Chapter 1

(Verses 1 through 3) "Paul, called to be an apostle of Jesus Christ through the will of GOD, and Sosthenes our brother, 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: grace be unto you, and peace, from GOD our Father, and from the Lord Jesus Christ."

As is his usual manner of writing, the apostle first identifies himself as "Paul, called an apostle of Jesus Christ through the will of GOD." It is to be noticed that in our King James Version of the Bible two unnecessary words were added by the translators, making the expression, "called to be an apostle _ _ _."  He was not called "to be" an apostle, but was, by the calling itself, an apostle, just as in verse 2 the expression should read, and in the Greek does read, "them that are sanctified in Christ Jesus, called saints", not "called to be saints". GOD'S calling is immediately effective. Paul was called through, or according to the will of GOD. Evidently, there was with Paul a Brother Sosthenes whom Paul includes as one who with him sends this message of greeting to the church of GOD which is at Corinth including those who are sanctified, or set apart, in Christ Jesus, who also are, by the calling of GOD, saints. This word, "saints," is used by the apostle very often. And its usual meaning in his manner of usage is not, as we so often hear it today, those who live in sinless perfection, nor those who have been canonized by some church. But simply those whom GOD has called from death in sin to life in our Lord Jesus the Christ. In addition to those already mentioned Paul extends this address to "all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours." The scripture says, "Whosoever shall call upon the name of the Lord shall be saved," and Paul here bears witness to the same, saying that Jesus the Christ is the Lord of all that in every place call upon Him. Having thus identified himself and those to whom he writes, the apostle sets forth his prayer for them as is his custom in his epistles: "Grace be unto you, and peace from GOD our Father, and from the Lord Jesus Christ."

(Verses 4 through 9) "I thank my GOD always on your behalf, for the grace of GOD which is given you by Jesus Christ; that in every thing ye are enriched by Him, in all utterance, and in all knowledge; even as the testimony of Christ was confirmed in you: so that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. GOD is faithful, by Whom ye were called unto the fellowship of His Son Jesus Christ our Lord."

The apostle expresses his thanks to GOD on the behalf of those addressed, first, "for the grace of GOD that is given you by Jesus Christ." We are constantly hearing brethren declare that it is by GOD'S grace that we are saved and given eternal life. This is certainly a most precious truth, but the grace of GOD does not stop there. It reaches much farther. It is through this same grace that we are by Him enriched in everything, in utterance, or speaking, and in all knowledge. It is also by this grace that the testimony of Christ is confirmed in us. Not only is the testimony of Christ sent forth and presented to us by the grace of GOD, but it is also by this same grace that we are enabled to believe this testimony. Certainly the testimony of Christ would be just as true if we never believed a word of it. Yet it is not, and can not be, confirmed in us until we are by grace given faith to believe it. Then, says the apostle, as the result of this confirmation we do not "come behind," or fall short of any gift while we await the return of our Lord Christ Jesus. He further declares that our Lord Jesus will confirm us "unto the end, blameless in the day of our Lord Jesus Christ," that is, the day of His return in glory. All of this stands sure upon the foundation that GOD, Who called us into the fellowship of His Son, Christ Jesus our Lord is faithful and will not fail His promise or His purpose.

(Verses 10 through 16) "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. 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. Now this I say, that everyone of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. Is Christ divided? Was Paul crucified for you? Or were ye baptized in the name of Paul? I thank GOD that I baptized none of you but Crispus and Gaius; lest any should say that I had baptized in mine own name. And I baptized also the household of Stephanas: besides, I know not whether I baptized any other."

Having told these brethren of his joy for the grace that had been given them and having assured them that He, Who had called them, was faithful and would confirm to the end, the apostle turns to different matters. Paul, as the apostle of Jesus the Christ our Lord, had the authority to command these brethren to lay aside all their divisions and wrangling. However, instead of commanding, he begs them to do so, that they might all be joined perfectly together in the same mind and in the same judgment. Not for a moment does he attempt to make them think that this plea is just a precaution to forestall any possible divisions that may come up. Instead he tells them what he has heard and from whom he has heard it. There is insufficient information given for us to know who Chloe was, but it is highly probable that he was well known to the Corinthian Church members. It was the family of Chloe, or some members of that family who had informed Paul that there was contention among the Corinthian brethren; and Paul plainly tells them that this is the reason for his plea to them. It seems that this contention was, at least partly, based upon a preference for one preacher above another. There is perhaps nothing wrong with a simple matter of preference for one over another, as long as it does not cause strife of any sort. But this, according to the apostle's statement, seems to have reached the point at which one person professed to be a follower of one preacher while another claimed allegiance to a different preacher. So Paul asks a very important series of questions: "Is Christ divided? Was Paul crucified for you? Or were ye baptized in the name of Paul?" These are the very questions we need to ask ourselves whenever we are tempted to "take sides" because of preachers. The only change to make is the substitution of the name of the preacher we are tempted to follow for the name of Paul. Certainly this does not mean that we are not to withdraw ourselves from a preacher who is walking contrary to the instructions of our Lord and His apostles, or one who is preaching something contrary to the gospel. But as long as a minister is truly serving the Lord and preaching the gospel of Christ Jesus our Saviour, even if we may not like his personality or manner of preaching quite so well as that of some other of GOD'S servants, we should accord the same love and respect to both and not disturb the fellowship of the saints. Paul tells us that he is thankful that he baptized only a very few of these brethren lest anyone might accuse him of baptizing in his own name. There is only one name in which a believer is to be baptized. That is "the name of the Father, and of the Son, and of the Holy Ghost". (Matt. 28:19) Recently while witnessing a baptism I heard the minister use a phrase which is totally out of place in such an act. He said, "_ _ _ by the authority vested in me by _____ church, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost." There is no place in scripture that even infers, much less says, that the church is able to vest in any man the authority to baptize anyone. In ordaining a man to the work of the ministry the church only acknowledges that God has called the man and given him this authority; and the church's name should in no way be set forth in the ordinance of baptism. The minister either receives his authority directly from our Lord or he does not have it at all; and the only name to be used in the execution of the ordinance of baptism is "the name of the Father, and of the Son, and of the Holy Ghost." Paul evidently was sure that those whom he had baptized understood this and would make no claim that he had baptized in his own name.

