The Doctor Is In

the book of 1 corinthians chapter fouteen IV

"For the one speaking in a tongue does not speak to people but to God, for no one understands; he is speaking mysteries by the Spirit" (1 Corinthians 14:2 NET).

Having looked at an example of "speaking in tongues" from the New Testament book of Acts, we can now offer a Biblical definition for this practice: the act of speaking in tongues can be defined as the ability to speak in a language that is not known to the speaker as he or she is enabled by the Holy Spirit.

While we might legitimately associate this ability with the capacity to communicate in a language that is not native to our own (as demonstrated in Acts 2:1-11), the practice of speaking in tongues can also be identified with a somewhat more controversial term: glossolalia. The word glossolalia is a derivative of two Greek words: glossa (or glõssai, a word that means "tongue" or "language") and lalia (which means "speech"). Contemporary expressions of glossolalia can often be found among those men and women of God who are members of the Pentecostal and Charismatic movements, along with a number of others.

Many sources make a differentiation between glossolalia and a related term: xenoglossia or the ability to speak fluently in another human language that one has not studied or learned. Those who make a distinction between these two definitions generally associate glossolalia with unintelligible speech-like vocalizations that do not carry a humanly discernable pattern or meaning. Thus, the present-day practice of speaking in tongues may sometimes be identified with examples of ecstatic utterances or simply dismissed as gibberish by some.

In deference to this position, it should be observed that genuine, documented examples of the authentic, God-given ability to speak in a human language that is unknown to the speaker are exceedingly rare. However, those who support the modern-day practice of speaking in tongues point out that the language involved may be one that is native to another human culture or one that is unknown to others based on Paul the Apostle's statement in 1 Corinthians 13:1: "If I speak human or angelic languages but do not have love, I am a sounding gong or a clanging cymbal" (HCSB).

The idea is that an angelic language is one that would naturally be unknown to human beings; therefore we should expect such languages to be unintelligible. However, this begs the question: why would anyone wish to communicate in a way that he or she cannot understand? We'll offer some potential answers to that question next.

the book of 1 corinthians chapter fouteen III

"For anyone who speaks in a tongue does not speak to people but to God. Indeed, no one understands them; they utter mysteries by the Spirit" (1 Corinthians 14:2 NIV).

In the New Testament book of Acts we read, "...suddenly there came from heaven a sound like a mighty rushing wind, and it filled the entire house where they were sitting. And divided tongues as of fire appeared to them and rested on each one of them. And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance" (Acts 2:2-4 ESV).

In response to the questions raised by these events, the Apostle Peter replied by saying, "...this is what was uttered through the prophet Joel: 'And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams; even on my male servants and female servants in those days I will pour out my Spirit, and they shall prophesy" (Acts 2:16-18 ESV).

Its important to note that Peter offered a Scriptural basis to validate these things and how it applied to what the people had seen and heard. As a result, "...they were cut to the heart, and said to Peter and the rest of the apostles, 'Brothers, what shall we do?' And Peter said to them, 'Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit ..So those who received his word were baptized, and there were added that day about three thousand souls" (Acts 2:37-38, 41 ESV).

With this in mind, which of the following would seem to represent the most important occurence within this portion of Scripture?

"...suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting."
"Then there appeared to them divided tongues, as of fire, and one sat upon each of them."
"...(They) began to speak in other tongues as the Spirit enabled them" (NIV).

The answer is that none of these events represented the most important thing that occurred within these verses. The most important thing that occurred was this: three thousand people turned to God and were delivered from an eternity of separation from their Creator. Thus, these spiritual manifestations served to fulfill an important objective: they directed others to act upon God's Word.

the book of 1 corinthians chapter fouteen II

"For he who speaks in a tongue does not speak to men but to God, for no one understands him; however, in the spirit he speaks mysteries" (1 Corinthians 14:2-4).

This portion of Scripture introduces a highly controversial subject for many within the church today; the subject of speaking in tongues. Since the discussion of this particular spiritual gift occupies the entirety of 1 Corinthians chapter fourteen, it might be constructive to begin by examining the first New Testament expression of this gift as recorded in the New Testament book of Acts...

"When the Day of Pentecost had fully come, they were all with one accord in one place. And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting. Then there appeared to them divided tongues, as of fire, and one sat upon each of them. And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance.

