1 Corinthians

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

1 Corinthians

 

 

Study

By

Tony Smith

A Servant of the Lord

 

Copyright 2014 by John Anthony Smith

All Rights Reserved

 

 

 

CONTENTS

 

01                    Background

 

02                    Chapters 01 & 02

 

03                    Chapters 03 & 04

 

04                    Chapter 05 & 06

 

05                    Chapters 07 & 08

 

06                    Chapters 09 & 10

 

07                    Chapters 11

 

08                    Chapters 12

 

09                    Chapters 12

 

10                    Chapters 13

 

11                    Chapters 14

 

12                    Chapters 15-16

 

 

1 CORINTHIANS

PREFACE

 

It has been said that if Paul knew that what he wrote would be read two thousand years later he would not have written it. I strongly disagree with that statement for two reasons. The first is that it denies the Holy Spirit leading Paul’s writings. The second is the culture at Paul’s time differs very little from the culture in our time, or throughout history. The problems Paul addressed then have not changed at all. Paul’s advice is as relevant now as it was then. The fact people have not changed and the culture has not changed proves the God through His Holy Spirit led Paul’s writings.

 

In writing this study I have prayed and asked the Holy Spirit to lead my thoughts and writings. I have endeavored to follow only God’s Word and not man’s (including my) opinions. I have worked to have the Bible be my only rulebook and guide and, if my thoughts and writings do not match up to the rest of the Bible, I have removed them.

 

As we study the Bible we must always look at how what we study applies to our world and culture. Culturally and philosophically little has changed from the days of the early church until today. If we are honest we must say little has changed from the earliest times until now. Mankind has much more technology but our thinking, lusts, desires, temptations, greed, etc. are the same. What can we learn from God’s Word and how can we effectively apply it in today’s world?

 

This study is not intended for sale. A Bibliography has been provided but not all quotes have been noted or referenced in the body of the text. I did try to reference but at times was wrapped up in the study and forgot to reference. Hopefully these are few. My apologies to anyone missed.

 

Each of us are responsible for our own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. We must not relinquish this to a commentator. Thoughts, comments, disagreements and clarifications are more than welcome.

 

Tony Smith

 

Historical Background

 

Background of Corinth

Corinth is said to have been founded by Sisyphus, long before the siege of Troy, and was then called Ephyra. The time when it was founded is unknown. It is located on the Isthmus of Corinth, the thin stretch of land joining the Peloponnesus to mainland Greece. Corinth was served by two ports—Lechseum on the gulf of Corinth, or sea of Crissa on the west, to which it was joined by a double wall, twelve stadia, or about a mile and a half in length; and Cenchrea on the sea of Saron on the east, distant about seventy stadia, or nearly nine miles. It was a situation, therefore, peculiarly favorable for commerce, and highly important in the defense of Greece. On one side of the isthmus is the Saronic Gulf, which leads to Asia, and on the other side is the Gulf of Corinth, which leads to Italy. Because of its geographical situation as a port for both Asian and Italian trade and the fact traders would rather land at one of the two Corinthian ports than other more dangerous ports and because of the constant coming and going of trade between Italy, Greece, and Asia that passed through it Corinth was a wealthy city. Because of the constant trade from all parts of the known world Corinth was also a melting pot of religions, cultures and ethnicities.

 

Rome had destroyed the old Corinth in 146 B.C. In 44 B.C., a decree of Julius Caesar had re-founded Corinth as a Roman colony. It was colonized by his order, and resumed something of its former magnificence. Greece was divided by the Romans into two provinces, Macedonia and Achaia. Corinth was the capital of Achaia and this was its condition when it was visited by Paul. Corinth had relapsed into its former dissipation and licentiousness; and when Paul visited it, it was perhaps as dissolute as at any former period of its history. Corinth was a thriving city and at the time it was the chief city of Greece both commercially and politically.

 

As a Greek/Roman oriented city the two major forces that were active in this city were intellectualism and sensualism. Its people were interested in Greek philosophy and placed a high premium on human wisdom. From these causes, the city of Corinth became eminent among all ancient cities for wealth, and luxury, and dissipation. Corinth was a center for open and unbridled immorality. The worship of Aphrodite/Venus fostered prostitution in the name of religion and at one time 1,000 sacred prostitutes (priestess) served her temple. So widely known did the immorality of Corinth become that the Greek verb “to Corinthianize” came to mean “to practice sexual immorality.” Throughout the empire, a person of loose morals and loose living would be called a Corinthian.

 

The effect of this on the morals of the city can be easily understood. It became the most dissipated, corrupt, and ultimately the most effeminate and feeble portion of Greece. It is necessary to make these statements because they go to show the exceeding grace of God in collecting a church in such a city; the power of the gospel in overcoming the strongest and most polluted passions of our nature: and because no small part of the irregularities which arose in the church at Corinth, and which gave the apostle occasion to write this epistle, were produced by this prevailing licentiousness of the people; and by the fact, that gross and licentious passions had received the countenance of law and the patronage of public opinion. These created the atmosphere in which the Corinthian church and its members had to live and operate. In a setting like this it is no wonder that the Corinthian church was plagued with numerous problems

 

By the time the gospel reached Corinth in the spring of A.D. 52, the city had a proud history of leadership in the Achaian League, and a spirit of revived Hellenism under Roman domination after 44 B.C. Paul’s lengthy stay in Corinth brought him directly in contact with the major monuments of the agora (social center of Corinth), many of which still survive.

 

Paul and the Church at Corinth

Paul was born 5 AD (+/-) and was at Corinth 50-55 AD (+/-). Paul is acknowledged as the author both by the letter itself (1:1–2; 16:21) and by the early church fathers. His authorship was attested by Clement of Rome as early as A.D. 96, and today practically all NT interpreters concur. The letter is thought to have been written about 55 BC when Paul was approximately 50 years old, toward the close of Paul’s three-year residency in Ephesus (see 16:5–9; Ac 20:31). The early church did not consider Paul the theologian of the church, John the Beloved was considered such.

 

The church in Corinth was founded by Paul on his second missionary journey. He came to Corinth alone, but found Aquila and Priscilla there, who had lately come from Rome, and with them he waited the arrival of Silas and Timothy. As usual Paul’s ministry began in the synagogue, where he was assisted by two Jewish believers, Priscilla and Aquila who were fellow tradesmen. Soon after, Silas and Timothy joined them and Paul began preaching even more intensely in the synagogue. When most of the Jews resisted the gospel, he left the synagogue but was discouraged and disappointed in his countrymen. Crispus, the leader of the synagogue, his family, and many other Corinthians were converted. (Ac 18:5-10.)

 

Paul is acknowledged as the author both by the letter itself (1:1–2; 16:21) and by the early church fathers. His authorship was attested by Clement of Rome as early as A.D. 96, and today practically all NT interpreters concur. The letter is thought to have been written about 55 BC when Paul was approximately 50 years old, toward the close of Paul’s three-year residency in Ephesus (see 16:5–9; Ac 20:31). The early church did not consider Paul the theologian of the church, John the Beloved was considered such.

 

Paul’s letters were personal letters to individuals or groups addressing specific events, actions, concerns, etc. In keeping with the custom of the times Paul’s letters were dictated to a secretary and Paul signed the letter to show the letter was from him. This, plus the writing style of the times, explains the, at times, difficult grammar.

 

When we read the Corinthian correspondence, we tend to think of Paul as writing to one congregation. It is not certain if there was one church or perhaps several small house churches. Considering the possibility of these different communities and their make-up can help us to understand some of the background for the conflicts they experienced. In the early church communities, one or more households (families) formed a single house church, according to practicalities such as size of the household(s) and the home where they gathered. Congregations met in the homes of more affluent members because they owned larger houses. We also must not lose sight of the fact that in a very multi-cultural city such as Corinth even if there was only one church the cultural and ethnic makeup of the church would be very diverse.

 

Everything in such a situation favored the emergence of the host as the most prominent and influential member of the group. Eventually the strong leader of one house church might assume leadership throughout a city or section. That there were multiple congregations which were also diverse in their individual make up sheds light on tendency to factions and cliques in the early church communities. The threat of division among the congregations and within them was Paul's primary concern; not the specific theological tenets of a specific group.

 

The problem with letters is we see only one side of the conversation. We do not (usually) know what prompted the letter but by analyzing a letter we can often deduce some of the circumstances prompting the letter. Knowing the culture and environment surrounding the letter provides clues as to why it was written in the way it was written. This can include use of specific words and implied emotions. The structure of Paul’s letters fall into the format accepted and used at his time. We cannot judge the format, or perhaps the tone, by our standards. Paul’s letters are organized thus: Greeting, Prayer, Thanksgiving, Special comments, Special salutations & personal greetings.

 

Paul’s purposes for writing were: to instruct and restore the church in its areas of weakness, correcting erroneous practices such as divisions, immorality, litigation in pagan courts and abuse of the Lord’s Supper; to correct false teaching concerning the resurrection); and to answer questions addressed to Paul in the letter that had been brought to him.

 

The letter falls into two major divisions; there is first a great section dealing with what we might call "the carnalities," that takes you from chapter one through chapter 11. Then there is a closing section from chapter 12 through chapter 16 that deals with the carnal versus the spiritual. The carnal included everything that was wrong with this church; the spiritual were what they needed to correct it. This letter is especially written to those who live in a sex-saturated, human wisdom-loving atmosphere and are trying to live as Christians amid all the pressures that constantly come from these two areas.

 

It is clear that, although the church was gifted, it was immature and not very spiritual. Paul’s purposes for writing were: to instruct and strengthen the church in its areas of weakness, correcting erroneous practices such as divisions, immorality, litigation in pagan courts and abuse of the Lord’s Supper; to correct false teaching concerning the resurrection; and to answer questions addressed to Paul in the letter that had been brought to him.

 

After ministering in Corinth for over eighteen months (Acts 18:11), Paul was brought before a Roman tribunal by some of the Jewish leaders. Because the charges were strictly religious and not civil, the proconsul, Gallio, dismissed the case. Shortly thereafter, Paul took Priscilla and Aquila with him to Ephesus. From there he returned to Israel

 

TO CONSIDER:

Ø  As a Greek/Roman oriented city the two major forces that were active in this city were intellectualism and sensualism. Its people were interested in Greek philosophy and placed a high premium on human wisdom.

Ø  So widely known did the immorality of Corinth become that the Greek verb “to Corinthianize” came to mean “to practice sexual immorality.” Throughout the empire, a person of loose morals and loose living would be called a Corinthian.

Ø  The church in Corinth was founded by Paul on his second missionary journey in the spring of A.D. 52

Ø  In a very multi-cultural city such as Corinth even if there was only one church the cultural and ethnic makeup of the church would be very diverse.

Ø  This letter is especially written to those who live in a sex-saturated, human wisdom-loving atmosphere and are trying to live as Christians amid all the pressures that constantly come from these two areas.

Ø  It is clear that, although the church was gifted, it was immature and not very spiritual.

 

Chapter 01

 

1 Corinthians 1

¹ Paul, called to be an apostle of Christ Jesus by the will of God, and our brother Sosthenes, ² To the church of God in Corinth, to those sanctified in Christ Jesus and called to be His holy people, together with all those everywhere who call on the name of our Lord Jesus Christ—their Lord and ours: ³ Grace and peace to you from God our Father and the Lord Jesus Christ.

As he often does Paul opens with a short introduction which includes his authority and to whom he is writing. Paul’s introduction is distinct from introductions to his other epistles in that he fails to commend these believers. Since Paul was not one of Jesus’ original disciples and even persecuted the church, there were those who doubted or denied his apostleship. Paul makes it clear his calling and gift as an apostle came from God, not man.

Paul is scripturally very sound in making this statement. Psalms 68:18 tells us God gives gifts to men. The same is said in Matthew 7:11 and Luke 11:13. Romans 11:29 states that the gifts and callings of God are without repentance. This means that once given the gifts are not taken away. This applies to man corporately and men and women individually. The gift and calling of apostle are for the Church of God throughout the ages. Paul was called by God and given the ministry of apostle.

Sanctified is an important word at the beginning of Paul’s introduction that might be easily missed. Paul tells the church members they are sanctified in Christ. Sanctify means to set apart. (John 10:36; John 17:19; Acts 26:18) Those who are made holy. It is separation because their being in fact, and not in profession only, different from others, truly devoted to God. Paul is telling the church they have been set apart in Christ, they are no longer part of the world or the world’s system. They are special, set apart, as Peter says, a peculiar people. (1 Peter 2:9) When they were born again, they were new creatures (2 Cor. 5:17; Gal. 6:15), they were sanctified through Christ. They lost the “want to” to sin. That does not mean they did not sin and make mistakes, but it does mean they did not want to sin and when they did, they repented of the sin, asked forgiveness and learned from their mistakes.

Paul reminds the church in Corinth that they are sanctified in Christ and are called to be a holy people along with the rest of the family of God. (John 17:19; Hebrews 2:11). Christ said He sanctified Himself for us. The Corinthian church did not stand alone, it was not isolated but is connected with the rest of the Church of God. Paul tells them they have grace and peace from God our Father and the Lord Jesus. By saying God OUR Father Paul is emphasizing their connection with the other churches and reminds them he is a part of the church in Corinth regardless of where he is physically. Nation or birth gives no pre-eminence in the kingdom of God, but all are equal, having a common Lord and Savior.

“Grace and Peace” two beautiful words. Grace and peace from the Lord. Grace that brings salvation. Grace that brings sanctification. Grace that enables us to meet and overcome, through Jesus the Messiah, the vagaries of life and the attacks of Satan. With grace comes peace, the peace of God and Lord Jesus. The peace that comes from knowing God is in control regardless of how things appear to our physical eyes. The peace that comes from knowing we belong to Jesus and, as saved believers, will spend eternity with Him.

We must recognize grace did not start with the death and resurrection of Christ, God’s grace has been in operation from the very beginning. An example is the parable of the laborers in the vineyard. Because of the owner’s grace the men hired at the end of the day received the same reward as those hired at the beginning of the day, This is a parable about God’s grace and love for mankind and Jesus’ listeners would have immediately recognized that. Jesus was emphasizing what Judaism taught. “Judaism is not a salvation by works religion. The need for God’s mercy and grace is strongly felt in Jewish thought.” (Jesus the Jewish Theologian, Brad H. Young, p134)

Thanksgiving  

⁴ I always thank my God for you because of His grace given you in Christ Jesus. ⁵ For in Him you have been enriched in every way—with all kinds of speech and with all knowledge— ⁶ God thus confirming our testimony about Christ among you. ⁷ Therefore you do not lack any spiritual gift as you eagerly wait for our Lord Jesus Christ to be revealed. ⁸ He will also keep you firm to the end, so that you will be blameless on the day of our Lord Jesus Christ. ⁹ God is faithful, who has called you into fellowship with His Son, Jesus Christ our Lord.

Although there were many problems in the church at Corinth, Paul begins by thanking God for them and, as always, gives God the credit. Paul thanks God for the grace He has given to the Corinthian church through the Christ, Jesus. (As a side note we often say Jesus Christ almost as if it were a first and last name. Christ is a descriptive title. Jesus is the Christ. The Savior. The Messiah. It may be better said Jesus the Christ or, as Paul said, Christ Jesus, Savior Jesus.). Evidently when Paul first spoke with the Corinthian believers he assured them Christ would enrich and improve their lives. Paul now reminds them that what he said about Christ was true and accurate as their lives attest. Some of the ways their lives were enriched was through spiritual gifts, knowledge, the ability to tell people of Christ, and growth as human beings.

This enrichment of their lives confirmed what Paul and other ministers told them concerning Jesus. Paul is establishing trust with the Corinthian Christians. He is giving them reason, based on actions and history with them, to hear, believe, accept and act on what he is about to tell them in this letter. He brings to their mind that they lack nothing in Christ. They have the gifts and spiritual weapons needed to fight Satan and to persevere until the end. The word rendered “blameless” does not mean perfect, but denotes those against whom there is no charge of crime; who are not only not accused but against whom there are no grounds for accusation.

At this time in the church there was an expectation Christ would return within their lifetimes. Christ never said this or gave a time for His return (Matthew) but the believers hoped and believed it would be so. Paul assures them (and us) that Christ will keep us standing solid on His promises until the end, the end for individuals and/or the world. God has called us and will not let us down. God keeps His promises. We need to keep our promises, keep believing in Christ as our Savior and stay in fellowship with Christ.   

A Church Divided Over Leaders

¹⁰ I appeal to you, brothers and sisters, in the name of our Lord Jesus Christ, that all of you agree with one another in what you say and that there be no divisions among you, but that you be perfectly united in mind and thought. ¹¹My brothers and sisters, some from Chloe’s household have informed me that there are quarrels among you. ¹² What I mean is this: One of you says, “I follow Paul”; another, “I follow Apollos”; another, “I follow Cephas”; still another, “I follow Christ.” ¹³ Is Christ divided? Was Paul crucified for you? Were you baptized in the name of Paul? ¹⁴ I thank God that I did not baptize any of you except Crispus and Gaius, ¹⁵ so no one can say that you were baptized in my name. ¹⁶ (Yes, I also baptized the household of Stephanas; beyond that, I don’t remember if I baptized anyone else.) ¹⁷ For Christ did not send me to baptize, but to preach the gospel—not with wisdom and eloquence, lest the cross of Christ be emptied of its power.

Paul addresses the first of the problems in the Corinthian church, divisions among the people. Paul addresses the members as brothers and sisters. They are all part of the same family, the family of God. By stating the members are brothers and sisters, Paul is uniting them is the same family. He is removing artificial divisions between the factions. He appeals to them in the name of the Lord Jesus, the savior and head of the Church of God. As the family of God, we should all be saying the same things and acting the same way. Our message should be clear, consistent and unambiguous. We must be united in Christ.

Paul’s comment “all of you agree with one another in what you say and that there be no divisions among you, but that you be perfectly united in mind and thought.” goes beyond different groups identifying with different preachers. It is also addressing those who are teaching doctrine different than that taught by the Apostles and Prophets. The divisions in the church were along doctrinal (belief) lines as well as preacher oriented. Paul often cautioned people to beware of anyone coming to them with a doctrine different than that of the Apostles and prophets. John cautioned about the same thing in 1 John 4:1.

Paul now gets to the crux of the matter. He has been told there are divisions and arguments between the members. These arguments and divisions may have had their roots in “preacher religion,” that is, identifying with a particular preacher because of their speaking style, reputation, appearance, etc. instead of emphasizing and following Christ. Quite often the preacher may not be aware this is happening. This seems to be the case with Paul and the others. Once Paul finds out about the divisions he takes steps to stop the problem. Paul asks the church if Christ is divided. The question is rhetorical. Christ is not divided. Paul asked if he or anyone else had been crucified and resurrected for the people. Again, of course not, Jesus is and must be our only focus. Jesus alone is the Savior.

Paul reminds them it does not matter who did the baptizing, they were baptized in the name of the Father, Son and Holy Spirit not Paul, Peter or Apollos. Paul was very glad he baptized very few people. He recognized his job was not to baptize but to preach the gospel, the good news about Jesus the Christ. (This is consistent with what he and others said about different gifts and work but the same Holy Spirit directing them.) He preached the Gospel with clarity and simplicity. Paul did not use eloquence or man’s wisdom but preached Christ, Christ’s crucifixion, death and resurrection. In that message is true power.

Christ Crucified Is God’s Power and Wisdom

¹⁸ 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. ¹⁹ For it is written: “I will destroy the wisdom of the wise; the intelligence of the intelligent I will frustrate.” ²⁰ Where is the wise person? Where is the teacher of the law? Where is the philosopher of this age? Has not God made foolish the wisdom of the world? ²¹ For since in the wisdom of God the world through its wisdom did not know Him, God was pleased through the foolishness of what was preached to save those who believe. ²² Jews demand signs and Greeks look for wisdom, ²³ but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles, ²⁴ but to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God. ²⁵ For the foolishness of God is wiser than human wisdom, and the weakness of God is stronger than human strength.

²⁶ Brothers and sisters, think of what you were when you were called. Not many of you were wise by human standards; not many were influential; not many were of noble birth. ²⁷ But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. ²⁸ God chose the lowly things of this world and the despised things—and the things that are not—to nullify the things that are, ²⁹ so that no one may boast before Him. ³⁰ It is because of Him that you are in Christ Jesus, who has become for us wisdom from God—that is, our righteousness, holiness and redemption. ³¹ Therefore, as it is written: “Let the one who boasts boast in the Lord.”

Paul sees things as they are. He sees reality. The culture in which he lived is much the same as the culture we live in and, indeed, the culture throughout the ages. People deny God and contend believing in the crucifixion, death and resurrection of Christ is foolish. There is no “scientific” evidence it happened and all belief systems are alike. Paul was led by the Holy Spirit as well as being a very intelligent and learned man and he realized the world would see the message of Christ as foolish. The Greeks liked ideas and thought very highly of their own intelligence. They thought their own thinking and devices could analyze and “figure out” the world. There was no need for anything else. To them the cross, crucifixion and resurrection made no sense. It was foolish to think it happened or was even necessary. This is the same thinking that has been evident throughout history. The cross is foolishness to those who will not accept the salvation of Christ and are perishing. To those who have accepted Christ as our salvation the cross is true power, through Jesus power over Satan and death.