(Verses 17 through 21) "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. For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of GOD. For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. 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? 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."

Paul does not say that Christ forbade him to baptize, but only that this was not the purpose for which He called him. Sometimes men today seem to judge the success or failure of a minister's service by the number of persons he baptizes. Paul was not at all concerned with this statistic, but only with that for which he was called, the preaching of the gospel. He also says that his preaching was "not with wisdom of words," that is, he did not use the big words that intellectuals so delight in that they may show off their "great wisdom." On the contrary, he used simple words and language; and he did it for a purpose. His purpose was to remove all likelihood of the great "wisdom of words" either appealing to the intellect and causing those, who had no interest in the cross but were in love with worldly wisdom, to follow him, or on the other hand, by their being difficult for the common people to understand, concealing the message of the gospel. In either case they would have made the cross of Christ of no effect. Let us here remind you that most often when the Apostle Paul uses the expression, "the cross of Christ," or even "the cross" he is in that phrase embracing all things which Jesus has done for His people from the election of His people in eternity before the world began, through His crucifixion, burial, resurrection, and ascension, and, sometimes, even including those things still in the future, such as His return in glory to gather His elect unto Himself. Paul, instead of mentioning all these things at every turn, uses the phrase, "the cross" or "the cross of Christ" to cover them. Now, the apostle says that to those who perish, that is, those, whose hearts GOD has not prepared to receive the gospel, the preaching of the cross, with all he includes in this expression, is foolishness. Certainly, to one whose eyes have not been opened to his need of a Saviour, it appears foolish to even listen to the gospel. The first thing that must be done before it can mean anything to him is that he be convinced that he is lost and in need of a Saviour. This can be done only by the Holy Ghost. Until it is done, the gospel is foolishness to him. On the other hand, those unto whom GOD has given faith and whom He has saved see the power of GOD in all things embraced in Paul's expression, "the cross." In all that Jesus did there shines forth the power of God, and it is especially manifested in the resurrection of Jesus the Christ from the dead. Paul then quotes a promise of GOD, which was written long before, "I will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent." His next three questions call attention to the fact that GOD has done exactly what He said that He would. The Old Testament is filled with examples of GOD'S use of very simple things to accomplish things that the great and wise men of Israel could not do. One of these outstanding examples took place when a young shepherd boy went out to inquire about his brothers who were in the army of Israel . When he arrived at the camp he found the whole army stopped, and, as it were, held at bay by one enemy soldier. His brothers who were older and, as they thought, wiser than he, looked with disdain upon this little shepherd as he volunteered to go out and fight the challenger. But listen to his answer to them: "The Lord that delivered me out of the paw of the lion, and out of the paw of the bear, He will deliver me out of the hand of this Philistine." Almost everyone is familiar with this story. Read also II Kings 7:1-20 for the account of another instance of GOD'S use of very simple things to bring to nothing the wisdom of the wise. In this example one of the king's counselors, "a lord on whose hand the king leaned," even ridiculed GOD'S prophecy as delivered by Elisha. He asked, "Behold, if the Lord would make windows in heaven, might this thing be?" Nevertheless, GOD'S word stood firm, and was fulfilled to the letter. So it is with the great work of salvation. Men who have been considered wise, and some even today who are thought to be wise leaders, have worked, and are working, to save man from destruction. Everyone is a complete failure because no one is wise enough to properly diagnose man's trouble and no one is able to furnish a cure for it if it were diagnosed. GOD has provided both the diagnosis and the treatment, not a treatment that may work, but one that always works and never fails. He has diagnosed man's disease as "sin". And the antidote for it is that Jesus came into this world, took upon Himself a body of flesh without sin, took upon that body the sins of His elect, and offered that body, on the cross of Calvary , in sacrifice to GOD for those sins. Then, after dying and being buried, He arose from the grave just as the prophets of GOD had foretold; and His testimony rings forever, "I am He that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death." So GOD has indeed made the wisdom of this world to be utter foolishness. It cannot fathom His works or His ways. The apostle makes a summation of this in these words, "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." There are three primary points for consideration in this statement. They are the wisdom of GOD, the wisdom of the world by which it did not know GOD, and the "foolishness of preaching." The wisdom of GOD is so great that if we spent the rest of our lives discussing it, we would not even "scratch the surface" of it. Yet for Paul's meaning at this point we do not have to try to look into the secrets of GOD'S wisdom. His meaning here is simply that God in His infinite wisdom is eternally aware that man, or "the world," by his own wisdom will not, and indeed can not, come to the knowledge of GOD. Man may, from consideration of the material world as it has been made, come to the realization that there must be a Creator of all the things created, as Paul tells us in Romans 1:19. "For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead." Nevertheless, as the apostle continues at that place, he says that man does not come to any knowledge of GOD'S righteousness and neither does he come to any saving knowledge of GOD that he might be thankful and honor Him as GOD. Since GOD in His wisdom knew this even in eternity before the world began, it was pleasing to Him to send forth His only begotten Son, Christ Jesus our Lord, that He would, by the sacrifice of Himself, save His people from their sins. (Isaiah 53:10) "Yet it pleased the LORD to bruise Him; He hath put Him to grief: when Thou shalt make His soul an offering for sin, He shall see His seed, He shall prolong His days, and the pleasure of the LORD shall prosper in His hand." The wisdom of the world can not understand this. To understand it one must first be convicted in his heart that he is a sinner, condemned before a just and holy GOD, and absolutely helpless to better his condition; but the wisdom of the world is based on a totally different foundation. That foundation is that man is the wisest and greatest being in the world, and that he is master of his own destiny. Man has appropriated to himself the title of "Homo Sapiens," literally meaning, "Man the Wise." With such as this for a foundation, is it any wonder that the world by its wisdom does not and can not know GOD? So with this background Paul says, "It pleased GOD by the foolishness of preaching to save them that believe". Not a single time did he say, or even infer, that it is by foolish preaching, nor even by any kind of preaching, that He saves them that believe. Rather, it is by the "foolishness of preaching" that He does it; and the foolishness of preaching is that which we have pointed out above, the death, burial, resurrection, ascension, and the promised return of our Lord Jesus the Christ. All of this is to the world foolishness. Many look upon the expression, "them that believe," as being conditional; and they think that the unbeliever must first believe that Jesus is his Saviour before He will save him. On the contrary, this expression, like so many others in the word of GOD, is simply descriptive, identifying those who are saved.

