the book of 1 corinthians chapter six XXX
"But he who is joined to the Lord is one spirit with Him. Flee sexual immorality. Every sin that a man does is outside the body, but he who commits sexual immorality sins against his own body. Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own?" (1 Corinthians 6:18-19).
As mentioned earlier, the city of Corinth was home to the pagan temple of Aphrodite, along with the one thousand priestesses who served within it. These "priestesses" were actually temple prostitutes who offered their services under the guise of religious observance. The fact that Corinth was a center for such activity made Paul the Apostle's message regarding sexual immorality especially important.
However, this counsel is just as applicable today as it was in the days of the first century for as one source comments, "Paul rejects the notion, held by sophisticated pagans in his day and ours, that what one does with one's body is one's own business. On the contrary, he reminds his readers that their bodies are temples of the Holy Spirit." (1)
The "one flesh" relationship between husband and wife referenced here within 1 Corinthians 6:16 serves to illustrate the type of intimate relationship that God seeks to enjoy with His people on a spiritual level: "...the one who is united and joined to the Lord is one spirit with Him" (AMP). This aspect of our relationship with God is something that Paul reiterated in his Biblical letter to the church at Ephesus...
"For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh. This is a profound mystery-but I am talking about Christ and the church" (Ephesians 5:31-32 NIV).
This helps explain why the Scriptures reserve the physical aspect of a male-female relationship exclusively for those who have made a lawful and permanent commitment to one another. This commitment is expressed by the formal act of marriage where the couple unites together as one and publicly vows to forsake all others. While other types of sexual encounters may create a union, they don't create a marriage. (2)
Those who engage in sexual expressions that fall outside these Biblical parameters may enjoy the benefits of marriage without the obligations and responsibilities that go along with such relationships, but as one commentator has aptly observed, "Sex outside of marriage is like a man robbing a bank: he gets something, but it is not his and he will one day pay for it." (3)
(1) Asbury Bible Commentary, Eugene E. Carpenter, D. Immorality: Prostitution (6:12–20) https://www.biblegateway.com/resources/asbury-bible-commentary/Immorality-Prostitution
(2) Charles C Ryrie, Ryrie Study Notes [1 Cor. 6:16]
(3) Warren W. Wiersbe, The Wiersbe Bible Commentary: New Testament, Consider The Lord (6:9-20) [pg. 470] quoted in Dr. Constable's Expository Notes Copyright © 2016 Thomas L. Constable [6:15] http://www.soniclight.com/constable/notes/htm/NT/1 Corinthians/1Corinthians.htm#_edn230
the book of 1 corinthians chapter six XXIX
"Do you not know that your bodies are members of Christ? Shall I then take the members of Christ and make them members of a harlot? Certainly not! Or do you not know that he who is joined to a harlot is one body with her? For 'the two,' He says, 'shall become one flesh.'" (1 Corinthians 6:15-16).
If a member of the first-century Corinthian church had been involved in an illicit sexual affair, he or she might have dismissed any questions regarding the propriety of such a relationship with a shrug and the following response: "Food was made for the stomach, and the stomach for food" (1 Corinthians 6:13 NLT). This analogy drew upon an assumed parallel between the physical urge to eat and the physical urge to engage in a sexual relationship.
However, there were two issues with that rationale...
"The Corinthians’ reasoning had two faults: (1) The stomach and the digestive process are in a sense no more than earthly and without function in eternity. But the body, through the resurrection power of Christ, is eternal. It has been sanctified by God to bring Him glory (v. 20).
(2) While the stomach’s purpose is to digest food, it is not the purpose of the body to commit immorality." (1)
So Paul the Apostle responded to this erroneous way of thinking with a series of questions that would help enable the Corinthians to grasp the truth: "Do you not know that your bodies are a part of Christ Himself? Am I to take a part of Christ and make it a part of a woman who sells the use of her body? ...Do you not know that a man who joins himself to a woman who sells the use of her body becomes a part of her?" (NLV). And just in case his readers missed the point, Paul made certain to follow up with the answer as well: "Let not such a thing take place" (Wuest).
As touched upon earlier, those who live to gratify their appetites in this manner are actually engaged in a form of idolatry. That is, they allow such desires to guide their course of life instead of subjecting them to God's standards for His creation and seeking His empowerment to make choices that are consistent with His will. Much as Paul told the church at Rome...
"...if your life is just about satisfying the impulses of your sinful nature, then prepare to die. But if you have invited the Spirit to destroy these selfish desires, you will experience life" (Romans 8:13 Voice).
(1) Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s New Illustrated Bible Commentary (1 Co 6:13–14). Nashville: T. Nelson Publishers.
the book of 1 corinthians chapter six XXVIII
Much like the expression "All things are lawful..." (v. 12), the phrase, "Food is meant for the stomach and the stomach for food" (ESV) appears to be a defense that some among the Corinthian church employed in seeking to justify their conduct. The idea was that since eating represented a necessary biological function with no spiritual significance, it was perfectly reasonable to do so whenever the body signaled a need to eat.
In a spiritual sense, this is a valid concept when viewed within it's proper context. For example, Jesus once shared the following insight with His disciples...
"'...nothing that enters a man from the outside can make him 'unclean'? For it doesn't go into his heart but into his stomach, and then out of his body.' (In saying this, Jesus declared all foods 'clean.')
He went on: 'What comes out of a man is what makes him 'unclean.' For from within, out of men's hearts, come evil thoughts, sexual immorality, theft, murder, adultery, greed, malice, deceit, lewdness, envy, slander, arrogance and folly. All these evils come from inside and make a man 'unclean'" (Mark 7:17-23 NIV).
However, a problem develops if we attempt to push this idea beyond it's contextual parameters in order to rationalize our indulgences. For instance, a person who is driven by a psychological impulse to eat may be prone to gluttony, thus turning the pleasurable and necessary act of eating into something unhealthy and wrong. As the Apostle Paul also mentioned within the previous verse, "'Everything is permissible for me,' but I will not be brought under the control of anything" (HCSB).
A similar argument could be made in the area of sexual expression. Much like the act of eating, it is possible to view sexual interaction as a purely biological function, thus making it perfectly reasonable to engage in a physical relationship whenever the body signals a desire to do so. Therefore (in the view of such people), it is entirely permissible to pursue casual sexual encounters, engage the services of prostitutes, or maintain relationships with "friends with benefits" to meet such needs.
Before we consider Paul's God-inspired response to this way of thinking, we'll pause to consider what these verses imply regarding the future of those who are in Christ next.
the book of 1 corinthians chapter six XXVII
"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. By his power God raised the Lord from the dead, and he will raise us also" (1 Corinthians 6:13-14 NIV).
Paul the Apostle's reference to the future destruction of both stomachs and foods may lead to questions concerning the afterlife and how these verses impact the manner in which God "...will raise us also." Here is how one scholar approaches these questions...
"If God is going to destroy the body, then how can it be resurrected? ...Paul said, 'Foods for the stomach and the stomach for foods; but God will destroy both it and them' (1 Cor. 6:13). On this basis, some argue that the resurrection body will not have the anatomy or physiology of the pre-resurrection body. On the other hand, Paul inferred that we would recognize our loved ones in heaven (1 Thes. 4:13–18).
SOLUTION: The body that goes into the grave is the same body, made immortal, that comes out of it. This is proven by the fact that Jesus’ tomb was empty, He had the crucifixion scars in His body (John 20:27), that His body was “flesh and bones” (Luke 24:39), that people could and did touch it (Matt. 28:9), and that He could and did eat physical food (Luke 24:40–42).
As for 1 Corinthians 6:13, a careful study of the context here reveals that, when Paul says God will destroy both food and the stomach, he is referring to the process of death, not to the nature of the resurrection body. For he refers to the process of death by which “God will destroy both it and them” (v. 13).
Further, while the resurrection body may not have the need to eat, it does, however, have the ability to eat. Eating in heaven will be a joy without being a need. So, the body that death “destroys” (decays), is the same one that resurrection restores. To argue that there will be no resurrection body because the stomach will be “destroyed” is tantamount to claiming that the rest of the body—head, arms, legs, and torso—will not be resurrected because death will also turn them into dust." (1)
So there will come a day when God will eliminate hunger by eliminating our dependence upon both stomachs and food. But as we're told in the Old Testament book of the prophet Daniel, that reality does not affect the future resurrection of those "Multitudes who sleep in the dust of the earth (who) will awake: some to everlasting life, others to shame and everlasting contempt" (Daniel 12:2 NIV).
(1) Geisler, N. L., & Howe, T. A. (1992). When Critics Ask : A Popular Handbook On Bible Difficulties (p. 456). Wheaton, Ill.: Victor Books.
the book of 1 corinthians chapter six XXVI
"All things are lawful for me; but not all things are expedient. All things are lawful for me; but I will not be brought under the power of any" (1 Corinthians 6:12 RV).
Allen Du Mont was an engineer and inventor whose pioneering work in the field of radio and television technology is largely overlooked today. For instance, Du Mont was responsible for a number of important technical advancements that improved the quality of radio and television reception. He also produced the first commercially available fully-electronic television receiver and developed the first television network within the United States.
Despite these accomplishments, Allen Du Mont expressed a sense of regret concerning the manner in which these technologies had been employed by others. In a 1961 speech to the Institute of Electrical Engineers, Du Mont remarked upon the distressing quality of available television programming when he said, "...My reaction has been that of the creator of Frankenstein."
One historian who has chronicled Du Mont's work continues by saying, "In a coda to this indictment of television, and his role in bringing the medium to life, Du Mont shared a melancholy thought with the electrical engineers who were honoring him. For Allen Du Mont, an inventor was ultimately powerless because he could not determine how his inventions would be used. 'In our society, an engineer can create-he can develop but he cannot control the ultimate utilization...'" (1)
As we look at Paul the Apostle's interaction with the Corinthian church, it's possible to conclude that he may have felt much the same way. While Paul accurately communicated God's Word, he had little control over what others ultimately did with his teaching. We saw one such example earlier in 1 Corinthians 5:9-10 where Paul sought to correct an erroneous application of his teaching in regard to personal relationships.
Another example was cited by the Apostle Peter who said, "...our beloved brother Paul, according to the wisdom given to him, has written to you, as also in all his epistles, speaking in them of these things, in which are some things hard to understand, which untaught and unstable people twist to their own destruction, as they do also the rest of the Scriptures" (2 Peter 3:15-16).
The expression "All things are lawful for me..." may provide a further illustration. While Paul supported this concept in regard to spiritual observances or dietary restrictions, the Corinthians had apparently interpreted this message as a license to justify any number of questionable choices. This reminds us that while we are responsible to clearly and accurately communicate the truth of God's Word, we cannot always be responsible for the manner in which others choose to act upon it.
(1) Weinstein, David The Forgotten Network [pg. 189] Temple University Press
the book of 1 corinthians chapter six XXV
"All things are lawful for me, but all things are not helpful. All things are lawful for me, but I will not be brought under the power of any" (1 Corinthians 6:12).
The final portion of 1 Corinthians chapter six begins at verse twelve and continues through the end of this chapter. Within this section, the Apostle Paul will go on to address a few of the rationalizations that were apparently used by some members of the Corinthian church to justify their inappropriate choices and decisions. The concepts that are contained within this section are so important that Paul will return to them again in chapters eight and nine and repeat the very same message found here within 1 Corinthians 6:12 again in 1 Corinthians 10:23.
One of the characteristics of Paul's teaching involved the consistency of his message as he met with various churches throughout his missionary journeys. (1) For the church at Corinth, this undoubtedly included some instruction regarding our liberty in Christ that was similar to a teaching he shared with the church in Galatia: "Don’t let anyone tell you what you must eat or drink. Don’t let them say that you must celebrate the New Moon festival, the Sabbath, or any other festival" (Colossians 2:16 CEV).
Unfortunately, it seems that some within the Corinthian church had misapplied the idea of Christian liberty and reduced it to an easily quotable slogan that could be used to justify virtually anything. For example, a member of the church who was seeking to defend a questionable decision might simply reply by saying, "All things are lawful." Paul sought to correct this misinterpretation by adding an important qualifier: "Just because something is technically legal doesn’t mean that it’s spiritually appropriate" (MSG).
This important Biblical principle is one that we can apply in many different areas of life. For instance, this precept can help us make good decisions in the areas of music, entertainment, and leisure. It can be applied to our choices in eating and drinking. This rule is also useful in guiding our business and financial decisions as well. Finally, 1 Corinthians 6:12 can help us make appropriate choices in areas where it is possible for godly men and women to reach different conclusions concerning right and wrong.
When facing such decisions, our initial response should first involve a commitment to seek God's wisdom in prayer. We can also benefit from the advice and counsel of God-honoring spiritual leaders and friends. We might then apply the teaching of 1 Corinthians 6:12 in the form of a question in addressing these "gray areas" of life: "Is this lawful, but not helpful?"
(1) See 1 Corinthians 4:17 and 1 Corinthians 7:17
the book of 1 corinthians chapter six XXIV
"And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God" (1 Corinthians 6:11).
In contrast to the behaviors that are characteristic of an ungodly lifestyle, 1 Corinthians 6:11 provides us with three descriptive elements that serve to identify those who are in Christ: washed, sanctified, and justified. Each of these qualities represent important spiritual realities that should impact our choices and decisions on a daily basis.
For instance, the term "washed" is a reference to the spiritual cleansing that serves to purify those who accepted Jesus as Savior. We can associate this idea with the regeneration and renewing of the Holy Spirit that purifies a person from their past sins (see Titus 3:5) (1)
"Sanctified" is the word we use to describe one's separation from sin and dedication to God. As mentioned earlier, sanctification refers to "the act or process by which people or things are cleansed and dedicated to God..." (2) The end result of sanctification is holiness, or God-like character.
Finally, we have the word "justified," a word that describes sinful human beings who have been made acceptable to a holy God through Jesus' sacrificial death on the cross. As used in the original language, this word can be defined as follows: "to declare, pronounce, one to be just, righteous, or such as he ought to be." (3)
These new realities stood in stark contrast to the old sinful attitudes and practices listed within the preceding verses- and now that the members of the Corinthian church had been transformed into men and women of God who were washed, sanctified, and justified, it was important to ensure that these truths were reflected in their daily conduct. For the Christian community at Corinth, this meant abandoning those attitudes that led to strife and division (chapter three), condoned sexual immortality (chapter five), and compelled them to enter into civil lawsuits against one other (chapter six).
For a modern-day believer who is seeking to overcome the attitudes and behaviors that are reflective of a pre-Christian life, there can be no more valuable advice than to set aside a portion of each day to prayerfully read and apply God's Word. As we're told in both the Old and New Testaments...
"Your word I have hidden in my heart, That I might not sin against You" (Psalm 119:11).
"Let Christ’s teaching live in your hearts, making you rich in the true wisdom" (Colossians 3:16a Phillips).
(1) Bob Caldwell, 1 Corinthians 6 Do Not Sue the Brethren (v.11) http://www.ccboise.org/resources/study-materials/study-notes/1-corinthians-6
(2) New Dictionary of Theology, [Leicester/ Downers Grove: Inter-Varsity, 1988) pg. 613
(3) G1344 dikaioo Thayer’s Greek Definitions
the book of 1 corinthians chapter six XXIII
"And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God" (1 Corinthians 6:11).
Most people are probably familiar with the idea of an inheritance, or an asset that is distributed to one's heirs upon his or her death. In one sense, God has also distributed a number of His assets to those who come to Him through Jesus' sacrificial death. One such inherited asset is the God-given ability to recognize and break free of sinful behaviors such as those that were cataloged earlier within 1 Corinthians 6:9-10.
The passage quoted above draws our attention to this aspect of our inheritance in Christ in saying, "...such were some of you." We should notice that this verse identifies the greedy, the sexually immoral, and other such individuals in the past tense: "Some of you used to be like that" (CEV, emphasis added). This indicates that it is possible to transition from a life that is characterized by sinful, inappropriate, and unhealthy behaviors to a life that truly honors God.
When presented with an opportunity to enter a relationship with God through Christ, some may resist by citing an inability to change. Yet this passage does not allow for such a response for as 2 Corinthians 5:17 also goes on to tell us, "Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new." We should also remember Jesus' message from Mark 10:27 in considering this verse: "With man this is impossible, but not with God; all things are possible with God" (NIV).
In remarking on this passage (as well as the preceding verses), one source offers a number of important observations...
"Paul is describing characteristics of unbelievers. He doesn't mean that all those who have indulged in sexual sin or who have been idol worshipers, adulterers, male prostitutes, homosexuals, thieves, greedy people, drunkards, abusers, and swindlers are automatically and irrevocably excluded from heaven.
Christians come out of all kinds of different backgrounds, including these. They may still struggle with evil desires, but they should not continue in these practices. In 1Co_6:11, Paul clearly states that even those who sin in these ways can have their lives changed by Christ. However, those who say that they are Christians but persist in these practices with no sign of remorse will not inherit the Kingdom of God. Such people need to reevaluate their lives to see if they truly believe in Christ." (1)
(1) 1 Corinthians: A Life Application Bible Study edited by Michael R. Marcey [6:9-11] pg.13
the book of 1 corinthians chapter six XXII
"Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God" (1 Corinthians 6:9-10 ESV).
Television pundits. YouTube commentators. "Drive-time" radio personalities. One characteristic common to many of these speakers is the verbal abuse they often direct towards celebrities, athletes, people in the news, or those within their audience. To some degree, these examples serve to illustrate the idea of a "reviler" as found here within 1 Corinthians 6:9-10.
A reviler is someone who is verbally malicious towards others. As mentioned earlier in 1 Corinthians chapter five, the word "revile" can be associated with those who "...assail with contemptuous or opprobrious language; (or to) address or speak of abusively." (1) In contrast, Paul the Apostle's New Testament letter to an early church leader named Titus offers the following counsel for God's people: "...speak evil of no one, to be peaceable, gentle, showing all humility to all men" (Titus 3:2).
The characteristics mentioned in Titus 3:2 should serve to differentiate those who follow Christ from those who do not. As one commentator has observed, this directive effectively prohibits God's people from engaging in various forms of ridicule, slander, insult, or verbal abuse. (2) When others choose to interact with us in such a manner, we should prayerfully look to Jesus as our example for "...when He was reviled, did not revile in return; when He suffered, He did not threaten, but committed Himself to Him who judges righteously" (1 Peter 2:23).
We then have a reference to swindlers (or extortioners as this word is found in some translations). This term is closely associated with the idea of a person who takes something that belongs to another in a deceptive, unethical, or deceitful manner. While the concept of extortion is often related to use of blackmail or an abuse of authority, we might also associate this idea with those who engage in embezzlement, monetary fraud, underhanded business practices, or anyone who acts in a similarly unjust manner.
In reflecting on this passage, one source offers the following assessment: "Significantly, Paul classed thieves and extortioners as equally criminal, the latter referring to organized, "white-collar" crime, and thievery to common pilferage." (3) In light of this, such practices should not be found among those who seek to inherit the kingdom of God.
(1) revile. (n.d.). Dictionary.com Unabridged. Retrieved July 19, 2016 from Dictionary.com website http://www.dictionary.com/browse/revile
(2) Believer's Bible Commentary William MacDonald Edited by Arthur Farstad Thomas Nelson Publishers Nashville pg. 2143
(3) Coffman, James Burton. "Coffman Commentaries on the Old and New Testament" [v.9] "www.studylight.org/commentaries/bcc/1-corinthians-6.html". Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.
the book of 1 corinthians chapter six XXI
"Don't you know that unrighteous people will have no share in the Kingdom of God? Don't delude yourselves — people who engage in sex before marriage, who worship idols, who engage in sex after marriage with someone other than their spouse, who engage in active or passive homosexuality, who steal, who are greedy, who get drunk, who assail people with contemptuous language, who rob — none of them will share in the Kingdom of God" (1 Corinthians 6:9-10 CJB).
To illustrate the characteristics of those who have no share in the kingdom of God, the Apostle Paul offered a short list of corresponding behaviors here in 1 Corinthians 6:9-10. Numbered among those characteristics is alcohol abuse.
In his New Testament letter to the church at Ephesus, Paul offered the following guidance regarding alcohol: "Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit" (Ephesians 5:18). Debauchery is a word that carries the general idea of moral corruption- and alcohol's potential to serve as a contributing factor in this regard is well-known among those who have experience with it's effects.
Today, medical professionals recognize alcohol's role as a depressant. As such, alcohol serves to depress one's capacity for self-control, good judgment, and wise decision-making. One Biblical example of this reality can be found in the regrettable experience of Noah, a God-honoring man who nevertheless once got so drunk that he passed out naked in view of others (Genesis 9:18-22).
In light of this, is should not be surprising to read the following Scriptural admonitions against alcohol abuse...
"Who has woe? Who has sorrow? Who has strife? Who has complaints? Who has needless bruises? Who has bloodshot eyes? Those who linger over wine, who go to sample bowls of mixed wine. Do not gaze at wine when it is red, when it sparkles in the cup, when it goes down smoothly! In the end it bites like a snake and poisons like a viper.
Your eyes will see strange sights and your mind imagine confusing things. You will be like one sleeping on the high seas, lying on top of the rigging. 'They hit me,' you will say, 'but I'm not hurt! They beat me, but I don't feel it! When will I wake up so I can find another drink?'" (Proverbs 23:29-35 NIV).
"Woe to those who rise early in the morning to run after their drinks, who stay up late at night till they are inflamed with wine. They have harps and lyres at their banquets, tambourines and flutes and wine, but they have no regard for the deeds of the LORD, no respect for the work of his hands" (Isaiah 5:11-12 NIV).
the book of 1 corinthians chapter six XX
"Don't you know that the unrighteous will not inherit God's kingdom? Do not be deceived: No sexually immoral people, idolaters, adulterers, or anyone practicing homosexuality, no thieves, greedy people, drunkards, verbally abusive people, or swindlers will inherit God's kingdom" (1 Corinthians 6:9-10 HCSB).
Thieves refers to those who engage in the wrongful taking of another person's property. This concept is easy to visualize for the word used within the original language of this passage forms the basis for our modern-day word "kleptomania."
"Thievery" doesn't only refer to the person who robs a bank, or someone who steals merchandise from a shopping center, or a business executive who misappropriates corporate funds for his or her own personal use. This word literally means, "a stealer" (1) and it encompasses virtually anything that might be unlawfully taken from another.
This might include such commodities as time, workplace productivity, or small-item pilferage, among others. The important thing to remember is that theft may involve more than money or goods- and just because we take something that doesn't belong to us in small or inconsequential amounts doesn't necessarily mean that we aren't guilty of stealing.
Greedy people (or the covetous as we read in some translations) refers to those who carry an intense desire to possess something (or someone) that belongs to someone else. As mentioned earlier, this word can be used to identify one who is eager to have more, especially what belongs to others. (2) It also implies an attitude of jealousy towards those who seemingly possess something more or better than that which we already own.
The New Testament book of Hebrews cautions us against developing an attitude of covetousness when it says, "Let your conduct be without covetousness; be content with such things as you have. For He Himself has said, "I will never leave you nor forsake you'" (Hebrews 13:5). This admonition is closely aligned with both the Second and Tenth Commandments for as Paul the Apostle reminded the church at Ephesus, "For this you know, that no . . . covetous man, who is an idolater, has any inheritance in the kingdom of Christ and God" (Ephesians 5:5).
Finally Jesus Himself provided us with a specific warning regarding covetousness, a warning that revealed the misguided philosophy associated with those who are driven to accumulate wealth and/or possessions: "And He said to them, 'Take heed and beware of covetousness, for one's life does not consist in the abundance of the things he possesses'" (Luke 12:15).
(1) G2812 kleptes Strong’s Hebrew and Greek Dictionaries
(2) G4123 pleonektes Thayer’s Greek Definitions
the book of 1 corinthians chapter six
XIX
"Don't you know that wicked people won't inherit the kingdom of God? Stop deceiving yourselves! People who continue to commit sexual sins, who worship false gods, those who commit adultery, homosexuals, or thieves, those who are greedy or drunk, who use abusive language, or who rob people will not inherit the kingdom of God" (1 Corinthians 6:9-10 GW).
Homosexuals. Homosexuality refers to sexual activity with a person of the same gender. Much like the prohibition against adultery, the admonition against this type of sexual activity finds its origin in the Old Testament book of Leviticus: "If a man has sexual relations with a man as one does with a woman, both of them have done what is detestable. They are to be put to death; their blood will be on their own heads" (20:13 NIV).
Later on, the New Testament book of Romans speaks of women who exchanged a physical relationship with men for "...what is against nature" and "Likewise also the men, leaving the natural use of the woman, burned in their lust for one another, men with men committing what is shameful..." (Romans 1:26-27).
As it is in many cultures today, homosexual relationships were common within the Roman society of Paul the Apostle's day. In fact, many sources have noted that fourteen of the first fifteen Roman Emperors were involved in homosexual or bisexual relationships, including Nero, most notably.
In light of this, we can say that Paul's letter to the Corinthians did not emerge from within a society that was hostile to same-sex relationships. On the contrary, this counsel would have been rejected by many within the culture of that time, just as it is also rejected among many today.
We should also note that homosexuality is not singled out for special recognition among the list of behaviors found here within 1 Corinthians 6:9-10. As one commentator observes, "...it is described right along with other sins, many of which those who so strongly denounce homosexuals are themselves guilty of. Can fornicators or adulterers or the covetous or drunkards rightly condemn homosexuals? Of course not. Christians err when they excuse homosexuality, and deny that it is sin. But they also err just as badly when they single it out as a sin God is uniquely angry with." (1)
As another commentator has written, "Human sexuality is a much larger concept than sexual behaviour. It's focus falls more on what people are than on what they do." (2) In the case of same-sex relationships, the external expression of this preference represents an internal mindset that misses the mark of God's will for His creation.
(1) David Guzik, 1 Corinthians 6 – Lawsuits and Loose Living [4. (8-11)] https://enduringword.com/commentary/1-corinthians-6/
(2) D.H Field, New Dictionary of Theology
the book of 1 corinthians chapter six XVIII
"Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived! The sexually immoral, idolaters, adulterers, passive homosexual partners, practicing homosexuals, thieves, the greedy, drunkards, the verbally abusive, and swindlers will not inherit the kingdom of God" (1 Corinthians 6:9-10 NET).
Adulterers. Adultery refers to the act of engaging in a sexual relationship with a married person who is someone other than a lawful marriage partner. This prohibition against adultery finds its origin in God's directive from the Old Testament look of Leviticus: "If there is a man who commits adultery with another man's wife, one who commits adultery with his friend's wife, the adulterer and the adulteress shall surely be put to death" (Leviticus 20:10).
The penalty associated with the act of adultery as found within the book of Leviticus brings up an important question. Since those who engage in adulterous encounters are not generally put to death today, we may ask if such a commandment still applies in modern-day society. This is an excellent question and one that we might address with a simple change of perspective: even though God may no longer call human beings to participate in executing His statutes as He did in days of the Old Testament, this does not necessarily mean that God's attitude towards these types of activities has changed.
You see, an adulterous person has not escaped the penalty associated with his or her behavior, nor has any other human being for that matter. (1) The execution of that sentence is only a question of where, when, and by what method. For instance, this death sentence might be carried out in any number of ways including (but not limited to) illness, accident, old age, and warfare, among others.
In the Old Testament, God sometimes elected to use human beings to enforce such statutes but beginning in the New Testament period and continuing today, Jesus provided us with the following instructions: "Love your enemies! Do good to them! Lend to them! And don't be concerned about the fact that they won't repay. Then your reward from heaven will be very great, and you will truly be acting as sons of God: for he is kind to the unthankful and to those who are very wicked (Luke 6:35 TLB).
This does not mean that God changed His mind or changed His standards- and just because God no longer involves human beings in this process doesn't mean that the penalty no longer applies. The good news is that even though we cannot avoid the death penalty, we can avoid a permanent death sentence.
(1) see Genesis 2:16-17 and Ezekiel 18:20
the book of 1 corinthians chapter six XVII
"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 nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God" (1 Corinthians 6:9-10 NIV).
Before we continue our look at 1 Corinthians chapter six, let's first take a moment to examine the list of characteristics found in verses nine and ten more closely. As we consider the behavioral characteristics that are found within these verses, one source reminds us of the importance of taking this information seriously: "Tragically, Christians sometimes deceive themselves into thinking that God does not require them to live righteously. Paul emphasizes that the kinds of people listed in these verses will not inherit or possess the kingdom of God." (1)
First among these behaviors is one that Paul has previously addressed: the sexually immoral. As mentioned earlier, the phrase "sexual immorality" is translated from the Greek word porneia, the word from which we derive our modern-day concept of "pornography."The Biblical use of this word serves to identify various forms of inappropriate sexual conduct including adulterous relationships, sexual relationships between unmarried couples, and homosexual relationships, among others. Jesus also expanded this definition to include internal expressions of sexual immorality in Matthew 5:27-28 as well.
As a general rule, "sexual immorality" encompasses any type of sexual activity that goes beyond God's original design for marital relationships. In one sense, we can view such physical expressions as just another form of idolatry. Remember that humanity's Creator sets the appropriate behavioral parameters for His creation- and a person who routinely engages in a physical relationship that falls outside those parameters is someone who may accurately fit the description provided for us next...
Idolaters. An "idolater" can be described as someone who places his or her wants, needs, desires, or anything else before God. Unlike the Old Testament example of a person who placed his or her faith in an object crafted by a human being, an "idol" doesn't have to be something made of wood, stone, or metal.
In reality, an idol can represent anything that someone loves, fears, respects, or depends on more than God. It can also refer to anything that takes the rightful place of God in someone's life. Once someone or something becomes more important than God in someone's life, that thing (whatever it is) effectively becomes his or her "idol."
(1) NKJV Study Bible, [6:9,10] pg. 1835
the book of 1 corinthians chapter six XVI
As we enter the next portion of 1 Corinthians chapter six, the Apostle Paul will go on to provide us with a lengthy list of inappropriate behaviors, including a few that some might find more egregious than others. While we may have a tendency to focus exclusively upon the individual actions that are listed within the following verses, it is important to remember the backdrop that forms the basis for this catalog of sinful behaviors- the litigious attitude that Paul discussed within the previous verses.
In reading through the list that follows, we should note that Paul tied this section together with the actions and behaviors described within the preceding verses. In other words, the actions of those we are about to read of were characteristic of a similarly unrighteous attitude held by those within the Corinthian church who were suing one another in court...
"Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God" (1 Corinthians 6:9-10).
One commentator makes an important observation regarding this passage: "This man who had wronged his brother is putting himself in bad company - in with fornicators, idolaters, adulterers, homosexuals, sodomites, thieves, covetous, revilers, and extortioners. And none of those who live characterized by these sins will inherit the kingdom of God.(1)
To some degree, this passage mirrors a similar list found earlier in 1 Corinthians 5:9-11. And just as Jesus provided us with a list of characteristics that are associated with those who will enter the kingdom of heaven (see Matthew 5:3, Matthew 5:10, and Mark 10:13-15), Paul provided us with a list of characteristics associated with those who will not within these verses. (2)
But first, Paul issued a frank warning against self-deception: "Do not be deceived..." In other words, a person who persistently engages in one or more of the behaviors cataloged within these verses provides evidence that any profession of faith really has no basis in reality. Because of this, such individuals should not expect to find a place within the kingdom of God.
Much like the people of ancient Israel who were under the impression that their relationship to the Old Testament patriarch Abraham was sufficient to make them acceptable to God (Luke 3:7-9), Paul sought to communicate the fact that a simple profession of belief without the corresponding evidence of a repentant and God-honoring lifestyle was inconsistent with genuine Christianity.
(1) David Guzik, 1 Corinthians 6 – Lawsuits and Loose Living [4. (8-11)] https://enduringword.com/commentary/1-corinthians-6/
(2) Dr. Thomas L. Constable Notes on 1 Corinthians 2016 Edition [6:9-10] http://www.soniclight.com/constable/notes/htm/NT/1%20Corinthians/1Corinthians.htm
the book of 1 corinthians chapter six XV
"On the contrary, it is you who wrong and defraud, and you do this even to your brothers and sisters" (1 Corinthians 6:8 AMP).
While there may be instances where it is appropriate to bear the costs associated with an injustice that has been committed against us, this does not necessarily mean that it is appropriate to do so in every situation.
For instance, we can look to the experience of the Apostle Paul in the New Testament book of Acts as he sought to exercise his right as a Roman citizen to protect himself against an injustice that was about to be inflicted upon him...
"The Roman commander ordered Paul to be taken into the fortress and beaten with a whip. He did this to find out why the people were screaming at Paul. While the soldiers were tying Paul up to be beaten, he asked the officer standing there, 'Is it legal to beat a Roman citizen before he has been tried in court?'
When the officer heard this, he went to the commander and said, 'What are you doing? This man is a Roman citizen!' The commander went to Paul and asked, 'Tell me, are you a Roman citizen?' 'Yes,' Paul answered. The commander then said, 'I paid a lot of money to become a Roman citizen.' But Paul replied, 'I was born a Roman citizen.'
The men who were about to beat and question Paul quickly backed off. And the commander himself was frightened when he realized that he had put a Roman citizen in chains" (Acts 22:24-29 CEV).
The book of Acts also provides us with two additional instances where Paul invoked his legal rights as well (see Acts 16:37-38, and Acts 25:10-12). In each of these examples, Paul exercised the legal protections that were available to him to defend against an injustice or address a legitimate grievance against the governing authorities.
So when it comes to the decision to arbitrate, litigate, or accept the financial cost associated with an offense committed against us, one commentator provides us with a good general principle that we can prayerfully employ to help make good decisions in this area...
"Where a course of lawless crime has to be arrested in the interests of the weak and defenseless, it is necessary to call in the law and police to vindicate and protect; but when our private, personal and individual interests alone are concerned, we should be wise to submit our case to arbitration or suffer patiently." (1)
(1) F. B. Meyer, B.A., Through the Bible Day by Day [1 Corinthians 6:1-11]
the book of 1 corinthians chapter six XIV
"But you are the ones doing wrong and cheating. And you do this to your own brothers and sisters in Christ!" (1 Corinthians 6:8 ERV).
This passage from 1 Corinthians chapter six illustrates the importance of considering the variables that might be involved in a dispute with another Christian. For instance, while we may be within our rights to bring a legal case against someone else within the church, it is incumbent upon us to first consider whether it is right to exercise that right.
When used within this context, the word "right" refers to an act that conforms to justice, law, or morality. For example, whenever someone claims a right to pursue a course of action or engage in certain behaviors, he or she means that the act or behavior in question is permissible because it is just, lawful, or moral.
However, Christians have an additional responsibility to consider before they seek to exercise a right in this regard. You see, the right to do something doesn't always mean that it is proper to do so. Paul the Apostle will go on to develop this idea further within 1 Corinthians chapter six, but for now we can say that there are two important considerations that come into play whenever we seek to evaluate our right to exercise a right...
- Will this action honorably represent God?
- How will others be affected if I pursue this course of action?
In addition, we can find an important Biblical principle in the New Testament book of Romans that can assist us in thinking about these questions. That principle is found in Romans 12:10 and serves to prompt us to consider how others might be affected by our choices.
Here is how that verse is rendered in various translations...
- "Be devoted to one another in brotherly love. Honor one another above yourselves" (NIV)
- "Be kindly affectionate to one another with brotherly love, in honor giving preference to one another" (NKJ)
- "Love each other with brotherly affection and take delight in honoring each other" (TLB)
- "Love each other devotedly and with brotherly love; and set examples for each other in showing respect" (JNT)
- "In love of the brethren be tenderly affectioned one to another; in honor preferring one another" (ASV)
- "Be devoted to one another in brotherly love; give preference to one another in honor" (NAS)
This Biblical principle tells us that we should not only think about our own personal interests but what may be best for others as well. We'll consider this question from another perspective next.
the book of 1 corinthians chapter six XIII
"No, you yourselves do wrong and cheat, and you do these things to your brethren!" (1 Corinthians 6:8).
There was a certain irony associated with the legal challenges mounted by the members of the Corinthian church against one another. You see, those who chose to pursue such grievances in court were guilty of the very same type of misconduct that they were suing to rectify. As the Apostle Paul himself pointed out: "Instead, you act unjustly and cheat--and you do this to believers!" (HCSB). (1)
So what did these Corinthian Christians hope to achieve in bringing such disagreements to civil court? Well, perhaps they were seeking financial restitution of some sort. They may have been seeking public vindication, or the assessment of punitive damages as an act of revenge. Or perhaps they had simply adopted a mindset that was summed up in a quote attributed to the late American football coach Vince Lombardi: "Winning isn't everything; it's the only thing."
In considering these possibilities, we might do well to reflect upon a question that the members of the Corinthian church apparently failed to ask: "What was the cost associated with prevailing in such a dispute?" For example, was financial compensation, public vindication, or the personal satisfaction of winning really worth the potential damage to Jesus' church? Was it proper to pursue a brother or sister in such a manner? Were such lawsuits in keeping with Jesus' teaching from Luke 6:27-30...
"But I say to you who hear: Love your enemies, do good to those who hate you, bless those who curse you, and pray for those who spitefully use you. To him who strikes you on the one cheek, offer the other also. And from him who takes away your cloak, do not withhold your tunic either. Give to everyone who asks of you. And from him who takes away your goods do not ask them back. And just as you want men to do to you, you also do to them likewise."
The point is that we may sometimes have to be satisfied in knowing that we are in the right, even if no one else shares that knowledge other than ourselves and God. As one source has observed. "if the Corinthians understood the serious implications of all the improprieties in their church, and if they appreciated the qualities that should characterize believers (cf. 13:4–7), they would much sooner bear injustice than bring disgrace upon the Christian community by publicly exposing their conflicts in the civil courts." (2)
(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (1 Co 6:8). Nashville, TN: Thomas Nelson Publishers.
(2) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2023). Orlando, FL: Reformation Trust.
the book of 1 corinthians chapter six XII
"But instead, does a brother or sister have a lawsuit against another brother or sister, and do they do this in front of unbelievers? The fact that you have lawsuits against each other means that you’ve already lost your case. Why not be wronged instead? Why not be cheated?" (1 Corinthians 6:6-7 CEB).
Virtually everyone can look back upon an occasion when God responded with far more mercy than our actions deserved. (1) For those (like the members of the Corinthian church) who may be unwilling to forgive an offense committed by another member of the church, Jesus' message from Matthew 5:7 bears repeating: "Blessed are the merciful, for they will be shown mercy."
Jesus' teaching from Matthew 25:34-46 provides us with some additional insight in this regard as well...
"Then the King will say to those on His right hand, 'Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world: for I was hungry and you gave Me food; I was thirsty and you gave Me drink; I was a stranger and you took Me in; I was naked and you clothed Me; I was sick and you visited Me; I was in prison and you came to Me.'
"Then the righteous will answer Him, saying, 'Lord, when did we see You hungry and feed You, or thirsty and give You drink? When did we see You a stranger and take You in, or naked and clothe You? Or when did we see You sick, or in prison, and come to You?' And the King will answer and say to them, 'Assuredly, I say to you, inasmuch as you did it to one of the least of these My brethren, you did it to Me.'
"Then He will also say to those on the left hand, 'Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels: for I was hungry and you gave Me no food; I was thirsty and you gave Me no drink; I was a stranger and you did not take Me in, naked and you did not clothe Me, sick and in prison and you did not visit Me.' "
Then they also will answer Him, saying, 'Lord, when did we see You hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to You?' Then He will answer them, saying, 'Assuredly, I say to you, inasmuch as you did not do it to one of the least of these, you did not do it to Me.' And these will go away into everlasting punishment, but the righteous into eternal life."
(1) See Ezra 9:13
the book of 1 corinthians chapter six XI
"But, instead, one Christian sues another and accuses his Christian brother in front of unbelievers. To have such lawsuits at all is a real defeat for you as Christians. Why not just accept mistreatment and leave it at that? It would be far more honoring to the Lord to let yourselves be cheated" (1 Corinthians 6:6-7 TLB).
The lawsuits brought by some within the Corinthian congregation against other members of the church revealed an issue that ran far deeper than these individual acts of litigation- they revealed an inability to perceive the potential consequences associated with such decisions and how they might negatively reflect upon Jesus and His church.
Here is how one commentator frames this issue...
"By hauling one another into court the Corinthians were intent on winning damages for themselves... Paul reminded them that they had already lost before the judge gave his verdict. The shame of people who professed to love one another and put the welfare of others before their own suing each other was a defeat in itself. This defeat was far more serious than any damages they may have had to pay. It would be better to suffer the wrong or the cheating than to fight back in such an unchristian way (Mat_5:39-40; 1Pe_2:19-24)." (1)
So the act of engaging in these lawsuits served to demonstrate to others that the members of the Christian community were not very different from anyone else, at least in this respect. Unfortunately, this sad example can be expanded to encompass a wide variety of business relationships today, especially with those outside the church.
For instance, a church, ministry, or individual who fails to honor a valid contractual agreement, neglects to pay service providers in a timely fashion, or disregards other legitimate obligations communicates something important to those who are not Christians. Much like the Christian community at Corinth, these actions tell others that those who claim to follow Christ are not very different from anyone else. Thus, they serve to misrepresent the God of the Scriptures and provide those outside the church with an easy excuse to dismiss or reject Him.
In those instances where financial challenges make it difficult to meet a legitimate obligation, it is important to demonstrate good faith and make a genuine attempt to manage such responsibilities in a manner to serves to honor Jesus, especially when interacting with those who do not know Him. The example of the Corinthian church in this regard serves to remind us that others judge Christ by those who claim to follow Him for better or worse.
(1) Dr. Thomas L. Constable Notes on 1 Corinthians 2016 Edition [6:7] http://www.soniclight.com/constable/notes/htm/NT/1%20Corinthians/1Corinthians.htm
the book of 1 corinthians chapter six X
"...must one brother resort to law against another and that before those who have no faith in Christ! It is surely obvious that something must be seriously wrong in your church for you to be having lawsuits at all. Why not let yourself be wronged or cheated?" (1 Corinthians 6:6-7 Phillips).
The Apostle Paul's sharp rebuke of those who had entered into lawsuits against one another within the Corinthian church brings to mind Jesus' parable from Matthew 18:23-35...
"Therefore, the Kingdom of Heaven can be compared to a king who decided to bring his accounts up to date with servants who had borrowed money from him. In the process, one of his debtors was brought in who owed him millions of dollars. He couldn’t pay, so his master ordered that he be sold—along with his wife, his children, and everything he owned—to pay the debt.
But the man fell down before his master and begged him, 'Please, be patient with me, and I will pay it all.' Then his master was filled with pity for him, and he released him and forgave his debt.
But when the man left the king, he went to a fellow servant who owed him a few thousand dollars. He grabbed him by the throat and demanded instant payment.
His fellow servant fell down before him and begged for a little more time. 'Be patient with me, and I will pay it,' he pleaded. But his creditor wouldn’t wait. He had the man arrested and put in prison until the debt could be paid in full.
When some of the other servants saw this, they were very upset. They went to the king and told him everything that had happened. Then the king called in the man he had forgiven and said, 'You evil servant! I forgave you that tremendous debt because you pleaded with me. Shouldn’t you have mercy on your fellow servant, just as I had mercy on you?' Then the angry king sent the man to prison to be tortured until he had paid his entire debt.
That’s what my heavenly Father will do to you if you refuse to forgive your brothers and sisters from your heart" (NLT).
It appears that the Corinthian Christians had somehow overlooked this aspect of Jesus' teaching in their relationships with others within the church. As Jesus also taught us in Matthew 5:7-9, "Blessed are the merciful, For they shall obtain mercy. Blessed are the pure in heart, For they shall see God. Blessed are the peacemakers, For they shall be called sons of God."
the book of 1 corinthians chapter six IX
"Instead, one believer goes to court against another believer, and this happens in front of unbelievers. You are already totally defeated because you have lawsuits against each other. Why don't you accept the fact that you have been wronged? Why don't you accept that you have been cheated?" (1 Corinthians 6:6-7 GW).
One source offers an important observation in commenting upon the ramifications associated with the passage quoted above: "...these Corinthian Christians are declaring to the world that the wisdom Christians are supposed to have is not as good as that of heathen judges; they cannot seem to find one of their own brethren wise enough to settle disputes between themselves." (1)
The message that these lawsuits communicated to the outside world is important to remember, for as mentioned earlier in Romans 12:18, "If it is possible, as far as it depends on you, live at peace with everyone." This is often more difficult than it may appear, for doing so may require us to show mercy towards those who have not been merciful towards us. It may obligate us to seek reconciliation and forgiveness when others have done wrong. And as we're told with in this passage, living in peace with others may sometimes mean that we have to take a loss in order to keep the peace.
To illustrate the importance of these realities, let's first consider the Apostle Paul's sharp rebuke towards those within the Corinthian church who did not grasp this concept: "Why not just accept mistreatment and leave it at that? It would be far more honoring to the Lord to let yourselves be cheated" (TLB).
We might then ask, "How much dishonor has been brought upon the name of Christ because His followers were not mature enough to settle their differences in a manner that honored Him?" In light of this, the best response may sometimes involve giving up "our rights" in order to maintain peace with others.
A person who has suffered wrong at the hand of another may often respond in one of two ways. He or she can make an effort to strike back at the person who is deemed to be responsible for causing their injury, or accept the fact that he or she has been wronged and prayerfully move on.
In other words, we can choose to forgive or we can choose to pursue some other course. We can choose to imitate God's mercy towards us in Christ, or we can seek to enforce our rights without regard for the way in which that choice might reflect upon Jesus and His church.
(1) Paul T. Butler, Studies In First Corinthians, Chapter Six The Problem of Baseness and Brotherhood (6:1-20) [pg. 100] College Press, Joplin, Missouri Copyright © College Press 1963 https://archive.org/stream/FirstCorinthians/131Corinthians-Butler_djvu.txt
the book of 1 corinthians chapter six
VIII
"But now one believer goes to court against another, and you let people who are not believers judge their case! The lawsuits that you have against each other show that you are already defeated. It would be better for you to let someone wrong you. It would be better to let someone cheat you" (1 Corinthians 6:6-7 ERV).
Within this passage, the Apostle Paul presented a third option to those who were facing the choice to litigate or arbitrate their internal disputes- accept the loss (whether real or perceived) and move on.
What Paul essentially told these believers was that it would be far more honoring to God to simply accept whatever damages may have been incurred and quietly move on. In a larger sense, this counsel implies that we may sometimes have to overlook faults, ignore slights (intentional or unintentional), and/or accept a personal loss in order to coexist peacefully with the other members of God's household.
Paul's letter to the church at Rome also provides us with another element to consider in this regard. In Romans 12:19, Paul imparted the following piece of God-inspired wisdom: "Do not take revenge, my dear friends, but leave room for God’s wrath, for it is written: 'It is mine to avenge; I will repay,' says the Lord" (NIV).
This passage reminds us that if justice really needs to be served, we may rest assured that God will ultimately serve it. This verse also implies that if we have been treated unjustly, God will defend us if we are willing to allow Him to do so in His own time and way.
Of course, the challenge involved in taking this approach is that it often requires us to exercise (or develop) the qualities of patience, humility, and perseverance, three God-honoring characteristics that Paul will go on to discuss at greater length in 1 Corinthians chapter thirteen. This reality might help to explain why God may sometimes choose to allow such circumstances to enter our lives to begin with.
It's been said that it takes two to keep the peace but a man or woman of God must not be responsible for breaking it. For those who may be experiencing difficulties with others who have acted unjustly, it might be advisable to simply "...put up with injustice" (HCSB) as we're told here in 1 Corinthians 6:7.
In doing so, we may have an opportunity to employ another good piece of advice from the book of Romans: "Never let evil get the best of you; instead, overpower evil with the good" (Romans 12:21 Voice).
the book of 1 corinthians chapter six
VII
The fact that the members of the Christian community at Corinth were engaged in civil lawsuits over internal matters displayed a general lack of wisdom, perception, and discernment on their part. This unfortunate reality led the Apostle Paul to express a strongly worded reprimand followed by another question that the Corinthians would surely find difficult to answer...
"I say this to your shame. Is it so, that there is not a wise man among you, not even one, who will be able to judge between his brethren?" (1 Corinthians 6:5).
Paul spoke of two areas that brought shame upon the church at Corinth within the book of 1 Corinthians. The first area related to the lawsuits that members of the church had initiated against each other as seen here in 1 Corinthians chapter six. The second area can be found within 1 Corinthians 15:34 where Paul counsels his readers, "Awake to righteousness, and do not sin; for some do not have the knowledge of God. I speak this to your shame."
Taken together, these verses remind us that a person who does not possess a knowledge of God lacks an essential element that is necessary for making wise decisions and avoiding shameful ones. In the Corinthian church, this knowledge gap was expressed through the decision by some within the church to force other members of the church to stand trial before judges who knew little or nothing about the God they claimed to serve.
As one commentator has observed, "Paul asks them to face the conclusion that if the courts of fallen humanity are able to better deal with legal conflicts than those in the church, it creates a larger problem than the legal wrongs that have been committed. This situation reveals the depths of the immaturity of this church." (1)
This represents one example- there were surely others that were reflected in the choices and decisions of their daily lives. Because of this, the importance of obtaining a knowledge of God through familiarity with His Word cannot be overstated. As we're told in the Old Testament book of Proverbs...
"Only the Lord gives wisdom; he gives knowledge and understanding. He stores up wisdom for those who are honest. Like a shield he protects the innocent. He makes sure that justice is done, and he protects those who are loyal to him. Then you will understand what is honest and fair and what is the good and right thing to do. Wisdom will come into your mind, and knowledge will be pleasing to you. Good sense will protect you; understanding will guard you" (Proverbs 2:6-11 NCV).
(1) Bob Caldwell, 1 Corinthians 6 Do Not Sue the Brethren (v.5) http://www.ccboise.org/resources/study-materials/study-notes/1-corinthians-6
the book of 1 corinthians chapter six VI
"If then you have judgments concerning things pertaining to this life, do you appoint those who are least esteemed by the church to judge?" (1 Corinthians 6:4).
When it comes to conflicts and disagreements among those who claim to follow Christ, who would be best suited to arbitrate such internal disputes- a group of fellow Christians who possess the ability to provide God-honoring counsel from the Scriptures or those who base their decision-making priorities upon something else?
This is essentially the question that the Apostle Paul placed before the members of the church at Corinth: "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?" (NIV).
We might also view this question as an ironic observation on the Apostle's part: even the most insignificant Christian who knows God's Word is capable of providing better counsel in such matters than a secular judge who knows little or nothing of God. Nevertheless, it appears that some members of the Corinthian church still preferred to settle their disagreements within a civil court instead of presenting their grievances to the other members of their fellowship.
But why would the members of this congregation choose to act in such a manner? Well, one possible explanation might be found in looking at the process of jury selection within a democratic judicial system. For instance, prosecutors and defense attorneys in an American system of justice typically attempt to secure jurors who are thought to be sympathetic to their case before a trial begins. In doing so, each side seeks to create a judicial environment that will help secure a favorable judgment.
In like manner, it's possible that some members of the Corinthian church felt that a "change of venue" to a secular court might have represented the best means of achieving their desired result. If this was the case, then we can say that these individuals may have been more concerned with doing whatever served their interests than in doing what reflected best upon God and His people.
A far more disturbing explanation might be found in the possibility that some felt that they had a better chance of obtaining justice through the civil court system than in presenting their cases to the other members of the church. In either scenario, this did not speak well of those within the Corinthian congregation- and this will lead Paul to offer a stinging rebuke followed by another (and equally painful) question next.
the book of 1 corinthians chapter six V
"Or do you not know that the saints will judge the world? And if the world is to be judged by you, are you not competent to settle trivial suits? Do you not know that we will judge angels? Why not ordinary matters!" (1 Corinthians 6:2-3 NET).
The future judicial responsibilities referenced within these verses may help explain why the Apostle Paul spent so much time on the subject of judgment within the preceding chapters of this letter. The idea is that since God's people will be appointed to such responsibilities in the future, the relatively insignificant issues associated with things like money and property should be easy to arbitrate without the need to engage a civil court.
One scholar provides us with some additional insight regarding this passage in answering the question, "How will the saints judge the world and angels?"...
"The Bible asserts that God is the judge of the world (Ps. 96:13; Acts 17:31; Rev. 20:11–15), including evil angels (2 Peter 2:4; Rev. 12:9). Why, then, does Paul affirm that Christians will be the judges of the world and angels?
SOLUTION: Obviously, God is the judge of wicked humans and angels in a different sense in which Christians will be. Whatever judgment we have will be as God’s delegates or representatives, not by any right we have inherent in ourselves. We are simply the instruments through which God executes His judgment. We do not make the ultimate decisions.
It is not clear exactly what Paul envisioned in this passage, but we do know from other Scriptures that there are some legitimate senses in which it can be said that Christians will judge the world. First, during Christ’s reign, the apostles “will also sit on twelve thrones, judging the twelve tribes of Israel” (Matt. 19:28). Second, those who were faithful to Christ during the tribulation “reigned with Christ for a thousand years” (Rev. 20:4). John said, “I saw thrones, and they sat on them, and judgment was committed to them (Rev. 20:4)..." (1)
Another commentary makes a helpful observation in this regard: "We know from Jude v. 6 and 2Pe_2:4, 2Pe_2:9 that angels will be judged. We also know that Christ will be the Judge (Joh_5:22). It is because of our union with Him that we can be spoken of as judging angels in a coming day. If we are considered qualified to judge angels, we should be able to handle the everyday problems that arise in this life." (2)
(1) Geisler, N. L., & Howe, T. A. (1992). When Critics Ask : A Popular Handbook on Bible Difficulties (p. 454). Wheaton, Ill.: Victor Books.
(2) William MacDonald, Believer's Bible Commentary 1 Corinthians 6 (6:3) [pg. 1762]
the book of 1 corinthians chapter six IV
"Do you not know that the saints will judge the world? And if the world will be judged by you, are you unworthy to judge the smallest matters? Do you not know that we shall judge angels? How much more, things that pertain to this life?" (1 Corinthians 6:2-3).
It may be surprising to see just how often the literary device of irony (sometimes even bordering on sarcasm) can be found within the Scriptures. For instance, Jesus employed this device in regard to the religious and political leadership of His day and the Old Testament prophets utilized it on more than one occasion as well. The Apostle Paul also made use of this approach in his New Testament letter to Philippian church and we find another example quoted here within 1 Corinthians chapter six: "Don’t you know..." (CEV).
Now this should not be taken to suggest that we ought to adopt a sarcastic approach in speaking to others, but it does mean that this device may sometimes be used as an effective communication tool when employed in the proper manner.
Let's take the experience of the Corinthian church as an example, For a group of individuals who apparently prided themselves upon their deep reservoir of spiritual knowledge and their ability to judge the superiority of various teachers, a statement such as "Don’t you know..." was certain to be humbling and deflating to those who were "puffed up" within the church. (1) In light of this, it may not come as a surprise to find that Paul will go on to ask this same question of the Corinthians five additional times within this chapter.
Paul's apparent consternation with the members of the Corinthian fellowship was driven by his belief that the members of that congregation should have already known about the things that he was now writing to them. As one source has pointed out...
"This behavior was a contradiction of everything Paul believed and had taught them. Why would believers go into a pagan court and appear before a judge who is a natural man, an unspiritual man, and say to him, 'We are spiritual men, but we have a problem and we don’t have the wisdom to solve it. Even though we have the Holy Spirit and you don’t, we need the wisdom you have that we do not have?' Paul had this problem in mind when he wrote in chapter two, 'He who is spiritual judges all things, yet he himself is judged by no man.'" (2)
(1) See 1 Corinthians 4:6, 4:18-19, and 5:2
(2) Dick Woodward, Mini Bible College International Booklet Eighteen Verse By Verse Study Of First Corinthians (Part 1) Chapter 13 "Disputes of Disciples" (I Corinthians 6:1–8) [pg 22]
the book of 1 corinthians chapter six
III
"When one of you has a complaint against another, do you take your complaint to a court of sinners? Or do you take it to God's people?" (1 Corinthians 6:1 CEV).
Jesus provided us with some insight that can help enable us to maintain peace with others in world where many are willing to lie, steal and/or act selfishly...
"There is a saying, 'Love your friends and hate your enemies.' But I say: Love your enemies! Pray for those who persecute you! In that way you will be acting as true sons of your Father in heaven. For he gives his sunlight to both the evil and the good, and sends rain on the just and on the unjust too.
If you love only those who love you, what good is that? Even scoundrels do that much. If you are friendly only to your friends, how are you different from anyone else?" (Matthew 5:43-47 TLB).
In light of this, consider the Apostle Paul's response to the news that the Corinthian believers were suing one another: "...how dare you take each other to court! When you think you have been wronged, does it make any sense to go before a court that knows nothing of God's ways instead of a family of Christians?" (MSG).
Now before we move forward, its important to differentiate between the kind of grievance mentioned here and the type of criminal case that might be appropriate for a civil court. We should remember that governments have a legitimate, God-given role in maintaining societal order (a role that Paul discusses more fully in Romans 13:1-6). As such, it is appropriate to refer cases involving various types of criminal activity to a secular court.
However, the Corinthians apparently chose to disregard Jesus' instruction concerning the proper way to settle internal disputes...
"If another believer sins against you, go privately and point out the offense. If the other person listens and confesses it, you have won that person back. But if you are unsuccessful, take one or two others with you and go back again, so that everything you say may be confirmed by two or three witnesses.
If the person still refuses to listen, take your case to the church. Then if he or she won’t accept the church’s decision, treat that person as a pagan or a corrupt tax collector" (Matthew 18:15-17 NLT).
As one commentator observes, "In Paul’s day the Romans allowed the Jews to apply their own law in such matters, and since the Romans did not yet consider Christians as a separate class from the Jews, Christians no doubt had the same rights." (1)
(1) Barker, Kenneth L. Zondervan NIV Study Bible (Fully Revised): 1 Corinthians. 1782. Grand Rapids: Zondervan, © 1985, 1995, 2002.
the book of 1 corinthians chapter six II
"When one of you has something against someone else in your group, why do you go to the judges in the law courts? The way they think and live is wrong. So why do you let them decide who is right? Why don't you let God's holy people decide who is right?" (1 Corinthians 6:1 ERV).
It seems that the members of the Corinthian church were quick to litigate their internal disputes and disagreements with little or no concern for the manner in which such lawsuits might be perceived by those outside the church. However, the Apostle Paul contended that such disputes among the members of God's family should be handled among the members of God's family.
Before we continue our look at this passage, we should stop to consider something else that Paul said in the letter that we know today as the New Testament book of Romans. In Romans 12:18, Paul wrote the following under the inspiration of the Holy Spirit: "If it is possible, as far as it depends on you, live at peace with everyone."
The word "peace" implies a general sense of contentment, well being, and freedom from external conflicts (like fighting or arguing with others) or internal conflicts (like anxiety and insecurity). These were qualities that were apparently lacking among the members of the Corinthian church.
One possible explanation for this is that those who were engaged in these legal actions held a misplaced sense of priorities. You see, people may sometimes believe that the accumulation of financial wealth and/or material possessions offers the best road to lasting peace. Unfortunately, such people may also find that money and possessions can quickly disappear, thus destroying the peace they thought they had.
The reason these things cannot provide lasting peace is found in the fact that the source of all true peace is God Himself. The peace that God offers us is available through Jesus' death on the cross for as Jesus Himself said, "I am leaving you with a gift-- peace of mind and heart! And the peace I give isn't fragile like the peace the world gives. So don't be troubled or afraid" (John 14:27 TLB).
The fact that the members of the Corinthian church were prosecuting one another suggests that they may have been more concerned with securing "their rights" than in doing what was right. We'll go on to explore the kind of mindset that will help enable us to live at peace with others as we move through this chapter.
the book of 1 corinthians chapter six I
The Apostle Paul has already addressed a number of important concerns within the first five chapters of the book of 1 Corinthians. Those subjects included divisions within the church, spiritual immaturity, pride, and sexual immorality, among others. Here now in chapter six, Paul will go on to address another issue within the Corinthian church: lawsuits brought by members of the congregation against other members of the congregation.
Paul's response to this distressing reality will provide us with a great deal of insight into the proper way in which to handle disagreements, problems, and difficulties with others within the church, especially in regard to things like money, property, material possessions, and other civil matters...
"Dare any of you, having a matter against another, go to law before the unrighteous, and not before the saints?" (1 Corinthians 6:1).
One expression of the spiritual immaturity that characterized the Corinthian believers was reflected in the fact that they had been suing one another within the civil courts of Corinth. Unfortunately, this represented another example of the way in which the attitudes, beliefs, and practices of those outside the church at Corinth had worked their way inside the church.