Paul now moves to God’s dealing with man’s supposed wisdom. God will destroy man’s wisdom. God will frustrate the intelligence of the intelligent. (Job 15:8; 28:28) In Paul’s day there were few people as intelligent as him nor as learned. This was recognized by many including non-Jews and non-Christians (Acts 26:24-25). Despite his great intelligence and learning Paul recognized it was nothing compared to God and the work of Christ on the cross. His intelligence and learning became truly useful only after he turned himself over to Christ. Then and only then could God through the Holy Spirit use him for God’s work.

Paul uses the words “foolish” and “foolishness” several times. The word folly can be substituted if one wishes. The world sees the cross and preaching of the cross as folly. The world has a misunderstanding of Christ’s work on the cross. Perhaps I should say the world has a Satanic understanding. Being handed over to an enemy (Romans in the world view and Satan in the Spiritual view) for death on the cross by your own people would seem to be illogical, contemptible, disreputable, unworthy of belief …..folly. Satan saw killing Christ in the most disgraceful, dishonorable and scandalous way possible as getting rid of the one individual who could bring about his downfall. Instead Christ used that very death to save His creation through His resurrection. The world is blinded by Satan and believes Christ did not exist, or is only one of many ways to salvation, or His death and resurrection had no meaning. God used what appears to be foolishness and folly to save mankind. To man’s wisdom it makes no sense. By God’s wisdom it makes perfect sense. God’s perfect love and power are shown through the cross. (Proverbs 21:30)

Jews were always looking for a sign. It is a part of their heritage and culture. They had a history of prophets providing signs. They looked for the same from Jesus. (Matt 12:38-39; Matt. 16:1-4; Mark 8:12; Luke 11:16; John 2:18.) It is a sign of their blindness that they missed the greatest sign of all, Jesus’ resurrection. The Greeks were always looking for new ideas, new thoughts that tickled their fancy. They judged all these ideas by their wisdom, what seemed to be logical and make sense to them. Their wisdom was man’s wisdom. It was based on their paradigms. From their perspective, the death of Christ on the cross as their salvation made absolutely no sense.

Now Paul takes his listeners back in their lives to what they were before they became Christians. Most, but certainly not all, were of more humble station. They were the working class. They did not have high ideas of their own self-worth. They did not think they were so intelligent and/or learned that they could not accept Christ and His salvation. God chose them because they were humble, because they had no power, because they had no standing, because they were despised. God works and shows His power by doing the opposite of what man expects. God did not use the prideful or powerful. God shows the proud and learned their error by using the humble and unlearned. God gives the unlearned His wisdom and knowledge through the Holy Spirit. The reception of the gospel demands a humble mind. (Mark 10:16.) Men of good sense, of humble hearts, of child, like temperament, embrace it and see its beauty. They are won by its loveliness, and controlled by its power. Believers have nothing in themselves to boast of but can only boast in God.

 

 

Chapter 02

1 Corinthians 2

God’s Wisdom Revealed by the Spirit

⁶ We do, however, speak a message of wisdom among the mature, but not the wisdom of this age or of the rulers of this age, who are coming to nothing. ⁷ No, we declare God’s wisdom, a mystery that has been hidden and that God destined for our glory before time began. ⁸ None of the rulers of this age understood it, for if they had, they would not have crucified the Lord of glory. ⁹ However, as it is written: “What no eye has seen, what no ear has heard, and what no human mind has conceived”—the things God has prepared for those who love him—¹⁰ these are the things God has revealed to us by his Spirit.

 

Paul was a very well educated man. His reputation for intellect, learning and eloquence was well known throughout the area in which he travelled. This same Paul reminds his audience that he did not come to them with eloquence to show off his learning or with human wisdom but with simple words and the message and testimony of Jesus the Christ and salvation through Christ. Paul did not come to Corinth preaching the deep things of God but only salvation through Christ. Perhaps the people were not yet ready to receive the deep things of God. Whatever the reason Paul came preaching with simple words but backed up by demonstrations of the Holy Spirit’s power. Paul did not want people to look to him but to God. God must be their focus, not man.

 

This is far different than how the world’s philosophers and learned men worked. They were all about glorifying man corporately and themselves specifically. Human wisdom is, at its center, human focused not God focused. In the world, even the pagan gods have a human focus. Man is the center of the world around which everything evolves. Pythagoras said (around 532 BC) “Man is the measure of all things.” Protagoras (about 481 – 411 BC) stated that what man does not discover does not exist. Sophists emphasized skill in disputation as an important rare virtue. (A Sophist is a person who, while professing to teach skill in reasoning, concerned himself with ingenuity and specious effectiveness rather than soundness of argument.) Winning an argument became more important than arriving at the truth. Being perceived as an intellectual, philosopher, excellent speaker or the winner in arguments became an end in itself. God either did not enter into the picture at all or became unimportant. This is the same as what we see in the world today.

 

Paul certainly recognized that the Gospel is logical to the person of faith. This is because he/she knows the transforming power that comes through salvation by Christ. The foolishness of God is infinitely greater than the greatest wisdom of man. God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. The world does not and cannot understand this thinking. It is totally foreign to the spirit of the world, Satan. We believers have not received the spirit of the world but the Spirit who is from God, that we may understand what God has freely given us. (Job 32:6; Proverbs 9:10, 2 Cor. 2:1-2 & 3:1; 1 John 1:5)

 

Many of the pagan religions claimed their members would learn mysteries no one else would be privy to and this made them better than those who were not members. Paul tells the Corinthians that the true mysteries come with God’s wisdom and the false wisdoms of the pagan religions are nothing. The mysteries of God were set in place before the world was created and the rulers and wisdom of the world were not and are not capable of understanding it. Paul’s comment that if they had they would not have crucified the Lord indicates the mystery that is salvation through Jesus the Christ.

 

The Spirit searches all things, even the deep things of God. ¹¹ For who knows a person’s thoughts except their own spirit within them? In the same way no one knows the thoughts of God except the Spirit of God. ¹² What we have received is not the spirit of the world, but the Spirit who is from God, so that we may understand what God has freely given us. ¹³ This is what we speak, not in words taught us by human wisdom but in words taught by the Spirit, explaining spiritual realities with Spirit-taught words. ¹⁴ The person without the Spirit does not accept the things that come from the Spirit of God but considers them foolishness, and cannot understand them because they are discerned only through the Spirit. ¹⁵ The person with the Spirit makes judgments about all things, but such a person is not subject to merely human judgments, ¹⁶ for, “Who has known the mind of the Lord so as to instruct Him?” But we have the mind of Christ.

 

Paul prepares the Corinthian believers for their beliefs and teachings being called foolish. The world considers them foolish because true wisdom comes only from God through the Holy Spirit to those who believe and the world does not believe. There is no way to know the deep things of God except through the Holy Spirit. Just as no one knows a person’s thoughts except the person so no one know God’s thought except the Holy Spirit of God. Human wisdom cannot discern the thoughts of God. Again, we believers have not received the spirit of the world but the Spirit who is from God, that we may understand what God has freely given us. (Job 32:6; Proverbs 9:10). What Paul and the others were speaking came not from his human learning but through the Holy Spirit. Paul makes it very clear that he did not come with eloquent words of wisdom but rather presented the Gospel clearly so others would accept Christ. Paul knew true wisdom, as opposed to human wisdom, is revealed through Christ.

 

Paul saw the Corinthian Church was having problems with pervasive humanistic philosophies and practices trying to take over the church. This is clearly seen (especially the Sophists and Gnostics philosophy) in the divisions within the church at Corinth. The Gospel of Christ is the dynamic power of God. The Gospel of Christ is logical and makes sense to the person of faith because that person knows its power to transform. Knowledge of God comes only through Jesus the Christ. Since the Jews always wanted miracles, and the Greeks human wisdom, the Gospel of a crucified Christ is a stumbling block to them. The same is true at present time.

 

Paul now sheds light on a great difference between believers and non-believers. “The person without the Spirit does not accept the things that come from the Spirit of God but considers them foolishness, and cannot understand them because they are discerned only through the Spirit. ¹⁵ The person with the Spirit makes judgments about all things, but such a person is not subject to merely human judgments,” 

 

The non-believer has absolutely no chance of understanding the things of God. (Mark 4:11) They are like the person standing in a corner. All they can see is the little bit of the corner in front of them yet claim they can see, understand and judge everything in the building. The believer sees with the eyes of Christ and can make accurate judgments about all things. (Please see Francis Schaeffer’s writings.) The Corinthians, like us, listen to those in the corner with their very, very limited vision and accept their judgments instead of seeing with the eyes of Christ. Believers have the mind of Christ and are capable of seeing true reality, all of reality, not just what is in the corner. (Please notice I said, “capable of” seeing. Many choose not to see.)   

 

TO CONSIDER:

Ø  The threat of division among the congregations and within them was Paul's primary concern; not the theological tenets of a specific group.

Ø  Paul’s purposes for writing were: to instruct and restore the church in its areas of weakness, correcting erroneous practices such as divisions, immorality, litigation in pagan courts and abuse of the Lord’s Supper; to correct false teaching concerning the resurrection); and to answer questions addressed to Paul in the letter that had been brought to him.

Ø  In 1:27-29 we have what may be the thesis statement of the book.

Ø  Paul sees things as they are. He sees reality. The culture in which he lived is much the same as the culture we live in and, indeed, the culture throughout the ages. People deny God and contend believing in the crucifixion, death and resurrection of Christ is foolish.

Ø  Paul did not want people to look to him but to God. God must be their focus, not man. This is far different than how the world’s philosophers and learned men worked. They were all about glorifying man corporately and themselves specifically.

Ø   The believer sees with the eyes of Christ and can make accurate judgments about all things.

 

 

 

 

Chapter 03

 

Up to this point Paul has defined the true basis of the Gospel and the Corinthian’s faith. Paul makes clear the true state of the church at Corinth. The Corinthians are addressed as infants in Christ, unable to handle the meat of God’s revelation. They were worldly, more interested in the person (Paul, Apollos, etc.) than in the foundation and reason for their faith Jesus the Christ. (Mark 8:36) When Paul said he could only give them milk, the very beginnings of the faith, he was not complimenting them. Far from it. He was saying their spiritual growth was stunted, slowed and/or stopped. Spiritually they were like a human baby who, while getting chronologically older, never increases in size and/or maturity. When we see such a child we know something is wrong. Paul was telling the Corinthians something was wrong. In their case, it was not keeping their focus on Christ. Worldliness and choosing which preacher to follow, instead of putting Christ first, leads to divisions in the church. (Mark 8:18; Eph. 4:14; Heb. 5:12)

 

Indications that there was something wrong was their propensity to have “preacher’s religion.” That is to put more emphasis on the messenger than on the message – Christ. The divisions are inappropriate, harmful, and not in accordance with the teachings of the apostles, prophets, preacher and teachers. The result was jealousy and quarreling and were further indication things were amiss. We see the same today with the many Christian denominations, the quarreling between them and the reluctance if not refusal to put Christ first. It is very difficult to preach and teach the meat of the Word let alone bring people to Christ when the emphasis and focus is on everything but Christ. (Luke 11:17)

 

The jealousy here referred to was that which arose from the superior advantages and endowments which some claimed they possessed over others. Pride was rearing its ugly head with members seeing themselves somehow better than others based on the gift they were given by God. This goes back to Paul’s previous comment ³¹ Therefore, as it is written: “Let the one who boasts boast in the Lord.”  Jealousy everywhere is a fruitful cause of strife. Most contentions in the church are somehow usually connected with pride, jealousy and envy. The idea is, that they were split up into parties, and that those parties were embittered with mutual recriminations and reproaches, as they always are in an organization, including church. (Matt 12:25)

 

The messengers are not the original source of faith, but were the mere servants of God in conveying to the church the knowledge of that truth by which they were to be saved. Even as the Lord gave to every man. God is the original Source of faith; and it is by his influence that any one is brought to believe. Paul was very clear that the messengers are not important, the message is important. Each messenger has their job but none are successful without God. Neither he who plants nor he who waters is anything, but only God, who makes things grow. No one can lay any foundation other than the one already laid, which is Jesus Christ. It is not by human efforts we are saved but by the work of Christ, therefore none of us can boast in ourselves or others but only in Christ. (1 John 1:5; 1 John 3:11)

 

¹⁰ By the grace God has given me, I laid a foundation as a wise builder, and someone else is building on it. But each one should build with care. ¹¹ For no one can lay any foundation other than the one already laid, which is Jesus Christ. ¹² If anyone builds on this foundation using gold, silver, costly stones, wood, hay or straw, ¹³ their work will be shown for what it is, because the Day will bring it to light. It will be revealed with fire, and the fire will test the quality of each person’s work. ¹⁴ If what has been built survives, the builder will receive a reward. ¹⁵ If it is burned up, the builder will suffer loss but yet will be saved—even though only as one escaping through the flames. ¹⁶ Don’t you know that you yourselves are God’s temple and that God’s Spirit dwells in your midst? ¹⁷ If anyone destroys God’s temple, God will destroy that person; for God’s temple is sacred, and you together are that temple.

 

(The Church of God is God’s temple, individually and corporately.)

 

Paul laid the foundation of faith for the church and knows he did so as a wise builder, a builder who was an expert craftsman and knew what he was doing. We might wonder at this comment, it might seem a bit of brag but Paul gives the glory to God. He gives recognition that it is ONLY through God’s grace he could lay the foundation. He recognizes those who will come and build on the foundation he laid, but he cautions them to take care how they build. The foundation can be very, very solid but the building be substandard. If that is the case as soon as there are unexpected occurrences (wind, earthquake, etc.) the building may well be destroyed even as the foundation stays. The foundation is Christ and His blood shed for us. That is more than rock solid. If a person or persons construct a building that is not built totally on the foundation of the Gospel of Christ it may well fall when trials and tribulation come against it. Christians, teachers, and people should examine themselves and see the building of faith and truth they are building is firmly on the foundation of Christ.

 

Paul talks about building with gold, silver, costly stones, wood, hay and straw. When the fires of trials and tribulations come the gold, silver and costly stones will survive but the wood, hay and straw will not. The gold, silver and costly stones are God’s Word and living by God’s Word. The wood hay and straw are man’s additions to God’s Word. They are not the Word but man’s interpretations or modifications to the Word. Any building (church or group) built with wood, hay and straw not the gold and stone of the Word of God will not survive the fires of trials and temptations. (Matthew 7:24-27; Luke 6:48-49)

 

Now Paul tells us that while the building may perish the person may well be saved. This may be a bit difficult to understand. If a person builds an organization based on man’s interpretations and modifications of the Word and the organizations falls, how can the builder be saved. Paul is looking at the state of the builder’s heart. The builder may have been honestly trying to build a quality building strictly on God’s Word but got off track somewhere and allowed man’s interpretations, modifications and errors creep in. In this case, the build will be destroyed but the builder will be saved. They truly wanted to do God’s work but Satan crept in and planted weeds with the wheat. In other cases, the builder may have had no intention of truly following God’s Word but only wanted to make the building look good. The state of their heart was not on doing God’s Word but deceiving people for their own and Satan’s ends. In this case, the building will fall and the builder with it.

 

“The meaning is, that no true church can be reared which does not embrace and hold the true doctrines respecting Christ—those which pertain to His incarnation, His Divine nature, His instructions, His example, His atonement, His resurrection, and His ascension. The reason why no true church can be established without embracing the truth as it is in Christ, is, that it is by Him only that men can be saved; and where this doctrine is wanting. The fundamental doctrines of the Christian religion must be embraced, or a church cannot exist; and where those doctrines are denied, no association of men can be recognized as a church of God. Nor can the foundation be modified or shaped to suit the wishes of men. It must be laid as it is in the Scriptures; and the superstructure must be built on that alone. (Isa 28:16 Mt 16:18; Eph. 2:20 2Ti 2:19”) (Barnes Notes on the New Testament)

 

Finally, Paul tells us we are the temple of God. The Holy Spirit dwells in and among us. If anyone destroys God’s temple, meaning the believers, then God will destroy that person. God’s Temple is Holy. That means we the believers are Holy. We are set apart to God. God will not allow His holy things to be destroyed without retribution. Many have taken this section as an injunction against suicide, smoking, drinking, drugs, etc. I am not touching on those areas but am looking at the forces of the world led by Satan, that seek to destroy God’s Temple, the believers. As we see in Revelation and throughout the Bible God’s retribution will happen. Of that there is no doubt.

 

¹⁸ Do not deceive yourselves. If any of you think you are wise by the standards of this age, you should become “fools” so that you may become wise. ¹⁹ For the wisdom of this world is foolishness in God’s sight. As it is written: “He catches the wise in their craftiness”; ²⁰ and again, “The Lord knows that the thoughts of the wise are futile.” ²¹ So then, no more boasting about human leaders! All things are yours, ²² whether Paul or Apollos or Cephas or the world or life or death or the present or the future—all are yours, ²³ and you are of Christ, and Christ is of God.

 

“We should not overvalue the wisdom of this world, 1Co 3:18 - 19. It is folly in the sight of God. And we, therefore, should not over-estimate it, or desire it, or be influenced by it. True wisdom on any subject we should not despise; but we should especially value that which is connected with salvation.” (Barnes New Testament Notes) As Barnes notes there are two possible pitfalls here. The first is we must not value too highly to wisdom of the world. The wisdom of man is learned and is constantly changing as more is learned. Many things identified as fact in the past have been proven to be anything but fact. The second pitfall is to not value man’s wisdom enough. “It does not mean that true wisdom is foolishness with Him. It does not mean that science, and prudence, and law—that the knowledge of His works—that astronomy, and medicine, and chemistry, are regarded by Him as folly, and as unworthy the attention of men. God is the Friend of truth, on all subjects; and He requires us to become acquainted with His works, and commends those who search them, Ps 92:4 111:2.” (Barnes New Testament Notes) The problem with the wisdom of the world is it comes from the perspective that God does not and never has existed. Some say God exists but has no part in the history and life of man. Both positions render any theories coming from them suspect since a critical part of the equation, God, has been removed.

 

The problem with intellectual pride is it exclusive and causes dissention. It causes dissention because it cannot keep silent, it must talk, critique and criticize. It cannot consider opinions or comments that do not agree with it. It alone must be right and beat down any dissenting ideas, opinions, etc. Being exclusive, intellectual pride causes a person to look down on others instead of respecting and valuing others. In the end, we are all judged by God, as long as we know we are doing the will of God (in accordance with the full gospel) man’s judgment means little. The things of God can only be discerned and understood by the Holy Spirit of God. Paul reminds them that he was the one that brought them to the Lord. They have many people who teach but Paul was their “father” in the Lord. The things of God can only be discerned, learned and understood by the Holy Spirit of God. Intellectual pride does not allow a person to learn the things of God.

 

Chapter 04

 

 

1 Corinthians 4

The Nature of True Apostleship

¹ This, then, is how you ought to regard us: as servants of Christ and as those entrusted with the mysteries God has revealed. ² Now it is required that those who have been given a trust must prove faithful. ³ I care very little if I am judged by you or by any human court; indeed, I do not even judge myself. ⁴ My conscience is clear, but that does not make me innocent. It is the Lord who judges me. ⁵ Therefore judge nothing before the appointed time; wait until the Lord comes. He will bring to light what is hidden in darkness and will expose the motives of the heart. At that time each will receive their praise from God.

Here Paul echoes James who always calls himself a servant or slave of the Lord. There is no higher honor than to serve the Lord and to be known as a servant or slave of the Lord. In our present time, as in the past, the word slave has a very negative meaning and connotation. The slave was considered the lowest of the low. Becoming a slave often was a matter of circumstance beyond the control of the person enslaved. There was exception, the Hebrew “love” slave. This was a slave who loved their master so much they chose to remain a slave to that master. In Israel, a Hebrew could own another Hebrew as a slave only so many years after that they must be set free Any spouse or children still belonged to the master. The love slave choses to remain a slave because of their love for their master, their family or both. (Exodus 21:1-6)

 

(A note about the word servant. The KJV version uses the term steward instead of servant. There is a difference between the two words. A servant is ”one who does the whim of his or her masters. Whatever the masters say, the servant does it without flinching and without complaint.” A steward is someone who manages property or other affairs for someone else. I would say a combination of these two words provide a better understanding of Paul’s intent than either one individually provides.)

