Sunday School Lessons

JANUARY 5, 2020

FAITHFUL STEWARDS OF THE GOSPEL

INTRODUCTION:
1. In the preceding chapter the Apostle had set forth the minister’s office and responsibility. This he did in order to show the absurdity of groups being formed under the banners, as it were, of their various ministers. The point was well made as he presented the ministry in its true light, meaning that they were all of them God’s servants, and laborers together with Him. The church is God’s husbandry, and God’s building, and the various ministers were not only not rivals, but were actually co-laborers, whose callings were complimentary one to another. This being the case, the factions needed to come together behind all of their faithful ministers,thus forming a unified church. This reality also emphasizes the awful responsibility that all of God’s ministers have to be true to Him and His word in the work of the ministry. He warned all who were called to such holy work to be careful, not only to build upon the proper foundation (Christ), but to use the proper (God-ordained) materials, for their work would surely be put to the test.
2. In this chapter, the Apostle deduces from the preceding discussion the following teaching regarding the proper light in which the people should regard the ministry. They should regard their ministers as the servants of Christ, and dispensers of the truths which God had revealed.

I. THE PROPER LIGHT IN WHICH THE CHURCH SHOULD REGARD ITS MINISTERS.(VERSES 1-6)

A. MINISTERS ARE TO BE SEEN FIRST AND FOREMOST AS DISPENSERS OF THE TRUTHS WHICH GOD HAS REVEALED. (VERSE 1)
1. This is the conclusion or deduction from the preceding discussion.
2. Ministers are the servants of Christ, and stewards of God.
3. “Let a man,” i.e. everyone “account of us,” i.e. regard us as being “the ministers of Christ.” Literally an under-rower, i.e. a subordinate servant of any kind.
4. Ministers are to think of themselves as Christ’s servants, entirely in subjection to Him. They have no authority of their own, and therefore, their whole business is to do what they are commanded.
5. “And stewards of the mysteries of God.” Stewards were generally slaves appointed as managers or overseers. It was their business to direct the affairs of the household, and dispense the provisions. It is as a dispenser that ministers are here called stewards.
6. As dispensers of the mysteries of God, i.e. the Gospel, they were to reveal the truths which God had revealed to them.
a) They are called mysteries, because they are, as we have seen already, undiscoverable by human reason.
b) They are called mysteries, because into such knowledge men must be initiated, as we saw in the second chapter.
c) This term is never used in reference to either baptism or the Lord’s Supper in the New Testament. The Roman Catholic Church assumes that ministers are dispensers of the sacraments, which they erroneously assume have the mysterious powers of grace in them.

B. THE MOST IMPORTANT QUALIFICATION OF A DISPENSER IS FIDELITY. (VERSE 2)
1. “Moreover,” or perhaps it should read, “In this matter,” In the matter of being a steward of the mysteries of God, fidelity is an absolute requirement.
2. As the minister is a servant, he must be faithful to his Master, and as a dispenser, he must also be faithful to the souls of those who are placed under his oversight.
3. The great thing required of ministers is fidelity, not assuming any other than ministerial powers to themselves, and not venturing to go beyond their Lord’s commands.

C. IT IS A SMALL MATTER HOW MEN ESTIMATE THE FAITHFULNESS OF MINISTERS, SINCE IT IS IN THE EYES OF THEIR MASTER THAT THEY STAND OR FALL. (VERSE 3)
1. Faithfulness to duty supposes responsibility to someone. Paul says that someone is not individual church members, nor is it himself, but the Lord whom he serves, and to whom he belongs.
2. The Apostle therefore said that to him “it is a very small thing,” or literally, “It amounts to nothing that I should be judged of you.”
3. This does not refer to the judicial judgment of the church, but simply to the opinions of individuals, or even groups.
4. They had not sent him. He was not their steward. Therefore, he was not much worried about “man’s judgment,” or literally, “by human day.” As “the day of the Lord” speaks of the day of God’s judgment, human day speaks of man’s judgment.
5. In denying that his responsibility was to the Corinthians, or that he feared any human tribunal, he was not asserting that he was his own judge. “I judge not my own self.” a) It is not enough that our own conscience does not condemn us. It is a partial and often an unenlightened judge.
b) Many men think themselves faithful who are actually most unfaithful. But the Master Himself will judge right.

D. THE CONSCIENCE OF THE STEWARD MAY BE FREE FROM CONDEMNATION, YET HE IS NOT THEREBY JUSTIFIED. (VERSE 4)
1. “For I know nothing by myself,” i.e. he was aware of no violation. This evaluation was done honestly, and in light of the requirements of his Master.
2. Yet, he was not thereby justified. He is not here speaking of the doctrine of justification, but rather of the true fidelity of his ministry. Only the Lord Himself was the competent and final judge.