In Paul's day, the city of Corinth was under the jurisdiction of the Roman Empire and one source describes the general legal environment that of that time...
"Of all ancient peoples the Romans were the most prone to litigation. Any man could make himself a prosecutor in a Roman court. Each party to a litigation deposited with the magistrate a sum of money (called sacramentum), which was forfeited by the losing party to the state religion. The defendant also had to give bail (vadimonium) as security for his subsequent appearances. The magistrate then turned over the dispute to a person qualified to act as a judge. If the defendant lost, his property—sometimes his person—could be seized by the plaintiff until the judgment was satisfied.
Problems of ownership, obligation, exchange, contract, and debt took up by far the largest part of Roman law. Material possession was the very life of the Roman empire, and its provinces. This would be especially true in cosmopolitan and commercial Corinth. Ownership of property came by inheritance or acquisition... Obviously, there would be many 'grievances' which might arise between Christian brethren engaged in the multiple vocations and businesses which would be present in the huge, sophisticated metropolis called Corinth." (1)
When such issues arise between Christians today, the counsel found within 1 Corinthians chapter six will prove valuable in helping to address such disputes in a God-honoring manner.
(1) Paul T. Butler, Studies In First Corinthians, Chapter Six The Problem of Baseness and Brotherhood (6:1-20) [pg. 98] College Press, Joplin, Missouri Copyright © College Press 1963 https://archive.org/stream/FirstCorinthians/131Corinthians-Butler_djvu.txt
the book of 1 corinthians chapter five
XVI
"For what have I to do with judging those also who are outside? Do you not judge those who are inside? But those who are outside God judges. Therefore 'put away from yourselves the evil person'" (1 Corinthians 5:12).
"The church should leave the judgment of unbelievers to God and concentrate on setting its own house in order" (1)
The final verse of 1 Corinthians chapter five brings to mind another Scripture that relates to a different act of judgment: "For it is time for judgment to begin with the family of God; and if it begins with us, what will the outcome be for those who do not obey the gospel of God? And, 'If it is hard for the righteous to be saved, what will become of the ungodly and the sinner?'" (1 Peter 4:17-18 NIV).
This is a passage of Scripture that calls for serious attention. If judgment is to begin at the house of God, then where does that leave those who wish to have nothing to do with Him? As one commentator observes, "if this is what God's children experience, what will become of those who have made themselves His enemies? How can they ever hope to stand before the judgment and wrath of God?" (2)
The members of the Corinthian church had an opportunity to "set the house of God in order" by dealing appropriately with one of their own, a person whose conduct was clearly inappropriate for a God-honoring individual. This serves to remind us that people often judge Christ and the God of the Scriptures by those who claim to represent Him, for better or worse. The act of addressing this situation in an authoritative manner would help the congregation at Corinth send the right message to those who were both inside and outside the Christian community.
So this verse brings us to the end of 1 Corinthians chapter five. But even though we have now reached the end of this chapter, we have not yet reached the end of this account. You see, Paul's follow up letter to the church at Corinth tells us that the church elected to follow his counsel, as painful as it might have been at the time. The good news is that their response produced the desired result- and that enabled Paul to write the following...
"This punishment which was inflicted by the majority is sufficient for such a man, so that, on the contrary, you ought rather to forgive and comfort him, lest perhaps such a one be swallowed up with too much sorrow. Therefore I urge you to reaffirm your love to him" (2 Corinthians 2:6-8).
(1) Ryrie, Charles Caldwell Ryrie Study Notes, © 1986, 1995 by The Moody Bible Institute of Chicago. Database © 2004 WORDsearch Corp.
(1) Guzik, Dave 1 Peter 4 – Serving God in the Last Days https://enduringword.com/commentary/1-peter-4/
the book of 1 corinthians chapter five
XV
"But now I am writing to you not to associate with anyone who calls himself a Christian who is sexually immoral, or greedy, or an idolater, or verbally abusive, or a drunkard, or a swindler. Do not even eat with such a person" (1 Corinthians 5:11 NET).
After cataloging the extensive list of inappropriate behaviors found within this verse, Paul the Apostle's final directive might seem out of place: "Don't even sit down to eat with such a person" (GNB). However, Paul's counsel may become easier to understand when we stop to consider the cultural significance associated with the act of taking a meal in the days of the first century.
You see, mealtime was often viewed as a time of intimate fellowship and conversation in the society of that period. One commentator tell us, "In the culture of that day (and in many cultures today), eating with someone is an expression of friendship and partnership. In some cultures, if a man eats at your table, you are bound to regard him as a friend and a partner. Paul is warning the Corinthian Christians they cannot continue in Christian fellowship with a notorious sinner who calls himself a Christian." (1)
Jesus also provided us with some additional insight in this regard as well...
"You will know them by their fruits. Do men gather grapes from thornbushes or figs from thistles? Even so, every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore by their fruits you will know them" (Matthew 7:16-20).
Just as a tree can be identified by the type of fruit it produces, a person may also be known by the results or "fruit" that his or her actions produce. In general, a God-honoring person is someone who should demonstrate God-honoring characteristics. In addition, the fruit that our lives produce will have an impact upon others- and the results of our choices (and their subsequent consequences) are sure to have a beneficial or detrimental influence upon those within our social circle and beyond.
A person who claims to be a Christian but habitually pursues a lifestyle that denies Christ effectively serves to misrepresent Jesus to others. Thus, we have Paul's instruction to disassociate with such people, even to the point of declining to eat with them.
(1) Guzik, Dave 1 Corinthians 5 – Confronting Immorality in the Church https://enduringword.com/commentary/1-corinthians-5/
the book of 1 corinthians chapter five
XIV
"...I wasn't talking about unbelievers who indulge in sexual sin, or are greedy, or cheat people, or worship idols. You would have to leave this world to avoid people like that.
I meant that you are not to associate with anyone who claims to be a believer yet indulges in sexual sin, or is greedy, or worships idols, or is abusive, or is a drunkard, or cheats people. Don't even eat with such people" (1 Corinthians 5:9-11 NLT).
In addition to the reference to sexual immorality mentioned within this passage, the Apostle Paul identified a number of other negative behaviors within these verses that we would do well to avoid...
Covetousness. Many translations use a form of the word "greed" to communicate the idea behind this term. Covetousness refers to an intense desire to possess more of something that we already possess or an intense desire to possess something (or someone) that belongs to another. According to one source, this word can also be used to identify one who is eager to have more, especially what belongs to others. (1)
Extortioners. This word is associated with the idea of a someone who unlawfully takes property that belongs to another. Today, we might associate this concept with someone who engages in dishonest business practices or anyone who acts in a similarly unjust manner.
Idolaters. An "idol" can refer to anything that someone loves, respects, fears, or depends on more than God. It may also refer to anything that takes the place of God in someone's life. Once someone or something becomes more important than God in someone's life, that thing (whatever it is) effectively becomes his or her "idol."
A reviler or abusive. A modern definition of "revile" would include "to assail with contemptuous or opprobrious language; (to) address or speak of abusively." (2)
The New Testament epistle of 1 John provides us with an important piece of spiritual insight in regard to the ultimate origin of such behaviors: "We know that we are children of God, and that the whole world is under the control of the evil one" (1 John 5:19 NIV).
In light of this, we should not be surprised when others engage in such practices, for these are the types of actions that we should expect to find in a world that is "...under the control of the evil one." It also implies that such practices should not be found among anyone who claims to be a man or woman of God.
(1) G4123 pleonektes Thayer’s Greek Definitions
(2) revile. (n.d.). Dictionary.com Unabridged. Retrieved July 19, 2016 from Dictionary.com website http://www.dictionary.com/browse/revile
the book of 1 corinthians chapter five
XIII
"In my earlier letter I wrote you not to associate with people who engage in sexual immorality" (1 Corinthians 5:9 CJB).
It seems reasonable to assume that the first-century Apostles wrote a number of letters to various churches that we longer possess today. One such example can be found within the Apostle Paul's New Testament letter to the church at Colosse in which he said, "After this letter has been read to you, see that it is also read in the church of the Laodiceans and that you in turn read the letter from Laodicea" (Colossians 4:16 NIV).
While we have the ability to read Paul's letter to the Colossians as part of the New Testament canon of Scripture today, the letter that Paul addressed to the Laodician church is no longer extant. Another example of a "lost" apostolic letter can be found in the earlier letter that Paul references here in 1 Corinthians 5:9.
The failure of these apostolic letters to survive may lead us to question why God did not elect to preserve such documents for the benefit of succeeding generations. One possible answer might be found in God's intent for such material. For instance, certain apostolic letters might have been intended for a limited audience consisting of a local church (or group of churches) at a specific point in history but not necessarily for the church at large.
One commentator offers another possibility that is related to the
"lost
letter" that Paul had written earlier to the Corinthian church: "This
most probably refers to another epistle Paul had written to the
Corinthians, but
which was lost; and, since they misunderstood it, perhaps it was lost
providentially." (1)
Another scholar addresses this question on a larger scale...
"Paul refers to a previous epistle he 'wrote' to the Corinthians which is not in existence. But since it was written by an apostle to a church and contained spiritual and authoritative instruction, it must be considered inspired. This raises the question as to how an epistle inspired of God could be allowed by Him to be lost...
First, it may be that not all apostolic letters were intended to be in the canon of Scripture. Luke refers to "many" other gospels (1:1). John implies that there was much more Jesus did that was not recorded (20:30; 21:25). Perhaps this so-called "lost" letter to the Corinthians was not intended by God to be collected in the canon and preserved for the faith and practice of future generations, as were the 27 books of the NT (and 39 of the OT)." (2)
(1) Coffman, James Burton. "Commentary on 1 Corinthians 2". "Coffman Commentaries on the Old and New Testament". <http://classic.studylight.org/com/bcc/view.cgi?book=1co&chapter=005>. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.
(2) Geisler, N. L., & Howe, T. A. (1992). When critics ask : a popular handbook on Bible difficulties (pp. 452-453). Wheaton, Ill.: Victor Books.
the book of 1 corinthians chapter five
XII
"I wrote to you in my letter not to associate with sexually immoral people-- 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.
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" (1 Corinthians 5:9-11 NIV).
The Scriptures have much to say in regard to choosing our friends carefully. There are no long sermons featured in today's message- just some important counsel from God's Word regarding the importance of choosing our friends carefully...
"My son, if sinners lure you, do not go along. If they say, 'Come with us. Let’s set an ambush to kill someone. Let’s hide to ambush innocent people for fun. We’ll swallow them alive like the grave, like those in good health who go into the pit. We’ll find all kinds of valuable possessions. We’ll fill our homes with stolen goods. Join us. We’ll split the loot equally.'
My son, do not follow them in their way. Do not even set foot on their path, because they rush to do evil and hurry to shed blood. It does no good to spread a net within the sight of any bird. But these people set an ambush for their own murder. They go into hiding only to lose their lives. This is what happens to everyone who is greedy for unjust gain. Greed takes away his life" (Proverbs 1:10-19 GW).
"Be with wise men and become wise. Be with evil men and become evil" (Proverbs 13:20 TLB).
"Keep away from angry, short-tempered men, lest you learn to be like them and endanger your soul" (Proverbs 22:24 TLB).
"...Watch out for people who cause divisions and upset people’s faith by teaching things contrary to what you have been taught. Stay away from them" (Romans 16:17 NLT).
"Let no one deceive you with empty talk; for it is because of these things that God’s judgment is coming on those who disobey him" (Ephesians 5:6 CJB).
"Do not be unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness?" (2 Corinthians 6:14 ESV).
"How can one who has put his trust in Christ get along with one who has not put his trust in Christ? ...The Lord has said, 'So come out from among them. Do not be joined to them. Touch nothing that is sinful. And I will receive you'" (2 Corinthians 6:15, 17 NLV).
the book of 1 corinthians chapter five
XI
"I wrote you in my letter not to associate with sexually immoral people. In no way did I mean the immoral people of this world, or the greedy and swindlers and idolaters, since you would then have to go out of the world.
But now I am writing to you not to associate with anyone who calls himself a Christian who is sexually immoral, or greedy, or an idolater, or verbally abusive, or a drunkard, or a swindler. Do not even eat with such a person" (1 Corinthians 5:9-11).
Judging from the Apostle Paul's comments here in 1 Corinthians 4:9, it appears that he had written an earlier letter to the Corinthians that we no longer possess. Within this so-called "lost letter" it seems that Paul provided the Corinthian church with some information on how to interact with others who weren't particularly moral.
Unfortunately, it looks as if Paul's counsel was misinterpreted by the Corinthians for they had apparently decided to cut off contact with such people outside their fellowship even while accepting an even greater level of immorality from those who were within.
Nevertheless, Paul's actual intent was to instruct the Corinthians to avoid associating with those who claimed to follow Christ but failed to demonstrate that commitment through their choices and decisions. Paul was well aware that the members of the Christian community in Corinth would have to co-exist with those who were corrupt, unprincipled, or immoral as long as they remained in this world, but his point was that they should not tolerate such behaviors within the church.
For the members of the Corinthian church (as well as those who read this epistle today), the act of coming into contact with others of differing beliefs is a fact of everyday life and it is important to maintain friendly relationships with others whenever possible. As Paul will later go on to say within this letter, "...I try to find common ground with everyone, doing everything I can to save some" (1 Corinthians 9:22 NLT).
However, Paul will also go on to provide an important word of caution later within this epistle as well: "Do not be misled: 'Bad company corrupts good character'" (1 Corinthians 15:33 NIV). Since our friendships tend to influence our individual attitudes and beliefs, it's important to exercise wisdom in the pursuit of our various relationships. As we're told in the Old Testament book of Proverbs, "The righteous should choose his friends carefully, for the way of the wicked leads them astray" (Proverbs 12:26).
the book of 1 corinthians chapter five X
"Your boasting is not good. Don't you know that a little yeast affects the whole batch of dough? Clean out the old yeast so that you may be a new batch of dough — you are, in fact, without yeast.
For Christ, our Passover lamb, has been sacrificed. So then, let us celebrate the festival, not with the old yeast, the yeast of vice and evil, but with the bread without yeast, the bread of sincerity and truth" (1 Corinthians 5:6-8 NET).
To borrow a characterization from the New Testament letter of Jude, the Corinthian believers were following in the footsteps of those "...who change the grace of our God into a license for immorality" (Jude 1:4) by failing to address the immorality of one of their members. To illustrate the error of this approach, the Apostle Paul turned to a familiar image from the history of Old Testament Israel: the Passover.
The Passover celebration served to memorialize Israel's release from Egyptian slavery as recorded in Exodus chapter twelve. It commemorated the time when God "passed over" every home that carried an identifying mark of lamb's blood on it's exterior door frame while the firstborn in every other home was put to death.
The Passover was then followed by the Festival of Unleavened Bread. This festival memorialized Israel's rapid departure from the nation of Egypt, a departure that took place so quickly that only unleavened bread could be eaten since there was no time for leavened bread to rise (see Exodus 12:37-39).
One source expands on Paul the Apostle's use of the Passover and its correlation to the situation in Corinth in the following manner: "The day before Passover was called the Day of Preparation, in which the Jews would rid their homes of every trace of leaven in preparation for Passover and the six-day Feast of Unleavened Bread. Paul draws on this well-known understanding as a call for a recommitment to holiness and purity on the part of the Corinthian body." (1)
A more familiar illustration of this concept might be found in the example of someone who develops new relationships with others and then goes on to experience a subsequent personality change. Such changes can often be explained by the fact that our friendships and relationships help to shape our character and personality for better or worse- and the immoral relationship that existed within the Corinthian church did not serve to influence that congregation in a positive manner.
This is an idea that Paul will develop further as we move towards the final verses of 1 Corinthians chapter five.
(1) Courson, J. (2003). Jon Courson’s Application Commentary (pp. 1035–1036). Nashville, TN: Thomas Nelson.
the book of 1 corinthians chapter five
IX
"Your glorying is not good. Do you not know that a little leaven leavens the whole lump? Therefore purge out the old leaven, that you may be a new lump, since you truly are unleavened.
For indeed Christ, our Passover, was sacrificed for us. Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth" (1 Corinthians 5:6-8).
The boastful attitude displayed among the Corinthians in respect to the immoral relationship that existed within their fellowship led the Apostle Paul to issue a frank response: "It is not good for you to be proud of the way things are going in your church" (NLV). While the members of this congregation may have been under the impression that they were exemplifying God's grace in declining to address this matter, their refusal to take action actually served to dishonor God.
To illustrate the potential danger facing the church at Corinth, Paul turned to a familiar household element: yeast, or leaven. In this instance, leaven is used to represent the idea of sin. This provides us with an opportunity to consider the use of Biblical typology and how such usage can help lead us to a fuller, richer understanding of some important Biblical concepts.
Typology refers to the study of a figure, representation, or symbol of something else. Typology involves the use of patterns or metaphors in which one thing is used to represent another. For example:
- The prophet Jonah's experience was referenced by Jesus as a type (or representation) of His own death, burial, and resurrection (Matthew 12:38-40).
- Paul the Apostle presented Adam as a type of Jesus in Romans 5:14
- Melchizedek, the king-priest of Salem (Genesis 14:18-20 and Psalm 110:4) is said to be typical of Christ in Hebrews 6:20. (1)
With this in mind, we can understand Paul's use of the word leaven as a metaphor or "type" of sin. The idea behind this symbolism is relatively straightforward- just as a small amount of yeast will eventually work its way through an entire batch of dough, their toleration of this affair would eventually go on to produce damaging and wide-ranging effects within their congregation if left unchecked.
Paul will later go on to make extensive use of Biblical typologies in 1 Corinthians chapter ten. But for now, we might adapt this concept to other areas such as alcohol abuse, pornography, or gambling to name a few. Like a small amount of leaven, relatively small amounts of involvement in these areas may go on to permeate our lives and produce a significant (and damaging) effect.
(1) Type, Nelson's New Illustrated Bible Dictionary Copyright © 1986, 1995 by Thomas Nelson Publishers.
the book of 1 corinthians chapter five
VIII
"In the Name of the Lord Jesus, when you are gathered together, and my spirit, with the power of our Lord Jesus, my sentence is that you deliver such a one to Satan for the subjugation of the flesh, in order that the spirit might be saved in the day of the Lord" (1 Corinthians 5:4-5 Wuest).
Even those who aren't religious generally recognize Satan to be a malevolent spiritual entity. For instance, the Scriptures identify Satan as, "the evil one" (Matthew 6:13), "the wicked one" (1 John 2:13), and "a liar and a murderer" (John 8:44). Yet here in 1 Corinthians chapter five, the Apostle Paul provides us with another (and decidedly different) description of Satan: a tool in the hand of almighty God.
Its interesting to note that Paul would seek to employ the devil as an ally in working to subdue the sinful nature of the person who had been involved in this immoral affair, a nature that had its origin in Satan's own rebellion against God. But while the Scriptures describe Satan as a formidable adversary and tells us to "Be sober and alert. Your enemy the devil, like a roaring lion, is on the prowl looking for someone to devour" (1 Peter 5:8 NET), the reality is that his power is not unlimited.
As a created being, Satan is not all-powerful and he is not all knowing. Unlike God, Satan cannot be everywhere at once and he can only operate within God's restrictions (see Job 1:6-12 and Job 2:1-6). Therefore, if God in His wisdom elects to use the devil to serve His purposes, there is nothing that Satan can do to force or compel Him to do otherwise. While the devil may not serve God voluntarily, he is still a servant nonetheless.
So much like a skilled martial-arts expert who seeks to use an opponent's force against him, the act of "...releas(ing) this man over to Satan so his rebellious nature will be destroyed" (Voice) would serve to provoke the enemy to act against his desired outcome: "...so that his spirit may be saved in the day of the Lord" (ESV).
One commentator summarizes this idea in the following manner: "Satan is God's instrument, serving His redemptive purposes. In the OT Satan is an enemy of humanity, but a servant of God... The relationship intensifies in the NT. Satan becomes an enemy of God, but he still is an unwilling servant. Satan's function in 1Co_5:5 is to bring ultimate salvation to an erring church member." (1)
(1) Dr. Bob Utley, 1 Corinthians 5 [v. 5] Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL06/VOL06A_05.html
the book of 1 corinthians chapter five
VII
"turn this man over to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord" (1 Corinthians 5:5 NET).
The situation described in 1 Corinthians chapter five tells us that there are certain instances where it may be appropriate to ask someone to leave a church fellowship. However, the Scriptures also provide us with a number of important guidelines that tell us when such an action should take place. Jesus personally established such parameters as found in the New Testament gospel of Matthew...
"If another believer sins against you, go privately and point out the offense. If the other person listens and confesses it, you have won that person back. But if you are unsuccessful, take one or two others with you and go back again, so that everything you say may be confirmed by two or three witnesses.
If the person still refuses to listen, take your case to the church. Then if he or she won't accept the church's decision, treat that person as a pagan or a corrupt tax collector" (Matthew 18:15-17 NLT).
As a man who was authorized by Jesus to act with apostolic authority, the Apostle Paul was among the limited number of people who could say, "...even though I am absent physically, I am present in spirit. And I have already judged the one who did this, just as though I were present" (1 Corinthians 5:3 NET). For those who have not been invested with such authority, Matthew 18:15-17 establishes the proper way to deal with areas of disagreement or sin within the church.
One commentator also makes a very forthright observation regarding the act of church discipline in the modern era...
"...there are cases, for the good of the sinner, and for the good of the church, when someone should be put out of the congregation. Some call this 'excommunication' or 'disfellowshipping' a person. They are to be put outside the congregation until they repent.
In today’s church culture, this rarely brings a sinner to repentance, because they can so easily just go to another church and pretend that nothing happened at their old church. Or, it is easy for them to play the victim, and act as if their former church was cruel towards them.
While it is true that some churches have been cruel towards their members, and unjustly kicked some out of the congregation, it does not mean the church should never practice the Biblical principles Paul teaches here. It is to be done, for both the good of the church, and the good of the sinner." (1)
(1) Guzik, Dave 1 Corinthians 5 – Confronting Immorality in the Church https://enduringword.com/commentary/1-corinthians-5/
the book of 1 corinthians chapter five
VI
"Call a meeting of the church. I will be with you in spirit. In the name of the Lord Jesus Christ, and by His power, hand this person over to the devil. His body is to be destroyed so his spirit may be saved on the day the Lord comes again" (1 Corinthians 5:4-5 NLV).
Its been said that we never truly appreciate the things we possess until we've lost them. The same may also be true of our place among the members of God's family. However, we should recognize that the loss of fellowship spoken of here within 1 Corinthians chapter five was ultimately designed to produce an attitude of repentance and restoration.
In a sense, this was the experience of the prodigal son as found within Jesus' parable from the gospel of Luke. This parable relates the account of a youth who asked for a share of his father's estate while his father was still alive. Shortly after receiving his father's money, the young man packed up his belongings and moved to a distant land where he proceeded to squander his inheritance on wild parties and extravagant living.
However, the money eventually ran out and the young man was subsequently forced into a highly degrading employment arrangement. That led him to the realization that he had made a serious mistake...
"When he came to his senses, he said, 'How many of my father’s hired servants have food to spare, and here I am starving to death! I will set out and go back to my father and say to him: Father, I have sinned against heaven and against you. I am no longer worthy to be called your son; make me like one of your hired servants.’ So he got up and went to his father" (see Luke 15:11-32).
It surely must have grieved this young man's father to watch his son abandon their relationship. Nevertheless, the period of time that the prodigal son spent outside the family generated a renewed attitude of repentance, humility, respect, and appreciation for his place within his father's home.
With this in mind, one commentator offers an important observation regarding the act of church discipline found here in 1 Corinthians chapter five: "This is an important word for congregations and for parents. We do not serve each other or our children well by allowing them to live in sin. There comes a point when a person needs to be turned over to Satan in order to reap the repercussions of his sin." (1)
In was in this manner that the Apostle Paul sought to produce genuine, lasting, and positive spiritual change in the life of the person who had been involved in this affair.
(1) Courson, J. (2003). Jon Courson’s Application Commentary (p. 1035). Nashville, TN: Thomas Nelson.
the book of 1 corinthians chapter five V
"In the name of our Lord Jesus Christ, when you are gathered together, along with my spirit, with the power of our Lord Jesus Christ, deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus" (1 Corinthians 5:4-5).
The Apostle Paul acted in a decisive and forceful manner in dealing with the immoral situation that had developed within the Corinthian church: "...hand this man over to Satan, so that the sinful nature may be destroyed and his spirit saved on the day of the Lord" (NIV). One source illustrates the emphatic nature of this directive by defining "hand this man over" in the following manner: "to deliver up one to custody, to be judged, condemned, punished, scourged, tormented, put to death." (1)
While these verses may naturally tend to draw our attention to the act of "delivering such a one to Satan," its important to focus upon what Paul sought to achieve in providing these instructions. By placing this man outside the protective environment of the church and exposing him to the hostilities of a world that is "...under the control of the evil one" (1 John 5:19 NIV), Paul's desired intent was to bring this person to repentance and ultimately, restoration.
We should also note that this was not the only time that Paul had to take this approach: "Some have refused to let their faith guide their conscience and their faith has been destroyed like a wrecked ship. Among these people are Hymenaeus and Alexander, whom I have handed over to Satan in order to teach them not to dishonor God" (1 Timothy 1:19-20 GW).
For those who may feel uncomfortable with such a response, it might be helpful to consider an undeniable aspect of human nature: people often cannot be persuaded to do what is right until they are sufficiently motivated to do so. It seems that Paul recognized that the act of placing this man into the enemy's territory would serve to focus his attention upon what he had lost in pursuit of this immoral relationship and hopefully prompt him to bring his thoughts and behavior into alignment with God's will for his life.
As one commentator has observed, "The Corinthian brethren could yet impress the pagan community that the Lord was real to them by excluding sin from their midst. The church that actually abides by the instruction of the Lord in His Word can effectively show a wilful sinner that no one approves his deeds but Satan." (2)
(1) G3860 paradidomi Thayer’s Greek Definitions
(2) T. R. Applebury, Studies In First Corinthians, 5:4,5 I Corinthians [pg. 88] College Press, Joplin, Missouri Copyright © College Press 1963 https://archive.org/stream/BibleStudyTextbookSeries1And2Corinthians/121And2Corinthians-Applebury_djvu.txt
the book of 1 corinthians chapter five
IV
"And you are puffed up, and have not rather mourned, that he who has done this deed might be taken away from among you. For I indeed, as absent in body but present in spirit, have already judged (as though I were present) him who has so done this deed" (1 Corinthians 5:2-3).
The Apostle Paul's response to the news of the immoral relationship
that existed within the congregation at Corinth and his refusal to
accept such conduct provides us with an opportunity to examine the idea
of "tolerance" and how we might apply this concept today.
We should first note that tolerance is an important quality when used in respect to things such as freedom from bigotry or the ability to be patient and fair with others. We can find Scriptural support for this idea in the New Testament book of Titus...
"Remind them to be subject to rulers and authorities, to obey, to be ready for every good work, to speak evil of no one, to be peaceable, gentle, showing all humility to all men" (Titus 3:1-2).
However, a problem develops whenever we attempt to equate the definition of "tolerance" with the idea that we are obligated to accept or endorse any belief or opinion others may possess. You see, most statements regarding tolerance are self-defeating if "tolerance" is defined to mean that every viewpoint (and resulting behavior) is equally valid.
To understand why, let's consider a hypothetical debate between two people with opposing viewpoints. In the course of their conversation, one person says to the other, "It's wrong for you to be so intolerant. You should tolerate everyone's beliefs." While this may seem to represent a noble sentiment, the person who makes such a statement is actually guilty of intolerance if he or she equates tolerance with "acceptance."
We can uncover the self-defeating nature of this statement with a simple response: "If we should be tolerant of everyone's beliefs, then why are you intolerant of my belief?" You see, a person who truly believes that we should tolerate everyone else's belief is obligated to accept every opposing viewpoint. Therefore, a person who defines tolerance in this manner can never legitimately accuse another person of intolerance lest he or she also be guilty of the same thing at the very same time.
Another problem with this definition of tolerance is that it overlooks the fact that genuine love may sometimes involve being intolerant of those things that may bring harm to others. Paul's refusal to tolerate the situation in Corinth reminds us that it is better to "speak the truth in love" (Ephesians 4:15) rather than simply tolerate such behavior within the church and allow it to continue.
the book of 1 corinthians chapter five
III
"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" (1 Corinthians 5:1 NIV).
Word had reached Paul the Apostle (along with a number of others) that a man within the church at Corinth was engaged in a physical relationship with a woman who was (or had been) married to his father. Paul's use of the phrase "his father's wife" as found within this passage may provide us with a clue that helps clarify the nature of this relationship.
You see, Paul's use of this terminology suggests that this woman was someone other than this man's biological mother. While it is certainly possible that this couple was involved in a genetically incestuous relationship, it seems more likely that the woman in question was either his stepmother, a widow who had once been married to his father, or someone who had been divorced from his father.
Regardless of the exact nature of their relationship, the Scriptures clearly prohibited these types of interactions...
"Do not have sexual relations with your father’s wife; that would dishonor your father" (Leviticus 18:8 NIV).
"A man is not allowed to marry a woman who was once married to his father. He must respect the privacy and dignity of his father’s intimate relations with his wife" (Deuteronomy 22:30 Voice).
"A man will be cursed who has sexual relations with his father’s wife, because it is a dishonor to his father..." (Deuteronomy 27:19 NCV).
It also appears that the woman who was involved in this relationship was not a Christian and was not a member of the congregation at Corinth. As we'll go on to see, Paul will spend much of the remaining verses of this chapter discussing the need to exercise church discipline in regard to the man's conduct while the woman involved is never addressed.
Although we could spend additional time deliberating the exact nature of this relationship, it may not be in our best interest to do so. One commentator provides us with some insight that can help us maintain the right perspective regarding this passage...
"Speculations on the circumstances attending this sin, as to the question of whether the father was alive, or divorced, or the question of whether the incestuous couple were married or not, are all fruitless. The relationship itself was sinful, no matter what the circumstances; and if it had been profitable to know more of the details of this sordid incident, it is safe to conclude that Paul would have provided them." (1)
(1) Coffman, James Burton. "Commentary on 1 Corinthians 5:4". "Coffman Commentaries on the Old and New Testament". [verse 1] "www.studylight.org/commentaries/bcc/1-corinthians-5.html8". Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.
the book of 1 corinthians chapter five
II
"It is actually reported that sexual immorality exists among you, the kind of immorality that is not permitted even among the Gentiles, so that someone is cohabiting with his father's wife" (1 Corinthians 4:1 NET).
Even within the sexually promiscuous environment of first century Corinth, the type of affair mentioned here in 1 Corinthians 5:1 was apparently too much even for those outside the church- and the fact that this news had been "widely reported" (HCSB) suggests that this relationship was known both inside and outside their congregation.
Now before we continue with this passage, let's first take a moment to identify an important term. The phrase "sexual immorality" as found within this portion of Scripture is taken from the Greek word porneia, the word from which we derive our modern-day concept of "pornography."
The Biblical use of this word serves to identify various forms of inappropriate sexual conduct including adulterous relationships, sexual relationships between unmarried couples, and homosexual relationships, among others. Jesus also expanded this definition to include internal expressions of sexual immorality in Matthew 5:27-28 as well.
As a general rule, "sexual immorality" encompasses any type of sexual activity that goes beyond God's original design for marital relationships. Jesus clarified God's design for such relationships in the following manner...
"...at the beginning of creation God 'made them male and female.' 'For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.' So they are no longer two, but one. Therefore what God has joined together, let man not separate'" (Mark 10:6-9 NIV).
Its important to note that Jesus drew our attention to God's initiative in establishing the institution of marriage and provided us with the appropriate parameters for marital relationships within this passage. Those parameters are established by way of these quotations from Genesis 1:27 and Genesis 2:24: one man and one woman who are legally and exclusively committed to one another as husband and wife.
Of course, some might object to this definition by pointing to the Biblical example of men such as David, a God-honoring man who was involved in multiple concurrent marriage relationships. (1) In considering this objection, we should understand that certain aspects of human relational behaviors (such as polygamy, divorce, and slavery, to name a few) were accommodated by God in recognition of humanity's imperfection. However the fact that God permitted these types of relationships does not necessarily mean that He approved of them.
Jesus directed us to God's intent and design for marital relationships: a monogamous, life-long commitment, initiated by God between a man and a woman. Physical relationships that fall outside these Scriptural parameters come under the general definition of "sexual immorality."
(1) See 1 Samuel 27:3 and 1 Chronicles 14:3
the book of 1 corinthians chapter five I
Earlier in his letter to the Corinthian church, the Apostle Paul made mention of a report he had received concerning the conduct of some within their fellowship: "...some members of Chloe's family told me that there are arguments among you... One of you says, 'I follow Paul,' and someone else says, 'I follow Apollos.' Another says, 'I follow Peter,' and someone else says, 'I follow Christ'" (1 Corinthians 1:11-12 ERV). He then spent much of the next few chapters working to help the Corinthians establish a proper view of church leadership.
Now as we move into 1 Corinthians chapter five, Paul will go on to address another report he had received concerning the church. This next portion of Scripture will cover the remainder of 1 Corinthians chapter five and opens with a identification of the problem involved...
"It is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles—that a man has his father's wife!" (1 Corinthians 5:1).
Its often been said that news travels fast and Paul began by saying in effect, "The word is getting around regarding this situation." We'll talk more about the nature of this relationship shortly but for now we can say that it appears that there was a man within the church who was involved in an ongoing physical relationship with a woman who was (or had been) married to his father.
As mentioned earlier, the citizens of Corinth were often associated with a general lack of moral integrity. In fact, the Greek word korinthiazomai (which literally meant "to act the Corinthian") was synonymous with the idea of sexual indiscretion. Yet even though Corinth had a reputation as a sexually promiscuous city, Paul pointed out that this particular type of relationship was not even found among those who had little or no interest in spiritual things.
So it appears that the corrupt moral climate of Corinth had found its way into the church and had actually been taken to an even greater level. In light of this, Paul's response was one of astonishment: "I can hardly believe the report about the sexual immorality going on among you—something that even pagans don't do" (NLT).
Paul's expression of incredulity becomes easier to understand when we consider the context established by the opening chapters of this letter. While the members of the Corinthian church were busily involved in a shallow debate as to who was the greatest teacher among them, this highly inappropriate relationship was also taking place within their fellowship at the very same time.
the book of 1 corinthians chapter four
XXVI
"What do you want? Shall I come to you with a rod, or in love and a spirit of gentleness?" (1 Corinthians 4:21).
In every area of life, the choices we make today will often lead to the consequences we must face tomorrow. The Apostle Paul served to remind the Corinthians of this reality in asking, "So how should I prepare to come to you? As a severe disciplinarian who makes you toe the mark? Or as a good friend and counselor who wants to share heart-to-heart with you? You decide" (MSG).
For those who were inclined to believe that Paul would never return to hold the members of the Corinthian church accountable for their inappropriate behavior, the resulting consequence would be one of punishment (TLB), chastisement (Phillips), or discipline (Voice). But those who were willing to take Paul's counsel seriously would encounter an attitude of love, gentleness, and meekness (KJV).
Much like the Apostle Paul, one identifying mark of a good friend or leader involves the ability to "exhort and convict," two qualities that Paul also mentioned in his New Testament letter to a church leader named Titus. (1) For example, a person who genuinely desires to do God's will is someone who might benefit from exhortation, or the ability to comfort, encourage, and/or strengthen another person, especially when it comes to the idea of teaching or instruction. (2)
For others who willfully continue to engage in practices that are wrong or inappropriate (such as those found within the Corinthian church), "conviction" might be a more appropriate choice. The idea of conviction carries a more negative connotation that identifies the kind of refutation that involves "...a suggestion of shame of the person convicted." (3)
Of course, the challenge often involves choosing the right course of action, especially when dealing with those we love and care for. Paul clearly preferred to engage the members of the Corinthian church is a spirit of love and gentleness but he was fully prepared to honor God by altering that course if necessary.
As one source has observed in commenting on this passage, "Paul puts the whole matter into the hands of these people. Paul will be true to his convictions, and will act accordingly depending on how the Corinthians choose to live." (4) Unfortunately, we'll find that Paul will be forced to address another serious matter within the Corinthian church as we move forward into chapter five of this letter.
(1) Titus 1:8-9
(2) G3870 parakaleo, Thayer's Greek Lexicon
(3) G1651 elegcho, Thayer's Greek Lexicon
(4) Bob Caldwell, 1 Corinthians 4 Stewards of the Mysteries of God [v. 21] http://www.ccboise.org/resources/study-materials/study-notes/1-corinthians-4
the book of 1 corinthians chapter four
XXV
"For the Kingdom of God is not a matter of words but of power" (1 Corinthians 4:20 GNB).
It is possible for a person to receive a great deal of spiritual instruction yet show little actual evidence of God's work within his or her life. Such was the experience of those within the Corinthian church. While there was a great deal of teaching in regard to spiritual matters, it seems that there was very little spiritual maturity to be found within their fellowship. Thus as Paul the Apostle sought to remind the church at Corinth, "...the Kingdom of God is not just a lot of talk; it is living by God’s power" (NLT).
The "Kingdom of God" is a concept that refers to both a present and future reality. For example, a "kingdom" is representative of an area that is ruled by a sovereign authority. In light of this, we can understand the "Kingdom of God" in a general sense as a place where God rules and people follow Him.
We can see examples of this idea in action today in those places where the Scriptures are taught and people grow in Christ-likeness. Whenever such things occur, we can say that we are within the Kingdom of God for such things are characteristics of God's leadership. This does not necessarily need to be within a church- it could be a prison, a home, a hospital, a school, or even within someone's own life
Jesus once explained the idea behind this concept in a conversation with the religious leaders of His day...
"Once, having been asked by the Pharisees when the kingdom of God would come, Jesus replied, 'The kingdom of God does not come with your careful observation, nor will people say, 'Here it is,' or 'There it is,' because the kingdom of God is within you'" (Luke 17:20-21 NIV).
In a broader sense, the kingdom of God will be completely fulfilled upon Jesus' return as detailed within the book of Revelation (see Revelation 1:7). With regard to Paul's use of this term, one commentator offers the following observation...
"Paul does not use this concept as much as Jesus did... It refers to God's reign in human hearts now (cf. Rom_14:17), which will one day be consummated over all the earth as it is in heaven (cf. Mat_6:10). Paul uses this phrase more in 1 Corinthians (cf. 1Co_4:20; 1Co_6:9; 1Co_15:24; 1Co_15:50) than any other of his writings. These believers needed to know that they were part of a larger Christian agenda (cf. 1Co_4:17)." (1)
(1) Dr. Bob Utley 1 Corinthians 4 [4:20] Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL06/VOL06A_04.html
the book of 1 corinthians chapter four
XXIV
"Now some are puffed up, as though I were not coming to you. But I will come to you shortly, if the Lord wills, and I will know, not the word of those who are puffed up, but the power. For the kingdom of God is not in word but in power" (1 Corinthians 4:18-20).
The term "puffed up" (as found within the New King James Version of 1 Corinthians 4:18) carries the general idea of pride or arrogance. This phrase (or a variation of it) appears three separate times within 1 Corinthians chapter four and a number of other times within the New Testament letters of 1 and 2 Corinthians as well. (1) The repeated use of this terminology to describe the Corinthian believers implies that this kind of attitude must have been widespread among the members of this church.
It also appears that the Apostle Paul anticipated that some within the Corinthian fellowship might view his decision to send Timothy to work with them as a sign of fear or weakness on his part. As one commentator explains, "Some people in Corinth, probably the instructors who had caused divisions (v. 15), acted as though Paul would never return to hold them accountable for their actions." (2)
However, those who were inclined towards such an opinion were about to receive a direct challenge from Paul himself: "Some of you have become arrogant, thinking I will not visit you again. But I will come—and soon—if the Lord lets me, and then I'll find out whether these arrogant people just give pretentious speeches or whether they really have God's power" (NLT).
Even though Paul was willing to confirm his teaching with a face to face meeting, he respectfully qualified such plans by submitting them to God's ultimate approval. This serves to remind us of another portion of Scripture that was directed toward those who lived and planned for the future without regard to God's sovereignty: "...you should say, 'If the Lord wants us to, we will live and carry out our plans'" (James 4:15 GW).
So Paul was willing to defer to God's sovereign authority over his future plans, even at the risk of being viewed as weak and ineffectual by certain members of the Corinthian church as a result. Nevertheless, we can turn to the New Testament book of James once again for an important warning concerning those who might be inclined to follow the Corinthians' attitude in this regard: "God opposes the proud but gives grace to the humble" (James 4:6 NLT).
(1) See 1 Corinthians 5:2, 1 Corinthians 8:1, 1 Corinthians 13:4, and 2 Corinthians 12:20.
(2) The NKJV Study Bible 1 Corinthians 4:18-20 [pg 1803] Thomas Nelson Publishers
the book of 1 corinthians chapter four
XXIII
"This is why I have sent Timothy to you. He is my dearly loved and faithful son in the Lord. He will remind you about my ways in Christ Jesus, just as I teach everywhere in every church" (1 Corinthians 4:17).
The "Timothy" referenced within this passage is perhaps best known for his association with the two New Testament books that bear his name. Timothy was the son of a Greek father and Jewish mother who had become a Christian (Acts 16:2). He was also someone who had been well-acquainted with the Scriptures from his youth (2 Timothy 1:5, 2 Timothy 3:15).
Although Timothy held a leadership role within the church at Ephesus at one point in his ministry, it appears that he acted as something of a troubleshooter for Paul in regard to the situation at Corinth. One source provides us with some additional background information on Paul's relationship with Timothy and the decision to send him to Corinth...
"Timothy had traveled with Paul on Paul's second missionary journey (see Act_16:1-3) and was a key person in the growth of the early church. Timothy probably did not deliver this letter to Corinth but more likely arrived there shortly after the letter came (see 1Co_16:10). Timothy's role was to see that Paul's advice was read and implemented. Then he was to return to Paul and report on the church's progress." (1)
The New Testament book of Philippians tells us that Paul also sought to engage Timothy's help with another first century church- but this time under very different circumstances...
"If the Lord Jesus is willing, I hope to send Timothy to you soon for a visit. Then he can cheer me up by telling me how you are getting along. I have no one else like Timothy, who genuinely cares about your welfare. All the others care only for themselves and not for what matters to Jesus Christ. But you know how Timothy has proved himself. Like a son with his father, he has served with me in preaching the Good News" (Philippians 2:19-22 NLT).
So Timothy had proven himself as someone who was primarily interested in "...what matters to Jesus Christ." Thus he would serve as an excellent role model for the Corinthian church to follow. And if perhaps the members of the Corinthian church felt as if they had been singled out for some reason, Paul was quick to add, "Timothy will tell you what I do to follow Christ and how it agrees with what I always teach about Christ in every church" (CEV).
(1) Life Application Study Bible NIV [1 Corinthians 4:17] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.
the book of 1 corinthians chapter four
XXII
"I'm not writing this to shame you, but to warn you as my dear children. For you can have 10,000 instructors in Christ, but you can't have many fathers. For I became your father in Christ Jesus through the gospel. Therefore I urge you to imitate me" (1 Corinthians 4:14-16 HCSB).
There is an old proverbial saying that tells us, "Too many cooks spoil the broth." In a similar manner, the statement "Ten thousand people may teach you about Christ..." (CEV) may represent a subtle implication that the members of the Corinthian church had more such teachers than was desirable. (1)
In any event, a look at the original language used to author this portion of Scripture tells us that Paul the Apostle sought to establish an important contrast. For instance, the "instructor" referenced here (or paidagogos as found in the original language) has been described by one source in the following manner...
"Among the Greeks and the Romans the name was applied to trustworthy slaves who were charged with the duty of supervising the life and morals of boys belonging to the better class. The boys were not allowed so much as to step out of the house without them before arriving at the age of manhood." (2)
While such a teacher might retain a valued and respected place in the life of a student, a teacher was certainly no substitute for a child's parent. The parent was the one who brought the student into physical life- and no third-party teacher could ever make such a claim.
As the human agent that God used to bring the members of the Corinthian church into spiritual life, Paul felt the similar weight of a parental responsibility towards the congregation at Corinth. Paul took this responsibility so seriously that he will go on to adapt this idea of a paidagogos for use with the members of the Corinthian church in the following verse.
Of course, anyone who observes little children will quickly discover that they often learn by imitating others. For example, a child will learn to walk, talk, and interact with others simply by watching and imitating the things that he or she sees and hears. Paul used this idea to illustrate the fact that God's people should also be imitators of those who lead by example in demonstrating a genuine, Christ-like attitude. In fact, Paul will later go on to offer this same exhortation again in 1 Corinthians by encouraging his readers to "Imitate me, just as I also imitate Christ" (1 Corinthians 11:1).
(1) A Commentary on the Old and New Testaments [1 Corinthians 4:15] by Robert Jamieson, A. R. Fausset and David Brown
(2) G3807 paidagogos Thayer’s Greek Definitions
the book of 1 corinthians chapter four
XXI
"I do not write these things to shame you, but as my beloved children I warn you. For though you might have ten thousand instructors in Christ, yet you do not have many fathers; for in Christ Jesus I have begotten you through the gospel. Therefore I urge you, imitate me" (1 Corinthians 4:14-16).
The lengthy list of hardships and difficulties associated with the life of apostle (as detailed within the preceding verses of 1 Corinthians chapter four) was not intended to elicit a sense of sympathy for Paul the Apostle. Instead, one commentator identifies the real motivation behind Paul's graphic description of his life as an apostle...
"There must have been a very considerable group of Church Leaders, Paul's own converts, who, in Paul's absence, had become influential and self-important, and were trying to run away with the Church. They had become Haughty, Overbearing, and Boastful in their attitude toward Paul. Hence Paul's vindication of himself." (1)
Paul was clearly concerned that the congregation at Corinth had begun to diverge from the path that he had originally modeled for them. Many among the members of that fellowship were spiritually immature. Some were arrogant. Others were caught up in a "cult of personality" with regard to various leaders within the church. In response, Paul's candid description of his life and ministry was designed to illustrate the type of attitude that was really important- so important that Paul framed his response in terms of a parental responsibility.
In a similar manner, there may be some who are familiar with the heartache of watching a loved one travel down a life path that is certain to end in pain, sorrow, or regret. In such instances, we may sometimes turn to our own life experiences in an effort to convince those we love to act in their own best interest and make choices that honor God. In a sense, this was something like Paul's experience with those within the Corinthian church.
Paul was sincerely motivated by his deep concern for their spiritual well being; so much so that he was willing to use the motivational tools at his disposal (including a description of his life as an apostle that others might have viewed as self-serving) in order to help them make the right choices. While the members of the church at Corinth may not have been called upon to make the same kinds of sacrifices that Paul and his fellow apostles were called to make, they could certainly emulate the same type of spiritual attitude.
(1) Henry H. Halley, Halley’s Bible Handbook, 1 Corinthians Chapter 4. Paul's Self-Vindication [pg. 594] Copyright © 2000, 2007 by Halley’s Bible Handbook, Inc.
the book of 1 corinthians chapter four
XX
"being defamed, we entreat. We have been made as the filth of the world, the offscouring of all things until now" (1 Corinthians 4:13).
Paul the Apostle's graphic description found here within 1 Corinthians 4:13 invokes the image of a cleansing agent that one might use to thoroughly clean and polish some other object. But once that cleansing agent has completed its task, it is then discarded leaving the effects of its work as the only evidence of its existence.
To some degree, this image is reflective of the manner in which Paul had been treated by some within the Corinthian church. Unfortunately, a similar attitude may sometimes exist towards those who also serve in ministry positions today. Consider the following anecdote related by a modern-day Pastoral leader...
"A pastor told me that when he was new at his present church, he received a phone call from a woman in his congregation. 'Pastor, I have bought some file cabinets for our association. Would you go get them today and bring them to the associational office?'
He said, 'No, I won’t be able to do that.' The woman replied, 'What do you mean ‘no’?'
...The pastor said, 'Ma’am, today is my off day. My wife and I are out of town, visiting with friends. My car is not big enough to carry those file cabinets. You bought them for the director of missions; let him come get them. And besides, the associational office is closed today.'
The woman replied, 'I didn’t know we had hired us a socialite.'" (1)
We can use the descriptive elements found within 1 Corinthians 4:9-13 to help avoid such unfortunate attitudes towards ministry leaders today. For example, let's say that we have a disagreement with a Pastoral minister. Perhaps a member of the clergy has acted insensitively or has failed to meet our expectations in some manner. Or perhaps we have a difference of opinion on a secondary issue or minor theological point.
With these things in mind, we should ask if such disagreements make it appropriate to act in a disrespectful manner towards a Pastor or other church leader. Do such disagreements permit us to be inconsiderate or interact with that person in a manner that we would not appreciate? Do such differences make it permissible to share them in a way that serves to undermine that leader?
Remember Jesus' message from Matthew 7:2: "...God will judge you in the same way you judge others, and he will apply to you the same rules you apply to others" (GNB). If we had a greater appreciation for the job that our Pastoral leaders do, then perhaps we might not be so quick to criticize them.
(1) Joe McKeever 5 Little-Known Truths About Pastors http://www.outreachmagazine.com/features/17280-5-little-known-truths-about-pastors.html/2
the book of 1 corinthians chapter four
XIX
"And we labor, working with our own hands. Being reviled, we bless; being persecuted, we endure;" (1 Corinthians 4:12).
Many of those within the Corinthian church failed to recognize the struggles and difficulties that Paul and his fellow Apostles were forced to endure in the course of fulfilling God's call upon their lives. In like manner, those who attend church today may not have a real appreciation for the challenges that a Pastoral leader encounters on a regular basis as well.
For instance, an average week might find a Pastor visiting with those who are hospitalized or someone who is facing a crisis situation. Since emergencies are never planned in advance, this means that the Pastor is often on call 24 hours a day to provide spiritual and emotional support to those who have been entrusted to his care.
This might involve any conceivable situation from counseling with others to serving in the role of a chaplain during a time of national emergency. Because these ministerial leaders are called by God, they can be counted upon to run toward the scene of an emergency (and not away from it) in order to fulfill the calling to represent Christ and serve others.
While most people generally look forward to Friday and the end of the work week, a Pastoral leader often works on the weekends to officiate weddings or other ceremonies (sometimes without compensation). And while many view Sunday as a day of rest, Sunday represents a working day for the minister.
Funeral services may also be particularly challenging for a Pastoral leader for they often require a great degree of humility, sensitivity, and grace. The Pastor must comfort the grieving, graciously interact with those who are in deep emotional pain over the passing of a loved one, and fulfill the responsibility to communicate the gospel of salvation through Christ- all at the same time. The ability to successfully carry out such responsibilities are gifts that most people simply do not possess.
But there are other, more mundane aspects of Pastoral ministry that may go unnoticed. For example, the Pastor is often responsible for attempting to make various repairs around the church if no one else is available to do so. Unless the church is large enough to retain an administrative staff, the Pastor will likely have to deal with all manner of business solicitations or requests from those who are seeking church support for various causes.
These are all items that fall under the Pastor's job description but may go unnoticed (and unappreciated) by others.
the book of 1 corinthians chapter four
XVIII
"To the present hour we both hunger and thirst, and we are poorly clothed, and beaten, and homeless" (1 Corinthians 4:11).
Most athletes know what it means to face judgment. You see, an athlete is routinely judged (often quite harshly) by spectators who observe his or her performance. Athletes also face judgment from those who catalog the statistical aspects of their career for the benefit of gamblers, "fantasy sports" gamers, and others who feel qualified to offer their own amateur analysis of their performance.
While a friendly debate concerning the merits of our favorite players and teams may provide a welcome diversion from the pressures and challenges of life, there is a certain irony associated with these types of judgments. You see, an athlete who competes at the highest level of his or her sport is among the very few people on Earth (often numbering in the hundreds) who is actually capable of such competitive endeavors. Yet millions of spectators, journalists, and amateur talent evaluators often feel justified in brutally criticizing those who possess the ability to perform at such a high level if they should ever fail.
To a certain extent, this illustrates the manner in which some choose to relate to Pastoral ministers within the church. For instance, we may feel justified in critiquing what we believe to be a sub-par message from the pulpit, but how many people within an average congregation actually know what its like to prepare and deliver a message from God's Word? How many of us can truly appreciate the tremendous accountability and responsibility associated with teaching the Scriptures? How many have had to deliver a sermon when they were ill, tired, or otherwise unable to adequately prepare?
But there some other aspects associated with such judgments as well. For instance, the Pastor must sometimes live with the unrealistic expectations of those who assume that every member of the clergy should possess a vast reservoir of knowledge concerning their particular area of spiritual interest or is a subject matter expert in the application of Biblical truth in the areas of science, politics, current events and virtually any other topic imaginable.
It is these types of things that have led one Pastor to observe, "In
many situations, the pastor needs to be a Bible teacher, accountant,
strategist,
visionary, computer tech, counselor, public speaker, worship director,
prayer
warrior, mentor, leadership trainer and fundraiser. Who can be all of
that?" (1)
The answer of course, is no one other than those whom God has given the strength and ability to do so.
(1) Philip Wagner The Secret Pain of Pastors http://www.churchleaders.com/pastors/pastor-articles/167379-philip-wagner-secret-pain-of-pastors.html
the book of 1 corinthians chapter four
XVII
"As for us, fools are we on account of Christ. But as for you, you are members of the intelligentsia in your union with Christ. As for us, we are those who are frail and infirm. But as for all of you, you are those who are mighty. As for all of you, you are those who are illustrious, honorable, held in esteem by others. But as for us, we are those whom no one respects" (1 Corinthians 4:10 Wuest).
In 1 Corinthians 4:10-13, the Apostle Paul will go on to provide us with some insight into his life and the lives of his fellow Apostles. But what does this passage mean for our relationships with church leaders today? We'll consider that question over the course of the next few studies.
You see, there may be some who attend church on Sunday and wonder what a minister does during the remainder of the week. For such people, it may seem as if the work of the Pastor requires the preparation of weekly sermon and little else. But then there are others who recognize and appreciate the immense responsibility that accompanies a Pastoral ministry.
For instance, consider the qualifications for such ministers as found within the New Testament books of 1 Timothy and Titus...
"A bishop then must be blameless, the husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach; not given to wine, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; one who rules his own house well, having his children in submission with all reverence (for if a man does not know how to rule his own house, how will he take care of the church of God?); not a novice, lest being puffed up with pride he fall into the same condemnation as the devil. Moreover he must have a good testimony among those who are outside, lest he fall into reproach and the snare of the devil" (1 Timothy 3:2-7).
"...if a man is blameless, the husband of one wife, having faithful children not accused of dissipation or insubordination. For a bishop must be blameless, as a steward of God, not self-willed, not quick-tempered, not given to wine, not violent, not greedy for money, but hospitable, a lover of what is good, sober-minded, just, holy, self-controlled, holding fast the faithful word as he has been taught, that he may be able, by sound doctrine, both to exhort and convict those who contradict" (Titus 1:6-9).
It may be helpful to keep these demanding qualifications in mind whenever we are tempted to criticize those who serve within a Pastoral ministry.
the book of 1 corinthians chapter four
XVI
"But it seems to me that God has given me and the other apostles the last place. We are like prisoners condemned to die, led in a parade for the whole world to see--not just people but angels too. We are fools for Christ, but you think you are so wise in Christ. We are weak, but you think you are so strong. People give you honor, but they don't honor us" (1 Corinthians 4:9-10 ERV).
One commentary provides us with some additional insight regarding the imagery found within this passage: "The figure is drawn from the Roman amphitheatre. At 'last,' near the close of the games, gladiators doomed to die were led forth and shown to the spectators, then stripped of all armor, and exposed naked to the attack of others." (1) This was the illustration that the Apostle Paul selected under the inspiration of the Holy Spirit to help describe the lives and ministries of the Apostles.
In certain respects, our 21st century age of technology serves to provide us with a unique historical vantage point from which to consider these verses. For instance, today's video-sharing platforms make it easy to document the events of our lives in near real-time. With the advent of mobile video technology, we now possess the ability to record those events as they occur and quickly share them with millions of others throughout the world.
With this in mind, consider how you might feel if someone were to provide a 24 hour live stream of every painful, slanderous, hurtful thing that you ever had to endure. What if someone were to produce a daily video documentary that featured every instance where you were dishonored, ridiculed, or embarrassed? In a sense, this was something like what life was like for Paul and the other Apostles. Although people tend to act differently when they are in front of a camera and try to present themselves in the best possible light, that wasn't an option for the Apostles.
But the lives of Paul and his fellow Apostles were actually on display before a far wider audience: "We have been made a spectacle to the whole universe, to angels as well as to human beings" (NIV). While its likely that Paul was referring to those angels who were good and loyal to God, he may have had the demonic side of the angelic realm in mind as well. If so, then its possible that the challenges and difficulties endured by these men of God provided these demonic beings with an opportunity to mock and ridicule their sufferings as well.
(1) Johnson, Barton W. "Commentary on 1 Corinthians 4:4". "People's New Testament". "www.studylight.org/commentaries/pnt/1-corinthians-4.html". 1891.
the book of 1 corinthians chapter four
XV
"For I think that God has displayed us, the apostles, last, as men condemned to death; for we have been made a spectacle to the world, both to angels and to men. We are fools for Christ's sake, but you are wise in Christ! We are weak, but you are strong! You are distinguished, but we are dishonored!" (1 Corinthians 4: 9-10).
Using imagery borrowed from the society of his day, the Apostle Paul will spend the next portion of 1 Corinthians chapter four sharing the irony of the relationship that had developed between the Apostles and those whom they served. To do so, he will use his experience with the members of the church at Corinth as his case in point.
Although the Corinthians believed that they possessed enough spiritual maturity to pass judgment upon the Apostles and their other spiritual leaders, let's consider Paul's description of himself and his fellow Apostles within this passage: "Our dedication to Christ makes us look like fools, but you claim to be so wise in Christ! We are weak, but you are so powerful! You are honored, but we are ridiculed" (NLT).
While sources vary widely, many commentators believe that this verse refers to a Roman triumphal procession, a theatrical exhibition, or perhaps both. If Paul had the former view in mind, then this image is associated with a conquering Roman general who led a great procession upon his victorious return from the battlefield.
As part of this procession, the conquering army would be first to march on display. Next came the spoils of war that were collected from the battle. At the end of this procession came the defeated captives and others who were condemned to be thrown to the lions and die in the arena. Those who were condemned to die in this manner thus became part of what was known as the "spectacle." As used in the original language, this word forms the basis from which we derive the modern-day word "theatre."
Another possibility is related to the gladiatorial games of that era where prisoners or other combatants were brought to an arena where they were destined to perish in battle or be killed via an attack by a wild animal. Yet even those who managed to survive these contests achieved little more than a hollow victory, for as one commentator observes, "...the victor did not escape with his life, though he should destroy his adversary, but was only kept for another combat, and must be killed at last." (1)
These are the word-pictures that Paul used to describe his ministry along with that of the other Apostles.
(1) Matthew Henry, Matthew Henry's Concise Commentary https://www.biblegateway.com/resources/commentaries/Matthew-Henry/1Cor/Cautions-Against-Despising
the book of 1 corinthians chapter four
XIV
"You are already full! You are already rich! You have reigned as kings without us—and indeed I could wish you did reign, that we also might reign with you!" (1 Corinthians 4:8).
Over the next nine verses of 1 Corinthians chapter four, the Apostle Paul will enter into a frank discussion concerning the general attitude of the Corinthian church. We should note Paul's use of the term "us" and "we" in reading through this portion of Scripture for the things that Paul will say within this passage will not be related exclusively to him but to all who labored with him in similar leadership capacities.
You see, there was a significant difference in the way the Corinthians viewed their leaders and the way in which Apostles viewed themselves. Unlike those within the Corinthian church, Paul did not see himself in competition with these other leaders nor did he feel threatened by them. On the contrary, Paul expressed his desire that they would all arrive at the point where they all would reign together, as noted in the passage quoted above.
So rather than exert his preeminence as an Apostle, Paul looked forward to a time when he would reign with those who served within the Corinthian church and not exercise leadership responsibility over them. And while Paul will be very direct in speaking to his readers over the next few verses, it helps to remember that he was speaking to an audience that was under the impression that they were closer to God then they actually were.
This passage will also serve to remind us that there are times when the most appropriate thing we can do for others is speak the truth in no uncertain terms. Yet even this does not permit us to interact with others in an unkind or disrespectful manner. For instance, it may be possible to communicate difficult truths simply by asking a series of questions as Paul did here: "Do you already have everything you need? Are you already rich? Have you become kings, even though we are not? Well, I wish you really were kings, so that we could be kings together with you" (GNB).
