God's Elect or World's Elite? IX

"in every thing ye are enriched by him" 

(I Cor. 1: 5)

"being enriched in every thing to all bountifulness"

(II Cor. 9: 11)

In this chapter we will continue our look at the enrichment of believers in their being converted so that they, like the Corinthian Christians, "come behind (or lacked) in no gift." We have been focusing on the various riches and gifts that are bestowed upon believers and have shown how those divine riches and gifts, though of a similar category to the constituent parts of elite characters in the world of unbelievers (or the criteria for determining social status in the world), are nevertheless superior to them in quality and kind. That is clearly what the apostle shows in the epistles to the Corinthians, especially the first and its opening chapters.

The believer is God's elect, his chosen, those who have heeded his call in the gospel. While in sin and unbelief, he is like the rough ashlar stone that the Lord quarries from the rock quarry of lost men, who he then shapes with his tools into a perfect ashlar stone and thus a fit member of his temple. The believer is in this way "separated" or "set apart" (sanctified), chosen and distinguished. They are therein shown to be "special" indeed. Said Moses:

"For thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth." (Duet. 7: 6)

Those words are applicable to those who are believers of the holy scriptures, and to those who believe the good news concerning the coming of the one and only Savior of lost and dying sinners. Christians are a chosen and special people, set apart (made holy or sanctified), and exalted to an elite status that exceeds "all people." Paul is basically saying the same as Moses in his message to the believers in Corinth. We may summarize Paul in this manner - "You may be poor in this world, of little power, wealth, and influence, and of little importance, but when you believe the good news of the crucified and risen savior you then become instantly wealthy, wise, strong, noble, and very important, no longer being a nobody to being a somebody." That is what Paul is saying to the believers in Corinth. 

Believers generally come from among the non elite classes, from "the common people," from "the poor" and working class, from "men of low estate" financially, academically, socially, politically, etc. , these being the general quarry from whence come those destined to become the truly elite in "the world to come."

Every way in which the believer is now enriched, in conversion and growth in Christ, is "in part." Paul, in this first Corinthian epistle says this:

"For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away. When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known." (13: 9-12)

We have shown from the scriptures that what Christians now enjoy in their enrichment and endowment from Christ is styled a taste, or foretaste, and also an earnest or partial payment. The above verse is in keeping with that sentiment. A believer's knowledge and wisdom are superior to what they were when unconverted; But it is nevertheless still inferior to what it will yet be when the believer is "glorified" in the resurrection (as Paul later discusses in this epistle in chapter 15 and elsewhere). So too is intelligence now only in part, or limited, for our mental capacities will no doubt be increased dramatically when glorified.

I agree with most theologians about the nature of the change wrought in rebirth and conversion, and in the progressive sanctified life, how there are no physical changes in the faculties of the soul or mind. A saved man has no more faculties after salvation than before. He had the same five sense faculties before conversion as he has after conversion. However, that does not rule out such a change in, or addition to, human faculties when the believer has been resurrected and glorified to the maximum. 

Christians are in many respects but "children" in their lives now and only become fully mature and perfect, or "sons," when resurrected, (Luke 20: 36); They then fully put away childish things, becoming then "full grown." It occurs "when that which is perfect is come," perfection then coming to believers as well as to the state and condition of the earth and cosmos. 

So too are the believer's spiritual treasures now limited and partial, or "in part," a child's portion. The full amount bequeathed is not given till "the day of (complete) redemption." He has not yet received the full inheritance, but only a down payment. 

We have talked much about how the believer's wisdom and treasures are superior to that of the world's unbelieving elite. True wisdom about man and the human race, about the universe, and about their origins and destinies, cannot be known by "the scientific method," nor by discovery, nor through mere Aristotelian or inductive reasoning. God can only be known as he reveals himself. Paul will emphasize that point in the second chapter of his first epistle. Wisdom about such things, about God and his nature and attributes, must come from God, from the Spirit of God, and must come to those who seek him and ask for his wisdom. Said Solomon:

"For God gives to a man that is good in his sight wisdom, and knowledge, and joy: but to the sinner he gives travail, to gather and to heap up, that he may give to him that is good before God. This also is vanity and vexation of spirit." (Eccl. 2: 26)

Wisdom, knowledge, and joy! Who would not want those things? Do not people spend lots of time and money trying to find those things? Also, trying to find deliverance? And peace? How valuable and yet the unbeliever will never find those things outside of God's revelation, by his own wisdom. James advises all in these words:

"If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him." (James 1: 5)

This is what Solomon affirmed in the words cited from Ecclesiastes. The proverbs also are filled with not only definitions of wisdom, but also where and how to obtain it. God is the source of all wisdom and those creatures who possess it, or the power to obtain it, must thank him for it. Sinners, however, seek not for the highest wisdom, the wisdom of God, yet the word from God through Solomon is - "Get wisdom, get understanding: forget it not; neither decline from the words of my mouth." (Prov. 4: 5) He also affirmed that "Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding." (vs. 7)

And "get" it from where? Why from God, from the revelation he has given through the prophets (and "which have been since the world began" - Luke 1: 70; Acts 3: 21) and from his Son and Christ, both personally and through his apostles. The scriptures were given to "make one wise unto salvation" as we have before observed. (II Ti.. 3: 15) Said the prophet Isaiah: "To the law and to the testimony: if they speak not according to this word, it is because there is no light in them." (Isa. 8: 20) The whole bible is a wisdom book. It gives knowledge that could not come any other way. 