E. THE FINAL AND FULL EVALUATION OF ONE’S MINISTRY MUST WAIT UNTIL THE LORD RETURNS. (VERSE 5)
1. The true judgment must wait until the Nobleman, Who has gone to receive His Kingdom, returns from the far country. (See Luke 19:12ff)
2. This speaks of the second advent of our Lord.
3. This is the appropriate time, for then shall be done what cannot be done before. “He will bring to light the hidden works of darkness.”
4. The judgment of men’s works will then take in all, and reveal every motive of the heart, and make manifest its counsels.
5. “And then, shall every man have praise of God.” Paul uses the word praise and not recompense. Though he was criticized by many at Corinth, he knew that there was laid up for him a crown of righteousness. Even though his conscience was not the final judge, it still bore witness of a faithful ministry, one that would receive praise.
6. Paul was not only confident for himself in this respect, but for all them also who, like him, could look for Christ’s appearing with joy and confidence. (II Tim. 4:8)
7. Every faithful servant of Christ will then have praise. “Well done, thou good and faithful servant.”

F. THE POINT HERE EMPHASIZED IS THAT MINISTERS ARE TO BE SEEN AS SERVANTS AND STEWARDS, NOT AS GODS. (VERSE 6)
1. “These things” refers to the figures by which he represented himself, Apollos, and other ministers. They are instruments in the hand of God.
2. Thus, they were “not to think above that which is written.” That is, they were not to estimate ministers above the scriptural standard. (Jer. 9:23, 24)
3. The reason for this caution was to keep them from being puffed up for one against another, or one above another, as followers of this or that minister, who they thought to be superior to the rest.
4. Pride is always a fearful thing.
5. We will further consider this matter of pride under our second main heading, as we continue this subject in our next lesson. (Verses 7-13)

II. A CAUTION AGAINST PRIDE AND SELF-CONCEIT. (VERSES 7-13)

DECEMBER 22, 2019

THE MINISTER’S OFFICE AND RESPONSIBILITY (cont.)

INTRODUCTION:
1. In this chapter, Paul returns to his opening subject, that of divisions in the church. He saw this as evidence that they were yet immature in their faith. (Verses 1-4)
2. That they had formed these factions around their God-given ministers was, to say the least, absurd when we see the ministerial office set forth in its true light.
3. Previously we considered a number of reasons why forming rival factions around their minsters was not only absurd, but dishonoring to both God and His ministers.
a) They were God’s servants and therefore only instruments of His grace. (Verse 5)
b) Their particular labors were each necessary to the other, and were only effectual as God made them so. (Verses 6, 7)
c) They were fellow-workers on the same farm; fellow-builders on the same building. (Verse 8)
d) They were all co-laborers with God in the work of the ministry. (Verse 9ff)
4. Of the two figures, God’s husbandry and God’s building, the Apostle continues with the latter in order to show the heavy responsibility and strict accountability incurred by Gospel minsters as they are building God’s house, His true temple, the Church. (Verses 10-15)

I. IT IS PRECISELY BECAUSE THE CHURCH IS THE TEMPLE OF GOD THAT MINISTERS MUST BE CAREFUL HOW THEY BUILD. (VERSES 16, 17)

A. THE APOSTLE JUSTIFIES HIS STERN LANGUAGE TO BUILDERS WITH THIS QUESTION. (VERSE 16) “Know ye not that ye are the temple of God, and the spirit of God dwelleth in you?”
1. He is speaking to the church, that spiritual house in which God swells. (See Eph. 2:21, 22; I Tim. 3:15)
2. Ministers of the Gospel are not building a house for themselves, to be constructed of what material they please, or according to whatever plan they please.
3. The Corinthians seem to have forgotten this, for they (some of them) wanted the minister to preach “wisdom of words,” as if it were for them to choose.
4. It has already been established (Chapter 2) that it is by the Gospel, which is God’s wisdom, and that mystery of which He alone must give understanding, that his house is built.
5. It is in such a temple that the Spirit of God dwells. This indwelling of the Spirit constitutes each believer, every separate church, and the church collectively, the temple of God. (See Ch. 6:29; II Cor. 6:16; Eph. 2:21)

B. GOD WILL NOT ALLOW HIS TEMPLE TO BE DEFILED. (VERSE 17)
1. The same word that is translated defile in the first clause is rendered destroy in the second clause. It means to bring into a worse state. It means to mar.
2. The verse may be rendered “If any man injure the temple of God, him will God injure.” The church cannot be injured with impunity.
3. Under the old dispensation the penalty for defiling the temple was either death or being cut off from the people. (Lev. 15:31; Num. 19:20) God is not less jealous for His spiritual temple than He was the typical material one.
4. Men injure the souls of men and injure the church when they preach false doctrine, and will therefore be punished.
5. Notice the reason: “For the temple of God is holy, which (temple) ye are.” The word temple is supplied the second time. It may mean either ye are God’s temple or ye are holy. Either way, the church is God’s holy temple, which must not be defiled.