And when this sound occurred, the multitude came together, and were confused, because everyone heard them speak in his own language. Then they were all amazed and marveled, saying to one another, 'Look, are not all these who speak Galileans? ...we hear them speaking in our own tongues the wonderful works of God'" (Acts 2:1-7, 11).

One of the most important considerations involved in judging the validity of a spiritual gift (and/or other types of spiritual manifestations) concerns the need to establish a legitimate Scriptural basis for it's appearance. If we find that we cannot verify a particular "gift" or spiritual expression as something that was taught by Jesus within the Gospels, practiced by the early church within the book of Acts, and referenced by the authors of the New Testament Epistles, then we would be wise to exercise caution before we affirm such things to represent a legitimate move of God.

With regard to the spiritual gift of speaking in tongues, we can look to Jesus' reference to this practice within the Gospel of Mark (Mark 16:17) as well as Paul's teaching here in 1 Corinthians chapter fourteen. We'll take a look at the Apostle Peter's validation of this practice in the book of Acts (and how we can use that portion of Scripture to help establish a foundation for accepting or rejecting a "spiritual gift" (and/or other types of spiritual manifestations) next.

the book of 1 corinthians chapter fouteen I

"Pursue love, and desire spiritual gifts, but especially that you may prophesy" (1 Corinthians 14:1).

The opening verse of 1 Corinthians chapter fourteen serves as a thread that ties this portion of Scripture together with the preceding chapters: Pursue love (a reference to the subject discussed in chapter thirteen), and desire spiritual gifts (a topic that served as the primary focus of chapter twelve). Since the kind of love described in 1 Corinthians chapter thirteen is something that should be representative of God's people, it should also guide and direct the expression of whatever spiritual gifts we may possess.

The importance of love in relation to spiritual gifts is helpful in establishing a proper understanding of this chapter. You see, love is an eternal quality while spiritual gifts are temporal and vary in degree of importance. Paul the Apostle helped to illustrate this idea in saying, "...the gift you should want most is to be able to prophesy" (ERV). In offering this counsel, we should note that Paul assigned a greater value to this particular gift than certain others.

This serves to remind us that the spiritual gifts cataloged in 1 Corinthians 12:8-10, Ephesians 4:11-12, and Romans 12:6-8 are equally valid but may not be equally valuable. One way to accurately measure the value of these individual gifts is to view them in terms of how others might benefit through their use.

In commenting on this idea, one source observes, "Paul is anxious that his readers do not misunderstand him. He does not intend to mean by what he says in chapter 13 that spiritual gifts have no value at all; his concern there is only that they keep the gifts in the proper perspective." ₍₁₎ As we'll see, this consideration will go on to become a primary focus of attention throughout this chapter.

As mentioned earlier, a genuine "prophet" can be identified as someone who possesses the ability to provide God's direction as prompted by the Holy Spirit. We might also define a legitimate prophet as someone who conveys divinely-initiated information concerning a particular situation or future event. One commentary expands on these definitions with the following insight: "The ability to prophesy may involve predicting future events, but its main purpose is to communicate God's message to people, providing insight, warning, correction, and encouragement." ₍₂₎

Therefore again, we might best associate the function of a prophetic gift in a contemporary church setting with those who are prompted by the Holy Spirit to bring a fresh application of Biblical truth to a particular circumstance or situation.

(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2322). Nashville: Thomas Nelson.

the book of 1 corinthians chapter thirteen XXXI

"Love never ends; but prophecies will pass, tongues will cease, knowledge will pass. For our knowledge is partial, and our prophecy partial; but when the perfect comes, the partial will pass.

When I was a child, I spoke like a child, thought like a child, argued like a child; now that I have become a man, I have finished with childish ways. For now we see obscurely in a mirror, but then it will be face to face. Now I know partly; then I will know fully, just as God has fully known me. But for now, three things last — trust, hope, love; and the greatest of these is love" (1 Corinthians 13:8-13 CJB).

In his message to another New Testament-era church, the Apostle Paul wrote the following: "Let no debt remain outstanding, except the continuing debt to love one another, for whoever loves others has fulfilled the law" (Romans 13:8 NIV). While a financial debt might eventually be paid in full, we should never reach the point where we might say of another person, "My obligation to love is now complete." The third century Christian scholar Origen expressed a similar idea when wrote, "The debt of love is permanent, and we are never finished with it; for we must pay it daily and yet always owe it."