As one source has observed in commenting on this passage, "(Paul's) readers were behaving as though they had already received their commendation at the judgment seat of Christ... They should have been conducting themselves as under-rowing servants and paying attention to managing God's work faithfully (1 Corinthians 4:1)." (1)
(1) Notes on 1 Corinthians 2016 Edition Dr. Thomas L. Constable [4:8, pg 51] http://www.soniclight.com/constable/notes/pdf/1corinthians.pdf
the book of 1 corinthians chapter four
XIII
"For what gives you the right to make such a judgment? What do you have that God hasn't given you? And if everything you have is from God, why boast as though it were not a gift?" (1 Corinthians 4:7 NLT).
The unhealthy attitude expressed by some within the Corinthian church has led one commentator to make an astute observation: "Paul is reminding these proud leaders that they were not the originators or discoverers of truth, but recipients of other's ministry... Some leaders and their followers were acting as if they were the source of the truths they proclaimed." (1)
The Apostle Paul's pointed response here in 1 Corinthians 4:7 also brings to mind God's message to the Old Testament prophet Ezekiel...
"In the tenth year, in the tenth month on the
twelfth day, the word of the Lord came to me: 'Son of man, set your
face against Pharaoh king of Egypt and prophesy against him and against
all Egypt.
Speak to him and say: ‘This is what the Sovereign Lord says: “‘I am against you, Pharaoh king of Egypt, you great monster lying among your streams. You say, “The Nile belongs to me; I made it for myself”" (Ezekiel 29:1-3 NIV).
What was it that led God to interact with the king of Egypt in such a manner? The answer is pride and arrogance: "...You say, 'The Nile is mine; I made it for myself'" (NCV). In light of this, we can say that Pharaoh had apparently forgotten (or refused to recognize) the fact that every good thing we possess is a gift from God (see James 1:17)
The Scriptures take a decidedly negative view of such pretentiousness. For instance, Proverbs 8:13 tells us, "If anyone respects and fears God, he will hate evil. For wisdom hates pride, arrogance, corruption, and deceit of every kind" (TLB). As the Apostle Paul will also go on to say within the book of 1 Corinthians, "be careful if you think you stand, lest you fall" (1 Corinthians 10:12).
We should also take note of Paul's message to the church in Rome as found within the Biblical book of Romans: "...You stand only by your faith. Do not be conceited, but fear" (Romans 11:20). When we recognize that God owns all that we have, our role as managers or stewards of those things we possess (a concept that Paul discussed at length earlier within this chapter) then becomes much easier to grasp.
(1) Dr. Bob Utley, 1 Corinthians 4 [4:7] http://www.freebiblecommentary.org/new_testament_studies/VOL06/VOL06A_04.html
the book of 1 corinthians chapter four
XII
"For who makes you differ from another? And what do you have that you did not receive? Now if you did indeed receive it, why do you boast as if you had not received it?" (1 Corinthians 4:7).
1 Corinthians 4:7 is a passage that serves to draw our attention to the relationship between the things we possess and the things we've received.
Consider the area of finances as an example. A person who has worked hard to utilize his or her talent in accumulating financial wealth may feel justified in saying, "It's my money and I can do whatever I want with it." While a strong work ethic is certainly commendable, a person who holds to such a belief should also consider this question: "Where did you get the talent, ability, and opportunity that enabled you to be successful?"
You see, a person who possesses the qualities that are necessary for achievement in life should recognize that we do not possess anything that God has not allowed us to have. Therefore, we should be respectful and thankful toward the God who has provided us with those skills, talents, opportunities and abilities we need in order to prosper. Once we recognize the fact that we owe everything we have to God, it it becomes easier to view our possessions (both material and immaterial) in the proper light.
We can look to the example of the Old Testament patriarch Jacob to provide us with an illustration of this idea in action. When Jacob's employer repeatedly attempted to change the terms of their working agreement to benefit himself, Jacob responded in the following manner...
"If the God of my father, the God of Abraham and the Fear of Isaac, had not been with me, you would surely have sent me away empty-handed. But God has seen my hardship and the toil of my hands, and last night he rebuked you" (Genesis 31:42).
While Jacob worked hard to achieve what he had, he also knew that God was the One who was truly responsible for his success. Because of this, Jacob made certain to credit the Lord for His protection and provision. It seems that Jacob understood a Biblical concept that was later recorded in a portion of Scripture that we would do well to remember...
"You may say to yourself, 'My power and the strength of my hands have produced this wealth for me.' But remember the Lord your God, for it is he who gives you the ability to produce wealth, and so confirms his covenant, which he swore to your ancestors, as it is today" (Deuteronomy 8:17-18 NIV).
the book of 1 corinthians chapter four
XI
"Now I have applied these things [that is, the analogies about factions] to myself and Apollos for your benefit, believers, so that you may learn from us not to go beyond what is written [in Scripture], so that none of you will become arrogant and boast in favor of one [minister or teacher] against the other" (1Corinthians 4:6 AMP).
The message contained within 1 Corinthians 4:6 is one that we would do well to observe: "Follow only what is written in the Scriptures" (NCV). To continue with a quotation from a commentator referenced earlier...
"In a broader sense, it is an important lesson: not to think beyond what is written; we must take our every cue from Scripture. It used to be that something was considered Biblical if it came from the Bible; today, people say things are 'Biblical' if can’t find a verse which specifically condemns it. This is to think beyond what is written." (1)
This is a risk that may assume many different forms. For instance, we should be cautious in evaluating novel interpretations of Biblical passages or explanations that feature "hidden meanings" of Biblical texts that claim to have been revealed only to a select few. Remember the wise old general rule of Biblical interpretation: if a Biblical passage makes good sense then we should accept it as it is lest we end up with nonsense.
There are other examples as well. These might include an excessive emphasis on the examination of current events and their potential Biblical significance or the act of taking Biblical numerology to an unhealthy extreme. We must also be careful in appraising those who simply employ Biblical references in support of some large belief system.
Those who seek to justify such things may sometimes appeal to the final verse of John's Gospel for validation: "And there are also many other things that Jesus did, which if they were written one by one, I suppose that even the world itself could not contain the books that would be written. Amen" (John 21:25). The idea is that since Jesus did many other things that are not recorded in the Scriptures, that reality somehow permits us to act upon any interpretation (no matter how dubious) we may choose.
The proper response can be found within 1 Corinthians 4:6: "Do not go beyond what is written" (NIV). If we cannot establish a particular doctrine or belief as something that was validated by Jesus within the Gospels, practiced by the early church within the book of Acts, and taught by the Apostles within the New Testament Epistles, then we would be wise to exercise caution.
(1) David Guzik, 1 Corinthians 4 – Are You Glorified Without Us? https://enduringword.com/commentary/1-corinthians-4/
the book of 1 corinthians chapter four X
"Now these things, brethren, I have figuratively transferred to myself and Apollos for your sakes, that you may learn in us not to think beyond what is written, that none of you may be puffed up on behalf of one against the other" (1 Corinthians 4:6).
The Apostle Paul has made use of a number of analogies thus far in his letter to the church at Corinth. Those analogies included comparisons to the worlds of agriculture, building construction, and architecture (1 Corinthians 3:6-15), as well as the concept of God's people as the Temple of God (3:16-17), and stewards of the calling that He has placed upon our lives (4:1-2).
So having now shared these analogies for the benefit of his readers, Paul went on to establish his conclusion in 1 Corinthians 4:6: "Dear brothers and sisters, I have used Apollos and myself to illustrate what I've been saying. If you pay attention to what I have quoted from the Scriptures, you won't be proud of one of your leaders at the expense of another" (NLT).
On important thing to note from this passage is the fact that Paul cautioned against showing favor to one teacher against (NIV) another. You see, it was not that some among the Corinthian fellowship liked one teacher over another. It wasn't that some connected better with one teacher than another. It was not that there were those who preferred one style of teaching over a different style of teaching. It was that some were for one leader and against another- and Paul will go on to deal with that attitude in a rather aggressive manner over the next few verses of chapter four.
However, there is another important aspect to consider within this verse as well: "You should learn from us not to go beyond what is written in Scripture" (GW). A person who aligns his or her view of leadership and ministry with the Word of God is someone who is not likely to repeat the example of those within the Corinthian church. On the other hand, a person who applies an extrabiblical standard in these areas may end up with something just as bad or worse.
As one commentator has thoughtfully observed, "Many people today evaluate a pastor or a minister on unbiblical standards. They judge him on the basis of his humor, or entertainment value, his appearance, or his skill at marketing and sales. But this is to think beyond what is written in the sense Paul means it here." (1)
(1) David Guzik, 1 Corinthians 4 Are You Glorified Without Us? https://enduringword.com/commentary/1-corinthians-4/
the book of 1 corinthians chapter four
IX
"So don't pronounce judgment prematurely, before the Lord comes; for he will bring to light what is now hidden in darkness; he will expose the motives of people's hearts; and then each will receive from God whatever praise he deserves" (1 Corinthians 4:5 CJB).
The counsel found here in 1 Corinthians 4:5 is timeless and highly applicable to a number of different life situations both inside and outside the church.
For example, the challenges and difficulties that we experience with others at home, at church, in the workplace, or other areas of life may lead us to pursue a kind of internal judgment that places those individuals on trial for the wrongs (real or imagined) they may have committed. The problem is that we often have little or no ability to ascertain the real motive that may have led someone to choose a particular course of action in many instances.
Since we often lack sufficient evidence to reach an accurate verdict whenever we place others on trial in this manner, we are inevitably left to render a judgment based on insufficient evidence. The issue is that whenever we seek to judge another person's motive, we are venturing into an area where it is easy to sentence others for crimes they did not commit.
Another issue is related to our qualification to judge in this manner. It is important to keep in mind that God is the only person who has all the information necessary to render an accurate assessment of another person's motive. As Paul the Apostle cautioned in his letter to the church at Rome, "Who are you to judge another's servant? To his own master he stands or falls. Indeed, he will be made to stand, for God is able to make him stand" (Romans 14:4).
Therefore, it would be much better to learn from the actions of others than seek to judge their internal motivations. It would be better to apply the lessons that others teach us through their choices (and resultant consequences) instead of rendering judgment in areas where we lack sufficient evidence. Remember that everyone serves to teach and instruct others through the example of their lives. Some teach others what to do and some teach others what not to do.
As Jesus Himself was quoted as saying, "Do not judge, or you too will be judged. For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you" (Matthew 7:1-2).
the book of 1 corinthians chapter four
VIII
"Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness and reveal the counsels of the hearts. Then each one's praise will come from God" (1 Corinthians 4:5).
One of the more difficult challenges of life involves identifying and interacting with those who seem to possess an ulterior motive. In business, politics, relationships, or other areas of life, those who hold such hidden agendas (consciously or unconsciously) may not always be what they appear to be.
Therefore, a wise person will prayerfully seek to depend upon the Spirit of God to accurately assess "...the real reasons why people do what they do" (NIRV) and respond appropriately.
Regrettably, Paul had to act upon such God-given discernment as he explained in a deeply personal section of his Biblical letter to the Philippians...
"I want you to know, brothers and sisters, that what happened to me has helped to spread the Good News. As a result, it has become clear to all the soldiers who guard the emperor and to everyone else that I am in prison because of Christ. So through my being in prison, the Lord has given most of our brothers and sisters confidence to speak God's word more boldly and fearlessly than ever.
Some people tell the message about Christ because of their jealousy and envy. Others tell the message about him because of their good will. Those who tell the message about Christ out of love know that God has put me here to defend the Good News. But the others are insincere. They tell the message about Christ out of selfish ambition in order to stir up trouble for me while I'm in prison.
But what does it matter? Nothing matters except that, in one way or another, people are told the message about Christ, whether with honest or dishonest motives, and I'm happy about that. Yes, I will continue to be happy" (Philippians 1:12-18 GW).
So there were some who outwardly seemed to be engaged in a great work for God but were actually driven by highly inappropriate motives. Since it is often impossible for fallible human beings (who possess faulty judgments of their own) to identify such motivation, Paul wisely cautioned the Corinthian church as follows...
"...resist the temptation to act as judges before all the evidence is in. When the Lord comes, He will draw our buried motives, thoughts, and deeds (even things we don't know or admit to ourselves) out of the dark shadows of our hearts into His light" (Voice).
the book of 1 corinthians chapter four
VII
"Now, I am not at all concerned about being judged by you or by any human standard; I don't even pass judgment on myself. My conscience is clear, but that does not prove that I am really innocent. The Lord is the one who passes judgment on me" (1 Corinthians 4:3-4 GNB).
A person who is familiar with the Biblical book of 1 Corinthians may be aware of the Apostle Paul's counsel from later within this book: "...if we judged ourselves, we would not come under judgment" (1 Corinthians 11:31). In light of that counsel, how then could Paul make such a seemingly contradictory statement here in 1 Corinthians chapter four in saying, "I do not even judge myself" (NET) ?
While it may seem as if Paul is trying to have it both ways on this question, he was actually speaking in two different contexts. For instance, Paul clarified the meaning of his statement here in chapter four when he said: "I have a clear conscience, but that doesn't mean I have God's approval. It is the Lord who cross-examines me" (GW).
Even though Paul was personally unaware of anything that could be held against him, he accepted the fact that God would serve as the ultimate arbiter of his choices and decisions. However, that did not relieve Paul of the responsibility to Biblically evaluate (or pass judgment) upon himself to ensure that his life and work was in alignment with God's will for him to the best of his ability (as implied in 1 Corinthians 11:31).
Both contexts still hold true for God's people today and Paul was quick to add a personal application in the following verse...
"Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness and reveal the counsels of the hearts. Then each one's praise will come from God" (1 Corinthians 4:5).
This passage reminds us that one of the most valuable gifts we can receive from God is the gift of discernment. In a spiritual sense, discernment involves the ability to see things as God sees them and not necessarily how they may appear to be. Discernment is listed among the spiritual gifts that Paul will later go on to identify in 1 Corinthians chapter twelve and it helps provide us with the ability to exercise perception, understanding, and/or good judgment in a given situation.
A person who seeks God daily for His wisdom and discernment is someone who can transcend his or her limited conscience to reveal any hidden motivations that may only be known to God.
the book of 1 corinthians chapter four
VI
"As for me, it matters very little how I might be evaluated by you or by any human authority. I don't even trust my own judgment on this point. My conscience is clear, but that doesn't prove I'm right. It is the Lord Himself who will examine me and decide" (1 Corinthians 4:3-4 NLT).
The Apostle Paul's regard for the evaluations and assessments of others provides us with a good opportunity to consider how we should respond to those who seek to offer such counsel in our own lives. A look at Jesus' Sermon On The Mount (as found within Matthew chapters five to seven) can help provide us with a helpful framework for use in evaluating the opinions of others when they seek to pass judgment upon us.
For instance, we might prayerfully consider the following questions...
- Have we acted in meekness, righteousness, mercy, purity and/or peace? (Matthew 5:1-9).
- What are the motives of those who seek to evaluate us? (Matthew 5:10-12)
- Have we truly been engaged in an effort to honor and glorify God (Matthew 5:16) or have we been motivated to make such choices so others can honor and glorify us (Matthew 6:1-6)?
- Do our choices reflect an eternal investment or do they reflect something else? (Matthew 6:19-21)
- Are we first seeking the "...the kingdom of God and His righteousness" or is there some other agenda involved? (Matthew 6:31-34)
- What is the standard of judgment that we choose to employ in our own assessment of others? (Matthew 7:1-6).
- What is the general lifestyle of those who are seek to render their opinion of us? What kind of results (or "fruit") have their lives produced? (Matthew 7:15-20).
A person who prayerfully reflects on these questions is someone should be well-prepared to make good, God-honoring evaluations in many different circumstances of life. As one commentator has pointed out...
"It mattered little to Paul... how well the
Corinthians or anyone else
thought he was carrying out his stewardship, how popular or unpopular
he was.
His personal evaluations of his own performance were irrelevant too.
What did matter to him was God's estimation of his service. Paul did not give much time and attention to introspection... though he sought to live with a good conscience before God. Rather he concentrated on doing the job God had put before him to the best of his ability since he was accountable..." (1)
(1) Notes on 1 Corinthians 2016 Edition Dr. Thomas L. Constable [4:3] http://www.soniclight.com/constable/notes/htm/NT/1%20Corinthians/1Corinthians.htm#p714
the book of 1 corinthians chapter four V
"I care very little if I am judged by you or by any human court; indeed, I do not even judge myself. My conscience is clear, but that does not make me innocent. It is the Lord who judges me" (1 Corinthians 4:3-4 NIV).
The Corinthian church's view of the Apostle Paul and his ministry meant very little to him. He felt the same way regarding the verdicts rendered by human courts- and Paul stood before a considerable number of them. (1) In fact, Paul refused to accept his own assessment in this area even though he was personally unaware of anything that might be held against him.
If such judgments were of limited value to Paul the Apostle, then how can we make good, God-honoring evaluations in our own lives? Well, the Scriptures provide us with a number of checks and balances that we can use to help us make good decisions when considering the opinions of others. For example...
- Are we being encouraged to pursue a God-honoring course of action? "Blessed is the man Who walks not in the counsel of the ungodly, Nor stands in the path of sinners, Nor sits in the seat of the scornful; But his delight is in the law of the Lord, And in His law he meditates day and night" (Psalm 1:1-2).
- Is there a person who holds a legitimate position of spiritual authority involved? "Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account. Let them do so with joy and not with grief, for that would be unprofitable for you" (Hebrews 13:17).
- Is there a person who holds a legitimate position of civil authority involved? "Let every soul be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God" (Romans 13:1).
- Do we have enough information to make a wise and informed decision? "Without deliberation, plans go wrong; but with many advisers, they succeed" (Proverbs 15:22 CJB).
- Are we simply feeling pressured to simply go along with the crowd? "For am I now seeking the approval of man, or of God? Or am I trying to please man? If I were still trying to please man, I would not be a servant of Christ" (Galatians 1:10).
- Is there an attitude of Christ-like love? "For the love of Christ compels us..." (2 Corinthians 5:14).
We'll look at some additional guidelines taken from Jesus' Sermon On The Mount that we can use to make good decisions in this area next.
Portions of this study originally appeared here
(1) See Acts 18:12-16, Acts 24, Acts 25:1-12, Acts 25:13-26:32 for some examples
the book of 1 corinthians chapter four
IV
"But with me it is a very small thing that I should be judged by you or by a human court. In fact, I do not even judge myself. For I know of nothing against myself, yet I am not justified by this; but He who judges me is the Lord" (1 Corinthians 4:3-4).
Earlier in his letter to the Corinthian church, the Apostle Paul said, "The spiritual person is able to judge all things, but no one can judge him" (1 Corinthians 2:15 NCV). Paul now returns to the subject of judgment here in 1 Corinthians 4:3-4 by way of a self-application. Since the book of 1 Corinthians will come back to this idea of judgment again in future chapters, its important to maintain a good understanding of this concept in order to apply it in a God-honoring manner.
When the word "judge" is employed outside a court of law, it generally refers to to the act of forming an opinion or evaluation. It may also be used to designate someone who makes estimates as to worth, quality, or fitness. (1) When used within the Scriptures, the word "judge" can mean to distinguish (or) to decide (2) or to be of an opinion, to deem, (or) to think. (3)
When this reference to "judgment" first appeared within the book of 1 Corinthians, the context involved those who were qualified to properly assess spiritual matters. In that instance, Paul observed that a person who used a non-spiritual standard to measure spiritual things lacked the ability to properly judge a God-honoring man or woman.
However, this does not mean we should automatically dismiss others whose judgments differ from our own. For instance, the Scriptures tell us that we have a general obligation to follow the judgments of those in authority, provided they do not commit us to act unscripturally, illegally, immorally, or unethically (Romans 13:1). And as much as we might be reluctant to admit it, it seems that non-Christians sometimes possess an uncanny ability to accurately assess a Christian who may not be acting in accordance with what he or she professes to believe.
In light of this, we should notice that Paul did not say that the judgment of those within the Corinthian church was worthless; it was only that "...it matters very little to me how I am evaluated by you or by any human court" (CJB). In other words, Paul took such judgments and subjected them to the highest authority- the Lord Himself. We'll consider some some practical ways to make similar assessments next.
(1) The American Heritage Dictionary third edition
(2) New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. © 1994, Biblesoft and International Bible Translators, Inc.
(3) The Online Bible Thayer's Greek Lexicon and Brown Driver & Briggs Hebrew Lexicon, Copyright © 1993, Woodside Bible Fellowship, Ontario, Canada. Licensed from the Institute for Creation Research.
the book of 1 corinthians chapter four
III
"Let a man so consider us, as servants of Christ and stewards of the mysteries of God. Moreover it is required in stewards that one be found faithful" (1 Corinthians 4:1-2).
The imagery that the Apostle Paul employs within this passage is that of a manager (or "steward") who serves as an employee in relation to a business owner but a person of superior rank in relation to the other workers within the business. One source clarifies this responsibility in the following manner...
"A steward... was a servant whom his master entrusted with the administration of his business or property. His job was to devote his time, talents, and energy to executing his master's interests, not his own. The figure stresses both the apostles' humble position as belonging to Christ and their trusted yet accountable position under God." (1)
So Paul first made certain to recognize his position as a servant in relationship to Jesus. That recognition subsequently informed and influenced the use of his authority in order to serve as a caretaker or trustee who had been "...put in charge of explaining God's mysteries" (NLV).
As mentioned earlier, the Biblical idea of a "mystery" refers to a spiritual truth that was previously hidden but has now been (or will be) revealed. In this instance, Paul was tasked with the responsibility of dispensing these mysteries of God and communicating their application to the churches under his care, much as someone might instruct those who are less experienced in order to facilitate their growth
In considering the application of this passage, we might say that every follower of Christ maintains a similar type of management responsibility in a sense. The idea is that every Christian carries an obligation to prayerfully manage his or her God-given gifts, skills, opportunities and authority in a way that honors Him. Those who manage such assets in a God-honoring manner can look forward to a great reward, for as as Jesus Himself once remarked...
"The trustworthy servant is the one whom the master puts in charge of all the servants of his household; it is the trustworthy servant who not only oversees all the work, but also ensures the servants are properly fed and cared for. And it is, of course, crucial that a servant who is given such responsibility performs his responsibility to his master's standards so when the master returns he finds his trust has been rewarded. For then the master will put that good servant in charge of all his possessions" (Matthew 24:45-47 Voice).
(1) Notes on 1 Corinthians 2016 Edition Dr. Thomas L. Constable [4:1] http://www.soniclight.com/constable/notes/htm/NT/1%20Corinthians/1Corinthians.htm#p714
the book of 1 corinthians chapter four
II
"This, then, is how you ought to regard us: as servants of Christ and as those entrusted with the mysteries God has revealed" (1 Corinthians 4:1 NIV).
As mentioned previously, the word translated "servants" in 1 Corinthians 4:1 literally refers to "underowers." The underowers were the human oarsmen who sat below the deck of an ancient ship and provided the power necessary to move it across the ocean. This is how the Apostle Paul referred to himself in speaking to those who sought to elevate the status of their leaders to an inappropriate level.
The use of this word carries great significance for those who are serving in various ministerial capacities today. For instance, its often easy for someone to become discouraged when the work that he or she puts into a ministerial effort goes unseen or unappreciated. It is also possible to feel a subtle sense of inadequacy when coming into contact with other leaders who have been given an opportunity to represent Christ in a more visible position.
For example, a bi-vocational minister who works to provide for a family and serve the needs of a congregation may be troubled by the lack of opportunity for sermon preparation. Or perhaps a musician who has been given the privilege of leading a small group of God's people in worship may long for an opportunity to minister to a wider audience. Those who possess the gifts of leadership, teaching, administration, or evangelism (to name a few), may wonder why God has not opened the door to utilize those gifts more fully.
This is where Paul's self-assessment in 1 Corinthians 4:1 can help to provide us with real encouragement. You see, the work that God has given us to do (no matter how small or seemingly insignificant it may appear to be) carries great value. If those small, thankless ministry responsibilities were left unfulfilled, then we might miss out on an opportunity to help others reach the destination that God intends for them. Therefore, as Paul himself reminds us in Galatians 6:9, "...let us not grow weary while doing good, for in due season we shall reap if we do not lose heart."
In light of these things, it's important to recognize our responsibility to be faithful to God in acting upon the work He has called us to do regardless of how limited or unimportant those opportunities may seem to be. For Paul, this represented a type of stewardship- and we'll take a closer look at that idea next.
the book of 1 corinthians chapter four I
In Mark 9:35, Jesus provided His followers with an important piece of instruction: "...Whoever wants to be first must place himself last of all and be the servant of all" (GNB). This type of mindset serves to reflect the characteristics of courtesy, respect, a modest self-opinion, and a willingness to perform in a menial capacity when needed. It also represents an attitude that is opposed to those expressions of conceit, arrogance, or pride that we often see exhibited within our world today.
Although it may not seem obvious from the text, Paul the Apostle will go on to provide us with a graphic description of this idea in the opening verse of 1 Corinthians chapter four...
"Let a man so consider us, as servants of Christ and stewards of the mysteries of God" (1 Corinthians 4:1).
With the advent of motorized transportation, it's easy to forget the burdensome manner in which past civilizations transported people and goods within the ancient world. For instance, airplane transport was not invented until the early 20th century while road transportation was primarily accomplished through the use of human or animal powered vehicles until the steam locomotive came into use early in the 19th century. Because of this, travel by sea often represented the fastest and most efficient means of transportation for those ancients who could take advantage of it.
So what does all this information have to do with 1 Corinthians 4:1? Well in the original language, the word used for "servants" in this passage is a seafaring term that literally means "underowers." This may be an unfamiliar term to many of us in the 21st century because most nautical vessels are typically powered by some type of engine today. But in Paul the Apostle's era, the only way that someone could effectively travel upon the ocean was through the use of a ship equipped with sails and/or human oarsmen.
The underowers were the oarsmen who sat below the deck of a ship and provided the power that was necessary to move the vessel across the water. The underowers were not the people who gave the orders- they took their orders from the captain of the ship and then carried them out. This work was difficult, strenuous, and thankless. It was also something that was absolutely necessary, for if these unseen underowers did not do their jobs, their ship would never reach its intended destination.
This is the word-picture that the Apostle Paul used to illustrate his job description in 1 Corinthians 4:1: "Rather than power brokers, think of us as servants..." (Voice).
the book of 1 corinthians chapter three
XXII
"Therefore let no one boast in men. For all things are yours: whether Paul or Apollos or Cephas, or the world or life or death, or things present or things to come—all are yours. And you are Christ's, and Christ is God's" (1 Corinthians 3:21-23).
The Biblical use of the word "therefore" (as seen within the final verses of 1 Corinthians chapter three), generally signals an author's intent to summarize and apply a teaching or idea. In this instance, the directive to "...let no one boast about human leaders" (NRSV) represents the type of response that the Apostle Paul sought to elicit from his readers.
He then went on to support that directive by stating "all things are yours" and providing a summary list of all that entailed...
Paul, or Apollos, or Cephas. God had graciously provided each of these leaders for the mutual enrichment of all within the Corinthian fellowship.
the world. Earlier in 1 Corinthians, Paul used this term to represent those belief systems that rejected the idea of a Creator. However, this passage utilizes a word ("kosmos") that encompasses the natural world along with the rest of the universe as well.
life. This not only represented the blessing of physical life now but eternal life in the future.
death. While few look forward to the prospect of dying, a Godly man or woman need not fear death. As Paul himself said to the church that met in the town of Philippi, "...to me, to live is Christ and to die is gain" (Philippians 1:21). Death belongs to a Christian in the sense that it serves as a means of departure from the trials and difficulties of life and entry into the presence of God (see 2 Corinthians 5:8).
things present. The present represents our sole opportunity to do the work that God has given us to do since we can no longer reclaim yesterday and tomorrow is not guaranteed.
Or things to come. Psalm 16:11 tells us, "…in Your presence is fullness of joy; at Your right hand are pleasures forevermore." There is much to look forward to for those who sincerely love God.
All are yours. In light of these things, let us not seek to limit God in that which He may desire to give us.
And you are Christ's, and Christ is God's. All of the Corinthian believers belonged to Christ and not to any individual leader. The reference to "Christ is God's" does not negate His divine nature but stresses the familial relationship that Jesus enjoyed with His heavenly Father.
the book of 1 corinthians chapter three
XXI
"For the wisdom of this age is foolishness with God. As it is written, 'He catches the wise in their craftiness'" (1 Corinthians 3:19 NET).
As part of his effort to address the factional mindset that had developed within the Corinthian church, the Apostle Paul next turned to a quotation from the Old Testament book of Job.
The Biblical account of Job tells us how God permitted Job to endure a number of devastating setbacks for reasons that were completely unknown to him. A small group of friends then arrived to console Job and during that time, one of his friends was quoted as follows: "(God) traps the wise in their craftiness so that the plans of the deceptive are quickly brought to an end" (Job 5:13 HCSB). This is the portion of Scripture that Paul referenced here in 1 Corinthians 3:19.
However, those who are familiar with the book of Job may be aware of God's response concerning the person who spoke these words: "I am angry with you and your two friends, for you have not spoken the truth about Me, as My servant Job has" (Job 42:7 HCSB). When taken together, the question is this: "How could Paul appeal to this portion of Scripture when God clearly stated that the person who spoke those words was wrong about Him?"
To answer this question, its important to look at the larger context in which God made this response. For instance, a person who reads through the book of Job will quickly discover that Job's friends repeatedly accused him of secretly engaging in sinful behavior. In their opinion, it was Job's hidden, sinful conduct that led God to punish him. However, those of us who have access to the complete Biblical account of Job's story know that this was not the case at all.
Therefore, Job's friends misrepresented God in this matter and God understandably expressed His displeasure with their response. Nevertheless, this does not necessarily mean that everything they said about God was incorrect. In this instance, Job's friends made an accurate statement about God even though they misrepresented Him within the larger context. This enabled Paul to use this passage to support his position by way of the familiar phrase, "it is written," a formula that signals full Biblical authority for a statement or belief.
As an aside, this incident concerning Job serves to preview the opening verses of chapter four where Paul will go on to discuss the need to avoid passing judgment upon others in areas where we have limited or no information.
the book of 1 corinthians chapter three
XX
"Let no one deceive himself. If anyone among
you seems to be wise in this age, let him become a fool that he may
become wise. For the wisdom of this world is foolishness with God.
For it is written, 'He catches the wise in their own craftiness'; and again, 'The Lord knows the thoughts of the wise, that they are futile'" (1 Corinthians 3:18-20).
Earlier in 1 Corinthians chapter one, Paul the Apostle offered the following observation: "...the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God" (1 Corinthians 1:8). But here now in 1 Corinthians chapter three, the Apostle makes a similar point from the opposite perspective: "Don’t deceive yourselves. If any of you think you are wise in the ways of this world, you should give up that wisdom in order to become really wise" (1 Corinthians 3:18 GW).
Much like the gathering clouds that serve to predict the onset of a storm, the members of the Corinthian church had chosen to adopt certain inappropriate attitudes that eventually led to predictable (and disastrous) results. For instance, Paul has already identified one such example in drawing their attention to the fact that the members of this church were divided in support of their individual leaders.
Knowing this, its easy to see how a sense of elitism may have developed among the members of this congregation as each individual member touted the superiority of his or her preferred minister while critiquing others who failed to attain to their own personal standard. Unfortunately, this attitude effectively served to promote a human-centered philosophy that viewed "good" and "bad" as nothing more than individual preferences with little or no regard for God's assessment.
Its reasonable to accept the fact that different people will hold different opinions, and this is especially true in regard to our preferences in speakers, teachers, and other communicators. However, a person who subjects his or her opinion to the God-given wisdom of the Scriptures (even at the risk of being characterized as a fool) is someone who can avoid the snare of self-deception. As one author says...
"Spiritual and religious pursuits are uniquely vulnerable to a broad range of potential self-deception. Paul warns of this here and points to the prideful and divisive result of such deception as its most obvious warning sign. However, it has been the experience throughout the centuries that divisive and prideful believers see it as a proof of how right they are and how wrong all others are when this accusation begins." (1)
(1) Bob Caldwell, 1 Corinthians 3, Avoid Worldly Wisdom [v.18] http://www.ccboise.org/resources/study-materials/study-notes/1-corinthians-3
the book of 1 corinthians chapter three
XIX
"Do you not know that you are the temple of God and that the Spirit of God dwells in you? If anyone defiles the temple of God, God will destroy him. For the temple of God is holy, which temple you are" (1 Corinthians 3:16-17).
The various analogies employed thus far within 1 Corinthians chapter three have been building towards the conclusion of verses sixteen and seventeen: "Don’t you realise that you yourselves are the temple of God, and God’s Spirit lives in you?" (Phillips).
This phrase "Do you not know..." (alternatively translated "Surely you know..." [GNB] or "Don’t you understand..." [Voice]) is a rhetorical tool that serves to introduce us to an unquestioned reality of the Christian life. In this instance, the indisputable truth is that you (as a member of the church both individually and corporately) are God's temple.
This concept is not unique to this passage, for Jesus used similar terminology in referring to Himself (see John 2:18-22). Paul also made use of this idea in the Biblical book of Ephesians as well...
"Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, in whom the whole building, being fitted together, grows into a holy temple in the Lord, in whom you also are being built together for a dwelling place of God in the Spirit" (Ephesians 2:18-22).
Of course, this passage may also represent something of a challenge when we stop to consider it. You see, while Paul tells us that the household of God has been built upon the foundation of the apostles and prophets within the book of Ephesians, he earlier told the Corinthian church, "...no one can lay any other foundation than the one that is already laid, and that foundation is Jesus Christ" (1 Corinthians 3:11 GW).
The answer to this apparent dichotomy can be found in the fact that Paul identifies Jesus as "the chief cornerstone" in his letter to the church at Ephesus. The chief cornerstone was the first stone placed during the construction of a New Testament-era building and it served as the standard for all the construction that followed. One commentator clarifies this relationship between the foundation and cornerstone in the following manner...
"Christ is the foundation in a primary sense, and His chosen apostles are the foundation in a secondary sense. Christ is, as it were, the substructure, and the apostles are the foundation built on that (see Matt. 16:16–18) Christ is the kingpin that holds the apostolic foundation of the church together." (1)
(1) Norman L. Geisler, A Popular Survey of the New Testament
the book of 1 corinthians chapter three
XVIII
"If anyone's work which he has built on it endures, he will receive a reward. If anyone's work is burned, he will suffer loss; but he himself will be saved, yet so as through fire" (1 Corinthians 3:14-15 GNB).
Whether they realized it or not, the teachers who followed Paul and Apollos within the Corinthian church had contributed to the development of a congregation that had splintered into various factions, condoned inappropriate sexual activity (as we'll see next in 1 Corinthians chapter five) and were suing one another in court (as we will go on to read in 1 Corinthians chapter six).
Now to be fair, it is impossible for a congregational leader (or any other human being) to compel another person to live a God-honoring life. The unfortunate truth is that there may always be some who elect to chart a different course despite the best efforts of a Godly minister.
Nevertheless, it is also generally true that a congregation is not likely to be more spiritual than those who lead it- and the problems within the Corinthian fellowship can be attributed (at least to some degree) to the fact that their leaders had done a poor job in contributing to the spiritual development of those who were entrusted to their care.
The Apostle Paul served to focus his readers' attention upon this issue by reminding them that a reward awaits those who work to enhance the spiritual lives of others while a loss awaits those who fail to do so. One commentator addresses this subject in a very forthright manner...
"If the idea of serving God for a reward makes you uncomfortable, may I suggest that you read again the Sermon on the Mount (Matthew 5-7)? There Jesus repeatedly appealed to His hearers to follow His teaching with the prospect of receiving an eternal reward for doing so.
Scripture appeals to us on many levels to serve the Lord. Certainly love for Him should be our primary motivation. However the biblical writers also urged believers to serve the Lord out of love for other people, the fear of the Lord, the prospect of having to give an account of our lives to Him at the judgment seat, and for other reasons." (1)
The reality is that everyone can build upon the foundation of Christ by reading and applying the truth of Scripture (Matthew 7:24-27), following the example of God-honoring leaders (Philippians 4:9), and being diligent to grow in Christ-likeness (2 Peter 1:5-8). Those who attend to these things will ultimately be rewarded for living the kind of life that serves to honor God and positively impact others.
(1) Dr. Constable's Notes on 1 Corinthians 2016 Edition (3:14-15) [pg. 44] http://www.soniclight.com/constable/notes/pdf/1corinthians.pdf
the book of 1 corinthians chapter three
XVII
"...the quality of each person's work will be seen when the Day of Christ exposes it. For on that Day fire will reveal everyone's work; the fire will test it and show its real quality" (1 Corinthians 3:13 GNB).
The use of such action words as "seen," "exposes," "reveal," "test," and "show" within this verse makes it easy to grasp the main thought of this passage: everything will eventually be seen for what it really is. This makes it important to seek God daily for the wisdom, perception, and discernment necessary to determine if our work is really of lasting value or if it is little more than the spiritual equivalent of wood, hay, and straw.
For instance, it is possible for someone to exhibit the external qualities of charity, benevolence, and humanitarianism even while motivated by an entirely self-serving agenda. Therefore, its important to consider the fact that our works will ultimately be tested to determine their true nature- and a person who engaged in a lifetime of "good works" that were ultimately driven by a self-centered motive will eventually be left with nothing of eternal value.
For those within the church, the following observation offered by one commentator is highly instructive...
"Paul had laid God’s foundation. Apollos had continued to instruct the new converts. Now, some of the Christians of the congregation in Corinth were beginning to teach and lead in building the church. But it was evident to Paul that care was not being taken in their building.
They were producing disciples who were jealous, indifferent to immorality in the church, bringing litigations against one another in pagan courts, careless about marriage, uncaring about weaker brethren, disrespectful in the corporate worship of the church and toward God ordained structures of human authority, both prideful and envious in the matter of supernatural gifts, teaching confusion about the bodily resurrection, and slack in matters of Christian stewardship.
The teaching leadership of the Corinthian church was constructing God’s building with weak and unendurable material. They were not building up Christian people who had strong, self-disciplined, servant-minded faith in Christ and his Word." (1)
To some extent, the impact of our lives upon the lives of others may help determine if we are building a life from the right kind of spiritual materials. Remember that our choices and decisions serve to impact others within our circle of influence- and the things we teach with our lives will leave an impression upon others for better or worse. A prayerful assessment of that impact may help to reveal the true quality of our spiritual building materials.
(1) Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (1 Co 3:11–15). Nashville: T. Nelson Publishers.
the book of 1 corinthians chapter three
XVI
"...Christ is the only foundation. Whatever we build on that foundation will be tested by fire on the day of judgment. Then everyone will find out if we have used gold, silver, and precious stones, or wood, hay, and straw" (1 Corinthians 3:11-13 CEV).
In referencing the "construction materials" mentioned within this passage, the Apostle Paul made use of a metaphor, a figure of speech in which a word or phrase that ordinarily designates one thing is used to designate something else in order to make a comparison. (1)
While we might ask why God would inspire Paul to use this kind of literary device instead of choosing to communicate in a more plainspoken manner, the use of such imagery helps provide us with a fuller, richer understanding of God's Word than we might otherwise gain from the use of drab, colorless. or uninteresting language.
In this instance, "The three expensive materials suggest sound doctrine which the builder 'builds' into people’s lives, and the three valueless materials are false doctrines." (2) Paul also touched upon the value associated with these spiritual equivalents of "gold, silver, and precious stones" in his Biblical letter to Titus...
"But as for you, speak the things which are proper for sound doctrine" (Titus 2:1).
The importance of promoting "sound doctrine" is something that is repeated a number of times within Paul's New Testament letters to Titus and Timothy. When used in this context, the word "sound" means, “to be uncorrupted” (3) while "doctrine" refers to "a body of beliefs about God, man, Christ, the church, and other related concepts considered authoritative and thus worthy of acceptance by all members of the community of faith." (4)
With these definitions in mind, we can define "sound doctrine" as an assertion or belief that corresponds with genuine Biblical teaching on the subjects of God, humanity, Christ, and the church, among others. A leader who is committed to such instruction is one who will undoubtedly build with the spiritual equivalents of gold, silver, and precious stones in the lives of others.
A minister who is dedicated to teaching through the individual books of the Bible (as opposed to a general speaking approach that focuses on a weekly topic with a few supporting Biblical verses) is someone who can help ensure that others are given the best materials with which to build their spiritual lives. (5)
While topical messages certainly have their place, a commitment to teaching through the Scriptures generally provides the best opportunity to enrich the spiritual lives of those who listen.
(1) "metaphor" The Free Dictionary
(2) John F. Walvoord, The Bible Knowledge Commentary: New Testament 1 Corinthians 3:12 pg 511
(3) G5198 hugiaino, Strong’s Hebrew and Greek Dictionaries
(4) Nelson's Illustrated Bible Dictionary, Copyright © 1986, Thomas Nelson Publishers
(5) As Paul himself said in Acts 20:27, "...I have not shunned to declare to you the whole counsel of God."
the book of 1 corinthians chapter three
XV
"For no one can lay any foundation other than the one we already have—Jesus Christ. Anyone who builds on that foundation may use a variety of materials—gold, silver, jewels, wood, hay, or straw. But on the judgment day, fire will reveal what kind of work each builder has done. The fire will show if a person's work has any value" (1 Corinthians 3:11-13 NLT).
One time-tested method of purifying metal involves heating a metallic ore until it has reached a liquid state. Once it has been brought to a sufficient temperature in this manner, any impurities that may exist within that ore will generally rise to the top where they may be skimmed off and removed. The result is a purified metal that offers greater strength and durability than one that had not been treated in this manner.
Of course, this method of purification is only effective when working with non-combustible materials. While flammable substances like wood, hay, and straw each have their place, a person who attempts to purify such materials in this manner will end up with nothing more than a pile of charred remains.
The Apostle Paul made use of this imagery in a way that we can use to illustrate the importance of examining our decision-making priorities. You see, a prayerful self-assessment can often help determine whether we are truly investing our lives in things of eternal value or things that may represent little more than the Biblical equivalent of wood, hay, and straw.
Admittedly, it can often be difficult to be honest with ourselves in this regard but a realistic look at our priorities now may help us avoid an unpleasant surprise when God later tests and reveals the true nature of our lives and work. Knowing that God will review our lives in this manner should encourage us to take a prayerful inventory of those things that our lives are currently built upon and prompt us to seek His help in those areas where we may be falling short.
In a more positive sense, it may also be said that a person who truly loves God can actually look forward to the day when "Everyone’s work will be put through the fire so that all can see whether or not it keeps its value, and what was really accomplished" (TLB). Such a process will serve to permanently eliminate anything that did not legitimately honor our Creator, leaving only those works that we can use to glorify Him for the good that He accomplished within our lives.
the book of 1 corinthians chapter three
XIV
"For no other foundation can anyone lay than that which is laid, which is Jesus Christ. Now if anyone builds on this foundation with gold, silver, precious stones, wood, hay, straw, each one's work will become clear; for the Day will declare it, because it will be revealed by fire; and the fire will test each one's work, of what sort it is" (1 Corinthians 3:11-13).
When the Apostle Paul arrived in Corinth, he had an important goal in seeking to establish a strong spiritual foundation in the lives of those who accepted Jesus: "...when I first came to you I didn’t use lofty words and brilliant ideas to tell you God’s message. For I decided that I would speak only of Jesus Christ and his death on the cross" (1 Corinthians 2:1-2 TLB).
Having established this good foundation, Paul then went on to issue a warning concerning those who might seek to build upon that initial work: "As others build on the foundation (whether with gold, silver, gemstones, wood, hay, or straw), the quality of each person’s work will be revealed in time as it is tested by fire" (Voice).
While the primary application of this passage involves the importance of good church leadership, there is a personal application embedded within this passage as well. For instance, some seek to build their lives upon an ideology. Others are committed to the support of a particular cause. Then there are those who build their lives upon a career, a relationship, or the pursuit of financial or material wealth, to name a few examples.
As the passage above implies, a life that is not built upon the foundation of Christ will have no support on the day when we are called to give an account for our choices and decisions- and the fact that it is possible to utilize a variety of "building materials" (some strong, valuable, and enduring and others much less so) tells us that the way in which we invest our lives today is something that will carry an eternal impact.
A person who is neglectful of his or her spiritual life may discover that it is very easy to begin investing in things that offer little or no eternal value. We can help ensure that we are maintaining the right priorities by following the example of the early church by regularly engaging in prayer, Bible study, communion, and regular church attendance (see Acts 2:42).
A person who builds his or her life with those construction materials is someone who is certain to make the right kind of investment.
the book of 1 corinthians chapter three
XIII
"For we are co-workers in God's service; you are God's field, God's building. 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" (1 Corinthians 3:9-10 NIV).
In referring to his role as a "skilled master builder" (ESV), the Apostle Paul utilized the word architekton, a word from which we derive the modern-day concept of an architect.
In a contemporary system of building design and construction, an architect is responsible to listen to needs of a client, execute a building design based on those requirements, and translate that information into blueprints for others to follow. After receiving those blueprints, a general contractor typically then goes on to manage the building process and assign sub-contractors to carry out the carpentry, plumbing, electrical work, and various other aspects of the project.
While these responsibilities are generally assumed by many different people today, the ancient version of an architekton described someone who took on both the design and construction responsibilities associated with a building project. In this instance, Paul was used by God to "design" (or establish) the church in Corinth and build (or "construct") the foundation upon which it could grow. It then became the responsibility of others (such as Apollos in the case of the Corinthian church) to come and build upon that work using their individual God-given skills, for as Paul observed earlier, "Each one of us did the work God gave us to do" (1 Corinthians 3:5 ERV).
The role of these "sub-contractors" in this spiritual building process should not be overlooked. You see, a building with a strong foundation and poorly constructed walls may eventually collapse. A structure that features strong walls, a good foundation, and sub-standard electrical work may experience a fire that consumes both. The point is that a building that starts with an excellent foundation may suffer great damage as a result of the construction work that others subsequently perform.
These realities serve to illustrate the importance of building a strong, Christ-oriented spiritual life both individually and corporately. As one commentator remarks, "The foundation of a building determines its limitations. Any part added without a foundation would eventually weaken and fall by the shifting movement of the ground underneath. Jesus used this same analogy in regard to a person’s response to the Scriptures. If there was not sincere obedience to the Word of God, life would be like a house built upon sand destined to fall as the sand began to shift."(1) (see Matthew 7:24-29).
(1) Bob Caldwell, 1 Corinthians 3 Sectarianism Is Carnal [v.11] http://www.ccboise.org/resources/study-materials/study-notes/1-corinthians-3
the book of 1 corinthians chapter three
XII
"For we are both God's workers. And you are God's field. You are God's building. Because of God's grace to me, I have laid the foundation like an expert builder. Now others are building on it. But whoever is building on this foundation must be very careful" (1 Corinthians 3:9-10 NLT).
In seeking to realign the Corinthian's understanding regarding their view of church leadership, Paul the Apostle made use of a construction analogy to help communicate a crucial point. This analogy compared the members of the Corinthian church to a building erected by God. In other words, these believers were not a monument to Paul, Apollos, or anyone else; the individual leaders who ministered to their congregation were simply laborers who were responsible to work within the building that God constructed.
In this instance, Paul's function was much like that of a "skillful architect" (AMPC) or "wise master builder" (MKJV). Paul was appointed to this position through God's grace in order to lay the foundation of Jesus' church in Corinth. This recognition served to arm Paul with the proper degree of humility to accept his role: "...Through God’s loving-favor to me, I laid the stones on which the building was to be built" (NLV). Without this perspective, Paul's crucial role in this process may have led him to assume a greater degree of honor than he actually deserved.
Paul's role in this process has been described by one source as "a... superintendent in the erection of buildings." (1) Yet Paul's description of himself as an "expert" in undertaking this assignment was no mere expression of vanity on his part, for the following verses will make it clear that it is possible to carry out such responsibilities in an unwise or haphazard manner.
The Biblical book of Romans tells us that Paul saw himself as church-planter, at least in part, (2) and his God-given expertise in this area was validated by his selection of materials for use in erecting such foundations: "The sermons I preached were not delivered with the kind of persuasive elegance some have come to expect, but they were effective because I relied on God’s Spirit to demonstrate God’s power" (1 Corinthians 2:4 Voice).
As one commentator aptly observes, "The ministry of the gospel demands the best skill in selection and use of 'building materials.' Paul refers to his own extreme care, as if he were a master technician, using precisely and exactly the right “material” for the foundation of the church in Corinth." (3)
(1) G753 architekton Thayer’s Greek Definitions
(2) See Romans 15:20
(3) Paul T. Butler, Bible Study Textbook Series, Studies In First Corinthians Copyright © 1985 College Press Publishing Company
the book of 1 corinthians chapter three
XI
"For we are God's fellow workers; you are God's field, you are God's building. According to the grace of God which was given to me, as a wise master builder I have laid the foundation, and another builds on it. But let each one take heed how he builds on it" (1 Corinthians 3:9-10).
In shifting from the world of agriculture to the world of building and architecture within this passage, the Apostle Paul will reach into his rich treasury of analogies once again to illustrate the preeminence of God in contrast to those who represent Him. This passage will provide us with an important distinction to keep in mind, for if we fail to do so, we may drift into a position of spiritual danger.
You see, a minister is a fellow worker with God in the sense that he or she works in cooperation with Him. This should not be understood to imply that God requires our effort or assistance in any way; instead, it is God's good pleasure to employ His people in the work that He seeks to accomplish. We are "...co-workers in God's service..." (NIV) only because God graciously allows us to participate in the work that He seeks to do.
This distinction is especially important to remember in the area of church leadership. God has blessed many capable and accomplished ministers with the ability to lead His people and provide them with guidance and direction from the Scriptures. While it is certainly true that God calls individual leaders to shepherd His people, it is important to remember that such leaders represent the Good Shepherd and are responsible to direct the people entrusted to their care to Him.
For example, we should be concerned whenever a spiritual leader claims to be the exclusive channel of God's revelation or aspires to make others solely reliant upon his or her teaching, leadership, or ministerial vision for direction from God. Any attempt to do so may result from an incorrect understanding of the role of a pastoral leader as a fellow worker with God.
So while it is important to "Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account..." (Hebrews 13:17), we must remember to couple this essential responsibility with another Biblical admonition: "...examine all things; hold fast to what is good" (1 Thessalonians 5:21).
Paul will go on to build upon this idea using the concept of an architect or building designer and we'll take a closer look at his use of that illustration next.
the book of 1 corinthians chapter three
X
"He who plants and he who waters are one [in importance and esteem, working toward the same purpose]; but each will receive his own reward according to his own labor" (1 Corinthians 3:8 AMP).
A good craftsman can often be known by the quality of his work and the same might also be said of the work of God's people today. The quality associated with our work for Christ will be the subject of our attention for the next few verses of 1 Corinthians chapter three.
Paul the Apostle begins this short section by observing, "...each one shall receive his own reward according to his own labor" (MKJV). Since we live in a world that generally rewards someone for producing results (and not necessarily for the work and effort that went into attaining those results), this may seem counter-intuitive at first glance.
Unlike the measure of reward that generally exists within our world today, notice that 1 Corinthians 3:8 tells us that "...each will receive his own reward according to his own labor" (emphasis added). In other words, the effort we put into employing the time, talent, skill, ability, and opportunity that God provides for us is what will ultimately be rewarded and not necessarily the success we experience as a result of such efforts.
It helps to remember that effort and production are two different things- and it is possible to expend a great deal of effort in God's service with little or no apparent result. While there may be any number of potential explanations for a lack of success in ministry (including a few that are not so good), our responsibility is to be faithful to God's calling on our lives; God's responsibility is to produce results as He sees fit. To borrow Paul's agricultural illustration from the previous verse, "It's not the one who plants or the one who waters who is at the center of this process but God, who makes things grow" (MSG).
This should help provide the encouragement and motivation for doing our very best with the opportunities that God extends to us today, even if those efforts may seem to result in little or no visible success. As Paul once said in another of his New Testament letters...
"Work hard so you can present yourself to God and receive His approval. Be a good worker, one who does not need to be ashamed and who correctly explains the word of truth" (2 Timothy 2:15 NLT).
the book of 1 corinthians chapter three
IX
"There is no difference between the one who plants and the one who waters; God will reward each one according to the work each has done" (1 Corinthians 3:8).
Those who are active in the areas of business or athletics are
surely familiar with the idea that competition breeds excellence.
For instance, a competitive market environment helps compel a business or corporation to work to provide a product or service that offers greater value than a competitor's offering. Then there are athletes who diligently train, work, and practice in order to improve their skills and maintain a position on a team. In each instance, honest competition serves to bring forth excellence in both the marketplace and on the field.
While such competition may be valuable in the business or athletic arena, a different set of values should exist for those who serve within Jesus' church. While individual Christians may each possess a calling to serve in a particular area of ministry, these roles and functions should be viewed as complimentary vocations and not as competitive endeavors.
1 Corinthians 3:8 emphasizes this point when it tells us, "The one who plants and the one who waters have one purpose" (NIV). In other words, we should recognize that there is a diversity of labor with a uniformity of purpose within the church. Paul went on to elaborate on this concept in his New Testament letter to the church at Ephesus...
"And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints for the work of ministry, for the edifying of the body of Christ" (Ephesians 4:12).
Instead of viewing a preferred minister as an individual who is competitively engaged with other leaders, we should recognize that all work together to accomplish a common goal- edifying (or building up) the church, the body of Christ. The act of elevating one minister over another serves to miss the point: each leader is involved in an individual (but united) effort.
Once source lends clarity to this idea in stating, "The purpose of this phrase is to portray unified action on the part of ministers underneath God's sovereign control. Although they are in fact individuals, they are used by God with a single purpose to accomplish his will in facilitating growth." (1)
So while competition may breed excellence among athletes or business counterparts, a different economy should exist among God's people. However, this does not mean that we should leave the pursuit of excellence in ministry, an aspect of 1 Corinthians 3:8 that we will examine next.
(1) NET Bible notes on 1 Corinthians 3:8 https://lumina.bible.org/bible/1+Corinthians+3
the book of 1 corinthians chapter three
VIII
"I planted the seed, Apollos watered it, but God has been making it grow. So neither the one who plants nor the one who waters is anything, but only God, who makes things grow. The one who plants and the one who waters have one purpose, and they will each be rewarded according to their own labor" (1 Corinthians 3:6-8 NIV).
The illustration found here in 1 Corinthians 3:6-8 brings one of Jesus' parables to mind...
"(Jesus) said, 'The kingdom of God is as if a man should scatter seed on the ground, and should sleep by night and rise by day, and the seed should sprout and grow, he himself does not know how. For the earth yields crops by itself: first the blade, then the head, after that the full grain in the head. But when the grain ripens, immediately he puts in the sickle, because the harvest has come'" (Mark 4:26-29).
After a field has been cultivated and planted, there is a period of time when there are no visible results that attest to the farmer's work. Yet even though the farmer expends a considerable amount of effort with no immediate return, there is little cause for discouragement. That's because the germination process takes place below the surface and away from view- and once that unseen process is complete, the farmer will begin to see the growth that results from his or her work.
This parable helps to explain why the Apostle Paul sought to shift the focus of his audience away from their individual leaders to the One who was truly responsible for their spiritual growth. While it might have been natural for these Corinthian believers to concentrate on these visible laborers, the real work of spiritual growth had been initiated by God and took place below the surface and out of sight, so to speak.
While its true that God's work may not always be immediately visible, this does not mean that we are justified in shifting the credit for our spiritual development away from the One who facilitates such growth to those who represent Him. As Paul reminded the members of this congregation, "The planter and the waterer are nothing compared with him who gives life to the seed. Planter and waterer are alike insignificant..." (Phillips).
Because of this, Paul encouraged his readers to view their individual leaders from a different perspective. Although Paul, Apollos, and Cephas each worked to fulfill their individual ministry responsibilities, God undertook the obligation of promoting their spiritual growth in a manner that was not necessarily visible or obvious- just like the seed growing unnoticed within this parable.
the book of 1 corinthians chapter three
VII
"I planted, Apollos watered, but God gave the increase. So then neither he who plants is anything, nor he who waters, but God who gives the increase. Now he who plants and he who waters are one, and each one will receive his own reward according to his own labor" (1 Corinthians 3:6-8).
Although the city of Corinth served as a active commercial center during the New Testament era, the agricultural illustration found within this passage provided a frame of reference that would have been familiar to most first-century readers.
First, Paul's statement, "I planted..." indicates that he was personally involved in establishing the church at Corinth. The reference to "Apollos watered..." undoubtedly refers to Apollos' role in promoting the spiritual growth of these Corinthian believers following Paul's departure. That ministry likely included preaching (the public proclamation of the Gospel), teaching (the communication of Biblical truth and its application), and perhaps counseling (one-on-one instruction in applying God's Word to a particular circumstance or situation).
Now before we continue, let's take a moment to consider a few other important elements within this illustration that are left unmentioned. For instance, the act of planting presumes that a laborer has both seed and soil available for this purpose. The labor associated with watering implies that sunlight, oxygen, and favorable temperatures also exist, for it would be useless to water a crop that could not possibly survive without these essential elements for growth.
While it might seem redundant to mention these basic requirements, the assumed presence of these unnamed (but indispensable) necessities should prompt us to ask an important question: "Who provided these elements to the person who planted the seed and the person who watered it?" Well, Paul provides us with a gentle reminder within this passage: "God gave the increase..."
You see, God not only promoted the growth of the seed that these laborers worked with, He also provided the seed itself along with the right environmental conditions to facilitate it's development. No wonder Paul observed, "neither he who plants is anything, nor he who waters..."
Because of this, the fact that the Corinthian church sought to elevate the status of these individual ministers to an inappropriate level served to indicate that their priorities were seriously misaligned. Each minister was equally valuable for as Paul said, "he who plants and he who waters are one..." Any attempt to focus attention away from the God who was ultimately responsible for their growth and development effectively deprived God of an honor that was rightfully His.
the book of 1 corinthians chapter three
VI
"After all, who is Apollos? And who is Paul? We are simply God's servants, by whom you were led to believe. Each one of us does the work which the Lord gave him to do" (1 Corinthians 3:4-5 GNB).
Given the great diversity that exists among human beings, it seems reasonable to expect that God would call ministers with different characteristics to serve the wide variety of congregations that exist. These individual characteristics (such as age, cultural background, language, experience, and personality, among others) help enable a Pastor, teacher, or other church leader to effectively minister to the many diverse people groups that exist.
While God has certainly provided many gifted ministers, it is possible to become so enamored with a particularly talented leader that we must guard against the tendency to lift that person to an inappropriate place of prominence. In fact, this may even be more of a concern in an age where satellite and internet technologies provide us with 24/7 access to many accomplished leaders, speakers, and teachers.
One commentator elaborated on this modern-day application of 1 Corinthians 3:4-5 with the following observation...
"'I belong to Paul.' 'I belong to Apollos.' Familiar cries in a world of hi-tech religion. See huge Sunday crowds squint under the glare of spotlights as 'their' preachers dazzle millions of electronic viewers with wisdom and rhetorical charm. Overhear the Christian public admire TV evangelists and big-time clergy: 'Oh, I like to listen to _____.' 'Well, he's O.K. but I like _____ better.' You fill in the blanks.
Yes, everyone has their favorite preacher nowadays. In spite of all the notorious hucksters, 'preacher religion' is in. The result? An increasingly fragmented church. 'I belong to Paul and you don't.' It is enough to make Corinth look tame by comparison." (1)
For those who feel the urge to bestow (or receive) this kind of recognition, the following quote from Jesus may help to provide a more appropriate perspective...
"And which of you, having a servant plowing or tending sheep, will say to him when he has come in from the field, 'Come at once and sit down to eat'? But will he not rather say to him, 'Prepare something for my supper, and gird yourself and serve me till I have eaten and drunk, and afterward you will eat and drink'? Does he thank that servant because he did the things that were commanded him? I think not.
So likewise you, when you have done all those things which you are commanded, say, 'We are unprofitable servants. We have done what was our duty to do' " (Luke 17:7-10).
(1) C. Thomas Rhyne, "Expository Articles: 1 Corinthians 3:1-9," Interpretation 44:2 (April 1990):177. Quoted in Notes on 1 Corinthians 2016 Edition Dr. Thomas L. Constable [3:9] pg. 41-42 http://www.soniclight.com/constable/notes/pdf/1corinthians.pdf
the book of 1 corinthians chapter three
V
"For whenever someone says, 'I'm with Paul,' and another, 'I'm with Apollos,' are you not unspiritual people? What then is Apollos? And what is Paul? They are servants through whom you believed, and each has the role the Lord has given" (1 Corinthians 3:4-5 HCSB).
