This sermon is from the Rev. Charles G. Dennison sermon archive, part of the “I Corinthians 13” series, and was preached at Grace Orthodox Presbyterian Church in Sewickley, PA, during a worship service on Sunday, March 17, 1996.

This morning we are reading from 1 Corinthians, chapter 1. We are beginning our reading in the first chapter of this epistle, 1 Corinthians, chapter 1, verse 1. Let us now give our attention to God’s wholly inspired Word. Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes, our brother, to the church of God which is at Corinth, to those who are sanctified in Christ Jesus, called to be saints, together with all who in every place call upon the name of Jesus Christ our Lord, both theirs and ours: grace be to you and peace from God our Father and from the Lord Jesus Christ.

I thank my God always on your behalf for the grace of God which has been given to you through Jesus Christ, that in everything you are enriched by Him in all speech and in all knowledge, even as the testimony of Christ was confirmed in you, so that you are not lacking in any gift, as you wait for the coming of our Lord Jesus Christ, who will also confirm you to the end, so that you may be blameless in the day of our Lord Jesus Christ. God is faithful, by whom you were called into the fellowship of His Son, Jesus Christ our Lord. Now I urge you, brothers and sisters, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no divisions among you, but that you be perfectly united in the same mind and in the same judgment.

For it has been reported to me about you, my brothers and sisters, by those of the household of Chloe, that there are quarrels among you. Now I say this: each one of you says, “I am of Paul,” and “I am of Apollos,” and “I am of Cephas,” and “I am of Christ.” Is Christ divided?

Was Paul crucified for you, or were you baptized in the name of Paul? I thank God that I baptized none of you except Christus and Gaius, so that no one might say that I have baptized in my own name. I also baptized the household of Stephanas. Besides, I do not know whether I baptized anyone else. For Christ did not send me to baptize, but to preach the gospel, not with wisdom of words, so that the cross of Christ would not be emptied of its power. Then turning to 1 Corinthians, chapter 12, verse 28.

And God has set some in the church: first, apostles; second, prophets; third, teachers; then miracles; next, gifts of healings; helps; governments; and diversities of tongues. Are all apostles? Are all prophets? Are all teachers? Are all workers of miracles? Do all have the gifts of healing? Do all speak in tongues? Do all interpret? But earnestly desire the best gifts. And I will show you a more excellent way. Though I speak with the tongues of men and of angels, and have not love, I have become a noisy gong or a clanging cymbal.

Father, this is Your ordering of the affairs of our lives and of this world. And Father, it pleases You to establish authorities. We would pray for the authorities who are over us: those who hold positions in government, and those who pursue occupations in politics.

And Lord, we ask that there would be many who would be mindful of You. But Father, we pray that we might show respect to whom respect is due, and honor to whom honor is due. And that regardless of the profession of faith that is made, that we might prove to be Your children who understand the nature of things in this creation. Likewise, also, O God, we pray for our families. We would be mindful of the authority which You have established there. May You bless us as we live in light of the authority which You have set in our families. Father, may children obey their parents. Also, Father, we pray that parents with rightful authority may not then aggravate or exasperate their children, but be gracious and kind while at the same time firm in bringing them up in the fear and the admonition of the Lord. So also, O God, we pray for this church and for Your church, for You have established authority in Your church, and may we respect that authority, O God. And honor You by honoring those whom You have raised up to have positions of authority in our midst. Even now, O God, may Your authority be over us as we receive Your word gladly. We give ourselves to it. In Jesus’ name. Amen.

The church at Corinth, sadly and sinfully, was divided. We are making our way toward a more detailed consideration of the great thirteenth chapter of 1 Corinthians, the so-called love chapter. And as we do, we are building, bit by bit, through an introductory way, our consideration of this church and the situations that prevailed in it at the time when Paul wrote to it. A reasonable history of the divisions that existed in the Corinthian church has been proposed.