 

Paul recognizes the responsibilities that come with a calling from the Lord. Those entrusted with the Gospel, especially the ministry/teachers must be faithful to their calling and the mysteries given them. Paul’s first and greatest commitment is to the Lord, not to man. He does not care what the world, including the Christian world, or even human courts of law judge, think or say about him. His commitment is to God. Paul makes an interesting comment here. He says he does not even judge himself. Paul, like all of us, made mistakes, perhaps said things wrong or the wrong things. Paul did not allow this from keeping him from doing God’s Will. Hebrews 12:1 tells us to lay aside every weight of sin that does so easily beset us. I believe Paul is making the same point. We make mistakes, we sin. We must truly repent, ask for forgiveness, believe God for the forgiveness and move on. Satan would have us continually judge ourselves, constantly allow our mistakes, sins, etc. work on us and keep us from moving forward in God’s Will. It can make us ineffective Christians. We must believe and accept God’s forgiveness and not continue to relive and rehash the past.

 

Paul truly repents of his sins, seeks forgiveness and accepts God’s forgiveness. Therefore, his conscience is clear but that does not mean he has not sinned or may not again in the future. When he recognizes his sin, he repents of that sin. God judges him and the state of his heart. Man’s judgment means very little to Paul, it is God he serves and God judges him. Paul now tells us not to judge before the appointed time, before Christ returns. This would seem to disagree with 1 John 4:1 where John tells us to try the spirits, to see if they are of men or of God. There is no disagreement. Paul is telling us not to make a final judgment on a person, whether will be saved or fall. That is God’s job when Christ returns. John is telling us to try the spirits. Compare what is being said and done to the Word of God. What is the spirit behind a person, teaching, writing, song, action, etc.? If it does not match to the Word of God the spirit is not from God and must not be allowed into one’s life or the Church of God.

 

⁶ Now, brothers and sisters, I have applied these things to myself and Apollos for your benefit, so that you may learn from us the meaning of the saying, “Do not go beyond what is written.” Then you will not be puffed up in being a follower of one of us over against the other. ⁷ For who makes you different from anyone else? What do you have that you did not receive? And if you did receive it, why do you boast as though you did not? ⁸ Already you have all you want! Already you have become rich! You have begun to reign—and that without us! How I wish that you really had begun to reign so that we also might reign with you! ⁹ For it seems to me that God has put us apostles on display at the end of the procession, like those condemned to die in the arena. We have been made a spectacle to the whole universe, to angels as well as to human beings.

 

An apostle is one who does what God says without complaint or flinching. The apostle also manages the affairs of the Church of God here on earth. The apostles are a great example of servant-leader. (“The servant leader serves the people he/she leads which implies that employees are an end in themselves rather than a means to an organizational purpose or bottom line.”) When we look at this in terms of following Christ we can see that the leaders of the church serve both Christ and the members of the body of Christ. The end is to both bring people to Christ and to empower the members of the body of Christ to effectively use their various gifts and strengths to bring others to Christ and strengthen the Church of God.

 

Paul applied everything he said to others to himself and Apollos. Neither Paul nor Apollos went beyond what was written in the Word of God, the words of Jesus and, at that time, what we know as the Old Testament. When we stick to the Word of God we have no basis for thinking we are better than others because we follow one person or another. We are all followers of Christ and not men. What we receive we receive from Christ through the Word and God’s servants. Since we receive what we have why do we act as though the ideas, thoughts and words originate in us. They do not! We have received them from Christ and His servants.

 

Paul now becomes a bit sarcastic telling them they have already become rich in the Word and all they want of understanding the Word. Notice he did not say they have all they need, just all they want. There could be a large gap between these two. The Corinthians have begun acting like they are already reigning with Christ, that they are far ahead of others including the Apostles and other teachers and leaders. Paul wishes they had begun to reign with Christ over the Earth so he could join them. But that was not reality. The Apostles seem to be bringing up the end of the parade. Like those condemned prisoners in Roman times that brought up the end of the victory parade and were on their way to be executed. Here Paul also lets us know he recognizes true reality, the physical and spiritual realities. He notes they, the Apostles, are made a spectacle to the entire universe, physical and spiritual.

 

¹⁰ We are fools for Christ, but you are so wise in Christ! We are weak, but you are strong! You are honored, we are dishonored! ¹¹ To this very hour we go hungry and thirsty, we are in rags, we are brutally treated, we are homeless. ¹² We work hard with our own hands. When we are cursed, we bless; when we are persecuted, we endure it; ¹³ when we are slandered, we answer kindly. We have become the scum of the earth, the garbage of the world—right up to this moment.

 

Paul continues his comparison between what the Corinthian church thinks they are and what the apostles are. The actions and words of the Corinthians indicated they knew more than the apostles and were better able to use what they thought they knew to instruct and help others. They were mature and the apostles were not. In addition, the apostles were poor, dressed poorly, whipped, beaten, stoned, run out of towns, etc. for the Word of God. The Apostles bless those who curse them, endure persecution for their belief in Christ and answer kindly when slandered, lied about, falsely accused.

 

Paul said the apostles were buffeted. This is the same word used for beating a slave. Paul also noted the apostles were often insulted. To a pagan’s paradigm this is something not to be endured and therefore a reason to look down on the apostles and Christians generally. Christian humility was a totally new virtue in the ancient world. Humility was not something the ancient world saw as a positive, in fact, it made Christians suspect. The Apostles were considered the lowest of the low in that culture and time. Perhaps not far different than today?

 

Paul’s Appeal and Warning

¹⁴ I am writing this not to shame you but to warn you as my dear children. ¹⁵ Even if you had ten thousand guardians in Christ, you do not have many fathers, for in Christ Jesus I became your father through the gospel. ¹⁶ Therefore I urge you to imitate me. ¹⁷ For this reason I have sent to you Timothy, my son whom I love, who is faithful in the Lord. He will remind you of my way of life in Christ Jesus, which agrees with what I teach everywhere in every church. ¹⁸ Some of you have become arrogant, as if I were not coming to you. ¹⁹ But I will come to you very soon, if the Lord is willing, and then I will find out not only how these arrogant people are talking, but what power they have. ²⁰ For the kingdom of God is not a matter of talk but of power. ²¹ What do you prefer? Shall I come to you with a rod of discipline, or shall I come in love and with a gentle spirit?

 

Paul now drops the sarcasm and tells the Corinthians he did not say these things and take this tone to shame them but to warn them as a parent warns their children they love. He had to get through to them so they would truly listen, take heed and act. Paul carries the idea of being a parent further by stating he has been a father to them. He has not been just a guardian, one who is responsible for the actions and disciple of a child but he worked to bring them to Christ and has a fatherly commitment to love them, instruct them, guard them, care for them etc. Paul is NOT saying they should address him as father. (Matthew 23:9 “And call no man your father on the earth: for one is your Father, even he who is in heaven.”)

 

Paul always insists others follow him only as he follows Christ. In 1 Thess. 1:11 Paul states “¹¹Now the Bereans were of more noble character than the Thessalonians, for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true.” Paul wanted people to examine what he and others said to make sure that it followed the Word. (This takes us back to 1 John 4:1) Paul sent Timothy to Corinth as his representative. Timothy is charged with instructing the people in how Paul is living, what he is teaching and, above all, instructing in the Word of God.

 

In addition to sending Timothy Paul is hoping to return to Corinth. Part of the reason for wanting to return was to address the problem of certain people in the church becoming arrogant, perhaps trying to subvert the message of the Gospel Paul brought and certainly disparaging Paul. Paul plans to address these persons and to see what power they really have. Paul’s power rests only in Christ. When he returns to Corinth Paul intends to find out what real power in the Lord they have. Talking is one thing, doing is quite another. As always Paul’s concern is for the Lord and the Lord’s people. Finally, Paul gives the church at Corinth a choice. He can come bringing discipline or in love with a gentle spirit. This seems to be giving the church the opportunity to change things and follow Christ more closely before Paul returns.

 

TO CONSIDER:

Ø  When Paul said, he could only give them milk, the very beginnings of the faith, he was not complimenting them. Far from it. He was saying their spiritual growth was stunted, slowed and/or stopped.

Ø  Paul was very clear that the messengers are not important, the message is important. Each messenger has their job but none are successful without God. Neither he who plants nor he who waters is anything, but only God, who makes things grow.

Ø  “We should not overvalue the wisdom of this world, 1Co 3:18-19.

Ø  Hebrews 12:1 tells us to lay aside every weight of sin that does so easily beset us. I believe Paul is making the same point. We make mistakes, we sin. We must truly repent, ask for forgiveness, believe God for the forgiveness and move on.

Ø  Paul wanted people to examine what he and others said to make sure that it followed the Word. (This takes us back to 1 John 4:1

Chapter 05

 

1 Corinthians 5

Dealing With a Case of Incest

¹ It is actually reported that there is sexual immorality among you, and of a kind that even pagans do not tolerate: A man is sleeping with his father’s wife. ² And you are proud! Shouldn’t you rather have gone into mourning and have put out of your fellowship the man who has been doing this? ³ For my part, even though I am not physically present, I am with you in spirit. As one who is present with you in this way, I have already passed judgment in the name of our Lord Jesus on the one who has been doing this. ⁴ So when you are assembled and I am with you in spirit, and the power of our Lord Jesus is present, ⁵ hand this man over to Satan for the destruction of the flesh, so that his spirit may be saved on the day of the Lord. ⁶ Your boasting is not good. Don’t you know that a little yeast leavens the whole batch of dough? ⁷ Get rid of the old yeast, so that you may be a new unleavened batch—as you really are. For Christ, our Passover lamb, has been sacrificed. ⁸ Therefore let us keep the Festival, not with the old bread leavened with malice and wickedness, but with the unleavened bread of sincerity and truth. (See 2 Cor. 2:5-8 for the follow-up to this problem.)

 

Paul now addresses a specific problem in the church that also shines light on a general problem – immorality in the church. In this case, it is a man having sexual relations with his father’s wife, his step mother. Paul was shocked by both the act of the man with his stepmother and the reaction of the church members to the sin. The church not only condoned the member’s sinful actions but actually seemed to be proud to have the man in the church. The church took pride in showing how liberal they were and how “understanding” they were and how “loving” they were. The reaction of the church should have been deep mourning for the man, the woman and the fact that this was occurring with a member of the church. The word Paul uses for the grief they should have shown (penthein) is the word that is used for mourning for the dead. The appropriate action should have been to put the man in the sexual relationship out of the church. (Paul does not mention the woman so we may assume she was not a member of the church.)

 

This may seem a hard judgment and action but how can the church allow known sin to be a part of the Body of Christ. It cannot. Jesus Himself tells us that if a part of our body sins to cut it off. It is better to die and go to heaven with a part of the body gone than for the entire body to die and go to Hell. Jesus’ comments apply quite well to the body of believers, the Church of God. If a person has a cancer they get removed as soon as possible in order to continue living. To allow sin to continue in the church is the same as allowing a cancer to remain in the body. They will spread and eventually take over and kill the entire body. (2 Cor. 6:14; Eph. 5:11)

 

In our present culture (2015 in the U.S.A.) it is politically correct to say removing sin from the church is “unloving” and not “Christ like.” According to Paul and many others, especially Jesus, not removing the sin is absolutely wrong. If sin is not removed it will affect other, especially new, Christians and all may be lost. As Paul points out, it only takes a little bit of sin (leaven) allowed into the church (dough) to affect the entire church. John also warns us about this in First and Second John. (1 Tim. 1:19-20

 

We must also be careful to read Paul’s reasons for saying the man must be put out of the fellowship. We have already seen that this must be done for the sake of the church. It must also be done for the sake of the person involved in the sin. Paul instructs they are to be handed over to Satan “for the destruction of the flesh, so that his spirit may be saved on the day of the Lord.” Perhaps the person will see their sin, repent of their sin and come back to the Lord and be saved in the end. “It was discipline, not exercised solely to punish, but rather to awaken; and was a verdict to be carried out, not with cold, sadistic cruelty, but rather in sorrow as for one who had died. Always the idea behind punishment and discipline in the early Church is the conviction that they must seek not to break but to make the man who has sinned.” (Barclay)

 

2 Corinthians 6:14-17 tells us “Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord has Christ with Belial? or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you,…” (KJV)

 

We are under the new Covenant of Christ. We MUST get rid of the things and practices of our old lives and selves and live for Christ with Christ as our focus. Christ is our Passover Lamb. Just as the innocent lamb was slaughtered and Passover for the Hebrew people that they might be saved from the death angel so Christ, being totally innocent, was slaughtered, sacrificed, for us to save us from sin. We are not what we were. We are born again, new creatures in Christ. We must not allow Satan and his world philosophy creep into our worship and living for Christ.

 

Finally, in 2 Corin. 2:5-11 Paul instructs the church to take the brother who repented and stopped the sinful activity into the fellowship. It is important to note that Paul was as insistent on restoring to full fellowship the brother or sister who truly repents of their sin and stops doing the activity as he was to remove the person from the church.

 

⁹ I wrote to you in my letter not to associate with sexually immoral people— ¹⁰ not at all meaning the people of this world who are immoral, or the greedy and swindlers, or idolaters. In that case you would have to leave this world. ¹¹ But now I am writing to you that you must not associate with anyone who claims to be a brother or sister but is sexually immoral or greedy, an idolater or slanderer, a drunkard or swindler. Do not even eat with such people. ¹² What business is it of mine to judge those outside the church? Are you not to judge those inside? ¹³ God will judge those outside. “Expel the wicked person from among you.”

 

Paul now clarifies his position and instructions concerning those caught in immorality. He was not saying to refrain from associating with those who belong to the world. If the Corinthians did that they would never talk to anyone outside the church and could not win others to Christ. Paul was saying not to associate with those who say they are a brother or sister in the Lord, a Christian, and are yet immoral, swindles, adulterers, etc. Paul tells us not have no association with them, even to the extent of eating with them. Paul further clarifies his remarks by stating it is not his job to judge those who do not claim to be Christians. That is God’s job. His, and our, job is to lead them to Christ. He, and we, are however to judge those inside the church. If a person is living in sin, wickedness, against the Word of God, they must be expelled. Sin without repentance and change cannot be allowed. A caution is in order here. We can only judge by the Word of God, not our opinions or man-made rules. We must only judge as the Holy Spirit leads. Saying that we must not allow sin in the church.

 

It is important to note that Christians should not associate with the immoral in the places and circumstances of their immorality. Christians must not go to places where they know immoral acts take place. Doing so opens doors of temptation. It also can cause others to question the Christian’s beliefs and commitment to Christ and may cause them to not accept Christ as their savior.

 

Note this passage covers the sins that mankind commits. In our time, it is fashionable to label most sinful behavior as a disease or to say the actions are in fact normal and acceptable and Christians are wrong and unloving. These ungodly behaviors are due to a disease but the disease is sin. Calling it anything else is dishonest morally and intellectually as well as unloving. Christians are not wrong if they follow the Word of God. They are not unloving by calling sin what it is…sin. Who when asked to give food gives a stone? Is that a loving action? It most certainly is not! Is it loving to lead a blind person into a ditch? Again, no. Letting a person living in sin think they are OK is also not loving. Doing so leads to eternal death.

 

The pagans surrounding the Corinthians did not know the meaning of chastity or restraint, especially where sex was concerned. The believers in Corinth were surrounded by pagans. The believers had been pagans before being saved and the temptation to take part in the immoral practices they once saw as normal (even though it was very abnormal) was great. The three areas of sin Paul mentions are: Fornication – sin against a person’s own self; Greed – sin against our neighbors and fellow man; Idolatry – sin against God. Notice these are also sins rooted in self pride and are self-centered

 

 

Chapter 06

 

 

1 Corinthians 6

Lawsuits Among Believers

¹ If any of you has a dispute with another, do you dare to take it before the ungodly for judgment instead of before the Lord’s people? ² Or do you not know that the Lord’s people will judge the world? And if you are to judge the world, are you not competent to judge trivial cases? ³ Do you not know that we will judge angels? How much more the things of this life! ⁴ Therefore, if you have disputes about such matters, do you ask for a ruling from those whose way of life is scorned in the church? ⁵ I say this to shame you. Is it possible that there is nobody among you wise enough to judge a dispute between believers? ⁶ But instead, one brother takes another to court—and this in front of unbelievers!

 

Greeks were infamous for going to the law for anything and everything (much like our present culture). This is the culture the Corinthian Christians came from and it seems they were having a difficult time leaving that part of the culture behind. Paul reminds the Corinthian Christians that the Lord’s people, born again Christians, will judge the world. Given that the Lord’s people are to judge the world why do we feel we are not competent to judge trivial cases, temporal cases, cases that affect this life and world only? If we are to take part in judging the nations why do we feel it is necessary to use non-Christian courts now? It does not make sense. Why go to those outside the church, who do not have the mind of Christ or leading of the Holy Spirit, to decide issues between Christians?

 

To go to unbelievers to get a ruling on a dispute between believers is shameful. How can they, who do not have the mind of Christ or leading of the Holy Spirit be wise enough to judge between believers? If we are to take part in judging the nations why do we feel it is necessary or even appropriate to use non-Christian courts? It does not make sense. It is also a poor testimony of the church to unbelievers. If we as Christians claim Christ is Lord and the Holy Spirit leads us why do we go to unbelievers for their wisdom and judgment? The wisdom of Christ is much greater than anything the world can provide.

 

The Jews were prohibited by Jewish law from going to law at all in a non-Jewish court. The Jews handled things within the family, synagogue and priesthood. In the age to come Christ will judge the nations and we will take part in that. If we are to take part in judging the nations why do we feel it is necessary to use non-Christian courts now? It does not make sense. If we go to worldly courts at all, especially with other Christians, we have fallen short of the law of love. As Christians, we should be motivated by love and caring for our fellow man, not vengeance or recompense.

 

⁷ The very fact that you have lawsuits among you means you have been completely defeated already. Why not rather be wronged? Why not rather be cheated? ⁸ Instead, you yourselves cheat and do wrong, and you do this to your brothers and sisters. ⁹ Or do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor men who have sex with men ¹⁰ nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God. ¹¹ And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.

 

Paul becomes even more pointed in his comments. After asking why believers are going to the courts of the world he tells the Corinthians, and us, that doing so proves they have already been completely defeated. This is a defeat of faith, trust and of action. A defeat of faith because going to the world’s courts shows we do not have faith that God will provide wisdom and judgment through the Holy Spirit. A defeat of trust because it shows we do not trust God to show us His answer. A defeat of action which stems from a lack of faith and trust. Our action of going to the world’s courts shows all, especially unbelievers, that we lack faith and trust and that we really do not believe what we say we believe. In addition, Paul lets the Corinthians know they are cheating and doing wrong to each other. These actions will keep them from inheriting the Kingdom of God.

 

Rather than going to the courts and legal system of the world it is better to be cheated and wronged. We have a very hard time with this idea, as did the Corinthians. Paul’s perspective is on target. Anything we may gain or lose is purely temporary. At most the gain or loss is for this life only. When we die it is all gone. We must also look at relative value. Is what we gain valuable enough to (perhaps) cause another person to not be saved, to not become a believer in Christ? Are we and our pride so important that we should not or do not care about another person spending eternity without the Lord, in Hell? Our focus and insistence on “winning” and getting what is ours” is based on pride. Pride caused Satan to rebel against God and fall. Pride causes us to rebel against God. Better to lose than to fall from grace or cause another to fall. The idea of losing is a matter of perspective and culture, what appears to be loss may well be gain in the end.

 

Now Paul addresses a serious problem in the culture and church. It is the same problem we have in the culture and church in our day. That is sin in the church and in the culture. In the church this sin was openly condoned and even bragged about. He is very clear that we must not let Satan deceive us. Sin cannot be allowed to reside in the Church of God. Paul provides a list of some sins. I would say this is certainly not a complete list but covers many of the serious and ongoing sins of the age. The list is the same as a list we could make today. The three of the first four sins deal with sex. They are sexually immoral, idolaters, adulterers and men who have sex with men.

 

Paul also lists idolaters, thieves the greedy drunkards, slanderers and swindlers. That idolaters are put in with the sins of sex is interesting. The sin of idolatry is one of the sins listed in the Ten Commandments (as are the other sins). We often think of idolatry in the context of worshipping pagan idols such as Baal, Diana, Ra, etc. In the true sense of the word idolatry is worshipping something other than God. Whatever a person puts between them and God (money, fishing, family, car, sleep, a hobby, etc.) is their idol. That is what they worship instead of God. That is their personal god. In the time the letter to the Corinthians was written much of the pagan worship included sex. This was sex outside of marriage with temple prostitutes, male and female. Sexual immorality and idolatry were inextricably bound together, as they are at the present time. (And these were the people Corinthian Christians were going to to obtain legal rulings. It was and is shameful.)

 

In our present time, we not only ignore such behavior in the world and in the church but many persons demand that we allow people living in such behavior in the church. Believers are told we should not only allow them in the church but allow them to be leaders and shepherds. The argument is to not do so is unloving and unchristian. Paul heard these same arguments and immediately dismissed them as arguments from Satan. These sins were what some of the members had practiced before they were saved but now they were delivered from these. Christians are washed in the blood of Christ. Christians are sanctified, made Holy, made a member of the family of God through Christ. Finally, Christians have been justified through the blood of Christ. We cannot justify ourselves before God but Christ justifies us through His death and resurrection.

