth relative to the plan of man’s salvation, which was thus made known to them, and not truth, like the fact here mentioned, the certain knowledge of which was of no use whatever to the world.” 1 Corinthians 1:14 I thank God that I baptized none of you, but Crispus and Gaius; 1 Corinthians 1:15 Lest any should say that I had baptized in mine own name. 1 Corinthians 1:16 And I baptized also the household of Stephanas: besides, I know not whether I baptized any other. 1 Corinthians 1:17 For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect. 1 Corinthians 1:17 . For Christ sent me not to baptize — Not chiefly: this was not the principal end of my mission. He did not call me in so wonderful a way, and endue me with extraordinary powers, chiefly in order to my doing that which might be done as well by an ordinary minister: (all the apostles, however, were also sent to baptize, Matthew 28:19 :) but to preach the gospel — Or to plant churches by preaching the gospel to those that never heard it before, Acts 26:17-18 . “The apostles, being endued with the highest degrees of inspiration and miraculous powers, had the office of preaching committed to them, rather than that of baptizing, because they were best qualified for converting the world, and had not time to give the converted, either before or after their baptism, such particular instruction as their former ignorance rendered necessary. These offices, therefore, were committed to the inferior ministers of the Word.” The apostle here slides into his general proposition, respecting preaching the gospel, namely, the doctrine which he preached, and the manner in which he preached it. Not with wisdom of words — ????? , of speech, with the artificial ornaments of discourse, invented by human wisdom. This observation was intended to show the Corinthians how ill-founded the boasting of the faction was, who valued themselves on the learning and eloquence of their teachers. Lest the cross of Christ should be made of none effect — Lest the bare preaching of Christ crucified, 1 Corinthians 1:23 , as a fundamental article of Christianity, and the foundation of all our hopes, should be thought unavailing to procure salvation for guilty sinners. The whole effect of Paul’s preaching was owing to the power of God accompanying the plain declaration of this great truth, Christ bore our sins upon the cross. But this effect might have been imputed to another cause, had he come with that wisdom of speech which the Greeks admired. “To have adorned the gospel with the paint of the Grecian rhetoric would have obscured its wisdom and simplicity, just as the gilding of a diamond would destroy its brilliancy. Besides, it would have marred its operation as a revelation from God. For the evidence and efficacy of the gospel arise not from its being proved by philosophical arguments, and recommended by the charms of human eloquence, but from its being proved by miracles, and founded on the testimony of God.” — Macknight. 1 Corinthians 1:18 For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. 1 Corinthians 1:18-21 . The preaching of the cross — The doctrine of the crucifixion of the Son of God, to expiate the sins of mankind, and procure salvation for such as should believe in him; is to them that perish — By obstinately rejecting the only name whereby they can be saved; foolishness — Accounted an absurd, ridiculous, and impossible thing, and what no men of sense will believe; but unto us who are saved — That is, believe in order to salvation; it is the power of God — The great instrument whereby his power regenerates, sanctifies, and finally saves us. For, &c. — As if he had said, It appears that this is the only means of salvation, because all other ways of man’s own invention are ineffectual; it is written — And the words are remarkably applicable to this great event, (see the note on Isaiah 29:14 ,) I will destroy the wisdom of the wise, &c. — That carnal and worldly wisdom, which they so much confide in and boast of, as to despise the doctrine of the gospel, shall be of no advantage to them for their salvation. Where is the wise, &c. — The deliverance of Judea from Sennacherib is what Isaiah refers to in these words, (see note on Isaiah 33:18 ;) in a bold and beautiful allusion to which, the apostle, in the clause that follows, triumphs over all the opposition of human wisdom, to the victorious gospel of Christ. What could the wise men of the Gentiles do against this? Or the Jewish scribes? Or the disputers of this world? — Those among both, who, proud of their acuteness, were fond of controversy, and thought they could confute all opponents. Hath not God made foolish the wisdom of this world — That is, shown it to be very foolishness? For after that — Since it came to pass, that in the wisdom of God — According to his wise disposals, leaving them to make the trial; the world — Whether Jewish or Gentile, by all its boasted wisdom knew not God — Though the whole creation declared its Creator, and though he declared himself by his servants the prophets, the heathen were not brought to the true saving knowledge of God, and the generality of the Jews did not attain that spiritual, experimental, and practical knowledge of him, which entitles to, and prepares for eternal life. It pleased God by the foolishness of preaching — By a way which those who perish count mere foolishness; to save them that believe — From the guilt and power of sin here, and from its consequences hereafter. 1 Corinthians 1:19 For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. 1 Corinthians 1:20 Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? 1 Corinthians 1:21 For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. 