(Verses 22 through 25) "For the Jews require a sign, and the Greeks seek after wisdom: but we preach Christ crucified, unto the Jews a stumbling block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of GOD and the wisdom of GOD. Because the foolishness of GOD is wiser than men; and the weakness of GOD is stronger than men."

Here Paul sets forth the attitude of the Jews who had for so long maintained, not so much the law of GOD, as their interpretations of His law in their religion, as they sought salvation by their own self-righteousness. As we read the accounts of the gospel we find various times when the Jews asked our Lord for a sign that they might believe Him, while at the same time they beheld the miracles He worked and still did not believe. On one occasion He told them that no sign would be given them except the sign of the prophet Jonah. Because of this attitude of the Jews Paul uses them representatively of all who seek salvation by their own righteousness believing that their way is the right way and no one can have access to GOD except by the means of which they approve. To change anything about their doctrine or ritual they must have some great and astonishing sign; howbeit they are so enwrapped in their own traditions that they do not recognize a sign when they see it. The Greeks, on the other hand were polytheistic, as indeed were most Gentiles; and they, as Paul witnessed in Athens , wanted to worship all the gods and, lest they overlook one, they even erected an altar to "The Unknown God." However, their principal pursuit was wisdom, or what they perceived as wisdom. This wisdom was, of course, only of a worldly nature and therefore could never bring them to GOD. So the apostle uses them to represent that segment of humanity that is so in love with worldly wisdom that it has no interest in religion other than what man may design, and then only in a superficial manner. Thus we have both segments of the human race represented; the Jews representing the self-righteous religionist who seeks salvation by his own works, and the Greeks representing the humanist who considers man's wisdom the greatest thing in the world. As he continues, Paul declares that what we preach does not appeal to either of them. We preach Christ crucified. If we preach Christ crucified, we must show some necessity for His crucifixion, and we must show something accomplished by this event. The necessity for His crucifixion is that man's righteousness is worthless in the sight of GOD. This is immediately offensive to him who trusts in his own righteousness; and it thus becomes a stumbling block to him. To show any accomplishment by this crucifixion we must prove that it was acceptable to GOD. To do this we must preach Christ risen from the dead: otherwise we would be found in the position Paul describes later in this same epistle, "And if Christ be not risen, then is our preaching vain and your faith is also vain. _ _ _ For if the dead rise not, then Christ is not raised: and if Christ be not raised, your faith is vain; ye are yet in your sins". Except for the witnesses who saw Jesus after His resurrection, man has never seen the resurrection and therefore it is not included in the wisdom of the world. Men may listen to some things preached by a gospel minister. But when the subject of the resurrection is brought up, their reaction is clearly described in Acts 17:32. "And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter." Some ridiculed it immediately as foolishness, while others were a little more courteous but at the same time wanted no part of such doctrine. It was just as foolish to them. The question then arises, "Since it is a stumbling block to some and of course they do not want it, and it is foolishness to the rest, how can we reach anyone and convince him that the gospel is true?" The next verse gives the answer, "But to them which are called, both Jews and Greeks, Christ the power of GOD, and the wisdom of GOD." Obviously the call of which the apostle speaks here is the same as that in verse 2 where he says,"_ _ _ to them that are sanctified in Christ Jesus, called to be saints." So when GOD calls one, whether Jew or Greek, that which had been either a stumbling block or foolishness to him is suddenly seen for what it is, "the power of GOD, and the wisdom of GOD. Because the foolishness of GOD is wiser than men; and the weakness of GOD is stronger than men." Paul is by no means saying that GOD is either foolish or weak; but man does consider the gospel as foolishness. Yet it is far wiser than all the wisdom of the world. Man also considers the longsuffering of GOD as weakness. The fact that GOD suffers the wicked to continue in his wickedness until the time He has appointed for judgment, whether it be as He sent upon Sodom and Gomorrha, or the great day of final judgment, is sometimes taken by man as weakness. Nevertheless, at His time GOD does that which He sees fit; and all men together can not stop Him nor even slow the onslaught of His judgments. That which they thought so weak has overtaken them; and they are forced to acknowledge its strength. That which the world considers the most outstanding weakness on the part of GOD is that, in the person of Jesus the Christ, He submitted Himself to the hands of men and at their hands suffered the death of the cross. The world can not understand that this was in reality the power of GOD in operation. Through this He paid the ransom price for every one of His elect from the beginning of time to the last moment that shall ever grace this earth. This is the power of GOD; and only as a result of this did He manifest His strength in the resurrection of Jesus our Lord from the dead. His "foolishness" is indeed wiser than men, and His "weakness" stronger than men.

(Verses 26 through 29) "For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: 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; 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: that no flesh should glory in His presence."