 

We have been saved and made new creatures through Christ. What we were is no longer. We cannot allow sin to be in the Church of God.

 

Sexual Immorality

¹² “I have the right to do anything,” you say—but not everything is beneficial. “I have the right to do anything”—but I will not be mastered by anything. ¹³ You say, “Food for the stomach and the stomach for food, and God will destroy them both.” The body, however, is not meant for sexual immorality but for the Lord, and the Lord for the body. ¹⁴ By his power God raised the Lord from the dead, and He will raise us also. ¹⁵ Do you not know that your bodies are members of Christ Himself? Shall I then take the members of Christ and unite them with a prostitute? Never! ¹⁶ Do you not know that he who unites himself with a prostitute is one with her in body? For it is said, “The two will become one flesh.” ¹⁷ But whoever is united with the Lord is one with Him in spirit. ¹⁸ Flee from sexual immorality. All other sins a person commits are outside the body, but whoever sins sexually, sins against their own body. ¹⁹ Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received from God? You are not your own; ²⁰ you were bought at a price. Therefore honor God with your bodies.

 

Paul now addresses the many pagan philosophies prevalent throughout the pagan world, especially Corinth. One of the major philosophies was Gnosticism. Gnostics believed that they alone truly understood Christ's message, that they had secret knowledge most of humanity did not have, they were the elite. (For more information concerning Gnostic beliefs please see Appendix A.) Gnostics were and are very good at disguising their philosophy to appear as something else. The Nicolaitans (who John mentions in Revelation) were actually Gnostics and believed that, since we are saved by grace through Christ, the deeds of the body (sins) had no effect on the salvation of the person. This resulted in people saying they were saved yet continuing to commit the same and even worse sins after claiming salvation. (1 Corinthians 6:15; 1 John 3:8-10; 1 John 5:18)

 

These were the beliefs Paul addressed here. He directly refutes their beliefs point by point. The Gnostics and others claimed they had the right to do anything they wanted to do. This was based on their contention that the body, being matter, is totally evil and the spirit totally good. This being the case whatever they did to and with the body did not matter. The body and spirit were totally separate and what was done to one did not affect the other. Paul disagrees and tells them there are things that they do to and with the body that are not beneficial to either the body or spirit. We are a whole being and what affects one part affects all parts.

 

Next Paul addresses their belief that whatever makes them feel good is natural and always acceptable and appropriate. The stomach for food and food for the stomach was the Gnostics way of saying since the stomach requires food and food is made to go into the stomach then sexual desires are meant to be fulfilled with no regard to adultery, beastiality, homosexuality, etc. being involved. Paul immediately goes past the idea there is no difference between the natural desire for food and immoral sexual desires that are not required to live.

 

The Body is meant for the Lord. It is meant to serve and love the Lord. It is not evil just because it is matter. The Gnostics believed that the creation is evil created by a lesser, evil God. That is how they viewed Jehovah, God the Father. Paul tells them they are completely wrong. God is Holy and good, not evil. God is the God of all. He raised Jesus from the dead and will raise us also at the proper time. As Christians, we are part of Christ. As Christians, we cannot unite with those who engage in sexual immorality or engage in those actions ourselves. There is a second thought here. We cannot unite with idolatry or idolaters. Those who worship anything or anyone other than God is a spiritual prostitute. We must not unite with them. We cannot be united with the Lord and prostitutes (physical or spiritual) at the same time. When we look at the pagan philosophies we can see Satan’s attempts to twist the truth and turn people from God.

 

As Christians, we were bought by the blood of Christ. We are no longer our own and no longer can give into the lusts of the body. Since we are purchased by the blood of Christ, our body, soul and spirit, we must honor God with our entire being, body, soul and spirit. Our bodies and matter in general are not evil. God is completely Holy and certainly not evil. Both facts are in total opposition to the Gnostic and other pagan philosophies.

 

TO CONSIDER:

Ø  Paul now addresses a specific problem in the church that also shines light on a general problem – immorality in the church.

Ø  If a person is living in sin, wickedness, against the Word of God, they must be expelled. Sin without repentance and change cannot be allowed. A caution is in order here. We can only judge by the Word of God, not our opinions or man-made rules.

Ø  In our time, it is fashionable to label most sinful behavior as a disease or to say the actions are in fact normal and acceptable and Christians are wrong and unloving. These ungodly behaviors are due to a disease but the disease is sin.

Ø  Christians are sanctified, made Holy, made a member of the family of God through Christ. Finally, Christians have been justified through the blood of Christ. We cannot justify ourselves before God but Christ justifies us through His death and resurrection.

Ø  As Christians, we were bought by the blood of Christ. We are no longer our own and no longer can give into the lusts of the body.

 

 

 

Chapter 07

 

1 Corinthians 7

Concerning Married Life

¹ Now for the matters you wrote about: “It is good for a man not to have sexual relations with a woman.” ² But since sexual immorality is occurring, each man should have sexual relations with his own wife, and each woman with her own husband. ³ The husband should fulfill his marital duty to his wife, and likewise the wife to her husband. ⁴ The wife does not have authority over her own body but yields it to her husband. In the same way, the husband does not have authority over his own body but yields it to his wife. ⁵ Do not deprive each other except perhaps by mutual consent and for a time, so that you may devote yourselves to prayer. Then come together again so that Satan will not tempt you because of your lack of self-control. ⁶ I say this as a concession, not as a command. ⁷ I wish that all of you were as I am. But each of you has your own gift from God; one has this gift, another has that.

 

Paul is now answering specific questions put to him by the Corinthian church. During this time, there was a school of thought that promoted not getting married or, if married, not having sexual relations with your spouse. There was also the practice of an unmarried man and woman sharing the same house and perhaps even the same bed but not having sexual relations. The immoral cultural atmosphere of the time made cohabiting without sexual relations problematic at best. It also made not marrying and not having sex difficult. One of the greatest problems was the temptation of temple prostitutes, pornographic business signs, pornographic art and murals, statuary, etc. constantly surrounding them. Our culture is much the same with an immoral atmosphere, sex constantly on television and other media and the push for an even more permissive culture.

 

Paul gives advice to those who think Christians should not marry. This addresses the Greek view that the body is to be despised. The Greek view often led to people thinking they could do as they like with and to the body since, in their philosophy, it did not matter. The Greek view often led to the philosophy that the body is entirely evil and should therefore be denied all desires that are natural to the body. Paul then gives advice to those who think Christians can marry but should abstain from sex. This idea derives from the philosophy that the body is evil and, since sex is a desire, it must not take place. Paul refutes this by noting sex is not evil in and of itself but misusing sex is evil. Husband and wife are a partnership. For either to use the other only for self-gratification is wrong. For one person to deprive the other of marital relations (except for a specified time of prayer and/or fasting) was also wrong.

 

Paul’s advice and direction to the Corinthian church is also good advice for our time. Each person is to have sexual relations with their own spouse and no one else. The husband does not have the authority to do only what pleases him nor the wife to do only what pleases her. Both have authority over the other. Neither the husband nor the wife should withhold sexual relations from the other, especially as a punishment. To do so only increases the temptation to go outside the marriage for satisfaction. The exception to this is if both agree to abstain for a time in order to pray and get closer to God.  Paul recognizes the natural desires of people and does not want either the husband or wife to provide an occasion for the other to be tempted into sin.

 

⁸ Now to the unmarried and the widows I say: It is good for them to stay unmarried, as I do. ⁹ But if they cannot control themselves, they should marry, for it is better to marry than to burn with passion. ¹⁰ To the married I give this command (not I, but the Lord): A wife must not separate from her husband. ¹¹ But if she does, she must remain unmarried or else be reconciled to her husband. And a husband must not divorce his wife. ¹² To the rest I say this (I, not the Lord): If any brother has a wife who is not a believer and she is willing to live with him, he must not divorce her. ¹³ And if a woman has a husband who is not a believer and he is willing to live with her, she must not divorce him. ¹⁴ For the unbelieving husband has been sanctified through his wife, and the unbelieving wife has been sanctified through her believing husband. Otherwise your children would be unclean, but as it is, they are holy. ¹⁵ But if the unbeliever leaves, let it be so. The brother or the sister is not bound in such circumstances; God has called us to live in peace. ¹⁶ How do you know, wife, whether you will save your husband? Or, how do you know, husband, whether you will save your wife?

 

Paul continues to give advice concerning marriage and sexual relations. This time his comments are directed to the unmarried, widows and those with spouses who are not believers in Christ. The first comments are to the unmarried and widows. Paul urges them to stay unmarried as was he. The reason for this could be the belief that Christ would be returning in their lifetime. Another reason is those who are not married can put their full focus and resources on doing God’s work without the distraction of a spouse. A caution is given; it is better to marry than to burn with passion. It is better to marry than to allow an opening for temptation to overcome the believer.

 

Paul now addresses those who think Christians married to a pagan should have the marriage dissolved. Paul does something a bit unusual here, he states what he is about to say is from God, not just his own thoughts. One of the complaints of the Pagans about Christians was they broke apart families due to the Christian stating they could not be married to a pagan. This line of thinking seems to be hypocritical since adultery was rampant in that time and place. The difference seems to be at least twofold. One was the fact the culture was extremely male oriented. It was acceptable for the male to cheat on or put away a female but not the other way around. Christians practiced a much higher moral code and thus caused the pagan side of the marriage to feel guilty, even though they may not have recognized exactly what they were feeling. They may only have known they felt uncomfortable and irritated and, in accordance with human nature, blamed the other party.

Married couples are not to separate. If the wife separates from the husband she is to remain unmarried or be reconciled to her husband. Paul is very clear that a husband must not divorce his wife. This is very much in keeping with the words of Christ concerning marriage. Paul says that, in his opinion, this command to not divorce also applies when the spouse is not a believer in Christ. One of the major complaints the pagans had against Christians was they disrupted the family. Quite often it was not the Christian that disrupted the family but the non-believing spouse. From the perspective of the pagans this was the fault of the Christian. If they had not become Christian there would not be a problem. There were however times when the believer would leave and/or divorce the non-believing spouse. Paul tells them this must not happen. Perhaps they can lead the unbelieving spouse to the Lord.

 

Paul comments on living a Christian life regardless of the state of marriage (or not married) they are in at that time. Paul recommends that a Christian be satisfied in the state they are in (married or unmarried). Paul is also very clear throughout the letter that there is nothing wrong with either state. He also makes clear it is better to marry than cause an opening for temptation due to a person’s passionate nature. This section also gives advice to virgins, those who wish to remarry. It also includes strong exhortations to put Christ first, Christ as the focus of our lives

 

Concerning Change of Status

¹⁷ Nevertheless, each person should live as a believer in whatever situation the Lord has assigned to them, just as God has called them. This is the rule I lay down in all the churches. ¹⁸ Was a man already circumcised when he was called? He should not become uncircumcised. Was a man uncircumcised when he was called? He should not be circumcised. ¹⁹ Circumcision is nothing and uncircumcision is nothing. Keeping God’s commands is what counts. ²⁰ Each person should remain in the situation they were in when God called them. ²¹ Were you a slave when you were called? Don’t let it trouble you—although if you can gain your freedom, do so. ²² For the one who was a slave when called to faith in the Lord is the Lord’s freed person; similarly, the one who was free when called is Christ’s slave. ²³ You were bought at a price; do not become slaves of human beings. ²⁴ Brothers and sisters, each person, as responsible to God, should remain in the situation they were in when God called them.

 

A person’s station or circumstance in life is not important, being saved and a believer in Christ is important. A Christian should not be concerned with their station and circumstance when saved unless it was inappropriate (immoral, etc.), or unless by changing they can extend their own usefulness, if their station, circumstance or job is inappropriate to serving Christ, it should be quickly abandoned. No consideration can make right a non-Christian path for a day or an hour; no matter what may be the sacrifice of wealth, property or relationships, it must be done.

 

Paul also addresses those in the church who felt circumcision should be required for believers. Paul is very clear that under the new covenant, salvation through Jesus the Christ, circumcision or lack of circumcision does not mean anything. Neither will bring a person closer to God or save them. Those come only through Christ and the Holy Spirit.

 

Simply put Paul is telling the Corinthians to be content with whatever station they had in life when they were saved. When we are saved, we become new creatures in Christ and earthly station and circumstance have nothing to do with our future with Christ. The world tells us we must improve our station regardless of the cost. Christ tells us to be content in Him. Paul does not say we must remain slaves to humans if we can gain our freedom. What we must remember is we are free in Christ and are of great worth in Him.

 

Concerning the Unmarried

²⁵ Now about virgins: I have no command from the Lord, but I give a judgment as one who by the Lord’s mercy is trustworthy. ²⁶ Because of the present crisis, I think that it is good for a man to remain as he is. ²⁷ Are you pledged to a woman? Do not seek to be released. Are you free from such a commitment? Do not look for a wife. ²⁸ But if you do marry, you have not sinned; and if a virgin marries, she has not sinned. But those who marry will face many troubles in this life, and I want to spare you this. ²⁹ What I mean, brothers and sisters, is that the time is short. From now on those who have wives should live as if they do not; ³⁰ those who mourn, as if they did not; those who are happy, as if they were not; those who buy something, as if it were not theirs to keep; ³¹ those who use the things of the world, as if not engrossed in them. For this world in its present form is passing away. ³² I would like you to be free from concern. An unmarried man is concerned about the Lord’s affairs—how he can please the Lord. ³³ But a married man is concerned about the affairs of this world—how he can please his wife— ³⁴ and his interests are divided. An unmarried woman or virgin is concerned about the Lord’s affairs: Her aim is to be devoted to the Lord in both body and spirit. But a married woman is concerned about the affairs of this world—how she can please her husband. ³⁵ I am saying this for your own good, not to restrict you, but that you may live in a right way in undivided devotion to the Lord.

 

Paul now clarifies his previous remarks concerning marriage. Again, he tells us his comments are his opinion based on experience, not a command from the Lord, He recommends everyone stay in their present state of being single, engaged or married. His advice is based on the belief that not being married allows the believer to keep their focus on God. He does however make it very clear marrying or becoming engaged is in no way wrong.

 

³⁶ If anyone is worried that he might not be acting honorably toward the virgin he is engaged to, and if his passions are too strong and he feels he ought to marry, he should do as he wants. He is not sinning. They should get married. ³⁷ But the man who has settled the matter in his own mind, who is under no compulsion but has control over his own will, and who has made up his mind not to marry the virgin—this man also does the right thing. ³⁸ So then, he who marries the virgin does right, but he who does not marry her does better. ³⁹ A woman is bound to her husband as long as he lives. But if her husband dies, she is free to marry anyone she wishes, but he must belong to the Lord. ⁴⁰ In my judgment, she is happier if she stays as she is—and I think that I too have the Spirit of God.

 

Finally, Paul reiterates that marrying, becoming engaged or remaining single is not wrong or a sin. What is wrong is not acting honorably to your engaged, or obeying God’s commands and/or having sex outside of marriage.

 

 

Chapter 08

 

 

1 Corinthians 8

Corinthians 8:1 to 11:1 is really one unit and should be considered together as one thought, subject and focus. 1 Cor 8:1 – 11:1 deals primarily with Christian freedom. This discussion on Christian freedom was Paul’s answer to questions the Corinthian church had about how to live every day as a Christian in a very un-Christian city. Paul did not provide a specific answer for each question but gave a theological answer addressing living as a Christian. Paul’s answer looks at the ethics arising from their questions. The Corinthian church probably wanted specific answers (which we still want in the present time) but instead Paul gives a lesson on ethics and Christian freedom. The reason seems to be Paul recognizes each person must implement the Love of Christ in their life circumstance. One specific answer does not fit all circumstances. Cultural environments change but Christ’s love and the Word remain constant.

 

Concerning Food Sacrificed to Idols

¹ Now about food sacrificed to idols: We know that “We all possess knowledge.” But knowledge puffs up while love builds up. ² Those who think they know something do not yet know as they ought to know. ³ But whoever loves God is known by God. ⁴ So then, about eating food sacrificed to idols: We know that “An idol is nothing at all in the world” and that “There is no God but one.” ⁵ For even if there are so-called gods, whether in heaven or on earth (as indeed there are many “gods” and many “lords”), ⁶ yet for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live.

 

Food sacrificed to idols was a very real problem to the church in Corinth. In Corinth meat offered to idols often found its way to the public markets. The meat coming to the markets in this way were sold at a lesser price than the meat in the strict (similar to Kosher) markets. Eating meat originally sacrificed to false gods was considered totally wrong by many Christians and many non-Christians did not understand why Christians would eat that meat. Paul makes the point that, since idols were non-existent gods, meat sacrificed to them meant nothing and was therefore acceptable to eat. This is consistent with the Vision God gave Peter in Acts 10:10-15.

 

^“4 So then, about eating food sacrificed to idols: We know that an idol is nothing at all in the world and that there is no God but one. There is but one Lord, Jesus Christ, through whom all things come and through whom we live.” (NIV) Paul starts with the theological statement that there is only one God, Jehovah. (Deut. 6:4; 1 Tim. 2:5-6) Other gods simply do not exist. Food does not bring us nearer to or drive us away from God. We are spiritually no worse if we do not eat, and no better if we do. There is always a place for fasting in order to focus all our attention on God.

 

⁹Be careful, however, that the exercise of your freedom does not become a stumbling block to the weak.” (NIV) This gets to the center of the issue. Although, as a Christian, I have the freedom to eat whatever is set before me, if doing so causes another to sin, be tempted or hinder their being saved or growing in Christ, then the Christian should not eat that particular food. The important lesson here is the Love of Christ should keep us from causing another to stumble or fall or keep them from accepting Christ as Lord.

 

⁷ But not everyone possesses this knowledge. Some people are still so accustomed to idols that when they eat sacrificial food they think of it as having been sacrificed to a god, and since their conscience is weak, it is defiled. ⁸ But food does not bring us near to God; we are no worse if we do not eat, and no better if we do. ⁹ Be careful, however, that the exercise of your rights does not become a stumbling block to the weak. ¹⁰ For if someone with a weak conscience sees you, with all your knowledge, eating in an idol’s temple, won’t that person be emboldened to eat what is sacrificed to idols?  ¹¹ So this weak brother or sister, for whom Christ died, is destroyed by your knowledge. ¹² When you sin against them in this way and wound their weak conscience, you sin against Christ. ¹³ Therefore, if what I eat causes my brother or sister to fall into sin, I will never eat meat again, so that I will not cause them to fall.

 

Weak” in this context refers to superstition or legalism connected with one’s past, unconverted life. Some believers had a very difficult time breaking away from the superstition and legalism they once had. Because of this eating meat that had been offered to idols, false gods, defiled them. Seeing other Christians eating meat offered to idols made some question their and others belief in Christ.

 

Knowledge puffs up, but love builds up. Knowledge is not “evil” or “bad” but knowledge without love is incomplete and can lead to inflated egos and can result in not relying God or recognizing God as the center of our life and knowledge. All of this often leads to temptation and sin for the person having knowledge and driving people away from Christ. “The necessary motive behind ethical decisions on matters which are in themselves neither right nor wrong is redemptive love for one’s fellows.” (How to Study 1 Corinthians, Page 67) This quote from Dr. Gettys is extremely important. Ethical systems may change with the culture (i.e. the ethical system for members of organized crime is far different than that of members of pacifist organization).

 

Paul points out and makes very clear that by sinning g against our brothers and sisters in Christ we are sinning against Christ. A truly powerful and extremely important statement. All decisions made by God’s people must be based on the redemptive love of Christ for all people. This points out a great difference between Christianity and Islam. Islam emphasizes love, but only to believers in Islam. All others are considered infidels and are forced into converting to Islam or killed. Christianity emphasizes love to all peoples.

 

TO CONSIDER:

Ø  Each person is to have sexual relations with their own spouse and no one else. The husband does not have the authority to do only what pleases him nor the wife to do only what pleases her. Both have authority over the other.

Ø  Paul recommends that a Christian be satisfied in the state they are in (married or unmarried). Paul is also very clear throughout the letter that there is nothing wrong with either state.

Ø  Each person must implement the Love of Christ in their life. Cultural environments change but Christ’s love and the Word remain constant.

Ø  “The necessary motive behind ethical decisions on matters which are in themselves neither right nor wrong is redemptive love for one’s fellows.”

 

 

Chapter 9

 

1 Corinthians 9

Paul’s Rights as an Apostle

¹ Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not the result of my work in the Lord? ² Even though I may not be an apostle to others, surely I am to you! For you are the seal of my apostleship in the Lord. ³ This is my defense to those who sit in judgment on me. ⁴ Don’t we have the right to food and drink? ⁵ Don’t we have the right to take a believing wife along with us, as do the other apostles and the Lord’s brothers and Cephas? ⁶ Or is it only I and Barnabas who lack the right to not work for a living?