Of course, the supreme example of love is recorded for us in Romans 5:6 where we read, "...at just the right time, when we were still powerless, Christ died for the ungodly" (NIV). This should represent a familiar concept, for it is easy to envision a scenario where someone might be compelled to die on behalf of another person.

For instance, Presidents, Prime Ministers, and other heads of state generally travel with a group of individuals who are tasked with the responsibility to protect and give their lives for that leader if necessary. There are others who might even choose to die for a just or good individual, a reality that is also acknowledged in Romans 5:7: "Very rarely will anyone die for a righteous person, though for a good person someone might possibly dare to die" (NIV).

But how much greater is the love of Christ who laid down His life not only for the important and powerful but for the weak and unimportant as well? In so doing, Jesus left us with both an example and commandment to follow...

"This is My commandment, that you love one another as I have loved you. Greater love has no one than this, than to lay down one’s life for his friends. You are My friends if you do whatever I command you" (John 15:12-14).

the book of 1 corinthians chapter thirteen XXX

"Love is eternal. There are inspired messages, but they are temporary; there are gifts of speaking in strange tongues, but they will cease; there is knowledge, but it will pass. For our gifts of knowledge and of inspired messages are only partial; but when what is perfect comes, then what is partial will disappear.

When I was a child, my speech, feelings, and thinking were all those of a child; now that I am an adult, I have no more use for childish ways. What we see now is like a dim image in a mirror; then we shall see face-to-face. What I know now is only partial; then it will be complete---as complete as God's knowledge of me. Meanwhile these three remain: faith, hope, and love; and the greatest of these is love" (1 Corinthians 13:8-13 GNB).

In contrast to the temporal, partial, and incomplete nature of spiritual gifts, 1 Corinthians chapter thirteen closes by affirming the lasting, permanent, and eternal qualities of faith, hope, and love. But what makes these particular qualities so special?

Well, as mentioned earlier in our look at 1 Corinthians chapter twelve, faith is an eternal quality because it represents "a belief in or confident attitude toward God, involving commitment to His will for one's life." ₍₁₎ Unlike the temporal abilities we may possess today, our belief and confidence in God will only be strengthened and reinforced when we "see (Him) face-to-face..."

Hope encompasses the qualities of confidence, expectation, and a sense of pleasurable anticipation with respect to God's work in our lives. ₍₂₎ In contrast to the short-lived nature of spiritual gifts, there will never come a time when we will not enjoy these characteristics of our relationship with God.

Finally, love abides eternally for it is the fulfillment of God's Law (Romans 13:10) and represents the greatest commandment: "....The first of all the commandments is: 'Hear, O Israel, the Lord our God, the Lord is one. And you shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.' This is the first commandment. And the second, like it, is this: 'You shall love your neighbor as yourself.' There is no other commandment greater than these" (Mark 12:28-31).

Finally, one commentator leaves us with the following reminder...

"Our 'possessions' and 'gifts' we leave behind us. Only godliness abides. At the gates of death we will lay down forever the various weapons and tools which God, in his marvelous grace, has put into our hands for this earthly pilgrimage. All our gifts and every other capacity designed for this temporary earthly existence we shall resign.

But we will carry through the pearly gates the moral and spiritual character which the Holy Spirit, through the conflicts and testings of life, has developed within us through the word. Faith, hope and love abide—but the greatest is love. Make love your aim (1Co_14:1)." ₍₃₎

(2) G1680 elpis Strong’s Hebrew and Greek Dictionaries https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=nkjv&strongs=g1680

the book of 1 corinthians chapter thirteen XXIX

"For we know in part, and we prophesy in part: but when that which is perfect is come, that which is in part shall be done away. When I was a child, I spake as a child, I felt as a child, I thought as a child: now that I am become a man, I have put away childish things.

For now we see in a mirror, darkly; but then face to face: now I know in part; but then shall I know even as also I have been known. But now abideth faith, hope, love, these three; and the greatest of these is love" (1 Corinthians 13:8-13 RV).