To the apostles particularly, but applicable to all the saints (though now only in part), the Lord gave this promise:

"For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist." (Luke 21: 15)

This is a wisdom and a speaking ability that were powerfully possessed and exhibited by the apostles, as ordained authoritative teachers of God, and is the kind of wisdom and ability that glorified believers will forever possess. But, more on that later.

The apostle Paul surely had such a "mouth" (or speaking ability) even though not judged so by the Sophist "rhetoricians." His wisdom could not be gainsayed nor resisted when confronting the Sophistic "disputers of this world"! Paul's wisdom in dealing with the worldly wise in the opening chapters of first Corinthians cannot be gainsayed nor resisted. 

Those who have this God given wisdom have a glorious future forever. Wrote the prophet Daniel:

"And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever." (Dan. 12: 3)

But, while we live here in this world, as believers, we must know that "in much wisdom is much grief: and he that increases knowledge increases sorrow." (Eccl. 1: 18)

Does Paul decry possessing worldly wisdom of any kind? Does he reject philosophy, or a love for wisdom, in toto? Notice these words of the apostle:

"Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ." (Col. 2: 8)

The word "philosophy" (φιλοσοφία - philosophía, fil-os-of-ee'-ah) in the Greek means "philosophy", i.e. (specially), Jewish sophistry" according to Strong.

It does not seem to me that the apostle Paul rejects philosophy in every respect. Suppose we read the passage again after this manner: "beware of philosophy that is after the tradition of men and after the rudiments of the world," and "beware of philosophy that is not after Christ." Recall that there are no commas, periods, or other punctuation in the original Greek text. The three times we see the word "after" in the above text is but a descriptive word modifying philosophy, and so our suggestive reading is correct. Paul is condemning worldly philosophy, anti Bible and anti Christian philosophy, a philosophy that does not include Christ. This is Paul's philosophy about philosophy!

Wrote Dr. Gill in his Commentary on this passage:

"through philosophy: not right philosophy, or true wisdom, the knowledge of God, of the things of nature, of things natural, moral, and civil; which may be attained unto by the use of reason, and light of nature. The apostle does not mean to condemn all arts and sciences, as useless and hurtful, such as natural philosophy in its various branches, ethics, logic, rhetoric when kept within due bounds, and in their proper place and sphere; for with instances of these the Scriptures themselves abound; but he means that philosophy, or science, which is falsely so called, the false notions of philosophers; such as the eternity of matter, and of this world, the mortality of souls, the worshipping of demons and angels, &c. and also such principles in philosophy, which in themselves, and in the things of nature, are true, but, when applied to divine things, to things above nature, the mere effects of divine power and grace, and of pure revelation, are false; as that out of nothing, nothing can be made, which in the things of nature is true, but not to be applied to the God of nature, who has made the world out of nothing; as also that from a privation to an habit there is no return, which is naturally true, but not to be applied to supernatural things, and supernatural agency; witness the miracles of Christ, in restoring sight to the blind, life to the dead and therefore is not to be employed against the resurrection of the dead: philosophy may be useful as an handmaid; it is not to be a mistress in theological things; it may subserve, but not govern; it is not to be made use of as a judge, or rule in such matters; the natural man, on these principles, neither knows nor receives the things of the Spirit of God; judgment is not to be made and formed according to them; as of a trinity of persons in the Godhead; of the sonship of Christ, and his incarnation; of man's redemption by him, of reconciliation and satisfaction by his blood and sacrifice, of the pardon of sin, of a sinner's justification, of the resurrection of the dead, and such like articles of faith: that philosophy which is right, can only be a rule of judgment in things relating to it, and not in those which are out of its sphere: in a word, the apostle here condemns the philosophy of the Jews, and of the Gnostics..."

True lovers of wisdom are they who love Christ, "the wisdom of God." That is Paul's message.

In the next chapter we will look at how the believer is enriched in knowledge and show the difference between his knowledge and the knowledge of unbelievers. We discuss Gnosticism and how Paul deals with it in his epistles, especially in his Corinthian epistles. Many of the Sophists and Philosophers in Paul's day held to Gnostic beliefs.