After Paul left Corinth, having founded that church during his second missionary journey and having ministered there for a year and a half, a man named Apollos arrived in the city and began to minister to the people in that church. You can read about Apollos at the end of Chapter Eighteen in the Book of Acts. Apollos was a native of Alexandria, like Ash. He is described in the Book of Acts by Luke as an eloquent man, a man mighty in the Scriptures, who, when he came to Ephesus, first received further and deeper instruction in the gospel from Priscilla and Aquila. After that, he went on to Achaia and came to Corinth to minister to the churches in that region. From what we read in the opening chapter of 1 Corinthians, Apollos had clearly made a strong impression on the Corinthians.

So much so, in fact, that a group within the Corinthian church wished to be identified with him, with Apollos. This was significant. They wished to be identified with him in distinction from any identification with anyone else—such as Paul, for instance, and those who were loyal to him.

You will notice that this group, known as the Apollos party, is mentioned in the twelfth verse of the opening chapter of 1 Corinthians. It is also referred to again in Chapter Three, Verse Four. But as if this were not enough, as we move through the history of the divisions in the church at Corinth, another group had formed in Corinth. It seems that Peter, or as he is called in this epistle, Cephas, had gained influence in the Corinthian assembly.

1 Corinthians 9, Verse 5, makes it clear that Peter and his wife were traveling about in the interests of the gospel. No, Peter, the first pope, was not celibate. He had a wife. 1 Corinthians 9, Verse 5, and it seems that he, with his wife, was traveling about in the interests of the gospel.

Their travels were known to the Corinthians, either through reports that had reached them or possibly because Peter had visited Corinth himself. In any case, Peter had become well known in Corinth, to the point that a following had developed around him, a following comparable to the one devoted to Apollos.

I might also add that there was a group still loyal to the Apostle Paul. We find mention of the Cephas party again in chapter 1, verse 12, and it is alluded to in chapter 3, verse 22. You can imagine the motivation behind each of these groups that had formed. Each group had its own appeal. For the group associated with Cephas, there was the attraction of an apostle—an apostle who had been one of Christ’s original disciples, one of the twelve, one who had been in the inner circle, one who was reported to be the most prominent disciple of all. This provided a direct connection to Christ during his earthly life.

When it came to Apollos, he was a man whose name reflected his qualities. Apollos was known for his intellectual ability and exceptional skill as a speaker and as an expositor of Scripture. While Paul acknowledged that he was not as eloquent as Apollos, and while Paul admitted he did not have the same intimate knowledge of Jesus’ earthly life as Peter did, Paul was nonetheless the most bold of missionaries. Who was as forward and courageous as Paul? Moreover, he was the one who had founded this church in faith. The Corinthians were indebted to him.

Even after presenting this history of the divisions within the Corinthian Church, there remains one more group, indicating the seriousness of the division that had taken place. This final group, the so-called Christ party, is also mentioned in chapter 1, verse 12.

It is here that the absurdities of the Corinthian mindset are revealed in their full reality. The other parties were mere contradictions to the messages and ministries of the spiritual leaders that these people had chosen for themselves. Can we imagine Peter and Paul and Apollos being involved in this party spirit? No. The parties that had formed were contradictions to the messages and ministries of the spiritual figures these people had chosen. But the Christ party was a contradiction of Christ’s very person and identity.

That is why Paul immediately proceeds, after mentioning the Christ party at the end of verse 12, to exclaim at the beginning of verse 13: “Has Christ been divided?” Most translations interpret the beginning of verse 13 in the first chapter as a question. However, it has also been suggested that this is not a question but an exclamation: “What? Has Christ been divided?”

This is an emotional outburst by the apostle, appropriate in light of his deep concern. Here are people in Corinth, particularly those associated with the Christ party, who believe they have risen above the disputes over personalities that have caused the current divisions in the Church.

Yet they have followed the same course as those they oppose. In doing so, they have suffered harm, because they have reduced Christ himself to the level of a controversy and made him a participant in the party spirit. What could be more profane? The Christ party therefore operates according to the same passions and principles as the other parties, and thus promotes the same isolated and arrogant way of life as the others.

Indeed, is Christ to be divided by a party that calls itself the Christ party? Corinth was a scandalous city during the time in which Paul lived. Such a scandalous city that, throughout the world, the phrase “to Corinthianize” meant to be as debased and as debauched as possible. The church in Corinth was in danger of becoming equally infamous—a literal ecclesiastical scandal—on account of the outrageous divisions disrupting it.