Anyone who has ever attempted to view an object through a piece of opaque glass (such as the kind that is often found on doors, office buildings, and shower stalls) can appreciate the descriptive word-picture of 1 Corinthians 13:12: "For now we see through a glass, darkly..." (KJV). This idea is fairly straightforward: just as our visual perspective is limited whenever we attempt to peer through a piece of decorative glass, our spiritual perspective is similarly obscured today.

However, most contemporary translations of this passage render the word "glass" as "mirror," thus making use of the poor reflective quality of first-century mirrors to communicate this point. You see, the mirrors used by the Corinthians were little more than highly polished pieces of metal- and unlike the high quality mirrors of today, a mirror of the New Testament-era tended to produce a soft image that was often distorted by surface irregularities.

This analogy served to illustrate an important point; much like the limited nature of our spiritual gifts, our knowledge of God is similarly incomplete today. One commentator goes on to detail the extent of these limitations with the following observation: "Humans, even redeemed humans, are hindered by (1) sin nature; (2) finitude; (3) limited perspective; (4) culture-affected conscience and worldview; (5) time as chronological sequence; and (6) human language to explain and describe a spiritual realm." ₍₁₎

So much like a cloudy or broken mirror that produces a dim or fragmented reflection, our knowledge of God is also relatively indistinct and fragmentary today. Nevertheless, there will eventually come a time when such restrictions will be lifted, a point that is echoed in the New Testament epistle of 1 John: “Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is” (1 John 3:2).

the book of 1 corinthians chapter thirteen XXVIII

""Love never ends. As for prophecies, they will pass away; as for tongues, they will cease; as for knowledge, it will pass away. For we know in part and we prophesy in part, but when the perfect comes, the partial will pass away.

When I was a child, I spoke like a child, I thought like a child, I reasoned like a child. When I became a man, I gave up childish ways. For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known. So now faith, hope, and love abide, these three; but the greatest of these is love" (1 Corinthians 13:8-13 ESV).

As with other views regarding the subject of spiritual gifts, there are many among the people of God who believe in the continued validity and function of such gifts today. In general, those who support the modern-day operation of these spiritual gifts believe that they will be rendered obsolete by Jesus' return or through our passing from this life into an eternal state of unity with Christ.

For example...

"The context (especially v. 12) suggests strongly that Paul is here referring to the second coming of Christ as the final event in God’s plan of redemption and revelation. In comparison with what we will receive then, the present blessings are only partial and thus imperfect" ₍₁₎

"When the future age comes in its fullness, faith and hope will give way to sight (see Ro 4:14-22; 8:24-25). Then will remain only love, intimate, personal relationship with God (v. 12). All that is partial and imperfect will disappear when the age to come dawns in perfection (vv. 9-10). Just as the speech, the thoughts, and the reasoning of childhood are abandoned when one reaches adulthood, so the partial and indirect knowledge of the present will give way to full and intimate knowledge of God in the coming age (vv. 11-12). Spiritual gifts, which now mediate the life of God to the community, will no longer be necessary when I shall know fully, even as I am fully known (v. 12)." ₍₂₎

Finally, we would do well to keep the following counsel in mind as we prayerfully consider our position on the subject of spiritual gifts,...

"Whichever view we hold, the abiding lesson is that while the gifts of the Spirit are partial and temporary, the fruit of the Spirit is eternal and is more excellent. If we practice love, it will save us from the misuse of gifts and from the strife and divisions that have arisen as a result of their abuse." ₍₃₎

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2036). Orlando, FL: Reformation Trust.

(3) Believer's Bible Commentary William Macdonald Edited by Arthur Farstad Thomas Nelson Publishers (1 Corinthians 13:1-13 [v.8])

the book of 1 corinthians chapter thirteen XXVII

"Love never ends. But as for prophecies, they will come to an end; as for languages, they will cease; as for knowledge, it will come to an end. For we know in part, and we prophesy in part. But when the perfect comes, the partial will come to an end.

When I was a child, I spoke like a child, I thought like a child, I reasoned like a child. When I became a man, I put aside childish things. For now we see indistinctly, as in a mirror, but then face to face. Now I know in part, but then I will know fully, as I am fully known. Now these three remain: faith, hope, and love. But the greatest of these is love" (1 Corinthians 13:8-13 HCSB).