II. EVERY MINISTER MUST RENOUNCE WORLDLY WISDOM IN FAVOR OF THE WISDOM OF GOD. (VERSES 18-20)

A. GOD’S MINISTERS MUST NOT DOUBT WHAT HAS BEEN SAID ABOUT HUMAN WISDOM. (VERSE 18)
1. If any man think himself to be wise after a worldly sort, he must determine not to rely on his own wisdom. He must see it as worthless and even dangerous, if turned to in the ministry of the Gospel.
2. He must be like Paul, willing to be seen as a fool in the world’s eyes, in order to have the true wisdom of God.

B. WORLDLY WISDOM MUST BE RENOUNCED AS FOOLISHNESS. (VERSE 19, 20)
1. First, even truth or true knowledge becomes folly if employed to accomplish that for which it is not adapted. It is utter foolishness to imagine that men can be made holy or happy by mathematics or metaphysics or moral philosophy. He who attempts to do so is foolish, and his wisdom, as a means to such ends, is folly.
2. Second, much that passes for wisdom among men is foolishness, not merely as a means to an end, but is itself foolishness. The speculations of men about the deep things of God are just so much foolishness. It is often painful to listen to worldly wise men opine about God and things eternal.

III. THE CHURCH MUST UNDERSTAND THAT GOD’S MINISTERS BELONG TO THE CHURCH AND NOT THE OTHER WAY AROUND. (VERSES 21-23)

A. MEN ARE NOT THE GROUND OF THE BELIEVER’S CONFIDENCE. (VERSE 21)
1. This is the inference drawn by the Apostle from the fact that ministers are nothing in themselves, only servants. Plus, the wisdom of this world is foolishness with God, so let none glory in men at all.
2. The Corinthians did glory in men when they said, “I am of Paul; I am of Apollos…” They made masters of those who were their servants.
3. How foolish were they, seeing that not only ministers, but all things were theirs.
a) This means, first, that all things are designed to promote the interest of the church. The consummation of the work of redemption is the great end to which all things are directed, and to be made subservient.
b) This means, secondly, that all things are given to Christ as the Head of the Church, and to the Church in Him. (Rom. 8:17; John 17:22)
c) The people of God should be mindful of their high destiny, so as not to act unworthily of it.

B. BY AMPLIFICATION,THE APOSTLE TELLS WHAT THE “ALL THINGS” HERE MENTIONED INCLUDES. (VERSE 22)
1. The ministry, which belongs to the church, is designed for its edification. (See Eph. 4:11, 12)
2. The world (kosmos) is to be understood in the widest sense. The present order of things is maintained and directed to the promotion of the great work of redemption.
3. Life and death.
a) First, whether the people of God live or die is determined with reference to their own good.
b) Second, life and death are administered so as best to fulfill the designs of God in reference to the church.
c) Third, the greatest men of the world; kings, statesmen, heroes, ministers, individual believers and unbelievers, live or die just as best serves the interests of Christ and His kingdom.

C. ALL THINGS BELONG TO THE CHURCH, BECAUSE THE CHURCH BELONGS TO CHRIST, GOD’S SON. (VERSE 23)
1. As all things belong to the church and are subject to it, the church itself belongs to, and is therefore subject to Christ alone. In Him and Him alone must the church glory; not in Paul, Apollos, or any of its ministers.
2. As the church is subject only to Christ, He is subject only to God. The Scriptures speak of a threefold subordination of Christ to the Father.
a) There is a subordination of the second person of the Trinity to the first with respect to mode of subsistence and operation. This is perfectly consistent with their equality in power and glory.
b) There is a voluntary subordination of the Son in that He humbled Himself to be found in fashion as a man, and therefore subject to the limitations and infirmities of our nature. (Phil. 2:5-8)
c) There was the official subjection of the incarnate Son of God in the work of redemption and as the Head of the church. He that is by nature equal with God officially becomes subject to Him. (Ch. 11:3; 15:28; Phil. 2:6-11; Heb. 1:3)
3. Let us rejoice and take heart in this grand and glorious truth. May we never forget that all things are ours, for we are Christ’s and Christ is God’s.
a) All earthly powers are subject to Him, and therefore, to us in Him. Let the heathen rage, if they please, they can only do as God has ordained to His own ends respecting His church.
b) All ministers of God are ours, given to the church for its edification. (Eph. 4:11)
c) Even life and death are so administered as best to fulfill God’s plan for His church. Therefore, whether we live or die, we are the Lord’s.