Once in a while GOD calls a "Nicodemus" or a "Joseph of Arimathaea;" but there are not many of them called, in comparison to the multitudes of the poor and even the outcasts: and the apostle says that there is a great reason for this. Instead of calling the wise, the powerful, and the noble or great ones, GOD has called the foolish, the weak, those who are despised, and even those who are considered as nothing at all, that by them He may show forth His power and glory in its proper light, far superior to all that the world considers wise and great, thus bringing to nothing that which is so highly prized by the world. And the purpose of this is "that no flesh should glory in His presence." When all the vaunted wisdom, power, nobility, wealth, and everything else in which the world takes pride are shown to be nothing but vanity and emptiness, there is nothing left in which the flesh, unregenerate humanity, can glory or boast.

(Verses 30 and 31) "But of Him are ye in Christ Jesus, who of GOD is made unto us wisdom, and righteousness, and sanctification, and redemption: that, according as it is written, He that glorieth, let him glory in the Lord."

(Verses 1 through 5) "And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of GOD. For I determined not to know anything among you, save Jesus Christ, and Him crucified. And I was with you in weakness, and in fear, and in much trembling. And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power: that your faith should not stand in the wisdom of men, but in the power of GOD."

In order to appreciate fully what the Apostle Paul is here saying, we need to remind ourselves of his educational background. I do not suppose that anyone today is able to determine the exact level of his education in comparison to the degrees conferred by our modern universities upon scholars. But it is certain that he was highly enough educated that he would have been able to use words of man's wisdom, and very enticing and persuasive ones at that. No doubt, since the doctors of the law engaged in much discussion and debate, and as Paul was a disciple, "brought up at the feet," of Gamaliel, a doctor of the law still held in high regard by the Jews, he was trained in oratory and debate. So it is very evident that Paul had the ability and training to use the words of man's wisdom and the excellency of speech, or eloquent speech, designed to persuade men to his point of view. Yet he laid all this aside and preached in the simple language of the common people, leaving the matter of persuasion in the hands of the Holy Ghost, that their faith might in no wise be founded upon the wisdom of man. But be established by, and upon, the power of GOD through the Holy Ghost. He was determined to know nothing among them but "Jesus Christ, and Him crucified." That is, he would recognize nothing else as having any part in salvation. Certainly, in the phrase, "Jesus Christ, and Him crucified," is included far more than just the activities on Golgotha . There must be the necessity of such a sacrifice, man's sin and consequent fall. Then there must be GOD'S eternal purpose, wherein "He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him, in love having predestinated us unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will_ _ _" together with the promises of His coming, which GOD gave us by His prophets through the ages. Also the wonderful works that He did and the precious things that He taught while here on earth; then the crucifixion itself and His glorious resurrection from the dead, and finally His promised return to receive His own unto Himself and to bring judgment upon the world. All these things are embodied in the apostle's expression, "Jesus Christ, and Him crucified." Where this is preached in simple language and from the heart, the faith of the believers will "not stand in the wisdom of men, but in the power of GOD."

(Verses 6 through 11) "Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought. But we speak the wisdom of GOD in a mystery, even the hidden wisdom, which GOD ordained before the world unto our glory: which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory. But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which GOD hath prepared for them that love Him. But GOD hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of GOD. For what man knoweth the things of man, save by the spirit of man, which is in him? even so the things of GOD knoweth no man, but by the Sprit of GOD."

Having shown how worthless is the wisdom of the world in relation to salvation, the Apostle Paul says that in spite of this he did speak wisdom among those who are "perfect," or "mature," as it can also be rendered. Still this wisdom is not that of this world. For not even the princes, or great leaders of this world knew anything about it. If they had, they would not have crucified the Lord of glory. This wisdom which is spoken among mature Christians is a mystery, a secret, hidden from the world. The apostle by no means intends to say, or even hint, that our speech among mature Christians is, or should be the using of words in a mysterious manner as some seem to think was done in the writing of the Holy Bible. Many seem to believe that it is written in such a mysterious manner that it does not at all mean what it says, but that it has to be taken and interpreted by a master key of heraldic symbols to mean something entirely different. This they call "spiritualizing." They will say, "I do not spiritualize the scriptures. The Holy Ghost does the spiritualizing." This sounds very good, but it leaves a very important question without answer. This is the question, "If the Holy Ghost does the spiritualizing, why does one come up with such different meanings from another?" We might well paraphrase a question asked by the Apostle Paul in chapter 1, verse 13 of this same epistle, "Is the Holy Ghost divided?" No. This hidden wisdom is the same as that of which Paul spoke in chapter 1, verse 30, "But of Him are ye in Christ Jesus, who of GOD is made unto us wisdom_ _ _." Our Lord is this secret which the world neither does nor can know unless and until GOD opens their eyes, ears, and hearts. It is of Him we speak; and the apostle has already given us as a pattern for our manner of speaking that which he himself did. We are to depend, not upon oratory, great and enticing words, or high sounding phrases, but simply upon the "demonstration of the Spirit and of power." The reason why none of the leaders of this world knew this wisdom is that "eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which GOD hath prepared for them that love Him." Those things which are not seen by the eye, heard by the ear, nor imagined by the heart of man can not be known nor understood by the world, so this leaves the world completely out so far as this mystery, or secret, is concerned. On the other hand, those who do know Him are in a totally different situation. "But GOD hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of GOD." We should not try to over extend the statement, "But GOD hath revealed them to us by His Spirit," to the point of thinking that God has shown us everything of His secret counsels; for this is elsewhere denied in scripture. The Apostle John expressly says, "_ _ _and it doth not yet appear what we shall be_ _ _." We do, however, have all that is necessary to our well being as servants of GOD revealed to us by His Spirit, in two ways. First, it is by His Spirit that the prophets and apostles were inspired to pen down those things, which they did; and second, it is that same Spirit Who enables us to believe His word. Surely, the Spirit does indeed search, or know, all things, even the deep, or secret, things of GOD. Paul tells us, Romans 8:26 , "Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered." When we are too confused, or too distressed, to even be able to think clearly; or burdened so that we do not even know what we ought to pray for, the Spirit comes to our rescue with groanings that we cannot even utter. For He knows all things, even those of GOD'S most secret counsel. Now, the apostle says that just as no one knows the things of man by any means other than the spirit of man, which is in him, so no one knows the things of GOD except by the Spirit of GOD. We are well aware that it is by the human spirit, which includes the mind and intellect of man, that we know, or in its usage here, more properly "understand," the things of humanity. The things of GOD are on a higher plane than these, and therefore can be known, or understood, only by the Spirit of GOD. Since, therefore, GOD has given us His Spirit, it is by, and only by, that Spirit, that we know the things of GOD.