This passage provides us with a number of important applications for both congregations and congregational leaders within the church today.
From a leadership perspective, a minister should not lose sight of the fact that the word "minister" means "to serve." In certain respects, this means that a good minister is sometimes more of a facilitator. In other words, he or she makes it easier for God's people to worship Him, learn from Him, and grow in Christ-likeness.
While God may use the individual personalities, life experiences, communication styles, and unique personal characteristics of each leader to effectively connect with a particular audience, it helps to remember that God Himself is the ultimate source of any good that comes through those who represent Him.
One of the ways in which a good minister can effectively fulfill this role is by taking steps to ensure that a congregation is focused on Jesus and not upon themselves. This means that a good minister may sometimes be an "invisible" minister- a person who makes certain to step away from the personal spotlight to shine it upon Jesus.
An honorable minister continually directs others to Christ, for in reality, he or she is (or should be) an agent through whom God works to enable others to grow in faith. As Paul himself observed, "Apollos and I are merely servants who helped you to have faith. It was the Lord who made it all happen" (CEV).
From a congregational perspective, the act of elevating a minister to an inappropriate level of honor effectively serves to rob Jesus of His followers. After all, the members of the church at Corinth were Christians- they were not Paulians, Apollosians, Cephasians, or anything other than followers of Christ.
Whether a minister directly interacts with others within a local congregation or whether that ministry takes place remotely through various forms of media, it is important to take steps to avoid elevating a preferred minister to a similarly inappropriate position.
As one commentary points out, "Apollos and Paul were servants... through whom the Corinthians had come to believe in the Lord Jesus. They were simply agents and not the heads of rival schools. How unwise then of the Corinthians to raise servants to the rank of master. Ironside quaintly comments at this point, 'Imagine a household divided over servants!'" (1)
(1) William MacDonald, Believer's Bible Commentary 1 Corinthians 3:5, pg.1754
the book of 1 corinthians chapter three
IV
"for you are still carnal. For where there are envy, strife, and divisions among you, are you not carnal and behaving like mere men? For when one says, 'I am of Paul,' and another, 'I am of Apollos,' are you not carnal?" (1 Corinthians 3:3-4).
Paul's observation here in 1 Corinthians 3:3-4 builds on his message from earlier in 1 Corinthians chapter one- the church at Corinth had divided over various individual leaders. There was one faction among the members of this congregation who said, "I follow Paul"; another said, "I follow Apollos"; a third group stated, "I follow Cephas"; and a fourth contingent simply said, "I follow Christ."
So the congregation at Corinth had splintered over various personalities- and this reference to envy, strife, and division brings to mind the following admonition from James 3:14-16...
"But if you have bitter envy and self-seeking in your hearts, do not boast and lie against the truth. This wisdom does not descend from above, but is earthly, sensual, demonic. For where envy and self-seeking exist, confusion and every evil thing are there."
Before we consider the application of this passage, it might be helpful to first define our terms. First, "envy" involves a feeling of disapproval when others are blessed or successful. A "bitterly envious" person might be identified with someone who derives pleasure from seeing another person fail. Another source tells us that "envy" can also be understood to refer to a contentious rivalry. (1)
Then there is the word "strife," a word that carries the idea of discord, animosity, and antagonism. In a similar manner, the concept of "division" refers to the idea of dissension or separation. Of course, these characteristics were not unique to the members of the New Testament church at Corinth, for even some of Jesus' own disciples exhibited a similar lack of maturity in their own relationships with him.
For example, there were at least two occasions when Jesus' disciples argued among themselves as to who was the greatest among them (see Mark 9:33-37 and Luke 22:24-27). James and John also asked for positions of preeminence with Jesus, a request that was not well received among the other disciples (see Mark 10:35-45).
So if the members of the Corinthian church (who had the advantage of learning from both Paul and Apollos) and the disciples (who had direct access to Jesus Himself) could fall prey to this sort of spiritual danger, how much more so should we be on guard against such things today?
(1) G2205 zelos Thayer’s Greek Definitions
the book of 1 corinthians chapter three
III
"Brothers and sisters, I could not address you as people who live by the Spirit but as people who are still worldly--mere infants in Christ. I gave you milk, not solid food, for you were not yet ready for it. Indeed, you are still not ready" (1 Corinthians 1:1-2 NIV).
A person who has been a Christian for an extended period yet fails to live out the basic tenets of Christianity provides evidence that something is clearly wrong. You see, a Christian should consistently move forward in his or her spiritual development just as a student moves forward in his or her academic knowledge. Then as we subsequently grow in our spiritual knowledge, we should be able to help others who aren't as advanced, just as an older student might assist a younger student today.
Unfortunately, it appears that the members of the church at Corinth were in the same immature state of spiritual development as they were when they first became Christians. Paul lamented this arrested state of development by saying in effect, "I would like to speak with you just as I do with others who are spiritually mature. Unfortunately, I can't because you are still following the natural inclinations of your human nature." (1)
So the issues faced by the Corinthian church were not simply related to the external pressures exerted by those societal attitudes, values, and belief systems that rejected God- they were internal to these members of the Corinthian church as well. We know that these men and women were members of God's family because Paul addressed them as, "Brothers and sisters..." Yet even though these members of God's family possessed the indwelling Holy Spirit, they were behaving more like infant members of the family than the responsible adults they should have been.
So despite the fact that these Corinthian believers had the benefit of Paul and Apollos' teaching for an extended period, they had not advanced any further than an elementary stage of spiritual development. Because of this, Paul used the analogy of milk vs. solid food to drive home his point. Milk is appropriate for an infant who is incapable of digesting anything else. But an adult who is capable of digesting a solid meal yet chooses to subsist on nothing more than milk is someone who is likely to be seriously malnourished.
Just as such malnourishment is likely to be have a negative impact on someone's physical health, Paul will go on to identify the results of such spiritual malnourishment next.
(1) See also 1 Corinthians 2:6
the book of 1 corinthians chapter three
II
"And I, brethren, could not speak to you as to spiritual people but as to carnal, as to babes in Christ. I fed you with milk and not with solid food; for until now you were not able to receive it, and even now you are still not able" (1 Corinthians 3:1-2).
As mentioned earlier, we sometimes use the word "carnal" to
describe a non-spiritual person who is primarily occupied with his or
her own wants, needs, and/or desires. This word might also be used to
describe someone who self-identifies as a Christian but fails to
represent Jesus accurately in the choices and decisions of life.
In general, it would probably be fair to say that a carnal person is someone who is typically more concerned with looking good on the outside than with being good on the inside- and those who choose to take this approach to life often do so on the basis of their long-term perspective.
You see, a God-honoring person anticipates the reality of eternal life- and that reality serves to influence the direction of his or her life today. For instance, a man or woman of God has the capacity to identify right from wrong by way of the Scriptures and possesses a reason and an incentive for doing right. The positive incentive for doing right finds its origin in our love for God and a sincere desire to honor Him. Our motivation for not doing wrong (even if we can seemingly get away with it) is generated by the knowledge that we will eventually stand before God to give an account for our actions.
On the other hand, a carnal person does not anticipate eternal life and that viewpoint serves to influence the direction of his or her life as well. Since this temporal, physical life is the only life that he or she anticipates living, the concerns of a carnal person typically revolve around "what shall we eat, what shall we drink, and what shall we wear" to use Jesus' characterization from Matthew 6:31-33.
Of course, these illustrations presume that such a person is in a position where he or she could (or should) make more appropriate choices. A person who comparatively young in the Christian faith (or "a babe in Christ" to borrow the terminology used here in 1 Corinthians 1:1-2) is someone who would not be expected to grasp deep spiritual truths.
The problem occurs when someone's spiritual age is not commensurate with his or her spiritual maturity- and we'll talk more about that issue next.
the book of 1 corinthians chapter three
I
1 Corinthians chapter two closes with the following observation from the Apostle Paul: "As the Scriptures say, 'Who can know what is on the Lord's mind? Who is able to give him advice?'" (1 Corinthians 2:16 ERV). In referencing this quote from the Old Testament prophet Isaiah, Paul effectively underscored an important point: God's purposes are beyond the ability of our natural senses to comprehend. Yet Paul also coupled this Old Testament quote with a New Testament reality: "...But we have the mind of Christ."
We might understand this concept in different ways depending on how we choose to interpret the word "we" as found within this passage. For instance, we might understand the phrase "...we have the mind of Christ" as a reference to Paul and his fellow Apostles. In this sense, the idea is that God supernaturally enabled the New Testament Apostles to communicate His message through the Holy Spirit. This explains why Paul could say "This is what we speak, not in words taught us by human wisdom but in words taught by the Spirit..." as we saw earlier in 1 Corinthians 2:13.
In this manner, the New Testament Scriptures provide us with access to the mind of Christ by way of these Apostolic authors. Paul elaborated on this idea in the New Testament letter of 2 Timothy when he said, "All Scripture is God-breathed..." (2 Timothy 3:16 NIV). This tells us that God "breathed out" what had previously been internal to Him (and inaccessible to us) and thus enabled the Apostolic authors to share the "mind of Christ" through the New Testament books we possess today.
In another sense, "the mind of Christ" is available to anyone who has been born again of God's Spirit. For example, Paul urged the members of the Philippian church to "Let this mind be in you which was also in Christ Jesus" (Philippians 2:5). The Apostle Peter also made a similar appeal as well: "Therefore, since Christ suffered for us in the flesh, arm yourselves also with the same mind" (1 Peter 4:1).
One source expands on this idea in observing that "...the mature Christian has 'the mind of Christ.' That is, he or she views life to some extent as Jesus did because that person understands things from God's perspective, at least partially... Even though we 'have' (possess) the mind of Christ we need to adopt it, that is, to use it to view life as He did. One evidence of Christian maturity is the believer's consistent employment of Christ's attitude and viewpoint in all of life." (1)
These important concepts will help prepare us for the message that Paul is about to deliver next in chapter three.
(1) Notes on 1 Corinthians 2016 Edition Dr. Thomas L. Constable [2:16] pg. 37 http://www.soniclight.com/constable/notes/pdf/1corinthians.pdf
the book of 1 corinthians chapter two XV
"But he who is spiritual judges all things, yet he himself is rightly judged by no one. For 'who has known the mind of the Lord that he may instruct Him?' But we have the mind of Christ" (1 Corinthians 2:15-16).
It has been jokingly remarked that it is possible to put ten human beings in a room and emerge with fifteen different opinions. A similar observation was registered by Israel's King Solomon in the Biblical book of Ecclesiastes when he said, "…my son, be warned: there is no end of opinions ready to be expressed. Studying them can go on forever and become very exhausting!" (Ecclesiastes 12:12 TLB).
What was true of Solomon is certainly true of us today as well. In fact, we might say that Solomon's observation is even more accurate today. With the advent of 21st century media technology, there is a seemingly endless array of groups and individuals who are seeking to express their point of view and influence our opinions.
In addition to the views expressed by various commentators, there is the continuous pressure exerted by advertisers who relentlessly seek to shape our opinion in favor of one (or more) of their products. Then there are those friends, family members, business associates, casual acquaintances, and others who are quick to render their judgments by way of a post, text, tweet, or "like" at a moment's notice.
Today's age of media engagement makes it important to remember the admonition of 1 Corinthians 2:15: "We who have the Spirit are able to make judgments about all these things. But anyone without the Spirit is not able to make proper judgments about us" (ERV). While its important to carefully evaluate the advice of those who love us and have our best interests in mind, we should also remember that others may not always understand (or approve of) our pursuit of God's direction for our lives.
For example, there may be non-spiritual family members, friends, or colleagues who fail to understand why anyone might seek to live a God-honoring life. There may be others who hold strong opinions concerning the way in which we should invest our lives, some of which may be offered with the best of intentions and some of which may not.
Much like the person who attempts to measure temperature with a ruler or mass with a timepiece, a non-spiritual person often utilizes the wrong standard to measure a follower of Jesus- and as once source observes, "Like a deaf critic of Bach or a blind critic of Raphael is the unregenerate critic of God’s Word." (1)
(1) Bible Knowledge Commentary, note on 1 Corinthians 2:14, pg. 510
the book of 1 corinthians chapter two
XIV
"But the natural man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned" (1 Corinthians 2:14).
A person who approaches the Bible as little more than a subject for academic study may never truly grasp the truth contained within it. On the other hand, those who read the Scriptures with a genuine desire to learn will undoubtedly discover that God is willing to help us discern "the things of the Spirit of God."
But is it possible for an unspiritual person (or the "natural man") to come to salvation in Christ simply by reading the Scriptures? The answer to that question is unquestionably yes. One source provides us with a helpful clarification in this regard: "The natural person can, of course, understand the gospel and experience salvation but only because the Holy Spirit illuminates his or her understanding. Paul did not mean that an unbeliever is incapable of understanding Scripture. However an unbeliever rejects and does not accept all that God wants him or her to have." (1)
You see, faith is the critical element in this equation and it is impossible to truly understand the Word of God without it. Even if that measure of faith begins with little more than an interest in knowing what the future holds or a desire to identify a few practical insights from Jesus' teachings, God is gracious and patient in meeting us wherever our spiritual journey begins. In the words of Matthew 12:20, such a person is sure to find that "He will not put out even the weakest flame" (ERV).
We might also appropriate Jesus' promise from Matthew 7:7-8 in considering the proper application of this passage from 1 Corinthians:"'Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened.'"
On the other hand, a person who approaches the Bible as nothing more than another book in the sea of human literature is unlikely to receive anything of eternal value from reading it. In this respect, such people characterize " the natural man" spoken of here in 1 Corinthians 2:14- and as one Biblical version renders that passage...
"...the natural [unbelieving] man does not accept the things [the teachings and revelations] of the Spirit of God, for they are foolishness [absurd and illogical] to him; and he is incapable of understanding them, because they are spiritually discerned and appreciated, [and he is unqualified to judge spiritual matters]" (AMP).
(1) Constable, Thomas. DD. "Commentary on 1 Corinthians 2:4". "Expository Notes of Dr. Thomas Constable". "www.studylight.org/commentaries/dcc/1-corinthians-2.html". 2012.
the book of 1 corinthians chapter two
XIII
"These things we also speak, not in words which man's wisdom teaches but which the Holy Spirit teaches, comparing spiritual things with spiritual" (1 Corinthians 2:13).
In addition to this passage from 1 Corinthians 2:13, Jesus also spoke of the instructive ministry of the Holy Spirit as recorded within the Gospel of John: "...when he, the Spirit of truth, comes, he will guide you into all truth" (John 16:13 NIV).
The original language of the New Testament identifies the Holy Spirit as the "parakletos," a word that captures the idea of one who is a counselor, ally, helper, advocate, strengthener, advisor, and supporter. The Holy Spirit is also described as being with us and within us through Christ, for as Jesus also said within the Gospel of John, “And I will ask the Father, and he will give you another Counselor to be with you forever-- the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you” (John 14:16-17).
In this manner, the Holy Spirit serves as our instructor in the things of God. This is especially true when it comes to a proper understanding of the Scriptures. For instance, the Apostle Paul made use of "...words given to us by the Spirit" (BBE) in communicating spiritual truths and Jesus made these promises to His disciples...
"But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you" (John 14:26 NIV).
"When the Counselor comes, whom I will send to you from the Father, the Spirit of truth who goes out from the Father, he will testify about me. And you also must testify, for you have been with me from the beginning" (John 15:26-27 NIV).
Jesus' message to His disciples in these verses foretold the future communication of His life and teachings in the form of the New Testament Scriptures. Jesus also promised that the Holy Spirit would guide His disciples in accurately reporting His teachings.
In light of these things, it is important to prayerfully seek the Holy Spirit's continued guidance in understanding and applying God's Word in our lives lest the Apostle Peter's warning concerning Paul's New Testament writings be true of us as well...
"There are some things in them that are hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other Scriptures" (2 Peter 3:16 ESV).
the book of 1 corinthians chapter two
XII
"Now we have received, not the spirit of the world, but the Spirit who is from God, that we might know the things that have been freely given to us by God" (1 Corinthians 2:12).
The "the spirit of the world" as mentioned here in 1 Corinthians 2:12 is variously described by commentators in the following manner...
- "The spirit of human wisdom as alienated from God—the attitude of the sinful nature" (1)
- "The secular, materialistic thinking of unregenerated people. The Germans had a word for it, the Zeitgeist, which means 'the spirit of the times,' or 'the intellectual and moral tendencies of an age or epoch.'" (2)
- "Human society organized and functioning without God... Today we would call it 'atheistic humanism.'" (3)
In his New Testament epistle to the church at Rome, the Apostle Paul provides us with some important insight on the differing characteristics of those who follow the spirit of the world and those who follow the Spirit who is from God...
"Those who live as their human nature tells them to, have their minds controlled by what human nature wants. Those who live as the Spirit tells them to, have their minds controlled by what the Spirit wants. To be controlled by human nature results in death; to be controlled by the Spirit results in life and peace.
And so people become enemies of God when they are controlled by their human nature; for they do not obey God's law, and in fact they cannot obey it. Those who obey their human nature cannot please God" (Romans 8:5-8 GNT).
We often use the word "carnality" to represent the human nature that is described for us here within Romans 8:5-8. This term is sometimes associated with a non-spiritual person who is primarily occupied with his or her own wants, needs, and/or desires. It may also be used to describe someone who claims to be a Christian but fails to represent Jesus accurately in his or her choices and/or behavior.
In contrast, the Spirit who is from God helps us to understand the things that God has has freely given us. God has graciously extended His unmerited favor towards us in Christ and if the Spirit of God dwells within us, this knowledge associated with our Creator -His existence, His character, His purpose, His love, and His intent for our lives- is freely available to us as the Spirit illuminates the Scriptures on our behalf. We'll talk more about this instructive ministry of the Holy Spirit next.
(1) Zondervan New International Version Study Bible note on 1 Corinthians 2:12 pg. 1778
(2) Coffman, James Burton. "Commentary on 1 Corinthians 2". "Coffman Commentaries on the Old and New Testament". <http://classic.studylight.org/com/bcc/view.cgi?book=1co&chapter=002>. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.
(3) Dr. Bob Utley, 1 Corinthians 2 [2:12] http://www.freebiblecommentary.org/new_testament_studies/VOL06/VOL06A_02.html
the book of 1 corinthians chapter two XI
"Now we have received, not the spirit of the world, but the Spirit who is from God, that we might know the things that have been freely given to us by God" (1 Corinthians 2:12).
We often speak of "the world" in terms of the natural realm of plants, tree, rocks, flowers, and so forth. But when the Apostle Paul speaks of "the spirit of the world" in this passage, he is not using this term in an environmental sense- instead, he is using it to represent those attitudes, values, and belief systems that reject the God of the Scriptures.
In this context, the idea of "the world" is used in much the same sense that Jesus used it when He said, "If the world hates you, keep in mind that it hated me first" (John 5:18 NIV). The New Testament epistle of 1 John also sheds some additional light on this concept when it tells us...
"Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but is of the world. And the world is passing away, and the lust of it; but he who does the will of God abides forever" (1 John 2:15-17).
One Biblical version identifies "the spirit of the world" as the "pretentious confidence in one's resources or in the stability of earthly things." (1) Unfortunately, this attitude often serves to characterize the lives of those who have little interest in their Creator and ultimately serves as the foundation for their choices and decisions in life even if they are not fully aware of it. As one theologian has observed, "No one operates without a theory of life, a system of values. We may not be able to articulate ours; but in our minds, we have a theory about what is good and what is not, what is valuable and what isn’t, and we act accordingly." (2)
So those who reject "the Spirit who is from God" make corresponding value choices whether they realize it or not- and those choices lead to real consequences. Sometimes those consequences are immediate and sometimes they may not be fully realized for quite some time. We'll continue to look at this contrast between the spirit of the world and "the Spirit who is from God" next.
(1) 1 John 2:16 Amplified Bible
(2) Dr. R.C Sproul
the book of 1 corinthians chapter two X
"For what man knows the things of a man except the spirit of the man which is in him? Even so no one knows the things of God except the Spirit of God" (1 Corinthains 2:11).
The word "spirit" is one that possesses a wide variety of meanings depending on the context in which it is used. For example, this word might refer to something like enthusiasm, fortitude, or ambition. It might refer to a supernatural apparition, or a ghost of the type seen in Charles Dicken's famous work, A Christmas Carol. It might even refer to alcohol or some other type of flammable liquid.
When used in a Biblical sense however, the word "spirit" finds it's origin in the Old Testament Hebrew word "ruach" and the New Testament Greek word "pneuma." In fact, the word "pneuma" can still be found today as the basis of the word "pneumatic" when used in relation to a tire, an air tool, or a gas.
This word is used to express the idea of a breeze (or gust) of wind, an air current, or the act of breathing. The idea is that -like an air current- the spirit is invisible and immaterial. For instance, the human spirit is the immaterial part of every human being that is eternal and continues to exist following the death of our physical bodies. Once that act of separation takes place, "...your spirit will return to God who gave it" (Ecclesiastes 12:7-8 NCV).
It also appears from the Scriptures that there is an interaction between the human mind and the human spirit for as 1 Corinthians 2:11 tells us, "...what person knows the thoughts and motives of a man except the man's spirit within him?" (AMP). For instance, we may feel as if we know what another person is thinking or feeling but the truth is known only to God and (perhaps) (1) the other person involved.
In like manner, we may think we know what God is thinking but we could never really know those things unless God elected to share them with us by His Spirit. As God Himself said through the pen of the prophet Isaiah, "...My thoughts are not your thoughts, Nor are your ways My ways, says the LORD. For as the heavens are higher than the earth, So are My ways higher than your ways, And My thoughts than your thoughts" (Isaiah 55:8-9).
Therefore, we should humbly and thankfully receive those truths that
God has graciously made known to us, things that we could not have even
imagined unless He had chosen to make them known.
the book of 1 corinthians chapter two IX
"But, as it is written, 'What no eye has seen, nor ear heard, nor the heart of man imagined, what God has prepared for those who love him'— these things God has revealed to us through the Spirit. For the Spirit searches everything, even the depths of God" (1 Corinthians 2:9-10 NIV).
To illustrate the message behind this section of his letter to the Corinthian church, the Apostle Paul turned to a portion of Scripture found in the Biblical book of the prophet Isaiah...
"For since the beginning of the world Men have not heard nor perceived by the ear, Nor has the eye seen any God besides You, Who acts for the one who waits for Him" (Isaiah 64:4).
As one commentator points out regarding Paul's use of this passage, "Properly speaking, this is not a strict quotation from the Scriptures. Paul is paraphrasing Isaiah 64:4 to remind us that God’s wisdom and plan is past our finding out on our own. 'As it is written is not, in this case, the form of quotation, but is rather equivalent to saying, ‘To use the language of Scripture’ (Hodge)." (1)
This reference builds on a thought that Paul established earlier in 1 Corinthians 1:21: "For when the world with all its earthly wisdom failed to perceive and recognize and know God by means of its own philosophy, God in His wisdom was pleased through the foolishness of preaching... to save those who believed..." (AMPC). In this sense, the idea is that God's purposes are beyond the ability of our natural senses to understand or even imagine.
While it is possible to perceive the reality of a Creator through sense perception (see Romans 1:19-20), finite human beings naturally lack the ability to comprehend the future that God has prepared for those who love Him. Yet, Paul tells us that God has revealed these things to us by His Spirit. As mentioned earlier, this helps set Christianity apart from those spiritual beliefs that claim to impart spiritual knowledge to only a relative few.
As Jesus once said, the world at large cannot accept the Spirit of Truth because because it doesn't see Him or know Him (John 14:17). However, God's people possess the ability to perceive the things that God has revealed because His Spirit is available to make those things known to us. As Jesus promised His disciples in John 16:13, "....when He, the Spirit of truth, has come, He will guide you into all truth..."
(1) Guzik, Dave 1 Corinthians 2 – Real Wisdom from God https://enduringword.com/commentary/1-corinthians-2/
the book of 1 corinthians chapter two
VIII
"But we impart a secret and hidden wisdom of God, which God decreed before the ages for our glory. None of the rulers of this age understood this, for if they had, they would not have crucified the Lord of glory" (1 Corinthians 2:7-8).
A well-known old proverb tells us that "experience is the best teacher." However, there is another old proverb that provides us with a clarification that we might wish to consider first: "How do you avoid making mistakes? By experience. How do you gain experience? By making mistakes."
While experience can certainly be a good teacher, the Old Testament book of Proverbs offers us a far better path to true wisdom: "How does a man become wise? The first step is to trust and reverence the Lord! Only fools refuse to be taught" (Proverbs 1:7 TLB). This portion of Scripture also helps explain an apparent discrepancy found here in 1 Corinthians 2:7-8.
You see, some might object to this passage by saying, "If God's plan of salvation through Jesus' death and resurrection was secret and hidden, then how can we hold the 'rulers of this age' accountable for not knowing it?" Well, the answer is that true wisdom always remains hidden from those who fail to recognize their responsibility to trust and reverence the Lord.
For instance, God did not detail His plan of salvation through Christ within the Old Testament Scriptures although there were certainly many allusions to it. (1) Thus it remained something of a mystery, even to the prophets of old. (2) But anyone who took these Scriptures seriously might have been able to recognize Jesus as God's Savior by way of the information that God had already disclosed. In fact, the Gospel of Matthew tells us that there were a number of people who did just that: "And all the multitudes were amazed and said, 'Could this be the Son of David?'" (Matthew 12:23).
Therefore we can say that if this plan remained secret and hidden from those who crucified Jesus then it may have been due to the fact that those same people chose to reject, ignore, or disregard the Biblical information that God had already provided concerning it. Thus, Jesus' statement from the Gospel of Mark was regrettably fitting...
"...Pay close attention to what you hear. The closer you listen, the more understanding you will be given—and you will receive even more. To those who listen to My teaching, more understanding will be given. But for those who are not listening, even what little understanding they have will be taken away from them" (Mark 4:24-25 NLT).
(1) Genesis 3:15, Isaiah 7:14, Isaiah 53:5, Micah 5:2, Psalm 22, Zechariah 9:9, and Zechariah 12:10 represent a few examples. See also Luke 24:25-27
(2) Matthew 13:16-17, 1 Peter 1:10-12
the book of 1 corinthians chapter two
VII
"But we speak the wisdom of God in a mystery, the hidden wisdom which God ordained before the ages for our glory, which none of the rulers of this age knew; for had they known, they would not have crucified the Lord of glory" (1 Corinthians 2:7-8).
When used in the Scriptures, a "mystery" isn't something that you might find in a detective novel or at a crime scene. Instead, the Biblical idea of a mystery refers to a spiritual truth that was previously hidden but has now been (or will be) revealed. This is something that helps separate genuine Christianity from other beliefs that claim that salvation is only available to those who have access to hidden spiritual knowledge or information.
In the formative years of the early church, this type of spiritual philosophy was held by a group known as the Gnostics, a loose collection of individuals who taught that salvation could only be attained through the acquisition of special knowledge or insight. The word "gnosis" means "to know" and Gnosticism taught that a transcendent spiritual being provided "secret knowledge" that helped enable the chosen to escape the evil of this current world order.
In contrast to such beliefs, Paul did not shield the truths of Christianity from others in order to share them only with a select few; on the contrary, the only limiting factor for Paul seems to have been the spiritual maturity of his audience (1 Corinthians 2:6).
We might also consider Paul's testimony before the Roman governor Festus (as recorded within the Biblical book of Acts) to help illustrate his position regarding spiritual truth...
"God has been helping me to this day so that I can stand and testify to important and unimportant people. I tell them only what the prophets and Moses said would happen. They said that the Messiah would suffer and be the first to come back to life and would spread light to Jewish and non-Jewish people.
As Paul was defending himself in this way, Festus shouted, 'Paul, you're crazy! Too much education is driving you crazy!' Paul replied, 'I'm not crazy, Your Excellency Festus. What I'm saying is true and sane. I can easily speak to a king who knows about these things. I'm sure that none of these things has escaped his attention. None of this was done secretly'" (Acts 26:22-26 GW). (1)
Unlike those who claimed that spiritual truth was only available to a select group of spiritual insiders, Paul openly declared the truth about God's plan of salvation though Christ, a truth that was previously obscure but now had been made known.
(1) See also Jesus' statement in John 18:20
the book of 1 corinthians chapter two VI
"However, we speak wisdom among those who are mature, yet not the wisdom of this age, nor of the rulers of this age, who are coming to nothing" (1 Corinthians 2:6).
The remaining verses of 1 Corinthians chapter two will serve as a study in contrasts as Paul the Apostle will focus upon three important areas...
- The type of wisdom that is valued by the world as opposed to the kind of wisdom that originates with God (verses six to eight).
- The differences between the Spirit of God and the spirit of this world (verses nine to thirteen).
- The characteristics of a spiritual and non-spiritual person (verses fourteen to sixteen).
Its likely that these were the types of subjects that Paul discussed among those who were mature in Christ. Unfortunately, that group of people did not necessarily include those who belonged to the church in Corinth as Paul will later go on to say in 1 Corinthians chapter three. This is reminiscent of a situation that the writer of the Biblical book of Hebrews encountered as well...
"You have been Christians a long time now, and you ought to be teaching others, but instead you have dropped back to the place where you need someone to teach you all over again the very first principles in God's Word..." (Hebrews 5:12a TLB).
These brief passages serve to remind us that a Christian who lacks familiarity with the Scriptures is someone who becomes a target for spiritual deception. For instance, a Christian who fails to read God's Word regularly may fall prey to an alternative belief system that carries an element of truth but is actually opposed to genuine Biblical doctrine.
A Christian who doesn't really know what the Bible teaches might be vulnerable to a spiritual leader who holds a self-serving agenda behind a veneer of spirituality. He or she may become an object of mockery for those who take pleasure in removing Biblical passages from their context and then challenging believers to explain them. Or such people may never truly overcome the problems of life because they don't know what the Bible says about handling such difficulties when they come.
While much has changed since the time when the letter of 1 Corinthians was originally written, the importance of maturity in Christ has not. There is a "wisdom" that characterizes this present age but it is a type of wisdom that is "doomed to pass away" (ESV) -and a person who knows the Scriptures is someone who will in a position to recognize the difference.
the book of 1 corinthians chapter two V
"I didn't speak my message with persuasive intellectual arguments. I spoke my message with a show of spiritual power so that your faith would not be based on human wisdom but on God's power" (1 Corinthians 2:4-5 GW).
The Apostle Paul's experience with the citizens of Corinth provides us with an important consideration today.
You see, Paul could have chosen from among any number of communication strategies in seeking to bring the Gospel to Corinth. For instance, Paul could have assumed the role of a salesperson touting the benefit of his or her product. He might have made an emotional appeal that was designed to provoke a favorable response. Or perhaps Paul might have chosen to engage in a thunderous preaching style that was certain to command the attention of his audience. Instead, Paul did none of these things; he simply relied on the "...convincing proof of the power of God's Spirit" (GNB) in speaking to others about Jesus.
In taking this approach, we can say that Paul steadfastly refused to manipulate, pressure, or otherwise take advantage of others through his preaching. He preferred instead to allow God to work in the hearts and minds of his listeners in communicating through"...words taught by the Spirit" (NIV) as he will later go on to say in verse thirteen.
Paul's motivation for this approach can be found in verse five: "I did this so that your faith would be in God's power, not in human wisdom" (ERV). In other words, Paul did not want the faith of these Corinthian believers to be established on the foundation of a clever argument, philosophical principle, or anything other than the work of the Holy Spirit in their lives.
Its often been said that a person who has been argued into a profession of belief in Christ can just as easily be argued out of it as well. However, this passage does necessarily imply that its wrong to engage in a defense of Christianity with those who may hold other points of view. It simply means that Paul did not design his content or his delivery to impress his listeners with his eloquence or wisdom. (1)
As Paul himself would later go on to say to these same Corinthian Christians...
"The very weapons we use are not those of human warfare but powerful in God’s warfare for the destruction of the enemy’s strongholds. Our battle is to bring down every deceptive fantasy and every imposing defence that men erect against the true knowledge of God. We even fight to capture every thought until it acknowledges the authority of Christ" (2 Corinthians 10:4-5 Phillips).
(1) The Expository Notes of Dr. Constable (Dr. Constable's Bible Study Notes). Copyright 2012 by Dr. Thomas L. Constable. All Rights Reserved. http://www.soniclight.com/constable/notes/pdf/1corinthians.pdf (2:4) pg. 30
the book of 1 corinthians chapter two IV
"...neither the delivery nor the content of my message relied on compelling words of 'wisdom' but on a demonstration of the power of the Spirit, so that your trust might not rest on human wisdom but on God's power" (1 Corinthians 2:4-5 CJB).
One commentator contrasts the difference between Paul's approach to the people of Corinth and the great orators of his day...
"The heroes of the Greek culture were the philosophers who spent all their time debating philosophies (see Act_17:16-21) and displaying their expertise in eloquent use of language. 'The speaking was the thing' with them—not the reality of what was being said. William Barclay says: 'The Greeks sought wisdom. Originally the Greek word sophist meant a wise man in the good sense; but it came to mean a man with a clever mind and cunning tongue, a mental acrobat, a man... with glittering and persuasive rhetoric...'" (1)
But in another shockingly transparent admission to the Corinthian believers, Paul spoke about what life was like for him as he brought the message of the Gospel to others...
"...I have worked harder, been put in jail more often, been whipped times without number, and faced death again and again and again.
Five different times the Jews gave me their terrible thirty-nine lashes. Three times I was beaten with rods. Once I was stoned. Three times I was shipwrecked. Once I was in the open sea all night and the whole next day. I have traveled many weary miles and have been often in great danger from flooded rivers and from robbers and from my own people, the Jews, as well as from the hands of the Gentiles.
I have faced grave dangers from mobs in the cities and from death in the deserts and in the stormy seas and from men who claim to be brothers in Christ but are not. I have lived with weariness and pain and sleepless nights. Often I have been hungry and thirsty and have gone without food; often I have shivered with cold, without enough clothing to keep me warm.
Then, besides all this, I have the constant worry of how the churches are getting along: Who makes a mistake and I do not feel his sadness? Who falls without my longing to help him? Who is spiritually hurt without my fury rising against the one who hurt him?" (2 Corinthians 11:23-29 TLB).
No reasonable person would have endured these difficulties simply for the privilege of demonstrating his or her rhetorical ability- and that is what helped separate Paul (as well as those who have been truly called of God today) from those who only sought to display their knowledge and speaking ability.
(1) Paul T. Butler, Bible Study Textbook Series, Studies In First Corinthians Copyright © 1985 College Press Publishing Company
the book of 1 corinthians chapter two
III
"For I decided to know nothing among you except Jesus Christ and him crucified. And I was with you in weakness and in fear and much trembling, and my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power, so that your faith might not rest in the wisdom of men but in the power of God" (1 Corinthians 1:2-5 ESV).
In his efforts to bring the message of Gospel to the first-century world, the Scriptures tell us that the Apostle Paul traveled to ancient towns of Philippi (where he was beaten [Acts 16:12-23]), Thessalonica (where he left town under the cover of darkness [Acts 17:1-10]), and Berea, where a group of agitators stirred up the local populace against him (Acts 17:10-14).
The challenges that Paul faced during these missionary journeys were so great that he went on to make a rather startling admission in his second Biblical letter to the Corinthians...
"We do not want you to be uninformed, brothers, about the hardships we suffered in the province of Asia. We were under great pressure, far beyond our ability to endure, so that we despaired even of life. Indeed, in our hearts we felt the sentence of death..." (2 Corinthians 1:8-9a NIV).
This passage tells us that there was a time when the circumstances and situations of life had become so difficult for Paul that he "...despaired even of life." In other words, there was a time in Paul's life when he actually felt like he wanted to die. Perhaps this may account (at least in part) for the fact that Paul originally approached the people of Corinth "...in weakness, in fear, and in much trembling" (NIV).
In this, Paul presented himself as an object lesson of his message to the Corinthians. You see, no reasonable person would have accepted the message of God's salvation through Christ as a result of Paul's physical appearance. Nor would they have accepted such a message on the basis of his skill as a great orator. If the people of Corinth were going to come to Christ through Paul's ministry, it would only be due to the fact that God Himself had initiated it.
As one commentator observes, "(Paul) is not bold, defiant, self-assured, as an earthly warrior pushing up to an assault. On the contrary, he is much cast down, conscious of weakness, full of fear. To the outward sight, there is every thing against him. But while the flesh trembles, the spirit has courage to go on, being trustful in God." (1)
(1) A Commentary on the Holy Scriptures John Peter Lange, pg.53
the book of 1 corinthians chapter two II
"And I, brethren, when I came to you, did not come with excellence of speech or of wisdom declaring to you the testimony of God. For I determined not to know anything among you except Jesus Christ and Him crucified" (1 Corinthians 2:1-2).
Following Paul's arrival in the city of Corinth, "...he reasoned in the synagogue, trying to persuade Jews and Greeks" (1) and 1 Corinthians 2:2 provides us with the content of his message: "...Jesus Christ and his death on the cross" (ERV). So Paul did not arrive in Corinth with the eloquent speech of a great orator. Instead, he presented the essential message of Christianity in a basic manner.
Although Paul was certainly capable of holding his own in an academic debate (as evidenced by his interaction with the philosophers of his day), he resolved to limit his emphasis in Corinth to the message of Jesus' death on the cross as the payment for human sin. This humble message was also reflected in Paul's physical approach as well...
"I was with you in weakness, in fear, and in much trembling. And my speech and my preaching were not with persuasive words of human wisdom, but in demonstration of the Spirit and of power, that your faith should not be in the wisdom of men but in the power of God" (1 Corinthians 2:3-5).
The only known description of Paul's physical appearance is found in a 2nd century apocryphal document that tells us that he was a man of little stature, thin haired upon the head, bow-legged, strongly built, with eyebrows joining and a nose that was somewhat hooked. (2) If this description is accurate (and considering the additional elements of weakness, fear, and trembling in his approach), it could hardly be said that Paul maintained an imposing presence that served to intimidate the Corinthians into a decision to accept Christ.
In reality, this served to benefit Paul for as he said in his second Biblical letter to the Corinthian church, "Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me. For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong" (2 Corinthians 12:9-10 ESV).
Although Paul will later go on to issue some strongly-worded directives to the church at Corinth, he conspicuously avoided an attitude of arrogance right from the beginning- and that helped open up a greater opportunity for the Corinthians to see Jesus' work on their behalf.
(1) Acts 18:4
(2) The Acts of Paul and Thecla https://archive.org/stream/jstor-3136819/3136819#page/n0/mode/2up
(pg. 186)
the book of 1 corinthians chapter two I
R. Buckminster Fuller was an American architect, philosopher, inventor, and creator of the Geodesic Dome, a highly efficient structure with design principles that have since been incorporated into many aspects of modern architecture. (1) Fuller is also widely known as the originator of the "Knowledge Doubling Curve," a theory that was expressed in his book Critical Path.
Fuller observed that the rate at which human knowledge doubled had steadily increased to the point where it could no longer be measured in terms of centuries or decades (as was the case prior to the year 1900). Instead, this rate could now be measured in terms of years. In light of this, one does not need to be a futurist, philosopher, or mathematician to realize that such a curve predicts that human knowledge will eventually double at a daily rate in the not too distant future.
Unfortunately, Fuller's theory is known as the "Knowledge Doubling Curve" and not the "Wisdom Doubling Curve," for the reality is that the more we know (and the faster we know it) does not necessarily mean that human society will advance or improve to a similar degree. This reality was lamented by King Solomon in the Biblical book of Ecclesiastes when he said, "For in much [human] wisdom there is much displeasure and exasperation; increasing knowledge increases sorrow" (Ecclesiastes 1:18 AMP).
Although Solomon was the wisest man who ever lived according to 1 Kings 3:11-12, he found that knowledge alone failed to infuse life with real meaning- and the futility associated with the pursuit of knowledge without regard to humanity's Creator reflects the Apostle Paul's message from 1 Corinthians chapter one: "For God's wisdom ordained that the world, using its own wisdom, would not come to know him. Therefore God decided to use the "nonsense" of what we proclaim as his means of saving those who come to trust in it" (1 Corinthians 1:21 CJB).
As one commentator points out...
"...the cross of Christ is a judgment on the wisdom of man. What do the smart, powerful people of the world do with Jesus of Nazareth? Well, the answer is they crucify him, don't they? They reject him; they deny him; they put him to death if they possibly can. That is what they did in the 1st century and that is what they still do today. Why? Because they think he is crazy? No, even today, 2,000 years later, nobody thinks Jesus was crazy. Well, why do they resist him? The answer, of course, is not because they think he is crazy, but because they are afraid he is right." (2)
(1) Geodesic dome, Architecture Encyclopædia Britannica http://www.britannica.com/technology/geodesic-dome
(2) Ray Stedman, God's Wisdom 1 Corinthians 2:1-10 Copyright © 2010 by Ray Stedman Ministries http://www.raystedman.org/new-testament/1-corinthians/gods-wisdom
the book of 1 corinthians chapter one
XXXIII
"It is God who has made you part of Christ Jesus. And Christ has become for us wisdom from God. He is the reason we are right with God and pure enough to be in his presence. Christ is the one who set us free from sin. So, as the Scriptures say, 'Whoever boasts should boast only about the Lord'" (1 Corinthians 1:30-31 ERV).
1 Corinthians chapter one helps establish a foundation for all that the Apostle Paul will go on to say in the remaining portions of this letter. One aspect of this foundation is the idea that there is a significant difference between a Biblical and non-Biblical worldview- and the way in which we view human leadership, human philosophy, and human relationships must be seen in light of that reality.
One source provides us with a good perspective for use in understanding this fundamental premise...
"Is Christianity against rational thinking? Christians clearly do believe in using their minds to weigh the evidence and make wise choices. Paul is declaring that no amount of human knowledge can replace or bypass Christ's work on the cross. If it could, Christ would be accessible only to the intellectually gifted and well educated and not to ordinary people or to children." (1)
The issue is that human philosophy (no matter how logical, practical, or sensible it may seem to be), is ineffective in addressing the human need for salvation. One explanation for this can be found in the fact that human wisdom often has other priorities; the exaltation of self, the promotion of individual intellect, and pride, all of which serve to invalidate any human initiative from God's perspective.
This contrast between human and divine wisdom is so stark that Paul is moved to make a rather startling comparison: "...the foolishness of God is wiser than men" (1 Corinthians 1:25). In other words, something that may seem to represent the "foolishness of God" from a human perspective still reflects a greater degree of wisdom than anything that imperfect human beings may propose.
One commentator sums up this thought for us in the following manner...
"Not only is the message of the cross foolishness to the perishing (1 Cor. 1:18), God uses those who would commonly be considered foolish, weak, and of no consequence to convey that message. An illustration of this truth was their own church group, which did not include many wise, mighty, or noble (1 Cor. 1:26). God's purpose is to exclude all boasting in self (1 Cor. 1:29)." (2)
(1) Life Application Study Bible 1 Corinthians 1:27 Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.
(2) Ryrie, Charles Caldwell, Ryrie Study Notes [1 Corinthians 1:26-31] © 1986, 1995 by The Moody Bible Institute of Chicago. Database © 2004 WORDsearch Corp
the book of 1 corinthians chapter one
XXXII
"But of Him you are in Christ Jesus, who became for us wisdom from God—and righteousness and sanctification and redemption— that, as it is written, 'he who glories, let him glory in the Lord'" (1 Corinthians 1:30-31).
This short passage provides us with a number of important concepts that are related to our relationship with Christ, things that God graciously extends to those who are "in Christ Jesus." For example...
wisdom from God. As used within the Old Testament, the idea of "wisdom" refers to skill or mastery in the art of living in accordance with God's expectations. (1) Later on in the New Testament, the concept of wisdom is associated with things like intelligence, skill, discretion, and a knowledge of diverse matters. (2) With this in mind, we can say that wisdom refers to a proper understanding of what to do with the facts. It also implies the use of good judgment in the application of knowledge- and there can be no greater wisdom than that which is offered by "...Jesus (who) has become our wisdom sent from God" (GW).
righteousness. A person who is righteous is someone who is in right standing with God. The Scriptures tell us that those who accept Christ's sacrificial death are declared to be "righteous" (or "without guilt") in God's sight (see Romans 4:5-8). Furthermore, Jesus' righteousness is imputed (or transferred) to those who accept His sacrifice on their behalf according to the verses quoted above (see also Philippians 3:8-9).
sanctification. The word sanctification refers to "the act or process by which people or things are cleansed and dedicated to God..." (3) This word is also associated with the idea of a person who is separated or set apart to God as we read earlier in 1 Corinthians 1:2. The end result of sanctification is holiness, or God-like character.
redemption. The Biblical concept of "redemption" may be different than the one we may be familiar with today. You see, while the type of redemption employed by credit card reward plans and other consumer loyalty programs is built on the idea of an exchange, the Biblical concept of redemption means, "to ransom... rescue, (or) deliver." (4) Christ is our redemption for He delivers us from our separation from God (Galatians 4:4-5).
It is for these reasons that one source has been moved to observe, "All we are, and all we have—if it is of any value at all in the scale of eternity—is given us by our Creator and Savior Jesus Christ. 'In [Him] are hid all the treasures of wisdom and knowledge' (Colossians 2:3)'" (5)
(1) chakam OT:2450 from Vine's Expository Dictionary of Biblical Words, Copyright © 1985, Thomas Nelson Publishers
(2) sophia G4678 Thayer’s Greek Definitions
(3) New Dictionary of Theology, [Leicester/ Downers Grove: Inter-Varsity, 1988) pg. 613
(4) padah H6299 Brown-Driver-Briggs’ Hebrew Definitions
(5) Institute for Creation Research, New Defender's Study Bible Notes [ 1 Corinthians 1:30] http://www.icr.org/index.php?module=home&action=submitsearch&f_submit=Search&f_context_any=any§ion=bible&f_search_type=bible&f_keyword_any=1%20Corinthians+1:30
the book of 1 corinthians chapter one
XXXI
"But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty; and the base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are, that no flesh should glory in His presence" (1 Corinthians 1:27-29).
These verses tell us that God may sometimes elect to use flawed, imperfect human beings to accomplish His purposes. Instead of selecting from among those who appear to be the "best and brightest" of humanity, God may instead choose to use ordinary people (along with all their challenges and shortcomings) in order to advance His agenda.
God's purpose in taking this approach is revealed in verse twenty-nine: "so that no one can boast in his presence" (NET). While human beings may sometimes struggle to understand the purpose behind God's judgments, this is one area where human experience can help us appreciate the reasoning for this particular decision.
For instance, most people know what its like to have someone else take credit for the work that another person has done. For some, it may have been a supervisor who accepted recognition for the work that a subordinate performed. Or perhaps one person's efforts were plagiarized by another person. For others, it may have been an idea, a design, or a solution that was credited to one individual but actually originated with someone else.
Now let's take these examples one step further. Let's say that someone begins to boast to others in taking credit for work that he or she did not do; work that was actually performed by someone else. Now let's say that the "someone else" involved is you. How would you feel if someone began to boast to others in accepting recognition for your work?
You see, its easy to understand that its wrong for one person to take credit for another person's work- and this should enable us to appreciate God's sovereign decision to choose "...the weak things of the world, that he might put to shame the things that are strong" (RV). In doing so, God serves to ensure that no mere human being will ever be able to accept the honor and recognition for His efforts, as well as discrediting the opinions of those who consider the belief in His existence to be naive, primitive, or foolish.
the book of 1 corinthians chapter one
XXX
"Brothers and sisters, consider what you were when God called you to be Christians. Not many of you were wise from a human point of view. You were not in powerful positions or in the upper social classes" (1 Corinthians 1:26 GW).
For many, the definition of success in life is tied to certain cultural indicators such as financial wealth, social standing, societal influence, public opinion, or professional status. However, it seems that many of these qualities were lacking among the members of the church at Corinth, or at least they were when these men and women accepted Christ.
While this lack of stature might have been viewed as a negative by those outside the Christian community, Paul will eventually go on to provide a different (and more eternally significant) measure of achievement in life. But first, the apostle will establish the facts at hand: "...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" (NIV). In light of this, we might say that the church at Corinth was largely populated by a collection of "nobodies."
While this pointed observation may not have done much to build the self-esteem of those who attended the church at Corinth, it is entirely consistent with the fact that God does not always elect to use the most skillful or accomplished people in working to achieve His objectives.
For instance, the New Testament book of Hebrews provides us with an extensive list of people who were used of God to accomplish His purposes. That list (found in Hebrews chapter eleven) includes a hot-headed playboy (Samson), a fearful and reluctant leader (Gideon), a prostitute (Rahab), and the son of a prostitute (Jepthah).
We might also look to the Old Testament examples of Abraham (a man who was called out of a place of obscurity), Jeremiah (a person who was admittedly young and inexperienced), and David, a youth who was apparently so much of an afterthought that his father never even considered the possibility that God had placed a calling on his life.
In the Gospels we also have the examples of the men who were called to be Jesus' disciples, a group that included four commercial fishermen, a tax agent, a skeptic, a political extremist, and four unknowns.
These Biblical examples help to remind us that God doesn’t necessarily choose the best qualified personnel to achieve His objectives. Instead, He may choose to commission ordinary individuals and then do extraordinary things in and through them.
We'll consider God's purpose in calling such people next.
the book of 1 corinthians chapter one
XXIX
"It seems foolish to the Jews because they want a sign from heaven as proof that what is preached is true; and it is foolish to the Gentiles because they believe only what agrees with their philosophy and seems wise to them. So when we preach about Christ dying to save them, the Jews are offended and the Gentiles say it’s all nonsense" (1 Corinthians 1:22-23 TLB).
The religious and non-religious populations of the New Testament era had issues with God's plan of salvation through Christ for different reasons. For instance, some within the Jewish community expected God's Savior to arrive as a conquering leader who would immediately free the nation of Israel from the oppression of the Roman government. Since the Messiah was generally understood to be a person of strength and power, those who expected Jesus to be an all-conquering deliverer were sure to be disillusioned by His crucifixion and death.
On the other hand, some among the Gentile populations of the first century held a similarly dismissive opinion of the gospel for other reasons...
"Greeks, too, considered the Good News foolish: They did not believe in a bodily resurrection, they did not see in Jesus the powerful characteristics of their mythological gods, and they thought no reputable person would be crucified. To them, death was defeat, not victory." (1)
Much like those who said of Jesus, "He saved others; let him save himself if he is God's Messiah..." (Luke 23:35 NIV), the Greek and Roman societies of the first century had difficulty accepting the idea that Jesus' death upon the cross was anything other than foolish. After all, if Jesus could not save Himself, then how could He possibly save others?
Although the grounds for rejecting Christ were different, both groups did hold one area of agreement: Jesus had failed to meet their expectations in each instance. In a similar manner, there may be some today who are content to follow Jesus as long as He is perceived to be the kind of person they want Him to be. Perhaps they may see Jesus as someone who can help them achieve financial, professional, or political success or they may view Him as someone with the power and ability to help secure the things they desire.
If Jesus somehow fails to meet those expectations, such people may be unwilling to modify their preferences to align them with His agenda- and as one commentator has pointed out, "the ultimate idolatry is that of insisting that God conform to our own prior views as to how 'the God who makes sense' ought to do things." (2)
(1) Life Application Study Bible 1 Corinthians 1:22-24 Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.
(2) Gordon D. Fee, The First Epistle to the Corinthians, pg. 74, quoted in Notes on 1 Corinthians 2016 Edition Dr. Thomas L. Constable (1:22), http://www.soniclight.com/constable/notes/pdf/1corinthians.pdf
the book of 1 corinthians chapter one
XXVIII
"Because the foolishness of God is wiser than men, and the weakness of God is stronger than men. For you see your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble, are called. But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty;" (1 Corinthians 1:25-27).
Anyone who is familiar with the New Testament record of Jesus and His encounters with the leaders of His day should not be shocked to find that He is also largely rejected among the members of the social and/or academic elite of our own time.
One explanation for this can be found in examining the attitudes of those who served within positions of spiritual authority during Jesus' time...
"Rumors and opinions about the true identity of Jesus divided the crowd. Some wanted to arrest Him, but no one dared to touch Him.The officers who had been sent by the chief priests and Pharisees to take Jesus into custody returned empty-handed, and they faced some hard questions.
Chief Priest and Pharisees: Where is Jesus? Why didn’t you capture Him?
Officers: We listened to Him. Never has a man spoken like this man.
Pharisees: So you have also been led astray? Can you find one leader or educated Pharisee who believes this man? Of course not. This crowd is plagued by ignorance about the teachings of the law; that is why they will listen to Him. That is also why they are under God’s curse" (John 7:43-49 Voice).
So if the members of the church at Corinth were distressed by their lack of social standing among the sophisticates of their era, they were in good company for this passage tells us that Jesus Himself was largely rejected by the affluent, educated, and/or influential members of society's upper classes as well.
One commentator completes this thought in the following manner...
"Paul does not say: 'Not any,' but: 'Not many.' There have always been a few brilliant or powerful or aristocratic men who have devoted their gifts to the Lord and His Word, but they have always been the exceptions.
This passage, in fact, is a remarkably fulfilled prophecy, having remained incisively true for almost two thousand years. Rather than being discouraged by the intellectual snobbery of educated unbelievers, their very dominance in the world should be regarded as merely another proof of the inspiration of the Scriptures." (1)
(1) Institute for Creation Research, New Defender's Study Bible Notes 1 Corinthians 1:26 http://www.icr.org/books/defenders/7335/
the book of 1 corinthians chapter one
XXVII
"Jews demand signs and Greeks look for wisdom, but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles" (1 Corinthians 1:22-23 NIV).
The Scriptures tell us that there are certain types of "wisdom" that find their origin in the things of this world (James 3:13-17). While the application of such wisdom in the affairs of this life may seem beneficial (at least for now), what would happen if this world and its value system ever ceased to exist?
Of course, there are many who choose to dismiss that possibility in light of the fact that the ancient prophecies of lost civilizations, the configuration of certain celestial bodies, and the speculative imaginings of so-called prophecy "experts" have all failed to accurately predict the end of the world. Yet even if we are not persuaded that the end of the world is approaching for all humanity, the end of this world is always close at hand for each of us on an individual basis.
Consider the scenario that formed the basis for Jesus' parable of the unjust steward...
"There was a certain rich man who had a steward, and an accusation was brought to him that this man was wasting his goods. So he called him and said to him, 'What is this I hear about you? Give an account of your stewardship, for you can no longer be steward'" (Luke 16:1-2).
Just as the unjust steward was told, "Turn in the account of your stewardship, for you can no longer be steward" (RSV), the day of our passing also brings an end to the stewardship of our lives here on earth. Each of us will then turn in an account of our stewardship to our Creator- and that audit will reveal how we have managed our individual lives. (1)
The problem is that the value system of heaven will be very different from what we know today, and a steward who has built his or her life upon the wisdom of an "adulterous and sinful generation" (to use Jesus' terminology from Mark 8:38) will have much to answer for.
As long as this world exists in its current form, the wisdom that supports it will be viewed as sensible, practical, and expedient by many. But when this world is eventually replaced by "...a new heaven and a new earth, where righteousness dwells" (2 Peter 3:13) the type of wisdom that is associated with this corrupt world system will also collapse as well. As one source observes, "There is a form of 'wisdom' in our world's fallen reasoning. But the world's wisdom... does not take into account the eternal consequences for our life's actions..." (2)
(1) Ecclesiastes 12:14, Matthew 16:27, Romans 2:5-11, 2 Corinthians 5:10, Revelation 20:13, Revelation 22:12
(2) Caldwell, Bob James 3 The Untamable Tongue v.15 http://www.ccboise.org/resources/study-materials/study-notes/james-3
the book of 1 corinthians chapter one
XXVI
"For Jews request a sign, and Greeks seek after wisdom; but we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God" (1 Corinthians 1:22-24).
A "sign" generally refers to something that points to (or designates) something else- and much like the signpost that points the way to a particular destination, the spiritual leadership of Paul's day sought to authenticate Jesus' claim to be the Messiah by way of a miraculous symbol or supernatural attribute.
Unfortunately, a sign will do little to point the way for those who choose to reject it. Such was the experience of Jesus with the religious leaders of His era. Consider the following exchange between Jesus and a first-century group of spiritual leaders known as the Pharisees...
"...(Jesus) immediately got into the boat with His disciples, and came to the region of Dalmanutha. Then the Pharisees came out and began to dispute with Him, seeking from Him a sign from heaven, testing Him" (Mark 8:10-11).
So the Pharisees sought to coerce Jesus into validating His ministry on their terms by way of "...a miraculous sign from heaven" (NLT). However, God had already fulfilled this request for a celestial sign at the time of Jesus' birth...
"Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the East came to Jerusalem, saying, 'Where is He who has been born King of the Jews? For we have seen His star in the East and have come to worship Him.'
...(When Herod) had gathered all the chief priests and scribes of the people together, he inquired of them where the Christ was to be born. So they said to him, 'In Bethlehem of Judea, for thus it is written by the prophet: ‘But you, Bethlehem, in the land of Judah, Are not the least among the rulers of Judah; For out of you shall come a Ruler Who will shepherd My people Israel’" (Matthew 2:1-2, 4-6).
So these earlier leaders had the right information about God's Savior- they even quoted directly from an Old Testament prophecy concerning Him. But even though they had the right information, they had little apparent interest in validating the heavenly sign they had already received concerning the Messiah.
A sign will do little good to those who are unwilling to follow it- and we should be careful in seeking to oblige God to validate His work on our terms lest we willfully ignore the signs that He has already provided (John 2:18-22).
the book of 1 corinthians chapter one
XXV
"Jews ask for miraculous signs, and Greeks look for wisdom, but our message is that Christ was crucified. This offends Jewish people and makes no sense to people who are not Jewish" (1 Corinthians 1:22-23 GW).
This passage provides us with an opportunity to address a question that people often ask concerning the existence of God. You see, there are those (much like the Jewish population of Paul's day) who demand a miraculous sign to validate the reality of God's existence. For example, its not uncommon to hear others say, "If God exists, then why hasn't He shown Himself? If God would demonstrate His existence, then I would believe in Him." In addressing this type of response, we might say that God has already tried that approach with humanity- and it failed.
Those who are familiar with the account of Israel's exodus from the nation of Egypt may recall the method by which God directed His people during that time: "...the LORD went before them by day in a pillar of cloud to lead the way, and by night in a pillar of fire to give them light... He did not take away the pillar of cloud by day or the pillar of fire by night from before the people" (Exodus 13:21-22).
This meant that anyone who wished to confirm the reality of God's existence could do so by simply looking to the pillar of cloud by day or the pillar of fire by night. These signs provided an unmistakable confirmation of God's existence both day and night. But how effective were these graphic displays of God's reality?
Well, Exodus 32:7-8 later goes on to tell us this: "...the Lord said to Moses, 'Go, get down! For your people whom you brought out of the land of Egypt have corrupted themselves. They have turned aside quickly out of the way which I commanded them. They have made themselves a molded calf, and worshiped it and sacrificed to it, and said, 'This is your god, O Israel, that brought you out of the land of Egypt!'"
So even though the people of that era had access to these unmistakable evidences for God's existence, they deliberately chose to reject them in favor of something else. Regrettably, this same response often holds true today, for as we're reminded in New Testament book of Romans, "...since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse" (Romans 1:20 NIV).
the book of 1 corinthians chapter one
XXIV
"This is why the Scripture says: I will put an end to the wisdom of the so-called wise, and I will invalidate the insight of your so-called experts.
So now, where is the philosopher? Where is the scholar? Where is the skilled debater, the best of your time? Step up, if you dare. Hasn’t God made fools out of those who count on the wisdom of this rebellious, broken world? For in God’s deep wisdom, He made it so that the world could not even begin to comprehend Him through its own style of wisdom; in fact, God took immense pleasure in rescuing people of faith through the foolishness of the message we preach" (1 Corinthians 1:19-21 Voice).
Before we leave this passage, we should pause to consider one final observation regarding the different types of wisdom that are described for us within these verses.
While the message of 1st Corinthians 1:19-21 can be applied within every generation and culture, one source provides us with a helpful frame of reference by defining the idea of "wisdom" as it was commonly understood by the original recipients of this letter...