1 Corinthians 1:22 For the Jews require a sign, and the Greeks seek after wisdom: 1 Corinthians 1:22-25 . For the Jews require a sign — Demand of the apostles, as they did of their Lord, more signs still, after all they have seen already. And the Greeks — Or Gentiles; seek after wisdom — The depths of philosophy, and the charms of eloquence. But we preach Christ crucified — We proceed to bear our testimony in a plain and historical, not rhetorical or philosophical manner, to the sufferings and death of Christ, endured to expiate the guilt of mankind, and procure for them pardon, holiness, and eternal life: unto the Jews a stumbling-block — An occasion of offence, by reason of his mean appearance, his sufferings, and death; they having looked for a glorious and victorious Messiah, who should rescue them from all their enemies, and exalt them to wealth, dignity, and power; and because the profession of Christianity was attended with reproach, and various other sufferings. This doctrine therefore was in direct opposition to the signs which they demanded, and to all their secular expectations; and unto the Greeks foolishness — A silly tale, just opposite to the wisdom they seek. But unto them which are called — And who obey the call; both Jews and Greeks — For the effect is the same on both; Christ — With his doctrine, his miracles, his life, his death, his resurrection, &c. the power of God — Creating men anew by his word and Spirit, enabling them to withstand and conquer all their spiritual enemies, and to do with cheerfulness, and suffer with patience, the whole will of God: and the wisdom of God — The person by whom God also manifests his infinite wisdom in the contrivance and execution of his plan of redemption and salvation, and the preaching of whom in the gospel, is not such folly as the Greeks count it; but the declaration of that great mystery of godliness, in which are hid all the treasures of wisdom and knowledge. Because the foolishness of God — That preaching of Christ crucified which men account foolishness; is wiser than men — Contains more true wisdom than any or all of the apparently wise contrivances of men: or, the lowest expressions of God’s wisdom in those actions and dispensations, which are most contrary to the judgment, wisdom, and experience of carnal persons, are incomparably wiser than all the projects which the wit of men can devise; and the weakness of God — Those weak means by which God is wont to accomplish his purposes, or the smallest effects of his power; are stronger than men — More available than any human power to bring about their designs. In other words, the weakness of Christian teachers which God makes use of will be found to be stronger than all the efforts which men can make, either to reform the world any other way, or to obstruct the prevalence and success of this. 1 Corinthians 1:23 But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; 1 Corinthians 1:24 But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. 1 Corinthians 1:25 Because the foolishness of God is wiser than men; and the weakness of God is stronger than men. 1 Corinthians 1:26 For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called : 1 Corinthians 1:26 . And hereby it appears that the foolishness of God is wiser than men, &c. — Because he makes use of such weak and mean instruments to bring men to the knowledge of the truth. For ye see — ??????? , behold, consider; your calling — And you will discern how agreeably to these things the divine wisdom hath ordered it; observe especially the state of your fellow-Christians in general, and what method he uses, and what manner of persons he employs, to bring men to the knowledge of, and to obedience to the gospel; that not many wise men after the flesh — In secular matters, and according to the wisdom of this world, or in the account of carnal, worldly men. Not many mighty, &c., are called — Are brought to the knowledge of the truth: or, as the apostle rather means, and as ought to have here been supplied to complete the sense, are employed to call you. Our translators, in supplying the words, are called, “convey a sentiment,” says Macknight, “neither true nor suitable to the apostle’s design. It is not true: for even in Judea, among the chief rulers, many believed on him, John 12:42 ; particularly Nicodemus, and Joseph of Arimathea. Other Jews, likewise, of rank and learning were called; such as the nobleman whose sick son Jesus cured, John 4:53 ; and Manaen, Herod’s foster-brother, and Cornelius, and Gamaliel; and that great company of priests mentioned Acts 6:7 , who were obedient to the faith. At Ephesus many who used the arts of magic and divination were called, and who were men of learning, as appears from the number and value of their books, which they burned after embracing the gospel, Acts 19:19 . And in such numerous churches as those of Antioch, Thessalonica, Corinth, and Rome, it can hardly be doubted that there were disciples in the higher ranks of life. There were brethren even in the emperor’s family, Php 4:22 . In short, the precepts in the epistles to masters, to treat their slaves with humanity, and to women, concerning their not adorning themselves with gold and silver, and costly raiment, show that many wealthy persons had embraced the gospel. On the other hand, though it were true, that not many wise men, &c., were called, it did not suit the apostle’s argument to mention it here. For surely God’s not calling many of the wise, &c., joined with his calling the foolish ones of the world to believe, did not put to shame the wise and strong, &c. Whereas, if the discourse be understood of the preachers of the gospel, who were employed to convert the world, all is clear and pertinent. God chose, not the learned and mighty, and the noble ones of this world, to preach the gospel, but illiterate and weak men, and men of low birth: and by making them successful in reforming mankind, he put to shame the legislators, statesmen, and philosophers among the heathen, and the learned scribes and doctors among the Jews, who never had done any thing to the purpose in that matter.” 