Bible Study - Sabbath School Podcast

A Messiah Crucified

Paul wrote that the "Jews demand signs and Greeks seek wisdom" (1 Cor. 1:22, ESV). The Cross--the idea of God, the Messiah, being crucified--was not a sign that the Jews had expected. Nor was it the kind of wisdom that the Greeks wanted. It went against everyone's expectations.

In fact, all one has to do is read how the disciples reacted to the idea of Jesus being crucified (see Mark 8:31-32; Mark 9:30-32; and Mark 10:32-34) to begin to see how alien, and repulsive, the whole notion was, especially to the Jews. As said before, the Jews expected the Messiah to conquer the Romans; that is not what happened, at least not in the worldly military sense of "conquer."

For centuries, the cross has been, for Christians, a symbol of faith. It is hard for twenty-first-century Christians to understand how crazy the idea of a crucified God was for the first-century mindset.

However, it is precisely because this was such a shocking message that makes it worthy of our most profound reflections. The portrait of a crucified Messiah makes it entirely clear to the whole universe how far God was willing to go to complete the plan of redemption. The idea of the cross itself, and of the Lord's dying on the cross, is astonishing enough to us, sinners here on earth. (Imagine, though, what it must have meant to the sinless beings who knew, and worshiped, the Lord Jesus in heaven!)

Read Acts 13:16-47 (especially verses 26, 38, and 47). What does this passage teach us about the meaning of the Cross?

Paul says Christ sent him to preach the gospel. And so Paul preaches the message of a crucified Messiah (1 Cor. 1:23). He resumes these ideas in 1 Corinthians 2:1-5. The apostle was faithful to Christ's commission. In proclaiming the gospel, he didn't employ "lofty speech or wisdom" (1 Cor. 2:1, ESV); instead, he focused only on "Jesus Christ and him crucified" (1 Cor. 2:2, ESV). His speech and message "were not in plausible words of wisdom, but in demonstration of the Spirit and of power" (1 Cor. 2:4, ESV) because, in fact, "the wisdom of men" stands in visible contrast with "the power of God" (2 Cor. 2:5, ESV).

A crucified Messiah was something completely unexpected by the Jews and the Greeks. What does this tell us about the fact that God does not always act the way we expect? Why is this an important concept to grasp, especially when things don't go as we have expected?

Power to Those Who Are Being Saved

The message of 1 Corinthians 1:18 is too clear for one to miss the point. What the Cross means depends on the way one looks at it. It is foolishness for those in rebellion against God, but it is power for those who long for His salvation.

Read Colossians 1:20, and 1 Peter 2:24. What did Jesus accomplish for us on the cross?

As we have already seen, in preaching the gospel, one must avoid "words of eloquent wisdom, lest the cross of Christ be emptied of its power" (1 Cor. 1:17, ESV). In light of 1 Corinthians 1:17, it becomes easier to understand why the opposite of foolishness is the power of God and not human wisdom (1 Cor. 1:18). The Cross, which is so contrary to human wisdom, reveals just how foolish human wisdom really is.

The Greek text of 1 Corinthians 1:18 suggests that "those who are perishing" (NKJV) are receiving the result of their actions. The text can read like this: "For the message of the cross is foolishness to those who are destroying themselves." The Greek verb apollymi ("to perish") can also mean "to destroy" (John 10:10). In fact, apollymi is translated as "destroy" in 1 Corinthians 1:19.

What is happening here? Paul provides a biblical foundation for this statement in verse 18, about these people perishing, by quoting in verse 19 God's words in Isaiah 29:14. In verse 19, God is the one behind the destruction, which seems to contradict the self-destroying pride mentioned right before. However, there is no contradiction. The idea is that God will destroy that which is already destroying itself.

In contrast to those being destroyed, the phrase "to us who are being saved" (1 Cor. 1:18, NKJV) indicates that salvation comes only from God. Paul is saying that we are being saved; that is, we are not saving ourselves. We, of course, can't. Our salvation has an external source. While destruction is self-caused, salvation can only be granted, a gift of grace to sinners. As is clear in 1 Corinthians 1:21, it is God who saves those who believe. Foolishness, in this sense, is the act of rejecting what God has offered humanity through the cross of Christ (1 Cor. 1:30), thus bringing destruction upon oneself.

