The Sabbath-School by W. N. G.

Seventh-day Adventist Missionary Society · Oakland, Cal. · Nov 8, 1883

The Sabbath-School.

By W. N. G.

Lesson for Pacific Coast.—November 17.

1 CORINTHIANS 1; 2: 1-3.

NOTES ON THE LESSON.

NOTWITHSTANDING the subscription at the close of this letter stating that it was written at Philippi, commentators generally agree that it must have been written at Ephesus; and indeed any one reading the epistle without the subscription would naturally locate the writing at the latter place. We find good evidence in chapter 16: 5-8, where he states that he will pass through Macedonia and come unto them, and if possible abide through the winter, adding, "But I will tarry at Ephesus until Pentecost." In the 19th verse he says, "The churches of Asia [of which Ephesus was the capital] salute you; Aquila and Priscilla salute you," &c. These were living at Ephesus. Acts 18: 26. These subscriptions are not attached to the original epistles, and, as they often conflict with the inspired history, and with statements in the letters themselves, are not deemed reliable.

PAUL here, as in most of his epistles, asserts his apostleship. It cannot be said that he did this boastingly, for we find that so far as his personal prerogatives as an apostle were concerned, he was always willing to waive the dignity; but as to the dignity of the position itself, he never compromised that for a moment. Of these facts he had given evidence at Thessalonica and at Philippi, and his reference to these experiences in his letters to the Thessalonians was necessary in order to remind them of his humble demeanor while wearing such high honor directly from the Lord. It was necessary in this instance, because the letter he had received from Corinth, as also verbal charges against some in the church, rendered it compulsory that he should make some very important decisions. And furthermore, as there were divisions among them as to the recognized leadership, it is quite probable that some would not be disposed to acknowledge his authority. It is meet for those in authority in the church to maintain the proper dignity of their positions, and it is the duty of the church to "esteem them very highly in love for their work's sake."

"SOSTHENES our brother." From the little we know of this brother, his experience had been in a manner similar to Paul's, and it is not surprising that, under the circumstances, his conversion should create between them a close bond of sympathy. Sosthenes, it will be remembered, was ruler of a synagogue in Corinth, and was conspicuous, if not the leader, in the insurrection against Paul, in consequence of which he was beaten by the Greeks. So both he and Paul were prominent Jews, had both been violent persecutors of the church, and upon both a measure of judgment had been meted out.

"UNTO the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints," &c. Verse 2. Them that are sanctified means those that are set apart, as Dr. Barnes says, "separated from the mass of heathen around them, and devoted to God and his cause." He also says, "The word saints here does not differ materially from the word sanctified. It means those who are separated from the world, and set apart to God as holy." We might add, that to maintain any degree of Christian deportment in such a place as Corinth would mark a wide contrast between the church and those not of the faith. The apostle intimates that they could not even attend to their ordinary secular affairs without contact with fornicators, extortioners, idolators, etc., so common were these vices among the people. Chap. 5: 9, 10. This introduction is strikingly similar to that of Jude's epistle.

"WITH all that in every place call upon the name of Jesus Christ our Lord." In this we have the broad intention of the Spirit that actuated the writer of this epistle. Although the immediate object of the letter was to correct errors in that church, it was clearly foreseen that counsel upon these and the other topics treated, would be wanted wherever the gospel should be preached.

Centuries have passed since the promulgation of these inspired injunctions and teachings, yet the teachers of "present truth" have constant use for them in correcting error and rebutting false doctrine; and they have lost none of their pith or poignancy.

"THERE are contentions among you." Some claimed to be followers of Paul, some of Apollos, others of Cephas, and some had the correct idea of leadership, and clung to Christ. The peculiarity of this dissention is that Paul, Apollos, and Cephas were not rivals of Christ nor of each other. Their doctrines were harmonious, and neither of them desired to be a faction leader, much less a leader of the whole, in his own name. The instigation to such a division must have been purely diabolical—"the mystery of iniquity" already working. And with the apostle's pointed rebuke before us, and in the face of the Saviour's fervent prayer and solemn injunction that his followers might be one as he and the Father are one, it is surprising how men can claim Scripture authority for hundreds of divisions—doctrinal and physical—in the body of Christ. And some, while maintaining that their individual sects have the essential truth, will claim that a multiplicity of denominations is necessary to accommodate the various minds of Christians who cannot agree upon doctrine—who refuse to be "one," as the Saviour commanded. To Paul's question, "Is Christ divided?" they deliberately act, Yes. Such Christianity is not of Paul, nor of Apollos, nor of Cephas, nor of Christ.

"I THANK God that I baptized none of you, but Crispus and Gaius." Verse 14. Those who hold water baptism to be a "non-essential" lay great stress upon this and the following verses, as showing that Paul deemed it a matter of little consequence. But the Lord has not left this important memorial so slightly guarded, nor are we shut up to this passage, from which an unwarranted inference is drawn, to learn Paul's estimate of it. He had received his commission direct from the Lord, as the other apostles had, and was guided in his teaching by the same Spirit that actuated the baptism of three thousand on the day of Pentecost. Although he may not have baptized many with his own hand, he was nearly always accompanied by assistants; and his reason for thankfulness was because, if he had baptized more himself, it would have strengthened the party spirit of those claiming to be "of Paul." Christ sent him to preach the gospel, and he could not have done this without preaching baptism. That was part of the great commission. Matt. 28: 19, 20. It would be as impossible to consistently preach the gospel without its ordinances and memorials, as it would be to preach the ten commandments consistently while setting aside the Sabbath. We have only to refer to the Pentecostal scene at Jerusalem; to the experience of Peter at the house of Cornelius; to the instance of Philip and the Ethiopian eunuch; and to the case of the Philippian jailer—all instances of the direct interposition of the Spirit of God—to prove the inseparable connection between the gospel and baptism. It is the perpetual memorial of the burial and resurrection of Christ, upon which the gospel must stand or fall.

"FOR ye see your calling, brethren," &c. Verse 26 and onward. It will be noted that the basis of estimating the "wise" and "mighty," as also the "foolish" and "base" things referred to in these verses, is "after the flesh;" that is, according to a worldly estimate. It is a fact that not many of the so-called great men of the earth become Christians. They are too busy with the matters pertaining to this life. The so-called wise men cannot stoop to be taught by One who had "never learned" in the recognized schools of theology, philosophy, etc. The King is obliged to send into the "highways" and "hedges," and gather the "poor," the "blind," the "lame," and kindred classes (according to the estimate of the world) in order to fill his table. The foolish (worldly estimate) things will confound the wise (popularly so called); and the weak things (after the flesh) will confound the worldly mighty ones. When we reflect that "the fear of the Lord is the beginning of wisdom," we can well afford to forego that wisdom which God hath "made foolish." We may indeed lightly esteem the might of this world in comparison with that weakness of the flesh in which, with God's help, "one can chase a thousand, and two can put ten thousand to flight." God has chosen the instruments that would glorify his name, "that no flesh should glory in his presence."

PAUL was one of the exceptions to the foregoing rule. He was a wise man after the flesh, so recognized by his fellows. But he is also an instance of the fact that all such exceptions must put away that distinguishing feature, to be efficient and acceptable in the work of the Lord. He had tried eloquence and science at Athens, with little success. At Corinth he put aside all that and labored, although "in weakness, and in fear, and in much trembling," yet "in demonstration of the Spirit and of power." He experienced a far different result when he used the wisdom of God, even "the hidden wisdom." Well could he say, in his second letter to this church: "I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake; for when I am weak, then am I strong." 2 Cor. 12: 10.