1 Corinthians 1:27 But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; 1 Corinthians 1:27-29 . But God hath chosen the foolish things — Or, supplying the word ??????? , the foolish persons of the world. Such persons as are of little esteem in the world, for want of learning, parts, eloquence, and such other endowments as some have attained, and who are judged altogether unfit to teach others, especially the Greeks and Romans. To confound the wise — To shame those who account themselves, and are accounted wise; and of whom the world is most ready to boast. In this passage the apostle imitates the contemptuous language in which the Greek philosophers, and men of learning, affected to speak of the Christian preachers: yet, as he does it in irony, he aggrandizes them. The first preachers of the gospel, as Bishop Newton observes, “were chiefly a few poor fishermen, of low parentage, of no learning or eloquence, of no reputation or authority, despised as Jews by the rest of mankind, and by the Jews as the meanest and worst of themselves. What improper instruments were these to contend with the prejudices of the world, the superstition of the people, the interests of the priests, the vanity of the philosophers, the pride of the rulers, the malice of the Jews, the learning of the Greeks, and the power of Rome!” But the weaker the instruments who converted the world, the greater was the display of the power of God by which they acted. See on 2 Corinthians 4:7 . And the weak things of the world — Persons who pretend to no extraordinary abilities or endowments; to confound — Or shame; the things which are mighty — Which, with all their boasted powers and qualifications, have never been able to work such a reformation among men, as these despised disciples of Jesus have been the means of effecting. And base things of the world — Things accounted vile and despised, ???????????? , set at naught; and things which are not — Which are as little regarded, or as much overlooked, as if they had no being, and were below contempt itself; hath God chosen — To be his instruments in renewing and saving mankind; to bring to naught — To annihilate; things that are — In the highest esteem, and that make the most illustrious figures among mankind. That no flesh — A fit appellation; flesh is fair, but withering as grass; should glory in his presence — That no human being might boast of any advantages or distinctions, or of any excellence in himself, as the cause of his being appointed an apostle, evangelist, or minister of Christ, and employed in preaching the gospel: and that none who are converted by the preaching of such, should consider their conversion as the effect of any human abilities, natural or acquired, but should be compelled to ascribe the glory of all to God. 1 Corinthians 1:28 And base things of the world, and things which are despised, hath God chosen, yea , and things which are not, to bring to nought things that are: 1 Corinthians 1:29 That no flesh should glory in his presence. 1 Corinthians 1:30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: 1 Corinthians 1:30-31 . But of him — Of his free mercy and grace; are ye in Christ Jesus — Ingrafted into him, and therefore possessed of an interest in him, and union with him; who of God — The original source of our salvation in all its parts, and of all the gifts and graces we possess; is made unto us who now believe — But were formerly ignorant and foolish; wisdom — Teaching us by his word and Spirit, and making us wise unto salvation; righteousness — The procuring cause of justification through his obedience unto death, to us who were before under guilt, condemnation, and wrath; sanctification — The principle and example, source and author

Expositor's Bible Commentary 1 Corinthians 1:1 Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother, Chapter 2 THE CHURCH IN CORINTH In the year 58 A.D., when Paul wrote this Epistle, Corinth was a city with a mixed population, and conspicuous for the turbulence and immorality commonly found in seaports frequented by traders and seamen from all parts of the world. Paul had received letters from some of the Christians in Corinth which disclosed a state of matters in the Church far from desirable. He had also more particular accounts from some members of Chloe’s household who were visiting Ephesus, and who told him how sadly disturbed the little community of Christians was by party spirit and scandals in life and worship. In the letter itself the designation of the writer and of those addressed first claims our attention. The writer identifies himself as "Paul, an Apostle of Jesus Christ by call, through the will of God." An Apostle is one sent, as Christ was sent by the Father. "As the Father sent Me, even so send I you." It was therefore an office no one could take to himself, nor was it the promotion resulting from previous service. To the apostleship the sole entrance was through the call of Christ; and in virtue of this call Paul became, as he says, an Apostle. And it is this which explains one of the most prominent of his characteristics: the singular combination of humility and authority, of self-depreciation and self-assertion. He is filled with a sense of his own unworthiness; he is "less than the least of the Apostles," "not worthy to be called an Apostle." On the other hand, he never hesitates to command the Churches, to rebuke the foremost man in the Church, to assert his claim to be listened to as the ambassador of Christ. This extraordinary humility and equally remarkable boldness and authority had one common root in his perception that it was through Christ’s call and by God’s will he was an Apostle. The work of going to all the busiest parts of the world and proclaiming Christ was to his mind far too great a work for him to aspire to at his own instance. He could never have aspired to such a position as this gave him. But God called him to it; and, with this authority at his back, he feared nothing, neither hardship nor defeat. And this is for us all the true and eternal source of humility and confidence. Let a man feel sure that he is called of God to do what he is doing, let him be fully persuaded in his own