 

Paul’s apostleship was in question. Some people were stating Paul was not an apostle because he had not walked with Jesus. Some questioned his teachings. Some said since they did not consider him an apostle Paul was not entitled to any financial help. This was despite the fact he did not ask for any help. Most importantly was the efforts of some to turn Christians away from Christ by questioning the credentials and teachings of Paul, the person who, by his efforts through Christ, raised up the church at Corinth and was its main teacher. Paul addresses these issues in this section of the letter.

 

There is another very important comment that is often overlooked. “Don’t we have the right to take a believing wife along with us, as do the other apostles and the Lord’s brothers and Cephas?” As a part of his argument Paul states very clearly that Cephas (Peter) was married and brought his wife on his missionary journeys. Paul also says the same of the Lord’s brothers. The Lord had half-brothers, they were married and took their wives on the journeys they took. Mary obviously was not a perpetual virgin.

 

⁷ Who serves as a soldier at his own expense? Who plants a vineyard and does not eat its grapes? Who tends a flock and does not drink the milk? ⁸ Do I say this merely on human authority? Doesn’t the Law say the same thing? ⁹ For it is written in the Law of Moses: “Do not muzzle an ox while it is treading out the grain.” Is it about oxen that God is concerned? ¹⁰ Surely He says this for us, doesn’t He? Yes, this was written for us, because whoever plows and threshes should be able to do so in the hope of sharing in the harvest. ¹¹ If we have sown spiritual seed among you, is it too much if we reap a material harvest from you? ¹² If others have this right of support from you, shouldn’t we have it all the more? But we did not use this right. On the contrary, we put up with anything rather than hinder the gospel of Christ. ¹³ Don’t you know that those who serve in the temple get their food from the temple, and that those who serve at the altar share in what is offered on the altar? ¹⁴ In the same way, the Lord has commanded that those who preach the gospel should receive their living from the gospel.

 

Paul was a tent maker and often worked at that trade to support himself on his missionary journeys. He tried not to be a burden on any church. Despite this there were those who complained about the cost of his travels and expenses doing the Lord’s work. Paul responds that even everyday living shows the workman is worth their hire. Soldiers are paid and equipped by the government that employees them. The vineyard owner eats the harvest and the shepherd drinks the milk from the flock. Even the Law is clear that the worker is worth being paid. Paul and others spent their time and even their lives bringing the Gospel to the heathen. Since they were working for the people’s spiritual benefit they were worthy to be supported by those same people. The Lord, in the Law, commanded those preaching the Gospel should receive their living from the Gospel.

 

¹⁵ But I have not used any of these rights. And I am not writing this in the hope that you will do such things for me, for I would rather die than allow anyone to deprive me of this boast. ¹⁶ For when I preach the gospel, I cannot boast, since I am compelled to preach. Woe to me if I do not preach the gospel! ¹⁷ If I preach voluntarily, I have a reward; if not voluntarily, I am simply discharging the trust committed to me. ¹⁸ What then is my reward? Just this: that in preaching the gospel I may offer it free of charge, and so not make full use of my rights as a preacher of the gospel.

 

Paul now clarifies his feelings on the subject…he does not want paid for preaching. He preaches the Gospel because that is what God called him to do. He also does it because he loves God’s creation and wants to see all people saved. In no way does he preach the Gospel for pay nor does he want paid.

 

Paul’s Use of His Freedom

¹⁹ Though I am free and belong to no one, I have made myself a slave to everyone, to win as many as possible. ²⁰ To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), so as to win those under the law. ²¹ To those not having the law I became like one not having the law (though I am not free from God’s law but am under Christ’s law), so as to win those not having the law. ²² To the weak I became weak, to win the weak. I have become all things to all people so that by all possible means I might save some. ²³ I do all this for the sake of the gospel that I may share in its blessings.

 

Paul addresses his freedom in the Lord and the responsibility that comes with that freedom. “¹⁹ Though I am free and belong to no man, I make myself a slave to everyone, to win as many as possible.” This did not include worshipping false gods or taking part in anything that was contrary to God’s Word or the redemptive love of Christ. “²³I do all this for the sake of the gospel that I may share in its blessings.” This communicates very clearly and succinctly Paul’s reason for his being willing to be a slave to everyone. Winning a person to Christ is far more important than any freedom we feel we have in this world.

 

The Need for Self-Discipline

²⁴ Do you not know that in a race all the runners run, but only one gets the prize? Run in such a way as to get the prize. ²⁵ Everyone who competes in the games goes into strict training. They do it to get a crown that will not last, but we do it to get a crown that will last forever.  ²⁶ Therefore I do not run like someone running aimlessly; I do not fight like a boxer beating the air. ²⁷ No, I strike a blow to my body and make it my slave so that after I have preached to others, I myself will not be disqualified for the prize.

 

Paul compares his work to a race or boxing match, two activities very familiar, and very important to the Greek world. He makes clear that he has a purpose and a goal he is racing toward and fighting for. He knows who and why he is fighting. He knows his goal. Like an athlete, he trains his mind and body to win the prize. That prize is twofold; to bring others to Christ and to make sure he is following Christ.

 

To be successful in any endeavor a person must want to succeed and must train and practice. The runner must learn the best method of running. The boxer must learn the different movements required in boxing. The musician must learn how to read music, how to play their instrument, etc. In all cases once the fundamentals are learned they must be practiced and practiced until they are second nature. The training also continues. The person learns more about their chosen profession and, hopefully, continues to get better. The same is true with a believer in Christ. The believer cannot simply say they believe and stop there. Study and practicing the love of Christ and Word of God are required. To do less puts the believer in a precarious position when persecution and adversity come.

 

 

Chapter 10

 

 

1 Corinthians 10

As a reminder, Corinthians 8:1 to 11:1 are really one unit and should be considered together, one thought, subject, focus.

 

Warnings From Israel’s History

¹ For I do not want you to be ignorant of the fact, brothers and sisters, that our ancestors were all under the cloud and that they all passed through the sea. ² They were all baptized into Moses in the cloud and in the sea. ³ They all ate the same spiritual food ⁴ and drank the same spiritual drink; for they drank from the spiritual rock that accompanied them, and that rock was Christ. ⁵ Nevertheless, God was not pleased with most of them; their bodies were scattered in the wilderness.

 

⁶ Now these things occurred as examples to keep us from setting our hearts on evil things as they did. ⁷ Do not be idolaters, as some of them were; as it is written: “The people sat down to eat and drink and got up to indulge in revelry.” ⁸ We should not commit sexual immorality, as some of them did—and in one day twenty-three thousand of them died. ⁹ We should not test Christ, as some of them did—and were killed by snakes. ¹⁰ And do not grumble, as some of them did—and were killed by the destroying angel. ¹¹ These things happened to them as examples and were written down as warnings for us, on whom the culmination of the ages has come. ¹² So, if you think you are standing firm, be careful that you don’t fall! ¹³ No temptation has overtaken you except what is common to mankind. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can endure it.

 

Paul gives a lesson, using Hebrew history, on what happens when we do not obey God. Paul describes how the Hebrews, as God’s chosen people, were given great privilege but consistently disbelieved and/or disobeyed God. Paul’s purpose is to give a warning about the results of disobeying God. The warning is intended to help the Corinthians (and all believers) avoid the same pitfalls. ¹³ No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it. Often, we feel as if we have reached the end and we just cannot stand the trial or temptation any longer. Paul gives reassurance that God is in control and knows far better than we do when we have reached our end. This goes back to Paul’s comparison of living as a Christian to an athletic event. As athletes train by pushing their bodies to do more each day so Christians become stronger by increasing their faith each day.

 

We are warned not to think we are winning the battle by ourselves. The battle is won through Christ not through our own efforts. When we forget, we win only through Christ we are then fighting Satan by ourselves and will fall. As with everything our faith, trust and focus must always remain in Christ.

 

Idol Feasts and the Lord’s Supper

¹⁴ Therefore, my dear friends, flee from idolatry. ¹⁵ I speak to sensible people; judge for yourselves what I say. ¹⁶ Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ? ¹⁷ Because there is one loaf, we, who are many, are one body, for we all share the one loaf. ¹⁸ Consider the people of Israel: Do not those who eat the sacrifices participate in the altar? ¹⁹ Do I mean then that food sacrificed to an idol is anything, or that an idol is anything? ²⁰ No, but the sacrifices of pagans are offered to demons, not to God, and I do not want you to be participants with demons. ²¹ You cannot drink the cup of the Lord and the cup of demons too; you cannot have a part in both the Lord’s Table and the table of demons. ²² Are we trying to arouse the Lord’s jealousy? Are we stronger than He?

 

First Paul tells the believers to flee from idolatry. Do not continue to do what you did in the past but run away from them as fast as you can. Now Paul appeals to their intellect and logic. He knows they are sensible people. They can and do think things through. He wants them to consider and think through what he is about to say. In the Lord’s Supper, the wine is the Lord’s Blood. The bread is the Lord’s Body. We participate in both. The bread is one loaf but all who share the one loaf are one body. Now Paul refers to Israel and the sacrifices made there. The priests who made the sacrifice ate of the sacrifice. Christ said unless we eat of His body and drink of His blood we have no life in us. (John 6:53-58) As the Hebrew priests ate of the sacrifice so we also eat of the sacrifice, Christ. That is, we are saved through His sacrifice and His blood and believe that only His sacrifice saves us.

 

Paul makes it very clear that idols are nothing therefore the food sacrificed to them means nothing. There is however a problem with eating food offered to idols. While the idols are nothing, there is no God except Jehovah, the sacrifices of pagans are offered to demons, not to God. Paul makes it clear Christians cannot be participants with demons. ^“21 You cannot drink the cup of the Lord and the cup of demons too; you cannot have a part in both the Lord's Table and the table of demons.” This is directly related to Christ’s comment that we cannot serve both God and mammon. (Matt. 6:24) All people must make a choice and not making a choice, or trying to sit on the fence, is to make the choice not to follow God. This is a continuation of leaving your old life behind and running from idolatry.

 

The Believer’s Freedom

²³ “I have the right to do anything,” you say—but not everything is beneficial. “I have the right to do anything”—but not everything is constructive. ²⁴ No one should seek their own good, but the good of others. ²⁵ Eat anything sold in the meat market without raising questions of conscience, ²⁶ for, “The earth is the Lord’s, and everything in it.” ²⁷ If an unbeliever invites you to a meal and you want to go, eat whatever is put before you without raising questions of conscience. ²⁸ But if someone says to you, “This has been offered in sacrifice,” then do not eat it, both for the sake of the one who told you and for the sake of conscience. ²⁹ I am referring to the other person’s conscience, not yours. For why is my freedom being judged by another’s conscience? ³⁰ If I take part in the meal with thankfulness, why am I denounced because of something I thank God for? ³¹ So whether you eat or drink or whatever you do, do it all for the glory of God. ³² Do not cause anyone to stumble, whether Jews, Greeks or the church of God— ³³ even as I try to please everyone in every way. For I am not seeking my own good but the good of many, so that they may be saved.

 

Paul now addresses the philosophy that, since a person is saved, they can do anything they want with the body since it is evil and only the spirit is good. This goes back to the Gnostic belief that a lesser god created matter as evil. Paul approaches the subject indirectly. He does not argue whether or not the body is evil, he had already dealt with that subject, and he does approach this logically. Even if a person believes they can do anything, not everything is beneficial or constructive. Some things are not at all beneficial and some are destructive. Grabbing a live electrical wire because I believe I can is not beneficial to me.

 

Paul operates from the Law of Love. If it hurts another person physically or spiritually…don’t do it. If it causes another person to not become a believer…don’t do it. For the sake of the individual Believer and those watching, don’t question where the food in the marketplace came from. Some may well have come from pagan temples. Do not question or worry about it, idols and false gods do not exist. Everything on and in the earth belong to the one true God so eat without questioning. If a person tells you the meat had been sacrificed to idols, don’t eat it for their sake. Better to lose the cost and go a bit hungry than cause another person to perhaps not become a believer.

 

Now the question comes up: Why should I, a believer, be judged or constrained by the conscience of another person, believer or unbeliever? The answer to this is the Law of Love. It is much more important that another person accept Christ than any value or benefit I might receive. It is much more important that another person does not stumble than any value or benefit I might receive. As Paul said, “For I am not seeking my own good but the good of many, so that they may be saved.”

 

TO CONSIDER:

Ø  Paul preaches the Gospel because that is what God called him to do. He also does it because he loves God’s creation and wants to see all people saved.

Ø  Winning a person to Christ is far more important than any freedom we feel we have in this world.

Ø  Paul gives reassurance that God is in control and knows far better than we do when we have reached our end.

Ø  All people must make a choice and not making a choice, or trying to sit on the fence, is to make the choice not to follow God.

Ø  Paul operates from the Law of Love. If it hurts another person physically or spiritually…don’t do it. If it causes another person to not become a believer…don’t do it.

 

 

 

Chapter 11

 

1 Corinthians 11

¹ Follow my example, as I follow the example of Christ.

On Covering the Head in Worship

² I praise you for remembering me in everything and for holding to the traditions just as I passed them on to you. ³ But I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God. ⁴ Every man who prays or prophesies with his head covered dishonors his head. ⁵ But every woman who prays or prophesies with her head uncovered dishonors her head—it is the same as having her head shaved. ⁶ For if a woman does not cover her head, she might as well have her hair cut off; but if it is a disgrace for a woman to have her hair cut off or her head shaved, then she should cover her head.

 

⁷ A man ought not to cover his head, since he is the image and glory of God; but woman is the glory of man. ⁸ For man did not come from woman, but woman from man; ⁹ neither was man created for woman, but woman for man. ¹⁰ It is for this reason that a woman ought to have authority over her own head, because of the angels. ¹¹ Nevertheless, in the Lord woman is not independent of man, nor is man independent of woman. ¹² For as woman came from man, so also man is born of woman. But everything comes from God. ¹³ Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered? ¹⁴ Does not the very nature of things teach you that if a man has long hair, it is a disgrace to him, ¹⁵ but that if a woman has long hair, it is her glory? For long hair is given to her as a covering. ¹⁶ If anyone wants to be contentious about this, we have no other practice—nor do the churches of God.

 

Paul’s instruction at the beginning of this section is very important. He tells the reader to follow him as he follows Christ. The caution here is to stop following Paul if he does not follow Christ. How does one know if Paul is following Christ, Acts 17:11 and 1 John 4:1 both give us help with this issue. Acts 17:11 says that the saints in Berea were noble because they looked into the things Paul said. They compared what Paul said to the Scriptures (what is now our Old Testament) and studied to make sure his words matched the scripture. 1 John 4:1 tells us to try the spirits to see if they are of God or not. Again, this requires a knowledge of the Word of God and requires depending on the Holy Spirit to lead and guide us.

 

Present culture dismisses, sometimes violently, the idea that man is head of the woman. In Genesis, we are told that on the sixth day of creation God created man. Male and female created He them. Adam had the characteristics of male and female. Please notice I did not say body parts but rather characteristics, personality. This was before the seventh day of rest. Genesis 2:20-22 we are told God took woman out of man. Being taken from is different than being created.

 

As we are looking at Paul’s comments here we must also look at other scriptures that define and clarifies the man-woman relationship.

 

Paul’s comments indicate God’s order in the family and church. The order is God first, man second and woman third. Christ is the head of the man and man is the head of the woman. Present society and culture does not accept this order. The thinking is that this order can lead to abuse of the woman and no one wants to think they are subservient to another. The problem is people look at this from a purely human point of view, with the emphasis on pride. God is the head of all. The woman was taken from the man, not the man from the woman.

 

We must also look at several other scriptures addressing the man-woman relationship. Genesis 2:23-24 states that a man shall leave his father and mother and cleave to his wife. Since Adam did not have a physical father and mother this is looking at the future. It describes the importance of the relationship and the bond between the husband and wife. In Matt 5:32 & Matt 19:5 Jesus tells us that we are not to divorce our wife. God has made the two one and they shall not be split apart. Ephesians 5 is very clear that men are to love their wives even as they love their own bodies and the wives are to reverence the husband. 1 Peter is also clear that husbands and wives are one and they are to love and respect each other. God set the order as woman in submission to the man and man in submission to God. Again, God’s love and obedience to God are the keys here. A man in submission to God will do nothing to harm or disrespect his wife. Neither the man nor the woman are independent of each other. They work together to accomplish God’s Will.

 

Correcting an Abuse of the Lord’s Supper

¹⁷ In the following directives I have no praise for you, for your meetings do more harm than good. ¹⁸ In the first place, I hear that when you come together as a church, there are divisions among you, and to some extent I believe it. ¹⁹ No doubt there have to be differences among you to show which of you have God’s approval. ²⁰ So then, when you come together, it is not the Lord’s Supper you eat, ²¹ for when you are eating, some of you go ahead with your own private suppers. As a result, one person remains hungry and another gets drunk. ²² Don’t you have homes to eat and drink in? Or do you despise the church of God by humiliating those who have nothing? What shall I say to you? Shall I praise you? Certainly not in this matter!

 

²³ For I received from the Lord what I also passed on to you: The Lord Jesus, on the night He was betrayed, took bread, ²⁴ and when He had given thanks, He broke it and said, “This is my body, which is for you; do this in remembrance of me.” ²⁵ In the same way, after supper He took the cup, saying, “This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me.” ²⁶ For whenever you eat this bread and drink this cup, you proclaim the Lord’s death until He comes. ²⁷ So then, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord. ²⁸ Everyone ought to examine themselves before they eat of the bread and drink from the cup.

 

Paul introduction to this topic makes it clear he was not happy with the way the Corinthian’s were celebrating the Lord’s Supper. The way they celebrated the Lord’s Supper was causing more harm to both believers and potential believers than it did was celebrating the salvation of Christ. It seems the Corinthian’s were looking at the Lord’s Supper as just another meal and not a celebration of Christ. As they celebrated the Lord’s Supper each person tried to get ahead of others so they might get the most and best food and drink. There was very little concern shown for other brothers and sisters in the church.

 

Given the culture at the time the rich and/or powerful may have felt it was their right to go ahead of the poorer of less powerful members. If it was acceptable for the servants to eat the leftovers at home then it must be acceptable to do the same at the Lord’s Supper. The Lord’s Supper may have looked like some of the pagan celebration so widespread in the area and not as a celebration of Christ. Paul reminds them of the meaning and purpose of the Lord’s Supper. The Lord’s Supper is to celebrate the Lord’s sacrifice, our salvation, He made for us until He comes again. Celebrating the Lord’s Supper is definitely not the same as having a dinner at home. The Lord’s Supper is not to be taken lightly.

 

Once again it comes down to the state of a person’s heart. Why are we celebrating the Lord’s Supper? Is it just to eat or did they partake remembering of Jesus’ death and resurrection? Do we partake and eat as a worship experience or do we see it as a chance to show how good we are? If a person’s heart is not right before the Lord they must correct that before eating the Lord’s Supper.

 

²⁹ For those who eat and drink without discerning the body of Christ eat and drink judgment on themselves. ³⁰ That is why many among you are weak and sick, and a number of you have fallen asleep. ³¹ But if we were more discerning with regard to ourselves, we would not come under such judgment. ³² Nevertheless, when we are judged in this way by the Lord, we are being disciplined so that we will not be finally condemned with the world. ³³ So then, my brothers and sisters, when you gather to eat, you should all eat together. ³⁴ Anyone who is hungry should eat something at home, so that when you meet together it may not result in judgment. And when I come I will give further directions.

 

Paul also is very clear concerning what celebrating the Lord’s Supper in an unworthy manner means and what may be the results. ²⁷ Therefore, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord.” There has always been a question of what the term “unworthy manner” means. Quite often it is defined as a spiritual matter. That is, a person cannot have something against another, have hate in their heart or unrepentant sin and still participate in Lord’s Supper. Paul seems to address both spiritual and mental unworthiness. Although a person may not have anything against another and may not have unrepentant sin, they may still have mental attitudes that need to be changed. (See above comment on rich and poor.) Mental attitudes are usually a result of a person’s upbringing, education, social status and, especially, culture.

 

Being a believer in Christ changes a person’s paradigm. Lest we judge the Corinthians too harshly we must remember the culture they grew up in and the fact that the tenants of Christianity were far different from their experience. We can see the same thing in our culture. Our paradigms determine our attitudes and actions. They must change and, as we walk closer with and further along with Christ, they will. ³² When we are judged by the Lord, we are being disciplined so that we will not be condemned with the world.

 

Paul’s instructions here emphasize that God must be approached with the utmost reverence and respect. How the Christian approaches God reveals much about their character.

 

TO CONSIDER:

Ø  Paul’s instructions here emphasize that God must be approached with the utmost reverence and respect. How the Christian approaches God reveals much about their character.

Ø  It seems the Corinthian’s were looking at the Lord’s Supper as just another meal and not a celebration of Christ.

Ø  Once again it comes down to the state of a person’s heart.

Ø  There are reactions that come from eating the Lord’s Supper if your heart is not right with the Lord.