(Verses 12 and 13) "Now we have received, not the spirit of the world, but the Spirit Which is of GOD; that we might know the things that are freely given us of GOD. Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual."

These verses seem to be reasonably self-explanatory, setting forth the fact that we who are called of GOD, whether called as apostles, as was Paul, or called as saints, as are all of GOD'S elect, have been given, not the spirit of this world which is contrary to GOD and uplifting to the wisdom and glory of man, but the Spirit of GOD, that Spirit which "searcheth all things, yea, the deep things of GOD." One thing, however, we must keep in mind always. That is, that we are not given the Spirit without measure as was our Lord Jesus the Christ. (John 3:34) "For He Whom GOD hath sent speaketh the words of GOD: for GOD giveth not the Spirit by measure unto Him.") But it is rather in the same manner as we are given grace. And that is set forth by the Apostle Paul in his letter to the Ephesians: "But unto every one of us is given grace according to the measure of the gift of Christ." Therefore, although the Spirit "searcheth all things," He may not reveal all to us. If He did, we would no doubt be more high-minded than we are with the little knowledge He does reveal to us. Yet by the Spirit, Which He has given us we are brought to "know the things that are freely given us of GOD." According to the Apostle Paul, the greatest of these is love, or charity. See chapter 13 of this epistle. These are the things of which we speak in our discussions with one another, comparing these "spiritual things" one to another; not being concerned with the great words of man's wisdom, but speaking the simple words of truth that are taught by the Holy Ghost. And by our actions, as much as by words, we manifest the indwelling of the Spirit of GOD.

(Verses 14 through 16) "But the natural man receiveth not the things of the Spirit of GOD: for they are foolishness unto him: neither can he know them because they are spiritually discerned. But he that is spiritual judgeth all things, yet he himself is judged of no man. For who hath known the mind of the Lord, that he may instruct Him? But we have the mind of Christ."

"The natural man," is a phrase that, of course, refers to the man in nature, who has not been born of the Spirit of GOD, and has not been given that Spirit. While he is in this condition, everything pertaining to GOD and godliness is foreign to him and has no appeal for him. He is interested in only that which he can see, hear, taste, smell, or feel, with his natural senses, or reason out with his natural mind. And since the things of GOD do not fall within this scope, if he ever hears anything about them he considers them foolishness, and will not, as he thinks, waste his time with such. On the other hand, one who has been blessed with the Spirit of GOD is thereby able to "judge all things," both natural and spiritual, since he still has a natural mind by which to "judge" natural things, and by the Spirit has been given a spiritual mind by which he can "judge" spiritual things. The Greek verb, "anakrino," which is here translated "judge," does not carry in this usage any idea of sitting in judgment on, or condemning, anyone or anything, but rather the idea of appraising or evaluating the excellency of that which is considered. In this sense the spiritual man is able to judge all things, while at the same time no man, that is, no natural man, can in this sense judge him that is spiritual. Because no natural man has ever known the mind of the Lord, and therefore no man can instruct Him. "But we have the mind of Christ." Certainly, no one would claim that we have the mind of Christ to the degree that we might instruct Him. But if we are born of the spirit, we have to some extent been given also the mind of Christ that we may be able to discern the things of the Spirit and believe the word of GOD.

(Verses 1 through 4) "And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?"

As noted earlier, the Apostle Paul is addressing people who have been called of GOD from a state of death in sin into life, or as he said, "called to be saints". It should also be noted that he makes a distinction between a "carnal" saint and a "natural man." His message here is to "carnal saints." And he tells them that he can not speak to them as unto spiritual, but only as unto carnal, or as babes in Christ; because they have not been, and still are not, able to receive such instruction, or "meat," but must be fed only on "milk." Obviously, his analogy is that "meat" is advanced teaching while "milk" is only the simplest truths of our Lord. The criterion upon which he bases this judgment is that they have envying, strife, and divisions among them; and therefore they must be carnal. Does this not give us the answer to the question we so often hear today? "Why are there such a coldness in, and such a turning away from the church today?" We have all three of the things listed above in our present day churches, and in abundance. If in Paul's day that proved a church to be carnal, does it prove something different at the present time? Certainly, NOT. If then we are carnal, what appeal can our assembly have for the little child of GOD who is seeking rest? If we look a little further we will find all the evils that Paul will call to our attention in this epistle to a greater, or lesser degree firmly entrenched in our present day churches also. They flourish among carnal Christians. Always such carnality weakens the church so that it is no longer able to receive "meat" but must be fed "milk" only. Here, for the sake of simplicity, Paul groups all these divisions into one and uses it to clinch the fact that they are carnal instead of spiritual. "For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?"

(Verses 5 through 9) "Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? I have planted, Apollos watered; but GOD gave the increase. So then neither is he that planteth any thing, neither he that watereth; but GOD that giveth the increase. Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. For we are labourers together with GOD: ye are GOD'S husbandry, ye are GOD'S building."