mind that the course he follows is God’s will for him, and he will press on undauntedly, even though opposed. It is altogether a new strength with which a man is inspired when he is made conscious that God calls him to do this or that. when behind conscience or the plain requirements of human affairs and circumstances the presence of the living God makes itself felt. Well may we exclaim with one who had to stand alone and follow a solitary path, conscious only of God’s approval, and sustained by that consciousness against the disapproval of all, "Oh, that we could take that simple view of things as to feel that the one thing which lies before us is to please God. What gain is it, to please the world, to please the great, nay, even to please those whom we love, compared with this? What gain is it to be applauded, admired, courted, followed, compared with this one aim of not being disobedient to a heavenly vision?" In addressing the Church at Corinth Paul unites with himself a Christian called Sosthenes. This was the name of the chief ruler of the synagogue at Corinth who was beaten by the Greeks in Gallio’s court, and it is not impossible that it was he who was now with Paul in Ephesus. If so, this would account for his being associated with Paul in writing to Corinth. What share in the letter Sosthenes actually had it is impossible to say. He may have written it to Paul’s dictation; he may have suggested here and there a point to be touched upon. Certainly Paul’s easy assumption of a friend as joint writer of the letter sufficiently shows that he had no such stiff and formal idea of inspiration as we have. Apparently he did not stay to inquire whether Sosthenes was qualified to be the author of a canonical book; but knowing the authoritative position he had held among the Jews of Corinth, he naturally conjoins his name with his own in addressing the new Christian community. The persons to whom this letter is addressed are identified as "the Church of God which is at Corinth." With them are joined in character, if not as recipients of this letter, "all that in every place call upon the name of Jesus Christ our Lord." And therefore we should perhaps not be far wrong if we were to gather from this that Paul would have defined the Church as the company of all those persons who "call upon the name of Jesus Christ." Calling upon the name of anyone implies trust in him; and those who call upon the name of Jesus Christ are those who look up to Christ as their supreme Lord, able to supply all their need. It is this belief in one Lord which brings men together as a Christian Church. But at once we are confronted with the difficulty that many persons who call upon the name of the Lord do so with no inward conviction of their need, and consequently with no real dependence upon Christ or allegiance to Him. In other words, the apparent Church is not the real Church. Hence the distinction between the Church visible, which consists of all who nominally or outwardly belong to the Christian community, and the Church invisible, which consists of those who inwardly and really are the subjects and people of Christ. Much confusion of thought is avoided by keeping in mind this obvious distinction. In the Epistles of Paul it is sometimes the ideal, invisible Church which is addressed or spoken of; sometimes it is the actual, visible Church, imperfect, stained with unsightly blots, calling for rebuke and correction. Where the visible Church is, and of whom composed, we can always say; its members can be counted, its property estimated, its history written. But of the invisible Church no man can fully write the history, or name the members, or appraise its properties, gifts, and services. From the earliest times it has been customary to say that the true Church must be one, holy, catholic, and apostolic. That is true if the Church invisible be meant. The true body of Christ, the company of persons who in all countries and ages have called upon Christ and served Him, do form one, holy, catholic, and apostolic Church. But it is not true of the Church visible, and disastrous consequences have at various times followed the attempt to ascertain by the application of these notes which actual visible Church has the best claim to be considered the true Church. Without concerning himself explicitly to describe the distinguishing features of the true Church, Paul here gives us four notes which must always be found:- 1. Consecration. The Church is composed of "them that have been sanctified in Christ Jesus." 2. Holiness: "called to be saints." 3. Universality: "all that in every place call on the name," etc. 4. Unity: "both their Lord and ours." 1. The true Church is, first of all, composed of consecrated people. The word "sanctify" bears here a somewhat different meaning from that which we commonly attach to it. It means rather that which is set apart or destined to holy uses than that which has been made holy. It is in this meaning the word is used by our Lord when He says, "For your sakes I sanctify"-or set apart-"Myself." The Church by its very existence is a body of men and women set apart for a holy use. The New Testament word for Church, ecclesia, means a society "called out" from among other men. It exists not for common purposes, but to witness for God and for Christ, to maintain before the eyes and in all the common ways and works of men the ideal life realised in Christ and the presence and holiness of God. It becomes those who form the Church to meet God’s purpose in calling them out of the world and to consider themselves as devoted and set apart to attain that purpose. Their destination is no longer that of the world; and a spirit set upon the attainment of the joys and advantages the world gives is wholly out of place in them. 2. More particularly those who compose the Church are called to be "saints." Holiness is the unmistakable characteristic of the true Church. The glory of God, inseparable from His essence, is His holiness, His eternally willing