NOVEMBER 24, 2019

THE MINISTER’S OFFICE AND RESPONSIBILITY

INTRODUCTION:
1. The Apostle began the body of this letter by addressing the matter of divisions in the church at Corinth. Since one of the factions claimed to be rallying behind him, saying we are of Paul, he laid to rest any thought that his intention was to gain a following to himself. As one proof of his innocence, in this regard he had reminded them of how few of them were baptized by him personally.
2. In making that point, he declared that his main business was not to baptize, but to preach the Gospel. With that, he began to defend his mode or preaching among them, driving home the point that it was only by the plain preaching of the Gospel that the Holy Spirit is pleased to open hearts and save lost souls. This defense was primarily for the benefit of the worldly wise, some of whom were false teachers and errorists in the church.
3. Paul now returns to the subject with which he began; that of division in the church. One of the objections against him by professed believers was that his preaching was too simple. Here, he answers the charge by saying he could not make it otherwise, because they were mere babes in Christ. The proof of their being in this infantile state was that strifes and divisions existed among them. (Verses 1-4)
4. As their dissensions had reference to their religious teachers, the Apostle endeavors to correct the evil by resenting the ministerial office in its true light. True ministers of God are not leaders of rival sects, but are one, with one Master, and one work.

I. THE CORINTHIANS WERE WORTHY OF BLAME FOR THEIR WEAKNESS AND LACK OF PROFICIENCY. (VERSES 1-4)

A. THESE WORDS ARE ADDRESSED NOT TO ANTI-CHRISTIAN FALSE TEACHERS, BUT TO BELIEVERS WHO HAD BEEN SEDUCED BY THEM. (VERSE 1) “BRETHREN…”
1. There were two classes of opponents in Corinth. There were false teachers and errorists whom Paul denounces as anti-Christian. There were some true brethren who due to the influence of the errorists had been to some degree spoiled through philosophy and vain deceit. (Col. 3:8)
2. Against the false teachers and the unconverted Jews and Greeks he upheld the simple Gospel as higher than the wisdom of the world; that the world’s wisdom is foolishness to God, whereas in the simple Gospel is manifested the power and wisdom of God. (Ch. 1:18-2:16)
3. To the objection as urged by believers, that his preaching was too elementary, he here answers that it was merely adapted to their state. He could only speak to them as children.
4. He describes them as carnal, and as babes. The word carnal is here used in a modified sense, for all true Christians are spiritual. But here the comparison is to other Christians. They were not as spiritual as some other Christians, being as babes in knowledge and experience. In this sense we may speak of some as worldly without denying that they are Christians. Nevertheless, it is a matter of concern.

B. PAUL DISCERNED THEIR SPIRITUAL STATE, AND REGULATED THEIR DIET ACCORDINGLY. (VERSE 2)
1. Sometimes milk as an emblem of the Gospel speaks of its sufficiency. (Isa. 55:1; I Pet. 2:2)
2. In the case here, milk is seen as food for the undeveloped and immature whose systems are not capable of digesting meat.
3. Ministers must be able to discern stages of spiritual development, and teach accordingly. Notice, Paul did not refuse to feed them, even though he would have much preferred to have given them meat instead of milk.4. Ministers must also make it known that a perpetual infantile state is not acceptable. The tone here is clearly not one of passivity or acceptance. “Hitherto ye were not able,…neither yet now are ye able…”

C. THEIR CARNAL, INFANTILE STATE WAS MADE EVIDENT IN THEIR FACTIOUS TENDENCIES. (VERSE 3)
1. The commendations given this church in the salutation seem not to be consistent with this description. That is because, compared to the heathen about them, they deserved praise. But judged by the standard to the Gospel, or their privileges, they deserved censures, which Paul faithfully administers.
2. He here lists again the particular factions that existed, and then asks rhetorically, “Are ye not carnal?”
3. A party spirit is a sign of spiritual immaturity and must not be tolerated.
4. To have formed divisions under the banners of the various ministers was to show dishonor to those men of God.

