On Romans 8: 28

"And we know that all things work together for good to them that love God, to them who are the called according to his purpose." (Rom. 8: 28)

This verse has been a subject of intense debate among the "Primitive Baptists" since their division over the extent of predestination at the beginning of the 20th century. All the first Pbs, like most other Baptists, interpreted "all things" to be "all things," while those rejecting "the absolute predestination of all things" began to contend that "all things" really meant "all things mentioned in the context," or only "some things." But, even with today's Conditionalist faction of Hardshells (who reject the idea that "all things" really means all things) there are those who still secretly hold to the old view. 

I told a Hardshell friend of mine, who was inquiring about this verse and the two views, that the following verse from Proverbs was saying essentially the same thing. It reads:

"There shall no evil happen to the just: but the wicked shall be filled with mischief." (Prov. 12: 21)

Do you see how these verses are saying the same thing essentially? Nothing bad will happen to the just and righteous? If nothing bad happens to them, then it must be so because it all works together for good. 

Who cannot see this? And why not? What think ye?

God's Elect or World's Elite? VI

"The rich man's wealth is his strong city: the destruction of the poor is their poverty." 

(Prov. 10: 15) 

The rich and powerful need the poor and needy (pun intended). It is ironic. It has well been said that "to be equally rich is to be equally poor." If the poor were suddenly to disappear, then who would be poor? Who would do the jobs that the poor do? Who would be present to serve the rich? Most of the rich ruling elite know this, although some are, ironically, stupid for not knowing this. The rich ruling elite, the world's best, or "select" (or elect), have cleverness in population and mind control over the poorer classes. They want the poorer working classes to believe that they need the rich and learned elite for their existence and well being. Solomon asserts that it is really the rich who need the poor for their existence and well being. It is at least a case of mutual dependence. 

In the opening words of first Corinthians the apostle Paul, with heavenly inspired wisdom and power, demonstrates how the world's favorites, its rich elites, its select of humanity, its best specimens, have in the highest sense "missed the mark" and "come short of the glory of God." (Rom. 3: 23) As most bible students know, "sin" is the translation of the Greek "hamartia," which means precisely that.

"Harmartia arose from the Greek verb hamartanein, meaning "to miss the mark" or "to err." Aristotle introduced the term in the Poetics to describe the error of judgment which ultimately brings about the tragic hero's downfall." (Merriam-Webster) 

Paul is showing how the world's wise men, in rejecting God's revelation and the gospel of Christ, have superlatively missed the mark in regard to what is their chief aim in life and that this seals their everlasting doom. It is indeed a case of "tragic downfall," the result of his "tragic flaw" in character and error in judgment. The word in the bible denotes every disobedience that anyone, believer or unbeliever, commits each day, but it also denotes that one great missing of the mark, the failure to believe the revelation he has given in the holy scriptures and of the gospel of our Lord and Savior Jesus Christ, the failure to make the glory of God the chief aim in life. 

The secular unbeliever does not see his purpose in life as does the believer. The goal of all men should be to live a life that is pleasing to God their Creator. All exist to glorify God. He is the "chief end" for all men. So the Christian confesses as Paul:

"Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus." (Phil 3: 13-14)

At what does the unbeliever "aim"? What is life's goal and chief end, according to the secular elite? Their aim or goal should be the glory of God, but tragically it is not. The fulfillment of their own hedonistic and narcissistic lusts is the thing chiefly pursued by unbelievers. They thus "miss the mark" in the highest sense. 

Ironically, the rich man who dies rejecting the gospel becomes forever a man of the deepest poverty, losing everything. Likewise the wise man forever becomes marked as a fool, imprisoned in Hades and Gehenna without possibility of parole. Likewise the man of power on earth becomes a truly nobody in the eternal prison. This is described in Isaiah, where the unrepentant rich and noble, upon death, enter Sheol's place for the wicked dead, and receive the following welcome by its wicked inhabitants.

"Hell from beneath is moved for thee to meet thee at thy coming: it stirreth up the dead for thee, even all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations. All they shall speak and say unto thee, Art thou also become weak as we? art thou become like unto us?" (14: 9-10)

Note how the elite of the world are titled as "chief ones of the earth," and "all the kings." Though powerful and wealthy on earth, in their lifetimes, they become impotent and desperately poor in hell. 

The rich of this world, as we have already observed, rarely receive the gospel message. Many of them in fact despise and look down on Christians and say of them as the worldly wise said of the apostles Peter and John. Wrote Luke:

"Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus." (Acts 4: 13)

Again, this is similar to the incident in the life of Christ, mentioned in the previous chapter, where the snobbish elite asked of Christ - "how knows this man letters having never learned?" His answer was that the Father had taught him. In the above incident, Peter and John were judged as "unlearned and ignorant," but again the observation is made that they had been in the school of Jesus, the teacher who knows all things. 

The truth is, they were neither ignorant nor unlearned by an honest appraisal and fair criteria. It was only so by using the false measurement or definition of the Jewish elite (which equates learning and knowledge with formal instruction in elite schools).

Enriched In Everything

Lacking Nothing

"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 (apocalypse) 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." (1: 4-8)

Christians are the truly "set apart" (sanctified), distinguished from others. They are also "favored" of heaven and of the Deity. Grace involves divine favor in its very meaning. This setting apart and favoring is what constitutes them as God's elect, his chosen ones. They are not chosen because they are elite in any way, but God's election of them truly makes them elite, and superior, and that forever.

He specifically mentions a few areas of enrichment (but they are not limited to those mentioned in the above words). He mentions this "enrichment" again in his second letter. (II Cor. 9: 11) 

This enrichment is "in everything." Two areas of this enrichment are specifically named, i.e., "knowledge" and "utterance." But, the other areas are implied by the words "in everything." Also, when he says that the believers "come behind in no gift," he is again affirming the other areas of enrichment. 

Christians, in believing the gospel and in receiving Christ as Lord and Savior, have become God's children and therefore have acquired a status that far exceeds the social status of worldly men, many of whom have been among the earthly elite in knowledge and riches. 

In all the areas of boasted status by the world's elite, by its select specimens, the believer obtains a superior status in Christ, with an enrichment in superior gifts and abilities. In other words, this enrichment includes not only knowledge and utterance, but every other thing, such as wealth and power, nobility and royal heritage, right and just character, etc. Upon these ingredients of status Paul will have much to say in his comparing of the status of believers versus the status of elite unbelievers. 

The Christian is being perfected, now progressively in soul, mind, and spirit, and in the day of redemption fully in body and spirit. In being converted and born of God the believer even now bears the image and likeness of God. Being "in Christ," that is, in union with Christ by faith, the believer even now is partaking of all the virtues of Christ, being "enriched in every way." 

