Salvation Of GOd (2)

Divisions Within the Church at Corinth Prompt Paul to Spell out Three Christian Priorities: Unity, Allegiance to the Lord Jesus Christ and the Proclamation of His Gospel (1:10–17)

Divisions Within the Church at Corinth Prompt Paul to Spell out Three Christian Priorities: Unity, Allegiance to the Lord Jesus Christ and the Proclamation of His Gospel (1:10–17)

The divisions at Corinth (vv. 10–12) may well have been over the different styles of preaching that Paul, Apollos and Cephas practised. Some perhaps distressed with these divisions, either proudly or humbly, declared that they p 17 belonged to Christ alone (v. 12).

Quarrelsomeness (v. 11) is identified in the New Testament as an act of the sinful nature in contrast to the fruit of the Spirit (Gal. 5:19–21; cf. 1 Cor. 3:1–4). Divisions and quarrelling in the church hinder its effective proclamation and sharing of the gospel.

Writing about the bad effects of division in the church in the seventeenth century, Richard Baxter, a godly pastor in Kidderminster, wrote, ‘The public takes notice of all this and not only derides us, but becomes hardened against all religion. When we try to persuade them, they see so many factions that they do not know which to join—and think it better not to join any of them. Thus thousands grow in contempt of all religion by our divisions.’

Paul deals at once with this tragic issue by pointing the Corinthians to the centrality of the Person and work of our Lord Jesus Christ. He goes immediately to the cross. The word ‘crucified’ (v. 13) emphasizes the most important thing our Saviour did for his people: he died for us (1 Cor. 15:3). He did not do it any more for one believer than for another, so no Christian has greater claim upon him than any other.

Paul then underlines the priority of preaching the gospel compared with the baptizing of believers. As a general rule he refrained personally from baptizing people (v. 14)—although there were exceptions like Crispus and Gaius and the household of Stephanas (v. 16)—in order that people might realize that the significance of baptism is not in the one who administers the baptism but in the name of the Lord Jesus whose command baptism is. To have been baptized into Paul’s name (v. 15) would have implied that p 18 believers belonged to him, but Christ alone was their Lord and Master.

The priority of the gospel over baptism is carefully emphasized (v. 17). It is the gospel that is the power of God to salvation, not baptism. Nothing must detract from the cross of our Lord Jesus Christ, and it is not dependent upon the preacher for its power—something the Corinthians needed to learn in their enthusiasm for different preachers (vv. 10–12).

In passing Paul defines Christian commitment

IT IS COMMITMENT TO JESUS CHRIST, a commitment above all other allegiances (vv. 11–16).

IT IS COMMITMENT TO STRIVING AFTER HARMONY with other believers (v. 10).

IT IS COMMITMENT TO THE PROCLAMATION OF THE GOSPEL of Jesus Christ (v. 17).

Paul shows how the cross is the answer to the human dilemma (1:18–31)

He underlines the priority of preaching the gospel by establishing the uniqueness of the cross and its power to answer the problem of human sin.

He sums up the gospel as ‘the message of the cross’ (v. 18). To the world at large, the cross appears the height of ‘foolishness’. It is not p 19 the foolishness of preaching (v. 21) that Paul points out, but the seeming foolishness of the message itself to both Jews and Gentiles. The Jews’ demand for ‘miraculous signs’ is recorded in the Gospel narratives (vv. 22–23; John 6:30). The Greeks set great store by human intelligence and wisdom, and to them the cross was utter folly since it was such a barbaric act.

Nevertheless, whatever human wisdom may think, the truth is that to believe the message of the cross (v. 18) is to be saved and not to believe is to be ‘perishing’—that is to say, to be in imminent danger of everlasting separation from God. ‘Perishing’ bears the sense of wreckage and points to the tragedy of waste and loss. Contrary to what human wisdom may think acceptable, the cross alone (v. 30) is the means by which God makes his Son Jesus Christ his power and wisdom to all who believe. To believe is to be justified, to be set apart for God’s possession and to be assured of future glory.

Behind God’s wisdom in the plan of salvation is his purpose to rule out completely human boasting (vv. 30–31). John Wesley, the founder of Methodism, discovered this truth at his conversion and soon became a powerful evangelist. His favourite text during the first year of his itinerant ministry was 1 Corinthians 1:30. In his journal for 17 July 1739, he wrote, ‘I rode to Bradford five miles from Bath. Some persons had pitched on a convenient place, on the top of the hill under which the town lies.… There I offered Christ to about a thousand people, for wisdom, righteousness, sanctification and redemption.’

1 Corinthians 1:18–21 points to questions for which the gospel of our Lord Jesus Christ alone has the answers—answers Paul gives throughout his letters and that all need to understand

QUESTION: How can we as sinful men and women be in a right relationship with God who is holy and good?

ANSWER: As we believe in God’s Son, Jesus Christ, his righteousness is reckoned to us (v. 30; 2 Cor. 5:21).