and doing only what is the very best. To think of God as doing wrong is blasphemy. Were God even once to do other than the best and right, the loving and just thing, He would cease to be God. It is the task of the Church to exhibit in human life and character this holiness of God’s. Those whom God calls into His Church, He calls to be, above all else, holy. The Church of Corinth was in some danger of forgetting this. One of its members in particular had been guilty of a scandalous breach even of the heathen code of morals; and of him Paul uncompromisingly says, "Put away from among yourselves that wicked person." Even with sinners of a less flagrant sort, no communion was to be held. "If any man that is called a brother" that is, claiming to be a Christian-"be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such a one you must not even eat." No doubt there are risk and difficulty in administering this law. The graver hidden sin may be overlooked, the more obvious and venial transgression be punished. But the duty of the Church to maintain its sanctity is undeniable, and those who act for the Church must do their best in spite of all difficulty and risk. The prime duty, however, lies with the members, not with the rulers, in the Church. Those whose function it is to watch over the purity of the Church would be saved from all doubtful action were the individual members alive to the necessity of holy living. This, they should bear in mind, is the very object of the Church’s existence and of their being in it. 3. Thirdly, it is ever to be borne in mind that the true Church of Christ is to be found, not in one country nor in one age, not in this or that Church, whether it assume the title of "Catholic" or pride itself on being national, but is composed of "all that in every place call upon the name of our Lord Jesus Christ." Happily the time is gone by when with any show of reason any one Church can claim to be catholic on the ground of its being coextensive with Christendom. It is true that Cardinal Newman, one of the most striking figures and probably the greatest Churchman of our own generation, attached himself to the Church of Rome on this very ground: that it possessed this note of catholicity. To his eye, accustomed to survey the fortunes and growth of Christ’s Church during the early and mediaeval centuries, it seemed that the Church of Rome alone had any reasonable claim to be considered the Church catholic. But he was betrayed, as others have been, by confounding the Church visible with the Church invisible. No one visible Church can claim to be the Church catholic. Catholicity is not a matter of more or less; it cannot be determined by a majority. No Church which does not claim to contain the whole of Christ’s people without exception can claim to be catholic. Probably there are some who accept this alternative, and do not see it to be absurd to claim for any one existing Church that it is coextensive with the Church of Christ. 3. The fourth note of the Church here implied is its unity. The Lord of all the Churches is one Lord; in this allegiance they centre, and by it are held together in a true unity. Plainly this note can belong only to the Church invisible, and not to that multifarious collection of incoherent fragments known as the visible Church. It is indeed doubtful whether a visible unity is desirable. Considering what human nature is and how liable men are to be overawed and imposed upon by what is large, it is probably quite as conducive to the spiritual well being of the Church that she is broken up into parts. Outward divisions into national Churches and Churches under different forms of government and holding various creeds would sink into insignificance, and be no more bewailed than the division of an army into regiments, were there the real unity which springs from true allegiance to the common Lord and zeal for the common cause rather than for the interests of our own particular Church. When the generous rivalry exhibited by some of our regiments in battle passes into envy, unity is destroyed, and indeed the attitude sometimes assumed towards sister Churches is rather that of hostile armies than of rival regiments striving which can do most honour to the common flag. One of the hopeful signs of our times is that this is generally understood. Christian people are beginning to see how much more important are those points on which the whole Church is agreed than those often obscure or trivial points which split the Church into sects. Churches are beginning to own with some sincerity that there are Christian gifts and graces in all Churches, and that no one Church comprises all the excellences of Christendom. And the only outward unity that is worth having is that which springs from inward unity, from a genuine respect and regard for all who own the same Lord and spend themselves in His service. Paul, with his usual courtesy and instinctive tact, introduces what he has to say with a hearty acknowledgment of the distinctive excellences of the Corinthian Church: "I thank my God always on your behalf, for the grace of God which is given you in Christ Jesus, that in everything ye have been enriched in Him, in all utterance and in all knowledge, even as the testimony of Christ was confirmed in you." Paul was one of those large-natured men who rejoice more in the prosperity of others than in any private good fortune. The envious soul is glad when things go no better with others than with himself, but the generous and unselfish are lifted out of their own woes by their sympathy with the happy. Paul’s joy-and it was no mean or shallow joy-was to see the testimony he had borne to Christ’s goodness and power confirmed by the new energies and capacities which were developed in those who believed his testimony. The gifts which the Christians in Corinth exhibited made it manifest that the Divine presence and power proclaimed by Paul were real. His testimony regarding the risen but unseen Lord was confirmed by the fact