"That in every thing - In every respect, or in regard to all the favors conferred on any of his people. You have been distinguished by him in all those respects in which he blesses his own children." (Barnes) 

Grace bestowed in numerous favors, and believers set apart and distinguished; That is evidence of being of the truly elite, of being chosen and favored by God! 

The world's elite, who predominantly reject the gospel and divine revelation, and who are thought of as being earth's and humanity's best specimens, the veritable favorites of the gods, are not what they seem or profess to be. 

Truly, in regard to character, we must not "judge the book by its cover," to not judge a person's character by his outward circumstances, as we have previously taken note ("a man's life consists not in the abundance of possessions"). To do so would find us erroneously making the rich and learned to be humanity's best characters (which many people actually do, such as the Pharisees who equated abundance of riches with being righteous and approved of God). Such a measure or criteria certainly would not make the poor and uneducated to be recognized as earth's best and heaven's favorites! 

Believers, coming mostly from the poorer classes, demonstrate that they are "God's elect" by their reception of the gospel and gift of the Spirit. They obtain a better character through Christ. Recall these words of James:

"Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him? But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats? Do not they blaspheme that worthy name by the which ye are called?" (2: 5-7)

Notice that God's elect are almost universally taken from among "the poor of this world," but are "rich in faith"; And, notice that "rich people," the world's elite, not only reject the gospel of God but actually despise and persecute those who do believe it. In the eyes of God the rich of this world (who are also generally the most educated) are the real fools, the ones destined for irrecoverable bankruptcy in Hell. 

It is indeed ironic that the world's elite, who have taken poor believers into court before "the judgment seats," will themselves be drawn or dragged before the judgment seat of Christ! 

Enriched In Christ

Both the English word "enriched" and the Greek word from which it comes denote a "being made rich." Christians are the truly rich. In affirming this, several things need to be said. First, Paul wrote:

"As unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed; As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things." (II Cor. 6: 9-0)

On this text Barnes wrote:

"Yet making many rich - On the meaning of the word rich see the note, Romans 2:4. Here the apostle means that he and his fellow-laborers, though poor themselves, were the instruments of conferring durable and most valuable possessions on many persons. They had bestowed on them the true riches. They had been the means of investing them with treasures infinitely more valuable than any which kings and princes could bestow. They to whom they ministered were made partakers of the treasure where the moth doth not corrupt, and where thieves do not break through nor steal." (Notes)

"For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich." (II Cor. 8: 9)

Oh how rich is the believer!

What can we say about how salvation in Christ is a being made rich?

Two kinds of riches

1) Physical possessions (financial assets)

2) Personal attributes and assets

Upon these we will enlarge in the next chapters. In them our focus will be how the believer in Jesus is superior in 

1. Physical and material wealth, riches, treasures, and inheritance

2. Spiritual riches involving gifts, powers, and character assets

3. Power and might, both in the physical and spiritual realms

4. Wisdom, knowledge, and intellect

5. Power of speech and communication (in word of mouth)

6. Birth and heritage, and inherited talents and abilities

7. Right standing with the Deity, or in divine favor and blessing

8. In worthiness for salvation 

"The rich and poor meet together: the LORD is the maker of them all." 

(Prov. 22: 2)

God's Elect or World's Elite? V

"not many wise men after the flesh, not many mighty, not many noble, are called" 

(vs. 26)

Having considered the scope of Paul's opening words to the Corinthian believers and having discussed who he intends by "the disputer of this age," let us now consider the other examples he gives of the world's elite class. The next examples of the ruling or governing elite that Paul mentions are "the wise" and "the prudent," and "the scribe." Who does he designate by these terms? 

The Wise Guys

On "the wise" Albert Barnes wrote:

"The wise - σοφός sophos. The sage. At first the Greek men of learning were called "wise men" σοφοί sophoi, like the magicians of the East. They afterward assumed a more modest appellation, and called themselves the "lovers of wisdom" φιλοσοφοι philosophoi, or "philosophers." This was the name by which they were commonly known in Greece in the time of Paul." (Barnes Notes)

By the "sophos" is meant the sage, the philosopher, or more popularly today, the "scientist." Such are sometimes referred to, again in our day, as "scholars," or "experts," or "best minds," or "adepts," or "geniuses," or "brilliant" people, etc. Like the "disputers" they are "investigators," perhaps even "detectives," or those with "inquiring minds." 

Most people will agree that such people not only obtained these titles by family or inheritance, but also because they were naturally gifted. Some people just have an inborn aptitude for complicated mathematics, for instance. Others have natural "talents" for music and the arts, or athletics. 

These terms, however, do not represent those who have heavenly wisdom or knowledge of true theology. It is wisdom about earthly or worldly things. In the verse at the heading Paul speaks of those who are "wise men after the flesh." It is as we previously noted; they are "wise to do evil" but are not "wise to do good." 

People who are "wise after the flesh" are they who "professing themselves to be wise," nevertheless "became fools." (Rom. 1: 22) We might call such "wise fools." Is that not true of Lucifer and the fallen angels? Are they not such? We might also call such people "educated fools." 

The Prudent

The Greek word for "understanding" is "σύνεσιν" (sunesin) and the Greek word for "prudent" is "συνετῶν"(sunetōn) and is also translated as "the intelligence of the intelligent," "the discernment of the discerning," and "the cleverness of the clever," all which capture the meaning. The wording alludes to the "academic elite," to those we today call the "experts" or the "scientists." 

The Scribes

On "the scribes" Barnes again writes:

"Where is the scribe? - γραμματεὺς grammateus. The scribe among the Jews was a learned man originally employed in transcribing the law, but subsequently the term came to denote a learned man in general. Among the Greeks the word was used to denote a public notary or a transcriber of the laws; or a secretary. It was a term, therefore nearly synonymous with a man of learning; and the apostle evidently uses it in this sense in this place. Some have supposed that he referred to the Jewish men of learning here; but he probably had reference to the Greeks." (ibid)

There is debate about whether "the scribe" is strictly Jewish in meaning or is Greek in meaning. Probably it includes both. It certainly would include such people as lawyers, writers, authors, linguists, etc.

This term would include those people who we would say know their letters, or are "well lettered," which means well instructed in letters or literature, in other words, scholars, those highly educated, people who have "degrees." It certainly doesn't exclude those who have letters of learning behind their names, like M.D., PHD., LLD., etc. This recalls these words from John's gospel.