II. CHRIST’S MINISTERS ARE HIS SERVANTS WHO DO NOT HAVE, NOR DO THEY SEEK TO HAVE AUTHORITY AND POWER OF THEIR OWN. (VERSES 5-9)

A. MINISTERS ARE MERE INSTRUMENTS IN THE HANDS OF GOD. (VERSE 5)
1. The doctrines which they preach are not their own discoveries, and neither is the power that gives their success of themselves. It is therefore a perversion of their relation to the church to make them heads of parties.
2. He asks, “Who then is Paul, and who is Apollos?” Then he answers, “Ministers.” (Diaconoi – waiters, attendants, servants) They are so called, not only because of their relation to God, but also because of their relation to His Church. “By Whom…” i.e. by whose instrumentality, “…ye believe,” i.e. became believers.
3. Each one ministered by whatever gifts the Lord had given him. “Even as the Lord gave to every man.”

B. THERE IS A DIVERSITY OF SERVICE WHICH IS OF AN ENTIRELY SUBORDINATE AND INSTRUMENTAL CHARACTER. (VERSE 6)
1. One may plant, while another waters, but both are God’s servants, and both are hopeful of the same harvest.
2. As in nature planting and watering are not the efficient causes of grace. In both cases, all of the efficiency is of God.
3. One thing that is clear, the work of the ministry is the ordinary and appointed means by which the Husbandman secures His harvest. (Ch. 1:21)

C. TO GOD ALONE IS DUE ALL OF THE GLORY AS THE ONE SOURCE OF TRUTH, STRENGTH AND SUCCESS. (VERSE 7)
1. This is the conclusion: Ministers are nothing except instruments in the hand of God.
2. Whatever use He makes of His servants is purely His business. If this is so, why should anyone say, “I am of Paul,” or “I am of Apollos?”

D. CHRIST’S MINISTERS ARE LIKE FELLOW-LABORERS ON THE SAME FARM, OR FELLOW-BUILDERS ON THE SAME TEMPLE. (VERSE 8)
1. Ministers have the same office. “He that planteth…that watereth are one.”
2. Each shall have his own reward, according to how well he labored, whether planting, watering, or other labor.
3. Rewards are not according to gifts, or success, but faithfulness in labor.
4. The office of bishop, Paul said, is a good work. He that labors well will be rewarded accordingly.

E. MINISTERS ARE ONE, BECAUSE THEY ARE ALL CO-WORKERS WITH GOD. (VERSE 9)
1. The propriety of this representation is clear. It is because the church is God’s husbandry, or farm.
2. A more frequent figure of the church is that of a building, a temple. It is God’s temple, and His ministers are the builders. (Eph. 2:20-22; I Pet. 2:5)
3. Oneness and cooperation are required in those who are tilling and planting the same farm, or erecting the same building.
4. The Apostle drops the former figure, and continues with the later, that of the erecting of a building.

III. IN THEIR RESPECTIVE LABORS GOD’S MINISTERS INCUR A GREAT RESPONSIBILITY. (VS. 10-15) If they attempt to build up the building of God using the rubbish of their own wisdom, they will be severely punished. If they employ that which God had furnished, they will be rewarded.

A. PAUL HIMSELF HAD LAID THE SOLID FOUNDATION FOR THE CORINTHIAN CHURCH. (VSE. 10)
1. He speaks of this ministry as an Apostle and his gifts as “the grace of God given to him.”
2. It was by God’s grace in these respects that he was able, like a wise master builder, to lay the foundation, and other ministers like Apollos had assisted in building on his foundation. The same idea is expressed above, where he says, “I have planted, and Apollos hath watered.”
3. He warns every man to take heed how he builds on this foundation. The warning is addressed particularly to ministers, as the whole context suggests.

B. THE ONE FOUNDATION OF THE CHURCH IS JESUS CHRIST. (VERSE 11; ISA. 28:16; ACTS 4:11 EPH. 4:20; I PET. 2:6)
1. This may speak of either the Person or the doctrine of Christ, or of both.
2. There can be no other ground of confidence except the Person and work of Christ.
3. Those who followed Paul in Corinth were required to simply build on the one foundation of Jesus Christ. And as for His work; it was Jesus Christ and Him crucified.
4. In laying the foundation in Corinth, Paul can only mean that here he had taught the doctrines concerning the Person and work of Jesus Christ.

C. THE BUILDERS MUST USE THE PROPER BUILDING MATERIALS, AND REJECT ALL IMPROPER ONES. (VERSES 12, 13)
1. Gold, silver, precious stones, can only mean truth.
2. Wood, hay, stubble represent error.
3. Paul had established the church with believers only; adding to its membership only such as received and adhered to the already described truth of the Gospel.
4. All who should follow Him must adhere to the same policy.
5. All that were added to the visible church on any other basis would surely be proven false. They would never stand the fiery tests. What fiery trials do not expose, the Day of Judgment surely will.
6. It is scary how many are presently being added to the visible church upon some flimsy profession of faith based on unbiblical teaching.
7. Every minister must take heed what kind of converts he is adding, for “the fire shall try every man’s work of what sort it is.”