Now, there is no way in which we can reduce the pressure that the opening of 1 Corinthians brings to bear upon us. There is no way that we can avoid the pressure to think in terms of the unity of the body of Christ, the unity of the church. To overcome factiousness produced by personal attachment and loyalty to individuals.

Now, when I say this to you, I do not mean to lend support to the modern ecumenical movement. For if you read the literature of the modern ecumenical movement, you will find that it is far removed from the spirit that the Apostle Paul expresses in the opening chapters of 1 Corinthians. The Apostle Paul is interested in a unity that exists in Jesus Christ, a unity that is in and of the Spirit, a unity that pertains to a heavenly order, an environment that is above and transcends. When you examine the literature of the modern ecumenical movement, it has no concern for those issues whatsoever. It is only concerned with matters that pertain to this creation: how can we save ourselves from pollution? How can we better our societies? How can we improve world government? How can we advance the cause of equality here, there, and elsewhere?

Completely parochial in orientation. Paul is not leading us in that direction, but he is pressing upon us the necessity of considering our unity as the body of Christ, both within this congregation and with respect to the Church worldwide.

But as you consider the history of the divisions at Corinth, you must not think that these divisions were merely a matter of various groups aligning behind their preferred religious leaders. For example, as you continue into 1 Corinthians chapters 8 through 11, Paul addresses divisions that arose over what would be called spiritual knowledge, particularly in relation to food offered to idols, as introduced in the opening of chapter 8. It may be that this division, later mentioned by Paul in chapter 8 of 1 Corinthians, reflects the attitudes of one of the groups already discussed. This suggests that these groups may have attempted to justify their behavior by appealing to doctrine, engaging in advanced religious discussions, and introducing theology into the matter. My favorite theologian holds this particular view on the subject, and that is why I align myself with him. But regardless of the truth of this claim, the issue of spiritual knowledge becomes explosive and divisive within the Church at Corinth.

Chapter 8 presents part of this discussion: some people possess spiritual knowledge and understand that idols do not represent real gods. Those who have this knowledge insist on their right to eat food offered to idols, even at the cost of those who are spiritually weaker. They show no concern. They emphasize their rights. Paul’s response is powerful. You can find it in the first verse of chapter 8 in 1 Corinthians. He says, “Knowledge puffs up, but love builds up.” He continues, “If anyone thinks that he knows something, he does not yet know as he ought to know. But if anyone loves God, he is known by God.” In chapter 9, following this argument, Paul goes on to explain further what this love means.

It finds its foundation in the sacrificial selflessness of Christ, or as Paul refers to it in the twenty-first verse of the ninth chapter, the law of Christ, particularly focused on the cross. Paul himself exemplifies a gospel marked by such ministry, which emphasizes giving rather than taking, and which values foregoing rights more than insisting on one’s own rights. Thus, Paul demonstrates the form of a servant. He reveals the pattern of a slave for Christ, a servant of all, so that he might win some. The cross of Christ is made visible in him. Therefore, for Paul, genuine and useful knowledge is hardly a badge of superiority or a weapon to be used against others for personal victory or personal advantage.

Knowledge, asserts the Apostle Paul, must serve love. Or put differently, knowledge must be subordinate to the cross of Jesus Christ. Love has been introduced to us in chapters 8 through 11 of 1 Corinthians, but we are not yet fully aligned with the subject of love. For as yet, love as Paul presents it here is working somewhat subtly, quietly, and gently—present, but not yet obvious—serving in these chapters in the same way those who possess it most often served God and the church. But then we come to chapters 12 through 14, and here Paul’s message about love cannot be restrained. It cannot be held back or quietly implied, as it was in chapters 8 through 11.

Instead, here his message about love erupts. It breaks forth. If he formerly, as it were, spoke about love in a low voice, now he proclaims it with a loud voice. And he must do this, because if he does not, he will never be heard above the noise and confusion rising from the spiritually endowed, whose gifts demand attention and demand an audience.