In addition to the "closed canon" view, there are a number of other perspectives regarding the arrival of "that which is perfect" and the subsequent dissolution of spiritual gifts. For instance, some associate the eclipse of these gifts with the end of the apostolic era. This view holds that once the core doctrines of Christianity were firmly established through the work of the Apostles, the need for these spiritual gifts passed away along with them.

Others link the Apostle Paul's reference to "putting away childish things" with the advent of "that which is perfect". Much like a child in the early stages of his or her development, proponents of this view believe that the church eventually outgrew the need for these spiritual gifts as it began to reach spiritual maturity. As with those who hold to the completed canon and apostolic-era viewpoints, this position would also preclude the continuing operation of these spiritual gifts today.

However, a number of other sources have taken issue with the idea that the operation of these spiritual gifts ceased around the end of the New Testament era...

"One suggestion is that perfection described the completion of the New Testament. But 1Co_13:12 makes that interpretation unlikely." ₍₁₎

"Some have asserted that it refers to the NT. Nothing in this context points toward this. This is only a theory used to claim that the spiritual gifts have ceased in post-apostolic times." ₍₂₎

"Some understand this to refer to the completion of the canon of Scripture, but that would mean that we now see more clearly than Paul did." ₍₃₎

In light of these objections, we'll conclude our look at this portion of 1 Corinthians chapter thirteen with one additional perspective that allows for a great degree of freedom in interpreting this passage next.

(1) John F. Walvoord and Roy B. Zuck Bible Knowledge Commentary [13:10]

the book of 1 corinthians chapter thirteen XXVI

"Love never ends. But if there are prophecies, they will be set aside; if there are tongues, they will cease; if there is knowledge, it will be set aside. For we know in part, and we prophesy in part, but when what is perfect comes, the partial will be set aside.

When I was a child, I talked like a child, I thought like a child, I reasoned like a child. But when I became an adult, I set aside childish ways. For now we see in a mirror indirectly, but then we will see face to face. Now I know in part, but then I will know fully, just as I have been fully known. And now these three remain: faith, hope, and love. But the greatest of these is love" (1 Corinthians 13:8-13 NET).

A great many knowledgeable and God-honoring people hold to the position that the spiritual gifts referenced in 1 Corinthians chapter thirteen were "set aside" following the completion of the New Testament canon. This view acknowledges that such gifts were needed prior to the establishment of the canon in light of the fact that first-century Christians did not possess the entirety of God's Word in written form. Thus, they were dependent upon the gifts of prophecy, knowledge, and/or revelation for God's direction. However, once the church received the complete New Testament, the need for these special gifts was made obsolete.

One commentator offers a good defense of this view...

"Since the previous verse refers to the incompleteness of the divine revelation at that time, 'that which is perfect' [that is, 'complete'] almost certainly refers to the completion of Biblical revelation, as finally announced by John, the last of the apostles (Revelation 22:18-19). We now have all the prophetic truth needed in the Scriptures for the guidance of the church until Christ comes again. With few, if any, exceptions, we also have all the attestation we need to its veracity and power, so there is little need any more for miraculous signs, even though many still desire them." ₍₁₎

Another source accepts the validity of this position while allowing for the potential continuance of these gifts in subsequent centuries...

"...many devout Christians hold to the completed canon view, believing that the purpose of the sign gifts was to confirm the preaching of the apostles before the word of God was given in final written form, and that the need for these miracle gifts passed when the NT was completed. While this second view merits serious consideration, it can hardly be proved decisively. Even if we believe that the sign gifts largely passed away at the end of the apostolic era, we cannot say with finality that God could not, if He wished, use these gifts today." ₍₂₎

(1) Dr. Henry M. Morris, The New Defender's Study Bible [1 Corinthians 13:10] http://www.icr.org/

(2) Believer's Bible Commentary William Macdonald Edited by Arthur Farstad Thomas Nelson Publishers (1 Corinthians 13:1-13 [v.8])

the book of 1 corinthians chapter thirteen XXV

"Love never fails. But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away. For we know in part and we prophesy in part, but when completeness comes, what is in part disappears.

When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put the ways of childhood behind me. For now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known. And now these three remain: faith, hope and love. But the greatest of these is love" (1 Corinthians 13:8-13 NIV).

One commentator has observed that "Unlike many of the spiritual gifts, love will never be outmoded, unnecessary, or eliminated." ₍₁₎ That being said, the question for us is, "when and by what means will these spiritual gifts become outmoded, unnecessary, or eliminated?" 1 Corinthians 13:10 provides us with an answer for the second portion of that question in saying, "when the perfect comes, the partial will pass away" (ESV).