"Now about the midst of the feast Jesus went up into the temple, and taught. And the Jews marvelled, saying, How knoweth this man letters, having never learned?" (John 7: 14-15) 

The Greek word for "letters" is "gramma" which denotes writings (from 'grapho' to write or draw), including the scriptures, but not necessarily limited to them. It is translated sometimes as "bill" as in "bill of sale," or as a bond which declares indebtedness. When important documents are needed, they require a man of letters to "draw up" or "write" them. Lawyers are paid for such services. Legislators need to draw up legislation in careful and precise terms, and in clear and non ambiguous verse or text. It no doubt includes knowing literature in general, being someone "well versed" or "well read." By "having never learned" is meant "having not attended formal education in schools." 

The response of the Lord was to affirm that his Father was his teacher. What higher learning could there be than that? But, we might respond to such today (who also wonder at the learning of some of the lower class as did the Jews above) by referring to people who read the college books for themselves (as in the famous movie "Good Will Hunting") and get learning apart from formal education.

Grammateus (scribe) also referred to a chief executive officer of a governmental entity such as a town's official secretary or town clerk. (Acts 19.35) 

In the disputer, the wise sophist, the "man of letters," or "scribe," we have examples of people who are generally judged as the best logicians, those with the best analytical skills, the experts and geniuses. The sophists were generally among the well born and the powerful, and they would have paraded their education as proof of their superiority in wisdom, just as the wealthy today flaunt their wealth and influence by what is called "conspicuous consumption." 

In an excellent treatise titled "PHILO AND PAUL AMONG THE SOPHISTS" (here) are some excellent comments in chapter 9, titled "Paul's Critique of the Corinthian Sophistic Tradition." I would highly recommend that all serious bible teachers read this chapter for a better understanding of the opening chapters of Paul's first epistle to the Corinthian believers. In this chapter the author, in one of the sub sections, speaks of "Status in secular Corinth" and lists these, along with their opposites:

'the wise' (σοφοί) are called by God 'the foolish of the world' (τὰ μωρὰ τοῶ κόσμου) 

'the powerful' (δυνατοί) are called by God 'the weak of the world' (τὰ ἀσθενῆ τοῦ κόσμου) 

'the well born' (εὐγενεῖς) are called by God 'the despised' (τὰ ἀγενῆ τοῦ κόσμου) and 'the nobodies' (τὰ ἐξουθενημένα τὰ μὴ ὄντα)

Having considered who are designated as the world's "wise ones," as its "clever ones," and as its "disputers" and "writers" (scribes), we will next consider other terms the apostle used to designate the world's elite or chosen ones. But, before doing so, let us note these good words from the above named source.

"While the Greeks seek wisdom and the Jews ask for a sign, the debaters of this age boast that their lifestyle testifies to the class to which they belong, namely the wise, the powerful and the well born."

 

We see the same phenomenon today. The rich and powerful do a lot of bragging and show much superiority and pride towards those not of the same "class" as they. How did Paul deal with it? No doubt, as we will see, he dealt with it in the same way as the apostle James who wrote:

"Let the brother of low degree rejoice in that he is exalted: But the rich, in that he is made low: because as the flower of the grass he shall pass away." (James 1: 9-10) 

This is essentially Paul's message to the believers in the assembly of Corinth, especially in his opening chapters of the epistle. 

Paul wrote to the Corinthian believers;

"Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather. For he that is called in the Lord, being a servant, is the Lord's freeman: likewise also he that is called, being free, is Christ's servant." (7: 21-22) 

In similar fashion Paul is saying - "care not what social class you are judged to be in, or what is your status in the world." Because -

1. He who is called being poor, is the Lord's rich man, or heir of all things.

2. He who is called being of low birth (ignoble), is the child of God (noble/highest birth).

3. He who is called having no power and influence in the world, is empowered in Christ.

4. He who is called being ignorant and unlearned will be taught of the Lord. 

5. He who is called being a fool will be made wise in Christ and unto salvation.

6. He who is called being unable to speak well will be given a mouth to speak the gospel. 

As we have said, the world's estimation of men, of their character and status, is far different than that of Lord God. Further, the full installation and equipping of the saints for being God's elect, his elite offspring, must wait till the day of redemption. But, even now, they are begotten of God, already given wisdom, power, and new status in Christ.

Wrote our author:

"Paul argues that God has chosen to humble all, including the sophists, for a purpose: so that no flesh might boast before him (v. 28b). This he did by eviscerating any claim to secular wisdom which could commend them or bring any to the true knowledge of God (v. 21)."

 

That is well stated and captures what is going on in the opening chapters of Paul's dialogue with the believers, and indirectly with the unbelievers.

The first several chapters are especially filled with both contrasts and comparisons in regard to judging character, status, and condition of people and things, as we have seen, and upon which we will yet enlarge.

The author also says:

"According to Paul, God had called few from the class to which the sophists belonged — though they would have certainly considered themselves worthy of the privilege. Upon those who were 'easy to look down on' (εὐκαταφρόνητοι, to quote the sophists in Philo's Det. 34), God had actually bestowed an all-sufficient status in Christ, namely σοφία ἀπὸ θεοῦ…δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις (v. 30). Thus, whilst Aristotle recorded that men said, 'By Fortune, Τυχή, I am a man of noble birth, wealth and power,' Paul could affirm that by an act of God in Christ the Corinthian Christians had a lasting status conferred upon them, even though there were many whose secular status was the antithesis to that of the wise, the powerful and the well born."

That is so well said that it only gets my hearty amen. The author continues:

'Therefore', Paul adds, 'as it is written, "Let him who boasts, boast of the Lord"' (v. 31). This is an apt and compelling citation concerning status from Jeremiah 9.23-24a. 

 

Let not the wise man boast of his wisdom, 

Let not the mighty man boast of his might, 

Let not the rich man boast of his riches, 

But let him who boasts, boast of this, 

that he knows and understands Me."

In the next chapter we will look at the world's men and women of power and influence, its high born, its best communicators, and see how Paul compares and contrasts them with the status of believers in Christ.

My Conundrum

Over the past several years I have been in a conundrum about what to spend my time studying and writing upon. This blog writes about the beliefs of Old Baptists, and the range of topics is broad. Should I keep doing this in lieu of the fact that we are on the precipice of the coming of the Lord and of the "great tribulation," the things spelled out in the Book of Revelation?