"In first-century Corinth, 'wisdom' was not understood to be practical skill in living under the fear of the Lord (as it frequently is in Proverbs), nor was it perceived to be some combination of intuition, insight, and people smarts (as it frequently is today in the West). Rather, wisdom was a public philosophy, a well-articulated world-view that made sense of life and ordered the choices, values, and priorities of those who adopted it.
The 'wise man,' then, was someone who adopted and defended one of the many competing public world-views. Those who were 'wise' in this sense might have been Epicureans or Stoics or Sophists or Platonists, but they had this in common: they claimed to be able to 'make sense' out of life and death and the universe." (1)
For many today, the choices, values, and priorities of daily life are often shaped by a worldview (and resulting philosophy) that is governed by the following questions: "Does this seem right to me? Does this align with my personal agenda? How will others react or respond to this? Is this best for me?" These questions often reflect the type of "wisdom" that most people undoubtedly follow in an attempt to make sense of life today.
For those who subscribe to this approach, Jesus offers an alternative philosophy that serves to benefit its adherents both in this life as well as the next: "...seek first the kingdom of God and His righteousness..." (Matthew 6:33).
(1) Constable, Thomas. DD. "Commentary on 1 Corinthians 1:1". "Expository Notes of Dr. Thomas Constable" (Verse 20). "www.studylight.org/commentaries/dcc/1-corinthians-1.html". 2012.
the book of 1 corinthians chapter one
XXIII
"For consider, what have the philosopher, the writer and the critic of this world to show for all their wisdom? Has not God made the wisdom of this world look foolish? for it was after the world in its wisdom failed to know God, that he in his wisdom chose to save all who would believe by the 'simple-mindedness' of the Gospel message" (1 Corinthians 1:20-21 Phillips).
A common criticism among those who challenge the Christian faith is that Christianity tends to de-emphasize the pursuit of knowledge, scientific advancement, and critical thinking. For such "freethinkers," the entire concept of "God" often represents an intellectual pretense or a means of evasion for the the fearful, weak-minded, intellectually lazy, or those who refuse to accept the "truth" concerning the realities human existence. Of course, it could also be said that a Christian must often become more of a thinking person in order to engage the seemingly endless assortment of individuals who seek to challenge his or her faith, but that's beside the point.
In any event, these types of criticisms often seem to find their origin in an underlying desire to establish a creation without a Creator. One source expands on this idea by observing: "Human wisdom—whether ancient Greek philosophy or modern evolutionary scientism—has always sought to explain the origin of the world by some means apart from its God and Creator. In the sight of God, this attempt is not true wisdom, true philosophy, or true science, but mere rebellious foolishness (Psalm 14:1; Romans 1:22)." (1)
This is not to say that all human displays of wisdom or intellect are foolish. For instance, no rational person would dispute the fact that many brilliant and gifted individuals who reject a Biblical worldview have been responsible for numerous scientific achievements. We should be thankful and appreciative of the hard work and dedication of anyone who seeks to alleviate suffering, improve the human condition, and work for the benefit of humanity through advancements in science and technology.
Nevertheless, any worldview that attempts to establish a creation without a Creator will ultimately prove to be unwise no matter how enlightened that belief may appear to be for the moment. The Old Testament book of Proverbs provides us with an important piece of insight in this regard when it tells us, "...the reverence and fear of God are basic to all wisdom. Knowing God results in every other kind of understanding" (Proverbs 9:10 TLB). A person who chooses to live as if God did not exist would do well to consider the summary declaration of Psalm 14:1: "The fool has said in his heart, 'There is no God'..."
(1) Institute for Creation Research, New Defender's Study Bible Notes 1 Corinthians 1:21 http://www.icr.org/books/defenders/7332/
the book of 1 corinthians chapter one
XXII
"So where does this leave the philosophers, the scholars, and the world's brilliant debaters? God has made the wisdom of this world look foolish. Since God in His wisdom saw to it that the world would never know Him through human wisdom, He has used our foolish preaching to save those who believe" (1 Corinthians 1:20-21 NLT).
1 Corinthians 1:20-21 provides us with a contrast between two distinct worldviews. On one side is the "wisdom of this world," a position championed by the "the philosophers, the scholars, and the world's brilliant debaters." On the other side is a plan of salvation offered by "God in His wisdom," one that is the antithesis of any plan that might find its origin in human wisdom. The members of the church at Corinth stood between these competing worldviews just as we do today.
There is much to learn from this passage for it reminds us that an underlying worldview serves to influence our philosophies about life. In this context, the word "philosophy" refers to "a system of principles for guidance in practical affairs." (1) The problem is that any philosophy can be good or bad depending on the worldview that it is based upon.
For instance, the apostle Paul offered the following admonition in his Biblical letter to the members of the church that met in the ancient town of Colossae: "Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ" (Colossians 2:8).
If we look closely at the choices that others make on a daily basis, we should be able to identify some examples of philosophies that are based on the worldly principles that Paul speaks of. For example...
- Everyone has their own truth (relativism)
- If it feels good, do it (hedonism).
- I do whatever is best (or whatever works) for me (pragmatism).
- Nothing really matters in the end (fatalism).
The issue with these philosophies can be traced to the worldview that each is built upon. Some imply that human beings (and not their Creator) serve as the ultimate arbiters of what is good or right while others grow out of a kind of "wisdom" that assumes that people will never have to give an ultimate account for their choices in life.
This is important because these underlying attitudes and beliefs ultimately influence the choices we make. You see, people usually act upon what they believe and not upon what they do not believe- and as one commentator reminds us, "If humans could save themselves through their actions or intellect, then Christ's death would not have been necessary..." (2)
(1) philosophy. Dictionary.com. Dictionary.com Unabridged. Random House, Inc. http://dictionary.reference.com/browse/philosophy (accessed: October 14, 2015).
(2) Dr. Bob Utley, 1 Corinthians 1, © 2014 Bible Lessons International www.freebiblecommentary.org http://www.freebiblecommentary.org/new_testament_studies/VOL06/VOL06A_01.html
the book of 1 corinthians chapter one
XXI
"So what does this say about the philosopher, the law expert, or anyone in this world who is skilled in making clever arguments? God has made the wisdom of the world look foolish" (1 Corinthians 1:20 ERV).
"For God in his wisdom made it impossible for people to know him by means of their own wisdom. Instead, by means of the so-called "foolish" message we preach, God decided to save those who believe" (1 Corinthians 1:21 GNB).
Every thinking person is eventually confronted by the foundational questions of life: "How did our world come to exist? Why am I here? Why are things the way they are? Where am I going? Does my life have any meaning?" Even those who refuse to enter such debates must still rely on a set of core assumptions in regard to these questions in order to make decisions in life.
You see, the answers to many of these questions will largely be determined by our worldview. One source defines a "worldview" as, "the overall perspective from which one sees and interprets the world" and "a collection of beliefs about life and the universe held by an individual or a group." (1)
A worldview represents a set of core beliefs that provide a way to understand and interpret the circumstances of life. These core beliefs (no matter how deeply hidden or obscure they may seem to be) serve to influence our decisions in many different areas. This would include our choices in the areas of employment, finance, time management, entertainment, leisure activity, and social opportunities, just to name a few.
In a similar manner, the members of the church at Corinth were faced with a decision: "Should we conform to the worldview of those who who reject the God of the Scriptures or should we adhere to a worldview that recognizes and accepts God's plan of salvation, a position that the world finds foolish?" One source contrasted the difference between these two competing worldviews by describing the proponents of "...the wisdom of the world" in the following manner...
"The wise is probably a reference to Greek philosophers. The scribe is a technical term for a Jewish scholar trained to handle details of the Law. The disputer refers to a Greek person, especially one trained in rhetoric. These professionals tried to solve every problem with logic and debate. The point of this passage is that all human efforts to find favor with God fall woefully short (Rom. 3:9–28). Only through faith in Christ can we be saved from our sins." (2)
We'll discuss the role of a worldview in establishing our principles next.
(1) The American Heritage Dictionary Of The English Language 3rd Edition
(2) Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s New illustrated Bible Commentary (1 Co 1:20–21). Nashville: T. Nelson Publishers.
the book of 1 corinthians chapter one XX
"For the message about Christ's death on the cross is nonsense to those who are being lost; but for us who are being saved it is God's power" (1 Corinthians 1:18 GNB).
The New Testament book of Acts tells us that the members of Athens' academic community responded to the Apostle Paul's call to repentance and the message of Jesus' resurrection in the following manner: "When they heard Paul speak of the resurrection of a person who had been dead, some laughed, but others said, 'We want to hear more about this later'" (Acts 17:32 TLB).
So it appears that there were at least some among Paul's audience who found his message to be difficult to believe. For these individuals, the question might well have been, "You're trying to tell us that a man who claimed to be God came down and saved the world by dying?" Of course, this type of response is not very different from the way in which people often respond to the message of the Gospel today.
For many, God's plan of salvation through Christ may sound laughable, just as it did to the intellectuals of Paul's day. For others, the message of the cross just seems unreasonable. However, Paul will go on to counter these responses with a patient, well-reasoned explanation here in his letter to the church at Corinth...
"For it is written: 'I will destroy the wisdom of the wise, And bring to nothing the understanding of the prudent.' Where is the wise? Where is the scribe? Where is the disputer of this age?
Has not God made foolish the wisdom of this world? For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe" (1 Corinthians 1:19-21).
While God's plan of salvation through Christ is superior to reason, it is not contrary to reason. Remember that God is both omniscient (or all-knowing) and omnipotent (or all-powerful). Because of this, God possesses the ability to accomplish things in a manner that no finite human mind could ever anticipate.
In fact, God Himself said as much through the pen of the Old Testament prophet Isaiah: "Just as the heavens are higher than the earth, my thoughts and my ways are higher than yours" (Isaiah 55:9 CEV). Yet because God's methods don't always seem to make sense on a human level, they are sometimes rejected or labeled as "foolish."
But are God's methods as unreasonable as some believe them to be? We'll consider that question next.
the book of 1 corinthians chapter one
XIX
"For it is written: 'I will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent.'
Where is the wise? Where is the scribe? Where is the disputer of this age? Has not God made foolish the wisdom of this world? For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe" (1 Corinthians 1:19-21).
Here's a question: when faced with the need to make a decision, do people always have all the information necessary to make the right choice? Well if we were to answer that question honestly, we'd really have to say no. The truth is that we rarely have all the information necessary to make the best decision at any given point in time.
Because of this, we are often forced to make decisions that are based upon the best information available. If additional information later becomes known, the wisdom or foolishness of a particular decision may then become more obvious. This is why people are often heard to say, "If I only knew then what I know now…" after making a poor decision.
If we had access to all of the information necessary to make the right choices in life then we could certainly make better decisions; however, the only Being who possesses all of the available information is God Himself. This is important to remember for it helps us understand why God may sometimes seem to act in a manner that appears to be foolish or unreasonable on a human level.
If a person had access to everything that God knows, then he or she would find His actions to be wise, reasonable, and appropriate in every instance. A person with the ability to see the same "big picture" that God sees would never have to ask, "why?" If God's decisions sometimes appear to be foolish or unreasonable, it is only because we don't have access to all the information that He possesses.
Therefore, we would do well to prioritize God's will in the decision-making process and keep these passages from the Scriptures in mind...
"Trust in the LORD with all your heart and lean not on your own understanding; in all your ways acknowledge him, and he will make your paths straight" (Proverbs 3:5-6 NIV).
"If you want to know what God wants you to do, ask him, and he will gladly tell you, for he is always ready to give a bountiful supply of wisdom to all who ask him; he will not resent it" (James 1:5 TLB).
the book of 1 corinthians chapter one
XVIII
"For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God" (1 Corinthians 1:18 ESV).
To illustrate the underlying truth of 1 Corinthians 1:18, we can turn to the record of Paul's experience in preaching the gospel to the people of the city of Athens...
"The times of ignorance God overlooked, but now he commands all people everywhere to repent, because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead.
Now when they heard of the resurrection of the dead, some mocked. But others said, 'We will hear you again about this.' So Paul went out from their midst. But some men joined him and believed, among whom also were Dionysius the Areopagite and a woman named Damaris and others with them" (Acts 17:28-34 ESV).
So there were some among the Athenians who laughed off the idea of Jesus' resurrection while others chose to put off any further discussion of the subject. These responses tell us something important regarding the manner in which others may often respond to the basic truths of Christianity.
You see, the concept of a God who "...commands all people everywhere to repent, because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed" may be too much for the human ego to accept. When faced with that message, it's often tempting to laugh off (or put off) a response for that represents an easy way to deal with the uneasy suspicion that we will eventually have to answer for our actions to our Creator.
We should also remember that the citizens of Athens comprised one of the leading intellectual communities of Paul's day. They were among the most well-read and well-spoken people in the world at that time, yet many of these same individuals accepted the ludicrous idea that a piece of stone that was conceived and shaped by a human being somehow represented an actual "god." On the other hand, Paul validated his call to repentance by appealing to the reality of Jesus' death and resurrection, an event that served to verify His ministry and teachings.
Much like the citizens of ancient Athens, its not uncommon to encounter those who are highly intelligent yet hold to some ridiculous beliefs- and Paul will go on to address this apparent dichotomy in greater detail within the next few verses of 1 Corinthians chapter one.
the book of 1 corinthians chapter one
XVII
"The teaching about the cross seems foolish to those who are lost. But to us who are being saved it is the power of God" (1 Corinthians 1:18 ERV).
Paul the Apostle's God-inspired observation from 1 Corinthians 1:18 was verified by his personal experience in the city of Athens...
"Then Paul stood in the midst of the Areopagus and said, 'Men of Athens, I perceive that in all things you are very religious; for as I was passing through and considering the objects of your worship, I even found an altar with this inscription: TO THE UNKNOWN GOD. Therefore, the One whom you worship without knowing, Him I proclaim to you" (Acts 17:22-23).
Paul began by observing that the Athenians clearly believed in the existence of a higher spiritual realm- so much so that they even erected an altar to the "Unknown God." Since this God was admittedly unknown to citizens of Athens, Paul took the opportunity to introduce Him...
"God, who made the world and everything in it, since He is Lord of heaven and earth, does not dwell in temples made with hands. Nor is He worshiped with men’s hands, as though He needed anything, since He gives to all life, breath, and all things" (Acts 17:24-25).
Paul went on to correct a common misconception regarding the nature of God; God is not a part of creation- He is separate and distinct from it. This is important to remember for whenever a similar misunderstanding about God exists, then everything that ultimately proceeds from that misunderstanding is likely to be wrong as well.
Paul then continued by quoting a member of Athens' artistic community...
"for in Him we live and move and have our being, as also some of your own poets have said, 'For we are also His offspring.' Therefore, since we are the offspring of God, we ought not to think that the Divine Nature is like gold or silver or stone, something shaped by art and man’s devising" (Acts 17:28-29).
Paul's argument was simple: the people of Athens had created God in their image rather than the other way around. In a similar manner, a person who holds to a belief about God that is based upon his or her own idea of Him effectively turns God into a self-projection, much like the idols created by the Athenians.
This creates a problem if God turns out to be different than what we thought. You see, God is who He says He is, but He may not be who we say He is if our image of Him is based on something other than the Scriptures.
the book of 1 corinthians chapter one
XVI
"For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God" (1 Corinthians 1:18).
Prior to his arrival in Corinth, the New Testament book of Acts tells us that Paul ministered in the ancient city of Athens (see Acts 17:15-34). Although Athens was renowned for its leadership in the areas of literature, arts, politics, and architecture, there was something that disturbed Paul as he toured the city....
"Now while Paul waited for them at Athens, his spirit was provoked within him when he saw that the city was given over to idols. Therefore he reasoned in the synagogue with the Jews and with the Gentile worshipers, and in the marketplace daily with those who happened to be there" (Acts 17:16-17).
It was allegedly said that there were so many idols within ancient Athens that it was easier to find a "god" than a man there. So Paul took the opportunity to communicate the truth about God to the residents of the city- and that caught the attention of some local intellectuals…
"Then certain Epicurean and Stoic philosophers encountered him. And some said, 'What does this babbler want to say?' Others said, 'He seems to be a proclaimer of foreign gods,' because he preached to them Jesus and the resurrection.
And they took him and brought him to the Areopagus, saying, 'May we know what this new doctrine is of which you speak? For you are bringing some strange things to our ears. Therefore we want to know what these things mean.' For all the Athenians and the foreigners who were there spent their time in nothing else but either to tell or to hear some new thing" (Acts 17:18-21).
Paul's message caught the attention of two very different groups. The Epicureans believed that pleasure and happiness were the most important goals in life. The Stoics believed in living a structured and orderly life that was unaffected by anything that took place within the outside world. But while these two groups held very different beliefs, there was one thing they had in common- they both were far from the truth.
Even though these philosophers seemed to be interested in hearing from Paul, it also appears that they held little respect for him for Acts 17:18 tells us that they responded by saying, "What is this babbler trying to say?" (NIV). Another possible translation of this response might be, "What is this birdbrain talking about?"
But as we'll soon see, the "birdbrain" had a lot to talk about.
the book of 1 corinthians chapter one XV
"I thank God that I baptized none of you
except Crispus and Gaius, lest anyone should say that I had baptized in
my own name. Yes, I also baptized the household of Stephanas. Besides,
I do not know whether I baptized any other.
For Christ did not send me to baptize, but to preach the gospel, not with wisdom of words, lest the cross of Christ should be made of no effect" (1 Corinthians 1:14-17).
In light of the divisions that had developed within the Corinthian church, Paul expressed his relief that he had only baptized a limited number of people from that congregation lest anyone accuse him of attempting to organize his own group of supporters. As one Biblical paraphrase puts it, "God didn't send me out to collect a following for myself, but to preach the Message of what he has done..." (MSG).
Of course, this should not be understood to imply that Paul was minimizing the importance of baptism. The idea was that God had assigned Paul with the primary responsibility of preaching the gospel; thus he had little interest in aspiring to the role of "Paul the Baptist." Instead, Paul attended to the responsibility of fulfilling God's call to his area of ministry- and his focus upon the work that he had been given to do provided him with a valuable benefit in this instance.
This principle was certainly not unique to Paul, for as a much more famous baptizer once remarked, "God in heaven appoints each man's work. My work is to prepare the way for (the Messiah) so that everyone will go to him" (John 3:27-28 TLB). Taken together, these verses help remind us of the need to prayerfully determine God's calling on our lives. If we should fail to do so, we may find ourselves doing something other than what God has actually called us to do.
As Jesus Himself reminded us in John 9:4, "We must quickly carry out the tasks assigned us by the One who sent us. The night is coming, and then no one can work" (NLT). One source summarizes this idea for us in the following manner...
"Paul was emphasizing that no one person should do everything. Paul's gift was preaching, and that's what he did. Christian ministry should be a team effort; no preacher or teacher is a complete link between God and people, and no individual can do all that the apostles did. We must be content to operate within the gifts God has given to us, and carry out his plan wholeheartedly." (1)
(1) Life Application Study Bible NKJV 1 Corinthians 1:17 Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.
the book of 1 corinthians chapter one
XIV
"My brothers and sisters, some from Chloe's household have informed me that there are quarrels among you. 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.' Is Christ divided? Was Paul crucified for you? Were you baptized in the name of Paul?" (1 Corinthians 1:11-13 NIV).
A little later in his message to the Corinthian church, Paul will go on to tell us, "Now you are the body of Christ, and members individually" (1 Corinthians 12:27). So just as a human body cannot be divided into it's individual components and still remain intact, these passages remind us that the same is true of Jesus' church, the body of Christ- it cannot be divided into different factions among individual human leaders.
Paul expanded upon this general idea of "oneness" in his letters to the churches at Ephesus, Colosse, and Rome as well...
"There is one body and one Spirit-- just as you were called to one hope when you were called-- one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all" (Ephesians 4:4-6).
"...(Jesus) is the head of the body, the church, who is the beginning, the firstborn from the dead, that in all things He may have the preeminence" (Colossians 1:18).
"For as we have many members in one body, but all the members do not have the same function, so we, being many, are one body in Christ, and individually members of one another" (Romans 12:4-5).
To further cement this idea in the minds of the Corinthian believers, Paul offered the following questions: "Was Paul crucified for you? Were you baptized into the name of Paul?" As one source observes in commenting on this verse, "No human leader, not even an apostle, should be given the loyalty that belongs only to the Lord. Such elevation of leaders leads only to contention, disputes, and a divided church. Christ is not divided and neither is His body, the church." (1)
These passages are highly applicable for God's people today and this is especially true of those who attend larger churches or churches that feature a multiplicity of leaders. For those who may feel tempted to divide into factions behind an individual leader, one commentator provides us with some important counsel: "If we are divided because we are polarized around our leaders, there's something wrong with our relationship to Christ, and there's something wrong with the way we view our leaders." (2)
(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (1 Co 1:13). Nashville, TN: Thomas Nelson Publishers.
(2) Woodward, Dick Mini Bible College International Booklet Eighteen Verse by verse Study of First Corinthians (Part 1) http://02b433758172738aad63-9bd66b8f81efe85247b52e4acbee6da4.r32.cf2.rackcdn.com/ENG-READ-18.pdf
the book of 1 corinthians chapter one
XIII
"For it has been declared to me concerning you, my brethren, by those of Chloe's household, that there are contentions among you. Now I say this, that each of you says, 'I am of Paul,' or 'I am of Apollos,' or 'I am of Cephas,' or 'I am of Christ.' Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?" (1 Corinthians 1:11-13).
The "Chloe" spoken of within this passage is someone who is virtually unknown to us. However, we can say that these members of her household were probably servants or family members who were known both to Paul and the members of the church at Corinth.
Paul's interaction with these individuals helps provide us with a valuable principle that we can use to govern our discussions with others. You see, Paul might have elected to rely on "unnamed sources" or "anonymous reports" in addressing the factions that had developed within the Corinthian church. Instead, he instead chose to identify the source of the report he received concerning this issue.
While it is important to utilize wisdom and discretion in discussing the information we receive concerning others, this passage serves to remind us that it is generally inappropriate to pass along hearsay, third-party reports, or other, similar types of information unless we are willing follow Paul's good example and quote the sources involved. Although it may be appropriate to protect a source of information in certain instances, a person who follows this simple principle can often reduce the potential for damaging gossip, rumor-mongering, or unsubstantiated speculation regarding others.
Paul went on to address this concern with the first of a series of rhetorical questions: "Has Christ been divided into factions?" (NLT). In other words, does Jesus belong to a limited section of the church and not to others? Well of course the answer is no. Unfortunately, it is not uncommon for some modern-day congregations to follow this example by uniting behind one member of a pastoral staff or another person who serves in a visible position of ministry.
While it is not necessarily wrong to favor one speaker over another, it is certainly wrong to divide into factions over one particular leader. One commentator expresses this idea in the following manner...
"Though division is ungodly, it is not wrong to make distinctions between churches and ministers. God has made different churches and different ministries with different callings and characters, because the job of preaching the gospel is too big for any one group. It is one thing to prefer one minister to another, but we cannot divide into cliques behind one minister or another" (1)
(1) Guzik, Dave 1 Corinthians 1 - Jesus, the Wisdom of God http://www.enduringword.com/commentaries/4601.htm
the book of 1 corinthians chapter one
XII
"Now I plead with you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no divisions among you, but that you be perfectly joined together in the same mind and in the same judgment.
For it has been declared to me concerning you, my brethren, by those of Chloe's household, that there are contentions among you. Now I say this, that each of you says, 'I am of Paul,' or 'I am of Apollos,' or 'I am of Cephas,' or 'I am of Christ'" (1 Corinthians 1:10-12).
1 Corinthians 1:10 reveals the first issue that Paul sought to address within the church at Corinth: "...some from Chloe's household have informed me that there are quarrels among you" (NIV). This tells us that a number of divisions had developed within the Christian community at Corinth and in this instance, the congregation had divided over those who were recognized to be leaders within the church.
For example, Paul had been greatly used by God to help establish the church in that area. Because of this, it's easy to see how some within that congregation were eager to support him as a "founding father" of the church.
Then there was Apollos, an eloquent speaker who was knowledgeable in the Scriptures according to Acts 18:24-28. Acts 19:1 tells us that Apollos was active in Corinth and was he clearly well-known among the members of the church there. His skill and proficiency as a communicator would have certainly appealed to those who were academically inclined.
The reference to Cephas (or Peter) identifies a third group that chose to focus upon one of Jesus' original twelve disciples. Like a modern-day historian seeking out a first-person interview or original source material, the Apostle Peter would have been held in high regard by those who questioned the value of receiving "secondhand" information concerning Jesus when Peter was available to provide an eyewitness report.
Finally, there was a contingent of others who simply said, "I follow Christ" (ESV). These were the members of the congregation who apparently preferred to dismiss these other leaders in order to say in effect, "You can follow those human teachers but I'm following Jesus."
So the members of this culturally and materially diverse congregation had splintered into different groups that each expressed a preference for one of these individual leaders. But as Paul will go on to tell us, the need for spiritual unity was far more important than any of these individual preferences.
the book of 1 corinthians chapter one XI
"...eagerly waiting for the revelation of our Lord Jesus Christ, who will also confirm you to the end, that you may be blameless in the day of our Lord Jesus Christ. God is faithful, by whom you were called into the fellowship of His Son, Jesus Christ our Lord" (1 Corinthians 1:7-9).
We can find a source of great encouragement in the following words from 1 Corinthians 1:8: "He will keep you strong to the end so that you will be free from all blame on the day when our Lord Jesus Christ returns" (NLT). In commenting on the implications of this verse, one source makes a number of important observations...
"The words that follow contain one of the strongest statements within Paul's letters of his conviction that his converts would be enabled to persevere in their faith until the time of our Lord's return.
Paul bases his confidence neither on the strength of his converts' faith nor on his own ability to pastorally maintain them in the faith, but rather on the sustaining and atoning power of Christ and the faithfulness of God, both of which are constantly available to those who have been called into fellowship with the Son." (1)
Much like a home is sustained through the use of a strong frame built upon a secure foundation, God is able to support and sustain those who come to Him through Christ. The Apostle Paul expressed a similar conviction within the New Testament books of Philippians and 2 Timothy when he wrote the following under the inspiration of the Holy Spirit...
"And I am sure that God who began the good work within you will keep right on helping you grow in his grace until his task within you is finally finished on that day when Jesus Christ returns" (Philippians 1:6 TLB).
"...I know the one in whom I trust, and I am sure that he is able to safely guard all that I have given him until the day of his return" (2 Timothy 1:12 TLB).
Notice that Paul's confidence was not based upon the faithfulness of the Corinthian Christians but upon God's faithfulness to them. God's work in their lives was established through their calling into the fellowship of His Son and would continue until "...the day of our Lord Jesus Christ" in whatever form that day might take.
However, the fact that the members of the Corinthian church had been called into fellowship with Christ had implications for their fellowship with others- and Paul will discuss those implications beginning with some factions that had developed within the church next.
(1) Elwell, W. A. (1995). Evangelical Commentary on the Bible (Vol. 3, 1 Co 1:4). Grand Rapids, MI: Baker Book House.
the book of 1 corinthians chapter one X
"I thank my God always concerning you for the grace of God which was given to you by Christ Jesus, that you were enriched in everything by Him in all utterance and all knowledge, even as the testimony of Christ was confirmed in you, so that you come short in no gift, eagerly waiting for the revelation of our Lord Jesus Christ" (1 Corinthians 1:4-7).
This passage provides us with a subtle but important lesson that we can put into practice in working with others today.
Notice that Paul did not immediately seek to identify the various issues that existed within the Corinthian church at the beginning of this letter. He did not begin with a catalog of faults or a list of problems that needed to be fixed within the church. Instead, he began by focusing upon the positive characteristics that identified the church at Corinth.
For example, Paul mentioned the grace that God had extended towards the Corinthian believers, their spiritual enrichment in Christ, and their God-given gifts before proceeding on to other, more negative issues. In fact, Paul will not begin to discuss any of the problems that existed within the Corinthian until the tenth verse of 1 Corinthians chapter one.
A person who emulates this approach today will often find that it serves to turn a negative situation into an opportunity for growth and personal development. This has led one commentator to offer the following observation...
"Before speaking of the faults which he must rebuke, (Paul) speaks of the grounds for praise and hope. He did not forget these, because there was much that he could not praise. He could see their improvement on their former condition, as well as their present faults. A good example for all critics." (1)
This reference to speech (or utterance as translated above) involves the ability to communicate effectively, a valuable gift for anyone to possess. "Knowledge" may refer to a good grasp of factual information or the comprehension of a God-given message. Paul will go on to discuss the abuses of such gifts later on in 1 Corinthians, but for now, he establishes a foundation of thanksgiving with his readers as he expresses his appreciation for the blessings that God had bestowed upon them.
Nevertheless, this passage tells us that the issues in the Corinthian church were not related to the fact that God had neglected to bless them with these spiritual benefits; on the contrary, the phrase "...you come short in no gift" seems to imply that the Christian community in Corinth held such gifts in abundance despite their problems.
This portion of Scripture reminds us that the outward expression of a spiritual gift may not always be a good indicator of real spiritual maturity- and the fact that someone possesses a spiritual gift does not necessarily mean that he or she is exercising that gift in an appropriate manner.
(1) Barton W. Johnson, People's New Testament http://www.studylight.org/commentaries/pnt/view.cgi?bk=45&ch=1
the book of 1 corinthians chapter one IX
"Grace to you and peace from God our Father and the Lord Jesus Christ. I thank my God always concerning you for the grace of God which was given to you by Christ Jesus" (1 Corinthians 1:3-4).
Those who are familiar with Paul's New Testament letters may recognize the use of a familiar greeting in this passage: "Grace to you and peace..." This phrase (or a variation of it) appears twelve times within Paul's New Testament letters and it clearly served as his preferred means of salutation.
"Grace" is an important Biblical concept that can be defined rather easily in three words: "God's unmerited favor." One Biblical teacher expands on this definition by saying, “I like to define grace as the inexhaustible supply of God’s goodness, doing for us what we do not deserve, could never earn, and could never repay.” (1)
In a similar manner, the word peace implies a general sense of contentment and well being. It may refer to freedom from external conflict or the absence of an internal discord like anxiety or insecurity. A person who is free from these internal or external contentions is usually said to be "at peace."
The ultimate source of grace and peace is "...God our Father and the Lord Jesus Christ" for it is through Jesus' sacrificial death that God graciously enables human beings to enter into a relationship with Him. And as Jesus Himself said, "I am leaving you with a gift-- peace of mind and heart! And the peace I give isn't fragile like the peace the world gives. So don't be troubled or afraid" (John 14:27 TLB).
In light of the issues that Paul will address here in the book of 1 Corinthians, it may also seem unusual to find an expression of thanksgiving in these verses. But unlike Paul's letter to the Philippian church in which he said, "I thank my God upon every remembrance of you..." (Philippians 1:3), Paul's expression of thankfulness here in 1 Corinthians was not directed towards the members of the Corinthian church but towards the God who had extended His grace towards them.
So even within the midst of a difficult situation (such as the one that existed in Corinth), Paul maintained a sense of thanksgiving by focusing his attention upon God and His work the lives of His people. In doing so, Paul followed his own good advice...
"...whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy— meditate on these things" (Philippians 4:8).
the book of 1 corinthians chapter one
VIII
"To the church of God which is at Corinth, to those who are sanctified in Christ Jesus, called to be saints, with all who in every place call on the name of Jesus Christ our Lord, both theirs and ours" (1 Corinthians 1:2).
Before we continue, we should note the intended audience for the book of 1 Corinthians: "To the church of God in Corinth, to those sanctified in Christ Jesus and called to be holy, together with all those everywhere who call on the name of our Lord Jesus Christ-- their Lord and ours" (NIV).
While this greeting may initially seem to be little more than an aside, the fact that this epistle was intended for the benefit of the Corinthian church as well as anyone else who "...honor(s) the name of our Lord Jesus Christ..." (AMP) means that this message is personally addressed to anyone who self-identifies as a Christian.
A little later in the book of 1 Corinthians, Paul will discuss a number of events that are recorded for us within the Old Testament books of Exodus and Numbers. In speaking of those events, Paul will provide us with the following piece of God-inspired insight: "Now all these things happened to them as examples, and they were written for our admonition…" (1 Corinthians 10:11).
Taken together, these verses serve to remind us of the relevance of the Scriptures to everyday life. A person who prayerfully seeks to apply the Biblical truths that are found within the book of 1 Corinthians (as well as the other Old and New Testament Scriptures) is someone who will be well-prepared to emulate the successes (and avoid the failures) of those Biblical characters who are mentioned within it.
Paul also references "the church of God which is at Corinth..." within this passage as well. Although the word "church" is sometimes used to describe the global Christian community, it is most often used in the New Testament to represent a local congregation that meets within a particular area.
In general, the church is an institution that has been established by Jesus (Matthew 16:18, Colossians 1:18) as an assembly of God's people who are gathered together to worship Him. (1) It seems clear that Paul recognized this foundational truth, for even though his work was instrumental in helping to establish the church at Corinth, he did not take any credit for its founding. Whatever authority Paul held among the Corinthian believers, he clearly recognized the fact that the church at Corinth was the church of God and not "his" church.
(1) ekklesia G1577 Thayer’s Greek Definitions
the book of 1 corinthians chapter one
VII
"From Paul, called to be an apostle of Christ Jesus by the will of God, and Sosthenes, our brother" (1 Corinthians 1:1 NET).
An apostle is a "commissioned representative" much like an emissary or a spokesperson. This word carries the idea of an ambassador or someone who represents another person or nation. So as a representative of Christ who was personally selected by Jesus Himself (see Acts 9:1-15), Paul first made certain to establish his authority for all that was to follow in his letter to the Corinthian church.
However, the fact that Paul felt it necessary to reiterate his calling as an apostle in this letter tells us something important about it's recipients as well. As one commentator explains...
"When Paul wrote to churches where his authority
as an apostle was unchallenged, he did not assert his apostolic title (Philippians
1:1; 1Thessalonians
1:1;
Philemon 1:1); but when he corresponded with a church or churches
where his apostolic authority might be questioned, he always declared
his office in the salutation and sometimes presented the evidence for
his apostleship (Romans
1:1,
Galatians 1:1;
Colossians 1:1;
2Corinthians 1:1)...
For the defense of his apostleship, see 1Corinthians 9:1-3. For the defense of the apostolic gospel which he proclaimed, see Galatians 1:11-24." (1)
As we'll see, there were some within the Corinthian church who did not appreciate (or perhaps even recognize) Paul's God-given authority, a situation that Paul will address rather forcefully a bit later.
Included in Paul's greeting was a man named Sosthenes, an individual who may be the same person mentioned in Acts 18:17. When Paul first arrived in Corinth he came into contact with a man named Crispus, the leader of the local synagogue in that area. Crispus later became a Christian according to Acts 18:8 and apparently resigned (or was removed from) his position as the ruler of the synagogue.
It appears that Crispus was subsequently replaced by a man named Sosthenes who was later beaten in an attempt to bring a civil charge against Paul (Acts 18:12-17). If these two men are one and the same, then it mean that Sosthenes subsequently became a Christian as well for he is identified as "...our brother" here in verse one.
Sosthenes likely served as Paul's stenographer or amanuensis, a person who was tasked with the responsibility of transcribing a dictated letter.Since Sosthenes does not appear anywhere else within this letter, its possible that Paul mentioned him in order to demonstrate to the Corinthians that a person who was known to them was willing to validate his authority as an apostle of Christ.
(1) Paul T. Butler, Bible Study Textbook Series, Studies In First Corinthians College Press Publishing Company, Joplin, Missouri
the book of 1 corinthians chapter one VI
"Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother" (1 Corinthians 1:1).
When reading through the Biblical books authored by the Apostle Paul, we find that he often begins each message by identifying himself as an apostle. For instance, consider the opening sentences from the following New Testament epistles...
"Paul, a bondservant of Jesus Christ, called to be an apostle..." (Romans 1:1).
"Paul, an apostle of Jesus Christ by the will of God..." (Colossians 1:1).
"Paul, an apostle-- sent not from men nor by man, but by Jesus Christ and God the Father…" (Galatians 1:1 NIV).
One recurring theme within these introductory verses is the emphasis on the fact that Paul was selected to be an apostle of Christ by the will of God. In other words, Paul didn't purchase the right to be an apostle, he didn’t inherit that title, and he wasn’t elected to his apostolic position. The other apostles did not select Paul to serve among them nor was it a career that he chose for himself. Paul was appointed to his position by the sovereign will of God, a reality that represented the foundation for all he was about to say in his letter to the Corinthian church.
Paul's God-given authority was something that the Apostle Peter acknowledged as well...
"Bear in mind that our Lord's patience means salvation, just as our dear brother Paul also wrote you with the wisdom that God gave him. He writes the same way in all his letters, speaking in them of these matters. His letters contain some things that are hard to understand, which ignorant and unstable people distort, as they do the other Scriptures, to their own destruction" (2 Peter 3:15-16 NIV)
These verses provide us with a number of important insights concerning Paul's New Testament writings. First, we can say that Peter confirmed Paul's God-ordained wisdom when he said, "…Paul also wrote you with the wisdom that God gave him." We should also notice that Peter categorized Paul's writings as "Scripture" as well: "Paul talks about these same things in all his letters, but part of what he says is hard to understand. Some ignorant and unsteady people even destroy themselves by twisting what he said. They do the same thing with other Scriptures too" (CEV).
So while it may seem as if Paul was attempting to draw attention to his apostolic position at the beginning of this letter, the reality was that there were a number of serious issues in the Corinthian church that mandated the use of this God-given authority.
the book of 1 corinthians chapter one V
Paul the Apostle served as the human author for at least thirteen of the twenty-six books of the New Testament and if we take the time to examine these works, we'll find that they generally follow a basic pattern. In most of these New Testament books, Paul opens with a doctrinal section that discusses the proper understanding of a number of important subjects including the nature of God, Jesus' life and work, humanity's relationship to God, and the role and function of the church.
Following the doctrinal portion of each book, Paul typically concludes with an emphasis upon the practical application of the various doctrines that were discussed within the preceding chapters. However, the book of 1 Corinthians is considerably different from these other New Testament writings in this regard.
You see, Paul addresses each of the concerns and issues facing the Corinthian church in a separate and distinct manner throughout this book. We'll find that Paul will often signal the conclusion of one answer and the beginning of his next response by use of the recurring phrase "Now concerning..." an expression that he uses seven times within the book of 1 Corinthians.
1 Corinthians is also a book that effectively deals with the spiritual, moral, and practical issues of 21st century life in a constructive manner. For instance, 1 Corinthians provides us with practical guidance in a number of areas such as...
- The manner in which Christians should relate to one other.
- Sexual immorality.
- How to function as a Christian in an unchristian world.
- Strategies for making wise decisions when confronted with the "gray areas" of life.
- Proper conduct within the church.
- The seriousness and importance of communion.
- Spiritual gifts and their proper exercise.
- The nature and characteristics of love.
- The future for those who love God.
One source sums up the value of this book for 21st century readers in the following manner...
"Paul's letters to the Corinthians retain a remarkable degree of contemporary relevance. The cosmopolitan setting of the church, the individualism of its members and their behavioral aberrations, its arrogant spirituality, and its accommodation to culture strikingly mirror today's church. Paul's guidance is still up to date, particularly the call for discipleship modeled after the weakness of Christ, love, edification in worship, and permanent marriages.
Though nearly two millennia have passed, Paul's call for eschatological urgency is still timely. Even if we are not persuaded that the end of the world is at hand, our lives are too short to be lived for lesser values." (1)
(1) V. Theological Relevance of 1 and 2 Corinthians, Carpenter, E. E., & McCown, W. (1992). Asbury Bible Commentary. Grand Rapids, Mich: Zondervan Pub. House. https://www.biblegateway.com/resources/asbury-bible-commentary/Theological-Relevance-1-2
the book of 1 corinthians chapter one IV
Following the Apostle Paul's departure from Corinth, he embarked on what has come to be known as his third missionary journey. Despite his absence however, Paul continued to interact and correspond regularly with the members of the Corinthian church. One of these interactions came in the form of a report that Paul received concerning some divisions that had developed within the church. Another took the form of a letter that Paul wrote that is mentioned in 1 Corinthians 5:9 but is now lost to us.
Paul also referenced a letter that he received from the Corinthian Christians in 1 Corinthians 7:1. This letter apparently contained a number of questions that Paul will go on to answer a little later on within this epistle. If we take the time to read these responses carefully, we can gain some insight into some of the problems that the church may have been experiencing as well as some of the questions that Paul may have been asked.
Finally, we also read of a three person delegation from Corinth that met with Paul as spoken of in 1 Corinthians 16:17-18. Paul expressed his great pleasure at the opportunity to renew his close relationship with these Corinthian believers for (in his words), "...they have supplied the fellowship with you that I lacked" (NET).
So despite the challenges, reprimands, and admonitions that Paul will go on to issue here in 1 Corinthians, its clear that he held a great degree of love and affection for the men and women who comprised the church in that area. Unfortunately, the problems that plagued the church at Corinth proved to be extremely difficult to uproot.
For instance, we learn from the book of 2 Corinthians that Paul was later forced to make another visit to Corinth that he characterized as "...painful and distressing" (2 Corinthians 2:1 AMPC). There was also an additional letter from Paul to the Corinthians that was apparently so severe that he penned the following message to them after a period of reflection...
"The real purpose of my previous letter was in
fact to save myself from being saddened by those whom I might
reasonably expect to bring me joy. I have such confidence in you that
my joy depends on all of you!
I wrote to you in deep distress and out of a most unhappy heart (I don’t mind telling you I shed tears over that letter), not, believe me, to cause you pain but to show you how deep is my care for your welfare" (2 Corinthians 2:3-4 Phillips).
the book of 1 corinthians chapter one
III
As one of the largest cities of the ancient Roman Empire, Corinth was a bustling metropolis that featured a myriad of opportunities for those who were interested in business, travel, the arts, entertainment, and various philosophical pursuits. However, Corinth also had a reputation as a center of decadence, inequity, and idolatrous spirituality as well. In the words of one commentary, "Corinth was a seaman’s paradise and a moral cesspool. Divorce was rampant. Prostitution plagued the streets, and the moral air was polluted with the luring aroma of sin. It was famous for all that is debauched." (1)
And into this swirling combination of urban sophistication and moral debauchery stepped God's agent, Paul the Apostle.
Following his work in the city of Athens, Paul first preached the gospel in Corinth during his second missionary journey that took place around A.D. 54. Although Paul had previously engaged in an extensive and well reasoned dialog with many of the leading figures in Athens, it appears that his evangelistic efforts there met with limited success (see Acts 17:16-34). Perhaps this may account for the change of approach we find later on in 1 Corinthians 2:2: "...I decided that while I was with you I would forget everything except Jesus Christ, the One who was crucified" (NLT).
Upon his arrival in Corinth, Paul met the acquaintance of a couple named Aquila and Priscilla, two people who had also recently arrived in Corinth as well. As it turned out, Paul, Aquila, and Priscilla were all tentmakers by trade and apparently got along so well that they were able to establish lodging together in the city.
From there, Paul made it his regular practice to speak with the Jewish and non-Jewish residents of Corinth about Jesus' life and ministry. Unfortunately, Paul's message was largely rejected by the members of the Jewish community which ultimately led to his decision to limit any further ministry in that area to the Gentiles.
However, God blessed Paul's work among the people of that area for the Scriptures tell us that many of the residents of Corinth accepted Jesus. This included at least one prominent leader among the Jews of that area, a man named Crispus who will also go on to appear in 1 Corinthians chapter one. We're told that Paul ultimately spent a total of eighteen months in Corinth before departing to continue his work in Syria along with Aquila and Priscilla (see Acts 18:1-18).
However, we'll soon see that Paul's departure from Corinth did not mean the end of his relationship with the Corinthians.
(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2276). Nashville: Thomas Nelson.
the book of 1 corinthians chapter one II
Corinth had a prominent and well-deserved reputation as an active commercial center at the time that the New Testament letter of 1 Corinthians was originally written. It was also known as a rich, luxurious city that was recognized as a place where those who were interested in pursuing the pleasurable aspects of life could do so.
For instance, Corinth hosted the Isthmian Games, a popular, bi-annual series of sporting events much like our modern-day Olympics. Corinth also featured a large outdoor arena (with seating for 20,000 people) where gladiator contests were held, as well as an indoor theatre with a capacity of 3000 for those who were seeking more sophisticated forms of entertainment. (1)
Although Corinth was recognized as a center for culture, sports, and commerce, it was also well-known for it's association with pagan religious beliefs. As we'll see, this unfortunate reality will go on to foreshadow many of the issues that will eventually surface within the book of 1 Corinthians.
Among the many pagan religious establishments within the city of Corinth was the Temple of Aphrodite along with the one thousand priestesses who served there. These "priestesses" were actually temple prostitutes who plied their trade under the guise of religious observance. There were also altars and shrines dedicated to the worship of such mythical gods as Poseidon, Apollo, and Athena, among others. In fact, pagan religious activity was so prevalent within the city of Corinth that one source tells us, "Archaeologists have identified twenty-six sacred places devoted to various 'gods' and 'lords' in the remains of first-century Corinth." (2)
Much like ancient Athens, Corinth was also known for its emphasis on education and philosophical thought as well. For instance, a person who was said to speak "in the Corinthian style" was someone who was recognized to be an excellent orator who spoke with great rhetorical skill and an extensive vocabulary.
Unfortunately, there was another ancient saying that characterized Corinth in a more negative manner. You see, a person who was accused of "living like a Corinthian" was someone who was said to possess little or no moral integrity. The Greek theatre of the first century helped reinforce this stereotype by referring to the role of a drunkard as "the Corinthian." In fact, the Greek word korinthiazomai (which literally meant "to act the Corinthian") was synonymous with the idea of sexual indiscretion.
Because of this, Corinth held an unusual place in the ancient world. While Corinth served as a great center of industry and education, it was also recognized as a great center of idolatry and immorality as well.
(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2276). Nashville: Thomas Nelson.
(2) B. History Carpenter, E. E., & McCown, W. (1992). Asbury Bible Commentary. Grand Rapids, Mich: Zondervan Pub. House. https://www.biblegateway.com/resources/asbury-bible-commentary/History
the book of 1 corinthians chapter one I
The opening verses of the New Testament epistle of 1 Corinthians identify the original recipients of this letter as "...the church of God which is at Corinth" (1 Corinthians 1:2). At the time this first century letter was originally written, Corinth was a wealthy commercial center that held a population of about 400,000 people.
Corinth was recognized as an important urban area in the days of the New Testament in light of its geographic location within the Roman Empire. You see, the city of Corinth was located within the Roman province of Achaia near the southern portion of Greece about 45 miles (72km) west of Athens. If we were to examine a map of Corinth during this period, we would find that the city was located near a land area that narrowed down to small isthmus that was only about four miles (6.5km) wide between the Aegean and Ionian Seas.
This location was particularly attractive to sailors and others traveling by sea from the eastern and western portions of the Roman Empire. The primary benefit was economic, for it was difficult, time consuming, and potentially dangerous to navigate around the southern tip of Greece when sailing between Europe and Asia. However, Corinth's unique position offered a clever and cost-effective solution for many of those who sought to move goods and people throughout the Roman Empire.
To avoid the additional 200 mile (322km) voyage around this southern peninsula, sailors could stop near Corinth, pull their boats out of the water, and transport them by skids or rollers across this four mile wide land mass. The crew could then drop the boat back into the water on the other side and travel on to their intended destination. If a ship was too large to move in this manner, the crew could simply unload their cargo and transport it across land where it could then be loaded onto another ship for delivery.
This advantageous feature meant that Corinth served as a major hub for merchants and other travelers in the days of the first century. As a result, this metropolitan area was recognized as a center of commerce as well as its transient population of sailors, business leaders, traveling salespersons, and military personnel.
Corinth was also known for a few other things (some good and others much less so) during the New Testament period as well. We'll take a look at some of the societal and cultural features of this cosmopolitan, first-century city next.
the book of james chapter five XX
"My brothers and sisters, if one of you should wander from the truth and someone should bring that person back, remember this: Whoever turns a sinner from the error of their way will save them from death and cover over a multitude of sins" (James 5:19-20).
James now brings his epistle to a close by saying, "...if any followers have wandered away from the truth, you should try to lead them back. If you turn sinners from the wrong way, you will save them from death, and many of their sins will be forgiven" (CEV).
To illustrate the importance of this idea, let's take the example of a Christian who no longer reads the Scriptures or attends church regularly. Perhaps this person has come to depend entirely upon the video teachings, audio messages, and/or materials of a particular organization or leader without verifying such information against the Scriptures. As a result, his or her spiritual beliefs have been reshaped into something that no longer represents genuine Biblical truth.
Or perhaps someone has experienced a difficult encounter with a church leader or another member of the church that has affected his or her spiritual viewpoint in a negative or unscriptural way. Or it may be that someone has been exposed to the questionable doctrine of an online source or "subject matter expert" in areas such as the end times, prosperity theology, spiritual gifting, or any number of other topics.
A person in any of these situations may not have intended to wander away from the truth; it's something that often happens gradually (and sometimes imperceptibly) over time. We can avoid these types of dangers by following the path of spiritual growth found in the New Testament book of Acts by regularly engaging in prayer, Bible study, communion, and church attendance (see Acts 2:42)
Finally, one source provides us with some wise counsel to keep in mind whenever we encounter those who have departed from the truth...
"Clearly this person who has wandered from the
truth is a believer who has fallen into sin—one who is no longer living
a life consistent with his or her beliefs. Christians disagree over
whether or not it is possible for people to lose their salvation, but
all agree that those who fall away from their faith are in serious
trouble and need to repent. James urges Christians to help backsliders
return to God.
By taking the initiative, praying for the person, and acting in love, we can meet the person where he or she is and bring him or her back to God and his forgiveness." (1)
(1) Life Application Study Bible [James 5:19-20] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.
the book of james chapter five
XIX
"...The prayer of a righteous person has great power as it is working. Elijah was a man with a nature like ours, and he prayed fervently that it might not rain, and for three years and six months it did not rain on the earth. Then he prayed again, and heaven gave rain, and the earth bore its fruit" (James 5:16-18 ESV).
The example of the Old Testament prophet Elijah should serve as a source of encouragement for anyone who may feel as if his or her prayers seem to carry little effect. As one commentator points out...
"(James) uses the example of Elijah to emphasize the fact that the prayer of a righteous man has great effectiveness. Elijah was a man of like passions, a man like us. He was not perfect, as a study of his life makes clear. His prayer to resign from his ministry and from life itself was rejected by God, who told him to go back to work (1 Kings 19). But his prayers to stop the rains and to start them were acts of obedience on his part, and God answered them" (1)
Unfortunately, the sad reality is that the act of prayer is sometimes looked upon as a kind of last resort or something to try in a desperate situation when everything else has failed. However, this kind of attitude is certainly not reflective of Jesus' life and ministry, for the Scriptures tell us that Jesus often spend a considerable amount of time in prayer.
For instance, consider the following examples from the Gospel accounts of Jesus' life...
"Now it was in those days that Jesus went to a mountain to pray, and he spent the whole night in prayer to God" (Luke 5:16 ISV).
"...after He had dismissed the multitudes, (Jesus) went up into the hills by Himself to pray" (Matthew 14:23 AMPC).
"Then Jesus got up early in the morning when it was still very dark, departed, and went out to a deserted place, and there he spent time in prayer" (Mark 1:35 NET).
While James tells us that the prayers of a righteous person are powerful and effective, this presumes that we are praying to begin with. Those who follow Jesus' good example in this regard can look forward to the benefits that are detailed for us in Proverbs 2: 6-8...
"All wisdom comes from the LORD, and so do common sense and understanding. God gives helpful advice to everyone who obeys him and protects all of those who live as they should. God sees that justice is done, and he watches over everyone who is faithful to him" (CEV).
(1) Bob Deffinbaugh, Real Religion Requires Endurance James 5:7-20 https://bible.org/book/export/html/1706
the book of james chapter five
XVIII
"Elijah was a human being like us, and he prayed earnestly that it would not rain and there was no rain on the land for three years and six months! Then he prayed again, and the sky gave rain and the land sprouted with a harvest" (James 5:17-18 NET).
In 1 Kings 18:1 we read how God spoke to the prophet Elijah and instructed him to meet with a king named Ahab. God also revealed that He would bring an end to an extended period of drought that had plagued the land after that meeting had taken place. So Elijah went to see Ahab and following a subsequent altercation with a large group of false prophets, he responded to God's message by "...cast(ing) himself down upon the earth" (1 Kings 18:42 KJV)
This response indicates that Elijah assumed an attitude of great humility and reverence before the Lord. We're also told that Elijah sought God with such persistency regarding this promise that he directed his servant to look for this anticipated rainfall seven times before it finally arrived (1 Kings 18:43-46)
In this manner, Elijah served as a living embodiment of James 5:16: "The prayer of a righteous person is powerful and effective" (NIV). Nevertheless, James also made certain to remind us that this great Old Testament prophet "...was a man, no different from us" (Voice). In other words, Elijah was someone who was subject to the same human frailties and weaknesses as anyone else.
You see, even though Elijah experienced a number of triumphs and successes, the Scriptures also tell us that he eventually reached a point where he felt that the pressures upon him were too great to bear: "Elijah walked a whole day into the wilderness. He stopped and sat down in the shade of a tree and wished he would die. 'It's too much, LORD,' he prayed. 'Take away my life; I might as well be dead!'" (1 Kings 19:4 GNB).
The Apostle Paul also went through a similar period as well...
"We do not want you to be uninformed, brothers, about the hardships we suffered in the province of Asia. We were under great pressure, far beyond our ability to endure, so that we despaired even of life. Indeed, in our hearts we felt the sentence of death..." (2 Corinthians 1:8-9a NIV).
So much like the prophet Elijah, Paul reached a point where he felt as if he just couldn't go any further. For those who can identify with these great men of God in this regard, James offers the encouraging reminder that "The effectual fervent prayer of a righteous one avails much" (MKJV).
the book of james chapter five
XVII
"Elijah was a man with a nature like ours, and he prayed earnestly that it would not rain; and it did not rain on the land for three years and six months. And he prayed again, and the heaven gave rain, and the earth produced its fruit" (James 5:17-18).
It may sometimes be easy to think that the great men and women of the Bible were spiritual giants who faced the challenges and difficulties of life with an unshakable degree of faith and trust in God. But if we take time to examine the Scriptures closely, we will find that many of the most prominent and God-honoring Biblical personalities were people who had a number of significant failings.
For instance, we have the experience of the great prophet Elijah as found within the Old Testament book of 1 Kings, the very same portion of Scripture that James references here in chapter five. In 1 Kings 17:1, we're told that Elijah approached a faithless and dishonorable king named Ahab with a prophetic announcement: "As the LORD, the God of Israel, lives, whom I serve, there will be neither dew nor rain in the next few years except at my word" (NIV)
So there was no rain in the land from that point forward, just as Elijah said. In the following chapter we then go on to read this...
"For three years no rain fell in Samaria, and there was almost nothing to eat anywhere. The Lord said to Elijah, 'Go and meet with King Ahab. I will soon make it rain' ...Elijah climbed back to the top of Mount Carmel. Then he stooped down with his face almost to the ground and said to his servant, 'Look toward the sea.' The servant left. And when he came back, he said, 'I looked, but I didn't see anything.' Elijah told him to look seven more times
After the seventh time the servant replied, 'I see a small cloud coming this way. But it's no bigger than a fist.' Elijah told him, 'Tell Ahab to get his chariot ready and start home now. Otherwise, the rain will stop him." A few minutes later, it got very cloudy and windy, and rain started pouring down..." (1 Kings 18:1-2, 42-45 CEV).
We'll see why Elijah may have been selected to illustrate this passage within the book of James (and why we are reminded that this great prophet of God "...was a man, no different from us" [Voice] ) next.
the book of james chapter five
XVI
"Confess your trespasses to one another, and pray for one another, that you may be healed. The effective, fervent prayer of a righteous man avails much" (James 5:16).
The idea behind "confession" as found within this passage refers to the act of coming into agreement with God over the fact that we have done something wrong. When a Christian confesses his or her sin, God forgives that person on the basis of Jesus' death on the cross, for as we are told in 1 John 1:9, "If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness."
This portion of Scripture also speaks to the need to "...confess your sins to each other and pray for each other" (NIV). Since it is sometimes difficult to recognize our own faults and weaknesses, the benefit of receiving input from God-honoring men and women who will pray for us can often be a valuable aid to our personal growth in Christ. As we're also reminded in Proverbs 1:5, "a wise person will listen and continue to learn, and an understanding person will gain direction" (GW).
Nevertheless, it is important to choose such confidants very carefully. You see, there are often differing levels of spiritual maturity among other Christians as well as those who may fail to recognize the need for discretion, wisdom, perception, and discernment in discussing any personal shortcomings we may share. If we elect to confess our sins to others in an indiscriminate manner, its possible that such information may eventually find its way to those for whom it was not intended.
Because of this, it usually more prudent to discuss our faults with those who are spiritually mature and demonstrate the ability to offer sound Biblical counsel. A mature, trustworthy, Biblically-grounded person who will pray for us and hold us accountable is someone who is often in the best position to fulfill this responsibility to "...pray for each other so that you will be healed" (GW).
A person who serves as an official church minister (such as a member of the Pastoral clergy or someone in a similar leadership position) is often the best choice to serve in this capacity. But regardless of who may be involved in such conversations, it would be wise to keep the following counsel from Galatians 6:1 in mind...
"Dear brothers, if a Christian is overcome by some sin, you who are godly should gently and humbly help him back onto the right path, remembering that next time it might be one of you who is in the wrong" (TLB).
the book of james chapter five XV
"Is anyone among you sick? Let them call the elders of the church to pray over them and anoint them with oil in the name of the Lord. And the prayer offered in faith will make the sick person well; the Lord will raise him up. If he has sinned, he will be forgiven" (James 5:14-15 NIV).
In considering the proper application of these verses, we should first note the order of responsibility: "He should call the elders of the church..." In other words, the person who is suffering from the affliction is the one who is responsible for seeking out Pastoral care if he or she was able to do so. So instead of waiting for the elders of the church to take the initiative, this passage tells us that the initial responsibility behind this call to prayer is incumbent upon the person who is physically ill.
However, one source provides us with another perspective to consider, one that focuses primarily upon the spiritual (rather than physical) needs of the individual in question: "Some understand the word sick in James 5:14 to refer to spiritual, not physical, weakness and the different word translated sick in James 5:15 to mean "weary" (these meanings are legitimate). Thus the discouraged person will be restored to spiritual vigor by the elders' prayer and anointing." (1)
In a similar manner, the reference to anointing with oil can also be understood in different ways. For instance, plant oils were widely used in the ancient world to help soothe various wounds; in fact, Jesus referenced this type of usage in His parable of the Good Samaritan (see Luke 10:25-37). Without the availability of modern medical remedies, oil may have represented the best medicinal treatment available at that time.
Nevertheless, the act of anointing someone with oil is more importantly associated with God's presence. This concept finds its origin in a number of Scriptures including 1 Samuel 16:13, 2 Kings 9:6, and most notably in Psalm 23:5: "You prepare a table before me in the presence of my enemies. You anoint my head with oil; my cup overflows" (NIV).
Finally, we should note that such anointing was to take place "...in the name of the Lord." This served to emphasize the fact that God was responsible for the act of healing those who were ill; the oil (as well as those who attended the sick) were simply the instruments through which God worked for the benefit of the afflicted.
(1) Ryrie, Charles Caldwell, Ryrie Study Notes James 5:14-15 © 1986, 1995 by The Moody Bible Institute of Chicago. Database © 2004 WORDsearch Corp.
the book of james chapter five
XIV
"Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven" (James 5:14-15).
The counsel found here in James 5:14-15 is largely built on the premise that Christians do not receive immunity from the physical afflictions of life. While it is true that a God-honoring man or woman may often escape the physical consequences that are sometimes associated with a decision to reject God's standards, the Scriptures also identify a number of faithful people who suffered from various illnesses (see 2 Timothy 4:20, Philippians 2:26-27, and 1 Timothy 5:23 for a few examples).
We should also recognize the fact that our physical afflictions may not necessarily be the result of sinful behavior. For instance, Jesus once rejected the idea that an act of sin resulted in the existence of a birth defect (John 9:1-3). Nevertheless, the Scriptures also contain a number of instances where a sinful action or attitude directly led to a physical malady or even death (see Numbers 12:1-16 and Acts 12:21-23).