 

 

 

 

Chapter 12

 

1 Corinthians 12:1-6

Concerning Spiritual Gifts

¹ Now about the gifts of the Spirit, brothers and sisters, I do not want you to be uninformed. ² You know that when you were pagans, somehow or other you were influenced and led astray to mute idols. ³ Therefore I want you to know that no one who is speaking by the Spirit of God says, “Jesus be cursed,” and no one can say, “Jesus is Lord,” except by the Holy Spirit. ⁴ There are different kinds of gifts, but the same Spirit distributes them. ⁵ There are different kinds of service, but the same Lord. ⁶ There are different kinds of working, but in all of them and in everyone it is the same God at work.

 

Paul now discusses Spiritual Gifts. This is a continuation of Paul’s comments on propriety in worship. Paul does not want the Corinthians to be ignorant concerning spiritual gifts. The church at Corinth had an abundance of spiritual gifts operating. It would also seem the gifts were not being operated in accordance with the guidance of the Holy Spirit. In no place did Paul say spiritual gifts were wrong, temporary or not to be used. The gifts come from Christ to the church. (Ephesians 4:7-8) Paul has provided a good test to determine if a spirit is of God or of Satan. Ask them to tell you if Jesus is Lord. If they cannot say Jesus is Lord then the spirit is not of God.

 

Romans 11:29 “For the gifts and callings of God are without repentance” God did not give spiritual gifts and callings to the believers with the intention they should be only for the early church. Paul’s comments caution us that the reverence and respect with which we come to worship include the operation of spiritual gifts. Spiritual Gifts are given by God for the edification of the church and are operated through the Holy Spirit. “⁷ Now to each one the manifestation of the Spirit is given for the common good.” It is neither scriptural nor wise to assume that because a person has (from a human perspective) a more spectacular gift that the person is more spiritual than a person with a less spectacular gift.

 

The purpose of Spiritual gifts is to manifest the love, grace, power and mercy of God to both believers and unbelievers. They provide confirmation of God’s work and the message of believers, to meet human needs, to strengthen believers and the church both physically and spiritually and to wage effective spiritual warfare against Satan. The gifts are given to bring all people throughout the ages, not just the early church, to Christ.

 

The same Christian wisdom that helps us find God’s will also help us identify our effective gift for ministry.

ü  pray specifically

ü  ask mature Christians who know you what strengths they see in you

ü  look for open doors of opportunity to try different areas

ü  follow the desires of your heart

 

Paul now talks about nine particular gifts of the Spirit. There has been much discussion concerning if this is an exhaustive or a partial list. Regardless of which it is these are the gifts that were in the Corinthian church and the gifts Paul discusses in his letter. Comments concerning the gifts shall be confined to these nine. There have been many discussions, and a lot of contention, over the years whether the gifts were for the early church only and then passed away as the church went through time. Psalms 68:18 tells us God gives gifts to men. The same is said in Matthew 7:11 and Luke 11:13. Romans 11:29 states that the gifts and callings of God are without repentance. These Scriptures make clear that the gifts were not for a particular time only but are given to and for the church at least until the return of Christ.

 

⁷ Now to each one the manifestation of the Spirit is given for the common good. ⁸ To one there is given through the Spirit a message of wisdom, to another a message of knowledge by means of the same Spirit, ⁹ to another faith by the same Spirit, to another gifts of healing by that one Spirit, ¹⁰ to another miraculous powers, to another prophecy, to another distinguishing between spirits, to another speaking in different kinds of tongues, and to still another the interpretation of tongues. ¹¹ All these are the work of one and the same Spirit, and He distributes them to each one, just as He determines.

 

Gift of wisdom. To apply knowledge (Scriptural and other) to life in such a way as to make spiritual truths quite relevant and practical in decision-making and daily life situations. It allows the person with the gift to speak with God’s wisdom to say the right thing, at the right time, the right way and in the right place. It applies the revelation of God’s Word andr the Holy Spirit to a particular circumstance or problem. A possible definition of wisdom is knowing through the Holy Spirit when, where and how to use the knowledge a person has. (1 Corinthians 2:7; Luke 21:15; Acts 6:10.)

 

Gift of knowledge. A thought, utterance and/or way of thinking inspired by the Holy Spirit that reveals knowledge and understanding about Biblical truth, people, situations, etc. It is clear sightedness or insight into a given situation or circumstance. Wisdom and knowledge often work together. Great knowledge without wisdom can cause more harm than good. (Acts 17:30)

 

Gift of faith. A special faith from the Holy Spirit that enables a person to believe God to perform the extraordinary and miraculous. To be firmly persuaded of God's power and promises to accomplish His will and purpose and to display such a confidence in Him and His Word that circumstances and obstacles do not shake that conviction. This faith is also evident to others and works to increase their faith. This is not the same as saving faith but something different and beyond saving faith. (1 Cor. 13:2; Hebrews 11:33 – 34.)

 

Gift of healing. A gift through which God works through a believer to make people whole physically, emotionally, mentally or spiritually. Healing is very prominent in the Bible. Jesus spent approximately one third of His ministry healing. Jesus makes it clear in Mark 16:18 that healing was to continue after He left. James 5:13-18. Not all illness is due to sin. John 9:1 – 3. Not all illnesses are healed. Philippians 2:25; 1 Timothy 5:23.

 

Gift of miracles. Deeds of God’s power that alters the expected normal course of natural laws or events. To be enabled by God to perform mighty deeds which witnesses acknowledge to be of supernatural origin and means. They often deal with battle against demonic powers and signs of the Holy Spirit working within the believer in that battle. Hebrews 2:4; Matthew 13:54 – 57; Luke 10: 13 – 15.

 

Gift of prophecy The gift that enables Christians with the gift to bring a message or revelation directly from God via the Holy Spirit. To speak forth the message of God to His people. The emphasis of prophesy is revelation; revelation of a believer’s condition, revelation of future events and receiving spiritual truth. Prophetic utterances must always agree with Scripture (1 Thess. 5:21). This is not the same as the Ministry of Prophet in Ephesians. There were many prophets in the New Testament (Acts 2:17 – 18). Messages are to be given in an orderly manner and are to be verified by God through other prophets and/or believers. (1 Corinthians 14:29, 30, 32).

 

Gift, of distinguishing between spirits. A special ability, through the Holy Spirit, to know the type of spirit that is in a person. To identify those with a spirit seeking to disrupt or mislead the church from those with the Holy Spirit that seeks to further God’s work among His people. To clearly distinguish truth from error by judging whether the behavior or teaching is or is not from God. (Acts 8:23; 1 John 4:1; 2 Peter 2:1; 1 Tim 4:1.)  

 

Gift of speaking in different kinds of tongues. To speak in a language not previously learned so unbelievers can hear God's message in their own language or the Church body be edified. There are three different manifestations of tongues. In all types the speech is in a language not learned by the speaker and may be unintelligible to the speaker and/or listeners. The first type is an ecstatic utterance that primarily edifies the individual believer. This is often part of the prayer between the Believer and God where the spirit within a person speaks directly to the Spirit of God. The second type is the ability to speak in a language know to some or all of the audience but not known to the speaker. This use of tongues can serve as a sign to unbelievers. When speaking in tongues is used in the church or a group of people there must always be an interpreter. (Acts 2:5 -12; 1 Corinthians 12:22).

 

The third manifestation is as a sign of Baptism in the Holy Spirit. The Baptism of the Holy Spirit is a baptism subsequent to and separate from salvation and water baptism. A person can be a born again, a Christian, and not have received the Baptism in the Holy Spirit. (Acts 2:4; 8:14-17; 10:44-48; 15:7-9)

 

Gift of interpretation of tongues. The ability through the Holy Spirit to understand and communicate the meaning of a message given in an unknown tongue. If an utterance in an unknown tongue is given in a church, worship setting or other public place there should be a person to interpret the message. This may be the person speaking in tongues or a different individual.

 

The gifts are given by God to each person to accomplish the work of the Gospel. James 1:17 “Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.” One gift is neither better nor worse than another gift. What is important is that believers use the gift they are given. 1 Peter 4:10 “As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God.” As always the purpose of the gift is to bring people to Christ and increase the faith and spiritual power of believers.

Unity and Diversity in the Body

¹² Just as a body, though one, has many parts, but all its many parts form one body, so it is with Christ. ¹³ For we were all baptized by one Spirit so as to form one body—whether Jews or Gentiles, slave or free—and we were all given the one Spirit to drink. ¹⁴ Even so the body is not made up of one part but of many. ¹⁵ Now if the foot should say, “Because I am not a hand, I do not belong to the body,” it would not for that reason stop being part of the body. ¹⁶ And if the ear should say, “Because I am not an eye, I do not belong to the body,” it would not for that reason stop being part of the body. ¹⁷ If the whole body were an eye, where would the sense of hearing be? If the whole body were an ear, where would the sense of smell be? ¹⁸ But in fact God has placed the parts in the body, every one of them, just as he wanted them to be. ¹⁹ If they were all one part, where would the body be? ²⁰ As it is, there are many parts, but one body.

 

Paul returns to his ongoing theme that all members of the church are called by Christ and are all equal in His eyes. This was a very alien thought to people who had been raised with strong ideas of class differences and the privilege that went with wealth, power, family status, etc. Christ, through Paul, was changing the way the world thought, their philosophies and paradigms. No hierarchy of gifts. Class status had no bearing on which gift the Holy Spirit chose to give to which believer. What is in a person is much more important than their social standing. “¹³ We were all baptized into one spirit” does not refer to water baptism but rather refers to the Spirit baptizing believers into the body of Christ uniting them and making all believers spiritually one.

 

Paul uses the body as an example. All individual parts of the body are important to the body as a whole. No part can be missing without negatively affecting the entire body. If we look at the hand all five fingers are needed. If any one finger is missing it affects the functioning of the entire hand. So it is with the body of Christ. If any part is missing it affect the entire body. This is true for missing gifts and missing believers. If any of the gifts of the Spirit are missing in a church or body of believers the body does not function as well as designed by God. Denying a gift exists does not mean it does not exist. It just means we lose the benefit of that gift.

 

²¹ The eye cannot say to the hand, “I don’t need you!” And the head cannot say to the feet, “I don’t need you!” ²² On the contrary, those parts of the body that seem to be weaker are indispensable, ²³ and the parts that we think are less honorable we treat with special honor. And the parts that are unpresentable are treated with special modesty, ²⁴ while our presentable parts need no special treatment. But God has put the body together, giving greater honor to the parts that lacked it, ²⁵ so that there should be no division in the body, but that its parts should have equal concern for each other. ²⁶ If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it. ²⁷ Now you are the body of Christ, and each one of you is a part of it. ²⁸ And God has placed in the church first of all apostles, second prophets, third teachers, then miracles, then gifts of healing, of helping, of guidance, and of different kinds of tongues. ²⁹ Are all apostles? Are all prophets? Are all teachers? Do all work miracles? ³⁰ Do all have gifts of healing? Do all speak in tongues? Do all interpret? ³¹ Now eagerly desire the greater gifts.

 

Paul provides an example that they and we can well understand. “¹² The body is a unit, though it is made up of many parts; ¹⁴ Now the body is not made up of one part but of many. ¹⁸ But in fact God has arranged the parts in the body, every one of them, just as He wanted them to be. ²⁶ If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it. ²⁷ Now you are the body of Christ, and each one of you is a part of it.” This refers to verse 13 and the above scriptures. Paul is emphasizing that we are all baptized into the Christ’s body and no one part is more or less necessary than another. All parts are needed for the body to be whole and effective. (Romans 12:1-21) As already mentioned, no gift is greater than another gift. One person has one gift and another person has a different gift. God determines who gets what gift and God has His reasons for the distribution.

³¹ But eagerly desire the greater gifts. And now I will show you the most excellent way. There has been much discussion concerning what Paul meant by “the best gift.” One interpretation (which I favor) defines the best gift as the one most needed in the particular congregation or circumstance If discerning of Spirits is needed, perhaps because of false teachers trying to enter the congregation healing will not help identify the false teachers. If believers are sick and need healing discerning of spirits or prophesy will not help. In the next chapter, he emphasizes what must be the basis of the operation of the gifts as well as everything we do as Christians. Heb. 8:13; Ecc. 3:15 After all, the gifts of the Spirit must operate through God’s love.

Love Is Indispensable

And yet I will show you the most excellent way.

 

We are now introduced to the next section of the letter. Paul in no way said the gifts were to be supplanted or removed. In this next section, he shows the basis behind the gifts and how they should operate….…through love.

 

TO CONSIDER:

Ø  Psalms 68:18 tells us God gives gifts to men. The same is said in Matthew 7:11 and Luke 11:13. Romans 11:29 states that the gifts and callings of God are without repentance.

Ø  ⁷ Now to each one the manifestation of the Spirit is given for the common good.

Ø  The gifts are given by God to each person to accomplish the work of the Gospel. James 1:17 “Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.

Ø  In no place did Paul say spiritual gifts were wrong, temporary or not to be used.

Ø  Romans 11:29 “For the gifts and callings of God are without repentance” God did not give spiritual gifts and callings to the believers with the intention they should be only for the early church.

Ø  The purpose of Spiritual gifts is to manifest the love, grace, power and mercy of God to both believers and unbelievers.

Ø  What is in a person was much more important than their social standing.

Ø  Paul is emphasizing that we are all baptized into the Christ’s body and no one part is more or less necessary than another. All parts are needed for the body to be whole and effective. Romans 12:1-21

 

 

 

 

Chapter 13

 

1 Corinthians 13

¹ If I speak in the tongues of men or of angels, but do not have love, I am only a resounding gong or a clanging cymbal. ² If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but do not have love, I am nothing. ³ If I give all I possess to the poor and give over my body to hardship that I may boast, but do not have love, I gain nothing. ⁴ Love is patient, love is kind. It does not envy, it does not boast, it is not proud. ⁵ It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. ⁶ Love does not delight in evil but rejoices with the truth. ⁷ It always protects, always trusts, always hopes, always perseveres. ⁸ Love never fails. But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away. ⁹ For we know in part and we prophesy in part, ¹⁰ but when completeness comes, what is in part disappears. ¹¹ When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put the ways of childhood behind me. ¹² For now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known. ¹³ And now these three remain: faith, hope and love. But the greatest of these is love.

 

Paul now shows us the more excellent way. This chapter is much shorter than Chapter 12 but what Paul tells us here is the foundation of all the gifts and our living in and for Christ. Love is the more excellent way. The redemptive love of the Christ must be the reason for our actions as Christians. In Matthew 5:48 (“Be ye therefore perfect, even as your Father which is in heaven is perfect.”) Jesus tells us to be perfect. This is not a suggestion it is a command. To understand being perfect we must put the verse in context by reading verses 5:43 – 47. These verses make it clear Jesus is referring to love. As God the Father and Jesus the Son love us simply because we live so we must love others. The Anabaptists have a good understanding of agape love. Godly Love (agape) is also rendered as Charity in other passages. There is a great difference in the meaning of charity in Paul’s time and our time. Charity in Paul’s time was not limited to giving money or material goods to people. It was treating people with love and helping them because you love God’s creation.

 

Love never fails. Faith will eventually not be needed since we will be with Jesus. Hope will pass away when what we have hoped for has come. Regardless of what happens in our lives Christ’s Love will always be there. Christ is perfect love and when our faith and hope are no longer needed love will always remain and is the foundation of our existence with Christ. What love is: longsuffering, can endure evil, injury and provocation without resentment, indignation or revenge. It is kind, affable, friendly, it is part of one’s nature. It is benign, bountiful; it is courteous and obliging. It rejoices in the truth. Great joyfulness in conformity to fact and reality. Fact and reality include both the spiritual and physical worlds. Love is glad of the success of the Gospel and rejoices to see men molded by it and brought into conformity with it.

 

Love bears all things. Love covers a multitude of sins (1Pe_4:8). Love believes well of all and keeps a good opinion of them when there is no appearance to the contrary. If there is evidence to the contrary loves leads us to pray for the person(s). Love is trusting; builds up and supports, hopeful, confident and sure. Love is persevering; Persevering is not the same as patient. Persevering is keeping on despite external appearances saying we should not. This is especially true when dealing with people. Although a person may look like a lost cause, and may even be actively working against efforts to show them God’s Love and Salvation, the Christian must persevere in their efforts to bring them to the redemptive love of Christ.

 

What love is not: mere acts that show gifts or power but where love is absent. Love is not unseemly; Love does nothing that is base or vile. It does nothing out of place or time. Love is not envious; Love is not grieved at the good of others, their gifts, their good qualities, their honors or their material goods or wealth. Love’s actions are led by the Holy Spirit. Love is not easily provoked but is patient always with the end of leading others to Christ in mind. It corrects a sharpness of temper and softens the mind, so that it does not suddenly conceive or long continue a vehement passion. Love is not thinking evil; Love cherishes and does not remember any malice. It does not give way to revenge or retribution. Love is not prideful or selfish; Love is the opposite of selfishness or pride: Love does not desire nor seek its own praise, or honor, or profit, or pleasure.

 

Love is not rebellious; does not resist authority, specifically the authority of God. Love does not promote itself; it does not thin k to highly of itself. Love is not bloated with self-conceit, does not swell upon its acquisitions, does not claim for itself that honor, or power, or respect, which does not belong to it. Love is not insolent, does not despise others, trample on them or treat them with contempt and scorn. Love does not rejoice in iniquity, sin. It takes no pleasure in doing injury or hurt to any. It wishes ill to no one, nor will it hurt or wrong anyone. It will not delight or rejoice in doing harm and mischief nor will it rejoice at the faults and failings of others or triumph over them either out of pride or ill-will.

 

Paul’s summation. Until Jesus comes we can only know part of His glory, power, holiness and plan. The gifts of the Spirit allow us to see and act upon the part God reveals to humankind. Paul makes the point we are not yet fully mature spiritually and we act that way. He did not say it was wrong, just reality and the natural course of things. When Christ returns, we will be mature and act that way. Paul’s remark goes to a person looking in a mirror. When looking at their reflection a person could not see it clearly. This was especially true of Paul’s time when the common mirror was of the quality mirrors are today. It is also true if we look in mirrors now when the light is low. We can get an idea of the reflection but not a clear, detailed view.

 

The three fundamentals are faith, hope and love. Faith is the substance of things hoped for and the evidence of things not seen. (Hebrews 11:1) Now if something is hoped for it is not yet available yet faith tells us the hope has substance. Evidence is something that can be used in a court of law. It is visible and has substance yet faith says things not seen are evidence. This does not seem logical. The point is with God His promises are real and have substance and are evidenced through His creation. Faith and Hope operate through and with Love. At some point, Faith and Hope will no longer be needed, Christ will have returned and creation will be without sin and much different. What we had faith in and hoped for will be reality and Love will still be there. The love of God for His creation, us, will be all around and in us. The greatest is Love, God’s Love.

 

TO CONSIDER:

Ø  The redemptive love of the Christ must be the reason for our actions as Christians.

Ø  Christ is perfect love and when our faith and hope are no longer needed love will always remain and be the foundation of our existence with Christ.

Ø  Love is the opposite of selfishness or pride: Love does not desire nor seek its own praise, or honor, or profit, or pleasure.

Ø  Until Jesus comes we can only know part of His glory, power, holiness and plan.

 

 

 

 

 

Chapter 14

 

1 Corinthians 14

Intelligibility in Worship

¹ Follow the way of love and eagerly desire gifts of the Spirit, especially prophecy. ² For anyone who speaks in a tongue does not speak to people but to God. Indeed, no one understands them; they utter mysteries by the Spirit. ³ But the one who prophesies speaks to people for their strengthening, encouraging and comfort. ⁴ Anyone who speaks in a tongue edifies themselves, but the one who prophesies edifies the church. ⁵ I would like every one of you to speak in tongues, but I would rather have you prophesy. The one who prophesies is greater than the one who speaks in tongues, unless someone interprets, so that the church may be edified.

 

⁶ Now, brothers and sisters, if I come to you and speak in tongues, what good will I be to you, unless I bring you some revelation or knowledge or prophecy or word of instruction? ⁷ Even in the case of lifeless things that make sounds, such as the pipe or harp, how will anyone know what tune is being played unless there is a distinction in the notes? ⁸ Again, if the trumpet does not sound a clear call, who will get ready for battle? ⁹ So it is with you. Unless you speak intelligible words with your tongue, how will anyone know what you are saying? You will just be speaking into the air. ¹⁰ Undoubtedly there are all sorts of languages in the world, yet none of them is without meaning. ¹¹ If then I do not grasp the meaning of what someone is saying, I am a foreigner to the speaker, and the speaker is a foreigner to me. ¹² So it is with you. Since you are eager for gifts of the Spirit, try to excel in those that build up the church.