I have written extensively on the second coming over the years. I have written upon the "signs of the times" in several series. I see more of them every day. I believe he still may come in my life time, a thing I believed when I was converted as a young man. My writing on Hosea 6: 1-3 demonstrates to me that the Lord will soon return in judgment, probably before the year 2030. (See here and here and here)

What should I do if the tribulation is indeed ready to start? What should you do if the four horsemen of the Apocalypse are ready to ride into our world? We know what the rich are doing (for they see the evil coming, although they are not believers). They are building bunkers deep underground and stocking them with all things needed to survive a world in crisis. But, God's people generally do not have such abilities. But, does it really matter? Should the Lord's people look to places to flee, such as to some wilderness? (Is there really any place where Christians can hide from wicked Antichrists who are hunting them like the Nazis hunted down the Jews?)

Some days I think it is just time for me to move on in trying to write about things that believers should know as we "see the day approaching." (Heb. 10: 25)

I also am thinking about where I might flee. The Lord told his followers, in anticipation of coming destruction, to anticipate martyrdom, saying "Then shall they deliver you up to be afflicted, and shall kill you..." (Matt. 24: 9) 

He also told them to "flee to the mountains." (vs. 16) He tells his disciples, in anticipation of this, to "pray ye that your flight be not in the winter, neither on the sabbath day: For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be." (vs. 20-21) 

In Revelation chapter twelve, the "woman" clothed with the sun (representing all believers) is being hunted down by Satan and his hordes, and what does she do? She flees "to the wilderness where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days." (vs. 6)

In these texts, the believers are told to flee. But, where? Even if we knew which wilderness and mountains to flee unto, we certainly would not want to let the world know, right? Some of us will not be able to flee due to age and limits of resources. So, what are we to do? Perhaps these verses will help answer that question. 

"Their strength is to sit still..." (Isa. 30: 7) 

"Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast. For, behold, the LORD cometh out of his place to punish the inhabitants of the earth for their iniquity: the earth also shall disclose her blood, and shall no more cover her slain." (Isa. 26: 20-21)

What think ye?

God's Elect or World's Elite? IV

"And the common people heard Him gladly." 

(Mark 12: 37)

The elitism that was manifesting itself among the Christian assembly in ancient Corinth was what was common among "the unbelievers" in that city. Paul had several purposes in mind in dealing with it among believers. 

Though he is particularly addressing the Corinthian believers, yet, as in all his epistles, he is also speaking secondarily to the unbelievers; In this case, even to the social elite in Corinth, the ones to whom he alludes. Everything he says in the third person concerning the social elite he just as well could say in the second person (and no doubt actually did) when speaking direct address to such persons. When therefore the apostle corrects the thinking of believers he is also giving correction to unbelievers, for the error entertained by the believers is what was common to the general unbelieving population. Believers needed to be "untaught" as well as taught right. Formerly accepted ideas about "the gods," or divinity, had to be let go. False ideas about social life and purpose, yea, about the causes of death and suffering, and about the possibility of salvation, needed to be divested before the truth could be fully adopted. 

Paul's opening words are a direct condemnation of the teaching of the world's elite, his defense or "apologia" against it.  We must see the apostle as correcting the ideology of the social elites and of the "philosophers." He will explain why the elites almost universally have rejected the gospel. He answers the question - "if the message of the gospel that you teach is true, then why is it rejected by the most learned among us?" This reminds us of this incident in the gospel of John.

"Then came the officers to the chief priests and Pharisees; and they said unto them, Why have ye not brought him? The officers answered, Never man spake like this man. Then answered them the Pharisees, Are ye also deceived? Have any of the rulers (elite) or of the Pharisees believed on him? But this people who knoweth not the law (the poor uneducated lower class- said in contempt) are cursed." (John 7: 45-49)

Here the same argument is made by the gospel deniers about why the gospel is to be presumed as false. It is an "if, then" type argument. If the gospel were true, then it would be believed by the most educated, by the "scholars" or "scientists," or by the elite few. 

Paul is giving forceful answer to this false reasoning. Ironic, is it not? Paul showing how those who are put forth as the world's best reasoners are using faulty reasoning themselves! There is more irony in the opening words of the apostle, for as we will hopefully see, he is the real "disputer" and "scribe." He is the real "wise and learned," the real "high born," the true "nobility," as God sees things. 

In the opening chapters of his first epistle to the Corinthian Christians Paul is disputing with "the disputers of this world"! More irony. And, "where" does he leave "the disputers of this age," and "the wise of this age," etc. after giving his argumentation? "In the dust," we might say. On the purpose behind the several times where the rhetorical is used, when Paul asks "where is the..." I will have more to say on this in a future chapter. 

Next, let us note that the premise of the elitists argument is not a proven fact. Paul says it is not a fact. He says that the rejection of the gospel by the elite class, and its reception by the lower classes, by the common people, is not a proof of the falsity of the gospel revelation. That fact is reasonably accounted for, by the inspired apostle, affirming that the rejection of the gospel by the social elite, by the wealthy, is no proof of its invalidity, but is actually a proof of its genuineness. God has sublime purpose and something to teach by this undisputed fact (that the elites mostly reject the gospel). 

Here are a number of other things he designs to accomplish by his words of defense and affirmation.

First, he wanted the members of the assembly to see each other as brothers and sisters, as equals in the eyes of the Lord and to not practice the elitism operating in Corinth and the world generally. 

Second, he wanted them to consider themselves as having been chosen and favored by God even though not of the worldly elite. 

Third, he wanted them to know that God's elect (believers), though not now ruling in authority, are nevertheless ordained by God to be the rulers, along with Christ, in the age to come. 

Fourth, he wanted them to see themselves as "highly privileged" as the children of God without manifesting an elitist attitude, especially in their attitudes towards each other. 

Fifth, he wanted them to see that God's elect are not chosen on the basis of merit, but solely by grace and totally a free gift.

The elitist philosophy of ancient Greece was twofold in its effect. On the one hand it lifted the pride and feeling of superiority of the elite and justified and solidified their existence and position. On the other hand it abased the non elite ("commoner"), making him feel less important (thus solidifying his low self esteem). 

In many ways, the less educated, and less wealthy, were viewed as second class citizens, folks at the bottom of the social ladder, or pecking order. Paul's purpose therefore was also twofold in this respect. He would attack the feeling of superiority manifesting itself in some of the brothers in the Corinthian assembly, while at the same time lifting up the self image of the brothers of the poorer class. 

God's Will Towards The Social Elite

Religion was not unmixed with Greek philosophy. It was not uncommon for first century Greeks (and Romans too) to speak of "they whom the gods have favored." (In addition to other similar statements where 'the gods' were mentioned, such as 'whom the gods intend to destroy') Many of the elite claimed that they were specially favored and gifted by "the gods" and therefore were frequent supporters of the various temples to them. An elite athlete, for instance, may credit the genes of his ancestors, or breeding, or he may credit his own training, or the gods and goddesses who gave success to his training. 

