Church Unity and Division

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Then we come back and have a continued verse by verseTGNN’s Bible teaching series—book-by-book, through the lens of fulfillment and spiritual liberty. starting from where we left off last week.

Scripture Reading

4 1st Corinthians 1.13- November 26th 2017 Milk

Okay, we recall that the church of Corinth was having internal problems with division and we left off with Paul saying:

1st 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.

Meaning, we do not take sides in the body to the exclusion of others – that’s the message – to the exclusion and therefore the schizoing of others as apparently some were doing by saying, “I am of Apollos, and not Paul.” Or, “I am of Jesus and not Peter.”

This brings us to verse 13 where Paul continues, saying:

1 Corinthians 1:13-18

13 Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? 14 I thank God that I baptized none of you, but Crispus and Gaius; 15 Lest any should say that I had baptized in mine own name. 16 And I baptized also the household of Stephanas: besides, I know not whether I baptized any other. 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. 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.

Paul's Message of Unity

So having proven that we are all of the same body, Paul asks to further push the point (verse 13) “Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?” In verse 12 Paul has shown the impropriety of their divisions and strife’s and his general argument is, Christ alone is the head of His body of believers, and in the body of anything there cannot be division without deathSeparation from God—now overcome. Physical death remains, but it no longer separates us from life with God. of the part avulsed from the whole.

Take a toe, take a heart, take an eye, take a brain – no life without it being part of the rest therefore those in Christ need to be those in Christ – and for no one to suggest that they are not part of the whole.

Our inclination to divide is so strong, so human, so justifiable in the name of God even – but winds up the antithesis of what His Son came and did – tearing down the middle wall partition so there would be love, forgiveness, patience, gentleness, kindness, belief in all things, hope for all things, love for all people all the time.

Paul makes the import of this message clear when he asks – “Is Christ divided?” Is the author of the faith and salvation itself divided in Himself or in His body? I want for us to really take a moment and ask ourselves this question. A person claims Christ – as their Lord and Savior. Isn’t it incumbent upon others who embrace His as the same to accept them completely? I think so. I believe so. I teach so. And I think Paul was doing the same. And we can begin to live this by refusing to gather under the banner of single leaders or teachers. We accept all truth, all good, all people – especially those who have faith in Christ – and refuse the inclination to part or separate.

The Role of Baptism

After asking if Christ is divided Paul then changes lanes while heading in the same direction, and asks, Or was Paul crucified for you? In other words, all parts of the body play their part. Of course with Christ at the head and helm and having done His part fully the rest of us – leaders, followers, fingers, toes, and livers – all function in the faith as God wills and hopefully with the freedom to be who God has made us to be.

At this point Paul introduced us to a topic that seems to be at the heart of the problem – water baptism. From what he says we will learn so, so much. So adding to Is Christ divided, was Paul crucified for you, he says: “Or were ye baptized in the name of Paul?” (or were you baptized in water into or unto the name of Paul). To be baptized into, or unto any one, is to be devoted to him, to receive and acknowledge him as…

Allegiance to Christ in Baptism

A way, professing to embrace his or her ways and teachings while professing to receive his rules and to even be governed by his authority. To be baptized in the name of Paul, or Apollos, or Peter would indicate that they were to have allegiance to Paul, Apollos, or Peter, right? Paul knows that the believers in Corinth were not baptized in any name other than the name of Christ. And since this was the case, then why on earth would there be divisions among the believers relative to the teachings of Peter or Paul or Apollos. The baptisms were all in Jesus' name – which was entirely appropriate – so follow Jesus, is the meaning.

Paul’s Perspective

Paul takes this point to an extreme here and in the next verse says:

14 I thank God that I baptized none of you, but Crispus and Gaius;

In other words, the tendency to divide among each other is so great I, Paul did not want to even contribute to the temptation to make disciples unto myself, so I am glad I baptized so few. By saying this, there is the temptation to believe that Apollos was perhaps doing many baptisms – or someone like him – and that the body was forming camps off who baptized who. Not far from this is when denominations have their own baptism and accomplish the same thing – receiving those who have accepted their special baptism while refusing to accept some or all others. Within Christianity, and in every person’s contribution to the body or soul of another, the leading should (must) always be to Him – not to the planter, not to the teacher, not to the waterer, not to the harvester – but to Him.

It’s also important to see that in his example, Paul does not use Peter or Apollos but himself. So there is no disparagement of the others. He simply points out that there was no desire on his part to do anything – including water Baptists – other than preaching the Good News.