QUESTION: How can our lives be changed for the better?

ANSWER: The cross then makes us hate our sin, and we receive power to live a new life—a life of holiness (v. 30). A Glaswegian whose life had been dominated by drink was converted. His colleagues at work taunted him and tried to shake his faith. One taunt was, ‘How can a sensible man like you believe in the miracles, like that of Jesus turning water into wine?’ His response was backed up by his changed life. ‘Whether you believe that Jesus turned water into wine or not, I know that in my home he has turned beer into furniture.’

QUESTION: How can we have the assurance that eventually our miserable conflict with sin and human weakness will not only be over but be exchanged for a perfect existence?

ANSWER: Jesus’ death secured our ultimate redemption (v. 30), the assurance that our bodies will be resurrected and transformed to be like his glorious body (Phil. 3:20–21) and our enjoyment of God for ever (John 17:3).

p 21 For Further Study

1. How frequently does the greeting of verse 3 occur in the New Testament? Why is it that grace always comes before peace?

2. One of the snares into which the Corinthians had fallen was boasting about men, and perhaps particularly about their preaching ability and gifts (1 Cor. 1:12; cf. 3:3–4, 21). How real a snare is that for us and how does it show itself? What clues are there in 1 Corinthians 1 to the ways in which we may save ourselves from falling into this trap?

Prime, D. (2005). Opening up 1 Corinthians (pp. 16–21). Leominister: Day One Publications.

Isaiah 56:1-12 first lesson

Salvation for the Gentiles

Worship (Isa. 56:1–8). The nation had gone into Captivity because she had disobeyed the Law of God, particularly the fourth commandment: “Remember the Sabbath Day to keep it holy” (Ex. 20:8). This commandment was a special “sign” between God and the Jews (31:12–18; Neh. 9:13–14); it was never given to the Gentiles. The Jews were rebuked for the careless way they treated the Sabbath during their wilderness wanderings (Ezek. 20:10–26) and when they lived in the land (Jer. 17:19–27). Even after their return to the holy land after the Captivity, the Jews continued to violate the Sabbath (Neh. 13:15–22).

Main Theme

Exodus 31:13 observed the sabbath day

  “Keep justice, and do righteousness,

For My salvation is about to come,

And My righteousness to be revealed.

2 Blessed is the man who does this,

And the son of man who lays hold on it;

Who keeps from defiling the Sabbath,

And keeps his hand from doing any evil.”  

What is Justice of God: Romans 3:25-26

Justice of God—that perfection of his nature whereby he is infinitely righteous in himself and in all he does, the righteousness of the divine nature exercised in his moral government. At first God imposes righteous laws on his creatures and executes them righteously. Justice is not an optional product of his will, but an unchangeable principle of his very nature. His legislative justice is his requiring of his rational creatures conformity in all respects to the moral law. His rectoral or distributive justice is his dealing with his accountable creatures according to the requirements of the law in rewarding or punishing them (Ps. 89:14). In remunerative justice he distributes rewards (James 1:12; 2 Tim. 4:8); in vindictive or punitive justice he inflicts punishment on account of transgression (2 Thess. 1:6). He cannot, as being infinitely righteous, do otherwise than regard and hate sin as intrinsically hateful and deserving of punishment. “He cannot deny himself” (2 Tim. 2:13). His essential and eternal righteousness immutably determines him to visit every sin as such with merited punishment.

Righteousness is part of His attributes

Deut 32:4

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What is the righteousness of God ?

A) What is right and pleasing to God

[Gen 15:6 ] 6 And he believed in the Lord, and He accounted it to him for righteousness.

B) Obedient to God’s law [ Deut 6:25 ]

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What is salvation of God?

Deliverance from the power and effect of sins [ Act 16:30-31 ]

=========== [1 Cor 6:9] [unrighteousnes shall not inherit the kingdom of god]

[Ephesians 5:5]

[ Heb 12:14]

1Timothy 6:11]

Psalm 106:3

THE GREATEST COMMAND OF GOD

1) Love God with all your soul and might

A) [ Deut 10:12 What does God demand from you all?

B) [ Deut 6:5 ]Moses demanded us to leve God

C) [ Deut 19:9 ] [Deut 28:1 ]

D) [ Mark 12:30 - 31 ] Jesus declared.

56:1 Observe justice and do righteousness Justice and righteousness are the fundamental virtues embodying the ideal standards of God, both legal and ethical. Waiting in anticipation for the coming deliverance of the Messiah does not replace the people’s responsibility to live rightly. Right attitude and intent are more important to God than right actions for the wrong reasons.

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 It is in fact impossible for one to enjoy the goodness of God, and at the same time to insult Him by transgressing His commandments

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3 Do not let the son of the foreigner

Who has joined himself to the Lord

Speak, saying,

“The Lord has utterly separated me from His people”;

Nor let the eunuch say,

“Here I am, a dry tree.”  