 

¹³ For this reason the one who speaks in a tongue should pray that they may interpret what they say. ¹⁴ For if I pray in a tongue, my spirit prays, but my mind is unfruitful. ¹⁵ So what shall I do? I will pray with my spirit, but I will also pray with my understanding; I will sing with my spirit, but I will also sing with my understanding. ¹⁶ Otherwise when you are praising God in the Spirit, how can someone else, who is now put in the position of an inquirer, say “Amen” to your thanksgiving, since they do not know what you are saying? ¹⁷ You are giving thanks well enough, but no one else is edified. ¹⁸ I thank God that I speak in tongues more than all of you. ¹⁹ But in the church I would rather speak five intelligible words to instruct others than ten thousand words in a tongue.

 

²⁰ Brothers and sisters, stop thinking like children. In regard to evil be infants, but in your thinking be adults. ²¹ In the Law it is written: “With other tongues and through the lips of foreigners I will speak to this people, but even then they will not listen to me, says the Lord.” ²² Tongues, then, are a sign, not for believers but for unbelievers; prophecy, however, is not for unbelievers but for believers. ²³ So if the whole church comes together and everyone speaks in tongues, and inquirers or unbelievers come in, will they not say that you are out of your mind? ²⁴ But if an unbeliever or an inquirer comes in while everyone is prophesying, they are convicted of sin and are brought under judgment by all, ²⁵ as the secrets of their hearts are laid bare. So they will fall down and worship God, exclaiming, “God is really among you!”

 

Good Order in Worship

²⁶ What then shall we say, brothers and sisters? When you come together, each of you has a hymn, or a word of instruction, a revelation, a tongue or an interpretation. Everything must be done so that the church may be built up. ²⁷ If anyone speaks in a tongue, two—or at the most three—should speak, one at a time, and someone must interpret. ²⁸ If there is no interpreter, the speaker should keep quiet in the church and speak to himself and to God. ²⁹ Two or three prophets should speak, and the others should weigh carefully what is said. ³⁰ And if a revelation comes to someone who is sitting down, the first speaker should stop. ³¹ For you can all prophesy in turn so that everyone may be instructed and encouraged. ³² The spirits of prophets are subject to the control of prophets. ³³ For God is not a God of disorder but of peace—as in all the congregations of the Lord’s people.

³⁴ Women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the law says. ³⁵ If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church. ³⁶ Or did the word of God originate with you? Or are you the only people it has reached? ³⁷ If anyone thinks they are a prophet or otherwise gifted by the Spirit, let them acknowledge that what I am writing to you is the Lord’s command. ³⁸ But if anyone ignores this, they will themselves be ignored. ³⁹ Therefore, my brothers and sisters, be eager to prophesy, and do not forbid speaking in tongues. ⁴⁰ But everything should be done in a fitting and orderly way.

 

Chapter 14 is a continuation of chapters 11 through 13. We must remember the original Gospels and letters were not divided into chapters and verses. While dividing these into chapters and verses is helpful for recall and reference it does tend to cause artificial breaks where the writer did not intend a break but rather a continuous thought. I have followed the chapter and verse format for the purpose of dividing the lesson but I encourage everyone to review chapters 11 through 13 as a whole.

 

It is interesting that Paul starts this discussion with propriety in worship, discusses the gifts of the Spirit, Christian love and finishes with orderly worship. Between the gifts of prophecy and tongues, prophesy is to be desired. The advantage of prophesy over tongues is that prophesy can be understood by all the listeners while speaking in tongues may not. Paul uses the example of musical instruments to make his point. A musical instrument is lifeless until it is used. Even when the instrument is used if it does not make a clear distinct sound how can people know to respond as well as how to enjoy and learn. An instrument being used at the right time, in the right place and making a distinct sound send a message to a person who can interpret the message. Tongues is similar to this example. Unless there is a person to interpret, the message may be misunderstood or may not be understood at all.

 

There are three purposes for speaking in tongues; a message to the body of believers and private prayer language. The third reason at is as a sign to unbelievers. In the first case, some or all the listeners will understand the language although the speaker may not. Acts 2:4 – 19. Tongues need an interpreter when used in a as other than an individual’s prayer language. Excel in gifts that build up the church. “¹⁸ I thank God that I speak in tongues more than all of you. ¹⁹ But in the church, I would rather speak five intelligible words to instruct others than ten thousand words in a tongue.” If the tongues used are private prayer language and do not need an interpreter they should not be presented before the body of believers.

 

Paul goes into more details concerning tongues, prophesy and using them with understanding. Paul emphasizes the believer must grow in understanding of how to use the gifts. As mentioned previously, this involves faith, training and practice. A believer’s gift should: build up, teach, improve the body of believers, bring non-believers to Christ and glorify God, not the person with the gift. Paul is not saying the gifts should not be used but rather use them in accordance with the Spirit’s leading.

 

We now come to one of the more controversial of Paul’s comments. “³⁴ Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. ³⁵ And if they will learn anything, let them ask their husbands at home: for it is a shame for women to speak in the church.” Many women, especially those who are part of the various women’s liberation movements, point to this scripture and say Paul (and by extension Christianity) treated women as slaves and is therefore irrelevant to the present time and should be done away with or ignored.

 

The problem with this stance is a failure to look at the culture of the time. What was happening in the church is Paul’s focus and goal. In many pagan cultures women either were not allowed to speak in their worship services or they would have “ecstatic” utterances and movements which tended to totally disrupt the worship. In addition, were the temple prostitutes which exacerbated the problem. There was also the problem of women speaking out at random and inappropriate times. This caused disorder in the worship service.

 

For Paul to try to change this cultural norm would be quite difficult and probably unsuccessful. Paul’s interest was to keep everyone’s worship focused on God. Paul’s comments served to remind worshippers they were to have reverence toward God at all times especially in worship. There is also the possibility the women were to keep the children quiet. (Much the same as today.) Often the men would be leading the worship, teaching, etc. and were not able to quiet the children. Disruption in the worship service took the focus off worshipping God.

 

Finally, Paul repeats his earlier admonition to do all things decently and in order. Paul asks if the Word of God came to only one or two people. The answer is an obvious no. Paul ends with the admonition to covet to prophesy but not to forbid speaking in tongues. Again, to do all things decently and in order. Paul’s goal was to lead people to Christ, not to change their culture (other than paganism and pagan practices). Paul knew once people came to Christ and started living God’s Law of Love the culture must and would change. If Paul had focused on changing the culture instead of focusing on Christ neither the people would become believers nor the culture would change for the better.

 

TO CONSIDER:

Ø  Gifts of Prophecy and Tongues Prophesy is to be desired.

Ø  Paul emphasizes the believer must grow in understanding of how to use the gifts.

Ø  Paul is not saying the gifts should not be used but rather use them in accordance with the Spirit’s leading.

Ø  Paul’s goal was to lead people to Christ, not to change their culture (other than paganism). Paul knew once people came to Christ and started living God’s Law of Love the culture must change.

 

 

Chapter 15

 

1 Corinthians 15

The Resurrection of Christ

¹ Now, brothers and sisters, I want to remind you of the gospel I preached to you, which you received and on which you have taken your stand. ² By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain. ³ For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, ⁴ that He was buried, that He was raised on the third day according to the Scriptures, ⁵ and that He appeared to Cephas, and then to the Twelve. ⁶ After that, He appeared to more than five hundred of the brothers and sisters at the same time, most of whom are still living, though some have fallen asleep. ⁷ Then He appeared to James, then to all the apostles, ⁸ and last of all He appeared to me also, as to one abnormally born.

 

Paul was dealing with at least two groups in the Corinthian church, Jews and Greeks. Further complicating things was the Jewish Christians came from two groups, Pharisees and Sadducees. The Pharisees (the group Paul had belonged to) believed in resurrection of the dead but the Sadducees did not. The Greeks, and that part of the world influenced by Greek thought, did believe in the immortality of the soul. For them the immortality of the soul involved the complete dissolution of the body. “For the Greek immortality lay precisely in getting rid of the body. For him the resurrection of the body was unthinkable. Personal immortality did not really exist because that which gave men life was absorbed again in God the source of all life.” Barclay. We can see this same thinking in many of the Eastern religions.

 

Paul restates the fundamentals of the Christian faith: Christ lived, died for our sins, was buried and resurrected from death after three nights and three days. The proof of these occurrences was Christ appearing to Peter, the rest of the twelve original apostles, five hundred other believers, James the Lord’s brothers and the rest of the apostles. A word about the term apostles in this passage. Present day theology limits the term apostle to the original twelve apostles. This was not the case in the early church and should not be the case now. The original meaning of the word apostle was a gift, type, of ministry. This is verified in Ephesians 4:11-13.

 

⁹ For I am the least of the apostles and do not even deserve to be called an apostle, because I persecuted the church of God. ¹⁰ But by the grace of God I am what I am, and his grace to me was not without effect. No, I worked harder than all of them—yet not I, but the grace of God that was with me. ¹¹ Whether, then, it is I or they, this is what we preach, and this is what you believed.

 

Paul starts off by stating he is the very least of the apostles but he says this to glorify what God has done for him. Paul mentions that he persecuted the church but God changed him and he is what he is now. What was is no more and what people see now is what he is, a child of and worker for God. He makes the point it does not matter which of the apostles, preachers, teachers, etc. bring the Gospel the message is the same and the message of Christ is what they believed.

 

The Resurrection of the Dead

¹² But if it is preached that Christ has been raised from the dead, how can some of you say that there is no resurrection of the dead? ¹³ If there is no resurrection of the dead, then not even Christ has been raised. ¹⁴ And if Christ has not been raised, our preaching is useless and so is your faith. ¹⁵ More than that, we are then found to be false witnesses about God, for we have testified about God that He raised Christ from the dead. But He did not raise Him if in fact the dead are not raised. ¹⁶ For if the dead are not raised, then Christ has not been raised either. ¹⁷ And if Christ has not been raised, your faith is futile; you are still in your sins. ¹⁸ Then those also who have fallen asleep in Christ are lost. ¹⁹ If only for this life we have hope in Christ, we are of all people most to be pitied.

 

Paul now moves to the foundation of the Christian faith; the death and resurrection of Christ. Paul immediately takes on those who say Christ did not rise from the dead or that anyone can rise from the dead. The preaching of Paul as well as other apostles and disciples emphasized the fact that Jesus died and, on the third day, rose from the dead. If the dead cannot be raised then Christ could not be raised and all the preaching and our faith and beliefs as Christians are also dead and of no use. If the dead cannot be raised then those we know who are Christians and have died, died in their sin and there is no hope for them. If the dead cannot be raised then all the Christian apostles, disciples, teachers, etc. are liars. It is impossible for a person to be a Christian and deny the death and resurrection of Christ.

 

²⁰ But Christ has indeed been raised from the dead, the first fruits of those who have fallen asleep. ²¹ For since death came through a man, the resurrection of the dead comes also through a man. ²² For as in Adam all die, so in Christ all will be made alive. ²³ But each in turn: Christ, the first fruits; then, when He comes, those who belong to Him. ²⁴ Then the end will come, when He hands over the kingdom to God the Father after He has destroyed all dominion, authority and power. ²⁵ For He must reign until He has put all his enemies under His feet. ²⁶ The last enemy to be destroyed is death. ²⁷ For He “has put everything under His feet.” Now when it says that “everything” has been put under Him, it is clear that this does not include God Himself, who put everything under Christ. ²⁸ When He has done this, then the Son Himself will be made subject to Him who put everything under Him, so that God may be all in all.

 

Paul tells the church at Corinth that that he was declaring the same gospel that he had already brought to them. The Gospel of Jesus the Christ that Paul brought to them and was again declaring was what he and they stood on. The term stood on means their life, values and eternity was based on the solid foundation of the death and resurrection of Christ. It was (is) not based on the empty promises from the priests of a non-existent god. Paul then calls them to remember what he had preached to them, and if they do not, then their initial belief could be in vain.

 

Paul now outlines what he had preached and taught them. Christ died for our sins according to the scriptures and He was buried and rose (came back to life) again the third day according to the scriptures. He was seen of Cephas then of the twelve. After that He was seen of over five hundred brethren at once; of whom the greater part remained unto this present, but some have died. After that, He was seen of James; then of all the apostles. Paul makes a personal comment describing what he was before he met Jesus and what he was now because of Jesus.

 

²⁹ Now if there is no resurrection, what will those do who are baptized for the dead? If the dead are not raised at all, why are people baptized for them? ³⁰ And as for us, why do we endanger ourselves every hour? ³¹ I face death every day—yes, just as surely as I boast about you in Christ Jesus our Lord. ³² If I fought wild beasts in Ephesus with no more than human hopes, what have I gained? If the dead are not raised, “Let us eat and drink, for tomorrow we die.” ³³ Do not be misled: “Bad company corrupts good character.” ³⁴ Come back to your senses as you ought, and stop sinning; for there are some who are ignorant of God—I say this to your shame.

 

Once again Paul becomes very practical and points to practices kept by different groups within the Corinthian church. First Paul points to those who baptize for the dead. If there is no resurrection why bother baptizing for those who died. (In this passage, Paul neither agrees nor disagrees with the practice.) If there is no resurrection for the dead why do Paul and others put their life in danger? If there is no resurrection then Christ was a lie and the message Paul and others bring are in vain. Paul ends by telling those who do not believe in the resurrection that they are sinning.

 

1 Cor. 15:12 has been used by some groups as a Scriptural support for the practice of being baptized for the dead. This practice is not something Paul was supporting or even condoning. Paul was showing the inconsistency of the thinking some. They were saying Christ had not been resurrected yet they practiced baptism for their dead. If Christ was not resurrected what use is baptizing at all, let alone for the dead. The Bible is very clear that we die once and then the judgment.  (2 Cor. 5:10; Hebrews 9:27)

 

The Resurrection Body

³⁵ But someone will ask, “How are the dead raised? With what kind of body will they come?” ³⁶ How foolish! What you sow does not come to life unless it dies. ³⁷ When you sow, you do not plant the body that will be, but just a seed, perhaps of wheat or of something else. ³⁸ But God gives it a body as He has determined, and to each kind of seed He gives its own body. ³⁹ Not all flesh is the same: People have one kind of flesh, animals have another, birds another and fish another. ⁴⁰ There are also heavenly bodies and there are earthly bodies; but the splendor of the heavenly bodies is one kind, and the splendor of the earthly bodies is another. ⁴¹ The sun has one kind of splendor, the moon another and the stars another; and star differs from star in splendor.

 

⁴² So will it be with the resurrection of the dead. The body that is sown is perishable, it is raised imperishable; ⁴³ it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; ⁴⁴ it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body. ⁴⁵ So it is written: “The first man Adam became a living being” the last Adam, a life-giving spirit. ⁴⁶ The spiritual did not come first, but the natural, and after that the spiritual. ⁴⁷ The first man was of the dust of the earth; the second man is of heaven. ⁴⁸ As was the earthly man, so are those who are of the earth; and as is the heavenly man, so also are those who are of heaven. ⁴⁹ And just as we have borne the image of the earthly man, so shall we bear the image of the heavenly man. ⁵⁰ I declare to you, brothers and sisters, that flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. ⁵¹ Listen, I tell you a mystery: We will not all sleep, but we will all be changed— ⁵² in a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed. ⁵³ For the perishable must clothe itself with the imperishable, and the mortal with immortality.

 

The resurrection of Christ provides hope for those who are Christians, hope and faith in eternal life with Christ as well as hope and faith that the Holy Spirit is with us in this temporal life. If Christ did not rise from the dead then the only hope left is hope in this physical life and that is a very small hope indeed. Paul is emphatic that Christ did arise from the dead and has already established that as fact by his list of witnesses provided earlier in the chapter. By one man, Adam, death came into the world and by one man, Christ, came resurrection from death. Now we die physically but, because of the resurrection of Christ, we will be resurrected.

 

There was much discussion in the church concerning what we will look like, the material and physical make-up of the body, etc. (Sound familiar?)

 

The Bible gives a minimum of three reasons the resurrection of the body is truly necessary. The body is essential to and are an integral part of who we are. We are created body, soul and spirit and if the body is not resurrected we are incomplete. As God is God the Father, God the Son and God the Holy Spirit and all three make up the one God so we are soul, body and spirit and all three parts make up one individual. (Gen. 1:26-27) The body is the temple of the Holy Spirit. To undo all the results of sin the final enemy of humanity, death, must be overcome and the resurrection does that. Acts 3:21 and 1 Corinthians 15:24 – 27 both are clear that Christ will overcome all enemies, powers, rulers, kings, etc. and that includes death as the last enemy.

 

Both the Old Testament and the New Testament teach the resurrection of the body. Christ, as the first-fruit of bodily resurrection, assures believers we will also be resurrected. (1 Cor. 15:22-23). Christ as the second man Adam who destroys the enemy death. When believers are resurrected, they will receive a body like Christ. (This not to say look like Christ.) The resurrected body will be immortal. Those alive at the return of Christ will have their bodies transformed and put on immortality. There will be a resurrection to eternal life for the believer and to eternal death for unbelievers.

 

⁵⁴ When the perishable has been clothed with the imperishable, and the mortal with immortality, then the saying that is written will come true: “Death has been swallowed up in victory.” ⁵⁵ “Where, O death, is your victory? Where, O death, is your sting?” ⁵⁶ The sting of death is sin, and the power of sin is the law. ⁵⁷ But thanks be to God! He gives us the victory through our Lord Jesus Christ. ⁵⁸ Therefore, my dear brothers and sisters, stand firm. Let nothing move you. Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain.

 

Paul is looking forward to a future time when the imperishable and immortal shall come and death will be defeated. This will happen when Christ returns and Satan is finally and completely defeated. Our victory comes through Christ. We must stand firm with Christ until He returns. We must also work for the Lord because we love Him and His creation.

 

 

Chapter 16

 

1 Corinthians 16

The Collection for the Lord’s People

¹ Now about the collection for the Lord’s people: Do what I told the Galatian churches to do. ² On the first day of every week, each one of you should set aside a sum of money in keeping with your income, saving it up, so that when I come no collections will have to be made. ³ Then, when I arrive, I will give letters of introduction to the men you approve and send them with your gift to Jerusalem. ⁴ If it seems advisable for me to go also, they will accompany me.

 

Paul issued the same instructions to the church at Corinth as he had to the church at Galatia. Money was to be collected by the saints at Corinth to be sent to help those saints in Jerusalem. (Galatians 2:19; Acts 16:16). The collection was needed because of the extreme poverty of many of the Jerusalem Christians. This poverty resulted from these early believers selling their possessions and putting the proceeds into a common fund. It also resulted from loss of property, inheritance, business, etc. because they became believers in Christ. Paul did not want the collection to take place when he visited them. He wanted it ready to be sent, by brothers appointed and approved by the Corinthian believers.

 

The reason Paul wants the collection ready when he arrives could be twofold: Having the collection ready was a sign to the Corinthians that they could and would do this on their own. This is a faith and morale builder. By having the collection ready to go Paul would not take time away from preaching and teaching the Word of God. Paul hopes to visit the Corinth church and perhaps spend the winter with them. He does not want to have only a brief visit with the Corinthians but rather to spend time with them. Paul had a great opportunity to work for the Lord in Ephesus but hoped Timothy would visit them. Paul gives Timothy an excellent reference and asks the Corinthians to accept him. Paul makes what appears to be an odd directive here; let no one despise Timothy. This directive may have come about because of Timothy’s youth. Paul returns to his foundational theme in Corinthians; do everything with charity; that is, the redemptive love of Christ.

 

Personal Requests

⁵ After I go through Macedonia, I will come to you—for I will be going through Macedonia. ⁶ Perhaps I will stay with you for a while, or even spend the winter, so that you can help me on my journey, wherever I go. ⁷ For I do not want to see you now and make only a passing visit; I hope to spend some time with you, if the Lord permits. ⁸ But I will stay on at Ephesus until Pentecost, ⁹ because a great door for effective work has opened to me, and there are many who oppose me.

 

¹⁰ When Timothy comes, see to it that he has nothing to fear while he is with you, for he is carrying on the work of the Lord, just as I am. ¹¹ No one, then, should treat him with contempt. Send him on his way in peace so that he may return to me. I am expecting him along with the brothers. ¹² Now about our brother Apollos: I strongly urged him to go to you with the brothers. He was quite unwilling to go now, but he will go when he has the opportunity. ¹³ Be on your guard; stand firm in the faith; be courageous; be strong. ¹⁴ Do everything in love.

 

Paul now gives the Corinthians a proposed itinerary for his coming travels. He hopes to spend time at Corinth if possible. He also seems to hope for some financial help from them. He also asks them to welcome Timothy when he visits them and to treat him with respect. This comment may have been made because of his age or perhaps because he was a student of Paul’s Paul also mentions that he wanted to send Apollos to them but Apollos did not want to go. From the tone of his writing it seems Paul was not pleased with Apollos’ decision.

 

¹⁵ You know that the household of Stephanas were the first converts in Achaia, and they have devoted themselves to the service of the Lord’s people. I urge you, brothers and sisters, ¹⁶ to submit to such people and to everyone who joins in the work and labors at it. ¹⁷ I was glad when Stephanas, Fortunatus and Achaicus arrived, because they have supplied what was lacking from you. ¹⁸ For they refreshed my spirit and yours also. Such men deserve recognition.