Now, these latter chapters, 12 through 14, as you know, deal with spiritual gifts. That is stated for us in verse 1 of chapter 12. But especially one gift is front and center in Paul’s discussion and consideration, and that is the gift of speaking in tongues. Many in Corinth, in fact, consider this gift—speaking in tongues—to be first, primary, and the greatest of all spiritual gifts, not surpassed by any other. Here it is, the highest point. But now I want you to notice, in this regard, 1 Corinthians 12, verse 28, and the listing that Paul makes there of the gifts for the Church. You will notice, in his ordering of things, where this gift, which many regard as chief, is placed.

But now you might be asking yourself, if tongues is last, what is first? Paul does not leave you in the dark. He has told you that at the beginning of the verse. He tells us first apostles, second prophets, third teachers. Do you see the pattern here? Do you understand what is happening?

In other words, Paul is listing those gifts that involve clear and understandable speech. That is why Paul argues, as he does in chapter 14 of 1 Corinthians, moving from chapter 13 into chapter 14, verse 1. He encourages the Corinthians to desire earnestly the gift of prophecy, because, as he goes on to say in verse 4 of that chapter, the one who speaks in a tongue edifies himself, since what he says is not understood by anyone else. But the one who prophesies edifies the Church, because everyone can understand what he is saying. Greater, Paul says in verse 5 of that same chapter, is the one who prophesies than the one who speaks in tongues. Thus Paul argues as he moves from the conclusion of chapter 12 into chapter 14: the supremacy of clear and understandable ministry over unintelligible gifts, regardless of their value. First, these gifts of clear and understandable speech.

Last, there is the gift that is virtually unintelligible. In fact, as you observe the development of the apostle’s argument when moving from the conclusion of the twelfth chapter into the fourteenth chapter, you may begin to recognize the coherence of Paul’s reasoning and how chapter thirteen might initially appear to be an interruption or an intrusion. But if it is an interruption or an intrusion, what purpose does it serve? Why is it necessary for Paul to interrupt the flow of his argument at this precise point?

Because it is quite necessary for the Apostle at this very moment to emphasize his point with great urgency. The interruption, the intrusion itself, becomes his means of strengthening his message. He has already raised the volume. He has activated his full force of expression. But since he is not present at the moment and must write this letter, how can he further intensify his message? He will do so by interrupting the flow of his argument, by inserting this section in the midst of it. This captures your attention.

By showing these Corinthians at this point the more excellent way, the way of life, the way of love, Paul directly challenges the tongue speakers who think that they are first in the assembly. But that is not all. By showing these Corinthians the more excellent way, the way of love, he also effectively restrains those who actually do have the first gifts and are liable to think too much of themselves if the argument proceeds post-case to its conclusion. You see, the possession of the greater gifts—those that are genuinely greater, the first, second, and third gifts in the Church—can lead to the same tragic consequences so painfully evident among those who boast in the least gift as if it were the greatest. The more excellent way, the way of love, checks the one who boasts of very little as if he were the greatest thing that God had given to the church. But at the same time, that more excellent way moderates the one who has the greatest gift so that he does not abuse by his vanity the gift of God.

The whispered love of chapters 8–11 beautifully informs our freedom and tempers our knowledge. The shouting love of 1 Corinthians 13 demands openly the end of all our pretentiousness and our vanity, whether we have great gifts or small. Hearing both love’s whispers and shouts, are we not alert to Christ? And do we not know and affirm that Christ has not been divided? Nor must His Church be divided.

Father, just when we think Your crushing blow is coming down on others, even those pointed out in the Word, we find that it comes down upon us and even upon our cherished beliefs and convictions. Father, we would be sobered by all of this. We would be turned around by Your Word. We would not run away from the truth of Your Word, nor from the proclamation of the apostles. But rather, Father, we would face what You have to say and receive it from You fully. Lord, it is Your grace that enables us to do this. Even as Your light shines in us, even as the light of our Savior is seen in us. Father, bless us in our reflections upon this monumental chapter in Your Word. Lord, as we are edified, may we also be the source of the edification of others. For Jesus’ sake, Amen.

The sermon text provided above is derived from the sermon audio recording making use of generative tools. It has not been manually edited. While transcription tools have a high degree of accuracy, the output may include generative textual, punctuation, and/or formatting errors.