Paul's question in verse 5 is only a more emphatic way of saying the same thing that he repeats in verse 7. He is simply setting forth the fact that no apostle, and for that matter, no gospel minister is worthy of honor for his preaching and drawing together the hearers thereof any more than is the servant of the man who owns the field worthy of any honor for the harvest of a crop that he was sent to plant or water. All he has done is to plant or water. GOD gives the increase; and if He does not give the increase, all the planting and watering in the world will not produce it. The work of both planter and waterer would be in vain had not GOD blessed the work. Paul then says that he, the one who planted, and Apollos, the one who watered, are one, that is, they are in full agreement and are servants of the same Lord; and both will receive their rewards from their Master according to their own labor. Therefore there is no excuse for the division that has occurred among the brethren. He sums up this part of the matter thus: "For we are labourers together with GOD: ye are GOD'S husbandry, ye are GOD'S building." Since we are only servants to do that for which GOD has called us, whether it be to plant or to water, you are not our harvest nor our building, but that of our Master, even though He has made use of us to plant and water.

(Verses 10 and 11) "According to the grace of GOD which is given unto me, as a wise master builder, I have laid the foundation, and another buildeth thereupon. For other foundation can no man lay than that which is laid, which is Jesus Christ."

Thus the Apostle Paul sets the agenda for all the work of the gospel ministry. First of all he gives honor to Him to Whom it belongs, by saying, "According to the grace of GOD which is given unto me_ _ _." He lays no claim to any ability of his own, but declares that it is altogether according to the grace which GOD has given him that he was made a sufficiently wise master builder to lay the foundation for the gospel ministry and the Christian profession. He then cautions every man who builds upon this foundation to take heed how he builds. No man can lay any other foundation for this than that which is already laid. That foundation can be no other than Jesus the Christ. Before any man can even work on this building he must confess, that Christ Jesus is the Son of GOD; that He died for our sins; that He arose from the dead; that he ascended back to the Father; and that He is now awaiting the appointed time to return and gather unto Himself all the elect of GOD. If one attempts to lay any other foundation, he must be working on some other building; for this is the only foundation that can be laid for the gospel ministry and the Christian profession. Then Paul gives instruction to those who will build upon this foundation.

(Verses 12 through 15) "Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is. If a man's work abide which he hath built thereupon, he shall receive a reward. If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire."

This might in some measure apply to every believer in our Lord Jesus the Christ, but it seems that its principal thrust is to gospel ministers. Paul has just been discussing the ministry. He said, "I have planted, Apollos watered," and a little later, "_ _ _I have laid the foundation, and another buildeth thereon." Then he declares that the foundation is laid, and there can be no other than, that which is laid, which is Jesus the Christ. Therefore every gospel minister must build upon this same foundation. That is, in his work he must first recognize that the power that supports the whole building of GOD is Christ Jesus and the work He has done in the salvation of sinners. Nevertheless, even on this foundation, he must be careful what materials he uses and how he builds. The apostle then names six materials, all of which were then, and in some places still are, in use for building. He could have named many more, but these suffice to show the range of materials. Obviously, the first three are the most enduring as well as the most valuable. Although fire can be made hot enough to melt gold and silver, it does not consume them as it does wood, hay, and stubble. About the only use hay and stubble have ever had in building is for thatching a roof or covering the side of a temporary building, while gold, silver, and precious stones are used for adorning structures that are intended to be permanent. To these various materials may be compared the doctrines and practices of ministers in their service to GOD and His saints. We have observed within the past fifty years a flood of ideas and doctrines that have come in among the churches, and have even been embraced by some sincere believers, that can be, and are being used, to throw up a quick screen for sinners, as can be done with hay and stubble. These doctrines all seem to have one common root. That is the presentation of every character mentioned in the Holy Bible, regardless of how evil he may have been, or what judgment GOD may have declared against him, as a "child of GOD in disobedience" whom GOD will finally save in spite of everything, thus giving the sinner comfort in the thought that "if he did it I can do it," and so he continues on in his sin with no sign of repentance. Such as this will indeed prove to be hay and stubble; and when it is tried by fire, they who have attempted to build with it will see it completely consumed, a life's labor "gone up in smoke." If they even with such poor materials, are building upon the true foundation, Jesus the Christ, Paul says that they themselves shall be saved, "yet so as by fire." On the other hand, they who maintain, by both teaching and practice, the doctrines that have stood the test of time; such as, that a tree is known by its fruit, and that GOD'S word, not my interpretation nor yours, is the standard of truth, etc., may not build quite so fast, but when the work is tried by fire, they will receive the reward of seeing their work stand. Certainly there are many other things that can be mentioned on both sides of this proposition, but space will not permit the listing of all, if we were able to think of all of them. As before mentioned, this can be extended to others as well as ministers although we believe that they are its primary concern.

(Verses 16 and 17) "Know ye not that ye are the temple of GOD , and that the Spirit of GOD dwelleth in you? If any man defile the temple of GOD , him shall GOD destroy; for the temple of GOD is holy, which temple ye are."