D. FAITHFUL BUILDERS WILL BE REWARDED, WHILE CARELESS BUILDERS WILL SUFFER LOSS. (VERSES 14, 15)
1. What servant would not desire the rewards that shall be given those who build well?
2. What servant would forfeit such bestowments in order to have temporal success that will one day go up in smoke?3. The foolish servant jeopardizes his own soul for sake of temporal gratification. The phrase “so as by fire” means with difficulty. (I Pet. 3:20; Jude 23; Zech. 3:2)4. The unwise builder’s salvation will be attended with great loss.

OCTOBER 27, 2019

PAUL DEFENDS HIS MODE OF PREACHING

INTRODUCTION:
1. Paul is here continuing his defense of his mode of preaching. Though men of all stripes counted the preaching of the cross offensive and foolish, God had determined to save men, not by human wisdom but by the Gospel. Thus, Paul here shows that he acted on the principles which he set forth in the first chapter. Paul, when he came to Corinth, came neither as an orator nor as a philosopher, but simply as a witness. (Vrs. 1, 2) He had no confidence in himself, but relied exclusively on the demonstration of the Spirit for his success. (Vrs. 3, 4) The true foundation of faith is not reason but the Testimony of God. (Vse. 5)
2. Though what he preached was not the wisdom of men, it was the wisdom of God, and undiscoverable by human reason. (Vrs. 6-9) The revealer of this divine wisdom is the Holy Spirit, for He alone knows the secret purposes of God. (Vrs. 10-12) In communicating the knowledge thus derived from the Spirit, he used words taught by the Spirit. (Vse. 13) Even still, the knowledge communicated was not received by the natural man, because the things of the Spirit can be discerned only by the spiritual. (Vrs. 14-16)

I. PAUL’S PREACHING WAS NOT ACCORDING TO MAN’S WISDOM, NOR IN SELF CONFIDENCE. (VERSES 1-5)

A. HE CAME NEITHER AS AN ORATOR, NOR AS A PHILOSOPHER, BUT AS A WITNESS. (VERSES 1, 2)
1. And I, i.e. accordingly I. What he is about to say is predicated on what he had been saying. In accordance with the clearly revealed purpose of God to reject the wisdom of the world, and to make the plain preaching of the cross the means of salvation, Paul came with this mind-set.
2. Excellency of speech or wisdom. Since speech (logos) and wisdom (sophia) are distinguished, the former likely refers to his manner, and the latter to the matter of his preaching.
a) It is neither as an orator nor as a philosopher that he appeared among them.
b) Paul is not merely saying that he declared not the Gospel in a rhetorical or philosophical manner. He means that what he declared was not the wisdom of man, but the Testimony of God.
3. Notice, he had determined that he would stay exclusively with the only true foundation of faith, which to those who believe is found to be the power and wisdom of God. (Ch. 1:23, 24)
4. His one theme, “Jesus Christ and Him crucified.”
a) Paul’s only design in going to Corinth was to preach Christ; and Christ not as a teacher or example or perfect man. All this would be mere philosophy. He preached Christ crucified, i.e. dying for sinners, as a propitiation for sin.
b) Jesus Christ refers to His person; and Him crucified, to His work; which constitutes the sum of the Gospel.
5. The emphasis here should not be on the simplicity or narrowness of the message. It should rather be on the contrast between man’s wisdom, which exalts rhetoric and philosophy, and God’s wisdom, which is revealed in the preaching of the cross, which man’s wisdom calls foolishness.

B. HE CAME NOT IN A SPIRIT OF SELF-SUFFICIENCY AND SELF-RELIANCE. (VERSES 3, 4)
1. The weakness of which he was speaking (Verse 3) was not bodily weakness, although he did speak of it elsewhere. (II Cor. 10:10; Gal. 4:14) The whole context here shows that he refers to a state of mind.
2. It was not in the consciousness of strength and self-confidence that he appeared among them, but as oppressed with a sense of weakness and insufficiency. He had a work to do which he knew to be far above any power he possessed in himself.
3. Paul’s speech (general communication) and his preaching (public discourses) were not with oratorical persuasion, and high argument, but in that which such things could never produce, that is, the powerful demonstration of the Spirit.
4. Something more than human intellect and the powers of the natural mind and spirit are required for success in the ministry of the Gospel. (Verse 4)
5. Much of what is thought to be successful is a result of nothing more than man’s ability to persuade, motivate, and move people emotionally. There is not the “demonstration of the Spirit and of (His) power,” though He is often credited with what is done.