"For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord" (Rom. 6:23, NKJV). In what ways does this verse restate what Paul was saying in 1 Corinthians 1:18-19?

Foolishness to Those Who Are Perishing

In contrasting human foolishness to divine wisdom, Paul states that the "message of the cross is foolishness to those who are perishing" (1 Cor. 1:18, NKJV). This is the first of six references to foolishness or foolish in 1 Corinthians 1:18-31.

Read 1 Corinthians 1:20-21, 23, 25, and 27. How do these references to foolishness help us understand what Paul meant when saying that the message of the Cross is foolishness to those who are perishing?

The Greek word for foolishness in 1 Corinthians 1:18 is mōria. This word occurs only five times in the New Testament, and all in 1 Corinthians (1 Cor. 1:18, 21, 23; 1 Cor. 2:14; 1 Cor. 3:19). Apart from mōria, other words from the same family occur numerous times in the New Testament. Many of the New Testament occurrences of this word family are found in 1 Corinthians.

The reference to foolishness in 1 Corinthians 1:18, 23 is not denigrating the Corinthians' intellectual capacity but directing attention to their unwillingness to consider the truth of the gospel. As a result, Paul also had to confront immoral behavior and thought, to lack of discernment, and even rebellion against God. This explains why he spoke so much about this topic throughout 1 Corinthians.

Think about Paul's situation in this city. He comes to a place that prided itself on its own so-called knowledge and wisdom and cultural sophistication. And, in this context, he talks about a Galilean Jew, Jesus of Nazareth, who had been crucified by the Romans, and then raised from the dead--all in order to pay for not only their sins but for the sins of the world. Can this guy be serious? Who was he kidding? This wasn't some deep new philosophical concept, either, that could be parsed and analyzed by philosophical tools; it seemed to be lunacy, nonsense, nothing that any smart and educated Corinthian could take seriously.

And, as foolish as Paul's message sounded to the pagans, for many of the Jews, the message of the Cross sounded worse. What Jew was expecting a Messiah to be executed by Rome? The Messiah was supposed to overthrow the Romans, not be crucified by them.

Thus, from the start, Paul had a lot going against him in Corinth. And yet, despite all this, souls--Jewish and Gentile--were won to the gospel.

The message here?

Whatever opposition we face, God has people who are open to hear the truth. We must be ready to be used by Him to reach these people wherever they are, even in places today that are as bad as, or even worse than, Corinth was.

The Gospel of the Cross

Paul says that the message of the Cross is the power of God to us. It is not surprising that "Jesus Christ and Him crucified" is the center of his preaching (1 Cor. 2:2, NKJV).

Read 1 Corinthians 1:17-31. What important point is Paul making here?

In 1 Corinthians 1:18-31, Paul deals with a contrast between human foolishness and divine wisdom. The Cross has the power to display the worst of man and the best of God. This section of 1 Corinthians is introduced by the statement in 1 Corinthians 1:17. Because the Cross of Christ is not supposed to be emptied of its power (1 Cor. 1:17), the message of the Cross must occupy the central place of our preaching (see also 1 Cor. 2:2).

Paul says that he was sent not to baptize, but to preach the gospel of the Cross. This statement requires two important observations. First, the Greek verb translated as "to send" is apostellō, which stems from the same root as the word apostle. Thus, Paul's fundamental apostolic task was the proclamation of the gospel. Second, Paul's words about baptism did not mean that baptism was not important, or at least not as important as preaching. He was, instead, rebuking those who made a big deal out of who were the ones doing the baptizing as opposed to the One, Jesus, into whom they have been baptized.