Individuals Baptized by Paul

So, who did Paul admit to baptizing here? Crispus, who was the chief ruler of the synagogue at Corinth (according to Acts 18:8) and Gaius, who also resided at Corinth and who Paul lived with when he wrote his epistle to the Romans (according to Romans 16:23). We might also find that it is also possible that the third epistle of John was directed to Gaius as well. And this is true, then a man also named in 3rd John 1:9 (Diotrephes) who is mentioned as one who loved "to have the pre-eminence," could have been one of the causes of the division at Corinth.

At verse 15 Paul adds his reason for not baptizing people in water, saying:

15 Lest any should say that I had baptized in mine own name.

Lest any of those who had been baptized would pervert the rite and either say that Paul had baptized them unto himself (in his own name, which some may have been doing in Corinth) or that they might start to follow him more than the Lord even though he baptized him in his name. Many of the ancient MSS of verse 15 read this way, "Lest any should say that ye were baptized into my name." Then as if he had a recollection come to him suddenly, Paul adds verse 16 and says:

16 And I baptized also the household (family) of Stephanas: besides, I know not whether I baptized any other.

The Concept of Household Baptisms

On this topic, verse we have an unusual possibility come forward – it’s what is known as family or household baptisms – which may include infant baptisms. When we get to the conclusion of 1st Corinthians chapter 16, we will read Paul describe the house of Stephanas as, “the firstfruits of Achaia,” so we know that this family was among the first converts to Christianity in Achaia, and that it had also shown great zeal in aiding other Christians. Some believe that this verse and a few others prove that Paul performed something called, “household baptisms.”

As a point of information, the word household meant in those days the whole family, including adults, domestics, slaves, and children. This was the way as the head of the household – the father – would ostensibly offer up all that were under his care to God. We cannot be sure that this was the case then or especially that it should still be the case today – but if it was the case then, we have another evidence of a practice performed back in the day –

Infant Baptism and the Gospel

Infant baptism is really sort of unheard of in most of Protestantism today – infant baptism partly because it smacks of Roman Catholicism and partly because it goes against faith alone – as an infant has no capacity for faith. But I know a number of Calvinists today who still participate in infant baptism, and they tie that rite in with the head of household having responsibility over the child in faith until they come into their own.

Paul's Perspective on Baptism

Paul says, “Besides these I don’t know of anyone else.” And then he adds a whopper of insight for us, saying at verse 17:
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.

Let’s diagram this passage out on the board. (ON BOARD)
“For Christ sent me NOT to baptize”
But
“Christ sent me to preach the gospel.”

In this we can see that Paul makes a difference between the Good News and water baptism, right? Now, if we look to scripture and what it says about the Good News we learn something. Ready? First, we know that God sent His only son to preach the Gospel as Matthew 11:5 says, quoting Isaiah about the Messiah:

Matthew 11:5 The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them.

Because the Gospel and water baptism are different, as we have proven from Paul’s words, we understand why Jesus, who came to bring the Good News did not baptize either, as proven by John 4:2 which says: “Though Jesus himself baptized not, but his disciples,” In other words, water baptism was not Jesus nor was it Paul’s main purpose – preaching the Gospel or Good News was!

The Role of John the Baptist

And that is why John the Baptist, who came to prepare the way for Him who would baptize with the spirit and NOT with water – which is evidence that the Good News is received, said:
Matthew 3:11 I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:

From this we know that this was what Paul was bringing to people in Jesus' name, the baptism of the Holy Spirit and with fire. It’s not that water baptism wasn’t a good thing and even something that they all did as it came directly from Hebrew practices of purification, but for Paul to say that he was glad that he didn’t baptize any is to put water baptism in its true place and perspective.

Remember also, that Paul was for all intents and purposes as traveling apostles, so in all probability he left the baptisms up to those in the local churches to be done to people who were witnessing to that audience that they were ready to be identified with Christ before an audience of their neighbors and peers – which may have been another reason he didn’t perform them. Then we know that the Gospel – and the mode of which it went forward – was by preaching.

Preaching the Gospel

Paul writes in Romans 1:5:
So, as much as in me is, I am ready to preach the gospel to you that are at Rome also.

With the Gospel being preached and baptism a result of the preaching, we have further evidence that the Good News is very different from the resulting action of water baptism. Supporting this thought, Paul wrote in 1st Thessalonians 1:5:
For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake.