Many of the elite did not ascribe their elite status so much to "the gods," but rather to their own hard work and merit. Few would be so brass, however, as to omit "the gods" completely from their giving credit for their successes and "favored circumstances." As men today often credit both luck (or 'fortune,' crediting Fortuna the goddess of fortune) and hard work for their successes and high status, so too did the pagan Corinthians. Some no doubt ascribed all to "the gods," or perhaps to some particular god or goddess, and took no credit for themselves. Others probably credited both "the gods" and themselves. (Note: we can see this same type of discussion carried on by the apostle in dealing with grace and merit, of the conditions of salvation, etc.)

These ideas served as the frame or skeleton for Paul's discussion of such profound concepts as grace and merit, righteousness, holiness, purity, and of being divinely favored and chosen, etc. The greatest topic of all, naturally, was the matter of man's search for eternal life and immortal bliss, i.e., the matter of salvation. 

Let us now look at some of the examples of worldly elites based upon the words of I Cor. 1, some of which were cited in the preceding chapter. Here it is again:

"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." (18-21)

The classes of people highlighted in the text are examples of society's elite, those who have "the best minds in the world." Let us look at each of them. If we wanted to give examples today of the "best minds," who would we include or exclude? The lawyers, Phd.s, surgeons, political leaders, scientists, chemists, physicists, etc.? Paul mentions four, but we may use several words that are identified with the ones he used, especially in translations, such as philosopher, Sophist, scholar, grammarian, linguist, orator, advocate, doctor, etc. There are literally hundreds of words, both nouns and adjectives, to describe the world's elite, and most of them would entail in the four specific examples given by the apostle (wise, prudent, scribe, disputer).

The Disputers

The Greek word for "disputer" is "syzētētēs" (hard work to pronounce!). It is the only time it is used in the new testament. Strong says of the word: "a disputer, i.e. a learned disputant, sophist."

In other posts I have written extensively on the Sophists and how their philosophy was an object of attack by the apostle in his Corinthian epistles. (See here and here) In the use of this Greek term we surely have an allusion to them. The same is true with the idea of elitism. It is clearly alluded to in these epistles. In fact, the Sophists were part of the ruling elite.

Who would we give as examples of the learned social elite? Would it not be those who were skilled in argumentation and debate? Such as lawyers, judges, politicians, legislators, academic professors, etc.? 

On "disputer" commentator Albert Barnes wrote:

"Where is the disputer of this world? - The acute and subtle sophist of this age. The word "disputer" συζητητὴς suzētētēs, properly denotes one who "inquires" carefully into the causes and relations of things; one who is a subtle and abstruse investigator. It was applied to the ancient sophists and disputants in the Greek academics; and the apostle refers, doubtless, to them. The meaning is, that in all their professed investigations, in all their subtle and abstruse inquiries, they had failed of ascertaining the way in which man could be saved; and that God had devised a plan which had baffled all their wisdom, and in which their philosophy was disregarded." (Commentary)

The Sophists were the "wise ones," the elite in learning and general knowledge. The term sophist (sophistēs) derives from the Greek word for wisdom. But, the wisdom promoted was worldly, yea, evil demonic. 

Wrote Vincent in his Word Studies on this Greek term:

"Only here. Compare the kindred verb συζητέω to question with, Mark 1:27; Luke 22:23; Acts 6:9; and συζήτησις disputation, Acts 15:2, Acts 15:7. Referring to Grecian sophistical reasoners..."

It thus means one skilled in arguing, one who questions, disputes or debates, one adept at winning public and private arguments, the closest contemporary equivalent being a lawyer. 

The kind of wisdom possessed by the world's elite is far different from the wisdom being obtained by those who are God's chosen and called. 

Wrote James:

"Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom. But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work. But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy." (3: 13-17)

The above varied description of heavenly versus earthly wisdom makes me think of these words of our Lord:

"And the lord commended the unjust steward, because he had done wisely: for the children of this world (age) are in (or towards) their generation wiser than the children of light." (Luke 16: 8) 

The "children of this age" are they who are not "children of light." They are "children of the night," or "of the darkness." (See also I Thess. 5: 5) Their wisdom is better described by the adjectives above, such as earthly, sensual, devilish (and with the implied ones, such as impure, implacable, hard or rough, hard to be intreated, lacking mercy and good fruits, partial and hypocritical). Other words to describe this kind of wisdom could be "cunning craftiness" (Eph. 4: 14), wily, shrewd, cagey, tricky, clever, etc. 

One of the things that the worldly wise must learn how to do is how to deal with other worldly wise people. A depraved criminal when sent to prison and put in company with others like him soon learns "the tricks of the trade," so to speak, how to deal with his own. It takes a certain kind of "smart" to survive in a world of such people. Many are "streetwise." They are "wise to do evil" but not "to do good" (Jer. 4: 22) and many of these are crimes committed by the elite (what we call "white collar crime"), who rarely "get caught," and if they do, are able to call upon fellow elites for help and get off free, or get some small minor punishment. We may therefore, in combining the thoughts of Luke 16: 8 and Jeremiah 4: 22, say that the worldly wise soul is generally wiser in doing evil than the saints are in doing good. We could also say that the worldly wise unbeliever is better at laying up treasures on earth than most saints are at laying up treasures in heaven. 

The high mindedness of the wealthy, social, and governing elite is addressed by the apostle in these words to the young minister Timothy: 

"Charge them that are rich in this world (age), that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; That they do good, that they be rich in good works, ready to distribute, willing to communicate; Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life." (I Tim. 6: 17-19)

Rich believers, and there are some, are humble and charitable. They are devout in Christian good works. 

Among the mega or super rich there are probably very few real believers. They too are generally stingy though they may be philanthropists. It is not "philanthropy" exactly, for there are many philanthropists who give from motives that are not so pure or pristine. They often do it to preserve their image, which is of great value. Philanthropy in Greek means "love of humanity." It combines philos, brotherly or friendship love, and anthropos, meaning man or mankind. They are generally highminded, emanating an air of superiority over the poorer and less educated classes, to whom they fake having real concern.

In Greco-Roman society, members of the social elite, of the wealthier class, not only supported the various temples but also gave gifts and financial assistance to those not of the elite class, and this was called "charis," being the Greek word translated “grace.” In the Latin "gratis," denoting what is freely given, and given to one who is unable, and not expected, to repay. But the word was also used in regard to the gifts given to mortals, yea, even to elite mortals.

In the next posting we will continue our thoughts on this study.