Perhaps the most striking example of this reality can be found in New Testament book of 1 Corinthians where the Apostle Paul refers to those who received communion in an unworthy manner. This led Paul to observe, "That is why many of you are weak and sick, and some have even died" (1 Corinthians 11:30 NLT [see 1 Corinthians 11:17-34])
Finally, we should not neglect the possibility of malevolent spiritual activity with regard to the physical ailments we experience. Although it is customary for many to dismiss the idea of a spiritual world beyond our senses, the Scriptures clearly assert the existence of a demonic realm and the fact that such beings have been responsible for inflicting serious physical harm upon humanity.
For example, the Scriptures tell us that demonic beings have been responsible for causing or contributing to such maladies as…
- Blindness and the inability to speak (Matthew 12:22)
- Deafness (Mark 9:25)
- Physical deformity (Luke 13:10-17)
- Mental instability (Mark 5:1-5)
- Seizures (Mark 1:26)
- Self-destructive behavior (Mark 9:20-22)
This does not mean that demonic activity is behind every sickness, disease, or physical disorder we may experience. However, it would be a mistake to assume that such demonic affliction does not exist at all. We should be aware of the Bible's clear teaching regarding the existence of demonic activity and the physical ailments that such entities have inflicted upon humanity.
the book of james chapter five
XIII
"Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing psalms" (James 5:13).
The final eight verses of James' epistle brings us to the end of this letter in much the same way as it began- with a series of admonitions.
In a manner befitting a good leader, James begins this section by not only identifying a problem but offering a solution as well: "Is anyone among you in trouble? Let them pray" (NIV). This serves to encourage us to approach God in the midst of our difficulties to ask for His wisdom, guidance, and direction in facing the challenges we may encounter.
In like manner, we should also respond to the blessings and benefits we receive from God with an expression of thanks, praise, and appreciation: "Is anyone in good spirits? He should sing praises" (NET). This passage provides us with an important reminder- when God answers our prayers, we should always remember to thank Him for His response. In fact, Jesus once had an experience that illustrated the importance of expressing our appreciation for the blessings we have received...
"As Jesus made his way to Jerusalem, he went along the border between Samaria and Galilee. He was going into a village when he was met by ten men suffering from a dreaded skin disease. They stood at a distance and shouted, 'Jesus! Master! Have pity on us!' Jesus saw them and said to them, 'Go and let the priests examine you.'
On the way they were made clean. When one of them saw that he was healed, he came back, praising God in a loud voice. He threw himself to the ground at Jesus' feet and thanked him. The man was a Samaritan. Jesus spoke up, 'There were ten who were healed; where are the other nine? Why is this foreigner the only one who came back to give thanks to God?' And Jesus said to him, 'Get up and go; your faith has made you well'" (Luke 17:11-19 GNB).
Notice that Jesus acknowledged the person who thanked Him as well as
those who didn't- and He wondered why those others failed to show their
appreciation for the work that God had done in their lives.
This reminds us that God notices when we fail to thank Him for the things that He has done just as we might look for an expression of appreciation from those we have helped. When God answers our prayers, we shouldn't neglect to thank Him for His answers.
the book of james chapter five
XII
The concept of "swearing" is one that carries two distinct meanings. The first involves the use of profanity and the other relates to the act of making a serious promise or vow. It is this second definition that James addresses in chapter five, verse twelve...
"But above all, my brethren, do not swear, either by heaven or by earth or with any other oath. But let your 'Yes' be 'Yes,' and your 'No,' 'No,' lest you fall into judgment" (James 5:12).
Although people are often heard to swear in casual conversations, the truth is that this form of speech is much more serious than many realize. You see, the the act of swearing equates to the act of taking an oath when used in this context. This is why witnesses are placed "under oath" and swear to tell the truth when giving testimony in court. It is also why government officials, law enforcement officers, and other formal authorities are "sworn into" their various ranks of service.
So the term, "I swear," refers to a sworn declaration even if it is used in meaningless way. Those who object to this interpretation may wish to consider something that Jesus once said to the religious leadership of His day...
"Blind guides! Woe upon you! For your rule is that to swear 'By God's Temple' means nothing-- you can break that oath, but to swear 'By the gold in the Temple' is binding! Blind fools! Which is greater, the gold, or the Temple that sanctifies the gold?
And you say that to take an oath 'By the altar' can be broken, but to swear 'By the gifts on the altar' is binding! Blind! For which is greater, the gift on the altar, or the altar itself that sanctifies the gift? When you swear 'By the altar' you are swearing by it and everything on it, and when you swear 'By the Temple' you are swearing by it and by God who lives in it. And when you swear 'By heavens' you are swearing by the Throne of God and by God himself" (Matthew 23:16-22 TLB).
In fact, Jesus actually served as the source of the counsel found here in James 5:12...
"But I tell you, Do not swear at all... Just let your 'Yes' be a simple 'Yes,' and your 'No' a simple 'No'; anything more than this has its origin in evil" (Matthew 5:33, 37 CJB).
Remember that a person who is known for consistently telling the truth is someone who can be trusted- and such a person will generally have no need to affirm his or her word by swearing to it.
the book of james chapter five XI
"My brethren, take the prophets, who spoke in the name of the Lord, as an example of suffering and patience. Indeed we count them blessed who endure. You have heard of the perseverance of Job and seen the end intended by the Lord—that the Lord is very compassionate and merciful" (James 5:10-11).
Having counseled his readers to adopt an attitude of patience toward other Christians, James will now turn to some examples to illustrate his point by referring to "....the prophets who spoke in the Lord's name" (NET). The examples forged by these Biblical leaders serve to illustrate what it means to persevere through difficult times and help to demonstrate what God can do in the midst of a challenging circumstance.
For instance, consider the experiences of the following prophets and other prominent Biblical characters...
Elijah: This prophet was once forced to flee for his life (1 Kings 18:20-19:18).
Joseph: Was thrown into a well and left for dead by the members of his family (Genesis 37:17-28). He was later imprisoned for a crime he didn't commit (Genesis 39:1-20) and forgotten for more than two years (40:23, 41:1).
Job: A God-honoring man who suffered the loss of his finances, children, and physical health for no discernable reason (Job 1-2).
Isaiah: Tradition holds that the Old Testament prophet Isaiah was sawn in two for his dedication to God and His Word.
John the Baptist: Was beheaded for telling a king that he was wrong to marry his sister-in-law (Mark 6:17-29).
Jeremiah: Was lowered into a cistern where he sank into the mud in retaliation for proclaiming God's message (Jeremiah 38:1-13).
Peter: Is believed to have been crucified upside down during the persecution of Christians under the Roman Emperor Nero.
Stephen: The first martyr of the Christian church, Stephen was stoned to death for preaching about Jesus (Acts 7).
Paul: Was shipwrecked, whipped, and thrown into prison multiple times throughout his ministry. Church tradition tells us that Paul was put to death by beheading.
Each of these men maintained their faith in God despite their difficult circumstances. In speaking of Job's example, one commentator says, "Job suffered much and his responses to his affliction were not always what they should have been. Nevertheless, Job did not abandon his faith in God. He may have wanted God to explain what was going on, but Job did not cease to trust in his God." (1)
So whenever we are in the midst of a challenging circumstance, we can bring these examples to mind along with the words of James 5:11: "...we can see how the Lord’s plan finally ended in good, for he is full of tenderness and mercy" (TLB).
(1) Bob Deffinbaugh, The Tests of True Religion: A Study of the Book of James, 5. Real Religion Requires Endurance James 5:7-20 https://bible.org/book/export/html/6265
the book of james chapter five X
"Do not grumble against one another, brethren, lest you be condemned. Behold, the Judge is standing at the door!" (James 5:9)
In addressing the subject of slander and defamation among Christians, James 4:11 tells us, "My brothers and sisters, do not assault each other with criticism. If you decide your job is to accuse and judge another believer, then you are a self-appointed critic and judge of the law; if so, then you are no longer a doer of the law and subject to its rule; you stand over it as a judge" (Voice).
Here now in James 5:9, our author will narrow that focus considerably as he turns his attention to the kind of internal defamation that one might keep to himself. You see, the word translated "grumble" in this passage means "to sigh, murmur, (or) pray inaudibly." (1) Another source defines this idea as "...the unexpressed feeling of bitterness or the smothered resentment that may express itself in a groan or a sigh." (2)
So a person who renders an inappropriate judgment is not necessarily safe just because he or she has chosen not to share that opinion with others. That would include those judgments that may be made "under one's breath" so to speak.
Like a boiling pot that simmers over, our difficulties and frustrations with others may result in a kind of internal "trial" that judges those individuals for the wrongs (real or imagined) that have been committed against us. We each serve as our own judge, prosecutor, and jury in these internal courtrooms and not surprisingly, the "defendant" is usually found guilty and is subsequently sentenced to whatever punishment we deem to be appropriate.
Nevertheless, we should remember that Jesus is seated in the gallery of these internal courtrooms and He sees such proceedings just as clearly as if we were seated in a human court of law. Consider this quote from Jesus Himself...
"...What comes out of a man is what makes him 'unclean.' For from within, out of men's hearts, come evil thoughts, sexual immorality, theft, murder, adultery, greed, malice, deceit, lewdness, envy, slander, arrogance and folly. All these evils come from inside and make a man 'unclean'" (Mark 7:20-23 NIV).
Notice that the acts of murder, slander, and malice originate from within- and if those qualities characterize our internal opinions of others (and especially other brothers and sisters in Christ), then we will give an account for it. As Jesus was also quoted as saying, "Do not judge, or you too will be judged. For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you" (Matthew 7:1-2).
(1) G4727 stenazo Strong’s Hebrew and Greek Dictionaries
(2) Donald W. Burdick, "James," in Hebrews-Revelation, vol. 12 of The Expositors Bible Commentary, p. 162; Wessel, p. 1429. quoted in Constable, Thomas. DD. "Commentary on James 5" "Expository Notes of Dr. Thomas Constable" [James 5:9] "http://www.studylight.org/commentaries/dcc/print.cgi?bk=58&ch=3&vs=1". 2016.
the book of james chapter five IX
"Therefore be patient, brethren, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain" (James 5:7).
As we move towards the end of this Epistle, James 5:7 finds our author returning once again to the subject of patience as touched upon earlier in chapter one: "My brethren, count it all joy when you fall into various trials, knowing that the testing of your faith produces patience. But let patience have its perfect work, that you may be perfect and complete, lacking nothing" (James 1:2-3).
To help communicate the importance of this idea here in chapter five, James turned to a number of illustrative elements that were sure to be familiar to anyone living in a first-century agricultural society. For instance, every farmer knows that there is a period of time when there is no apparent growth or activity once a crop has been planted. Yet even though the farmer expends a great deal of effort with no immediate return, that reality does not serve as a source of discouragement.
You see, the farmer must exercise patience in order to obtain the best results- and once the unseen germination process is complete, the farmer will begin to see the positive effect of his or her effort. This reminds us that good things may sometimes grow unseen; and just as a farmer cannot perceive the growth and activity that takes place below the surface, so it may also be with God's work in our lives and the lives of others.
This word-picture also serves to cast light upon an important spiritual truth: patient endurance through the challenges and difficulties of this life serves to prepare us for the next. As one commentator has observed, "Christians... should view current trials and hardships as a preparation process that helps conform them to the image of Christ." (1) As we'll see, this concept does not only apply to the circumstances we encounter but to our relationships with others as well.
In a similar manner, a God-honoring man or woman who must live with the variety of injustices that James details here in chapter five can look forward to a time when God will right every wrong, both seen and unseen- and as James will go on to remind us in the following verses, the day that marks that time may not be far away.
(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2596). Nashville: Thomas Nelson.
the book of james chapter five
VIII
"You have lived on earth in luxury and self-indulgence. You have fattened yourselves in the day of slaughter. You have condemned, you have murdered the just; he does not resist you" (James 5:6).
As mentioned earlier, the opening verses of James chapter five serves to address those individuals who had elected to hoard their wealth rather than put such assets to use in a God-honoring manner. To make matters worse, it appears that many of these same people worked to increase their personal wealth at the expense of their employees by withholding wages that had been rightfully earned.
So it wasn't enough for these wealthy individuals to build their own financial portfolios; they were compelled to increase their wealth even further by refusing to pay what they owed. Thus, they serve to characterize those who use their power and influence in an inappropriate manner against the disadvantaged.
The passage quoted above also goes on to tell us that these individuals sought to pursue a self-indulgent life of luxury. So having defrauded their employees out of the money they should have received, we now discover where those resources went- they were diverted to the pursuit of a lavish and opulent lifestyle, at least in part.
Unfortunately, James 5:6 then continues with a revelation of something even worse: "You have condemned and murdered innocent people, who couldn't even fight back (CEV). The use of the word "condemned" in this passage suggests that these individuals twisted justice in a manner that made the innocent appear to be guilty.
This is a reality that all too many are familiar with today. You see, the concept of justice may not always reflect what is fair, right, or impartial, for things like "guilt" and "innocence" are not always determined by the facts at hand but by those who can afford to hire the best lawyers.
So the catalog of sins that James lists in the opening verses of this chapter -the accumulation and hoarding of monetary wealth, the refusal to pay wages that were rightfully earned, the pursuit of a self-indulgent lifestyle, and the condemnation of those who were innocent- are all characteristics that reveal an arrogant, presumptuous mindset that holds little concern for others who are similarly fashioned in God's image.
But as James reminded us earlier in verse four, these things have not escaped God's attention- and we would do well to heed this warning in examining our own business practices today.
the book of james chapter five
VII
"Indeed the wages of the laborers who mowed your fields, which you kept back by fraud, cry out; and the cries of the reapers have reached the ears of the Lord of Sabaoth. You have lived on the earth in pleasure and luxury; you have fattened your hearts as in a day of slaughter" (James 5:4-5).
Virtually everyone (including those who possess little knowledge of the Scriptures) has heard of the ancient towns of Sodom and Gomorrah. In Genesis 18:20-21 we're told, "...the LORD said, 'The outcry against Sodom and Gomorrah is so great and their sin so grievous that I will go down and see if what they have done is as bad as the outcry that has reached me. If not, I will know.'" So what could have generated an outcry so great that it figuratively reached to heaven?
Well, the sin that is most closely associated with the cities of Sodom and Gomorrah involves an attempt by the men of that area to sexually assault God's angelic messengers (see Genesis 19:1-11). However, the book of the Old Testament prophet Ezekiel provides us with another (and perhaps lesser-known) perspective on this question...
"'Now this was the sin of your sister Sodom: She and her daughters were arrogant, overfed and unconcerned; they did not help the poor and needy. They were haughty and did detestable things before me. Therefore I did away with them as you have seen" (Ezekiel 16:49-50).
So the internal qualities of arrogance, gluttony, self-absorption, injustice, and conceit (along with the abhorrent behavior that characterized the residents of Sodom and Gomorrah) were the contributing factors that eventually led to the destruction of those cities (see Genesis 19:12-29). These were many of the same types of qualities that James denunciated here within the opening verses of chapter five.
Like cattle that are unaware that the day of slaughter is rapidly approaching, the arrogant, overfed, and unconcerned of every generation face a similar kind of judgment. But the damage inflicted by this type of mindset goes far beyond these negative personal qualities...
"You have condemned and murdered the innocent one, who was not opposing you" (James 5:6).
As one source observes, "This refers to the financial and judicial exploitation of widows, orphans, strangers, the poor, and the socially powerless and outcast." (1) Whether that exploitation takes the direct form of an unfair labor practice or a subtle abuse of the judicial system at the expense of the innocent, the effective result is the unlawful killing (or murder) of those who are unable to fight back.
(1) Dr Bob Utley, James 5 (5:6) http://www.freebiblecommentary.org/new_testament_studies/VOL11/VOL11_05.html
the book of james chapter five VI
"Indeed the wages of the laborers who mowed your fields, which you kept back by fraud, cry out; and the cries of the reapers have reached the ears of the Lord of Sabaoth" (James 5:4).
Having addressed the attitudes of those who elected to hoard their resources rather than invest them in a manner that honored God, James next turned to an unethical business practice that characterized such individuals as well: "For listen! Hear the cries of the field workers whom you have cheated of their pay. The wages you held back cry out against you" (NLT).
So it appears that these fraudulent business practices had become such an established means of doing business for these individuals that James had to forcefully direct their attention to their unethical nature by saying, "See" (BBE), "Listen" (CJB), or "Behold" (RV).
The act of withholding a laborer's wages was attractive to an unscrupulous landowner for two reasons. First, it allowed an employer to retain his or her financial assets for as long as possible. Next, it provided an incentive for a worker to continue laboring in a particular field, for he or she would have to agree to return for another day's work in order to receive payment for the work that had already been performed. This was especially important during the peak harvesting season when other landowners competed for a limited pool of workers from among the available labor force.
The problem was that this practice violated a Scriptural principle established in Leviticus 19:13: "You shall not cheat your neighbor, nor rob him. The wages of him who is hired shall not remain with you all night until morning." Since a laborer typically depended upon a daily wage, a day without payment might mean that there was nothing available to eat for a hungry family the next day.
Unfortunately, it seems that these wealthy landowners held little respect for the Scriptures or the potential impact of this practice upon the economically disadvantaged. In view of the fact that these individuals were not sufficiently motivated by a sense of respect for God's Word, James was left to resort to a more ominous form of motivation: "The cries of the harvesters have reached the ears of the Lord Almighty" (NIV).
Because these business owners had taken advantage of those who were powerless to compel them to pay for the work they had done, James sought to remind them that these laborers had an all-powerful Defender- One who possessed the ability to enforce justice for these oppressed workers.
the book of james chapter five V
"Your gold and silver have become worthless. The very wealth you were counting on will eat away your flesh like fire. This treasure you have accumulated will stand as evidence against you on the day of judgment" (James 5:3 NLT).
"But man cannot cover what God would reveal...
And coming events cast their shadows before" (1)
For the original readers of James' epistle, the day of judgment referenced in this passage may have arrived sooner than they expected, for this passage not only served as a warning; it also represented a prophetic statement to some degree as well.
You see, the letter of James was authored approximately 10-15 years prior to a catastrophic first-century event: the destruction of Jerusalem by the Roman army. Beginning in AD 69 and continuing on into AD 70, the Roman general Titus marched upon the city of Jerusalem along with four Roman legions -an army of 30,000 soldiers- with a mandate to eliminate the remaining pockets of resistance against the Roman Empire in that area.
The Romans attacked the city of Jerusalem for five months and during this time, the Roman army decimated the city and completely destroyed the Temple along with every other major structure within the city. Over one million men, women, and children are reported to have lost their lives in this military action.
So what did this mean for the rich and self-absorbed members of Jerusalem's upper-class; the very same type of people that James sought to address here in chapter five? Well, the Roman destruction of Jerusalem resulted in financial insolvency for most (if not all) of these affluent individuals, for the riches they had accumulated were subsequently lost or confiscated by the victorious Romans. For many others, it resulted in the loss of their lives.
Those who failed to heed James' warning might have responded differently if they had realized the horrific act of destruction that was about to overtake them in little more than a decade. This historic example serves to remind us of the importance of seizing the opportunities we possess to invest the God-given talents, skills, and resources that He has given us today. As Jesus Himself once said....
“If you are faithful in little things, you will be faithful in large ones. But if you are dishonest in little things, you won’t be honest with greater responsibilities. And if you are untrustworthy about worldly wealth, who will trust you with the true riches of heaven? And if you are not faithful with other people’s things, why should you be trusted with things of your own? (Luke 10-12 NLT).
(1) Thomas Campbell, Lochiel's Warning (1802)
the book of james chapter five IV
"Your gold and silver have rusted and their rust will be a witness against you. It will consume your flesh like fire. It is in the last days that you have hoarded treasure!" (James 5:3 NET).
"The best things in life are free
But you can give them to the birds and bees
I want money
(That's what I want)" (1)
There is certainly a great deal of truth to the old saying that tells us that the best things in life are free. But even something free must originate somewhere- and the Old Testament book of Ecclesiastes tells us exactly where the "best things in life" come from: "The best thing we can do is eat and drink and enjoy what we have earned. And yet, I realized that even this comes from God" (Ecclesiastes 2:24 GNB).
This reality is something that the lyricists who authored the song excerpt quoted above seem to have missed. You see, the ability to enjoy any good thing in life comes from God. However, the act of building a surplus of wealth with little or no respect for the God who is the ultimate Provider of such wealth is foolishness (see Deuteronomy 8:18). In fact, Jesus once used the example of three investors (two wise and one foolish) in Luke 19:12-27 to illustrate this concept.
James 5:3 also allows us to highlight an important portion of Scripture referenced earlier in chapter one...
"Command those who are rich in this present age not to be haughty, nor to trust in uncertain riches but in the living God, who gives us richly all things to enjoy. Let them do good, that they be rich in good works, ready to give, willing to share, storing up for themselves a good foundation for the time to come, that they may lay hold on eternal life" (1 Timothy 6:17-19).
While a person who understands the temporal nature of wealth might be tempted to hoard his or her possessions, we would do better to view ourselves as managers or stewards of those resources that God provides. The person who assumes the attitude of a caretaker in managing his or her God-given resources in a manner that honors Him can look forward to a good return on those investments- and in the words of Acts 20:35, "...'It is more blessed to give than to receive.'"
The chilling alternative is found here in James 5:3: "You thought you were piling up wealth. What you’ve piled up is judgment" (MSG).
(1) Barrett Strong, Money (That's What I Want) (J. Bradford & B. Gordy)
the book of james chapter five III
"Your riches are corrupted, and your garments are moth-eaten" (James 5:2).
What sort of wealth is prone to corruption? Well, in the largely agrarian Israeli economy of the first century, the primary answer was likely to be food. Then, as today, food that was unused or unpreserved had a tendency to spoil very quickly. So this verse begins by painting a word-picture of those who chose to allow these kinds of surplus resources to rot away rather than use them to provide assistance to others who were in need.
The same idea applies to the second portion of James 5:2: "...moths have eaten your clothes" (NIV). Since moths were unlikely to devour someone's clothes while he or she was in the act of wearing them, this illustration depicts the image of a person who has elected to hide God's generous provision in a closet rather than putting such blessings to use on behalf of others.
"Your gold and silver are corroded, and their corrosion will be a witness against you and will eat your flesh like fire. You have heaped up treasure in the last days" (James 5:3).
There were very few secure places available to store financial or material valuables in the days of the first century. Because of this, it was not uncommon for someone to wrap his or her money in a cloth and bury it in a secret location. In fact, Jesus referenced this very practice in His parable of the hidden treasure.
Of course, any object that is subject to long-term storage underground is likely to suffer from decay and the same is true for precious metals such as silver and gold. Although these metals are not prone to rust, they will certainly become tarnished if left unused in this manner.
So this passage can be understood to refer to various forms of wealth that had been hoarded but not invested and subsequently became worthless through lack of use. This evidence testified to the fact that these individuals possessed such resources but chose not to put them to work. How different things might have been if these people had chosen to follow Jesus' counsel from Matthew 6:19-21...
"Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also" (NIV).
the book of james chapter five II
"Come now, you rich, weep and howl for your miseries that are coming upon you!" (James 5:1).
The opening verse of James chapter five serves to focus our attention with a phrase that has been variously translated as, "Look here..." (NLT), "Pay attention..." (GW), and even, "Hey..." (Voice). The subject is a group of individuals that James collectively identifies as "you rich people" (NIV).
Now before we continue, we should pause to consider the group of people that our author is about to address. One source identifies these individuals as those who were "wealthy (and) abounding in material resources." (1) But before we immediately rush to condemn the affluent, we should note that the Scriptures also identify a number of God-honoring individuals who were rich in financial and material wealth as well.
For instance, Abraham was a man of
substantial wealth yet he was called a
friend of God. Job was also identified as a God-honoring
man of wealth and God even doubled
his assets following his period of trial. The Old Testament book of Ruth provides us
with the example of a man named Boaz,
a wealthy man who served as Ruth's kinsman-redeemer.
In the New Testament, we have the example of Joseph of Arimathea (Matthew 27:57-58) as well as Zacchaeus, a wealthy individual who clearly received Jesus' approval for the manner in which he decided to handle his finances (Luke 19:2-10).
In light of this, we can say that financial and/or material riches
alone do not explain the reason for the miseries that were about the
befall the wealthy as mentioned here in James chapter five- the real
concern involves the internal mindset that governs the use of such
resources.
You see, a person who seeks to generate (or maintain) a great amount of wealth is someone who is likely to make choices that are consistent with goal. Unfortunately, this may lead to any number of inappropriate decisions- and as we're told in 1 Timothy 6:10, "...the love of money is a root of all kinds of evil."
This explains the difference between the wealthy, God-honoring
people mentioned above and those whom James will go on to address here
in chapter five. The money itself is not evil- it's what we do with it
that can make it that way.
As one source observes, "Many God-fearing souls have been wealthy, from the days of Job and Abraham until the present day; and the frequent New Testament warnings relative to riches must always be understood as reference to wealth held without regard for the kingdom of God" (2)
Unfortunately, there's a price to pay for living a self-indulgent lifestyle and we'll begin to find an itemized list of those costs next.
(1) G4145 Plousios Thayer’s Greek Definitions
(2) Coffman, James Burton, Commentary on James 5:1 Coffman Commentaries on the Old and New Testament. http://www.studylight.org/commentaries/bcc/view.cgi?bk=58&ch=5 Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.
the book of james chapter five I
Although it has often been said that money can't buy happiness, here is how one successful multi-millionaire chose to respond to that ancient maxim...
"I learned quite some time ago that the poets were correct: money can't buy happiness. But what it can buy, I also learned, are many of the things that make me happy. As soon as I started making a lot of money, I started spending it. I built one of the finest art collections in California, including paintings by van Gogh, Matisse, Miro, Modigliani, Picasso, sculptures by Rodin and Henry Moore.
I had three Rolls-Royces, including one formerly owned by Queen Elizabeth, whose chauffeur came with it. My wife and I bought and refurbished the oldest mansion in Beverly Hills, located on six acres directly behind the Beverly Hills Hotel. We had tennis courts and a screening room. The house was furnished with Lord Nelson mirrors, a Marie Antoinette footbath, a lapis lazuli desk set that had once belonged to the Czarina Maria Alexandrovna of Russia, a Hungarian chess set studded with opals and garnets. We had our own Chinese chef. A second house in Palm Springs. An airplane.
We had just about every type of expensive toy available, but did it make me happy? You're **** right it made me happy." (1)
So it seems clear that these possessions (along with the status and prestige that surely accompanied them) afforded this gentleman with a great deal of pleasure and satisfaction. Unfortunately, this same author passed away a few years following the publication of these memoirs having presumably failed to heed another poetic observation: "You can't take it when you go."
For those who feel little or no obligation to use their resources with a view towards eternity, the opening verses of James chapter five provide us with a critical evaluation that is powerful enough to catch the attention of anyone may be engaged in a self-absorbed pursuit of accumulated wealth. In a sense, a person who possesses such resources carries a fiduciary responsibility (2) to his or her Creator- and as we'll see, the misuse of such assets carries a heavy penalty.
In seeking to prepare us for the rhetorical onslaught that is soon to follow here in James chapter five, one commentator issues the following warning: "In one of the most searching and piercing sections of his Letter, James now launches into a denunciation of the sins of the rich. The words fall like hammer-blows, blunt and unsparing. In fact, the denunciation is so strong that these verses are seldom preached on." (3)
(1) Gene Klein, First Down And A Billion: The Funny Business of Pro Football
(2) Fiduciary duty: "A legal obligation of one party to act in the best interest of another. The obligated party is typically a fiduciary, that is, someone entrusted with the care of money or property. Also called fiduciary obligation." BusinessDictionary.com http://www.businessdictionary.com/definition/fiduciary-duty.html
(3) Believer's Bible Commentary, William MacDonald, Edited by Arthur Farstad, IX The Rich And Their Coming Remorse (pg. 2239) Thomas Nelson Publishers
the book of james chapter four XXV
"As it is, you get a certain pride in yourself in planning your future with such confidence. That sort of pride is all wrong. No doubt you agree with the above in theory. Well, remember that if a man knows what is right and fails to do it, his failure is a real sin" (James 4:16-17 Phillips).
Earlier in verse fifteen, James offered the following directive to those who lived and planned for the future without regard to God's sovereignty: "...you should say, 'If the Lord wants us to, we will live and carry out our plans'" (GW). However, one commentator alerts us to the danger of taking this wise Biblical counsel beyond its intended boundary...
"The command does not mean to keep adding the phrase, 'If the Lord wills,' to everything a person says. To do such could become another form of pride. At the same time a person’s behavior and plans should consistently demonstrate dependence upon the Lord. He may determine that at the present time patience through tribulation (Rom. 5:3) is a greater need than attaining our goals." (1)
This reminds us that it is sometimes easier to acknowledge God's sovereignty in a general sense then it is to live and plan as if that was actually the case. While we may feel as if we are open to seeking God's direction, it often becomes much more difficult to act on that belief when God elects to utilize the circumstances of life to grind down the rough edges of our character. It may also become more difficult to submit to God's direction for our future if we sense that His direction may result in less than what we envision for ourselves.
James addresses the challenge of putting this counsel into practice in the final verse of this chapter by identifying what has come to be known as a "sin of omission." Whenever we knowingly decline to do something that God has called us to do or if we fail to act in a manner that acknowledges God's sovereignty over our future plans, we effectively commit a sin of omission, or the act of omitting an obligation to God.
To quote the another commentator in closing out this section of James' epistle...
"...James concludes the paragraph by reminding us that sin consists not just in doing those things we should not, but also in failing to do those things that we should. Similarly, James’s readers are now responsible for putting into practice the attitude he has just set forth." (2)
(1) Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s New iIlustrated Bible Commentary (Jas 4:15). Nashville: T. Nelson Publishers.
(2) Elwell, W. A. (1995). Evangelical Commentary on the Bible (Vol. 3, Jas 4:13). Grand Rapids, MI: Baker Book House.
the book of james chapter four XXIV
"But as it is, you boast about your arrogant plans. All such boasting is evil" (James 4:16 NET).
One means of avoiding the kind of "arrogant planning" mentioned above involves an effort to cultivate a daily attitude of prayer. For instance, we might prayerfully seek God's wisdom concerning the decisions we may have to make throughout the day. We can pray for God's guidance in dealing with the unforeseen circumstances that we might encounter.
We might also ask the Lord to provide us with wisdom, perception, and discernment in our interaction with others. We can pray that God will give us favor with employers and co-workers. We might ask that He would keep us safe in our travels and that He would bless us with the qualities of graciousness, meekness, respect, and humility in representing Jesus to others.
We can also look to the experience of Israel's King David in this regard...
"The king settled into his palace, for the LORD gave him relief from all his enemies on all sides. The king said to Nathan the prophet, 'Look! I am living in a palace made from cedar, while the ark of God sits in the middle of a tent.' Nathan replied to the king, 'You should go and do whatever you have in mind, for the LORD is with you'" (2 Samuel 7:1-3 NET).
This passage tells us that David perceived that something was amiss in the relationship between his personal home and the visible dwelling place of God. He then discussed this disparity with a trusted, God-honoring prophet named Nathan. Nathan sensed that David was planning to address this inconsistency and encouraged him to proceed based on the evidence of God's work in David's life.
However, God went on to provide Nathan with some additional information that impacted this counsel...
"'Go, tell my servant David: ‘This is what the Lord says: Do you really intend to build a house for me to live in? ...When the time comes for you to die, I will raise up your descendant, one of your own sons, to succeed you, and I will establish his kingdom. He will build a house for my name, and I will make his dynasty permanent'" (2 Samuel 7:5, 12-13 NET).
Notice that God did not rebuke Nathan for encouraging David to
pursue this plan even though it was actually outside His will. Since
David's life clearly reflected the evidence of God's direction, Nathan
responded in an appropriate manner. God then graciously provided Nathan
with the additional information that was necessary to make a
better-informed decision.
If we seek to honor God with our plans in a similar manner then we can trust Him to bless us with a similar response.
the book of james chapter four XXIII
"Listen carefully, those of you who make your
plans and say, 'We are traveling to this city in the next few days.
We’ll stay there for one year while our business explodes and revenue
is up.' The reality is you have no idea where your life will take you
tomorrow.
You are like a mist that appears one moment and then vanishes another. It would be best to say, 'If it is the Lord’s will and we live long enough, we hope to do this project or pursue that dream'" (James 4:13-15 Voice).
This portion of Scripture brings to mind a well-known passage from the Old Testament book of Proverbs: "Trust in the LORD with all your heart and lean not on your own understanding; in all your ways acknowledge him, and he will make your paths straight" (Proverbs 3:5-6 NIV). When we seek God's direction for an unknown future, we can confidently prepare for tomorrow with the knowledge that He always has our best interests in mind.
Since each day presents us with fresh opportunity to make a positive impact for Christ, the variables of an unknown future should not prevent us from taking advantage of the opportunities for good that we encounter today. Jesus again provides us with an important reminder in this regard...
"Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you" (Luke 6:38 NIV).
One of the more difficult emotional realities of life is often reflected in the feeling of regret we may experience in regard to the past. This is especially true of those instances where we might have taken action but avoided doing so for some reason. The belief that "I should have done something..." is one that has generated a tremendous amount of pain for untold numbers of people throughout human history.
However, the person who makes wise and prudent use of the resources that God provides today is someone who can often avoid this kind of regret tomorrow. It's been said that while we may not know what the future holds, knowing who holds the future makes all the difference- and as we're told in the New Testament book of 2 Corinthians...
"...God is able to make all grace abound to you, so that having all sufficiency in all things at all times, you may abound in every good work. As it is written, 'He has distributed freely, he has given to the poor; his righteousness endures forever'" (2 Corinthians 9:8-9 ESV).
the book of james chapter four XXII
"You should know better than to say, 'Today
or tomorrow we will go to the city. We will do business there for a
year and make a lot of money!' What do you know about tomorrow?
How can you be so sure about your life? It is nothing more than mist that appears for only a little while before it disappears. You should say, 'If the Lord lets us live, we will do these things'" (James 4:13-15 CEV).
James 4:13-15 presents us with an illustration of someone who has scheduled the events of the upcoming year with an attitude of confident assurance. For instance, notice that the person in our hypothetical example seems to have spent a considerable amount of effort in formulating this set of plans. He or she has already addressed the schedule for departure, the people who should be involved in this project, the location, the duration, the work that is scheduled to take place, and the anticipated result. (1)
Yet despite these great efforts, the person in our illustration has made a serious error in crafting these elaborate plans: he or she has given no apparent consideration to the God who controls the future. You see, the Old Testament book of Proverbs tells us, "The mind of man plans his way, but the LORD directs his steps" (Proverbs 16:9). This serves to remind us of an important reality: God holds dominion over the future and He can change, adapt, or delay our plans as He sees fit.
Since we don't know what the future holds, there is one principle that can help us ensure that God remains at the center of our plans: live as if Jesus is certain to return soon to examine our work and plan as if God is going to bless us with a long, good life. A person who abides by this simple precept is someone who will be well-positioned to exercise good judgment in the routine decisions of everyday life and make a positive long-term impact as well
A truly wise person is someone makes certain to factor God's sovereignty into the daily equation of life for today and the future as well. Remember that God will always direct us in the way that is best if we seek to put Him first. As Jesus Himself reminded us, "...seek first his kingdom and his righteousness, and all these things will be given to you as well. Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own" (Matthew 6:33-34 NIV).
(1) William MacDonald, Believer's Bible Commentary, James 4:13, pg. 2238
the book of james chapter four XXI
"Come now, you who say, 'Today or tomorrow we will go to such and such a city, spend a year there, buy and sell, and make a profit'; whereas you do not know what will happen tomorrow. For what is your life? It is even a vapor that appears for a little time and then vanishes away. Instead you ought to say, 'If the Lord wills, we shall live and do this or that'" (James 4:13-15).
It is extremely presumptuous to make plans for an unknown future with little or no concern for our Creator. Nevertheless, it seems that virtually everyone falls victim to such thinking from time to time.
For instance, we may casually say, "see you later" or "talk to you tomorrow" as if those things were certain to occur. We study and work and plan with the confident expectation of many good years of life ahead. We pursue the educational choices and career paths that are sure to provide us with a "future." We marry and look forward with self-assurance to many happy years with the person we've fallen in love with.
Yet how many of us stop to consider this question: how much time do we really have? How many of us have ever truly considered the possibility that we may not live past next week or next month or next year? While those who live with a serious illness or professionals who engage in dangerous occupations may face such questions daily, how many of the rest of us awake in the morning with the acknowledgment that we might find ourselves in the very presence of God before the day concludes?
The truth is that our lives can pass very quickly. Perhaps this is why Psalm 39:4 tells us, "Show me, O LORD, my life's end and the number of my days; let me know how fleeting is my life..." Psalm 144:4 later goes on to remind us, "Man is like a breath; his days are like a fleeting shadow."
While we may have the reasonable expectation of long life, there are certainly no guarantees. As we're told in James 4:14, "What do you know about tomorrow? How can you be so sure about your life? It is nothing more than mist that appears for only a little while before it disappears" (CEV).
In light of this, we would do well to follow the advice found within James 4:15: "… you ought to say, "If it is the Lord's will, we will live and do this or that." Remember that there is nothing we possess that God has not allowed us to have- including those future days that may be allotted to us (Psalm 139:16). This realization should cause us to be respectful and thankful to the God who has provided us with everything we have today.
the book of james chapter four XX
"Look here, you who say, 'Today or tomorrow
we are going to a certain town and will stay there a year. We will do
business there and make a profit.' How do you know what your life will
be like tomorrow? Your life is like the morning fog—it's here a little
while, then it's gone.
What you ought to say is, 'If the Lord wants us to, we will live and do this or that'" (James 4:13-15 NLT).
Today's study will be turned over in its entirety to a commentator who makes brilliant use of the literary device of sarcasm to illustrate the message contained here within James 4:13-15...
"Look here, you who say, 'Today or tomorrow…"
Of course, we shall be alive and in health tomorrow. No emergency will arise, no sickness lay us low, no sudden death overtake us. Tomorrow is our apple, and we'll cut it up like we please.
"...we are going to a certain town"
The weather will be good; transportation will be available; we shall meet with no accident; no car will be wrecked, airplane fall, or train derail; we shall arrive exactly as planned.
"...and will stay there a year."
Lodging will be available to us, and at a price we can afford; no problems! No rioting shall break out; no epidemic shall occur; no war will break out; no disastrous fire will hinder; no earthquake will level the city; no flood will sweep it away. No thieves or robbers shall injure us!
"We will do business there..."
Ah yes! Goods will be available, and of the kind, quality and price we want; financing the operation will be no impediment; there will be no shortages, no damaged freight, no ruined merchandise, no change in style or taste that would hinder trade; no city regulation, no competition, no shortage of labor - nothing will get in the way!
"and make a profit..."
Of course, buyers for our products will be plentiful; they will have the money; they will wish to purchase our goods, at a prince substantially higher than we paid; the profits will roll in!
What should be thought of such godless planning? As Harper said, 'The sin of these men was not in planning for the future, but in failing to consider God in their plans.'...It is not necessary to apply these verses (through James 4:17) to the rich only. All people, regardless of wealth, social standing or any other condition, who make their life plans without respect to the will of God are the ones remonstrated (1)
(1) Coffman, James Burton, Commentary on James 4:13 Coffman Commentaries on the Old and New Testament. http://www.studylight.org/commentaries/bcc/view.cgi?bk=58&ch=4 Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.
the book of james chapter four XIX
"There is only one Lawgiver and Judge, the one who is able to save and destroy. But you--who are you to judge your neighbor?" (James 4:12 NIV).
Before we continue on to the remainder of James chapter four, we should pause to consider one final observation on the subject of judgment as found within the Biblical book of Romans...
"Accept him whose faith is weak, without passing judgment on disputable matters... Who are you to judge someone else's servant? To his own master he stands or falls. And he will stand, for the Lord is able to make him stand...
You, then, why do you judge your brother? Or why do you look down on your brother? For we will all stand before God's judgment seat... Therefore let us stop passing judgment on one another. Instead, make up your mind not to put any stumbling block or obstacle in your brother's way" (Romans 14:1,4,10,13 NIV).
These verses provide us with a number of important parameters to consider in formulating our judgments of others. These considerations would include...
- The spiritual maturity of the person involved.
- The relative importance of any issue that may be involved with that person.
- A recognition of our mutual standing in Christ.
- An examination of our own position to determine whether our judgment reflects an attitude of superiority.
- Respect for the fact that our judgments will be examined by the ultimate Judge.
- The potential for our judgment to harm another Christian or place a "stumbling block" before that person.
In addition, the book of Romans also cautions us against establishing a double standard in our judgment of others...
"You, therefore, have no excuse, you who pass judgment on someone else, for at whatever point you judge the other, you are condemning yourself, because you who pass judgment do the same things... So when you, a mere man, pass judgment on them and yet do the same things, do you think you will escape God's judgment?" (Romans 2:1,3 NIV).
Finally, one commentator provides us with some important final thoughts to close out this portion of Scripture...
"Judging, criticizing, or comparing makes one look better at another's expense. This is another inappropriate use of the tongue. In James 4:11, James addresses his readers as "brothers" and the object of their criticism as "brothers" ...This obviously refers to a Christian setting, but by using "neighbor" (cf. James 2:8) in James 4:12, he widens the specific admonition into a general command." (1)
(1) Dr. Bob Utley, James 4 Word And Phrase Study http://www.freebiblecommentary.org/new_testament_studies/VOL11/VOL11_04.html
the book of james chapter four XVIII
"Do not speak evil of one another, brethren. He who speaks evil of a brother and judges his brother, speaks evil of the law and judges the law. But if you judge the law, you are not a doer of the law but a judge" (James 4:11 NIV).
One commentator provides us with a useful observation regarding the passage found here in James 4:11...
"...there is a fine line between defamation of character here spoken against and the proper admonition and rebuke of sinning brethren. Perhaps the greatest difference in the two actions is the motive.
A Christian rebuke that comes from a desire of sincere love and a desire to bring blessings to a fellow saint is a virtuous action that James commends in Jas_5:19-20. Yet the same rebuke that comes from a desire to cover up one’s own sin, or to make oneself look good in comparison with the brother, (even if the rebuke is deserved) makes one a law-giver...
Though there is a fine line between the two actions, there is a great gulf between the results of the two actions. Proper admonition and rebuke given in love has a real opportunity to bring repentance and save a soul from death. Improper admonition given for selfish purposes brings only resentment and strife. The proper consideration in bringing rebuke is to 'consider thyself, lest thou also be tempted' (Gal_6:1)." (1)
Its important to recognize that our judgments should be tempered by two filters- love and respect. While it is true that there may be times when the most loving thing we can do for someone is to tell that person the truth in no uncertain terms, the Scriptures also advise us to speak the truth in love (Ephesians 4:15). This generally involves communicating the truth in a manner that respects another person's God-given worth and the feelings of those who may be involved.
We should also recognize that there may be times when it is appropriate to simply allow others to experience and learn from the results of their decisions. This does not mean that we are obligated to silently watch as others continue down a sinful, unethical, or self-destructive path. However it may often be more prudent to quietly allow circumstances to unfold and avoid the temptation to immediately question the wisdom of another person's decision.
If we perceive that another Christian is struggling with a difficult spiritual lesson, the most loving and respectful thing we can often do is avoid entering the classroom to disrupt that lesson with our "help." Sometimes the best response is to simply pray and wait until that class is dismissed.
(1) Donald Fream, A Chain Of Jewels From James And Jude James 4:11-12 College Press Bible Study Textbook Series © 1979, College Press
the book of james chapter four XVII
"Brothers and sisters, stop slandering each other. Those who slander and judge other believers slander and judge God's teachings. If you judge God's teachings, you are no longer following them. Instead, you are judging them" (James 4:11 GW).
Family relationships often provide us with insights into the character and temperament of other family members that those outside the family may not possess. This same idea can also hold true for those who represent our brothers and sisters in Christ. The way in which we handle this "inside information" concerning other members of the body of Christ often serves to reveal much about our own relationship with Him.
You see, the New Testament book of Galatians uses the term "...household of faith" to refer to the members of the Christian community (Galatians 6:10). Other Biblical translations render this portion of Scripture as "the family of faith" (NIV), "the family of believers" (GW), or "the community of faith" (MSG). Because we are members of this family, we may be privy to the flaws and weaknesses of other members of this household, insights that others may not be aware of.
If God provides us with such insight into the life of another member of our church family, it helps to remember that we are not necessarily obligated to share that knowledge with everyone, and we are certainly not to share that information in a disparaging or judgmental manner. Instead, those insights should prompt us to pray on behalf of such others.
We should also notice that James connected the word "slander" with judgment in the passage quoted above. This concept involves communicating a false statement that is designed to injure another person's reputation. We can help avoid this type of response by making an effort to separate the person in question from his or her actions.
Let's take the example of someone who has made a foolish decision. Rather than referring to such a person as a fool, we might instead say, "You acted very foolishly." In this manner, we limit our judgment to the action of the person involved and avoid passing judgment upon (and potentially slandering) a brother or sister in Christ who has been made in God's image.
As James 4:12 will go on to remind us, there is only one Lawgiver and Judge. The person who seeks to establish his or her own personal standard of judgment effectively removes God from the judicial bench and assumes His place- and as we're told in verse eleven, "...your job is to obey the law, not to judge whether it applies to you" (NLT).
the book of james chapter four XVI
"Do not speak evil of one another, brethren. He who speaks evil of a brother and judges his brother, speaks evil of the law and judges the law. But if you judge the law, you are not a doer of the law but a judge. There is one Lawgiver, who is able to save and to destroy. Who are you to judge another?" (James 4:11-12).
The word "judge" can take on a number of different meanings depending on the context in which it is used. For instance, this word can refer to the act of forming an opinion or evaluation. It can also refer to someone one who makes an estimate as to worth, quality, or fitness. (1) When used in a Scriptural context, "judging" can mean "to distinguish, that is, decide (mentally or judicially)" (2) or, "to be of an opinion, to deem, to think." (3)
With these definitions in mind, we can say that most people probably make more judgments than they realize. For example, every item we purchase represents a type of judgment when you stop to think about it, for a person who buys an item has judged that product to be worthy of the money that he or she has spent to purchase it.
The elements of our daily schedules are also judgments as well, for people make time for the things they feel are important. The same is true of the opinions we hold and the decisions we make concerning others- each one represents a type of judgment.
Since we cannot avoid making such judgments, the question is (or should be) "what kinds of judgments are right?" James 4:11 provides us with one important guideline in this regard by issuing an injunction against speaking evil of another Christian. This restriction can be understood to prohibit things like ridicule, slander, or other forms of verbal abuse directed against another Christian as well as gossip, rumor-mongering, or unsubstantiated speculation regarding the trials and difficulties of another.
Remember that Jesus once warned, "Do not judge, or you too will be judged. For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you" (Matthew 7:1-2 NIV). Jesus also said, "...I tell you this, that you must give account on Judgment Day for every idle word you speak. Your words now reflect your fate then: either you will be justified by them or you will be condemned" (Matthew 12:36-37). This should serve to remind us to be careful in our judgments, especially in our judgments of others.
(1) The American Heritage Dictionary third edition
(2) G2919 krino Strong’s Hebrew and Greek Dictionaries
(3) G2919 krino Thayer’s Greek Definitions
the book of james chapter four XV
"Be humble in the Lord's presence, and he will honor you" (James 4:10 CEV).
"If you plan to build a tall house of virtues, you must first lay deep foundations of humility" (Augustine).
"Humility is not thinking less of yourself but thinking of your self less" (C.S. Lewis).
"What difference does it make to you what someone else becomes, or says, or does? You do not need to answer for others, only for yourself" (Thomas a Kempis).
Maintaining an attitude of humility often becomes easier when we first stop to remember who God is and then stop to remember who we are. A person who humbly approaches God through Christ with the recognition that He is genuinely worthy of love, respect, honor, and worship is someone who is honest with himself and with God as well.
A person of genuine humility honors the One who has given us all we possess. On the other hand, the corresponding negative characteristics of arrogance, conceit, or pride are all qualities that are widely disdained, even among others. As we're reminded in the Old Testament book of Proverbs, "Humility and reverence for the Lord will make you both wise and honored" (Proverbs 15:33 TLB).
Nevertheless, we must be alert to a subtle danger in this regard- a
sense of pride in the fact that we have been (or are) acting in
humility. This particular danger was humorously exposed in C.S. Lewis'
classic literary work, The Screwtape Letters.
The book's plot revolves around a fictional series of letters written by a high-ranking demon to his young apprentice. In the course of instructing his protégé in the art of tempting a human being that had been assigned to him as a "patient", the senior demon advised his young pupil in an effective means of undermining his subject's sense of humility...
"Your patient has become humble; have you drawn his attention to the fact? All virtues are less formidable to us once the man is aware that he has them, but this is specially true of humility. Catch him at the moment when he is really poor in spirit and smuggle into his mind the gratifying reflection, ‘By jove! I’m being humble’, and almost immediately pride—pride at his own humility—will appear.
If he awakes to the danger and tries to smother this new form of pride, make him proud of his attempt—and so on, through as many stages as you please. But don’t try this too long, for fear you awake his sense of humour and proportion, in which case he will merely laugh at you and go to bed." (1)
(1) "humility". Dictionary.com Unabridged. Random House, Inc. 07 Jan. 2016. <Dictionary.com http://dictionary.reference.com/browse/humility>.
(2) C. S. Lewis, The Screwtape Letters pg. 69
the book of james chapter four XIV
"Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom" (James 4:8-9).
While this passage may seem to contain some unnecessarily harsh language, it is very much in line with what our author has been saying throughout this epistle. For instance, consider one recurring theme that has been reiterated throughout this letter: what we believe should have an impact on what we do.
If we were to apply this theme to the passage quoted above, we might say that a genuine, Biblical faith will cause us to "wash our hands" of wrongdoing. This idea is related to the ceremonial purification rites that are found within the Old Testament (see Exodus 30:17-21) and later came to represent the idea of turning away from sin (see Psalm 24:3-4 and Psalm 26:6). (1)
An authentic Biblical faith will also serve to "purify our hearts" from anything that is impure or inappropriate. As mentioned earlier, the "heart" refers to our innermost being in a physical, emotional, or spiritual sense; therefore we can say that James is encouraging us to perform an internal cleansing to accompany the external act of "washing our hands" from wrongdoing. These concepts can also be found in a general sense within the Old Testament book of Proverbs...
"He who conceals his sins does not prosper, but whoever confesses and renounces them finds mercy. Blessed is the man who always fears the LORD, but he who hardens his heart falls into trouble" (Proverbs 28:13-14).
Real Biblical faith should also prompt a genuine sense of regret regarding the sins we have committed: "Let there be tears for what you have done. Let there be sorrow and deep grief. Let there be sadness instead of laughter, and gloom instead of joy" (NLT). This passage tells us that it is not enough to simply feel sorry for doing something wrong; instead, the appropriate response is to be honest and upfront with God concerning such things, renounce them, and ask Him to help us to make choices that honor Him.
These acts help encompass the Biblical concept of "repentance." Repentance literally means "to change one's mind" and evokes the image of a person driving an automobile who stops from traveling in the wrong direction by turning back to head in the right direction. This, in turn, will cause us to draw near to God who will then draw near to us as we're told here in James 4:8.
(1) Dr. Bob Utley, James 4 [James 4:8] Copyright © 2014 Bible Lessons International. http://www.freebiblecommentary.org/new_testament_studies/VOL11/VOL11_04.html
the book of james chapter four
XIII
"Therefore submit to God. Resist the devil and he will flee from you" (James 4:7).
We can find a practical illustration of this passage by considering the following event from Jesus' life...
"Then Jesus, being filled with the Holy Spirit, returned from the Jordan and was led by the Spirit into the wilderness, being tempted for forty days by the devil. And in those days He ate nothing, and afterward, when they had ended, He was hungry. And the devil said to Him, 'If You are the Son of God, command this stone to become bread.' But Jesus answered him, saying, 'It is written, 'Man shall not live by bread alone, but by every word of God.'
Then the devil, taking Him up on a high mountain, showed Him all the kingdoms of the world in a moment of time. And the devil said to Him, 'All this authority I will give You, and their glory; for this has been delivered to me, and I give it to whomever I wish. Therefore, if You will worship before me, all will be Yours.'
And Jesus answered and said to him, 'Get behind Me, Satan! For it is written, 'You shall worship the Lord your God, and Him only you shall serve.' Then he brought Him to Jerusalem, set Him on the pinnacle of the temple, and said to Him, 'If You are the Son of God, throw Yourself down from here. For it is written: ‘He shall give His angels charge over you, To keep you,’ and, ‘In their hands they shall bear you up, Lest you dash your foot against a stone.’'
And Jesus answered and said to him, 'It has been said, ‘You shall not tempt the Lord your God.’" Now when the devil had ended every temptation, he departed from Him until an opportune time" (Luke 4:1-13).
Jesus resisted the devil by holding firm to the truth of God's Word and applying it in the face of temptation. We can follow this good example today by prayerfully making a decision to read and internalize the Scriptures on a daily basis.
So having been defeated by Jesus, the enemy withdrew from Him just as we're told in James 4:7. However, we should note that Satan did not depart from Jesus on a permanent basis- he simply did so until an opportune time arrived. This tells us that "resisting the devil" is not something we do just once- we must be prepared to do so whenever the need arises.
the book of james chapter four XII
"But He gives more grace. Therefore He says: 'God resists the proud, But gives grace to the humble' (James 4:6).
James 4:6 introduces an important Biblical concept: grace. Grace can be defined rather easily in three words: "God's unmerited favor" One source tells us that the Greek and Hebrew words for grace "...indicate...an objective relation of undeserved favor by a superior to an inferior..." (1) The word "grace" appears 128 times (2) within the New Testament alone and is often associated with God's mercy, love, and compassion.
"Grace" constitutes a basic attribute of God's character for Exodus 34:6 identifies the God of the Scriptures as "The LORD... the compassionate and gracious God, slow to anger, abounding in love and faithfulness..." In the New Testament, we see Jesus as the very embodiment of this grace: "The Word became flesh and dwelt among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth" (John 1:14).
But Jesus has not only revealed the grace of God- He has also provided access to it. Therefore, as the Living Bible paraphrases James 4:6, "...he gives us more and more strength to stand against all such evil longings. But that strength is available only to the humble because pride and humility are mortal enemies."
Humility is a mindset that reflects a modest opinion or estimate of one's own importance, rank, etc. (3) A person of humility recognizes the fact that any talent, skill, or ability that he or she may possess are gifts from God, an acknowledgment that should result in a sense of security as well as humility.
Jesus once provided us with an example of humility that we can adapt to many different life situations...
"If you are invited to a wedding feast, don't always head for the best seat. For if someone more respected than you shows up, the host will bring him over to where you are sitting and say, 'Let this man sit here instead.' And you, embarrassed, will have to take whatever seat is left at the foot of the table!
Do this instead-start at the foot; and when your host sees you he will come and say, 'Friend, we have a better place than this for you!' Thus you will be honored in front of all the other guests. For everyone who tries to honor himself shall be humbled; and he who humbles himself shall be honored" (Luke 14:8-11 TLB).
When it comes to an attitude of humility, the Scriptures also provide us with another important reminder as well: "Pride comes before destruction, and an arrogant spirit before a fall" (Proverbs 16:18 HCSB).
(1) The New Dictionary of Theology
(2) New King James Version
(3) "humility". Dictionary.com Unabridged. Random House, Inc. 07 Jan. 2016. <Dictionary.com http://dictionary.reference.com/browse/humility>.
the book of james chapter four XI
"Or do you think that the Scripture says in vain, 'The Spirit who dwells in us yearns jealously'?" (James 4:5).
James 4:5 uncovers a number of important spiritual truths for those who are willing to closely examine this verse.
For instance, consider the use of the word "who" in describing the Spirit of God within this passage. The use of this pronoun in reference to the Spirit of God identifies the Holy Spirit as a Person who is capable of an emotional response rather than an impersonal "active force" as some cultic organizations might have us believe.
The emotional response mentioned here is jealousy, a term that is often associated with a feeling of insecurity or a lack of confidence in regard to a loved one. Since God is never threatened by a sense of insecurity, we might best understand this reference using the analogy of a marital relationship. Just as a virtuous husband or wife will not share his or her spouse with another person, God also seeks an exclusive relationship with His people and will not share that relationship with a worldly belief system that rejects Him.
Finally, this passage states, "...do you think the scripture means nothing when it says, 'The spirit that God caused to live within us has an envious yearning'?" (NET). Since there are no specific Biblical verses that can be used to support this particular reference, how then are we to understand this passage?
Well, perhaps we might answer this question with another question; did you know that the following declaration does not appear anywhere within the Bible: "Jesus died on the cross for our sins" ? Despite this reality, most would surely agree with this statement: "The Scriptures tell us that Jesus died on the cross for our sins." We can accept that statement without reservation because we recognize that it is appropriate to condense a clear Biblical truth and refer to it as "Scripture."
This helps to explain the reference found here in James 4:5. As commentator has said, "More probably is the view that James was not citing a particular passage but summarizing the truth expressed in several Old Testament passages." (1) Some of those passages might include Psalm 78:58, Joel 2:18, Hosea 11:8, Joshua 24:19-20 and the following verse from the Old Testament book of Deuteronomy...
"They made me jealous by what is no god and angered me with their worthless idols. I will make them envious by those who are not a people; I will make them angry by a nation that has no understanding" (Deuteronomy 32:21 NIV).
(1) Guzik, Dave James 4 - The Humble Dependence of a True Faith http://www.enduringword.com/commentaries/5904.htm
the book of james chapter four X
"Adulterers, do you not know that friendship with the world means hostility toward God? So whoever decides to be the world's friend makes himself God's enemy" (James 4:4 NET).
We can turn to the Biblical book of 2 Timothy to help explain why "...anyone who wants to be friends with this evil world becomes God's enemy" (ERV). While the following passage from 2 Timothy specifically addresses the societal conditions that will accompany the events of the last days, they are also widely characteristic of a world that exists today- a world that has largely turned it's back upon its Creator...
"...people will love only themselves and
their money. They will be boastful and proud, scoffing at God,
disobedient to their parents, and ungrateful. They will consider
nothing sacred. They will be unloving and unforgiving; they will
slander others and have no self-control.
They will be cruel and hate what is good. They will betray their friends, be reckless, be puffed up with pride, and love pleasure rather than God. They will act religious, but they will reject the power that could make them godly. Stay away from people like that!" (2 Timothy 3:2-5 NLT).
It seems that everyone is familiar with the attitudes and behaviors that are reflective of this passage. However, this lengthy list of worldly characteristics is something that stands in stark opposition to the character and nature of God. For instance, let's take the list spoken of here within the book of 2 Timothy and compare it to the characteristics that are found within the New Testament book of 1 Corinthians...
"Love is patient and kind. Love is not jealous or boastful or proud or rude. It does not demand its own way. It is not irritable, and it keeps no record of being wronged. It does not rejoice about injustice but rejoices whenever the truth wins out. Love never gives up, never loses faith, is always hopeful, and endures through every circumstance" (1 Corinthians 13:4-7 NLT).
Since 1 John 4:8 tells us that God is love, we can say that this passage describes God's essential nature, one that is completely opposed to the general nature and character of this world. So while it is important to represent Jesus faithfully by being friendly, courteous, respectful, loving, and sincere with others, we should keep in mind that Christians are sojourners (1 Peter 2:11) within a world that has little use for Christ- and "Whoever chooses to be the world's friend makes himself God's enemy!" (CJB).
the book of james chapter four IX
"You adulterers! Don't you realize that friendship with the world makes you an enemy of God? I say it again: If you want to be a friend of the world, you make yourself an enemy of God" (James 4:4 NLT).
The New Testament epistle of 1 John provides us with an important piece of spiritual insight in regard to James 4:4 when it says, "We know that we are children of God, and that the whole world is under the control of the evil one" (1 John 5:19 NIV). To verify the accuracy of that statement, let's take a moment to consider the routine of daily life and the people we often encounter within the world today.
For instance, would it be reasonable to say that the majority of those we encounter in life give very little (if any) thought to the existence of God as they pursue their daily agendas? For many of us, this would probably be an accurate statement. While some may admittedly embrace the concept of a "higher intelligence" or the existence of a supernatural being, those beliefs may not necessarily serve to impact their daily choices and decisions to any great degree.
You see, its possible for someone to pursue an entirely self-absorbed, self-concerned, and self-indulgent lifestyle yet still believe in "God." While studies show that large numbers of people do believe in "God," the unfortunate reality is that many of these same people still choose to live as if a God did not really exist.
If a majority of people dismiss the existence of God or view God as little more than a "higher power," then those beliefs are certain to result in the formation of a society that rejects the genuine God of the Scriptures and expresses those convictions through the choices, decisions, activities, and overall fabric of daily life.