If water baptism was part of the gospel Paul would have added:
1Th 1:5 For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance through water baptism.

No such thing. Of course, we all recall what Paul said in Galatians 1:6-9 which was:
6 “I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel:
7 Which is not another; but there be some that trouble you, and would pervert the gospel of Christ.

Paul's Teaching on the Preaching of the Gospel

Preached unto you, let him be accursed.

9 As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed. Then Paul enters into a discussion on how the Gospel is presented and taught. And he says: 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. Not with wisdom of words.

Perhaps a better translation would be, not with the wisdom of discourse. Why would this be a better definition? Because Paul was addressing what was most esteemed in that culture – dialogue – discourse. It was through this means that they discovered or vetted truths, and it was accomplished through eloquence of words, logic, rhetoric, and whomever had the best skills in these areas was believed to have “won.” Paul says that this was not how he preached Christ. Not through discourse and debate.

The Simplicity of the Gospel Message

We learn from a few places in scripture – like verse 22 of this chapter, that where the Jews loved miracles, signs and wonders, the Greeks valued this form of discourse – the wisdom of Man. Paul is saying that the success of the Gospel wasn’t dependent upon such things – and to prove it, he explains that he did not resort to them to preach and present it to them. Certainly, in Paul’s writings, we are presented with razor-sharp insights and articulations which he seems to naturally present, but when it came to his personal preaching style and approach, he was not about philosophical rhetoric – but presented the simplicity of the message of the cross.

We know this about Paul from 2nd Corinthians 10:1, which says:

2nd Corinthians 10:1 Now I Paul myself beseech you by the meekness and gentleness of Christ, who in presence am base among you, but being absent am bold toward you:

And then in verse 10 he adds about himself:

2nd Corinthians 10:10 For his letters, say they, are weighty and powerful; but his bodily presence is weak, and his speech contemptible.

This was his reputation because he was not about impressing people with fancy speeches of logic and rhetoric – as many of our modern apologists tend to lean toward. Instead, the message of the cross, from the mouth of Paul, was to those who were perishing, simply foolishness. It is believed that in his absence there arose divisions and those that were based on philosophy were gaining ground over the simplicity to which he resorted.

The Power of the Cross

False teachers are able to tickle human ears with things that take them from the simplicity that is Christ – so much so that there are entire books written about single words of scripture. Not sure the Good News was ever intended to be seen this way. So much so that Paul says: 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. See, the doctrine of the cross is Jesus was crucified to make atonement for the sins of the world.

The message of the cross is that God so loved the world Jesus allowed Himself to be crucified for the sins of it, redeeming all things back to God. The cross represents the death of sinMissing the mark of faith and love—no punishment, just lost growth or peace.. The cross represents payment for sin – for all. The cross represents Good News. The addition of our philosophies and long drawn out explanations of this message has the ability to take the message and render it less or ineffectual all together. They would take the simple message and add our eloquence in explaining it. They would take the pure truth of it and make it more or less than it is, thereby polluting it.

Imagine the scene – a gathering of great and amazing minds of Greek logic. They are standing draped in robes and they are pontificating on beauty, virtue, and the meaning of life. They are involved in really extreme discussion over good and evil, the state of men in the hereafter, and then Paul stands, and he says: God so love the world that he gave us His only human son who paid for all sin by dying on a cross. And sits down. This is the image we are getting from him – here at least. That the beauty of God’s central message is so utterly simple – and that those who understand and accept it have embraced its salvific power in full.

The Message of the Cross

Captured in what Paul calls "the message of the cross," this concept appears to be diluted when others try to embellish it with eloquence, fancy argumentation, and the force of logic. Instead, the true preaching of the cross is accompanied by basic facts and the work of the Holy Spirit. The most powerful witness is simply:

Jesus died for me and you and rose again from the grave. Take it or leave it. God allows either choice.

To me, it's akin to a diamond or a corn-fed steak or a true beauty—no ornamentation required.

Years—perhaps three decades ago—I attempted my hand at writing the great American philosophical novel. Part of it was an attempt to describe real beauty versus attraction. The arguments re-emerge when considering the old wooden cross, suggesting that real beauty is found not in the lights of Vegas but in the ruins of Rome, not in the Maybelline face of a twenty-year-old but in the wrinkled countenance of a grandmother, not in manufactured architecture but in raw nature. And so it may be with the cross: so pure, so humble, so horrific, so the way God works among men.

