IS CHRIST DIVIDED?

Our title is the first of three penetrating questions that the saints at Corinth were required to answer as Paul called them back to unity and sober thinking in his first epistle to them (ch.l:13). They had a special place in his heart, for he was their father in the faith (ch.4:14,15), but a reliable report had reached him that they were now torn with strife and divisions. It was out of anguish of heart and with many tears that he wrote to them, not primarily to make them sorry, though that must needs be a result, but to show them how deeply he loved them (2 Cor.2:4). If his heart was so deeply grieved at the news, what could be said of the tender heart of the Good Shepherd Who gave His life for every one of His sheep.

Paul could not write to them as to spiritual men, for the carnality that had produced the divisions among them was going on to manifest itself in grievous and defiling works of the flesh (ch.3:l-4: 4:18; 5:1; 11:21, see also Gal. 5:19-21). In such conditions, believers often do wrong to one another and suffer wrong from one another, but it is instructive to observe that Paul did not give priority to these matters (2Cor.7: 12). He rather directed their attention to the Lord, and how their deplorable conduct was affecting His honour and purposes, and their attitude to Him. His first searching thrust, lifting their view, but humbling their hearts, was presented in the following three questions.

1. Is Christ Divided? (Literally, Has the Christ been divided into portions?). Embodied in this expression is a reference to the unity that exists between Christ, and the saints of this church age, as members of His body. (l Cor.12:13; Eph.l:22,23; 4:4, 5:30-32). This has sometimes been referred to as 'the corporate Christ'. As a local reflection of this, the unity of the saints in the assembly at Corinth stemmed from their joint union with Christ, and its practical maintenance depended on their appreciation of, and submission to the mind of Christ. Paul in effect asks, "has the Christ been divided into portions that can be claimed by the several factions while they are at war between each other?" The very framing of the question at once provides its emphatic answer Impossible!

2. Was Paul crucified for you? The assembly at Corinth was divided into four factions (ch.l:12), one of which professed to follow Cephas, and another to follow Christ. Paul chose not to name the leaders of the other two, but transferred the issues in a figure to himself and Apollos to give added weight to the lesson he was teaching (ch.4:6). If Paul, their father in the faith, to whom they all owed so much, had no right to take the place of Christ as the pre-eminent one, how much less anyone who had risen up from among them? But the question was also framed to turn their eyes again to Christ on the Cross, and the effect of this on the heart of the believer has been aptly expressed by Isaac Watts in his well known hymn:

When I survey the wondrous Cross
On which the Prince of Glory died.
My richest gain I count but loss.
And pour contempt on all my pride.

In all his preaching Paul was careful 'lest the Cross of Christ be made of none effect' (v.17), and we can readily picture hearts melting in contrition and humility as they looked again at this sight of all sights. This would surely open up the way of reconciliation and restoration, for by Divine inspiration Solomon said, "Only by pride cometh contention" (Prov.13:l0).

3. Were ye baptised in the name of Paul? This question brought them back to the testimony each one of them had personally affirmed at their baptism. Paul explains the significance of this in Romans 6. When they received the word of the Cross that Paul preached, they learned that they were no longer in Adam but in Christ. In their baptism they declared that they had accepted this position. In this sense it was a baptism into Christ, therefore into His death (Rom.6:3,4), so that they could say, "our old man was crucified with Him" (Rom.6:6). The 'old man' with its pride, self will and self pleasing belonged to 'old things' of the past. They were also to reckon themselves to be 'alive unto God In Christ Jesus' (Rom.6: 11 RV). As new creatures in Christ, old things had passed away; all things had become new (2 Cor.5:17). In everything they were enriched in Him (l Cor.l:5). In Him they had righteousness, sanctification and redemption (v.30). In fact Paul summed up his teaching in these words, - 'my ways which be in Christ as I teach everywhere in every church' (ch.4:17). The risen Christ was the Centre and Source of everything. Could such sufficiency be found in Paul? in Apollos? in any of their chosen leaders, or in any of their parties? Again he directed their hearts back to Christ, God's only and sufficient uniting Centre of unity for the whole assembly.

He also gave them a deeply solemn warning in ch.3:16,17.

"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". The words 'defile' and 'destroy' are translations of the same word, which means to spoil or mar by any process. Woe betide the man who marred the holy temple of God by causing or promoting division. Divine retribution of a corresponding nature would surely overtake him.