that those who believed this testimony and called upon the name of the Lord received gifts not previously enjoyed by them. Further argument regarding the actual and present power of the unseen Lord was needless in Corinth. And in our day it is the new life of believers which most strongly confirms the testimony regarding the risen Christ. Everyone who attaches himself to the Church either damages or aids the cause of Christ, propagates either belief or unbelief. In the Corinthians Paul’s testimony regarding Christ was confirmed by their reception of the rare gifts of utterance and knowledge. It is indeed somewhat ominous that the incorruptible honesty of Paul can only acknowledge their possession of "gifts," not of those fine Christian graces which distinguished the Thessalonians and others of his converts. But the grace of God must always adjust itself to the nature of the recipient; it fulfils itself by means of the material which nature furnishes. The Greek nature was at all times lacking in seriousness, and had attained little moral robustness; but for many centuries it had been trained to admire and excel in intellectual and oratorical displays. The natural gifts of the Greek race were quickened and directed by grace. Their intellectual inquisitiveness and apprehensiveness enabled them to throw light on the grounds and results of the Christian facts; and their fluent and flexible speech formed a new wealth and a more worthy employment in their endeavours to formulate Christian truth and exhibit Christian experience. Each race has its own contribution to make to complete and full-grown Christian manhood. Each race has its own gifts; and only when grace has developed all these gifts in a Christian direction can we actually see the fitness of Christianity for all men and the wealth of the nature and work of Christ, which can appeal to and best develop all. Paul thanked God for their gift of utterance. Perhaps had he lived now, within sound of an utterance dizzying and ceaseless as the roar of Niagara. he might have had a word to say in the praise of silence. There is more than a risk nowadays that talk take the place of thought on the one hand and of action on the other. But it could not fail to occur to Paul that this Greek utterance, with the instrument it had in the Greek language, was a great gift to the Church. In no other language could he have found such adequate, intelligible, and beautiful expression for the new ideas to which Christianity gave birth. And in this new gift of utterance among the Corinthians he may have seen promise of a rapid and effective propagation of the Gospel. For indeed there are few more valuable gifts the Church can receive than utterance. Legitimately may we hope for the Church when she so apprehends her own wealth in Christ as to be stirred to invite all the world to share with her, when through all her members she feels the pressure of thoughts that demand utterance, or when there arise in her even one or two persons with the rare faculty of swaying large audiences, and touching the common human heart, and lodging in the public mind some germinant ideas. New epochs in the Church’s life are made by the men who speak, not to satisfy the expectation of an audience, but because they are driven by an inward compelling force, not because they are called upon to say something, but because they have that in them which they must say. But utterance is well backed by knowledge. Not always has it been remembered that Paul recognises knowledge as a gift of God. Often, on the contrary, has the determination to satisfy the intellect with Christian truth been reprehended as idle and even wicked. To the Corinthians the Christian revelation was new, and inquiring minds could not but endeavour to harmonise the various facts it conveyed. This attempt to understand Christianity was approved. The exercise of the human reason upon Divine things was encouraged. The faith which accepted testimony was a gift of God, but so also was the knowledge which sought to recommend the contents of this testimony to the human mind. But, however rich in endowments the Corinthians were, they could not but feel, in common with all other men, that no endowment can lift us above the necessity of conflict with sin or put us beyond the hazard which that conflict entails. In point of fact, richly endowed men are often most exposed to temptation, and feel more keenly than others the real hazard of human life. Paul therefore concludes this brief introduction by assigning the reason of his assurance that they will be blameless in the day of Christ; and that reason is that God is in the matter: "God is faithful, by whom ye were called to the fellowship of His Son Jesus Christ our Lord." God calls us with a purpose in view, and is faithful to that purpose. He calls us to the fellowship of Christ that we may learn of Him and become suitable agents to carry out the whole will of Christ. To fear that, notwithstanding our hearty desire to become of Christ’s mind and notwithstanding all our efforts to enter more deeply into His fellowship, we shall yet fail, is to reflect upon God as either insincere in His call or inconstant. The gifts and calling of God are without repentance. They are not revoked on further consideration. God’s invitation comes to us, and is not withdrawn, even though it is not met with the hearty acceptance it deserves. All our obstinacy in sin, all our blindness to our true advantage, all our lack of anything like generous self-devotion, all our frivolity, and folly, and worldliness, are understood before the call is given. By calling us to the fellowship of His Son God guarantees to us the possibility of our entering into that fellowship and of becoming fit for it. Let us then revive our hopes and renew our belief in the worth of life by remembering that we are called to the fellowship of Jesus Christ. This is satisfying; all else that calls us in life is defective and incomplete. Without this fellowship with what is holy