There have been many arguments about this quotation. Some argue that, in verse 16 the apostle intends that since the Spirit of GOD dwells in each believer individually, the body of each believer is the temple of GOD ; and that, verse 17 means, if any believer takes into his body anything that defiles it, such as tobacco, alcohol, drugs, etc., GOD will destroy that body.  While I would certainly concur that we should not do anything that will defile the body, I believe that the apostle is considering something a little different, especially in view of the fact that he does, later in this epistle address the subject of defiling this body. When he says, "Know ye not that ye are the temple of GOD ," he is addressing more than one person, "ye," the plural. At the same time he follows this with the singular of "temple," thus signifying that these, in aggregate, make up one temple of GOD . This agrees with the Apostle Peter's statement in I Peter 2:5, "Ye also, as lively stones, are built up a spiritual house _ _ _." In the clause, "the Spirit of GOD dwelleth in you," the Greek word which is translated "in" can also mean "among." Thus it seems that Paul's meaning is that "the temple of GOD " is "the church of GOD ." And although, in the greater sense, all of GOD'S elect together make up only one church, or temple, yet we often speak of a church as being the local assembly of saints instead of considering the entire body. The apostle often wrote in that same manner. So it seems that in this instance he has in view the local assembly to whom he addressed this letter. Then he says, "If any man defile the temple of GOD , him shall GOD destroy; for the temple of GOD is holy, which temple ye are." In this sentence the words, "defile" and "destroy," used respectively of the temple and the man who defiles it, are translations of the same Greek word, which can mean "corrupt, defile, or destroy". This word does not, however, carry quite so grave an emphasis upon destruction as do the Greek words "apollumi" and "apolluo," which are often used in the New Testament, and carry the thought of destroying eternally, or when concerning people, consigning to eternal misery. The word used here, although it can mean, "to punish with death," also can mean "to bring to want" or "bring to ruin." So the meaning here seems to be that GOD will bring to ruin any one who defiles a church by corrupting it or leading it astray.

(Verses 18 through 20) "Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. For the wisdom of this world is foolishness with GOD. For it is written, He taketh the wise in their own craftiness. And again, The Lord knoweth the thoughts of the wise, that they are vain."

There can be no doubt that this is a caution to all of us not to pursue the wisdom of this world too far; and certainly not to consider it as making us better Christians. To do so is to deceive ourselves. Of course we have to understand some things of worldly wisdom in order to be able to work at our worldly occupations, but we are not to rely upon that wisdom to bring us closer to GOD. It always leads in the opposite direction. If anyone of us begins to think himself wise in the world and to esteem worldly wisdom as a worthwhile goal, "let him become a fool, that he may be wise." That is, let him renounce and lay aside his love for and dependence upon worldly wisdom and realize that the only true wisdom is Jesus the Christ. As Paul has already said, I Cor. 1:30, "But of Him are ye in Christ Jesus, Who of GOD is made unto us wisdom_ _ _." This is the only wisdom recognized of GOD. Worldly wisdom is foolishness with Him. "For it is written, He taketh the wise in their own craftiness." Not only the Old Testament, but even secular history itself is full of incidents that show how easily, after wise men of the world have so meticulously planned every detail of some great undertaking, GOD has brushed it aside and brought about what He pleased, thus taking them "in their own craftiness." He knows the thoughts of the wise, even before they think them; and He knows that they are vain, empty, and useless. So worldly wisdom is not the great prize, men think it to be.

(Verses 21 through 23) "Therefore let no man glory in men. For all things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christ's; and Christ is GOD'S."

Because the thoughts of the wise are vain we are not to glory in men. We are not to think that man, with all his boasted wisdom can control his destiny, or ours. So we are to have no confidence in the wisdom of man. Yet the principal reason given here for not glorying in man is: "For all things are yours." Now, this is by no means intended to teach that we have a right to appropriate to ourselves anything, which according to the laws and regulations of man is claimed by someone else. Certainly, as "heirs of GOD and joint heirs with Jesus Christ," all things are ours, but the appointed time for our receiving the inheritance has not yet come. Nevertheless, as heirs of GOD all things are ours; and we are awaiting the time our Father has appointed for us to receive the inheritance of which we, even now have the earnest, the sealing "with that Holy Spirit of promise." Thus we have more than man has ever given us, or can ever give us. So there is no reason whatsoever to glory in man. The apostle names some of the things, which he considers in his statement of all things that are ours. It is no doubt because of their division over the fact that some liked one preacher better than another that the first items on his list are ministers, Paul, Apollos, and Cephas. Certainly it is for the benefit of the saints that GOD has called ministers and sent them forth to preach the gospel. So whatever good is to be derived from any minister's service is for the body, the church, and not for himself, nor any other member alone. Paul, by saying this points out that there is no need for divisions over ministers. You do not belong to them; they belong to you. Not only do the ministers belong to us, as a gift from GOD, but also "the world, or life, or death, or things present, or things to come; all are yours." "Kosmos," here translated "world," refers not to the wickedness in the world, nor to the wicked people in it, but to the universe. Since GOD created it and He has made us heirs of that which belongs to Him, it is ours also. So also is life, even eternal life, because that is His gift to us through Christ Jesus our Lord. Some may wonder why the apostle says that death is ours. We usually do not like to consider death. Perhaps it might enlighten us a little to remember the message sent back to headquarters by an army officer after a victory in battle: "We have met the enemy, and they are ours". We have not yet engaged that great enemy, death, in the final battle; but our Lord has promised us the victory; and since His word can not fail we can even now speak of that monster as if the battle were already over and he already vanquished. So everything is ours by virtue of the remainder of the apostle's statement, "And ye are Christ's; and Christ is GOD'S." Nothing worthwhile that we have belongs to us by the merit of man, but all by our relation to our Lord Jesus the Christ. We are His; and He is GOD'S.

(Verses 1 through 5) "It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife. And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you. For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath done this deed, in the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus."