If we drill into the original language of this verse, we find that the word "perfect" is translated from the Greek word teleios, a word that means "brought to its end, finished wanting nothing necessary to completeness." ₍₂₎ Other sources associate this word with the idea of "maturity... fully equipped for an assigned task" ₍₃₎ and "fulfillment" ₍₄₎

A great number of Christians hold to the idea that "the perfect" mentioned in this passage is a reference to to the completed canon of the New Testament. You see, the group of divinely inspired Biblical books of Scripture are referred to as the "canon." This word means "rule" or "rod of measurement" and over time, it came to be largely associated with the collection of Biblical books that are recognized to be the authoritative Word of God.

Over time, all 27 books of the New Testament were assembled and officially accepted as a group, a process that gradually took place over three hundred and fifty years. So the idea is that once the church secured the complete set of divinely inspired documents that comprise the New Testament Scriptures, the need for the imperfect spiritual gifts of prophecy, tongues, and words of knowledge ceased.

There are are number of arguments both for and against this view and we will consider a few of them next.

(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2321). Nashville: Thomas Nelson.

(2) G5046 teleios Strong’s Hebrew and Greek Dictionaries https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=G5046&t=NKJV

the book of 1 corinthians chapter thirteen XXIV

"Love never fails. But whether there are prophecies, they will fail; whether there are tongues, they will cease; whether there is knowledge, it will vanish away. For we know in part and we prophesy in part. But when that which is perfect has come, then that which is in part will be done away.

When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things. For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known. And now abide faith, hope, love, these three; but the greatest of these is love" (1 Corinthians 13:8-13).

As we enter the final third of 1 Corinthians chapter thirteen, we now come to a portion of Scripture that is highly controversial in many respects. You see, there is hardly a portion of the New Testament that has been subject to a greater difference of opinion among God-honoring teachers, scholars, and commentators than 1 Corinthians 13:8-13. Yet this passage represents more than just a subject for academic debate, for our understanding of these verses will produce a real-life impact on the way in which we view the spiritual gifts mentioned here.

Before we consider the differing points of view regarding this passage, let's first try to identify some of the areas where virtually everyone can find common ground. First, its clear that this portion of Scripture paints a contrast between the temporary nature of spiritual gifts and the permanent nature of love. While the representative gifts of prophecies, tongues, and knowledge will cease at some point, 1 Corinthians 13:8 tells us, "Love never fails."

Next, the fact that we "...know in part and we prophesy in part" highlights the limited nature of these spiritual gifts. In light of this, we can say the Corinthians had their emphasis in the wrong place; instead of placing their focus upon these temporary spiritual gifts, they should have concentrated on developing the lasting characteristics of love given to us earlier.

Finally, the cessation of these spiritual gifts hinges upon the arrival of "...that which is perfect". This leaves us with two big questions:

How should we define "that which is perfect"?
When, and by what means will these gifts will be replaced in favor of "that which is perfect"?

We'll take a closer look at the various attempts to answer these questions over the next few studies.

the book of 1 corinthians chapter thirteen XXIII

"Love is very patient and kind, never jealous or envious, never boastful or proud, never haughty or selfish or rude. Love does not demand its own way. It is not irritable or touchy. It does not hold grudges and will hardly even notice when others do it wrong. It is never glad about injustice, but rejoices whenever truth wins out.

If you love someone, you will be loyal to him no matter what the cost. You will always believe in him, always expect the best of him, and always stand your ground in defending him" (1 Corinthians 13:4-7 TLB).

There is one final reason to explain why professing Christians may sometimes act in a manner that is inconsistent with the characteristics found here in 1 Corinthians chapter thirteen. As distasteful as it may be to contemplate this possibility, the unfortunate truth is that people sometimes say and/or do things that are intentionally designed to hurt others.

We can look once again to the experience of Paul the Apostle for help in addressing this unpleasant reality...

"Some indeed preach Christ even from envy and strife, and some also from good will: The former preach Christ from selfish ambition, not sincerely, supposing to add affliction to my chains; but the latter out of love, knowing that I am appointed for the defense of the gospel" (Philippians 1:15-17, emphasis added).

