1 Corinthians: Church's Unity

Word of the Cross is the basis for Church's Unity

Text: 1:10 – 4:21

Outline:

A. 1:10-11, Report by Chloe's family

  B. 1:12-17, Divisions by the ministers

    C. 1:18-25, we preach Christ crucified

      D. 1:26-31, Consider your calling

    C'. 2:1-16, Wisdom of Christ crucified

  B'. 3:1 – 4:7, Ministry of apostles

A'. 4:8-21, I fathered you – family relationship

Comments: St. Paul is approaching the theme of division from a variety of angles: family unity, togetherness of apostles and ministers, the wisdom of Christ, and comparison with the world.

Family. St. Paul's begins with the reference to Chloe's family. There are two reasons for it. First, Paul is not a rumor hearer. He has an open source – well known to Corinthian congregation. They did not snitched to the apostle, they shared with him their concern. Reason being the unity of the church family. Which leads to identification of the second one. A congregation consists of families. Therefore, the family unity is the basis for the congregational unity.

Also, St. Paul ends the section with apostle's claims on his fatherhood of the Corinth church. Again, he builds his argument (or concludes) in the terms of family unity. If his is the one who brought the Gospel to them, reviving them to life eternal – they should consider being respectful to the congregational parental figure. It should not be read in the wrong light, as St. John Chrysostom says: Paul is not claiming any dignity here, but rather he is showing the depth of his love. Dignity belongs to the teacher, but love is the mark of the father (ACCS, NT:VII, p. 42).

Apostolic ministry. It looks like the Corinthians had four main fractions: those who followed Paul; those who followed Apollos; those who followed Cephas (Peter); and the “most spiritual” one – followers of Christ. St. Paul addresses the issue from two perspectives: who unites the members? And the answer is Christ – He is the one who was crucified (1:13). His name is used for the rite of Sacrament of Holy Baptism. Not Paul's, no one else (cp. Acts 4:12).

Second perspective is presented in B' – St. Paul brings noting but arguments for the unity among the ministers. They might have different parts to play. Being united by the foundational statement non the less (see 3:10-11). Also, the faithfulness of apostle's is another part of their unity (4:1-5).

Wisdom of Christ. In this reference St. Paul makes an obvious parallel between the incarnate Son of God and the Lady Wisdom of Proverbs 8-9. This is one of the most beautiful representation of the Trinitarian theology. As the unity Godhead has the distinctive persons of the Father and the Son and the Holy Spirit, so should the Church treat unity among the members: while each has his or her unique gifts and talents (he will come back to this issue in chapters 12 to 14), These gifts are not to be used for dominance or glory but to the service and ministry among the congregants and the outsiders doing the outreach.

This trinitarian paradigm involves consideration of Father – Son relationship, but also the work of the Holy Spirit, see chapter 2. This ministry of the Holy Spirit is so amazing that the world will not understand or accept. Referring to the prophecy of Isaiah 52:15, St. Paul is once more points to the sacrificial ministry of Jesus, for this verse is an introductory part for the Song of Servant. This is the famous song found in Isaiah 52:13 – 53:12, and telling the suffering and atonement for the sins of the world.

Conclusion. In the center of this section he asks (almost begs) the members of the church to consider their own calling. Not being founded on the standards of the world, but being chosen by God (1:28). It was done purposefully by God that all the glory would belong to Him, and not to us in a pitiful attempts present out nationality, fame, and background as a reason for justification. Jesus Christ is the ONLY foundation for the justification, and sanctification with redemption (1:30-31).