There is an incident in the life of Joshua that could be profitably considered (Josh.5:13-15). We understand from the vision that John saw in Revelation chapter l, that the Lord Jesus still moves among the churches observing what is going on in them. This vision of the sovereign majesty and authority of the Lord Jesus had a profound effect on John, and gave him a true perspective from which to view responsibility among the Lord's people. There are similarities in Joshua's vision. He was about to lead the army in legitimate combat, but all who are prominent or influential among the Lord's people can learn from it, specially in times strife and conflict. Joshua saw a man standing with a drawn sword in his hand (no doubt representing the Lord) and he said, "Art thou for us, or for our adversaries?" He replied, "Nay, but as Captain of the host of the Lord am I now come". Or, as another has put it, "I have not come to take sides, but to take over". And Joshua fell on his face to the earth and did worship, and said, "What saith my lord to his servant?" And the Captain of the Lord's host said unto Joshua, "Loose thy shoe from off thy foot; for the place whereon thou standest is holy". And Joshua did so. But there is hope. Although conditions among the Corinthians were so shameful and distressing, they were not hopeless. When Paul was about to deal with some of the most difficult among them he said that the weapons he used were not carnal, but mighty through God to the pulling down of strongholds. He spoke of bringing into captivity every thought to the obedience of Christ. (2 Cor.10:4,5) What an atmosphere for reconciliation. How full of hope are his final words to them. "Finally brethren farewell (or rejoice), be perfect (or be perfectly joined together), be of good comfort, be of one mind, live in peace, and the God of love and peace shall be with you" (2 Cor.13:11). "The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all" (v.14).

- R.M. Goatley.

The man that fears the Lord may be conscious of much frailty and sin -much weakness and unworthiness. But his heart turns upward to the Lord; he desires to be taught by Him and to glorify Him. It is to such a one that this promise belongs. God will lead him in a Divinely-chosen path. More than this, He will teach him as He leads him.

To know the way of salvation is a blessing we cannot value too highly; but we may have this knowledge, and yet be perpetually turning aside, because, instead of seeking the way that God chooses, we are choosing our own way.

On the one hand, salvation Is a translation, immediate and complete, from the power of Satan unto God. But salvation is also a perpetual lesson of submission, going on all through life. We may know what it is to "pass from death unto life", and yet we may hitherto have made but little progress in understanding what the will of the Lord is in the discipline of daily life.

- Selected.

"HE SHOWED HIMSELF"

The Lord's beloved people are found in various conditions and experiences. The state of not a few may be truly described by these lines:

"For some are sick and some are sad,
and some have never loved Thee well'
And some have lost the love they had".

There is a cause for every condition. It is not our object to deal with that, but rather to show what will put us all right again, and fill our souls with spiritual joy. No efforts of self will avail. Just one thing, and one thing only, will transform us, namely, "Jesus showed himself again to the disciples" (John 21:1). Let us look at four instances in the last two chapters of the Gospel of John.

1. The Grief-Stricken.

There is the case of Mary Magdalene at the sepulchre weeping. She is filled with an overwhelming grief. Why was she weeping so? She had come early to the sepulchre, while it was yet dark, and had found the stone rolled away, and to all appearances the body of her beloved Lord had been taken. To Him she owed her all, for He had cast seven devils out of her. But as yet she knew not the Scripture that He must rise again. Turning herself, she saw a Man standing by, whom she supposed to be the gardener. He spoke to her saying, "Woman, why weepest thou? whom seekest thou" Eagerly she replied through her tears, "Tell me where thou hast laid Him, and I will take Him away" (John 20:15). One word from His lips, "Mary", and she knew Him. The spell was broken -the transformation was complete, her grief was banished, her joy was full. How changed she is. And what has wrought so great a change? Just this -Jesus had shown Himself to her.

2. The Fearful.

Ten disciples were assembled in the upper room, the doors being shut for fear of the Jews. It was the evening of the first day of the week. Sadness, coupled with fear possessed their hearts. Their blessed Master had been taken by wicked hands and crucified, and three days ago His body had been laid in Joseph's new tomb. What might they not expect from the hands of His murderers? Is it any wonder they seemed so afraid and dejected? Suddenly, without the opening of a door, "came Jesus and stood in the midst, and saith unto them, Peace be unto you" (John 20:19). See the bewilderment, mingled with joy, as He showed them His pierced hands and His side, to assure their hearts that it was indeed Himself. Now they are glad, and every particle of fear is gone. They seem not the same men at all. What has made so marvelous and rapid change? Just this only - Jesus had shown Himself unto them.