This passage reveals that Paul had no illusions regarding the ministerial motives of some who preached Christ: "...They are insincere, hoping to cause me more pain while I’m in prison" (CEB). But in contrast to those others, Paul chose to adopt a healthier (and significantly more God-honoring) attitude...

"But what does it matter? The important thing is that in every way, whether from false motives or true, Christ is preached. And because of this I rejoice. Yes, and I will continue to rejoice..." (Philippians 1:18 NIV).

So Paul did not deny the reality of this situation nor did he complain about the fact that there were other professing Christians who intentionally sought to injure him. Instead, Paul chose to focus on what was really important- the fact that the gospel was being preached.

If we should encounter others who deliberately attempt to injure us, we should seek God for the ability to respond in a similarly appropriate manner. As Jesus Himself taught, "...I tell you, love your enemies! Pray for those who persecute you! Then you will become children of your Father in heaven. For he makes his sun shine on good and bad people alike, and he sends rain to the righteous and the unrighteous alike" (Matthew 5:44-45 CJB).

the book of 1 corinthians chapter thirteen XXII

"Love is patient and kind, not jealous, not boastful, not proud, rude or selfish, not easily angered, and it keeps no record of wrongs. Love does not gloat over other people's sins but takes its delight in the truth. Love always bears up, always trusts, always hopes, always endures" (1 Corinthians 13:4-7 CJB).

Another practical challenge we may encounter in seeking to live out the principles of 1 Corinthians chapter thirteen involves the act of confronting another person in response to his or her behavior. Since many of us will eventually find ourselves in a position where we will have to address the actions of another person, the identifying characteristics of love found here in 1 Corinthians thirteen can help guide such interactions and ensure that we act appropriately.

Most of us are probably familiar with the old adage that says, "the truth hurts." This serves to remind us of an important reality: whenever we bring the truth of a given situation to another person, we should be prepared for the possibility that it will result in pain for the person involved, no matter how gentle, loving, and humble we seek to be.

You see, its often hurtful to be informed that something we've hoped for, desired, or worked for will not come to pass. Its painful to be confronted by the news that our actions were not perceived as we intended or that we have acted in a less than God-honoring manner in some area of life.

Because of this, there is always the potential for an emotional backlash whenever it falls upon us to confront others with such realities. In fact, this potential is so great that it may cause us to hold back from speaking the truth in love in certain instances. But once again, we can look to the experience of the Apostle Paul to provide us with a good example in this regard.

The New Testament book of Galatians records a confrontation between Paul the Apostle and the Apostle Peter where Paul tells us, "When Peter came to Antioch, I opposed him to his face, because he was clearly in the wrong" (Galatians 2:11). While Paul did not elaborate on Peter's response, it surely must have been painful for Peter to be confronted in such a manner. Nevertheless, Paul obviously believed that the need for loving confrontation outweighed whatever pain this interaction may have caused.

If we prayerfully allow the qualities of love from 1 Corinthians chapter thirteen to guide such interactions if and when they occur, we can be confident that we have conducted ourselves in a manner that honors God no matter what the response.

the book of 1 corinthians chapter thirteen XXI

"Love is patient, love is kind, it is not envious. Love does not brag, it is not puffed up. It is not rude, it is not self-serving, it is not easily angered or resentful. It is not glad about injustice, but rejoices in the truth. It bears all things, believes all things, hopes all things, endures all things" (1 Corinthians 13:4-7 NET).

Before we leave this portion of 1 Corinthians chapter thirteen we should take some time to consider some difficult questions: "Why do Christians sometimes act in a manner that seems unloving? Why do the actions taken by God-honoring men and women sometimes appear to be inconsistent with the principles we find here in 1 Corinthians chapter thirteen?"

While there may be any number of potential answers to these questions, there are a few possibilities that we may wish to consider. First, we can say that emotional anger may sometimes cause people to say and do things that conflict with the characteristics of love that we find here within this chapter.

We can find one illustration of this idea in the life of Paul the Apostle, the very same man who was used by God to author the "Love Chapter" of 1 Corinthians thirteen. In the New Testament book of Acts we are told of an incident that occurred when Paul was taken to appear before the religious high council. Acts 23:1 records Paul's opening statement to that court as follows: "Men and brethren, I have lived in all good conscience before God until this day."