and eternal, all we find in life seems trivial or is embittered to us by the fear of loss. In worldly pursuits there is excitement; but when the fire burns out, and the cold ashes remain, chill and blank desolation is the portion of the man whose all has been the world. We cannot reasonably and deliberately choose the world; we may be carried away by greed, or carnality, or earthliness to seek its pleasures, but our reason and our better nature cannot approve the choice. Still less does our reason approve that what we cannot deliberately choose we should yet allow ourselves to be governed by and actually join in fellowship of the closest kind. Believe in God’s call, listen to it, strive to maintain yourself in the fellowship of Christ, and every year will tell you that God, who has called you, is faithful and is bringing you nearer and nearer to what is stable, happy, and satisfying. Chapter 3 THE FACTIONS THE first section of this Epistle, extending from the tenth verse of the first chapter to the end of the fourth chapter, is occupied with an endeavour to quench the factious spirit which had shown itself in the Corinthian Church. Paul, with his accustomed frankness, tells the Corinthians from whom he has received information regarding them. Some members of the household of Chloe who were then in Ephesus were his informants. Chloe was evidently a woman well known in Corinth, and probably was resident there, although it has with some reason been remarked that it "is more in harmony with St. Paul’s discretion to suppose that she was an Ephesian known to the Corinthians, whose people had been in Corinth and returned to Ephesus." The danger of this factious spirit, which in subsequent ages has so grievously weakened the Church and hindered her work, seemed to Paul so urgent that he abruptly adjured them to unity of sentiment and of confession by that name which was at once "the bond of union and the most holy name by which they could be entreated." Before speaking of the important topics he wished to discuss, he must first of all give them to understand that he does not write to a party, but seeks to win the ear of a whole and, united Church. The parties in the Corinthian Church had not as yet outwardly separated from one another. The members were known as belonging to this or that party, but they worshipped together and had not as yet renounced one another’s communion. They differed in doctrine, but their faith in one Lord held them together. Of these parties Paul names four. There were first of all those who held by Paul himself and the aspect of the Gospel he had presented. They owed to him their own salvation; and having experienced the efficacy of his gospel, they could not believe that there was any other efficacious mode of presenting Christ to men. And gradually they became more concerned to uphold Paul’s authority than to help the cause of Christ. They probably fell into the mistake to which all mere partisans are liable, and became more Pauline than Paul himself, magnifying his peculiarities and attaching importance to casual sayings and private practices of his which were in themselves indifferent. There was apparently some danger that they might become more Pauline than Christian, might allow their indebtedness to Paul to obscure their debt to Christ, and might so pride themselves in the teacher as to neglect the thing taught. There was a second party, grouped round Apollos. This learned and eloquent Alexandrian had come to Corinth after Paul left, and what Paul had planted he so successfully watered that many seemed to owe everything to him. Until he came and fitted the Gospel into their previous knowledge, and showed them its relations to other faiths, and opened up to them its ethical wealth and bearing on life, they had been unable to make full use of Paul’s teaching. He had sown the seed in their minds; they had owned the truth of his statements and accepted them; but until they heard Apollos they could not lay hold on the truth with sufficient definiteness, and could not boldly act upon it. The teaching of Apollos was not opposed to Paul’s, but supplementary of it. At the end of this letter Paul tells the Corinthians that he had asked Apollos to revisit them, but Apollos had refused, and refused very probably because he was aware that a party had been formed in his name, and that his presence in Corinth would only foster and increase it. It is obvious therefore that there was no jealousy between Paul and Apollos themselves, whatever rivalry might exist among their followers. The third party gloried in the name of Cephas; that is, Peter, the Apostle of the circumcision. It is possible that Peter had been in Corinth, but it is not necessary to suppose so. His name was used in opposition to Paul’s as representing the original group of Apostles who had companied with the Lord in His lifetime, and who adhered to the observance of the Jewish law. How far the party of Cephas in Corinth indulged in disparagement of Paul’s authority we cannot exactly say. There are indications, however, in the Epistle that they cited against him even his self-denial, arguing that he did not dare either to ask the Church to maintain him or to marry, as Peter had done, because he felt that his claim to be an Apostle was insecure. It may be imagined how painful it must have been for a high-minded man like Paul to be compelled to defend himself against such accusations, and with what mingled indignation and shame he must have written the words, "Have we not power to lead about a sister, a wife, as well as other Apostles, and as the brethren of the Lord and Cephas? Or I only and Barnabas, have not we power to forbear working?" This party then had in it more dangerous elements than the party of Apollos. Extreme Judaisers would find among its members a soil prepared for their apparently conservative and orthodox but really obstructive and pernicious teaching. Of the fourth party, which named itself "of Christ," we learn more in the Second Epistle