By "wisdom of words" (1 Cor. 1:17), Paul is not implying that eloquent speeches are bad in themselves. The point is that human wisdom should not obscure the message of the Cross. This phrase refers to Greco-Roman rhetoric. In Athens, Paul used logic, science, and philosophy, but this resulted in little fruit. So, "he decided to follow another plan of labor in Corinth in his efforts to arrest the attention of the careless and the indifferent. He determined to avoid elaborate arguments and discussions, and 'not to know anything' among the Corinthians 'save Jesus Christ, and Him crucified.' "--Ellen G. White, The Acts of the Apostles, p. 244.

In what ways can elaborate discourses obscure the message of the Cross? Why did the proclamation of Jesus Christ and Him crucified produce more fruit in Corinth than logic, science, and philosophy did in Athens? Might there, however, be times that logic, philosophy, and science could be helpful in proclaiming the gospel?

Sabbath Afternoon

Read for This Week's Study: 1 Cor. 1:17-31, Col. 1:20, 1 Pet. 2:24, Acts 13:16-47, 1 Cor. 2:1-5

Memory Text: "For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God" (1 Corinthians 1:18, NIV).

Cicero, a pagan Roman writer and orator, had told the Roman people to not even think about the cross, so abhorrent was it as a means of death. Although Cicero died about a half century before Jesus was born, his statement illustrates the contempt with which the Romans had held the cross.

In contrast, Paul would write: "The message of the cross . . . is the power of God" (1 Cor. 1:18, NIV). For Paul, the Cross is the instrument of reconciliation between God and man (Eph. 2:16, Col. 1:20), the supreme symbol of Jesus' humility (Phil. 2:8), and the place where our immense debt was paid (Col. 2:14).

The Cross is Paul's answer to the problems in Corinth. You don't have to go very far in 1 Corinthians to realize that he is very concerned about one major issue: divisions in the church. Paul is so perplexed that right after the greetings (1 Cor. 1:1-3) and the thanksgiving section (1 Cor. 1:4-9), this is the first topic he addresses (1 Cor. 1:10-17). This week, we will turn to the powerful message of the Cross as the answer to this problem and to other issues in Corinth.

* Study this week's lesson to prepare for Sabbath, July 11.

Further Thought: Read Ellen G. White, "Corinth," pp. 243-254, in The Acts of the Apostles.

"In preaching the gospel in Corinth, the apostle followed a course different from that which had marked his labors at Athens. ... He determined to avoid elaborate arguments and discussions, and 'not to know anything' among the Corinthians 'save Jesus Christ, and Him crucified.'"--Ellen G. White, The Acts of the Apostles, p. 244.

"Paul had a measure of success," but he "doubted the wisdom of building up a church from the material he found there. He considered Corinth a very questionable field of labor, and determined to leave it. ...

"As he was contemplating leaving the city for a more promising field, ... the Lord appeared to him in a vision of the night, and said, 'Be not afraid, but speak, ... for I have much people in this city.' Paul understood this to be a command to remain in Corinth, and a guarantee that the Lord would give increase to the seed sown. ... A large church was enrolled under the banner of Jesus Christ."--Ellen G. White, Sketches From the Life of Paul, pp. 106, 107.

"It is recorded that Paul labored a year and six months in Corinth. His efforts, however, were not exclusively confined to that city. ... He made Corinth his headquarters. ... Several churches were thus raised up. ... The absence of Paul from the churches of his care was partially supplied by communications weighty and powerful, which were received generally as the word of God. ... These epistles were read in the churches."--Ellen G. White, Sketches From the Life of Paul, p. 109.

Discussion Questions:Paul was convinced that he was an apostle of Jesus, and that this calling was from God. Why is it so important to know who we are and what our call is?

1. For a moment, Paul felt like giving up his missionary work in Corinth and leaving the city. What caused him to change his mind? How can this help us when we feel like giving up a missionary project? Might there be, though, a time we should?
2. The church members in Corinth were significantly influenced by the surrounding culture. This is also a stark reality among us today. How can we be in the world (John 17:11, 15) and not be influenced by what "is in the world--the desires of the flesh and the desires of the eyes and pride of life" (1 John 2:16, ESV)? What are other ways that our church is being influenced negatively by the surrounding culture?