The Role of Logic and Reason

I don’t think that we can say Paul is condemning reason or logic—even in their highest forms. We remember the command of Matthew 22:37 where Jesus described the great commandment, saying:

“Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.”

I tend to think he is rebuking vanity, pride, and heightened intellectualism that shrouded the Greek ways of life. In the end, the simple message of the cross is itself the central and primary feature of God’s powerful redemptive love for the human race. Verse 18 continues the thought saying:

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.

Now, I want you to remember context—who Paul was writing to, when, and what was all around.

A coming destruction. Already in the chapter alone—the first chapter of the epistle, Paul has mentioned the coming of Christ in some way or another, twice. In that day and at that time, his letters were to prepare all people for the wrapping up of that age, which would be completed with horrible judgment and reward for those who clung to Christ in faith.

Those who considered the message of the cross foolishness—a word meaning an absurdity—were those who were perishing, meaning those who were headed toward loss of life at the end of that age. Those who loved and received the message of the cross, Paul says to them that it is “the power of God.”

The term translated preaching here is not yooangelidzo but instead is logos. So what Paul is really saying is—the complete doctrine of the cross is foolishness to those who are perishing, but to those of us who have been saved (from the coming destruction), it is the power of God. They are saved from the coming destruction because they have both received the message of the cross and clung to it under tremendous difficulty when others either rejected it out of hand or detached from the vine due to some problem or another.

The Foolishness of the Cross

The foolishness of the cross includes the notion that a man of low esteem, heritage, and origins (born of a virgin who was betrothed but wound up pregnant—yeah right), with no formal education, a lowly occupation, and was put to death on a cross (like all vile criminals), could somehow save anyone by believing in this? Yeah, right. Utter foolishness.

How could his bloody death save anyone, may have been the question. We see the same responses to the message of the cross today by many in the world. And we have the same results—to those who will experience perishing—a loss or losing of things they embraced and loved in their lives. But unto those who are being saved, it remains the…

Salvation in Scripture

We note that in the King James it read, “but to those who are saved.” But in this case, the Greek better describes it as a process. It’s both. It’s all. In fact, in scripture, salvation is described by Paul as a thing done in the past, "we were saved" (Romans 8:24), as a present state, "ye have been saved" (Ephesians 2:5), as a process, "ye are being saved" (1st Corinthians 1 and 15:2), as a future result, "thou shalt be saved" (Romans 10:9).

Being human, we tend to want either/ors but in reality, they are all going on and at work here in scripture. And I tend to think that relative to the whole world they continue to all be at work today. God wants to save all from loss, from perishing. And the message of the cross to those who receive it is the power of God in action in their lives.

Power of God in the Gospel

To that end, we have to ask ourselves – How powerful is God? To the believers in that day, Peter wrote:

1st Peter 1:3 Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead,
4 To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you,
5 Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.

For them, the power of God, by and through their faith, salvation was ready to be revealed in the last time. This was the message to them from Paul – the foolish were perishing without the cross but to us who were in the process of being saved from such perishing, it is the very power of God. That’s a radical concept – that in the cross, in the gospel or good news, God’s power is manifest. In and through the birth, life, death, and resurrection of one human being God’s power was made known. Wow.

Christ as the Manifestation of God's Power

Romans 1:16 says it well:

For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. Supporting this idea, and later in this chapter we will read Paul write:

1st Corinthians 1:24 But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.

Doesn’t that speak volumes – that in the personhood of Christ himself is the power of God and the wisdom of God – in a being born in a manger, with no place to rest His head, who came from a sordid genetic line, and was even considered illegitimate; who was a Galilean – a Nazarene, for goodness sakes . . . and He would be, not just represent but BE . . . the power and wisdom of God! Amazing.

Paul’s point here is to tell the believers at Corinthians, which he will actually say in chapter 2 verse 5 that “their faith should not stand in the wisdom of men, but in the power of God.” That is the primary principle of these first verses of the epistle.

Our verses next week are Paul wrapping this message up powerfully by saying:

19 For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.
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?
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.
22 For the Jews require a sign, and the Greeks seek after wisdom:
23 But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;
24 But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.
25 Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.
26 For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called:
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;
28 And base things of the world,

The Power of God’s Choice

and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: 29 That no flesh should glory in his presence. 30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: 31 That, according as it is written, He that glorieth, let him glory in the Lord.

The Role of Christ in Our Lives

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