3. The Doubting.

A week has now passed by. Eleven disciples are in the same room, and Thomas is there, who was absent at the first. He had refused the testimony of the ten, saying he would not believe the Lord was risen unless he could see the print of the nails and put his finger in them. 0 doubting Thomas, what a state of mind is this! Again.in the same manner as before, came Jesus, using the self-same salutation. "Then saith He to Thomas, reach hither thy finger..be not faithless, but believing" (John 20:27). A truly wonderful change now came over Thomas. His doubts are dispelled, his whole attitude changed, in deepest emotion exdaim mg "My Lord and My God!" What has produced it all?

Just this only - Jesus had shown Himself to him.

4. The Wandering.

The previous events have passed, and the same disciples are together again by themselves. Peter proposes to go a fishing, albeit they had been called to forsake their nets to be fishers of men. The others fell in with the proposition to return to what they had left for Christ. They were experienced fishermen, but that night they caught nothing. In the early morning a Stranger hailed them from the shore, "Children have ye any meat?" They answered "No". "Cast the net on the right side of the ship, and ye shall find". They did as they were bidden, and now they were not able to draw it for the multitude of fishes. John said to Peter, "It is the Lord" (John 21:7). They dined with Him that morning on the shore of the lake. They never went again to fish as of old, but from thence forward they caught men. What changed those disconsolate and unsuccessful fishermen, and taught them so blessed and lasting a lesson? Just this only - Jesus had shown Himself to them.

Do we not perceive ourselves in these instances? Are we griefsticken, fearful, doubting, or in wrong paths? What will set us right? Just this only - for Jesus to show Himself to us again. So shall we be restored in soul, and our faces made radiant.

- F. Ferguson.

ETERNAL SECURITY

Some have said that to preach the believer's eternal security is to encourage the believer to sin; because the believer will say, "I am all right now; I can live as I like, seeing I am sure to be in heaven". But when we meet with such a professed believer, who wants to live on in sin and yet be sure of heaven, we tell him plainly that he gives no evidence that he is a believer at all. When we take the measuring line of Scripture and apply it to him, we say, You come far short of a believer according to this word". When we put him in the scales of the sanctuary, we say to him, "Thou art weighed in the balances and found wanting". No matter what a man professes, if he sins that grace may abound, he has no warrant to believe that he is a member of Christ. God's grace never encourages a man to sin. On the contrary, the grace of God teaches us that, "denying ungodliness and wordly lusts, we should live soberly, righteously and godly in this present world" (Titus 2:12). We preach the believer's eternal security but we do not preach the mere professor's eternal security. Many try to bring the 'terror of the Lord' to bear on God's people by saying, "if you are not steadfast, you will lose your soul". Paul never used such an argument in exhorting to a holy life. It may have a show of wisdom with it, but it is not the wisdom that cometh from above.

Paul, when preaching the doctrines of grace, evidently anticipated some to arise and say, "Now we may sin that grace may abound". How did Paul meet this objection? Simply by pointing back to the cross. "How", he says, "shall we that have died to sin, live any longer therein?" He reminds God's people that they have died to sin, and on that ground he asks how they can think of such a thing as to go on in sin.

Such is the grace of God wherein we stand. I have died to sin -I am crucified with Christ. How then shall I live in sin, the very thing to which I have died, and from which I am separated by the Cross?

- Abridged, Believers Pathway.

2. The Observance of the Supper.

From the records of the institution we pass to the apostolic practice. There are but two short references to the subject in the book of the Acts, and these should be carefully noted.

(a) Acts 2:42. The passage reads -"and they continued steadfastly in the apostles doctrine and fellowship, and in breaking of bread, and in prayers'. This verse shows the spiritual exercises of the early disciples. Apostolic instruction, fellowship with fellow-believers, united prayer and also the Breaking of Bread are mentioned. This was a vital factor in their life and testimony. It was their joyful privilege to meet with fellow believers to break the bread and drink the cup in remembrance of the Lord whom they loved and served.

(b) Acts 20:7. This verse reads -"And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them Darby renders the verse thus: "and the first day of the week, we being assembled to break bread". In this Scripture we have, in the writer's judgment, a strong testimony to the fact that by the year 59 A.D. at least, it was the practice of the disciples to observe the Lord's Supper on the first day as each week. The first day of the week was the great day as far as the Christian was concerned. It was the day of the Lord's resurrection and it is unthinkable that this important day would be allowed to pass without the Breaking of Bread taking place. It is recognised that this day was not a holiday in the first century and it is quite likely that the Breaking of Bread took place in the evening when the day's work was over. Surely it is most significant that they met on the first day of the week for this sacred purpose, the day that is the abiding witness to our Lord triumph over death. In their first flush of love to the Lord, we can well imagine the first century disciples assembling with hearts aglow on these occasions to enjoy the sacred tryst with Him "who died for them and rose again".