Paul's Letters to the Corinthians 💌

Read 1 Corinthians 1:11-13; 1 Corinthians 4:14; 1 Corinthians 5:11; 1 Corinthians 7:1; and 1 Corinthians 14:37, 40. Also read 2 Corinthians 1:12, 2 Corinthians 2:9, 2 Corinthians 11:3, and 2 Corinthians 13:10. How do these passages help us understand why Paul wrote letters to the Corinthians?

Paul was in Ephesus when he wrote 1 Corinthians (1 Cor. 16:5-9). The family of Chloe went to him with the report that things were not going too well back in Corinth (1 Cor. 1:11). In 1 Corinthians 1-6, Paul addresses the issues brought by Chloe's household. The problems include factionalism, sexual immorality, lawsuits, and prostitution. Paul also received a letter with specific questions (1 Cor. 7:1). His response fills the space from chapter 7 onward. The questions were related to marriage, divorce, celibacy, food sacrificed to idols, conduct in worship, the use of spiritual gifts, and incorrect understanding of the resurrection. The church of Corinth was very problematic and immature. Perhaps your local church has many problems. Yet the church at Corinth was probably worse.

Paul's first letter to the Corinthians is very relevant to our time, as well. After all, don't we, to some degree, face some of the same issues in many of our churches today? This letter has much to say to us. It is "one of the richest, most instructive, most powerful of all his letters."--Ellen G. White, The Acts of the Apostles, p. 301.

Paul may have written three or four letters to the Corinthians (compare with 2 Cor. 10:9). He wrote an initial letter before 1 Corinthians (1 Cor. 5:9), but it is lost. Before 2 Corinthians, he wrote a letter referred to by scholars as the "severe letter" (2 Cor. 2:3-4, 9; 2 Cor. 7:8), but it is lost, too. Some think that he is referring to 1 Corinthians, or that this letter is partly preserved in 2 Corinthians.

From 2 Corinthians, we realize that the members of Corinth were influenced by the surrounding culture. They valued such things as competition, power, and wealth, all things that can challenge our church today, as well. Conversely, Paul sought to create a Christ-focused culture, a way of seeing the world through the lens of the gospel. How crucial that we, too, see our present world through the lens of the gospel as well.

Read 2 Corinthians 2:4 again. What does this verse that tell you us about how much Paul cared for these people? How much love is in your heart for others? In contrast, how cold might our hearts be toward others?

"Many in This City"🏙️

Read Acts 18:4-8. What were the results of Paul's preaching?

The work of Paul among the Jews at Corinth was not as fruitful as he wanted it to be. He had to face some hostility and hatred. The Bible says that "they opposed him and blasphemed" (Acts 18:6, NKJV). When the object of the Greek verb blasphēmeō ("to blaspheme") is a human being, it means "to revile" or "to defame." In other words, they intended to stain Paul's reputation and to prevent him from succeeding in his missionary endeavors.

Fortunately, the work of Paul in the Corinthian synagogue was not in vain. After all, God was in charge of His mission. He promised, "[My word] shall not return to me empty" (Isa. 55:11, ESV). Some Jews did not expect that Crispus, the synagogue's ruler, and his entire household would accept Jesus as the Messiah and get baptized (Acts 18:8). In addition, "many of the Corinthians, hearing, believed and were baptized" (Acts 18:8, NKJV), very likely also because of the influence of Crispus.

Read Acts 18:9-10. What can we infer about Paul's feelings in the face of his challenges in Corinth? How did God encourage his servant?

Right after Paul left the synagogue, he had an experience that brought him encouragement. Christ Himself appeared to him by night in a vision, with words that recall Isaiah 41:10: "Fear not, for I am with you" (NKJV). Indeed, Paul admits he was in Corinth "in weakness, in fear, and in much trembling" (1 Cor. 2:3, NKJV). He had to depart from Berea to Athens because of staunch opposition. He seems to have thought he would have to leave Corinth for the same reason: great opposition. But that would not happen this time. Jesus said to him: " 'I have many people in this city' " (Acts 18:10, NKJV). And Paul was His instrument to take the news of salvation to them.