Therefore, we should not be shocked when others dismiss the relevance of God's Word, ignore Biblical principles of conduct, or refer to God in a blasphemous or inappropriate manner. These actions do not necessarily form the basis of some great conspiracy- on the contrary, these things are exactly what we should expect in a world that is "...under the control of the evil one."
This helps explain the admonition that we find here in James 4:4: "Do you not know that friendship with the world is enmity with God?" (ESV). "Enmity" can be defined as a feeling of hostility, hatred, and/or opposition- and in the words of one commentator, "An enemy may be reconciled, but 'enmity' never can be reconciled." (1)
(1) Matthew Henry, Matthew Henry's Concise Commentary on the Bible, Chapter 4 verses 1-10
the book of james chapter four VIII
"You adulterous people, don't you know that friendship with the world is hatred toward God? Anyone who chooses to be a friend of the world becomes an enemy of God" (James 4:4 NIV).
In the course of investigating a crime, a police detective must often establish the fact that a criminal motive exists for a potential suspect and identify how that person may have benefited from committing the crime in question.
In a manner reminiscent of a detective who aggressively questions a suspect in an attempt to uncover the facts of a case, James 4:4 subjects us to a similar interrogation in an effort to determine the truth concerning our relationship with God. In this instance, the charge is spiritual adultery. The motive is friendship with the world. The question is this: is there enough evidence to bring an indictment?
This passage draws our attention to the severity of this allegation by using the emotionally charged phrase "Adulterers and adulteresses!" (NKJV). As one commentator explains, "We use these terms to describe men and women who are unfaithful to their spouses. James uses these terms to describe men and women who are unfaithful to God. These terms can be appropriately applied to any Christian who loves the things of the world more than God..." (1)
When used in this context, the "world" serves to represent those attitudes, values, and belief systems that reject the God of the Scriptures. Jesus expressed this idea in a similar manner in the New Testament gospel of John when He said, "If the world hates you, keep in mind that it hated me first" (John 15:18 NIV).
The Epistle of 1 John also refers "the world" in this sense when it tells us, "Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but is of the world. And the world is passing away, and the lust of it; but he who does the will of God abides forever" (1 John 2:15-17).
These Scriptures carry a number of far-reaching implications that should impact our choices and decisions in virtually every area of life. You see, there is a difference in being "in" the world and "of" the world- and we'll examine some of those differences over the next few studies.
(1) Bob Caldwell, James 4, Pride Promotes Strife v.4 http://www.ccboise.org/resources/study-materials/study-notes/james-4
the book of james chapter four VII
"Yet even when you do pray, your prayers are not answered, because you pray just for selfish reasons" (James 4:3 CEV).
Its possible to be content with the things we possess- until we meet someone who has something better. Fortunately, the Biblical book of Philippians provides us with an example from the life of the Apostle Paul that can help us escape the type of mindset described here in James 4:3...
"I rejoiced greatly in the Lord that at last you renewed your concern for me... I am not saying this because I am in need, for I have learned to be content whatever the circumstances. I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want. I can do all this through him who gives me strength" (Philippians 4:10-13 NIV).
Following his arrival in the city of Rome around AD 61, Acts 28:16 tells us that the Apostle Paul was placed under house arrest. Although Paul was given a great deal of freedom, it appears that his friends within the Philippian church had lost contact with him during this period. Some time later, they apparently discovered that Paul had been imprisoned in Rome and voluntarily supplied him with some much-needed support (see Philippians 2:25).
This was not the first time that the Philippian congregation had worked to supply Paul's needs (Philippians 4:15-17) and he expressed his heartfelt appreciation by stating, "I thank the Lord that you have again shown your care for me" (ERV). He then went on to add, "I am not saying this because I am in need, for I have learned to be content whatever the circumstances."
This last comment provides us with an important application for today. For instance, can we (like Paul) find contentment in Christ when our circumstances have not worked out according to our expectations? Can we find contentment when a ministry, relationship, or an employment situation has not prospered as we had hoped? Are we willing to seek contentment in the blessings that God has already extended to us instead of choosing to focus on those things He has elected to withhold?
Paul made a similar statement in 1 Timothy 6:6 when he said, "...godliness with contentment is great gain." Instead of seeking God for the things that others possess, we would do well to prayerfully cultivate an attitude of appreciation for the things that He has already given us and seek to do our very best with them.
the book of james chapter four VI
As difficult as it may be to accept, James 4:3 provides a possible
explanation for the fact that our prayers may sometimes go unanswered: "...your
motives are all wrong—because you continually focus on self-indulgence"
(Voice). While it seems unlikely that many of God's people
would approach Him in this manner, this verse suggests that we may
benefit from bringing our motivations before God along with our
requests of Him.
You see, the original language of this passage implies an intent to waste or squander God's response to such prayer requests. (1) Therefore, it should come as no surprise to find that God had elected to ignore such petitions- and we should expect Him to do so today as well.
This serves to remind us that there are some important limitations on the things that God will grant to us in prayer. For instance, our prayer requests should be tempered by the recognition that God is holy, a word that refers to God's absolute moral purity. Since God is completely separate or "set apart" from anything that is wrong or inappropriate, a prayer request that fails to honor His sacred character is one that He is not likely to answer.
The Scriptures also remind us that certain requirements are necessary if we desire to see God answer our prayers. Those prerequisites would include such things as...
- Faith (Hebrews 11:6)
- Remaining, staying, or abiding in Christ (John 15:7)
- Requests that are aligned with God's holy character and do not originate from an attitude of selfishness, lust, or materialism (as mentioned here within James 4:3).
- Asking for things that are within God's will (1 John 5:14-15).
If these qualities influence the things we pray for, then we are free to follow Jesus' message to us from the Gospel of Matthew: "Ask and it will be given to you; seek and you will find; knock and the door will be opened to you" (Matthew 7:7 NIV). While it is not necessarily wrong to seek those things that bring us pleasure, those requests must be aligned with God's priorities for our lives. As Jesus Himself once said...
"Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also" (Matthew 6:19-21).
(1) G2237 hedone / G1159 dapanao Thayer’s Greek Definitions
the book of james chapter four V
"You ask and do not receive, because you ask wrongly, to spend it on your passions" (James 4:3 ESV).
In the Biblical book of Ecclesiastes we're told, "God is going to judge everything we do, whether good or bad, even things done in secret" (GNB). Knowing that God considers the motivations behind our prayer requests to be important, it may be wise to take a prayerful inventory of those things that prompt us to bring our requests to Him. For example...
- Do we really desire to honor God in the things we ask of Him or are we seeking something that will provide us with honor or recognition among the members of our peer group? As we're reminded in 1 Thessalonians 2:4, "...We didn't speak to please people, but to please God who knows our motives" (CEV).
- When we stop to examine our requests, do they ultimately amount to little more than a facade of religious sounding words? (see Matthew 6:7-8).
- Are we asking God to help us do the right thing in a difficult circumstance or are we simply asking God to facilitate whatever is easiest for us? (James 1:2-4).
- Are we acting selfishly or unselfishly in bringing our requests to God? Consider the prodigal son's request of his father in Luke 15:11-13
- Are we concerned with the needs of others (as well as ourselves) in making our requests or are we really more concerned only with ourselves?
- To the best of our knowledge, are we living a God-honoring life according to the Scriptures? Are we acting on the guidance and direction that God has already provided for us in His Word? (see Isaiah 58:3-14).
- Are we seeking to fulfill an emotional desire for acceptance, affirmation, or support from other people when we really should be seeking such things from God? (Philippians 4:19).
While such questions may seem uncomfortable, an honest answer to each of these inquiries will help ensure that we avoid being placed in the category of individuals that James describes here: "When you ask, you do not receive, because you ask with wrong motives..." (NIV).
In 1 Corinthians 11:31 we read, "if we would judge ourselves, we should not be judged." A little later, the New Testament book of Hebrews tells us, "Nothing in all creation is hidden from God's sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account" (Hebrews 4:13). Asking these questions now may enable us to avoid an unpleasant surprise if and when God reveals the true nature of our requests to Him.
the book of james chapter four IV
"You ask and do not receive, because you ask amiss, that you may spend it on your pleasures" (James 4:3).
As mentioned earlier, the Epistle of James was addressed to the first-century members of the Christian community and the modern-day Church by extension. For this reason, its important to recognize that the opening verses of James chapter four do not describe the actions of those who are outside the church but those who are within.
Previously in James 4:2 we read, "You want what you don't have, so you scheme and kill to get it. You are jealous of what others have, but you can't get it, so you fight and wage war to take it away from them. Yet you don't have what you want because you don't ask God for it" (NLT). This group represented those people who had chosen to bypass God by in attempting to fulfill their needs through force and/or manipulation.
James 4:3 then goes on to identify a second group of individuals who took an alternate approach that was good in theory but very wrong in practice. You see, unlike those who had attempted fulfill their lusts on their own, this second group of men and women were engaged in an attempt to persuade God to fulfill their lusts for them. As James 4:3 explains, "...even when you do pray, your prayers are not answered, because you pray just for selfish reasons" (CEV).
Now it is important to recognize that God desires for us to bring our needs before Him. As the New Testament book of Philippians 4:6 tells us "…in everything, by prayer and petition, with thanksgiving, present your requests to God" (NIV). However, if our prayers reflect an agenda that is motivated by a sense of envy, selfishness, or materialism, its crucial to stop and consider the origin of such requests.
It is possible to package our prayer requests in a beautiful box of religious sounding words but the contents of that "box" are what's really important. This is why its important to prayerfully consider the motivations that drive our requests. Even those requests that seem to be rooted in a sincere desire to honor God may hide a self-seeking motivation that we are not even aware of.
As the Apostle Paul once observed regarding himself, "My conscience is clear, but that does not make me innocent. It is the Lord who judges me" (1 Corinthians 4:4 NIV). We'll look at a few questions that can help ensure that our prayer requests are aligned with the good things that God desires to give us next.
the book of james chapter four III
"Where do wars and fights come from among you? Do they not come from your desires for pleasure that war in your members? You lust and do not have. You murder and covet and cannot obtain. You fight and war. Yet you do not have because you do not ask" (James 4:1-2).
As found in the passage quoted above, the word "lust" can be used to to describe "those who seek things forbidden." (1) In a general sense, "lust" refers to an intense desire to possess (or control) someone or something that belongs to someone else. It can also be used to describe the mindset of a person who uses others as a means to fulfill his or her own desires.
One problem with lust is the fact that it is never satisfied- that's why James 4:2 can say, "You lust and do not have." Another issue with the lustful desire for pleasure described within this passage is that it tends to express itself in some very unhealthy ways. For instance, consider the external behaviors that proceed from this internal mindset: conflicts... quarrels... murder... (NET).
While an external circumstance might provoke a Godly person to respond in an ungodly manner, a far more common explanation are those "...selfish desires that make war" (ERV) within us. The Biblical book of Galatians sheds some additional light on this problem when it tells us...
"...the sinful nature has its desire which is opposed to the Spirit, and the [desire of the] Spirit opposes the sinful nature; for these [two, the sinful nature and the Spirit] are in direct opposition to each other [continually in conflict], so that you [as believers] do not [always] do whatever [good things] you want to do" (Galatians 5:17 AMP).
Now this does not necessarily imply that it is wrong to enjoy pleasurable activities or seek those things that bring happiness, enjoyment, or contentment in life. After all, the Old Testament book of Ecclesiastes tells us, "...people should eat and drink and enjoy the fruits of their labor, for these are gifts from God" (Ecclesiastes 3:13 NLT) while the New Testament book of 1 Timothy says that God has generously provided all things for our enjoyment (1 Timothy 6:17).
The problem comes when we fail to recognize the desires (and the resulting behaviors) that are generated by our sinful nature and those that find their origin within the nature of God. As one commentator has observed, "...there is a difference between sinful desires and godly desires. Sin desires to meet a legitimate need in an illegitimate way." (2)
(1) G1937 epithumeo Thayer’s Greek Definitions
(2) Bob Caldwell, James 4, Pride Promotes Strife http://www.ccboise.org/resources/study-materials/study-notes/james-4
the book of james chapter four II
"Where do wars and fights come from among you? Do they not come from your desires for pleasure that war in your members?" (James 4:1).
In seeking to apply the message of James chapter four, it may be helpful to consider the original audience for this epistle. In this instance, the intended audience is identified for us in chapter one, verse one: "To the twelve tribes scattered among the nations..."
As mentioned earlier, this opening salutation represented a means of addressing those Jewish believers who were living abroad at the time this letter was originally authored. Since the early church was generally comprised of Jewish Christians who had accepted Jesus as the Messiah, it was natural to utilize this familiar and culturally relevant form of address. But as James continues his discourse with these early believers, we should remember that the inspired content of this chapter also applies to everyone who has accepted Christ by extension.
The subject of this opening verse concerns the conflicts (NET) and quarrels (NIV) that had developed among the members of the early church, two problems that James had undoubtedly seen within other congregations on a first-hand basis. Judging from the language of this verse, it appears that there was a fairly sizable number of people who failed to recognize the need for mutual respect and consideration among the members of the Christian community.
Unfortunately, James was not the only New Testament writer to express such concerns. For example, the Apostle Paul spoke of his fear of encountering similar conflicts within the church at Corinth when he wrote the following...
"...I fear lest, when I come, I shall not find you such as I wish, and that I shall be found by you such as you do not wish; lest there be contentions, jealousies, outbursts of wrath, selfish ambitions, backbitings, whisperings, conceits, tumults" (2 Corinthians 12:20).
Like any good spiritual leader, James not only acknowledged the fact that these problems existed but also identified a motivating factor behind these behaviors as well: "What causes fights and quarrels among you? Don't they come from your desires that battle within you?" (NIV).
Regrettably, this type of conduct still exists among God's people today. Nevertheless, this verse (along with the verses that follow) can help us put an end to such unhealthy behaviors by identifying the sources behind these problems, thus enabling us to prayerfully seek God's assistance in addressing the root causes behind them. We'll take a closer look at one such cause next.
the book of james chapter four I
The closing verse of James chapter three makes use of an encouraging metaphor when it tells us, "Now the fruit of righteousness is sown in peace by those who make peace" (James 3:18). However, the following chapter -James chapter four- opens with abrupt change of focus as James will begin to address some decidedly less positive attributes.
James chapter four consists of just 369 words contained within a scant seventeen verses. However, the brevity of this chapter belies its dynamic nature, for this passage of Scripture deals with a number of important topics in a forceful and hard-hitting manner. Those topics include:
- Dissension among God's people.
- The true origin of such dissension.
- Materialism and its associated behaviors.
- Why some prayers seem to go unanswered.
- The Christian's relationship to a world system that has no use for God.
- The Christian's relationship to other Christians.
- The transitory nature of life on earth.
- Sins of omission.
While previous chapters within this epistle have identified a number of inappropriate and ungodly behaviors, James chapter four will largely deal with the root causes associated with such actions. The aggressive tone of this chapter should also serve to focus the attention of those who are truly interested in developing God-honoring character and assist them in unearthing and uprooting the sources of such behaviors- even those that may be deeply hidden or disguised behind a veneer of spirituality.
James chapter four also helps provide us with an additional benefit as it illustrates the importance of reading the Scriptures in their entirety. You see, the language contained within this chapter is quite strong and is considerably different from what one might often expect to hear within a sermon during typical Sunday morning church service. For the person whose exposure to the Scriptures consists of a few verses mentioned within a weekly sermon, the overall character and tone of James chapter four may come as something of a shock.
As one source has observed in commenting on this chapter, "Although James has already spent half a chapter on the terrible destructive power of the tongue, it is obvious that the blame for the action cannot be placed upon the tongue itself. The tongue is only the weapon. What causes a Christian to use his tongue as a weapon against his brother? What is the real source of this warfare that ought not to be?" (1)
James chapter four will go on to examine these questions in great detail but the challenge facing the reader is this: "Can you handle the truth?"
(1) Ruben Ratzlaff and Paul T. Butler, James 4:1-3, College Press Bible Study Textbook Series © 1979, College Press
the book of james chapter three XV
"But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy. Now the fruit of righteousness is sown in peace by those who make peace" (James 3:17-18).
James chapter three closes with a short list of God-honoring characteristics that should serve to influence our interaction with others. The primary virtue associated with this "wisdom from above" is purity, an attribute that sets the foundation for the qualities that follow.
"Peaceable" represents a characteristic that serves to direct our conversation away from arguments, quarrels, and disputes. This does not necessarily mean that we should refrain from engaging with those who are adversarial or confronting those who are wrong but it does mean that we should abstain from personal insults, ad hominem attacks, name-calling, bullying, and similar negative behaviors in our interaction with others.
Gentleness is an quality that can serve to diffuse a potentially confrontational situation. To be reasonable (or willing to yield) involves a willingness to listen and consider another's person's point of view and modify our own opinions when it is appropriate to do so
The best commentary on the use of the term "good fruits" can be found in the New Testament book of Galatians: "...the fruit that the Spirit produces in a person's life is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. There is no law against these kinds of things" (Galatians 5:22-23 ERV).
Then there is the term "without partiality," a phrase that recalls James' denunciation of favoritism and prejudice from earlier within this letter. "Without hypocrisy" is another concept that was touched upon earlier within the Epistle of James and serves as a reminder to guard against the tendency to present ourselves as something different from who we really are.
These Godly characteristics should govern the manner in which we interact with others, even those who are combative, adversarial or those with whom we may vehemently disagree. As Jesus once said, "Blessed are the peacemakers, for they will be called children of God" (Matthew 5:9 NIV)
To borrow the terminology of James 3:18, those who act as reconcilers, peacemakers and mediators sow the kind of seed that produces the fruit of righteousness. As one commentator has observed in this regard, "These two types of wisdom and all of their manifestations not only have sources, but they have seeds, and they can be sown in our lives... And the harvest of righteousness is sown in peace by those who make peace." (1)
(1) Dick Woodward, New Testament Handbook, The Letter of James Chapter Three: The Sources of the Forces pg. 455
the book of james chapter three XIV
"That kind of wisdom doesn't come from above. It belongs to this world. It is self-centered and demonic. Wherever there is jealousy and rivalry, there is disorder and every kind of evil" (James 3:15-16 GW).
The Scriptures tell us that there are certain types of "wisdom" that are built on sources that are worldly, unspiritual, and/or demonic. For instance, let's take the example of a person who utilizes the kind of "wisdom" that does not accept the existence of God or an afterlife. A person who attempts to live his or her life under that premise is someone who makes a foolish choice- and choices lead to consequences for better or worse. (1)
You see, a person who rejects the kind of wisdom that "comes from above" must deal with the impact of that decision on a daily basis. This means that a person who subscribes to this kind of life philosophy is someone who will have to confront the ramifications of that belief: jealousy (ASV), selfishness (ERV), rivalry (GW), disharmony (CJB), confusion (KJV), disorder (ESV), and every kind of evil (HCSB).
This kind of philosophy represents a type of wisdom that cannot co-exist with the God-honoring wisdom that James will go on to detail in the following verses. The New Testament book of 1 Corinthians explains this issue in the following manner...
"I know very well how foolish it sounds to those who are lost, when they hear that Jesus died to save them. But we who are saved recognize this message as the very power of God. For God says, 'I will destroy all human plans of salvation no matter how wise they seem to be, and ignore the best ideas of men, even the most brilliant of them.'
...God in his wisdom saw to it that the world would never find God through human brilliance, and then he stepped in and saved all those who believed his message, which the world calls foolish and silly. It seems foolish to the Jews because they want a sign from heaven as proof that what is preached is true; and it is foolish to the Gentiles because they believe only what agrees with their philosophy and seems wise to them" (1 Corinthians 1:18-19, 21-22 TLB)
As one source observes, "There is a form of "wisdom" in our world's fallen reasoning. But the world's wisdom... does not take into account the eternal consequences for our life's actions. James still calls it 'wisdom,' but he categorizes it as wisdom 'from below.'" (2)
(1) Psalm 14:1
(2) Caldwell, Bob James 3 The Untamable Tongue v.15 http://www.ccboise.org/resources/study-materials/study-notes/james-3
the book of james chapter three XIII
"...But if you harbor bitter envy and selfish ambition in your hearts, do not boast about it or deny the truth" (James 3:14 NIV).
As implied in the passage quoted above, the qualities of bitter envy and selfish ambition are two types of "wisdom" that are in conflict with a God-honoring way of life.
For instance, "envy" involves a feeling of disapproval when others are blessed or successful. We might think of a bitterly envious person as someone who is not only content to win but also desires to see other individuals lose. If an envious person cannot obtain what someone else has (such as peer recognition, approval, or an accomplishment for example), then he or she may seek to belittle or diminish those things in the eyes of others
"Selfish ambition" is a quality seen among those who are primarily concerned with their own success. In commenting on the use of this term, one source tells us that selfish ambition "...refers to self-seeking that engenders antagonism and factionalism. The Gr. word came to describe anyone who entered politics for selfish reasons and sought to achieve his agenda at any cost (i.e., even if that meant trampling on others)." (1)
These motivational forces of bitter envy and selfish ambition are sometimes driven by an internal desire to obtain preeminence over others. They may also serve to mask a basic sense of insecurity or need for affirmation. Knowing this, its good to prayerfully seek to determine if we are driven by a sincere desire to honor God with our talents, skills, and abilities or if there are other motivations involved in the choices and decisions of our daily lives
James provides us with another important reason for doing so next...
"This wisdom does not descend from above, but is earthly, sensual, demonic. For where envy and self-seeking exist, confusion and every evil thing are there" (James 3:15-16).
If we are motivated by a self-seeking desire to demonstrate the amount of knowledge, insight, or understanding we possess, then we would do well to consider the source of such "wisdom." And while the path of selfish ambition may appear to help us attain those things we desire in life, such achievements are limited at best- and a person who makes use of the type of wisdom that finds its origin in the philosophy of God's enemy will not be in an enviable position when he or she stands before Him to give an account.
(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Jas 3:14). Nashville, TN: Thomas Nelson Publishers.
the book of james chapter three XII
"Who is wise and understanding among you? Let him show by good conduct that his works are done in the meekness of wisdom. But if you have bitter envy and self-seeking in your hearts, do not boast and lie against the truth" (James 3:13-14).
This passage re-introduces a familiar theme that will carry us through the remainder of James chapter three- a theme that occupied a significant portion of James chapter two and concerns the good works that should identify a man or woman of God.
As mentioned earlier, the idea of "wisdom" refers to insight, common sense, and the use of good judgment in the application of knowledge. Wisdom not only refers to a good intellectual grasp of the facts; it also includes the qualities of understanding, perception, and discernment as well.
In an Old Testament sense, this word carries the idea of skill or mastery in the art of living in accordance with God's expectations. (1) Here in James 3:13, the word "wise" is associated with both spiritual and practical wisdom. (2) So wisdom (or the lack of it) carries an impact that affects our decisions in virtually every area of life.
While the acquisition of wisdom may seem unattainable for someone who is struggling to make good decisions, a message from earlier within the book of James is something that bears repeating.. ...
"If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him" (James 1:5 NIV).
Its helpful to remember that God is the source of all true wisdom and that He is willing to share that wisdom -generously- with those who are willing to ask Him. As we're told in the Old Testament book of Psalms, "To obey the LORD is the fundamental principle for wise living; all who carry out his precepts acquire good moral insight. He will receive praise forever" (Psalm 111:10, NET).
James then goes on to use the word "meekness," a word that is sometimes identified as a synonym for weakness in our 21st century vernacular. This word may be best understood as a reference to "power under control" and describes a person who chooses to defer to an authority instead of insisting on his or her own way of doing things.
In addition to this God-honoring type of wisdom however, there is another type of wisdom that produces some very different results- and James will go on to examine that kind of "wisdom" next.
(1) chakam OT:2450 Vine's Expository Dictionary of Biblical Words, Copyright © 1985, Thomas Nelson Publishers. See Ecclesiastes 12:9
(2) sofós NT:4680 Vine's Expository Dictionary of Biblical Words, Copyright © 1985, Thomas Nelson Publishers.
the book of james chapter three XI
"Does a spring send forth fresh water and bitter from the same opening? Can a fig tree, my brethren, bear olives, or a grapevine bear figs? Thus no spring yields both salt water and fresh" (James 3:11-12).
James 3:11-12 provides us with a few illustrations (three familiar agricultural commodities along with drinkable and undrinkable water) to emphasize the fact that our actions should be consistent with what we profess to believe. Jesus made use of a similar concept in the Gospel of Matthew when He said this...
"You will know them by their fruits. Do men gather grapes from thornbushes or figs from thistles? Even so, every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore by their fruits you will know them" (Matthew 7:16-20).
The Scriptural concept of "fruitfulness" is often used to illustrate the result (or effect) that is brought about by something else. These results may be good or bad depending on the cause. For instance, just as a tree is identified by the fruit it produces, a person may also be known by the result or "fruit" that his or her actions produce.
In general, a God-honoring person is someone who should demonstrate God-honoring characteristics (see 1 Corinthians 13). In addition, the fruit that our lives produce will have an impact upon others for better or worse. Just as a spring cannot produce drinkable and undrinkable water at the same time, we can expect the "fruit" or result of our choices (and their consequences) to have a beneficial or adverse impact upon others. (1)
One effective way to help ensure that our lives produce the right kind of fruit can be found in Jesus' message to His disciples from the Gospel of John...
"...No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me. I am the vine; you are the branches. If a man remains in me and I in him, he will bear much fruit; apart from me you can do nothing...
If you remain in me and my words remain in you, ask whatever you wish, and it will be given you. This is to my Father's glory, that you bear much fruit, showing yourselves to be my disciples" (John 15:4-5, 7-8 NIV).
(1) Of course, this is not to say that we can't learn a good lesson from someone's negative example but it's certainly better to watch and learn from a positive influence than a negative one.
the book of james chapter three X
"With the tongue we praise our Lord and Father, and with it we curse human beings, who have been made in God's likeness. Out of the same mouth come praise and cursing. My brothers and sisters, this should not be" (James 3:9-10 NIV).
How have human beings been made in God's likeness? Well to answer that question, we must go back to the beginning...
"Then God said, 'Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground.'
So God created man in his own image, in the image of God he created him; male and female he created them. God blessed them and said to them, 'Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish of the sea and the birds of the air and over every living creature that moves on the ground'" (Genesis 1:26-28).
As used in the passage quoted above, the word "image" refers to a "resemblance (or) representative figure" while "likeness" means "(to) model." (1) So the word "image" involves the idea of appearance and "likeness" implies a kind of similarity. When taken together, this portion of Scripture tells us that human beings were created to resemble, model, and represent the God who created us.
With this in mind, we can identify a number of areas where human beings serve to reflect the image and likeness of God. For instance...
- The God of the Scriptures possesses consciousness, or awareness, as do human beings. This would include such things as moral consciousness (being aware of what is right and wrong), self-consciousness (an awareness of ourselves as individuals), and social consciousness (or the proper way to interact with others).
- God has a personality that expresses itself in those things He loves, hates, approves, enjoys, and so forth. In a similar manner, every human being maintains his or her own distinct personality as well.
- God possesses the qualities of knowledge, will, and emotion. Human beings possess these attributes too.
- God can love, and humanity resembles God in the sense that human beings also possess this capacity.
Since human beings have been created God's image, we have the ability to interact with our Creator in a meaningful way. This also implies that every human person has a basic, inherent, fundamental value that is worthy of respect. This explains why it is inappropriate to "...curse those who are made in God's likeness" (ISV).
(1) H6754 tselem, H1823 demuth, Strong’s Hebrew and Greek Dictionaries
the book of james chapter three IX
"For every kind of beast and bird, of reptile and creature of the sea, is tamed and has been tamed by mankind. But no man can tame the tongue. It is an unruly evil, full of deadly poison" (James 3:7-8).
Traveling circuses often feature daring individuals who have trained fearsome lions to perform dramatic stunts. Snake charmers can subdue venomous cobras with the ability to strike and kill at any moment. Aquatic theme parks feature whales, dolphins, and other sea creatures that have been trained to perform for the entertainment of an audience. Each of these examples serves to validate the basic truth of the passage quoted above.
Yet despite humanity's ability to tame these impressive members of the animal kingdom, James 3:8 tells us, "...no one has ever been able to tame the tongue. It is evil and uncontrollable, full of deadly poison" (GNB). To support this assertion, James goes on to provide us with some clear evidence...
"With it we bless our God and Father, and with it we curse men, who have been made in the similitude of God. Out of the same mouth proceed blessing and cursing. My brethren, these things ought not to be so" (James 3:9-10).
One excuse given among non-Christians to justify not going to church is that there are too many hypocrites in the church. While this objection may sometimes serve as a pretense to avoid the real issue, perhaps we might benefit by considering this criticism more closely in light of James 3:7-8.
For instance, how many people speak one way at church but another way at school or on the job? How many people interact with those outside the church in one manner but act very differently while in church? James identifies a similar kind of double-standard when he says, "Praise and curses come from the same mouth. My brothers and sisters, this should not happen!" (GW)
Since no human being is fully capable of subduing an unruly tongue, its important to remember Jesus' message from Luke 18:27: "The things which are impossible with men are possible with God." Any attempt to do so cannot succeed unless we prayerfully seek God's power to initiate such change. As the New Testament book of 2 Corinthians reminds us...
"The weapons we fight with are not the weapons of the world. On the contrary, they have divine power to demolish strongholds. We demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ" (2 Corinthians 10:4-5 NIV).
the book of james chapter three VIII
"The tongue also is a fire, a world of evil among the parts of the body. It corrupts the whole body, sets the whole course of one's life on fire, and is itself set on fire by hell" (James 3:6 NIV).
In referring to the "...the course of human existence" (NET), this passage makes reference to the circle of life that is initiated at birth. As one progresses around this circle from birth to death, the evil contained within an unregenerate tongue often serves to enflame both itself and others who may fall within its sphere of influence
As for the use of the word "evil" or "iniquity" in this portion of Scripture, one source observes, "'Iniquity' means that which is wrong or unjust, an act of unrighteousness. Because there is such a wide variety of ways that the tongue can sin against God and offend others, it is a 'world' of iniquity" (1)
This passage also identifies the source of this capacity for evil when it says that the tongue "...is set on fire by hell itself" (NLT). The word "hell" is translated from the word Gehenna, the Greek form of a Hebrew word that means "the valley of Hinnom." In the New Testament era, the Hinnom Valley served as something of a centralized garbage dump for the city of Jerusalem. All the waste and refuse generated by the city eventually found its way there.
This was the place where dead animals and the bodies of executed criminals were disposed of. It also served as a kind of municipal cesspool that accommodated the human waste generated by the residents of the city. Fires burned continuously within the Hinnom Valley in order to consume this tremendous amount of daily waste, thus making it suitable for use as an illustration to represent the concept of hell
In addition, "hell" is also described within the Scriptures as a lake of fire burning with brimstone (Revelation 20:10), a place of outer darkness (Matthew 25:30), a place of weeping and gnashing of teeth (Matthew 8:12), and a place of torment (Revelation 14:11)
In remarking on the use of a word that evokes such horrific images, one commentary states, "If men object to the concept of hell fire, they must realize that, if these fires are not to be taken literally, it is because the reality which they represent is so terrible that it can only be visualized as everlasting fire, where “the smoke of their torment ascendeth up for ever and ever (Revelation 14:11)." (2)
(1) Caldwell, Bob James 3 The Untamable Tongue v.6 http://www.ccboise.org/resources/study-materials/study-notes/james-3
(2) Institute for Creation Research, New Defender's Study Bible Notes James 3:6 http://www.icr.org/index.php?module=home&action=submitsearch&f_submit=Search&f_context_any=any§ion=bible&f_search_type=bible&f_keyword_any=James+3:6
the book of james chapter three VII
"Even so the tongue is a little member and boasts great things. See how great a forest a little fire kindles! And the tongue is a fire, a world of iniquity. The tongue is so set among our members that it defiles the whole body, and sets on fire the course of nature; and it is set on fire by hell" (James 3:5-6).
While this passage primarily relates to the things we say, the reality is that this portion of Scripture may carry an even greater implication when we stop to consider it. You see, its possible for someone to say a lot without ever speaking a word.
For example, have you ever written something in anger and later regretted your choice of words? In that instance, we might modify James 3:6 to read, "the pen is a fire, a world of iniquity." Or perhaps we may have pressed the "send" button on an email or text message in a moment of frustration and can no longer take back what was written. Someone in that position might readily agree that "the keyboard is a fire, a world of iniquity."
A person with any degree of online experience certainly understands the truth behind this passage as well. Virtually anyone who participates in an open, online forum will surely find a world of evil (BBE), wickedness (CJB), or injustice and unrighteousness (AMP) among the comments of those who participate.
Since it is often difficult (1) to associate a real person with an online identity, the social, cultural, and societal restraints that are normally associated with face-to-face interaction cease to apply in such instances- and if someone believes that he or she is just an anonymous person on the other side of a wifi connection, then whatever is already inside that person has an opportunity to emerge.
Unfortunately, this often leads to "flame wars" or comments that feature personal attacks, hostile criticisms, racial slurs, and every kind of vicious, argumentative, and malevolent speech- and James tells us why: "The tongue also is a fire, a world of evil among the parts of the body. It corrupts the whole body, sets the whole course of one's life on fire, and is itself set on fire by hell" (NIV).
For better or worse, the Internet shows us who people really are when the restraints are off. To quote Jesus once again from Matthew 12:34-35, "…out of the overflow of the heart the mouth speaks. The good man brings good things out of the good stored up in him, and the evil man brings evil things out of the evil stored up in him."
(1) But not always impossible, as some have discovered to their regret
the book of james chapter three VI
"When we put bits into the mouths of horses to make them obey us, we can turn the whole animal. Or take ships as an example. Although they are so large and are driven by strong winds, they are steered by a very small rudder wherever the pilot wants to go" (James 3:3-4 NIV).
The imagery found within this passage serves to remind us that something very small can influence the direction of something much larger. The same is true for the words we say as well. For instance, the wisdom books of the Old Testament discuss a few of the directions that our words may take us for better or worse...
"The wicked are trapped by their own words, but the godly escape such trouble" (Proverbs 12:13 NLT).
"Smart people keep quiet about what they know, but stupid people advertise their ignorance" (Proverbs 12:23 GNB).
"A wise person's heart controls his speech, and what he says helps others learn" (Proverbs 16:23 GW).
"The words of a wise person win him favor, but the words of a fool are self-destructive" (Ecclesiastes 10:12 NET).
These Scriptures remind us that our words have an impact on those around us and build a legacy for others to follow or avoid. The New Testament book of Jude provides us with another illustration of this idea in more negative terms..
"These people are grumblers and faultfinders; they follow their own evil desires; they boast about themselves and flatter others for their own advantage" (Jude 1:16).
...while the book of Philippians encourages us to speak and act in a manner that exerts a much more positive influence:
"Do everything without grumbling and arguing, so that you may be blameless and pure, children of God who are faultless in a crooked and perverted generation, among whom you shine like stars in the world" (Philippians 2:14-15 HCSB).
Just as a ship's rudder or a bit that is placed in a horse's mouth are comparatively small when compared to the whole, the ability of the tongue to influence the direction of our lives seems out of proportion to its size. Yet each is capable of inflicting great damage if left uncontrolled. Therefore, we would do well to prayerfully seek the "steering influence" of the Holy Spirit in directing the course of our speech- and the words of Psalm 19:14 help provide us with a valuable guide in that regard...
"Let the words of my mouth and the meditation of my heart Be acceptable in Your sight, O LORD, my strength and my Redeemer."
the book of james chapter three V
"For we all stumble in many things. If anyone does not stumble in word, he is a perfect man, able also to bridle the whole body" (James 3:2).
This portion of Scripture continues with a point that any reasonable person would concede: "Indeed, we all make many mistakes" (NLT). For those who may be tempted to object to this self-evident truth, James 3:2 continues by affirming that statement with an undeniable fact: "A person who never said anything wrong would be perfect." He then concludes by observing, "Someone like that would be able to control their whole body too" (ERV).
So a person who was never at fault in anything that he or she said would be someone with a perfect level of self-control. The following verses then go on to illustrate how such an ability would impact other areas of life by using the visual illustration of a bit in a horse’s mouth or a rudder on a ship...
"Indeed, we put bits in horses' mouths that they may obey us, and we turn their whole body. Look also at ships: although they are so large and are driven by fierce winds, they are turned by a very small rudder wherever the pilot desires" (James 3:3-4).
The idea is that the things we say will help to direct and influence the course of our lives. For example, a person on a ship without the control of a rudder is likely to end up in a place where he or she was not expecting to go. The same can be said for the self-destructive words of a person who cannot control his or her tongue- that person's words are sure to eventually lead to a negative result.
But a person who cannot control the things that spring from his or her mouth does not live in a vacuum, for that person's words have an effect upon others as well. For instance, how many people have been injured because someone foolishly said the wrong thing at the wrong time? How many fights, misunderstandings, and disagreements have occurred because someone could not control his or her tongue?
Remember that Jesus said, "…out of the overflow of the heart the mouth speaks. The good man brings good things out of the good stored up in him, and the evil man brings evil things out of the evil stored up in him" (Matthew 12:34-35). A person who cannot control the things that he or she says and subsequently brings forth any evil that is stored within is like a rudderless ship that is sure to eventually run aground.
the book of james chapter three IV
"Not many of you should become teachers, my fellow believers, because you know that we who teach will be judged more strictly" (James 3:1 NIV).
Before we leave this portion of Scripture, we should pause to consider one final observation. Although James 3:1 is clearly directed towards those who might seek to assume the role of a teacher, it helps to remember that everyone is a teacher to some degree.
You see, everyone teaches others in a variety of different ways. For instance, musicians teach through their lyrics, leaders teach through their interaction with subordinates, and everyone teaches others by example. Our words, actions, choices, and decisions all serve to instruct and influence our friends, colleagues, and associates for they all teach others about our priorities in life and the things we feel are right and important.
To illustrate this idea, let's take the example of a Christian who genuinely seeks to honor God with his or her life. In general, a person in this position is likely to make the kinds of decisions that will impact others in a positive manner. In the words of Paul the Apostle, he or she will naturally tend to influence others to "Follow my example, as I follow the example of Christ" in the choices and decisions of daily life. (1)
On the other hand, a person who says that he or she honors God but chooses to live in a manner that fails to live up to that assertion teaches others something very different. James spent much of the previous chapter of this letter admonishing a similar type of mindset- and in this instance, we might appropriate another (but far less encouraging) statement from Paul: "No wonder the Scriptures say that the world speaks evil of God because of you" (Romans 2:24 TLB).
This is an important consideration for virtually everyone possesses a circle of influence, a group of friends or acquaintances who are impacted by our actions or opinions. This degree of influence -however small- can be used to teach and lead others in whatever manner we choose.
So even though someone may not be known or recognized as a teacher, the reality is that everyone serves to teach and instruct others through the example of their lives. Some teach others what to do and some teach others what not to do. The question is, what lessons are others learning from us?
the book of james chapter three III
"My friends, not many of you should become teachers. As you know, we teachers will be judged with greater strictness than others" (James 1:1 GNB).
The format of a first century worship service often provided an opportunity for those in attendance to publically address the other members of the congregation. In fact, the Scriptures tell us that Paul the Apostle made use of one such opportunity as recorded in Acts chapter thirteen.
This congregational structure may help to explain the admonition of James 3:1 for in the words of one source...
"The Christians carried this opportunity over into the meetings of the early church (cf. 1Co 14:26-33). Consequently there were many in James' audience who, though not qualified with ability, aspired to teach others publicly for the sake of prestige or some other motive." (1)
Another commentator expresses this issue more succinctly: "From the general tone of this chapter we suspect there must have been many presumptuous, quarrelsome, worldly-minded men, of uncontrolled temper, putting themselves forward as leaders and teachers." (2)
This would serve to account for the cautionary prohibition of James 3:1. Its possible that James sought to avoid a recurrence of the same attitude displayed by a number of Old Testament teachers of his generation, an attitude that Jesus soundly rebuked: "...Watch out for the teachers of the law. They like to walk around in flowing robes and be greeted with respect in the marketplaces, and have the most important seats in the synagogues and the places of honor at banquets. They devour widows' houses and for a show make lengthy prayers. These men will be punished most severely" (Mark 12:38-40 NIV).
Even though it is a tremendous privilege to be used of God to help others grasp the meaning and application of His Word, it is important for a teacher to be honest and realistic concerning his or her motivation for doing so. For instance, are we really interested in honoring God by leading others in a study of the Scriptures or are there other, not-so-good motivations that are hiding behind a veneer of spirituality?
Finally, while it is certainly true that teachers will be held accountable before God, that does not necessarily mean that He will serve as the teacher's only judge. You see, a teacher will also be subject to judgment among others as well. One teacher spoke with the voice of experience in this regard when he said, ''A doctor buries his mistakes, but a teacher's mistakes walk around and talk about him.” (3)
(1) Constable, Thomas. DD. "Commentary on James 3". "Expository Notes of Dr. Thomas Constable". "http://www.studylight.org/commentaries/dcc/print.cgi?bk=58&ch=3&vs=1". 2012.
(2) Henry H. Halley, Halley's Bible Handbook Chapter 3:1-12. The Tongue pg. 659
(3) Dick Woodward, New Testament Handbook, The Letter of James Chapter Three: The Sources of the Forces pg. 455
the book of james chapter three II
"My friends, not many of you should become teachers. As you know, we teachers will be judged with greater strictness than others" (James 1:1 GW).
In Ephesians 4:11 we read, "...Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers..." (NIV). This tells us that the ministry of teaching involves a calling, a reality that should impact the manner in which we approach this crucial work.
This is important to remember in light of James 3:1 for as one commentator observes, "It would seem... there were many among the first readers of this Epistle in particular, of whom the author knew or at least was afraid that they were more fond of speaking than of hearing, more fond of teaching others than of receiving instruction themselves." (1)
This is not meant to dissuade someone from engaging in this worthwhile and valuable ministry but it does illustrate the need to count the cost before pursuing such work. Anyone who does not sense God's calling to teach should think twice before assuming this important responsibility.
You see, the role of a teacher often involves long hours of study and preparation. It may involve learning ancient languages or studying the nuances of particular words to effectively communicate their meaning. It may sometimes mean living with the unrealistic expectations of those who assume that every teacher should possess the ability to instantaneously offer a detailed exposition of an obscure verse or is a subject matter expert in the application of Biblical truth to virtually any topic imaginable.
A person who aspires to this position should also be aware that God may require the teacher to develop a personal acquaintance with various Biblical truths before he or she presents them to others. For instance, a person who is preparing to teach through Jesus' Sermon on the Mount might be placed in a position to implement Jesus' own teachings from that passage in advance.
The teacher must also live with the humbling realization that he or she is inadequate to fulfill the responsibility of ministering God's Word without His assistance while guarding against the opposite extreme- the danger of knowing the Biblical material so well that he or she is no longer dependent upon God to effectively communicate it.
Despite these things, a person who is truly called to teach will never be happy doing anything else, for in the words of the prophet Jeremiah, "...His message becomes a fire burning in my heart, shut up in my bones. I become tired of holding it in, and I cannot prevail" (Jeremiah 20:9 HCSB).
(1) John Peter Lange, The Epistle General of James: an Exegetical and Doctrinal Commentary, pg. 102
the book of james chapter three I
"My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment" (James 3:1).
It may be easy to listen to a minister as he or she leads a Bible study and think, "I'd like to do that." After all, a good teacher is generally well-respected. Quality Bible teachers are often treated with honor and dignity, at least within in the church. And of course, helping others to understand and apply God's Word is a gratifying and fulfilling work. However, James 3:1 alerts us to an important consideration for anyone who may wish to assume the role of "teacher."
The position of "teacher" is one of a number of spiritual offices (1) that have been established by God for a specific reason: "...to equip the saints for the work of ministry, for building up the body of Christ" (Ephesians 4:12 ESV). These various job responsibilities share one important mission- to edify and prepare God's people to serve in various capacities.
The teacher's role involves communicating the Scriptures in a way that others can understand, remember, and apply within their daily lives. In this manner, the teacher helps prepare his or her audience to impact others with the truth of God's Word in whatever area of ministry God has assigned to each individual listener.
While the position of "teacher" may seem attractive, a person who makes the commitment to teach the Scriptures must also accept the accountability that goes along with it. That accountability can be found here in James 3:1: "...we who teach will be judged more strictly" (NIV).
You see, it is possible for a sincere and well-meaning teacher to cause great spiritual and/or emotional damage in the lives of others. Lives may be ruined, churches may be adversely affected, and cultic organizations can get their start if someone begins teaching the Scriptures when he or she really shouldn't do so.
James 3:1 tells us that a teacher who abuses his or her authority, misrepresents God, or teaches something that is Scripturally unsound will give an account for such actions- and the judgment will be very strict. In addition, a teacher should also expect to be called to account for his or her motivation in seeking to teach the Scriptures and whether he or she actually followed the Scriptural precepts contained within each message.
Therefore, James 3:1 should serve as a cautionary message for anyone who may wish to pursue the office of a teacher in its various forms.
(1) See 1 Corinthians 12:28 and Ephesians 4:11
the book of james chapter two XX
"For as the body without the spirit is dead, so faith without works is dead also" (James 2:26).
It can often be challenging to find an appropriate gift for someone who has accumulated a large number of possessions. After all, what can you give to the person who seemingly has everything? In a sense, this was the dilemma facing the people of Old Testament Israel in their relationship with God. In fact, God Himself addressed this very situation through the pen of the Psalmist...
"Why would I want more bulls from your barns or goats from your pens? I already own all the animals in the forest. I own all the animals on a thousand hills. I know every bird in the mountains. Everything that moves in the fields is mine. If I were hungry, I would not ask you for food. I already own the world and everything in it" (Psalm 50:9-12 ERV).
So what can mere human beings offer to the God who is in need of nothing? Well, Psalm 50 goes on to provide us with an answer to that question: "Make thankfulness your sacrifice to God, and keep the vows you made to the Most High" (Psalm 50:14 NLT).
Sincere, genuine faith in God through Christ is another offering that is sure to be accepted by God for as we're told in Hebrews 11:6, "It's impossible to please God apart from faith..." (MSG). For instance, we can allow the trials of life to generate things like worry, fear, or anxiety. Or we can view those trials as opportunities to exercise the kind of faith that is pleasing to God.
The two examples given to us here within the closing verses of
James chapter two -Abraham and Rahab- provide us with models that
represent the kind of faith that truly honors God. These two
individuals were certainly not perfect but their choices and subsequent
actions demonstrated the reality of their genuine, authentic,
God-honoring faith.
So if we truly believe that God accepts and rewards those who
diligently seek Him (Hebrews
11:6), our lives should reflect that belief as well. Of course,
doing good things doesn't necessarily mean that someone is a Godly
person, but a Godly person will certainly demonstrate his or her faith
by doing good things.
In the final equation, the real test of faith lies not in simply saying what we believe but in acting on what we believe- and in the words of James 2:26, "Anyone who doesn't breathe is dead, and faith that doesn't do anything is just as dead!" (CEV).
the book of james chapter two XIX
"In the same way, was not even Rahab the prostitute considered righteous for what she did when she gave lodging to the spies and sent them off in a different direction?" (James 2:2:25 NIV).
After Rahab secretly assisted the Israelite spies in escaping from Jericho, Joshua 6:2-21 records the collapse of the city's seemingly impenetrable walls and its subsequent destruction. However, there was one group of residents who were spared from death: "...Joshua said to the two spies, 'Keep your promise. Go to the prostitute's house and bring her out, along with all her family'" (Joshua 6:22 NLT).
Rahab's account provides us with an example of the "faith backed by action" spoken of here in James chapter two. You see, Rahab not only said that "...the Lord your God is the supreme God of the heavens above and the earth below" (Joshua 2:11 NLT), she verified her stated belief by taking action.
For instance, if Rahab did not possess genuine faith in the God of the Scriptures, there would have been no reason for her to risk her life to hide Joshua's advance scouts and safely send them away. If Rahab did not have true faith in the God of Israel, she would not have agreed to hang a scarlet cord in her window to identify her place of residence (Joshua 2:14-21).
If Rahab had "faith but not works," she might not have chosen to stay within her home in the midst of the city's annihilation. Rahab also demonstrated her conviction that God would be faithful to ensure that the people of Israel followed through on their promise to spare her when they entered the city. These acts served to validate her faith in God to save her from the city's destruction.
So Rahab's faith had a visible impact upon her choices and decisions- and to paraphrase James 2:18, she demonstrated her faith by her works. This also explains why Rahab has been acknowledged within the "Faith Hall of Fame" as found within the New Testament book of Hebrews (see Hebrews 11:31).
But this is not the end of Rahab's story. You see, the Scriptures tell us that Rahab went on to settle among the people of Israel (Joshua 6:25) and eventually married a man named Salmon. Rahab and Salmon's lineage eventually led to the birth of Israel's King David and ultimately to Jesus Himself (see Matthew 1:5-16).
As with the example of Abraham, Rahab's external actions demonstrated the internal reality of her faith- and because Rahab acted upon what she believed, she helps serve as an example of genuine, authentic, Biblical faith.
the book of james chapter two XVIII
"And in like manner was not also Rahab the harlot justified by works, in that she received the messengers, and sent them out another way?" (James 2:25 ASV).
Rahab lived within the ancient city of Jericho, Israel's first military objective upon entering the land of Canaan. However, the inhabitants of Jericho were not taken by surprise by the advancing Israelites for Joshua 6:1 tells us that the city went into a complete lockdown to defend against them.
But an Israelite scout team had already penetrated the city some time earlier and established a residence within Rahab's home. Unfortunately, it wasn't long before the authorities arrived...
"...someone informed the king of Jericho that two Israelis who were suspected of being spies had arrived in the city that evening. He dispatched a police squadron to Rahab’s home, demanding that she surrender them. 'They are spies,' he explained. 'They have been sent by the Israeli leaders to discover the best way to attack us.'
But she had hidden them, so she told the officer in charge, 'The men were here earlier, but I didn’t know they were spies. They left the city at dusk as the city gates were about to close, and I don’t know where they went. If you hurry, you can probably catch up with them!' But actually she had taken them up to the roof and hidden them beneath piles of flax that were drying there" (Joshua 2:2-6 TLB).
It was then that Rahab demonstrated the kind of faith that would alter her destiny...
"Before the spies went to sleep that night, Rahab went up on the roof to talk with them. 'I know the Lord has given you this land,' she told them. 'We are all afraid of you. Everyone in the land is living in terror. For we have heard how the Lord made a dry path for you through the Red Sea when you left Egypt.
And we know what you did to Sihon and Og, the two Amorite kings east of the Jordan River, whose people you completely destroyed. No wonder our hearts have melted in fear! No one has the courage to fight after hearing such things. For the Lord your God is the supreme God of the heavens above and the earth below.'
'Now swear to me by the Lord that you will be kind to me and my family since I have helped you. Give me some guarantee that when Jericho is conquered, you will let me live, along with my father and mother, my brothers and sisters, and all their families" (Joshua 2:8-13 NLT).
We'll link this account to James' discussion of faith next.
the book of james chapter two XVII
"Likewise, was not Rahab the harlot also justified by works when she received the messengers and sent them out another way?" (James 2:25).
Rahab is someone who perhaps is best known for her efforts to hide a pair of Israelite spies from the authorities within the ancient city of Jericho. But the events that led to Rahab's fateful decision actually began long before those Israelite agents ever reached the city...
"After the death of Moses the LORD's servant, the LORD spoke to Joshua son of Nun, Moses' assistant. He said, 'Moses My servant is dead. Therefore, the time has come for you to lead these people, the Israelites, across the Jordan River into the land I am giving them. I promise you what I promised Moses: 'Wherever you set foot, you will be on land I have given you'" (Joshua 1:1-3 NLT).
We're then told, "Joshua chose two men as spies and sent them from their camp at Acacia with these instructions: 'Go across the river and find out as much as you can about the whole region, especially about the town of Jericho.' The two spies left the Israelite camp at Acacia and went to Jericho, where they decided to spend the night at the house of a prostitute named Rahab" (Joshua 2:1 CEV).
Jericho was the first city that the people of Israel encountered after they crossed the Jordan River and entered the land that God had promised to give them. Modern-day archaeologists have excavated the ancient city of Jericho on a number of occasions and their work has provided us with an idea of what life was like within the city during the Old Testament period.
Although Jericho was a residential city, it almost seems as if it was constructed like an ancient version of a military base. For example, researchers believe that Jericho was more than a quarter-mile wide in diameter (about .50 km) and occupied an elevated location, a position that offered a definite advantage against a potential invasion force.
It also appears that there were three different walls that surrounded the city to protect it from intruders. The first wall circled the city's perimeter and was fifteen feet (5m) high and six feet (2m) thick. Behind this perimeter wall was a second wall that was twenty-five feet (8m) high and six feet (2m) thick. Finally, a third wall that was similar in height and thickness to the second wall was built within these two outer walls.
We'll see what this information has to do with James 2:25 over the next two studies.
the book of james chapter two XVI
"You see then that a man is justified by works, and not by faith only" (James 2:24).
James 2:24 provides us an opportunity to consider the important Biblical concept of "justification."
When found within the Scriptures, this word is used to describe the judicial process by which imperfect and sinful human beings are made acceptable to a holy and perfect God. In the original language of this passage, the word "justified" means, "to declare, pronounce one to be just, righteous, or such as he ought to be." (1)
In considering the doctrine of justification, its important to ensure that we do not remove James 2:24 from its Biblical context. If we fail to take that precaution, we might be led to believe that people are justified by their good efforts and not by faith alone. But as we've seen, that would misrepresent the premise of James chapter two as well as a number of other important Biblical references.
As many commentators have pointed out, salvation is through faith alone but the faith that saves is not alone- it is always accompanied by external acts that reveal the evidence of its existence. In like manner, the basis for our justification is not found in the number of good works we've done. Instead, our faith in Jesus and His sacrificial death on our behalf forms the basis of our justification (see Galatians 2:16). Good works should then follow as the external evidence of that internal faith.
You see, the Scriptures tell us "God made him who had no sin to be sin for us, so that in him we might become the righteousness of God" in speaking of Jesus (2 Corinthians 5:21 NIV). In light of this, Romans 5:1 concludes, "Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ."
Since Jesus accepted the death sentence decreed against humanity, "...the result of (this) one act of righteousness was justification that brings life for all men" (Romans 5:18 NIV). Furthermore, "...since we have been made right in God’s sight by the blood of Christ, he will certainly save us from God’s condemnation" (Romans 5:9 NLT).
So a "faith" that is not accompanied by verifiable works is one that cannot be justified as genuine. This is the point of James chapter two. One commentator summarizes this relationship between faith and works in the following manner: "...as James makes clear, true faith will, by its very nature, produce those works that will acquit us at the judgment. So, while faith and works must be kept distinct, they must also not be separated." (2)
(1) G1344 dikaioo Thayer’s Greek Definitions
(2) Elwell, W. A. (1995). Evangelical Commentary on the Bible (Vol. 3, Jas 2:14). Grand Rapids, MI: Baker Book House.
the book of james chapter two XV
"Was not our father Abraham considered righteous for what he did when he offered his son Isaac on the altar? You see that his faith and his actions were working together, and his faith was made complete by what he did. And the scripture was fulfilled that says, 'Abraham believed God, and it was credited to him as righteousness,' and he was called God's friend' (James 2:21-23 NIV).
Isaac represented the fulfillment of God's promise to provide Abraham with an heir. But there came a time when Isaac was involved in a significant test of Abraham's faith...
"Then God said, 'Take your son, your only son, whom you love--Isaac--and go to the region of Moriah. Sacrifice him there as a burnt offering on a mountain I will show you'
...When they reached the place God had told him about, Abraham built an altar there and arranged the wood on it. He bound his son Isaac and laid him on the altar, on top of the wood. Then he reached out his hand and took the knife to slay his son.
But the angel of the LORD called out to him from heaven, 'Abraham! Abraham!' 'Here I am,' he replied. 'Do not lay a hand on the boy,' he said. 'Do not do anything to him. Now I know that you fear God, because you have not withheld from me your son, your only son'" (Genesis 22:2, 9-12 NIV).
While the sacrifice of his own son was traumatic enough, let's consider what this sacrifice entailed. First, Abraham had to split the wood to sacrifice his own son (Genesis 22:3). Next, Abraham had three long days to think about the ensuing death of his beloved child as they traveled together to the site of his execution.
If that wasn't enough, Isaac eventually began to question the true nature of their trip: "Father, we have the coals and the wood, but where is the lamb for the sacrifice?" (Genesis 22:7 CEV). This must have been a difficult question for Abraham but his answer revealed the true depth of his faith: "God himself will provide the lamb for the burnt offering, my son" (Genesis 22:8 NIV).
It seems that Abraham's faith in God was such that he believed God would keep His promises, even if that meant bringing his son back from the dead. God's response subsequently validated the reality of Abraham's faith through his willingness to offer his son, thus making Abraham a living embodiment of Romans 1:17: "...it is written: 'The righteous will live by faith'" (NIV).
the book of james chapter two XIV
"But do you want to know, O foolish man, that faith without works is dead? Was not Abraham our father justified by works when he offered Isaac his son on the altar? Do you see that faith was working together with his works, and by works faith was made perfect?" (James 2:20-22).
There is a considerable difference between a belief in God's existence and the act of placing one's faith and trust in God. The great Old Testament patriarch Abraham provides us with a model that illustrates this difference, for Abraham may represent the finest Biblical example of authentic faith.
The Scriptures tells us that God called Abram (as he was then known) at age seventy-five to leave his home and travel to another land that God would reveal to him (see Genesis 12:1). In addition, God said, "I will make you into a great nation and I will bless you; I will make your name great, and you will be a blessing" (Genesis 12:2 NIV).
Despite the fact that Abram and his wife were well beyond child-bearing years, the Scriptures tell us that he took God at His word and "...departed as the Lord instructed him..." (Genesis 12:4). We're then told that Abram continued his journey until he finally reached the land of Canaan (Genesis 12:4-8), an area that generally comprises the modern-day nation of Israel.
After a brief (but eventful) sojourn in Egypt, Abram later returned to Canaan. Although Abram was quite wealthy by this time (Genesis 13:2), the reality was that he was an elderly man in an unfamiliar environment. He was also surrounded by a number of potentially hostile neighbors like the Canaanites and Perizzites (Genesis 13:7).
Other than his servants, his possessions, and his nephew Lot (who eventually left to live within the region of Sodom), Abram had little more than a promise from God- a promise that he accepted and believed by faith. Because of this, Genesis 15:6 tells us that "(Abram) believed the LORD, and he credited it to him as righteousness" (NIV).
In the course of time, God gave Abraham a son just as He had promised (see Genesis 15:2-5, 17:19, and 21:1-7). As a further demonstration of his faith, we'll later find that Abraham was prepared to present his beloved son as a sacrificial offering (Genesis 22:1-19).
We'll look at that account in greater detail next but for now, we can say that Abraham's external actions revealed the existence of his internal faith. Therefore as James 2:22 tells us, "…(Abraham's) faith and his actions were working together, and his faith was made complete by what he did" (NIV).
the book of james chapter two XIII
"But someone will say, 'You have faith, and I have works.' Show me your faith without your works, and I will show you my faith by my works" (James 2:18)
James 2:18 tells us that genuine, Biblical faith is something that should have a tangible impact in the lives of others. But why isn't it enough for someone to simply believe that God exists? Well, here's the answer...
"You believe that there is one God. You do well. Even the demons believe—and tremble!" (James 2:19).
Although it may represent a disturbing truth, a person who simply believes that God exists is really no different from a demonic being in that respect. Demons believe in God's existence as well but in the words of one Biblical paraphrase, "...what good does it do them?" (MSG).
Consider this incident from Jesus' life...
"Now in the synagogue there was a man who had a spirit of an unclean demon. And he cried out with a loud voice, saying, 'Let us alone! What have we to do with You, Jesus of Nazareth? Did You come to destroy us? I know who You are-- the Holy One of God!'" (Luke 4:33-34).
Although demonic beings clearly recognize the truth about Jesus,
that recognition does not automatically mean that all is well. In fact,
just the opposite is true, for their actions represent a deep-seated
contempt for that truth.
In a similar manner, it is possible for someone to "believe in God" yet live in a way that effectively denies His existence. A genuine, God-honoring, Biblical faith is one that will demonstrate its hidden reality; otherwise, it is dead and useless according to James 2:17.
In light of this, it's important to remember that people often judge Christ and the God of the Scriptures by those who claim to represent Him- and Jesus saved some of His strongest criticism for those who claimed to know God in theory but were very different in practice...