C. HE WAS PERSUADED THAT THE TRUE FOUNDATION OF FAITH IS NOT REASON,BUT THE TESTIMONY OF GOD. (VERSE 5)
1. It might have been easy for Paul to argue the Corinthians into a realization of the truth of the Gospel. He could have shown its superiority over heathen religions. He could have shown proof of its divine origins afforded by prophecy and miracles. He could have shown the historical proof of Christianity. This is all good, but rational persuasion is not saving faith.
2. The foundation of true faith is the power of God, i.e. what he before called the demonstration of the Spirit. The only preaching that will produce this true faith is that which clearly sets forth the truth of the Person and work of Christ.
3. May we never cease to preach Christ and Him crucified as the only hope for sinners.

II. PAUL SHOWS THAT THE GOSPEL, THUS DEFINED, IS THE TRUE WISDOM. (VERSES 6-9) In Vrs. 17-31 of the preceding chapter, Paul had asserted the insufficiency of human wisdom. In Vrs. 1-5 of this chapter he said that he was not a teacher of human wisdom. By this we are not to infer that he despised knowledge, that he was an illiterate, or that he taught nonsense. Far from it; he taught the highest wisdom.

A. ALTHOUGH HE REFUSED TO TEACH HUMAN WISDOM, HE TAUGHT THE TRUE WISDOM. (VERSE 6a)
1. It is plain from the whole discussion that by the wisdom of the world Paul means that knowledge of God and things divine which men derive from reason. It is also plain that what he says of the worthlessness of that knowledge has reference to it as a means of salvation. Men of wisdom objected to Paul because he did not teach philosophy. His answer to their question is that philosophy cannot save men. “The world by wisdom knew not God.” Whatever may be its value in its own sphere, and for its own ends, it is worse that useless as a substitute for the Gospel.
2. Nevertheless what Paul preached was wisdom among them that were perfect.
a) By the expression, “them that are perfect,” he is not speaking of some Christians who are advanced and mature, as opposed to those who are weak and immature. He is rather speaking of believers as opposed to unbelievers; those taught by the Spirit and able to understand the truth, as opposed to the unrenewed.
b) If “the perfect” here means advanced Christians as distinguished from babes in Christ, then the wisdom was not the Gospel, as such, but its higher doctrines. This cannot be, because it is the doctrine of the cross which he declares to be “the power and wisdom of God.” (Ch. 1:24) Plus, the description given in the following part of this chapter of this wisdom refers not to the higher doctrines, but to the Gospel itself.

B. HE DECLARES WHAT THIS WISDOM IS NOT, AND ALSO WHAT IT IS. (VERSES 6b, 7)
1. It is not the wisdom of this world. (Verse 6b) It belongs not to this world, and is not attained by the men of the world, who come to naught.
2. It is the wisdom of God. It was hidden in a mystery. It is that system of truth which God from eternity had determined to reveal in the Gospel for the salvation of His people. (Verse 7; see Eph. 3:1-5)
a) Wisdom of God – wisdom derived from God.
b) In a mystery – something into which men must be initiated – something that is undiscoverable by human reason.
c) God ordained before the world – He foreordained it to our glory, i.e. all of the excellence and blessedness which Christ has secured for His people. (Rom. 5:2)

C. HE OFFERS THE GREATEST PROOFS THAT THE WORLDLY WISE WERE IGNORANT OF GOD’S WISDOM. (VERSE 8; PSA. 2:1, 2)
1. The reference is here principally to the rulers of the Jews, who were the authors of the crucifixion of Christ.
2. Worldly wise men crucified Him whose very title is The Lord of Glory. (Psa. 24:10; Acts 7:2; James 2:1; Eph. 1:17)

D. HE DECLARES THAT MEN IN WISDOM WERE BLIND AND DEAF TO THE GLORIES OF THIS MYSTERY. (VERSE 9)
1. The human mind cannot penetrate into the counsels of God. His purpose can only be known by supernatural revelation.
2. In referring to the Scriptures, “it is written,” he apparently sites Isaiah 64:4, in which case he applies the language, but not the sense.
3. As the following verses show, these things are spiritually known, i.e. made known by the Holy Spirit.