than in the First. From a striking and powerful outburst in that Epistle, { 2 Corinthians 10:7-18 , 2 Corinthians 11:1-33 , 2 Corinthians 12:1-18 } it would appear that the Christ party was formed and led by men who prided themselves on their Hebrew descent, { 2 Corinthians 11:22 } and on having learned their Christianity, not from Paul, Apollos, or Cephas, but from Christ Himself. { 1 Corinthians 1:12 , 2 Corinthians 10:7 } These men came to Corinth with letters of commendation, { 2 Corinthians 3:1 } probably from Palestine, as they had known Jesus, but not from the Apostles in Jerusalem, for they separated themselves from the Petrine party in Corinth. They claimed to be apostles of Christ { 2 Corinthians 11:13 } and "ministers of righteousness"; { 2 Corinthians 11:15 } but as they taught "another Jesus," "another spirit," "another gospel," { 2 Corinthians 11:4 } Paul does not hesitate to denounce them as false apostles and ironically to hold them up as "out-and-out apostles." As yet, however, at the date of the First Epistle, they had either not so plainly shown their true colours, or Paul was not aware of all the evil they were doing. The Apostle hears of these four parties with dismay. What then would he think of the state of the Church now? There was as yet in Corinth no schism, no secession, no outward disruption of the Church; and indeed Paul does not seem to contemplate as possible that which in our day is the normal condition: a Church broken up into little sections, each of which worships by itself, and looks upon the rest with some distrust or contempt. It did not as yet appear possible that the members of the one body of Christ should refuse to worship their common Lord in fellowship with one another and in one place. The evils attaching to such a condition of things may no doubt be unduly magnified; but we are probably more inclined to overlook than to magnify the mischief done by disunion in the Church. The Church was intended to be the grand uniter of the race. Within its pale all kinds of men were to be gathered. Distinctions were to be obliterated; differences were to be forgotten; the deepest thoughts and interests of all men were to be recognised as common; there was to be neither Jew nor Gentile, Greek nor barbarian, bond nor free. But instead of uniting men otherwise alienated, the Church has alienated neighbours and friends; and men who will do business together, who will dine together, will not worship together. Thus the Church has lost a large part of her strength. Had the kingdom of Christ been visibly one, it would have been supreme and without a rival in the world. Had there been union where there has been division, the rule and influence of Christ would have so.. far surpassed every other influence that peace and truth, right and justice, godliness and mercy, would have everywhere reigned. But instead of this the strength of the Church has been frittered away in civil strife and party warfare, her ablest men have spent themselves in controversy, and through division her influence has become insignificant. The world looks on and laughs while it sees the Church divided against itself and wrangling over petty differences while it ought to be assailing vice, ungodliness, and ignorance. And yet schism is thought no sin; and that which the Reformers shuddered at and shrank from, that secession which they feared to make even from a Church so corrupt as that of Rome then was, every petty ecclesiastic now presumes to initiate. Now that the Church is broken into pieces, perhaps the first step towards a restoration of true unity is to recognise that there may be real union without unity of external organisation. In other words, it is quite possible that Churches which have individually a separate corporate existence-say the Presbyterian, Independent, and Episcopalian Churches-may be one in the New Testament sense. The human race is one; but this unity admits of numberless varieties and diversities in appearance, in colour, in language, and of endless subordinate divisions into races, tribes, and nations. So the Church may be truly one, one in the sense intended by our Lord, one in the "unity of the Spirit" and the bond of peace, though there continue to be various divisions and sects. It may very well be argued that, constituted as human nature is, the Church, like every other society or institution, will be the better of a competing, if not an opposing, rival; that schism, divisions, sects, are necessary evils; that truth will be more thoroughly investigated, discipline more diligently and justly maintained, useful activities more vigorously engaged in, if there be rival Churches than if there be one. And it is certainly true that, so far as man can foresee, there is no possibility, not to say prospect, of the Church of Christ becoming one vast visible organisation. Oneness in that sense is prevented by the very same obstacles that hinder all States and governments on earth from being merged into one great kingdom. But as amidst all diversities of government and customs it is the duty of States to remember and maintain their common brotherhood and abstain from tyranny, oppression, and war, so it is the duty of Churches, however separate in creed or form of government, to maintain and exhibit their unity. If the sects of the Church will frankly and cordially recognise one another as parts of the same whole, if they will exhibit their relationship by combining in good works, by an interchange of ecclesiastical civilities, by aiding one another when aid is needed, this is, I conceive, real union. Certainly Churches which see it to be their duty to maintain a separate existence ought to be equally careful to maintain a real unity with all other Churches. Again, it is to be borne in mind that there may be real union without unity in creed. As Churches may be truly one though, for the sake of convenience or of some conscientious scruple, they maintain a separate existence, so the unity required in the New Testament i