BAPTISTS----REFORMED OR REFORMERS? PART 1

     I've been studying Baptist history for over 30 years now. Until the past few years, I had never heard of a "Reformed Baptist". When I first saw the term, I genuinely thought it was a support group for ex-Baptists who for whatever reason either had a bad experience growing up Baptist, or converted to another more liberal faith group. Once I realized that the term referred to theological views, I immediately went to work to find the answer to the question, "Can Baptists be both Reformed and Baptist?" Let's take a look.

   First you need to understand that I will not be quoting Scripture in this article. This is not a theological debate, and most of my readers will be familiar with the theological views mentioned. What I wish to point out, is that once you understand the Reformed positions, can a Baptist be united with it? It is my view that he cannot.

   First where does the word "Reformed" come from? Well obviously it is a term coined during the Protestant Reformation. The word "reform" means "make changes in something, typically a social, political, or economic, or religious institution or practice, in order to improve it." What we now call the Reformers never intended to leave the Catholic Church, they only wanted to "correct" or reform it. Once they realized this was not possible, they declared that THEY were the continuation of the Catholic Church, carrying with them, valid sacraments, ordinations, etc, while recovering true doctrine. While there is much to be admired, there is also much to question, especially if you call yourself a Baptist.

   In the strictest sense, Reformed theology teaches the following.

1. Church and State have an obligation to be joined together, imposing punishment for those who disagree with the State Church on any point. This was also the Catholic position. John Calvin set up a theocracy in Geneva Switzerland, where church attendance was mandatory, but not any church would do, it had to be HIS State Church. The gov't he set up fined, jailed or put to death any detractors. Martin Luther did similar things in countries where the monarch was converted to Lutheranism. To this day in Germany and the Scandinavian countries, taxes support the church and pay the clergy. Much of what is called "Kingdom Now" theology derives from this doctrine.

2. The theology of the Reformed movement taught (and teaches) the following doctrines.

     a. Infant Baptism (church membership begins in infancy)

     b. Covenant theology (the belief that salvation runs in family lines, that a child born to "Christian" parents is among the elect) This is their doctrine of "predestination." This, in their view, would explain why some countries have a lot of Christians, while others do not.

     c. Replacement theology (the belief that the "church" has replaced Israel, that Christians aren't merely "grafted in" but a new tree altogether. This has historically been used to fuel anti-semitism.

     d. Sacramental Theology (the belief that Baptism and Communion actually confer grace, and is a means of grace in addition to the Gospel) This doctrine alone denotes a works based salvation.

     e. Church Gov't should always be a hierarchy (either episcopal, with some going as far as teaching apostolic succession, or by a synod).

   Which of these views, if any, can a Baptist believe and still be Baptist? In my view NONE. Now let's look at Baptist views of the above Reformed positions. The numbers which follow will correspond to the numbers above.

1. Baptists of ALL stripes have ALWAYS held to separation of Church and State. There has never been a nation where "Baptist" was the established religion, and the one time it was considered, the Baptists rejected it. They knew where it could lead, and they had no desire to forcefully impose their doctrines on anyone. If someone was going to be saved, it would be God that did it, not a government nor a "church". The Established Churches, both Reformed (Protestant) and Catholic, persecuted Baptists along with all others who tried to meet separately from the national church. This was especially true for early Baptists in England.

 

2. The theology of Baptists is not a megalith. There are Particular Baptists and General Baptists, and each group has various sub-groups within it. This is precisely because each church is autonomous, but the following doctrines are held by all true Baptists.

   a. Believer's Baptism. The Particular Baptists (predestinarian) and General Baptists would totally reject infant baptism practiced by the Reformed churches. All Baptists would agree  that ONLY a person who was capable of giving a believable profession of faith should be baptized, and only by immersion.

   b. Covenantal Theology. The only covenant that Baptists believe in is the one brought by the blood of Jesus Christ, that the Bride Christ chose would be made up of individuals, and all those would make up  a "nation of priests", where each believer is responsible before God, and Christ is our only mediator and advocate with the Father. "Clergy", while being a word Baptists sometimes use to denote one who is ordained to preach the Gospel, has no power over individual conscience. While there may be times a Baptist Church would "exclude" someone for various offences, he could never be banished from "The Baptist Church" because there's no such thing as THE Baptist Church. There are only Baptist CHURCHES (plural). The belief that you are elect and could reach heaven on the coat tails of your parents would be anathema to both groups of Baptists.

   c. Grafted Theology. Baptists, while not in agreement about how God will deal with Israel in the future, do not believe the "church" has replaced Israel or that Israel has no future with their messiah. Spurgeon preached on this many times.

   d. Ordinances NOT Sacraments. No Baptist has ever taught that baptism or communion is a means of grace. Only the blood of Christ saves, and that by hearing the Gospel and believing. The ordinances have no sacramental value, no sacrificial value, only the value of symbolizing the death, burial and resurrection of Jesus Christ in baptism, and the memorial of His sacrifice for us in Communion. They are acts of obedience, identification and remembrance.

   e. Church Gov't. Baptists believe ALL churches are totally independent and self governing. There is no higher authority than the local church, whose head is Christ.

   There ARE things we as Baptists have in common with other groups of Christians. For example I agree with the Catholic Church that Christ was virgin born. However just because I may have points of agreement with the Catholic church, I am NOT Catholic! I would never call myself a "Catholic Baptist" merely because I agree with them on this point. You cannot be both Catholic and Baptist. Likewise, you cannot be both Reformed and Baptist. Those who call themselves by that name are neither Reformed nor Baptist. I believe Baptists are neither Catholic nor Protestant, while at the same time disavowing Landmarkism in its strictest sense. While many early Baptists came OUT of other churches, they didn't bring the outward errors of those churches with them, so they cannot be rightly called a "daughter" of those churches in the same way that the Lutherans and Presbyterians can be called "daughters" of the Roman Church. The Reformed churches brought a boat load of baggage over from Rome, starting with infant baptism, sacraments, hierarchy, clerical privilege etc etc. Baptists on the other hand threw it all out and simply constituted new testament churches based on Scripture alone, admittedly sometimes getting things wrong. But a New Testament Church can be constituted without ever having come from another church.   

   Our existence and validity is not dependent on lineage or successionism, although I do believe there has always been a group of believers who held the basic ideals of the Baptists while not being known as "baptist" in name. In fact, even in the USA as I've researched Baptist history, I am surprised at how many original deeds of Baptist churches begun before the Civil War, don't even have the word "baptist" in the name. Many times the deed reads "The Church of Christ at_______" (insert name of place). Others would read "The Baptist Church of Christ at_______." To this day, if you drive by First Baptist in Macon Ga, the sign out front says "First Baptist Church of Christ in Macon." Many of these churches were founded long before the Campbellites were in existence, starting the "Restoration Movement." The real Church of Christ didn't need to be "restored" or "reformed". The real Church of Christ should be RESTORING and REFORMING the hearts of people by turning them towards Christ Jesus. Any church that fails to do this is not a church at all, even though it may be called Baptist in name. If this describes your church, then come out from among them! Proclaim the Good News in Christ and join a true New Testament church or find fellow believers and begin a new Church of Christ wherever you are, asking other New Testament churches for help!

