1 Corinthians 1:9 God is faithful, by whom you were called to the fellowship of his Son Jesus Christ our Lord. 1. The apostle writes as a peacemaker. Party strife had weakened spiritual life, and a weakened spiritual life had been fruitful in other evils. St. Paul would remedy all evil and restore harmony. He finds his potent spell in the Name which is above every name, and recalls Corinthian Christians to the consideration of the common Saviour, and their one hope which is by Him and in Him. Christ Jesus is all to each and to every one of them. Thus it is that throughout these opening verses this name occurs again and again. 2. Divine fellowship is often spoken of in the Scriptures. In the New Testament it is naturally most familiar, for there God has come nearest to man, and therefore man may come nigh unto Him. This is the gospel message that, "made nigh by the blood of Christ" there is, for all, "boldness to enter into the holiest." "No one cometh unto the Father but by Me." Between God and men there is but the one Mediator. Fellowship with God must needs be first of all the fellowship of His Son Jesus Christ. 3. But what is this high privilege? Ordinarily the term suggests the interchange of sympathy and thought, or association in acts of Christian worship and participation in common joys and sorrows. The word itself has a meaning which, in its application to ordinary affairs, is very definite and clear. The sons of Zebedee are twice spoken of as "partners" of Simon. Without any violence, therefore, we may read: "The partnership of His Son Jesus Christ our Lord" (cf. Hebrews 3:14). In this busy life, partnerships are common; but never in human commerce did men look upon one like this. Suppose a firm utterly and hopelessly ruined. A wealthy man asks to be admitted as partner. As honest men, the bankrupts must needs protest that the offerer knows not what he is doing. Then comes the reply that all is known, that wealth is available more than sufficient to meet all the need, and that practical wisdom also whereby the ruin may be reconstructed on a safe and enduring basis. Yet this, and more than all this, is in the gospel. A ruined race may scan the present, or peer as they will into the dark future. Sin hath wrought shame and death. Yet now, in the midst of the utter wreck, there stands One who offers much, as He offers life — who giveth all, as He gives Himself. This is true for each and for all, without respect of persons, and without limitation of gift. 4. What has this communion brought to the Saviour Himself? The answer is soon given. He took upon Himself our nature, "the likeness of sinful flesh." He shared to the utmost its weakness, weariness, pain, and death. One burden He shared not; for Himself hath borne it all. "By Himself" He "purged our sins." Beyond this He had nothing. Joy became His, "the joy that was set before Him," that of presenting "faultless before the presence of His glory" the redeemed sons of men. Glory has been given to Him, but it is the glory of "power over all flesh, that He should give eternal life." And these things He hath "received of the Father," and not from mankind. 5. But let us turn to the other side, the relation of man to this fellowship. In the commercial world, partnerships are not all alike. Modern society, under the pressure of altered circumstances, has invented the contrivance of "limited liability." But in olden times when any man entered a firm he took in with him all that he possessed. Thenceforth none of the things which he had could, in presence of the common need, be called his own. From such a partnership the young ruler recoiled: "Sell that thou hast," &c. Into such a partnership the early Christians gladly entered, for they "had all things common." Into such a partnership are we called — one of unlimited liability. Entire consecration is the first requirement. "Ye are not your own." "Whether ye eat, or drink, or whatsoever ye do, do all to the glory of God." Christ will have all, or nothing. On this essential condition, the partnership is open to every man. He came "to call sinners to repentance," and, when sinners come, they are accepted just as they are. No man may bring less than his all to the fellowship of Christ; but no man can bring more. So the trembling servant comes with his burden of conscious liability. His all is a debt of ten thousand talents; but the Saviour admits him to the partnership. The poor wasteful and wasted wanderer comes, with rags and shame as his only contribution, but he meets with no denial. Penitent, needy soul! Lay thy gift thyself, whatever thou hast been, whatever thou art — lay it all upon the altar. It is His will, it is His command; therefore, for once, obey. The gift is accepted, for He hath promised. For "God is faithful, by whom" thou hast been called unto this fellowship. 6. Once admitted, "all things are yours." In earthly partnerships, though there may be unlimited liability, there is only a limited supply. It cannot be that every partner shall have power to draw as he may upon the common resources. The banking account is strictly guarded; and the available funds are doled out to each and to all, not according to need, but according to legal claim. For sinful men, all this is blessedly otherwise. The treasury of grace is the fulness of God. There is "enough for all, enough for each, enough for evermore!" "But all He hath for mine I claim." 7. If, now, we would learn something of the wealth which we share with and in Christ Jesus, we may read His own words (John 17:22, 23). The glory of Christ is the possession of His people. That glory consists in what He is, and what He has; the riches of life and the gifts of love. (G. W. Olver, B. A.) Parallel Verses KJV: God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. |
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