And thus the dark betrayal night,
With His last Advent we unite,
By one blest chain of loving rite,
Until He come.

(3) The Doctrine of the Supper.

There are just two passages in the apostolic letters that set forth the doctrine of the Lord's Supper and explain its significance. Both occur in the First Epistle to the Corinthians, and were called forth by reason of the problems and difficulties that obtained in the church at Corinth. At the same time it should be noted that they set forth permanent instruction, and supply constant guidance regarding the Lord's Supper until the Lord's return. In fact these passages are very comprehensive, and in them we find all that we really need to know about the ordinance, whether as individual believers or as churches of the saints. It is now proposed to examine these Scriptures a little more closely.

1. The Lord's Table, I Corinthians 10:16-22. It is important to notice the distinction between the Lord's Table and the Lord's Supper. There is a close connection between the two expressions, but they are not quite the same. The Lord's Table is a wider expression than the Lord's Supper and represents the bountiful provision that God has made for the needs of His people on the basis of the death of Christ. This provision extends to the whole of the Christian pathway and there is a sense in which the Christian is always at the Lord's Table.

The connection between the Table and the Supper should be observed. The Supper is an expression of the table. The reader will notice that the cup is mentioned before the bread, and this would indicate that fellowship with God is based upon the foundation of the blood of Christ. The Lord's Supper is a very precious expression of this fellowship, and in the first century, to partake of the Lord's Supper was a testimony to the fact that the soul was partaking of the Divine bounty.

The practical message of the passage is very strong. The table of the Lord is set over against the table of demons, and the cup of the Lord is contrasted with the cup of demons. The immediate problem was that of idolatry and the partaking of food that had been offered in sacrifice to idols. In their unconverted days the Corinthian believers had participated in these idolatrous feasts, and in effect had been in fellowship with demons, having sat at the table of demons, and having partaken of the cup of demons. The challenge of the passage is "Ye cannot drink of the cup of the Lord, and the cup of demons. Ye cannot be partakers of the Lord's Table and the table of demons" (v.21). The believer cannot be in fellowship with the Lord and with Satan at the same time. There was thus a clarion call to a life of separation to the Lord based upon the fact and the meaning of fellowship with God.

The believer in the Lord Jesus Christ should ensure that the only table in the world of which he is a partaker is the Lord's Table. Any other table will fail to satisfy. Fellowship with God means separation from the world. To receive the bread and wine at the Lord's Supper means, or should mean, that we are rejoicing in the bountiful provision of God for our spiritual needs in the death of Christ for us. Fellowship with God and fellowship with the world are opposites, and cannot be reconciled.

- G. Maclachlan.

Awake to righteousness, and sin not - I Cor.15:34.

It is from a state of moral insensibility that we are aroused to a life of practical righteousness. While in that sleep we have no concern either for our own soul or for the souls of others. But more than this; as in natural sleep, so in moral slumber, often our minds are filled with fancies. We dream of possessions that do not exist; we live on delusions, and waste our time on fictions. The Gospel is a summons from this state of insensibility and delusion, to a life of reality and a walk of righteousness. It is not the sinner alone who needs the call. We too, as individual believers, need to arise and shake ourselves from the dust. "Awake thou that sleepest, and arise from the dead, and Christ shall give thee light" (Eph.5:14). Awake! and He who has given thee life shall give thee light.

- Selected.

THE WORD OF GOD

O Word of God incarnate,
O Wisdom from on high,
O Truth unchanged, unchanging,
O Light of our dark sky,
We praise Thee for the radiance
That, from the hallowed page,
A lantern for our footsteps,
Shines on from age to age.

The Church from her dear Master
Received the gift Divine,
And still that light she lifteth,
O'er all the world to shine;
It is the golden casket
Where gems of truth are stored;
It is the heaven-drawn picture
Of Christ, the living Word.

It floateth like a banner
Before God's host unfurled;
It shineth like a beacon
Above the darkening world;
It is the chart and compass
That, o'er life's surging sea,
Mid mists and rocks and quicksands,
Still guides, O Christ to Thee.

- Anon.