   In closing let me quote Spurgeon when he said "We did not commence our existence at the reformation, we were REFORMERS before Luther or Calvin were born; we never came from the Church of Rome, for we were never in it, but we have an unbroken line up to the apostles themselves. We have always existed from the very days of Christ, and our PRINCIPALS, sometimes veiled and forgotten, like a river which may travel underground for a little season, have always had honest and holy adherents. Persecuted alike by Romanists and Protestants of almost every sect, yet there has never existed a Government holding Baptist principles which persecuted others; nor I believe any body of Baptists ever held it to be right to put the consciences of others under the control of man. We have ever been ready to suffer, as our martyrologies will prove, but we are not ready to accept any help from the State, to prostitute the purity of the Bride of Christ to any alliance with the government, and we will never make the Church, although the Queen, the despot over the consciences of men". (From The New Park Street Pulpit, Vol.VII, Page 225).

   It has always been a mystery to me how "Reformed" Baptists love to claim Spurgeon as one of their own, yet shiver at this statement. If you know Spurgeon, then you know he is rejoicing in heaven that he stumbled upon a small Methodist Church during a snow storm, went inside for warmth, and ran smack into Jesus when the preacher said "LOOK TO ME".....Baptists have never believed salvation came through a church, nor that those in other churches are false professors. What we have said, is that when we strive to simply follow the Scriptures, the local church is the reason the gates of Hell have not prevailed! Kenny Mann (see also part 2 to this article as well as "WHAT REFORMED BAPTISTS SAY ABOUT THEMSELVES")

Good Teaching From Elder Bass

Elder Jeremiah Bass, who I recently wrote about as being called to serve as senior pastor at Cincinnati Primitive Baptist Church, and who was at one time a Hardshell preacher, along with his church "Shiloh" in Stephenville, Texas, has written some good articles over the years in which he is at odds with most of those today who call themselves "Primitive Baptists." I would like to point out some of these good things that Bass has written on the subject of salvation. As I mentioned previously, this church at one time had the name "Shiloh Primitive Baptist Church," but dropped the "primitive" part a few years back. Looking at his views, one can see why. They are not in keeping with most "Primitive Baptists," except those like the Eastern Association of Primitive Baptists.

Bass wrote on Romans chapter 10 (highlighting mine):

"You may be a nice person and a good neighbor; but if you are not a conscious disciple of Jesus Christ, then you are not saved according to the gospel which Paul and the apostles of Christ proclaimed."

"On the other hand, even among those who recognize that the gospel demands more than mere niceness, there is nevertheless the tendency to dumb it down, and to make it nothing more than a call for people to sign their names on a card or to say a canned prayer. There is no call for repentance from sins, especially specific sins in the life. They are content for people to have Christ as Savior who will never have him as Lord. But as we shall see, this also is foreign to the Biblical gospel proclaimed by Paul."

Amen. Let us hope that Bass and Cincinnati will be calling sinners to repentance and to receive Christ for salvation.

Bass wrote:

"So what does Paul say? He says at least four things. In this passage we see the impossibility of the gospel’s alternatives (5), the accessibility of the gospel’s message (6-7), the simplicity of the gospel’s demands (8-10), and the universality of the gospel’s call (11-13)."

"They failed to see that those who are united to Christ by faith are made righteous, not those who by law-keeping seek to become righteous."  

"United to Christ by faith"! That is the message I have constantly put forth in this blog. It is the central message. Faith is what receives and unites with Christ.

Bass wrote:

"Here we see that the response demanded in the gospel is one that corresponds to the news given. If it is true that Jesus Christ has finished the work of redemption, if it is true that he has accomplished salvation for us, then redemption and righteousness as a whole is something which we must receive from him. How do we receive it? We receive it by faith. The word preached is thus “the word of faith.”"

"Faith is the means by which we receive the free gift of salvation and righteousness. Faith is the open-hand of the beggar who comes pleading for grace and mercy from the Most High. It is fitting for us to receive salvation in this way, because in faith and trust we look outside of ourselves. It is impossible to be truly trusting in Christ for salvation while leaning on your own goodness and righteousness."

This is Old Baptist doctrine. The reason why the Hardshells have been dying on the vine is because they have quit preaching this to sinners, a thing Dr. Watson pointed out in his book "The Old Baptist Test."

Bass wrote:

"Nevertheless, this is not mere lip confession. Nor is the faith that saves an empty faith, a mere cognitive acquiescence to certain truths. The faith that saves is a faith the comes from the heart, from the very center of the human soul, and carries with it our will and affections."

"Why does Paul put in confession though? Why does he make salvation in some sense depend on it? He doesn’t do so because confession is what makes us worthy before God. He does so because confessing Christ is the necessary concomitant of saving faith. What I mean by this is that if you truly believe in Jesus you will confess him before men. Confessing Christ, then, is not the ground of our salvation, it is the evidence of it. Confession and faith go together. Where confession is lacking, you can be sure that faith is lacking also. Someone who will not confess Christ is someone who has not trusted in him for his salvation."

Again, this is the historic view of our forefathers. Also, it is clearly the teaching of the apostle in Romans.

Bass wrote:

"Sometimes you will hear well-meaning Christians put down “Lordship salvation” as if it is introducing a new kind of legalism into Christianity. But my friends, it is not. There is no other kind of salvation; if you do not receive Christ as Lord, and if your life does not bear out that relationship, then you are not saved. For the stunning announcement, “you will be saved” (9, cf. ver. 10, 11, 13) is only given to those who receive and believe in Jesus as the risen Lord."

I have been attacked by Hardshells for believing in "Lordship salvation." But, it means all the same as "the perseverance of the saints." 

Bass wrote:

"This is where a good understanding of the total picture the Bible gives us of salvation is so important. Faith does not come out of nowhere. It is the gift of God, created in the heart by the Holy Spirit who regenerates us and brings us out of a state of spiritual death. In doing so, he makes us new creatures, gives us new affections, and begets in us new desires. Faith is born in that context, so saving faith is also a holy faith."

Tuesday, August 4, 2020 "What must I do to be saved? Romans 10: 5-13" (here)

In another lesson Elder Bass had these remarks on Romans chapter one, especially verse 16.