Here the apostle charges the church with being what we commonly call an "accessory after the fact" to the sin committed by one of its members. This sin was so widely known that it was commonly reported even in Philippi , the place from which Paul is said to have written this epistle. Also this sin is one that is so heinous that it is not even acceptable among the heathens, or, as it is translated in our K. J. V., "the Gentiles." This man had committed fornication with his father's wife. Nothing is said about whether it was a single act or an on going thing, not that this would make the sin greater or lesser, but if it was on going, this might account for its being so widely known. One might keep in mind that polygamy was more the style of marriage in Corinth at that time than was monogamy. So the woman was not necessarily the mother of the man involved in the sin; but such conduct was still completely contrary to GOD'S laws, and even reprehensible to the heathen. Not only was this terrible sin known to the church; but they, instead of being in sorrow and praying that God might "take away" this man from among them, were "puffed up" about it. Apparently they thought that by their holding to him and doing nothing about the matter they were proving themselves to be so spiritual that they could forgive a brother for even such a sin as this. However the apostle has a totally different view of the matter. He says that they should rather have "mourned that he that hath done this deed might be taken away from among you." This language has no reference to excluding, or excommunicating, a person. Had this been Paul's intent, no doubt he would have said, "that you might put away from among you" such a person. Instead he said, "that he that hath done this deed might BE TAKEN AWAY from among you," signifying that he should be removed by some power other than theirs. Then he says that although he is not present with them in body, he is in spirit; and not only so, but he has already judged the matter and decided what to do with this man just as if he were present with them. At this point it must be remembered that Paul was an apostle of our Lord and, as such, he had been given by our Lord powers of both making and executing judgments that no one since the apostles has ever had. For an example of the use of this power that was given him, see Acts 13:6-12. In the present matter he tells us that this is his judgment of the case. "In the name of our Lord Jesus Christ, when ye are gathered, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus." First of all, notice that this is to be done when they are gathered together, not that they are to do it, but that it is to be done publicly with them as eyewitnesses. It will even be done while Paul is absent from them in the body but present with them in "spirit, with the power of our Lord Jesus Christ," and it will be done "in the name of our Lord Jesus Christ." It is evident that that which is to be done is to be done, not by the church, but by the spirit of the Apostle Paul with the power of our Lord Jesus the Christ, and in the name of our Lord Jesus the Christ. Thus this man is to be delivered to Satan for the destruction of the flesh, or body, that the spirit may be saved in the day of our Lord Jesus. That is, he will be struck with a physical malady of some sort, which will cause him to suffer and finally come down to death as a result thereof. And this destruction of the body may be used of the Lord to bring him to repentance "that the spirit may be saved in the day of the Lord Jesus." In this instance, "the day of the Lord Jesus" refers to either the day in which He will call this man away by death, or to the resurrection.

(Verses 6 through 8) "Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our Passover is sacrificed for us: therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth."

Having told these brethren the judgment that has been decreed for the man who had committed this heinous sin, the apostle rebukes them again for their glorying in this thing. He reminds them that, in the making of bread, a little leaven does not just remain in a small area of the dough, but permeates the whole lump. Since our Lord also used this illustration of the kingdom of heaven, it should readily be understood that Paul's reference here is to the fact that any sin committed by a member of the church and known to the church but passed by without rebuke makes the church also guilty. He then tells them to "purge out the old leaven". This is not to be construed as meaning that they are to "purge out" this man who has committed this sin. For he has already told them that with the authority of an apostle, his spirit, with the power of our Lord Jesus the Christ, and in the name of our Lord Jesus, will take care of that matter. What these brethren are now to do is to purge out this idea they had that it was all right to pass over such sins and hold such sinners in high regard. So they are to purge out this old leaven that they may be a new lump and unleavened. We are to do this because the Christ, who is our Passover, has been sacrificed for us. "Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth." In the former expression, "the old leaven," it seems obvious that the apostle was referring, as noted above, to the idea they had of "winking at" sin; but in the latter phrase he probably is considering the ritualistic service under the law, which in the Christ is set aside. At the same time, however, it seems that an exaggerated interpretation of this may have been the downfall of these brethren in the first place. It seems that they, perhaps, had reasoned, as some do today, that since we are no longer under the law, we are free to do whatever we wish; for after all, Jesus paid the price for our sins, and they cannot be reckoned against us anymore. Certainly this would not be the old leaven of the legal service, but it would surely be "the leaven of malice and wickedness." Therefore we are to shun it also. We should remember what the Apostle John said, 1 John 3:3, "And every man that hath this hope in him purifieth himself, even as He is pure". So then "let us keep the feast_ _ _with the unleavened bread of sincerity and truth." Surely, everyone would recognize that in Paul's use of the phrase, "let us keep the feast", his meaning is "let us live the Christian life."

(Verses 9 through 11) "I wrote unto you in an epistle not to company with fornicators: yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then ye must needs go out of the world. But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat."

The epistle to which Paul refers here evidently has been lost, so we need not to inquire what it may have contained. Nevertheless the apostle mentions one item of instruction, which he had written in that letter to this church; and here he takes great pains to make clear his meaning to these brethren. He had told them to keep no company with such evil persons as he went on to name. Then, lest anyone might from this infer, as some have, that in order to live a Christian life one must completely withdraw from society and live the life of a hermit, or recluse, he explains that this is not at all his meaning. He was well aware that if we have absolutely no contact with such persons we must go completely out of the world. So his meaning is that, although we certainly should not desire nor seek the company of such persons we still may have contact with them in the carrying on of necessary business in the matter of living in this world. But if one who is called a brother, that is, one who is considered a member of the church, be such, we are to withdraw ourselves from him and let our displeasure at his manner of life be known. We are not even to eat with such. Some may think that the phrase, "to eat," has reference to taking of meals together, and this may be included in it, but it seems that its primary meaning is, the taking of communion with him. He is to be barred from participation therein.

(Verses 12 and 13) "For what have I to do to judge them also that are without? do not ye judge them that are within? But them that are without GOD judgeth. Therefore put away from yourselves that wicked person."

The apostle gives his reason why we are not to think that we must cut off all contact with the wicked people of the world, but are required to cut off one of these wicked ones who is "called a brother." This reason is that GOD has made it our duty to judge those that are in the church, while at the same time He has reserved to Himself the right to judge those who are without. Certainly this does not mean that we have been given the right or responsibility to sit in judg