III. THE SOURCE OF THIS KNOWLEDGE BOTH IN ITS REVELATION AND APPREHENSION IS THE HOLY SPIRIT. (VERSES 10-16)

A. THE HOLY SPIRIT MUST COMMUNICATE THIS WISDOM, FOR HE ALONE KNOWS THE SECRET PURPOSES OF GOD. (VERSES 10-12)
1. It is the Holy Spirit who revealed these things to the Apostles and prophets. (Eph. 3:5)
2. The Holy Spirit searches, or explores, not as an investigator, but as having accurate and profound knowledge of the deep things of God. (Vse. 10) The preaching of the cross was to the worldly wise men offensive and foolish, yet clearly, the atoning sacrifice of Christ involves wisdom that is so deep that no human mind can grasp it except it be taught of God. (John 6:45)
3. Just as no one knows the thoughts of a man except that man himself, so no one knows the thoughts of God but God Himself. (Vse. 11) The point here illustrated is that just as we know what our thoughts are, so the Holy Spirit knows the thoughts, yes, even the secret things of God, and reveals them to whom He will.
4. Those who believe the Gospel do so because the Holy Spirit has quickened their understanding. They have not merely the spirit of the world, i.e. that principle of knowledge which natural men have, but they have the gift of the Holy Spirit, the Spirit which is of God, Who teaches the things of God. (Verse 12)

B. PAUL, IN ORDER TO COMMUNICATE KNOWLEDGE DERIVED FROM THE SPIRIT, USED WORDS TAUGHT BY THE SPIRIT.
1. That which he was taught by the Spirit he communicated. However, he did not use the words which man’s wisdom teaches in order to communicate what he received by divine revelation. He did not use skills of human rhetoric, but neither did he use that which his own mind uninfluenced by the Holy Spirit suggested. The words used were taught by the Holy Spirit.
2. Spiritual things must be compared with spiritual. What he means is that spiritual truths must be explained or interpreted in the words of the Spirit. The original word here rendered comparing means to mentally combine or join together and also to explain.
a) Spiritual things must be fitted together with spiritual things.
b) Spiritual language must be used to explain spiritual matters. (I Pet. 4:11)

C. UNREGENERATE MEN CANNOT BY THEIR NATURAL FACULTIES, UNDERSTAND OR RECEIVE THE GOSPEL. (VERSE 4)
1. By natural man we must understand the unrenewed man, the man under the influence of human nature, as distinguished from those who are under the influence of the Holy Spirit.
2. As the things of the Holy Spirit address themselves not only to the intellect as true, but to the consciences obligatory¸ and to the affections as excellent and lovely, not to receive them is not to recognize in our inward experience this truth, authority, and excellence.
3. These things are to the unrenewed soul foolishness, (moros) literally, absurd, insipid, and distasteful. He finds in the Gospel nothing exciting or inviting.
4. Human nature rejects the things of God, plus, it has no ability to discern them. To know truth is to apprehend it as true and good. Thus, the wise are the good. The wicked are fools, who are insensible to truth and goodness. But, it is not simply that the natural man does not discern and appreciate the truth, excellence, and beauty of divine things, he CANNOT.
5. Those who have not the Spirit cannot discern these things, because they are spiritually discerned.

D. THE REGENERATE MAN DISCERNS THINGS SPIRITUAL, BUT HE IS NOT DISCERNED BY MEN WHO HAVE NOT THE SPIRIT. (VERSE 15)
1. To judge here is to discern – same word as in the preceding verse.
2. “All things” must be limited by the context to the things of the Spirit. Each one in whom the Holy Spirit dwells is enabled to discern all truth. (I John 2:20) Every true believer can then “try the spirits” (I John 4:1);”Search the Scriptures.” (Acts 17:11)
3. Yet, the regenerate man himself is not discerned by the natural man any more than the spiritual things which he embraces.
a) Believers must accept the fact that they will not be appreciated by those who have not the Spirit.
b) Paul will afterward say it was to him a small matter to be judged by man’s judgment. (Ch. 4:3)

E. THOSE WHO PRESUME TO JUDGE CHRISTIANS ARE SETTING THEMSELVES UP AS JUDGES OF THE LORD HIMSELF. (VERSE 16)
1. No man can judge a spiritual man, for that would be to judge the Lord.
2. The true believer has embraced the true doctrine of Christ. He has judged them to be true by the Holy Spirit who dwells in him. For any man to condemn a believer in Christ because he believes and lives by the teachings of Christ has exalted himself so as to be able to teach the Lord Himself.
3. To state it another way; no man can instruct the Lord. We have the mind of the Lord, therefore no one can instruct or judge us as we hold, teach, and put into practice, His doctrine.
4. The philosophers of Greece and the scribes among the Jews had sat in judgment upon Paul, and pronounced his preaching foolishness. He here tells them they were not competent judges. The natural man cannot discern the things of the Spirit, and is therefore incompetent to judge those that are taught by the Spirit. To do so is to presume to teach the Lord.
5. What is said of Jehovah in the Old Testament is often in the New Testament applied to Christ. This is case here. “Who hath known the mind of the Lord?