"In all these verses, the apostle underlines the fact that God’s power is at work through the gospel. As we noted a couple of sermons ago, this is because it is through the gospel that God effectually calls people to faith in Christ."

Apparently Cincinnati church believes this now or else she would not have called Bass to pastor. It is what she first believed before she became a Hardshell church. It is a clear statement of gospel means and is the Old Baptist position.

Bass wrote:

"And it is important to see that the power of God is connected to the gospel. There are some who will so focus on the power of God to the point that the gospel plays no role in the salvation of the sinner. But this is not how the apostle puts it...The power of God does not operate independently of the gospel, but with and through the gospel. It is the gospel which is the power of God unto salvation."

By "some" he clearly is referring to the anti means Hardshells. I give my hearty amen.

Bass wrote:

"Now the salvation the apostle is speaking of here is spiritual salvation unto eternal life. This is clear from the next verse (18) where the apostle begins to unpack man’s need in terms of the wrath of God. The salvation which the gospel brings us is salvation from the wrath of God."

That is a statement denying Hardshellism. Praise be the Lord. No "time salvation" here!

Bass wrote:

"Let me tell you, it is better to live your entire life in obscurity while having led just one person to faith in Christ than to be the richest person in the world with all the fame and notoriety and worldly pleasure and comfort that riches bring."

I hope that brother Bass will keep that perspective always in the forefront as he serves the Lord at Cincinnati. Such a Spurgeon type remark!

Bass wrote:

"How does it come? It comes to “to everyone who believes, to the Jew first and also to the Greek.” How do people get saved? They are saved by simply trusting in Christ, by believing the gospel. This is true of all people. There are no distinctions. It doesn’t matter who you are, where you’ve come from, what your past or present experiences are. It doesn’t matter what you’ve done. What matters is what Jesus Christ did and it is by faith that we become connected to his saving work."

I hope more Hardshell churches will embrace the real "Old Baptist" or "Primitive" faith and believe these things that Bass has declared. I have in Bass's latest blog post given him my best wishes for his new work in Cincinnati. Let us all pray for him.

God's Elect or World's Elite? III

Character Traits of the Elect

"Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. And above all these things put on charity, which is the bond of perfectness." (Col. 3: 12-14)

It is the Lord’s purpose to develop character within us. That involves making believers into the image and likeness of Christ, and of God himself. 

Of Christ it is written:

"Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles." (Isa. 42: 1)

The incarnate Son of God, "the man Christ Jesus," is God's elect, his perfect or ideal man. For the elect, who are "taken out" from among fallen men, they must become like him, or "be conformed into the image" of Christ. (Rom. 8: 29) The character traits enumerated above are seen in their fullness in Christ Jesus. God's elect are they who become God's servants, people in whom he delights. 

If one compares the character traits of God's elect, as described above (and elsewhere too in the bible), he will see how different they are from the world's list of character qualities. Take for instance the Nazi description of the ideal man and woman. Or Stalin's. Is it not far different from that of God's description of his elect, or of his ideal person? But, more on this as we look at the opening words of the apostle in his first letter to the Corinthians.

The Worldly Elite

"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." (18-21)

Who are the elites "of this world," or "of this present evil age"? Who is the apostle describing when he refers to the "disputer of this world," "the wise of this world," "the prudent," "the scribe of this world"? They are surely contrasted with "the saints," with believers in the gospel and in Christ, with those who God has "set apart" by his choice and work of salvation. The world's elite are contrasted with those who are the truly elite, or elect, with those who have received Christ and the evangel. 

God's elect are certainly not judged as being heaven's choice human beings by the world. The world's elite have contempt for the Christian or gospel believer, especially seeing how believers are mostly made up of the poor and uneducated, among the common people. So Paul would expand on this and write:

"Now ye are full, now ye are rich, ye have reigned as kings without us: and I would to God ye did reign, that we also might reign with you. For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men. We are fools for Christ's sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honourable, but we are despised. Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place; And labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it: Being defamed, we intreat: we are made as the filth of the world, and are the offscouring of all things unto this day." (4: 8-13) 

This is clearly berating sarcasm. Many of the Corinthian Christians still sought and highly valued lofty status in the world, to be one of the world's elite, to be esteemed as being the ones who are judged by lost men as being "strong," and as being "honorable," and as being "well educated" or "wise." Yet, the apostle was not so esteemed by the world. To the world Paul was "weak" (or impotent), dishonored, unwise, "defamed," and among the poorer class. Yea, they are esteemed by the worldly elite as "the filth of the world," and as "the offscouring" of all things. The word translated "offscouring" is from the Greek word "peripsēma" and means "what is wiped off," or "dirt rubbed off." It denotes "off scouring, scrapings." (Strong; Being another word of singular use) The world, we might say, judges the believer in the gospel as "scum." They are judged as "fools" by the worldly wise. Yea, the world's elite "despise" the believer. 

Though, of course, this was the judgment of the world's elite, it is not a right judgment, but totally false. God's judgment of Paul and of believers is that they are the truly elect, his elite, the ones who will rule the world in "the age to come." Paul was not really a "fool," or "weak," or "filth." In actuality, as we will see, Paul and believers are the really wise, strong, noble, and pure; And the world's elite are the weak, the fools, and the "common and unclean." (See Acts 10: 28) Further, the believer is not yet as elite or superior as he will be when he is glorified in the resurrection. 

The Psalmist said long ago: "verily every man at his best state is altogether vanity." (Psa. 39: 5) This fact is being fully demonstrated in the opening chapters of I Corinthians. The believer, the one chosen and called, is better even now than the most refined and educated Christ-less man. But, he is not destined to rule the world now, "in this world," but will do so in "the world to come." Just what is man's "best state"? How would the world's elite answer? How would a Christian answer? The "best state" for man is to be one of God's servants, yea, one of his children. 

Notice too the contrast, not only between two different characters, but of two different time periods. There is "this age or world," and this obviously in contrast with "the age or world to come." God's elect are now mostly "on bottom" as respects the world's hierarchy or "pecking order." The world's elite heroes or chosen ones are now "on top." But, not so in the age to come, for in that time things will be reversed and those worldly ones who now are on top will be on bottom and believers, who are now mostly at the bottom, will be on top. The world says of Christ, "we will not have this man to reign over us" (Luke 19: 14); And, they also say the same of Christians.

By God's standard Christians are God's elect, his elite; Not because they have made themselves such, but because of God's grace. They were different because they had been made different by God's work of salvation and transformation, having received all from God's benevolence. 

In the next post we will continue our analysis of Paul's opening words to the Corinthian believers.