 

Paul now mentions people who deserve special recognition for their work. He also takes the opportunity to let them know they did not supply his needs, spiritual of financial, but others did.

 

Final Greetings

¹⁹ The churches in the province of Asia send you greetings. Aquila and Priscilla greet you warmly in the Lord, and so does the church that meets at their house. ²⁰ All the brothers and sisters here send you greetings. Greet one another with a holy kiss. ²¹ I, Paul, write this greeting in my own hand. ²² If anyone does not love the Lord, let that person be cursed! Come, Lord! ²³ The grace of the Lord Jesus be with you. ²⁴ My love to all of you in Christ Jesus. Amen.

 

Paul now sends them greeting from many different churches and individuals. Paul makes the comment that those who do not love the lord should be Anathema Maranatha. Anathema appears to mean those who do not love the Lord should be separated from and rejected by the believers. This does not imply they should no longer be prayed for or attempts made to bring them to Christ but rather they are not part of the body of Christ. Maranatha is a bit trickier to understand. This term is translated in a number of different ways but the general understanding is ‘the coming of the Lord.’ The overall sense of Anathema Maranatha seems to be a statement (perhaps curse) that those who do not love the lord will be separated from the coming of the lord. That is, they will have no part in the first resurrection. (http://www.blueletterbible.org/  Matthew Henry Commentary)

 

TO CONSIDER:

Ø  Christ lived, died for our sins, was buried and resurrected from death on the third day.

Ø  If Christ did not rise from the dead then the only hope left is hope in this physical life and that is a very small hope indeed.

Ø  Our victory comes through Christ. We must stand firm with Christ until He returns.

 

REFERENCES:

http://gbgm-umc.org/umw/corinthians/city.stm

How to Study 1 Corinthians, Dr. Joseph M. Gettys, John Knox Press, 1951

http://gbgm-umc.org/umw/corinthians/housechurches.stm

The Letters to the Corinthians, William Barclay, Westminister Press, Philadelphia, 1975

http://ezinearticles.com/?The-Definition-of-Servant-Leadership&id=3613680

C:\Users\Tony\Desktop\Christian\1 Corinthians\I Corinthians Introduction and Outline  Bible_org - World’s Largest Bible Study Site.mht last retrieved August 10, 2010

Full Life Study Bible (New International Version), General Editor Donald C. Stamps, Zondervan Publishing Company, Grand Rapids, MI 1984

A Survey of Biblical Teaching on the Holy Spirit, Merle G. Stoltzf

http://8170.pbworks.com/w/page/37864131/Corinth

http://www.gty.org/resources/bible-introductions/MSB46/1-corinthians

http://www.religioustolerance.org/gnostic2.htm   Retrieved November 12, 2014

http://www.gotquestions.org/Christian-gnosticism.html   Retrieved November 12, 2014

How to Study 1 Corinthians, Dr. Gettys

http://www.blueletterbible.org/  Matthew Henry Commentary

Bob Utley East Texas Baptist University  1 Corinthians A Study Guide

 

APPENDIX A

 

Gnosticism is a heresy claiming that salvation could be gained through secret knowledge. Gnosticism is derived from the Greek word gnosis, meaning "to know." Gnostics also believed that the material world (matter) is evil and that only the spirit is good. They constructed an evil God and beings of the Old Testament to explain the creation of the world (matter), and considered Jesus Christ a wholly spiritual God. These two beliefs clash strongly with accepted Christian doctrine. Christianity teaches that salvation is available to everyone, not just a special few, and that it comes from grace through faith in Jesus Christ (Ephesians 2:8-9), and not from study or works. The only source of truth is the Bible, Christianity asserts.

 

Gnostics were divided on Jesus. One view held that he only appeared to have human form but that he was actually spirit only. The other view contended that his divine spirit came upon his human body at baptism and departed before the crucifixion. Christianity, on the other hand, holds that Jesus was fully man and fully God and that his human and divine natures were both present and necessary to provide a suitable sacrifice for humanity's sin.

 

Gnostic writings are extensive. Many so-called Gnostic Gospels are presented as "lost" books of the Bible, but in fact did not meet the criteria when the canon was formed. In many instances they contradict the Bible.

 

Gnostic Beliefs

 

“Deity: The Supreme Father God or Supreme God of Truth is remote from human affairs; he is unknowable and undetectable by human senses. She/he created a series of supernatural but finite beings called Aeons. One of these was Sophia, a virgin, who in turn gave birth to an defective, inferior Creator-God, also known as the Demiurge. (Demiurge means "public craftsman" in Greek.) This lower God is sometimes called Yaldabaoth or Ialdabaoth Jaldabaoth -- from Aramaic words meaning "begetter of the Heavens." This is Jehovah, the God of the Hebrew Scriptures (Old Testament). He is portrayed as the creator of the earth and its life forms. He is viewed by Gnostics as fundamentally evil, jealous, rigid, lacking in compassion, and prone to genocide. The Demiurge "thinks that he is supreme. His pride and incompetence have resulted in the sorry state of the world as we know it, and in the blind and ignorant condition of most of mankind."

 

Duality of spirit and body: Spirit is of divine origin and good; the body is inherently earthly and evil. Gnostics were hostile to the physical world, to matter and the human body. But they believed that trapped within some people's bodies were the sparks of divinity or seeds of light that were supplied to humanity by Sophia

 

Salvation: A person attains salvation by learning secret knowledge of their spiritual essence: a divine spark of light or spirit. They then have the opportunity to escape from the prison of their bodies at death. Their soul can ascend to be reunited with the Supreme God at the time of their death. Gnostics divided humanity into three groups: The spiritual, who would be saved irrespective of their behavior while on earth. The Soulish, who could be saved if they followed the Gnostic path. The carnal who are hopelessly lost.

 

Evil: They did not look upon the world as having been created perfectly and then having degenerated as a result of the sin of Adam and Eve. Rather the world was seen as being evil at the time of its origin, because it had been created by an inferior God.”  http://www.religioustolerance.org/gnostic2.htm

 

“Gnosticism was perhaps the most dangerous heresy that threatened the early church during the first three centuries. Influenced by such philosophers as Plato, Gnosticism is based on two false premises. First, it espouses a dualism regarding spirit and matter. Gnostics assert that matter is inherently evil and spirit is good. As a result of this presupposition, Gnostics believe anything done in the body, even the grossest sin, has no meaning because real life exists in the spirit realm only.” http://www.gotquestions.org/Christian-gnosticism.html

 

Gnosticism is the most dangerous today heresy threatening the Church of God. Gnostic philosophy masquerades as reasonable, even Christian, thinking and philosophy while tearing down the basis of a person’s belief.

 

 

APPENDIX B

 

THE UNITY OF GRACE AND NATURE

 

J. Anthony Smith

 

The basis for the current prevailing philosophy upon which the western world acts is an assumption that only the particulars have meaning. As a practical matter, universal truths do not exist. In fact, present thought would deny that universals ever did exist or have any real meaning. If man once perceived that there was universal truth, it was because man was, at the time, more primitive with a less developed philosophy. Even if we do admit to universal truth, our actions belie our words. We do not use these truths as a consistent basis for our actions. According to Matthew 7:16 - 17 (NIV) “By their fruit you will recognize them. Do people pick grapes from thorn bushes, or figs from thistles? Likewise every good tree bears good fruit, but a bad tree bears bad fruit.” The actions of our society as a whole consistently show that the existence of universal truths has little to no influence on our decisions. We base our actions on what we think is right for us for the current situation. (Situational Ethics by Joseph Fletcher) Despite what we say, our actions prove that we, as a society, do not truly believe in the universal truths.

 

To understand how we have come to this world view as a society, we must first go back to Aristotle and then forward to Thomas Aquinas. Aristotle and Aquinas are inextricably tied together both philosophically and historically. Aquinas lived at the time when access to all of the writings of Aristotle became, for the first time, available to the west. (A First Glance at St. Thomas Aquinas, Ralph McInery, page 42.) Aquinas studied and was a great admirer of Aristotle. Aquinas, in his Summa Theolicae, often quoted Aristotle and used Aristotle’s Gnostic philosophy and emphasis on the particulars to formulate his answers to the questions with which he wrestled. The conclusion of Thomas Aquinas’ reliance on Aristotle was to separate GRACE from Nature. In effect, he made GRACE an upper story and NATURE a lower story. This can be pictured as shown below and as in the diagram later in this writing.

 

GRACE, the higher: God the Creator; heaven and heavenly things; the unseen and its influence on the earth; unity, or universals or absolutes which give existence and moral meaning.

 

Nature, the lower: the created; earth and earthly things; the visible and what happens normally in the cause-and-effect universe; what man as man does on the earth; diversity, or individual things, the particulars, or the individual acts of man. (How Should We Then Live, Francis A. Schaeffer, page 55.)

 

Once this separation was made, people could feel free to act as they wished without  the nasty necessity of comparing how they act to what they say they believe. Aquinas’s love of Aristotle caused him to have an incomplete view of the fall of man. Aquinas “thought that the Fall did not affect man as a whole but only in part. In his view the will was fallen or corrupted but the intellect was not affected.” (How Should We Then Live, Francis A. Schaeffer, page 52.)

 

Francis Schaefer noted this problem in his bulk how should we then live. “The problem is often spoken of who as the nature-versus-grace problem. Beginning with the man alone and only the individual things in the world (the particulars), though problem is how to find any ultimate and adequate meaning for the individual things. The most important thing for man is man himself. Without some alternate meaning for a person (for me, as an individual), what is the use of living and what will be the basis for morals, values, and law? If one starts from individual acts rather than with an absolute, what gives real certainty concerning what is right and what is wrong about an individual action.” (How Should We Then Live, Francis A. Schaeffer, page 55.)

 

There or those who disagree with Dr. Schaeffer. Norman L. Geisler in his book, Thomas Aquinas, An Evangelical Approach, page 61, states “as some, like Francis Schaeffer, have mistakenly argued, Aquinas does not actually separate faith and reason, although he does formally distinguish between them. He believes they are related, but the relation is not coercive.” The problem with this statement is that it is purely semantics. Using the term “formally distinguishes” instead of “separates” does not make the separation any less a fact. I will say however, that I do not believe Aquinas intended to separate grace and reason (nature) but that is where his philosophy led.

 

What I do believe Thomas Aquinas intended was recognition of a realm available to Christians and non-Christians alike in which certain realities could be known by all.   The trouble with this is that by trying to combine the teachings of a pagan philosopher with Christian theology, Aquinas had to lower the standards of Christian philosophy and the theology. As a result of Aquinas’ incomplete (an erroneous) understanding of the fall of man, and by combining pagan and Christian philosophy, which resulted in his separating grace and nature, western thought went in the direction of man could, starting with himself, use reason to answer all questions. This came to include man believing he could work out work out his own salvation.

 

All of this resulted and man traveling down a different path in his world view. Renaissance humanism came into being. I have refrain from saying that man went down a new path. I do not believe the path was new, but simply different from the path he had been following. There does seem to be a similarity between the actions and results of Aquinas teachings and the actions of the Scribes and Pharisees that Jesus so soundly condemned in Matthew 23:23-28.

 

“When his nature was integrated, then man could refrain from sinning either fatally or non-fatally, even without any grace-as-disposition; for we sin when we deviate from the standards of nature, and man with integrated natures could avoid doing that as long as help concerning them in their goodness processes without that, of course, man's very nature would collapse into nothingness). But now that his nature is distorted man also needs grace-as-disposition to heal the disorder, if he is to totally refrain from sin.” (Summa Theolicae, T. Aquinas, Volume 29, 109,8.)

 

The problem here is the implication that grace exists due to the fall of man. I want to stress that Aquinas does not explicitly so state, but the idea can be (and I believe, based on history, has been) derived from his statement.  If grace exists that is the grace of God it must have existed as a part of God’s very nature. Grace, to be the grace of God, could not have been created, or caused, by man's sin, but rather, man's sin necessitated that grace be manifested in a different manner. If Grace existed from the beginning (as a part of God) then grace was a part of the creation of God. If grace is a part of God's creation then man nature (reason) must be inextricably bound with and to grace. If grace and nature are separated, the resulting dichotomy sets up a tension that cannot be resolved without the re-integration man's world view of grace and nature in. Without the recognition that God is the basis of both universal truth and the particulars of daily life, the tension will continue and will get worse with time.

 

Having said all of this I must ask two questions. What has been the practical results of the separation (or formal the distinguishing) of grace and nature? Have a false dichotomy and tension been established, and if so how do we correct the situation?  To answer the first question I have generated the diagram below. I used thoughts from Dr. Shaffer and added to them. By combining these thoughts with history I have attempted to explain what I think occurred.

 

 Line 1.

The first line shows what I believed was the original configuration. At this point grace and nature are totally integrated as a part of God creation.

 

Line 2.

The second line shows the perceived separation that was resulted of the teaching of Aquinas. Grace is an upper story, separated from the creation (and nature or reason as a part of that creation) which is in a lower story. This effectively separates beliefs from actions, or the will from the intellect. A person may claim they believe in some moral absolute or universal “truth”, but that belief does not necessarily affect their actions.  This is because, in Aquinas’ opinion (and Aristotle’s) belief is a matter of will (which is fallen) but not necessarily intellect.

 

Line 3

In the third line grace (implying the Grace of God) has become synonymous with universals. I see the moral imperatives of God being supplanted by what are considered by society as being universally held truths. This means that there is no longer a baseline by which to judge our actions, but rather some abstract idea of truth, a truth that all men supposedly hold as some sort of species memory. (This has come to be known as an enlightenment and rationalism.) This emphasis certainly began to happen with the Renaissance and has continued to our time. The acceptance of the theory of evolution as a fact disproves the notion of a species held memory. If the theory of evolution is correct there is no reason or basis for such a memory of universally held truths. The notion of universally held truths would not assure the survival of the fittest but would assure the weaker members of the species would continue to exist and procreate thus watering down the gene coal and causing the species to die out. We want to say we will act kindly toward one another because of an abstract idea of universally held truths which, exist because of our acceptance of Darwin's theory of evolution, we say cannot really. Now we have another dichotomy and additional tension.

 

Line 4 & 5

The fourth and fifth lines show the logical outcome of Line 3. If there is no baseline for judging our actions, then Grace or even universal truth has no meeting, and nature or reason takes over he both the upper and lower story. Now the basis for action is what is consistent with the natural or reasonable, thing to do, but reason without Grace is no longer reasonable. The baseline is gone and we are left with a shifting basis of truth upon which to build our world view and actions. The reason for this is that by separating Grace and nature we have effectively dismissed the baseline of righteousness that comes from God by Grace and therefore no longer have any real foundation for determining our actions. (Notice that I said righteousness, not morals or ethics there is a difference. True morality and ethics are only a subset of righteousness and cannot exist apart from God’s righteousness.) “And every one that heareth these sayings of mine, and doeth them not, shall be likened onto a foolish man, which built his house upon the sand, and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.” (Matthew 7:26-27, K J V.)  Truth becomes ever-changing based on what is culturally and socially acceptable at the time. Once this has happened we can legitimately ask with Pilate “What is the truth?” (Luke 18:38 NIV.) The answer will be the same “Jesus said unto him, I am the way, the truth, and the life:. . . . “ (John 14:6 K JV.)

 

Line 6

The sixth line shows the new upper and lower stories that were put in place. I believe this new dichotomy occurred over time and somewhat concurrently with lines 4 and 5 of the diagram. This is a bit of a moving target.  [Because man artificially separated Grace and nature, and sees only the will as fallen and not the intellect, the upper and lower stories have become relative and man (corporately or individually) can substitute whatever they want at the moment in either story.] 

 

Nature has now become the upper story and the particulars the lower story. The problem is that man cannot accept this as a basis for being. Since Grace is a part of the nature of God, and therefore a part of the creation, and that creation includes man, man cannot survive builders possibly, intellectually were mostly, without a basis for his actions. Because man does not want to recognized God as the basis for his actions, he has placed nature or reason in the upper story. This has the same faxed as those noted in lines 4 and blind above. This is only a substitution and format, no substantive change has been made.

 

Before I go further I must make clear that I do not think man substitutes freely in either story. Philosophers and the general public would not allow that to happen. Changes are made over time however. They usually happen slowly, so slowly that many people are not aware of the change until they reflect on what was as compared to what is now.  That the changes come to be accepted slowly over time makes it very difficult to open people’s eyes to what has happened. People are comfortable with the status quo and see no need to change. Generations of rationalization have built great walls around the truth.

 

Line 7 & Line 8

Lines 7 and 8 show the same condition as the fourth and fifth lines. This is moving totally into Aristotle’s world view that only the particulars matter. The particulars have taken over.  This means that there is no basis for consistent moral or ethical action, not even the false shifting basis of nature or reason. Man has no reason for being, no basis for truth, no universal upon which to predicate and affirm his been, and moved into a state of despair and despondency. This is where I see we are now as a creation and society. How do we go back to the original condition all the unity of grace and nature? I do not have an answer, but on an individual basis it is a matter of belief and acceptance in Jesus as the Christ. 

 

There is still the problem with the world view with which we grew up. We inherit a particular world view and tend to keep it, at least basic portions of it, even after we become a Christian. This causes stress as we try to live Christian lives with an un-Christian world view. I am sure the immediate my assertion that the philosophy of Thomas Aquinas maintained and perpetuated an un-Christian world view will find much disagreement among many students of philosophy as well as many theologians.  I rest my assertion on Corinthians 1, Corinthians and the letter of James. 

 

One of the problems in the church at Corinth was their tendency to separate their “spirituality” from their actions. This led to church members, who claimed to be Christians, frequenting the temple prostitutes, getting drunk celebrating the Lord’s Supper, etc. Since these people felt they were belonged to Christ spiritually, what they did with their bodies didn’t matter.  Paul made it quite clear that this was not (and is not) the case. A person cannot separate their spiritual and physical actions. Christ addressed the same issue in Matthew 6:24 when He said “No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.”  (KJV) 

 

Thomas Aquinas made a critical error when he tried to find a common meeting ground between Greek philosophy (as found in the writings of Aristotle) and Christian philosophy. There is no common middle ground as Paul pointed out in his letters to the Corinthians. At the beginning of the first letter to the Corinthians Paul said “That your faith should not stand in the wisdom of men, but in the power of God.” (I Corin. 2:5  KJV) Paul is stating unequivocally that there is a vast difference between the philosophies of man and the Word of God. Remember that Paul is writing to a church group the tended to separate Grace and Nature (just as Aquinas did much later).

 

James also dismissed the notion of separating Grace and nature. In his case he spoke of Faith and works. James was very clear that faith and works could not be separated. The burden of the letter of James is to show that true faith is alive and active. Biblical faith is not a detached acceptance of an orthodox creed. Neither is it one-half of the requirement for salvation, the other half of which is works. Rather than proclaiming a doctrine of faith plus works, James was arguing for a different kind of faith, a faith that is alive and shows its vitality by its actions. This is a faith that is not separated from nature, but rather it is bringing man’s nature into completeness with the spiritual through the Holy Spirit.

 

For the majority of the world, that stress does not exist because they have not accepted Jesus as the Christ. The original tension continues because, whether we admit or not, we are the creation of God. The problem is, that we are a creation that chooses to live outside of the will and structure of the creature. We must work on the problem of how to make the reason for this tension known, recognized, and bring the creation back to acceptance of the original intent. Back to the realization that grace and nature (reason) are a unity, a unity bound up within the character of God.

 

To the question might also rise, why does this make a difference? Why do we care what Thomas Aquinas did back in the 1200 AD? The reason this is important is that where we are in our society philosophically is based on the thinking, work and writings of Thomas Aquinas. How can we know what we are, who we are, and why we are what and who we are, without knowing where we came from philosophically. An important part of knowing where we come from as a culture and society is that, through Christ, we do not need to continue in false philosophies, world views, or beliefs. 

 

I have a disagreement with Aquinas’ reliance on pagan philosophy (Aristotle & Gnostics) as a basis for his sociological thinking and writings, but we need to recognize that he also did a lot of good work.

 

 

N g A r T a U c R e E

GRACE  (UNIVERSALS) _______________________________________________________________________________________ NATURE (PARTICULARS)

GRACE  (GOD) _______________________________________________________________________________________ CREATION  (NATURE/REASON)

P n A a R t T u I r C e ULARS

NATURE (PARTICULARS)

PARTICULARS

 

 

 

 

                        Line 1

 

 

 

 

 

                        Line 2

 

 

 

 

 

 

                        Line 3

 

 

 

 

 

 

                        Line 4

 

 

 

 

                        Line 5

 

 

 

 

 

NATURE __________________________________________________ PARTICULARS

 

                        Line 6

 

 

 

 

 

P  R   I   U  A  S _____________________________________________________   A   T  C   L  R

 

 

                        Line 7

 

 

 

 

 

 

                        Line 8