Read Isaiah 41:10. What wonderful promises does God give you are given to us in this verse short passage? What hope do they give you right now in your life? How should they affect your daily life?

The City of Corinth🌆

Read Acts 18:1-3, 1 Corinthians 5:9-11, and 1 Corinthians 8:4. What can we infer about Corinth's economy, morality, and religious life?

Corinth was an important center of the ancient world, renowned for its prosperous commerce. The city was destroyed by Rome in 146 B.C. and rebuilt by Julius Caesar as a Roman colony in 44 B.C. It is this Roman Corinth that appears in the New Testament. In the time of Paul, Corinth was one of Athens' rivals and had even surpassed it in various aspects. Corinth had two important harbors that made the exchange of merchandise and the development of its commerce easy.

Indeed, Paul chose Corinth because of its importance and advantaged geographic location. "An opportunity was thus presented for the spread of the gospel. Once established at Corinth, it would be readily communicated to all parts of the world."--Ellen G. White, Sketches From the Life of Paul, p. 99.

In addition, the flourishing commerce of Corinth would make it easier for Paul to support himself by producing and selling tents while proclaiming the gospel in that city (Acts 18:2-3). Obviously, missionary work in a large and wealthy city is not free of challenges. Corinth was marked by a blatant religious pluralism (1 Cor. 8:5), evident by its numerous shrines built in homage to such deities as Apollo, Athena, and Aphrodite, among others, and even the worship of such Egyptian gods as Serapis and Isis.

In addition to this religious confusion, Corinth was also known for its sexual licentiousness. Strabo, a Greek geographer and historian, mentions that there were 1,000 sacred prostitutes devoted to the worship of Aphrodite in her temple at Corinth. Although many scholars view this with suspicion and connect this claim to Athenian propaganda against Corinth, ritual prostitution was common in the ancient world. Sexual immorality was a problem in Corinth, as elsewhere. Idolatry and immorality were part of daily life, and this sad reality explains much of the content of 1 and 2 Corinthians.

In his missionary activity in Corinth, Paul faced the challenge of an idolatrous and licentious society. What challenges in today's culture can make it hard to preach the gospel? How can we overcome them? How much difference, if any, is there between Corinth and our cities today?

From Athens to Corinth

Read Acts 17:16-34. Where was Paul before going to Corinth, and what did he do there?

Acts 17:16-34 describes Paul's preaching to the Athenians before his going to Corinth. Apparently, he did not plan to visit Athens at that moment, but went there with the help of some Friends because of the opposition that he faced at Berea (Acts 17:13-15).

Those who went with Paul to Athens returned to Berea with a command for Timothy and Silas to join him as soon as possible (Acts 17:15). Acts 17:16-34 is about what Paul does while waiting for them. He speaks about Jesus in the synagogue, the marketplace, and the Areopagus. He really couldn't stop talking about Jesus and took advantage of every opportunity to do it.

Read Acts 18:1-11. What does Paul do when he arrives at Corinth and during his whole stay in that city?

Paul went to Corinth during his second missionary journey. Luke informs us that Paul stayed there a year and a half.

As usual, Paul begins his missionary activity at the synagogue (Acts 18:4-6). Acts 17:1-2 mentions that this was his custom. He followed the "to-the-Jew-first" strategy (Rom. 1:16, Acts 13:46), just as Jesus had commanded His apostles (see Acts 1:8).

When finally Silas and Timothy joined him in Corinth, he "was occupied with the word, testifying to the Jews that the Christ was Jesus" (Acts 18:5, ESV). During his stay in Corinth, he was busy "teaching the word of God" (Acts 18:11, NKJV). It was in this context, too, that he expressed those famous words that he was "determined not to know anything among" the Corinthians "except Jesus Christ and Him crucified" (1 Cor. 2:2, NKJV).

What can we learn from Paul's missionary activity in Athens and Corinth? What makes sharing the gospel so challenging in our cities and communities today? How can we share the gospel with success in these difficult places? What strategies can we learn from Paul's missionary activity about how to best do that? about using every opportunity to preach the gospel? Think about your opportunities for sharing Jesus with others and how to use them.