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56:4 the eunuchs who keep my Sabbaths A eunuch was often (though not always) a castrated male official. The prohibition against emasculated men entering the assembly of God in Deut 23:1 would have excluded them from worship. The image of the eunuch as a “dry tree” in Isa 56:3 probably alludes to his inability to have children.

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4 For thus says the Lord:

“To the eunuchs who keep My Sabbaths,

And choose what pleases Me,

And hold fast My covenant,

5 Even to them I will give in My house

And within My walls a place and a name

Better than that of sons and daughters;

I will give them an everlasting name

That shall not be cut off.

6 “Also the sons of the foreigner

Who join themselves to the Lord, to serve Him,

And to love the name of the Lord, to be His servants—

Everyone who keeps from defiling the Sabbath,

And holds fast My covenant—

7 Even them I will bring to My holy mountain,

And make them joyful in My house of prayer.

Their burnt offerings and their sacrifices

Will be accepted on My altar;

For My house shall be called a house of prayer for all nations.”

8 The Lord God, who gathers the outcasts of Israel, says,

“Yet I will gather to him

Others besides those who are gathered to him.”  

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56:6 the foreigners The grandchildren of foreigners who joined Israel were given the right to enter the assembly of Yahweh (Deut 23:7–8). Yahweh now emphasizes that His true servants are those who follow the covenant and love Him, not necessarily those linked to Israel by blood.

servants The singular “servant” motif in Isa 40–55 is replaced by an emphasis on Yahweh’s true followers as His servants. The atoning work of the Servant in ch. 53 makes salvation accessible to all who genuinely follow Yahweh. The sacrificial system is less important than the ethical system now that atonement has been accomplished and faith brings salvation. Eunuchs and foreigners represent formerly excluded members of the community. These groups represent the new reality: salvation is for everyone.  

a house of prayer for all peoples The idea that foreigners would pray to Yahweh is found in Solomon’s prayer dedicating the temple in 1 Kgs 8:41–43. The motif of Gentile nations coming to acknowledge Yahweh and worship Him alongside the people of Israel is found throughout Isaiah (see Isa 2:2–5; 19:19–25; 42:6; 49:6; 60:5).

Israel’s Irresponsible Leaders

9 All you beasts of the field, come to devour,

All you beasts in the forest.

10 His watchmen are blind,

They are all ignorant;

They are all dumb dogs,

They cannot bark;

Sleeping, lying down, loving to slumber.

11 Yes, they are greedy dogs

Which never have enough.

And they are shepherds

Who cannot understand;

They all look to their own way,

Every one for his own gain,

From his own territory.

12 “Come,” one says, “I will bring wine,

And we will fill ourselves with intoxicating drink;

Tomorrow will be as today,

And much more abundant.”  

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Luke 13:10-17 second lesson

Christ Heals the Crippled Woman

What is infirmity ? Luke 7:21, 8:2

it is the disease and sickness often sent as a punishments

Examples of an infirmity in the bible

1. Barrenness, as suffered by Sarah, Hannah, and Elisabeth

Gen. 16:1; 1 Sam. 1:6; Luke 1:7

2. Blains and boils, as suffered by the Egyptians during the sixth plague, by King Hezekiah, and by Job

Exod. 9:9–10; 2 Kings 20:7; Job 2:7

3. Botch (may have been syphilis), as suffered by the Egyptians

Deut. 28:27; 28:35

14 But the ruler of the synagogue answered with indignation, because Jesus had healed on the Sabbath; and he said to the crowd, “There are six days on which men ought to work; therefore come and be healed on them, and not on the Sabbath day.”

15 The Lord then answered him and said, “Hypocrite! Does not each one of you on the Sabbath loose his ox or donkey from the stall, and lead it away to water it? 16 So ought not this woman, being a daughter of Abraham, whom Satan has bound—think of it—for eighteen years, be loosed from this bond on the Sabbath?” 17 And when He said these things, all His adversaries were put to shame; and all the multitude rejoiced for all the glorious things that were done by Him.  

  The woman bent double (13:10–17)

Far from avoiding Sabbath-day healing, our Lord seemed to specialize in it! He was teaching in a synagogue on the Sabbath and a woman was there who had a disease which seemed to have a demonic origin. A ‘spirit of infirmity’ had bent her double for eighteen years. What a terrible trial for her! How much suffering and discomfort she had to endure! Christ drew attention to this fact in verse 16, when he said ‘think of it …’ However, the day of her release had arrived. Jesus did not ask for her request; he simply set her free from her infirmity. He laid hands on her, and immediately she was made straight and glorified God.  

LESSON LEARNED FROm THE CHAPTER

1) Obey the sabbath day worship

2) Stay away from the evil deeds

3) Seek the Lord while He may be found [Isaiah 55:6 - 7 ]

Zaccheus seek the Lord [Luke 19:9-10 ]