"Woe to you, experts in the law and you Pharisees, hypocrites! You are like whitewashed tombs that look beautiful on the outside but inside are full of the bones of the dead and of everything unclean. In the same way, on the outside you look righteous to people, but inside you are full of hypocrisy and lawlessness" (Matthew 23:27-28 NET).
Genuine, Biblical faith is more than simply believing "...that there is one God..." (NIV). In the words of one Biblical scholar, "...no one can get to the top floor by an elevator if she simply believes that elevators can get her there. She must believe in the elevator (i.e., trust it) enough to step in it and allow it to get her there." (1)
(1) Geisler, N. L., & Howe, T. A. (1992). When Critics Ask : A popular Handbook On Bible Difficulties (pp. 526–527). Wheaton, Ill.: Victor Books.
the book of james chapter two XII
"Thus, faith by itself, unaccompanied by actions, is dead" (James 2:17 CJB).
At this point, we should pause to consider the relationship between James' examination of genuine faith here in chapter two and the Apostle Paul's discussion of faith in the Biblical book of Romans. For instance, consider Romans 4:4-5...
"Now to him who works, the wages are not counted as grace but as debt. But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness."
Romans 11:6 also tells us...
"(God's) choice is based on his grace, not on what they have done. For if God's choice were based on what people do, then his grace would not be real grace" (GNB).
Finally, Romans 3:28 says...
"Therefore we conclude that a man is justified by faith apart from the deeds of the law."
However, James 2:24 will later go on to say this: "You see then that a man is justified by works, and not by faith only." While these seemingly contradictory statements have generated a great degree of controversy, a closer look at the parameters that James sets before us here in chapter two may be useful in clearing up this apparent conflict.
First, notice that James began this section by saying, "What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him?" (James 2:14). Its important to note that the person mentioned in this passage says he has genuine faith but may not actually possess it.
The way to verify that claim is to examine those works that proceed from it, a point that James will go on to address in greater detail within the next few verses. On the other hand, Paul's letter to the Romans was directed (at least in part) towards those who placed their faith in their ability to keep the Law and not in Christ.
This context is important in helping us gain a proper understanding of these two portions of Scripture. For Paul, the question is this: "Where is one's faith placed?" James addresses a different question: "What kind of faith is necessary for salvation?" As one commentator observes...
"The NT does not teach justification by works, but it also does not teach justification by the profession of faith or the claim to faith; it teaches justification by the possession of true faith, and true faith always bears the fruit of love of God and neighbor. James has in mind a genuine, living faith that produces fruitful works, which is evidence that will vindicate (or prove) the validity of one’s authentic justifying faith..." (1)
(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2230). Orlando, FL: Reformation Trust.
the book of james chapter two XI
"Suppose a brother or a sister is without clothes and daily food. If one of you says to them, 'Go in peace; keep warm and well fed,' but does nothing about their physical needs, what good is it? In the same way, faith by itself, if it is not accompanied by action, is dead" (James 2:15-17 NIV).
As previously mentioned, this passage examines our responsibility toward others within the Christian community who may require our assistance. While it is impossible to address every need that may exist in a perpetually needy world, its important to recognize that we cannot escape our responsibility by hiding behind that reality. Remember that this passage does not concern "everyone" who may be in need; it simply says, "If you know someone who doesn't have any clothes or food..." (CEV).
It is also true that there may be times when it is appropriate to withhold assistance from a person who might benefit from experiencing the consequences of his or her actions (see 2 Thessalonians 3:6-15). Yet even that choice should find its origin in a desire to ultimately help that person and not derive from a shallow or disinterested attitude as James 2:15-17 implies.
Instead, this passage warns us against the kind of frivolous response that does little to address the needs of those who clearly need help. That kind of attitude reveals the presence of a dead faith that may carry implications that last beyond our physical lives. For instance, consider Jesus' parable from Matthew 25:41-46...
"Then he will say to those on his left, 'Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink, I was a stranger and you did not invite me in, I needed clothes and you did not clothe me, I was sick and in prison and you did not look after me.'
They also will answer, 'Lord, when did we see you hungry or thirsty or a stranger or needing clothes or sick or in prison, and did not help you?' He will reply, 'I tell you the truth, whatever you did not do for one of the least of these, you did not do for me.' Then they will go away to eternal punishment, but the righteous to eternal life" (NIV).
Therefore, a person who sees a fellow Christian in need and says, "somebody ought to do something about that situation" may wish to consider if he or she might be that "somebody."
the book of james chapter two X
When it comes to an athletic competition, its rarely necessary for
an outstanding athlete to talk about his or her proficiency in a given
sport. Instead, all that person needs to do is demonstrate his or her
athletic talent on the field, on the court, on the ice, or in the gym.
In a similar manner, a person who claims to possess faith in God will demonstrate the reality of such faith by his or her actions. Simply put, the things we do help demonstrate the existence of genuine Biblical faith.
Now before we continue, we should be clear on an important point: people are made right with God through faith alone (see Romans 3:20-26, Romans 5:1, and Ephesians 2:8-9). However, real Biblical faith is always accompanied by verifiable actions. This is the subject that James will address for the remainder of this chapter…
"What does it profit, my brethren, if someone
says he has faith but does not have works? Can faith save him?
If a brother or sister is naked and destitute of daily food, and one of you says to them, 'Depart in peace, be warmed and filled,' but you do not give them the things which are needed for the body, what does it profit?" (James 2:14-16).
So this passage provides us with a test that we can use to determine if we truly possess a Biblical, God-honoring faith. The parameters of this test are simple: a fellow Christian has been deprived of food and clothing- two obvious needs that anyone would be certain to notice.
If we were to re-cast this test in a modern-day setting, we might do so with this analogy: let's say that a fire has destroyed the home and possessions of a fellow Christian and his family. Upon learning of this news, one person responds by saying, "I feel sorry for that family. Romans 8:28 says that all things work together for the good of those who love God and are called according to His purpose. I'm sure God will provide for them in some way."
In this scenario, we might apply the message of James 2:16: "What good is it to say this, unless you do something to help?" (CEV). You see, a brother or sister in Christ should have the reasonable expectation that the members of the church or local Christian community will actually do something to help in such a desperate situation.
This has led one commentator to observe, "If your faith does not lead you to share with your destitute brother, there is something desperately wrong with it." (1)
(1) Ray C. Stedman, James: The Activity of Faith http://www.raystedman.org/bible-overview/adventuring/james-the-activity-of-faith
the book of james chapter two IX
"So speak and so do as those who will be judged by the law of liberty. For judgment is without mercy to the one who has shown no mercy. Mercy triumphs over judgment" (James 2:12-13).
In commenting on this section, one source observes, "There must have been a decidedly worldly element in the Judean Church, to call forth such words as these." (1) You see, these verses carry a greater impact than a casual glance may seem to indicate. For instance, notice the command that James sets forth within this passage: "So speak and so do..." This does not represent a mere suggestion or good piece of advice; this is an imperative.
This portion of Scripture serves to remind us that our professed beliefs must be supported by the things we say and do. Its been said that actions speak louder than words, and the choices we make generally serve to demonstrate what we truly believe.
To illustrate the importance of this idea, lets take the example of someone who claims to follow the God of the Scriptures but demonstrates something very different by way of his or her actions. Titus 1:16 addresses this kind of dichotomy when it says, "Such people claim to know God, but their actions prove that they really don't" (CEV). As James himself also remarked,"...be doers of the word, and not hearers only, deceiving yourselves" (James 1:22).
The motivation for acting in accordance with what we profess to believe is given next: "You must make it your habit to speak and act like people who are going to be judged by the law of liberty" (ISV). One source expands on this idea with the following observation: "Christians ought to conduct themselves as if judgment may come at any moment. The constraining stimulus should not be a harsh, merciless court, but the law of liberty, which assures us we are free from the bondage of sin." (2)
Virtually everyone can look back on one or more occasions when God responded with far more mercy than our actions really deserved (see Ezra 9:13). Since God has been merciful towards us, we therefore bear the responsibility of following His good example by extending mercy towards others as well. Those who refuse to do so can find their alternative in James 2:13: "...judgment without mercy will be shown to anyone who has not been merciful" (NIV).
Nevertheless, James also makes certain to remind us that "Mercy triumphs over judgment" and as Jesus said in Matthew 5:7, "Blessed are the merciful, for they will be shown mercy."
(1) Henry H. Halley Halley's Bible Handbook , James 2:1-13 Favortism
(2) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2589). Nashville: Thomas Nelson.
the book of james chapter two VIII
"For whoever shall keep the whole law, and yet stumble in one point, he is guilty of all. For He who said, 'Do not commit adultery,' also said, 'Do not murder.' Now if you do not commit adultery, but you do murder, you have become a transgressor of the law" (James 2:10-11).
It's often been said that the Old Testament Law can be compared to the links in a bicycle chain. Every link in a bicycle chain may be perfect but if one suddenly breaks or goes missing, the entire chain becomes useless.
This illustration represents an important consideration for those who wish to establish a "works-based" relationship with God. For instance, a person who keeps the Law in every area but one is guilty of violating the entire Law- or as James 2:9 puts it, "...whoever keeps the whole law but fails in one point has become accountable for all of it" (ESV).
We can also express this idea by way of another illustration. Let's say that a person is driving his or her automobile above the legal speed limit. If that driver is pulled over by the authorities, it will do little good for that person to protest that he or she has always been a good citizen, has never stolen anything, or regularly volunteers to help those who are less fortunate.
You see, no amount of obedience or charitable effort in other areas of life can make up for the fact that the person in our illustration has broken the law by speeding. The same can be said for those who seek to enter a works-based relationship with God. The person who elects to do so is placed under the obligation of keeping the entire Law- and a person who is guilty of breaking the Law in one area has effectively broken them all.
This is not to say that each transgression is equally serious or that there are no degrees of sin. Just as human law recognizes greater or lesser degrees of punishment based on the severity of a crime, there are greater or lesser consequences associated with different violations of God's Law. (1) The point is that any transgression (no matter how small or seemingly inconsequential) still represents an offense against God.
As one commentator observes by way of a sporting analogy, "A basketball, whether it misses the hoop by an inch or a yard, still fails to score. Likewise, he who shows partiality becomes a transgressor just as readily as if he had murdered or committed adultery." (2)
(1) See Matthew 11:21-22, John 19:11, and Hebrews 10:29 for some examples
(2) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2589). Nashville: Thomas Nelson.
the book of james chapter two VII
"If you really fulfill the royal law according to the Scripture, 'You shall love your neighbor as yourself,' you do well; but if you show partiality, you commit sin, and are convicted by the law as transgressors" (James 2:8-9).
The New Testament Gospel of Matthew records the following exchange between Jesus and an expert in the Mosaic Law...
"Then one of them, a lawyer, asked Him a question, testing Him, and saying, 'Teacher, which is the great commandment in the law?' Jesus said to him, ‘You shall love the Lord your God with all your heart, with all your soul, and with all your mind.’ This is the first and great commandment. And the second is like it: ‘You shall love your neighbor as yourself.’ On these two commandments hang all the Law and the Prophets'” (Matthew 22:35-40).
This helps to explain why "You shall love your neighbor as yourself" is identified as a "royal" (or "sovereign") law here in James chapter two. It is royal in the sense that it proceeds from the Highest Authority and is preeminent in relation to all other laws. Various commentators have provided us with a number of useful observations concerning this royal decree...
- "(It is called) the royal law because it was given by the King and because it is the king of laws." (1)
- "The royal law means 'law that is truly royal in its quality' ...An individual 'loves' himself irrespective of financial or social status. We should love others in the same manner." (2)
- "The law of love... is called 'royal' because it is the supreme law that is the source of all other laws governing human relationships." (3)
- "The idea is that this law is supreme or binding... This sovereign law (quoted from Leviticus 19:18), when combined with the command to love God (Deuteronomy 6:4, 5), summarizes all the Law and the Prophets..." (4)
So the favoritism spoken of in James chapter two violates this foundational rule of Scripture. It is also inconsistent with the way in which we would like others to interact with us (see Luke 6:31). Since love always seeks another person's highest good, it is inappropriate to favor some for what they possess or what they may be able to do for us while disregarding others due to their lack of material possessions or their perceived inability to offer us anything.
As Jesus Himself once said by way of illustration, "...I can guarantee this truth: Whatever you did for one of my brothers or sisters, no matter how unimportant they seemed, you did for me" (Matthew 25:40 GW).
(1) Ryrie, Charles Caldwell, James 2:8 Ryrie Study Notes © 1986, 1995 by The Moody Bible Institute of Chicago. Database © 2004 WORDsearch Corp.
(2) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2589). Nashville: Thomas Nelson.
(3) Zondervan New International Version Study Bible, (pg. 1921). Hendrickson Publishers
(4) MacArthur, J. F., Jr. (2006). The MacArthur Study Bible: New American Standard Bible. (Jas 2:8). Nashville, TN: Thomas Nelson Publishers.
the book of james chapter two VI
"Listen, my beloved brethren: Has God not chosen the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him? But you have dishonored the poor man. Do not the rich oppress you and drag you into the courts? Do they not blaspheme that noble name by which you are called?" (James 2:5-7).
In this passage, James will go on to address the kind of attitude that reflexively favors the rich over the poor with a series of rhetorical questions that should enable his readers to conclude for themselves that such acts are wrong.
The first question is this: "...has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom..." (ESV). Notice that it is not that God has chosen everyone who is economically disadvantaged or that He has only chosen the poor; instead, James' contention is that a decision to disfavor the poor is a decision to repudiate a group that God has chosen to be rich in faith.
One explanation for this sovereign choice can be found within the Apostle Paul's message to the church at Corinth...
"For you see your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble, are called. But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty; and the base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are, that no flesh should glory in His presence" (1 Corinthians 1:26-29).
Jesus also made this observation concerning those who are materially wealthy: "Assuredly, I say to you that it is hard for a rich man to enter the kingdom of heaven. And again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God" (Matthew 19:23-24).
This tells us that the real issue often comes down to one of trust, for it is generally easier for those with few financial resources to place their faith in Christ. Since material wealth often serves to provide a false sense of security, an affluent person may feel little inclination to seek or accept Jesus' sacrificial offering on his or her behalf.
the book of james chapter two V
"If you show more respect to the well-dressed man and say to him, 'Have this best seat here,' but say to the poor man, 'Stand over there, or sit here on the floor by my feet,' then you are guilty of creating distinctions among yourselves and of making judgments based on evil motives" (James 2:3-4 GNB).
It is often easy to fall into the trap of displaying favor towards someone else strictly on the basis of his or her external appearance. In fact, the great Old Testament prophet Samuel made that very same mistake on one occasion.
You see, the opening verses of 1 Samuel chapter sixteen tell us that God sent the prophet Samuel on a mission to select the new king of Israel. This passage of Scripture tells us that God dispatched Samuel with the following instructions: "...take a vial of olive oil and go to Bethlehem and find a man named Jesse, for I have selected one of his sons to be the new king" (1 Samuel 16:1 TLB).
So Samuel made his way to Bethlehem where he eventually met up with Jesse and his sons. After inviting Jesse and his family to take part in a sacrificial offering, Samuel took notice of Jesse's oldest son Eliab. The Scriptures then go on to tell us that "Samuel saw Eliab and thought, 'Surely this is the man who the Lord has chosen'" (1 Samuel 16:6 ERV).
Although Samuel may have been convinced that God had selected Jesse's oldest son to serve as Israel's new leader, God had an important message for Samuel and the readers of this account: "...the Lord told him, 'Samuel, don’t think Eliab is the one just because he’s tall and handsome. He isn’t the one I’ve chosen. People judge others by what they look like, but I judge people by what is in their hearts'" (1 Samuel 16:7 CEV).
The
following verses then go on to tell us that each of Jesse's seven
oldest sons were rejected until David -the youngest- was finally called
in from watching the sheep in the fields and anointed as the next King
of Israel.
So the message for us is that it is possible to fall into a serious error by choosing to favor some and excluding others simply on the basis of their appearance. Remember that a person of external wealth and beauty may still be an ugly human being no matter how attractive he or she may appear to be.
the book of james chapter two IV
Although James chapter two opens with a hypothetical illustration, our author is about to inject his readers directly into this story...
"If you show special attention to the man wearing fine clothes and say, 'Here's a good seat for you,' but say to the poor man, 'You stand there' or 'Sit on the floor by my feet,' have you not discriminated among yourselves and become judges with evil thoughts?" (James 2:3-4 NIV).
We should take note that this passage begins with the words, "If you…" This means that this example is no longer just a remote theoretical exercise for you the reader have just been inserted into this illustration. In effect, James has just transported you into this account and given you the responsibility of seating each of these individuals for the church service.
So where will you seat each of these men? Well, here's the question you must answer...
"do you pay attention to the one who is finely dressed and say, 'You sit here in a good place,' and to the poor person, 'You stand over there,' or 'Sit on the floor?'" (NET).
That choice would involve a decision to show favor and respect to one person on the basis of his wealth and/or fashionable appearance and disregard for another person on the basis of his apparent economic disadvantage. This kind of choice -the decision to show favor to the wealthy and disrespect to the poor- reveals something that is highly inappropriate...
"...doesn't this discrimination show that you are guided by the wrong motives?" (NLT).
This should not be seen as a criticism of the courtesy and respect that was shown to the wealthy person but it certainly serves as an indictment of the unfair treatment that was given to one person simply because of his apparent wealth and another person simply because of his apparent poverty.
The Scriptures speak very clearly against this kind of attitude in both the Old and New Testaments. For example, Leviticus 19:15 tells us, "Always judge your neighbors fairly, neither favoring the poor nor showing deference to the rich" (NLT). Jesus also taught on this concept when He said, "Do not judge according to appearance, but judge with righteous judgment" (John 7:24 NKJV).
We can often learn much about others simply by observing their response to those who appear to belong to a lower social or economic level- and James chapter two serves as a cautionary warning against the tendency to judge others solely on our perception of their appearance.
the book of james chapter two III
The opening verses of James chapter two provide us with an illustration that serves to demonstrate the fact that relationships should be different among Christians as opposed to those that often exist in the world today. To do so, James will offer the following hypothetical example as part of his illustration...
"For if there should come into your assembly a man with gold rings, in fine apparel, and there should also come in a poor man in filthy clothes" (James 2:2).
Now before we continue with this illustration, let's pause to make some observations regarding the example that is set before us within this verse.
First, remember that the very first verse of this chapter opened with an address to "My dear brothers and sisters..." (NLT). Since James addressed these "brothers and sisters" who were now assembling together within this illustration, we can reasonably assume that this example involves fellow Christians who were attending a first century version of a church service.
It was during this hypothetical church service that a visitor arrived with a reputation that clearly preceded him. This person was clearly a man of wealth as demonstrated not only by his attire but also through the multiple gold rings he possessed. One source explains the significance of these rings to this illustration...
"While Jews commonly wore rings (cf. Luke 15:22), few could afford gold ones. However, there are some reports that in the ancient world the most ostentatious people wore rings on every finger but the middle one to show off their economic status (some ancient sources indicate that there were even ring rental businesses)." (1)
The second person in our illustration also had a reputation that preceded him as well but in a very different manner. You see, this second person arrived for our hypothetical church service in clothing that was old and worn-out. Other Biblical versions of this passage refer to this second person's clothing as dirty (NAS), shabby (MKJV), and threadbare (TLB).
In the first century world, those with limited incomes usually possessed a single set of clothes that were constantly worn out of necessity. So just as visitor number one's attire said something about his economic status, the same held true for the clothing worn by visitor number two- it said that this second man was poor.
Now its important to consider these observations carefully for the hypothetical illustration that is put before us within this passage is about to become very personal.
the book of james chapter two II
"My brethren, do not hold the faith of our Lord Jesus Christ, the Lord of glory, with partiality" (James 2:1).
While much has changed in the twenty centuries since the Epistle of James was written, the type of mindset described within this passage is just as prevalent today as it must have been at the time of this writing. You see, the first nine verses of James chapter two open with a discussion of partiality, favoritism (HCSB), or prejudice (NET).
Although it is a virtual certainty that everyone has experienced (or at least observed) examples of such behavior, its critical to make some distinctions regarding the use of this term as seen here within the book of James. You see, its important to remember that there is a difference between showing favor and displaying favoritism. In a similar sense, it is one thing to be partial towards another person but something quite different to exhibit partiality.
For instance, a favored relationship between two or more individuals may grow out of a shared experience, a mutual sense of trust, the ability to communicate with understanding, character similarities, complimentary beliefs, or other, similar qualities that are completely unobjectionable. These are the kinds of characteristics that help serve to distinguish close, personal friends from those who are merely acquaintances. They also help enable us to establish things like clubs, groups, and other types of social organizations where those with mutual interests can gather together to enjoy each other's company.
Because of this, its important to think carefully about the kind of attitude that James describes within this passage. To do so, a closer look at the Biblical concept of "partiality" may prove beneficial. You see, this word refers to "the fault of one who when called on to give judgment has respect of the outward circumstances of man and not to their intrinsic merits, and so prefers, as the more worthy, one who is rich, high born, or powerful, to another who does not have these qualities." (1)
This tells us that the message of James 2:1 does not necessarily involve a person who simply holds a predilection or preference towards one person over another- it has more to do with what that preference is based upon. For instance, a decision to prefer one person over another on the basis of his or her ethnic group or racial composition is a decision that fails to recognize the inherent worth of other human beings. This type of attitude is incompatible with genuine Christianity- and James will go on to provide us with another such example next.
(1) G4382 prosopolepsia Thayer’s Greek Definitions
the book of james chapter two I
The final verse of James chapter one left us with the following admonition: "Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble, and to keep oneself unspotted from the world" (James 1:27). In other words, a truly God-honoring spiritual belief can be identified (at least in part) by a willingness to assist others who are less fortunate as well as a refusal to conform to an anti-Biblical worldview.
James chapter two will build upon this theme by providing us with some examples of "pseudo Christianity" in making the point that a faith that fails to result in visible action is a faith that is dead. One commentator summarizes this relationship between "faith" and "works" in the following manner...
"Many people assume that by trying to live a good life, they have done all that is necessary to get to heaven. They rest their confidence on the good works they have performed to satisfy the demands of God’s justice. This is a futile hope. God’s law requires perfection. Since we are not perfect, we lack the necessary goodness to enter heaven. Thus goodness can never be achieved by living a good life. We can only receive it by trusting in the righteousness of Christ. His merit is perfect and is made available to us through faith.
To believe that we are justified by our good works apart from faith is to embrace the heresy of legalism. To believe that we are justified by a kind of faith that produces no works is to embrace the heresy of antinomianism. (1) The relationship of faith and good works is one that may be distinguished but never separated. Though our good works add no merit to our faith before God, and though the sole condition of our justification is our faith in Christ, if good works do not follow from our profession of faith, it is a clear indication that we do not possess justifying faith." (2)
As mentioned previously, the Biblical book of James has been subject to a great deal of controversy over the years due to its perceived conflict with the Apostle Paul's Scriptural teaching concerning this relationship of faith to good works (see Romans 3:28 and compare with James 2:24). We'll consider this controversy (and discuss why no such conflict exists when we stop to examine each teaching within its proper context) as we move through James chapter two.
(1) Antinomianism: the idea that Christian liberty exempts one from the moral law. Thomas Nelson Publishers. (1996). Nelson’s quick reference topical Bible index (p. 49). Nashville, TN: Thomas Nelson Publishers.
(2) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2231). Orlando, FL: Reformation Trust.
the book of james chapter one XX
"If you claim to be religious but don't control your tongue, you are fooling yourself, and your religion is worthless. Pure and genuine religion in the sight of God the Father means caring for orphans and widows in their distress and refusing to let the world corrupt you" (James 1:26-27 NLT).
While there may be any number of factors that might
cause someone to associate another person with the term "religious,"
James 1:26 tells us that a better indicator of genuine, Biblical
spirituality can be found in the ability to keep a tight reign on the
things we say.
One version of this passage expresses this idea in the following manner: "If you... (think) you have become a role model in all things religious, but you can’t control your mouth, then think again. Your mouth exposes your heart, and your religion is useless" (Voice).
Much like a detective who examines a piece of evidence in an effort to reveal the truth, this passage enables us to examine the external evidence of an unbridled tongue and use it to reveal the existence of a useless religious belief. In this respect, Jesus' observation from the Gospel of Luke carries some important implications...
"A good tree can't produce bad fruit, and a bad tree can't produce good fruit. A tree is identified by its fruit. Figs are never gathered from thornbushes, and grapes are not picked from bramble bushes. A good person produces good things from the treasury of a good heart, and an evil person produces evil things from the treasury of an evil heart. What you say flows from what is in your heart" (Luke 6:43-45).
When used in this context, the word "heart" refers to someone's innermost being in a physical, emotional, or spiritual sense. Therefore, a person who cannot control the things that he or she says (or posts, or texts, or "tweets"), is someone who is primarily dealing with a spiritual issue regardless of how religious that person may outwardly appear to be.
A better gauge of genuine, God-honoring spiritual beliefs can be
found in a desire to assist others who are less fortunate and in
refusing to become entangled in the priorities, beliefs, and values of
a world that has no interest in following its Creator.
While some may seek to fulfill their sense of religious obligation by simply tending to the modern-day equivalent of "orphans and widows in their distress," it is far more challenging to do so while "...(keeping) oneself uncontaminated by the [secular] world" (AMP).
the book of james chapter one XIX
"If anyone among you thinks he is religious, and does not bridle his tongue but deceives his own heart, this one's religion is useless. Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble, and to keep oneself unspotted from the world" (James 1:26-27).
As used here within the book of James, the word "religious" carries the idea of someone who is active in the external service of his or her faith. It involves those kinds of visible actions that others might customarily associate with spiritual beliefs and/or practices. This may include such things as regular attendance in a house of worship, prayer, financial giving, and other, similar activities. In short, this word identifies someone who is devoted to the external exercise of his or her spiritual beliefs, especially those that involve the ritual or ceremonial aspects of a particular faith.
With this in mind, James provides us with a handy means of self-assessment in this passage: a person who claims to be "religious" but cannot restrain the words that come out of his or her mouth is someone who is self-deceived. For instance, let's take the example of a person who feels the need to speak whatever may be on his or her mind without much regard for the feelings or concerns of others. While such a person might be active in the external exercise of his or her religious belief, the reality is that he or she is actually violating a Biblical principle found in Ephesians 4:15...
"Instead, we will speak the truth in love, growing in every way more and more like Christ, who is the head of His body, the church" (NLT).
This further serves to illustrate the need to read the Scriptures regularly, a concept that James established within the preceding verses. A person who "...continues to study God's perfect teachings that make people free..." (James 1:25 GW), is someone who can prayerfully identify such shortcomings and take action with the enablement of the Holy Spirit. In this respect, the Word of God is internally corrective as the Spirit of God uses the Word of God to build people into the men and women He wants them to be.
However, those who prefer to continue with the external trappings of religion with no corresponding spiritual growth would do well to consider the following observation: "When men take more pains to seem religious than really to be so, it is a sign their religion is in vain." (1)
(1) Matthew Henry, James 1:26-27 Matthew Henry's Concise Commentary on the Whole Bible
the book of james chapter one XVIII
"For if anyone is a hearer of the word and
not a doer, he is like a man observing his natural face in a mirror;
for he observes himself, goes away, and immediately forgets what kind
of man he was.
But he who looks into the perfect law of liberty and continues in it, and is not a forgetful hearer but a doer of the work, this one will be blessed in what he does" (James 1:23-25).
The word-picture employed by James within this passage is one that should be familiar to virtually everyone. You see, James 1:23-25 tells us that the impact of the Word of God can be compared to someone who observes his or her image in a mirror. Although the Biblical concept of a "mirror" represented something that was quite different from our modern-day concept of a mirror, the issue really revolves around who is doing the observing.
You see, first-century mirrors were often little more than highly polished pieces of metal. Unlike the high quality mirrors used today, a New-Testament era mirror was often limited in the reflection that it was able to produce. In fact, the Apostle Paul referred to the poor reflective quality of first-century mirrors in his message to the church at Corinth when he said, "What we see now is like a dim image in a mirror..." (1 Corinthians 13:12 GNB).
Nevertheless, those who had an opportunity to consider their reflections during that time still had a choice. For those who were careless, indifferent, or unconcerned, the image displayed within a mirror might carry little impact. On the other hand, a conscientious person would surely look into his or her reflection and act upon whatever that mirror was capable of revealing.
While an ordinary mirror and the Scriptures both carry reflective qualities, there is one significant difference between the two. While a standard mirror displays the reality of our external appearance with varying degrees of accuracy, the Scriptures capture our internal reflection with perfect clarity. Because of this, we can benefit from continuously looking into the Word of God just as intently as we might look into a regular mirror to check our personal appearance.
Just a mirror serves to confirm the reality of our external image, the same can be said for the Word of God in regard to our character, internal attitude, and spiritual life. As we read the Scriptures and prayerfully seek to apply them in our daily lives, we serve to confirm if we are truly reflecting the image of Christ or if we are reflecting something else.
the book of james chapter one XVII
"But be doers of the word, and not hearers only, deceiving yourselves" (James 1:22).
James 1:22 represents an important portion of Scripture for those who are truly serious about living the kind of life that reflects a Biblical worldview.
For instance, notice that this passage makes reference to hearers and doers of the "the word," a phrase that refers to the Scriptures when used within this context. To illustrate the challenge associated with being a hearer and doer of the word, let's take the example of a person who rarely reads the Bible outside of a weekly church service. In this instance, a person who neglects to read the Scriptures outside a church setting is someone who will certainly experience difficultly in applying God's Word on a consistent basis.
You see, it is virtually impossible to act upon God's Word without a knowledge of what it says- and if our understanding of the Scriptures is gained solely through listening to a message in church on a weekly basis, then our knowledge will surely be more limited than it could be. However, if we "hear" God's Word by reading the Scriptures each day, we should then have a greater opportunity to internalize those Biblical truths and put them into practice.
Therefore, those who are committed to prayerfully reading the Scriptures on a daily basis are those who are most likely to be "...doers of the word, and not only hearers of it..." (BBE). This should not be understood to minimize the importance of regular church attendance but it does serve to remind us of our personal responsibility to know what God's Word says and the importance of applying those truths on a daily basis.
Nevertheless, James 1:22 should also direct our attention to an important consideration in regard to church attendance: if a person is regularly attending religious services and listening to sermons that produce little or no Biblical impact in his or her life, then something is likely to be seriously wrong.
Ideally, a sermon from the pulpit should seek to communicate the Scriptures in a way that the members of a congregation can understand, remember, and apply in daily life. A church that is committed to doing so is one that can help the members of a congregation best apply the message of Romans 2:13: "...just because a person hears the law read or recited does not mean he is right before the one True God; it is following the law that makes one right, not just hearing it" (Voice).
the book of james chapter one XVI
"Therefore lay aside all filthiness and overflow of wickedness, and receive with meekness the implanted word, which is able to save your souls" (James 1:21).
Whenever the word "therefore" (or "wherefore" as it appears in some translations) is found within the Scriptures, it should serve as a signal to pay close attention. You see, this word indicates that the author is about to summarize a thought or idea from a previous section and provide us with a list of action items based on the concept he has already established.
In this instance, James is building on his earlier declaration from verse eighteen: "Of His own will He brought us forth by the word of truth, that we might be a kind of firstfruits of His creatures." In the days of the Old Testament, the "firstfruits" represented the earliest and best portion of a flock or harvest that was dedicated to God (Exodus 23:19). God's people continue to recognize this general principle today whenever we give the first and best of our time, talent, and financial resources to God in recognition and appreciation for the blessings that He has provided for us.
So the idea is that God has graciously given us eternal life by His own volition. In light of this, there should be a discernible difference in the character of a God-honoring man or woman that sets him or her apart from those who do not know Him. James graphically illustrates this difference by encouraging his readers to "get rid of" (NIV) all filthiness (a term that refers to anything that defiles or dishonors) and overflow of wickedness (or "the wickedness remaining over in a Christian from his state prior to conversion"(1))
He then goes on to identify the means of accomplishing this by encouraging his readers to "...humbly accept the word God has planted in your hearts, for it has the power to save your souls" (NLT). This brings to mind the message of Hebrews 4:12, a passage of Scripture that tells us, "...the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart."
A person who takes the time to prayerfully internalize God's Word on a daily basis is someone who will best be able to apply the teachings found within these passages and follow the counsel of Psalm 119:11: "Your word I have hidden in my heart, That I might not sin against You."
(1) G4050 perisseia Thayer’s Greek Definitions
the book of james chapter one XV
"Of His own will He brought us forth by the word of truth, that we might be a kind of firstfruits of His creatures. So then, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath; for the wrath of man does not produce the righteousness of God" (James 1:18-20).
Among the numerous practical elements that characterize the book of James, this passage provides us with some useful advice in dealing with the subject of anger.
In general, people usually become angry when they perceive that an injustice has been committed against them. Yet the New Testament book of Ephesians tells us that all anger -even justifiable anger- must be handled in a healthy, God-honoring manner...
"'When you are angry, don't let that anger make you sin,' and don't stay angry all day. Don't give the devil a way to defeat you" (Ephesians 4:26-27 ERV).
A God-honoring person knows that it's not wrong to become angry when
an injustice has occurred (especially when an injustice has been
committed against someone else) but he or she should also recognize
that anger can turn into sin if not dealt with properly.
The proper way to handle anger is to prayerfully deal with it as soon as possible. People who neglect this important piece of Biblical counsel may allow a small injustice to simmer and grow until another offense triggers an explosive outburst of uncontrolled anger.
James 1:19 provides us with another good piece of advice: "...let every person be quick to listen but slow to speak..." (CJB). An angry person is often someone who is difficult to reason with, so anyone who employs this counsel should have an opportunity to diffuse a potentially confrontational situation. Once those feelings of anger have had a chance to subside, it may then be possible to have a dialog concerning any issues that may exist.
When the opportunity to "replay" a confrontational situation presents itself, ask God to help you to utilize that time in a constructive manner. Instead of simply rehearsing the actions taken by others, try using that time to "debrief" and examine your own response. Did you react in a God-honoring manner when provoked? If so, thank God for the ability to represent Him well and ask Him to continue to help you do so. If not, then prayerfully consider how you might respond more appropriately in the future.
Remember that human wrath does nothing to bring people into a right standing with God, and as Proverbs 14:29 tells us, "A wise man controls his temper. He knows that anger causes mistakes" (TLB).
the book of james chapter one XIV
"Do not be deceived, my beloved brethren. Every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom there is no variation or shadow of turning" (James 1:16-17).
If we could rephrase James' admonition in this passage, we might do so by saying, don't get fooled. In other words, we should not be led into error on this subject of temptation.
Having already established that God does not tempt anyone to do wrong (James 1:13), our author now goes on to provide us with the logical underpinning for that statement. The idea is that God is absolutely and perfectly good. Therefore, any temptation to do wrong would be contrary to His holy nature. Such temptation would be synonymous with the idea of darkness, an act that would be impossible for "...the Father of lights, with whom there is no variation or the slightest hint of change" (NET).
The little New Testament epistle of 1 John also expands on this idea when it tells us, "This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all. If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth" (1 John 1:5-6).
Unlike the celestial lights (or even the light from our own sun), there are no variations in God's character that might lead to any type of darkness, even in the form of a shadow. This has led one source to make this poignant observation...
"Man is so easily deceived about the true source
of good. False reasoning, vain philosophies, poor logic, and inadequate
science all lead man to think he has found the source of good in
something other than the Father of lights.
Thus, parents will encourage their children to prepare themselves to make money, as if money were the source of that which is good for the children. The children themselves will train themselves in the sciences of man, as if man’s poor observations of things created will equip man to prepare for himself that which is good for him...
Then in a few short years the fading body and inevitable death reveal the futility of science to answer the really important questions of life. With a wasted life, empty of good things, the disillusioned children come to the close of life empty handed of anything of permanent value." (1)
(1) Donald Fream, James 1:16-18, College Press Bible Study Textbook Series © 1979, College Press
the book of james chapter one XIII
"But each one is tempted when he is drawn away by his own desires and enticed. Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death" (James 1:14-15).
As mentioned earlier, trials generally take place externally while temptations generally take place internally. This is based in part on what we read in the passage quoted above: "...each one is tempted when, by his own evil desire, he is dragged away and enticed. Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death" (NIV).
The phrase translated "evil desire" within this passage refers to an internal longing or desire for something that is wrong or forbidden. (1) So in this respect, temptation can be compared to a dangling fish hook while evil desire represents the internal urge to take a bite.
While some might facetiously claim that "the devil made me do it" to excuse such actions, the reality is that we must take personal responsibility whenever we elect to respond to such temptations. As one commentator points out, "Any attempt at self-excuse is based on ignorance both of God and of the nature of temptation." (2)
You see, we are rarely forced to act in a manner that is wrong or inappropriate. The truth is that we sin because we want what we want more than what God wants for us in each particular instance. James tells us that this is a multi-step process: once we act on an evil desire, we are subsequently dragged away and enticed, much like a tow truck that hooks up and hauls off a disabled vehicle.
The next step is found in James 1:15: "Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death" (NIV). This serves to illustrate the progressive nature of sin: an evil desire is acted upon which then leads to sin which ultimately results in death.
One way to avoid this type of downfall is follow the simple but effective advice contained within the following adage: "If you feed it, it grows; if you starve it, it dies." In other words, we should prayerfully refrain from feeding those areas of vulnerability to sin that may exist in our lives. If we neglect to do so, those vulnerabilities will surely grow and become more difficult to overcome and ultimately result in death.
(1) G1939 epithumia Thayer’s Greek Definitions
(1) Ryrie Study Notes James 1:13, Ryrie Study Notes © 1986, 1995 by The Moody Bible Institute of Chicago. Database © 2004 WORDsearch Corp.
the book of james chapter one XII
"Let no one say when he is tempted, 'I am tempted by God'; for God cannot be tempted by evil, nor does He Himself tempt anyone" (James 1:13).
It seems that human beings possess an uncanny ability to shift responsibility for our choices and actions to someone or something else whenever it appears to be within our best interest to do so.
For instance, let's take the hypothetical example that James presents to us in the passage quoted above. How might someone benefit by holding God responsible as the source of his or her temptation? Well, that would effectively absolve someone of any guilt associated with the act of giving in to such a temptation. It would also make God responsible for any subsequent sin as well.
Of course, this is nothing new for human beings have had extensive experience in the art of "blame-shifting" right from the very beginning...
"(And God said) '...Have you eaten from the tree of which I commanded you that you should not eat? Then the man said, 'The woman whom You gave to be with me, she gave me of the tree, and I ate'" (Genesis 3:11-12).
Instead of accepting responsibility for his actions in the Garden of Eden, this passage tells us that Adam clearly attempted to shift the blame for his disobedience to his wife. He then continued by saying, "The woman you put here with me..." (NIV, emphasis added). The implication behind this statement was that God was also responsible for Adam's wrongdoing since He had chosen to provide him with a wife.
The issue with any such attempt to blame to God for our wrongdoing can be found in the fact that God is holy, a word that carries the idea of something that is "set apart." "Holiness" also means that God is absolutely and completely separate from anything that may be wrong, dirty, or impure, and thus incapable of tempting anyone to do wrong.
This is an important distinction that bears repeating: while God may allow tests to come into our lives, a temptation or a solicitation to evil never comes from God. When it comes to such things, the New Testament book of 1 Corinthians reveals God's true attitude towards the temptations we endure in life...
"No temptation has overtaken you except such as is common to man; but God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also make the way of escape, that you may be able to bear it" (1 Corinthians 10:13).
the book of james chapter one XI
"Blessed is the man who endures temptation; for when he has been approved, he will receive the crown of life which the Lord has promised to those who love Him" (James 1:12).
James 1:12 begins a brief, four-verse section that deals with the subject of temptation. Before we begin our consideration of this portion of Scripture, it might be helpful to first examine the difference between a trial and a temptation. While these two words may be used interchangeably to some degree, they are not necessarily one and the same.
In general, a "trial" is something that takes place externally. When used in this context, a trial refers to the act of putting someone to the test in a manner that will serve to demonstrate the existence of things like virtue, integrity, the validity of one's faith, or other, similar character elements. Such trials may take place in the form of health issues, financial concerns, interpersonal difficulties, or any number of other areas.
On the other hand, a "temptation" is usually internal in nature- in fact, one definition of the word "tempted" as used later on within James 1:13 is "to try whether a thing can be done." (1) In this regard, a temptation can be associated with a solicitation to evil and represents an attempt to see if someone can be made to respond in an ungodly manner.
While God may sometimes permit us to undergo trials in order to reveal and refine that which is good, a temptation represents an enticement to sin and never originates with God. For the person who rejects such temptation, James 1:12 goes on to tell us that he or she "...will receive the crown of life that the Lord has promised to those who love him" (NIV).
Unlike the type of crown that might be worn by a monarch, the crown referenced here in James 1:12 is one that would be awarded to a victorious athlete. This crown is promised to those who love the Lord and tells us that our primary motivation for overcoming temptation should be our love for God through Christ. It also brings to mind Jesus' words from John 14:23: "If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our home with him."
So if a temptation represents a solicitation to evil, then who or what dispatches that solicitor in an attempt to entice us to buy? Well, James will answer that question by first identifying where such a solicitation does not come from next.
(1) G3985 peirazo Thayer's Greek Lexicon
the book of james chapter one X
"For the sun rises with its scorching heat and withers the grass; its flower falls, and its beauty perishes. So also will the rich man fade away in the midst of his pursuits" (James 1:11 ESV).
Jesus once offered a parable that clearly depicts the kind of mindset described here in James 1:11...
"...A rich man had a fertile farm that produced fine crops. In fact, his barns were full to overflowing-- he couldn't get everything in.
He thought about his problem, and finally exclaimed, 'I know-- I'll tear down my barns and build bigger ones! Then I'll have room enough. And I'll sit back and say to myself, "'Friend, you have enough stored away for years to come. Now take it easy! Wine, women, and song for you!'"
But God said to him, 'Fool! Tonight you die. Then who will get it all?' Yes, every man is a fool who gets rich on earth but not in heaven" (Luke 12:16-21 TLB).
This person referenced within this parable certainly did not expect to die. On the contrary, he was looking forward to many years of leisure and prosperity. But much like a withered plant under the relentless heat of the sun, this man's life quickly came to a close, thus serving to illustrate the cautionary message of James 1:11: "That is how the rich will disappear, as they go about their business" (CEV).
For such people, life may sometimes represent little more than an opportunity to pursue their business, personal, or recreational interests, often to the exclusion of anything else. But instead of gearing our lives towards the pursuit of our own personal goals and agendas, what if we were to view life as an investment on our Creator's behalf? What if we were to view the use of our God-given time, talents, and resources with an eternal return in mind?
Those who elect to do so can escape the hopeless scenario of James 1:11 by infusing such temporal resources with eternal value and thus fulfilling the mandate of 1 Timothy 6:17-19...
"Command those who are rich in this present age not to be haughty, nor to trust in uncertain riches but in the living God, who gives us richly all things to enjoy. Let them do good, that they be rich in good works, ready to give, willing to share, storing up for themselves a good foundation for the time to come, that they may lay hold on eternal life."
the book of james chapter one IX
"Let the lowly brother glory in his exaltation, but the rich in his humiliation, because as a flower of the field he will pass away. For no sooner has the sun risen with a burning heat than it withers the grass; its flower falls, and its beautiful appearance perishes. So the rich man also will fade away in his pursuits" (James 1:9-11).
This passage features a comparison between two groups of Christians who occupy vastly different positions on the socio-economic ladder. The first group consists of "Believers in humble circumstances..." (NET), or those who possess relatively little in the way of financial resources, living arrangements, or material possessions.
A believer who falls into this category can take personal satisfaction in his or her honored position as a child of God in Christ. And while such a person may be poor in terms of material wealth here on earth, he or she can also glory in the opportunity to "...lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also" (Matthew 6:20-21).
This can enable a man or woman of God to maintain a sense of value and dignity despite the financial and material restrictions of life. In the words of one commentator, "The poor believer is to glory... in the fact that God has exalted him by allowing him to experience difficult circumstances, for these will only perfect his character and faith..." (1)
But while this passage addresses those of modest means, our author actually chose to devote the majority of his counsel in these verses to those with considerably greater resources. This section represents the first of three admonitions within the book of James concerning those who are rich in material possessions or financial holdings. (2) Notice that it is not the possessions or the various activities of the rich that will fade away- it is the person of wealth himself who "...will wither away while pursuing his activities" (HCSB).
You see, the person whose life is centered around the pursuit of his or her personal interests is someone who is much like the proverbial "dead man walking." The pursuits, activities, and possessions of life only serve to camouflage the fact that time is rapidly slipping away, thus embodying the message of Psalm 39:6...
"In truth, each of us journeys through life like a shadow. We busy ourselves accomplishing nothing, piling up assets we can never keep; We can’t even know who will end up with those things" (Voice).
(1) Radmacher, E. D., Allen, R. B., & House, H. W. (1997). The Nelson Study Bible: New King James Version (Jas 1:9–11). Nashville: T. Nelson Publishers.
(2) The others are found in James 2:1-7 and James 5:1-6
the book of james chapter one VIII
"But let him ask in faith, with no doubting, for he who doubts is like a wave of the sea driven and tossed by the wind. For let not that man suppose that he will receive anything from the Lord; he is a double-minded man, unstable in all his ways" (James 1:6-8)
This visual image of a sea driven and tossed by the wind found within this passage brings to mind one of Jesus' parables from the Gospel of Matthew...
"Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock. The rain came down, the streams rose, and the winds blew and beat against that house; yet it did not fall, because it had its foundation on the rock.
But everyone who hears these words of mine and does not put them into practice is like a foolish man who built his house on sand. The rain came down, the streams rose, and the winds blew and beat against that house, and it fell with a great crash" (Matthew 7:24-29 NIV).
The two homes mentioned within Jesus' parable may have been similar in appearance but they were not the same. The difference was found in the substructure that underpinned each of these buildings. It was not until identical storms began to lash against each of these homes that the difference in their underlying foundations became apparent.
In a similar manner, many of us may appear to be alike in our external beliefs and practices yet still possess different internal foundations from one another. It is only when the storms of life or the challenges and difficulties of everyday living begin to press in upon us that we may truly begin to discover if we really possess genuine, Biblical faith or if we are more like "...a wave that is blown by the wind and tossed by the sea" (James 1:6 GW).
Hebrews 11:6 tells us, "...without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him" (NIV). Therefore, the person who allows God to use the trials and difficulties of life to build and strengthen the foundation of his or her faith is someone who will be well positioned to "...learn to endure everything, so that you will be completely mature and not lacking in anything" (James 1:4 CEV).
the book of james chapter one VII
"If any of you lacks wisdom, you should ask God, who gives generously to all without finding fault, and it will be given to you" (James 1:5 NIV).
While God graciously agrees to grant wisdom to all who ask, there is one caveat...
"But let him ask in faith, with no doubting, for he who doubts is like a wave of the sea driven and tossed by the wind. For let not that man suppose that he will receive anything from the Lord" (James 1:6-7).
The qualification is that we must approach God in faith without doubt. You see, it's one thing to simply believe that a "higher power" or "greater intelligence" exists but its something very different to place our personal trust and faith in God as an actual Person. As one commentator observes, "The doubter is here at variance with himself, unable to decide whether or not, or to what extent, he should put personal confidence in God." (1)
But what does it really mean to "ask in faith"? Well, the Biblical book of Hebrews addresses this question in a manner that the Amplified version goes on to clarify in detail...
"Now faith is the assurance (title deed, confirmation) of things hoped for (divinely guaranteed), and the evidence of things not seen [the conviction of their reality—faith comprehends as fact what cannot be experienced by the physical senses]." (Hebrews 11:1-3 AMP).
One Bible dictionary defines faith as "A belief in or confident attitude toward God, involving commitment to His will for one's life." (2) Faith involves the confident expectation that God is trustworthy and that He will fulfill His promises even if external appearances seem to suggest otherwise.
Jesus served to illustrate this concept of genuine, Biblical faith when He told His followers, "Therefore I tell you, whatever you ask for in prayer, believe that you have received it, and it will be yours" (Mark 11:24). This kind of faith becomes possible when we possess complete trust and confidence in the Person who can answer our prayers.
But there are even greater implications behind this idea of faith for Romans 1:17 goes on to tell us, "...it is written: 'The righteous will live by faith'" (NIV). This makes faith both something we possess and a lifestyle that characterizes the attitude of a God-honoring man or woman.
We should never mistake genuine faith for "blind faith" or a faith that has no basis in reality. Real Biblical faith involves a belief in a God who has already proven Himself faithful through the Scriptures and in the lives of those who sincerely follow Him.
(1) Ruben Ratzlaff and Paul T. Butler, James 1:2-15, College Press Bible Study Textbook Series © 1979, College Press
(2) "Faith" Nelson's Illustrated Bible Dictionary, Copyright © 1986, Thomas Nelson Publishers
the book of james chapter one VI
"Now if any of you lacks wisdom, he should ask God, who gives to all generously and without criticizing, and it will be given to him" (James 1:5 HCSB).
In part, the idea of "wisdom" refers to the good judgment that comes from knowing what to do with the facts in a given situation. The Old Testament book of Proverbs provides us with an important piece of insight in this regard when it tells us, "...the reverence and fear of God are basic to all wisdom. Knowing God results in every other kind of understanding" (Proverbs 9:10 TLB).
This means that the person who acknowledges God with an attitude of honor and respect begins from a foundation that is essential for making wise choices. However, those who choose to live as if God does not exist start from a position that is sure to eventually lead to bad decisions for as we're told in Psalm 14:1,"The fool has said in his heart, 'There is no God'..."
But wisdom means more than simply making good decisions. Wisdom is important because it forms the basis of our philosophies about life. In this context, the word "philosophy" refers to "a system of principles for guidance in practical affairs." (1) These philosophies help establish the principles that influence the choices we make.
The problem is that any philosophy can be good or bad depending on the wisdom upon which it is based- and the New Testament book of Colossians contains the following warning concerning the various philosophies we encounter in life...
"See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ" (Colossians 2:8 NIV).
One example of a hollow and deceptive philosophy can be found in the mindset that says, "if it feels good, do it" or, "if it feels right, it can't be wrong." The issue is that these philosophies are based on some unjustified assumptions. For example, they each imply that "feelings" are the ultimate arbiter of what is good or right. They also grow out of a kind of "wisdom" that assumes that people will never have to give an ultimate account for their actions.
So the need for wisdom is critically important. This is why James 1:5 has served as a source of great encouragement down through the centuries: "If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him" (ESV).
(1) philosophy. Dictionary.com. Dictionary.com Unabridged. Random House, Inc. http://dictionary.reference.com/browse/philosophy (accessed: October 14, 2015).
the book of james chapter one V
"My brethren, count it all joy when you fall into various trials, knowing that the testing of your faith produces patience. But let patience have its perfect work, that you may be perfect and complete, lacking nothing" (James 1:2-4).
James' counsel to "count it all joy" in the midst of a trial may seem counter-intuitive, for most people count it all joy when they escape their trials and difficulties rather than the other way around. Nevertheless, this passage identifies a few of the benefits that might be derived from the trials we experience in life- benefits such as perseverance, maturity, and completeness.
These positive personal characteristics are qualities that are respected even among those who do not accept or recognize God. So much like the tooling employed by a master craftsman, trials often represent the means by which God forges these valuable attributes within us.
"If any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him" (James 1:5).
"Wisdom" refers to insight, common sense, and the use of good
judgment in the application of knowledge. Perhaps the most famous
display of God-given wisdom was demonstrated by King Solomon in the Old
Testament book of 1
Kings.
When two women approached the king in a dispute over the parentage of two infants (one dead, the other living), the king responded to this seemingly-impossible dilemma in the following manner...
"...the king said, 'Let's get the facts straight. Both of you claim the living child is yours, and each says that the dead one belongs to the other. All right, bring me a sword.' So a sword was brought to the king. Then he said, 'Cut the living child in two, and give half to one woman and half to the other!'
Then the woman who was the real mother of the living child, and who loved him very much, cried out, 'Oh no, my lord! Give her the child—please do not kill him!' But the other woman said, 'All right, he will be neither yours nor mine; divide him between us!'
Then the king said, 'Do not kill the child, but give him to the woman who wants him to live, for she is his mother!' When all Israel heard the king's decision, the people were in awe of the king, for they saw the wisdom God had given him for rendering justice" (1 Kings 3:23-28 NLT).
Like Solomon, God can provide us with the wisdom to know what to do with the facts as we encounter the challenges and uncertainties of life.
the book of james chapter one IV
"From James, a slave of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. Greetings!" (James 1:1 NET).
Following his introduction, James continued with an address to his intended audience: "To the twelve tribes scattered among the nations" (NIV). In the context of this letter, the use of the term "twelve tribes" represents a means of identifying Jewish Christians who were living abroad at the time this letter was written.
A look at the New Testament book of Acts tells us that the early first-century church was primarily comprised of Jewish men and women who had accepted Jesus as the Messiah. But Acts chapter eight also goes on to tell us this...
"...a great persecution arose against the church in Jerusalem; and they were all scattered throughout the regions of Judea and Samaria, except the apostles... Therefore those who were scattered went everywhere preaching the word" (Acts 8:1, 4).
So it appears that James' primary audience was comprised of Jewish Christians in local churches who had been scattered throughout the Mediterranean region. (1) However as one commentator observes, "Since all true believers are strangers and pilgrims in this world (Philippians 3:20; 1Peter 2:11), we can apply this Letter to ourselves, even if it wasn't written directly to us." (2)
The following verse serves to underscore that point...
"My brethren, count it all joy when you fall into various trials, knowing that the testing of your faith produces patience" (James 1:2-3).
Trials, challenges, struggles, and difficulties are common to the human experience for every generation, a reality that James acknowledges in stating, "...when you fall into various trials" and not "if you fall into various trials." If trials therefore are inevitable, we would do well to consider our response to them in advance.
For example, we may elect to respond to the trials of life by
saying, "Why did God allow this to happen to me?" or we can
say, "This represents an opportunity to exercise the kind of faith
that is pleasing to God."
You see, trials may sometimes result in feelings of bitterness, resentment, anger, and/or discouragement, especially when there seems to be little purpose in the hardships we endure. But this passage tells us that a man or woman of God can take comfort in the fact that a God-ordained purpose exists behind the trials, problems, and difficulties we encounter in life.
We'll consider a few of those God-ordained purposes (and see how they might benefit us in terms of growth and maturity) next.
(1) Dr. Bob Utley, www.freebiblecommentary.org James 1:1 http://www.freebiblecommentary.org/new_testament_studies/VOL11/VOL11_01.html
(2) William MacDonald, Believer's Bible Commentary Salutation 1:1 pg 2218
the book of james chapter one III
"James, a servant of God and of the Lord Jesus Christ, To the twelve tribes in the Dispersion: Greetings" (James 1:1 ESV).
While most writers customarily place their names at the end of a letter today, first-century authors generally took the opposite approach and placed their names at the beginning of their message. So in keeping with that first-century tradition, James identified himself as the author of this epistle right at the very beginning of his opening sentence.
As for his credentials, James offered the following: "...a servant of God and of the Lord Jesus Christ." While James might have mentioned his status as Jesus' half-brother or his position as a leader in the church at Jerusalem, he instead chose to emphasize the fact that he was "...a slave of God and of the Lord Jesus Christ" (NLV).
This tells us that James primarily viewed himself as a servant, or "bondservant" as this word appears in some translations. As used in the original language, this word (doulous) denotes someone who is devoted to another person to the disregard of his or her own interests. (1) While most people probably have an idea of what this concept may entail, a "bondservant" differs from an ordinary servant in at least one important respect.
You see, a servant might ordinarily work to secure his or her freedom if provided with an opportunity. In fact, Paul the Apostle suggested that very course of action in 1 Corinthians 7:21. However, the term "bondservant" carries the idea of someone who willingly accepts a master/slave relationship.
So why would anyone voluntarily enter into such a relationship? Well the Old Testament book of Exodus provides us with some insight into that question...
"If you buy a Hebrew slave, he may serve for no more than six years. Set him free in the seventh year, and he will owe you nothing for his freedom.... But the slave may declare, ‘I love my master, my wife, and my children. I don’t want to go free.’ If he does this, his master must present him before God. Then his master must take him to the door or doorpost and publicly pierce his ear with an awl. After that, the slave will serve his master for life" (Exodus 21:2, 5-6 NLT).
So much like the slave referenced here in Exodus chapter twenty-one, James identified himself as someone who willingly declined the option to secure his freedom in order to serve God and pursue His direction for life.
(1) G1401 doulos Thayer’s Greek Definitions
the book of james chapter one II
"James, a bondservant of God and of the Lord Jesus Christ, To the twelve tribes which are scattered abroad: Greetings" (James 1:1).
Even though the Biblical book of James is found near the end of the New Testament, this letter was probably among the first New Testament books to be written. But which "James" was responsible for authoring this Biblical book? On the surface, this may seem to be a relatively easy question to answer. However, the New Testament Scriptures provide us with a number of individuals with the name "James"...
- James the Apostle, the brother of John (Matthew 4:21-22).
- James the son of Alphaeus, another of the twelve disciples (Matthew 10:3).
- James, the father of Judas (not Judas Iscariot but the other disciple named Judas [Luke 6:16]).
- James, who is identified as "the Lord's brother" in Galatians 1:19.
The authority of this letter seems to rule out James the son of Alphaeus (also known to history as "James the Less") and James, the father of Judas. So of these four men, there are only two who seem to be realistic candidates.
The first would be James, the brother of John. As one of the "inner circle" of Jesus' disciples, this James would certainly be capable of authoring such a definitive work. The problem is that James was murdered around 44 A.D. (Acts 12:2), an act that almost certainly took place before this letter was written.
So of all the possibilities, there is only one who seems to best fit the authorship of this book- that would be James, the half-brother of Jesus and the brother of Jude according to Jude chapter one.
While James, the Epistle speaks with great spiritual authority, that was not always true of James, the person. You see, while Mark 6:3 identifies James as a member of Jesus' family, John 7:2-5 also tells us that Jesus' own brothers did not believe in Him. However, 1 Corinthians 15:7 goes on to say that Jesus subsequently appeared to James following His resurrection- and it appears that things began to change for James from that point forward.
James went on to become a pillar of the first-century church and a central figure at the Jerusalem Council mentioned in Acts 15. There are also legendary stories regarding James stating that he spent so much time kneeling in prayer that his knees became as callused and thick as camel's knees. Such was the reputation of the man that God used to author the Biblical book of James.
the book of james chapter one I
One of the benefits of our 21st century information age can be found in the abundance of resources that are available to help accomplish virtually any task imaginable. Regardless of the project we may wish to undertake, the chances are good that someone has already posted a "how-to" set of instructions that often feature step-by-step directions, illustrations, potential problems to avoid, and perhaps even a video demonstration.
In like manner, the Biblical book of James should appeal to anyone who is truly interested in seeking the "how-to" of an authentic Christian life. In some respects, the New Testament book of James functions much like the Old Testament book of Proverbs for it contains a number of short, axiomatic teachings that can help us apply Godly wisdom in the practical, everyday matters of daily life.
However, the book of James does not only tell us what to do, it tells us why such behaviors are good and appropriate. One such example can be found near the end of James chapter one where we're told, "...be doers of the word, and not hearers only, deceiving yourselves" (James 1:22). Since it is often easier to identify the inconsistencies found in others rather than ourselves, this passage provides us with an valuable means of self-assessment. So anyone who truly seeks to live as God intended can easily determine if he or she is a victim of self-deception simply by applying the test found in James 1:22.
The Biblical book of James has also been subject to some degree of controversy over the centuries due to its perceived conflict with the Apostle Paul's Scriptural teaching concerning the relationship of faith to good works (see Romans 3:28 and compare with James 2:24). We'll consider that controversy (and seek to illustrate why no such conflict exists when each teaching is examined in context) later on in James chapter two.
The book of James (along with the New Testament books of 1 and 2 Peter, 1, 2, and 3 John, and Jude) is classified as a "General Epistle," so-called because it was written to be shared among many Christians. As one source observes, "...(this) letter was probably intended to be a circular letter that would be read by many congregations in many places, and as such, it treats issues and problems that would have been common to all of the recipients, problems that impacted Christian congregations wherever they were located." (1)
While the author identifies himself in the first verse of chapter one, we'll consider which "James" among the several mentioned in the New Testament is the likely author of this Epistle next.
(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2223). Orlando, FL: Reformation Trust.