Upon hearing this, the High Priest immediately ordered that Paul be struck on the mouth for making such a remark. This, in turn, led to Paul's heated response: "God will slap you, you corrupt hypocrite! What kind of judge are you to break the law yourself by ordering me struck like that?" (Acts 23:3 NLT). Although the Scriptures record that Paul later offered an explanation for his outburst, we're never told that he actually retracted this statement.

We should not understand this to imply that anger justifies our behavior in every instance. However, it does serve to explain why Christians may sometimes respond in a manner that lies outside the parameters of love given to us here in 1 Corinthians thirteen. When these things occur, we can benefit by prayerfully employing the counsel given to us in the Old Testament book of Proverbs: "A wise man restrains his anger and overlooks insults. This is to his credit" (Proverbs 19:11 TLB).

the book of 1 corinthians chapter thirteen XX

"Love meekly and patiently bears ill treatment from others. Love is kind, gentle, benign, pervading and penetrating the whole nature, mellowing all which would have been harsh and austere; is not envious.

Love does not brag, nor does it show itself off, is not ostentatious, does not have an inflated ego, does not act unbecomingly, does not seek after the things which are its own, is not irritated, provoked, exasperated, aroused to anger, does not take into account the evil, does not rejoice at the iniquity but rejoices with the truth, endures all things, believes all things, hopes all things, bears up under all things, not losing heart nor courage" (1 Corinthians 13:4-7 Wuest).

As we seek to instill the characteristics of love identified here within 1 Corinthians chapter thirteen, we should also recognize that an action that we might regard as a normal expression of love may be perceived quite differently by others.

For instance, we should remember that there are other genuine followers of Jesus who are very different from us in terms of personality, culture, and emotional makeup. These other members of God's family may not process information or communicate in a way that is similar to our own. They may be more or less mature and may not hold similar attitudes or opinions. Because of this, there may be some who respond negatively to what we may interpret to be an appropriate expression of love or affection.

When others do not respond to such expressions in a way we expect, it may result in hurt feelings or a painful sense of rejection. For some, it may lead to the mistaken perception that others are cold, unloving, or have difficulty expressing their feelings. For others, it may generate a dismissive attitude that regards those who are overtly affectionate as shallow or excessively emotional.

In such instances, it may be helpful to remember that genuine love always seeks another person's highest good- and any attempt to compel someone to act or respond in a manner that is not truly reflective of his or her personality does not serve to exhibit sincere, authentic love. As we're reminded in the following Scriptures...

"Be humble and gentle in every way. Be patient with each other and lovingly accept each other. Through the peace that ties you together, do your best to maintain the unity that the Spirit gives" (Ephesians 4:2-3 GW).

"Never act from motives of rivalry or personal vanity, but in humility think more of each other than you do of yourselves" (Philippians 2:3 Phillips).

"...give preference to one another in honor" (Romans 12:10 NASB).

the book of 1 corinthians chapter thirteen XIX

"Charity has patience, is kind; charity is not envious, is not vain, is not puffed up; does not behave indecently, does not seek her own, is not easily provoked, thinks no evil. Charity does not rejoice in unrighteousness, but rejoices in the truth, quietly covers all things, believes all things, hopes all things, endures all things" (1 Corinthians 13:4-7 MKJV).

One of the challenges associated with living out the principles of love given to us in 1 Corinthians chapter thirteen involves our interaction with those who may feel as if we have been unloving in some respect. Since we bear a responsibility to live at peace with others as much as possible and love one another fervently, the way in which we respond in these instances can help determine if we are truly aligned with these identifying characteristics of love.

One way to illustrate this idea is to use the familiar example of a parent and child. You see, a wise and loving parent knows that there are times when it may be inappropriate to give a child something that he or she may ask for. If a parent acts in a child's best interest by lovingly refusing to act on a child's request in such instances, the child may criticize the parent for being "unloving." Even though a responsible parent knows such criticism to be inaccurate, that does not necessarily change the child's perspective.

Unfortunately, this scenario may repeat itself in a more sophisticated form among adult relationships as well. For instance, one person in a relationship may present "love" as an "if-then" proposition, as in "If you love me, you'll do _________." Of course, this type of statement may be perfectly legitimate in certain contexts for as Jesus told His disciples, "If you love me, you will obey what I command" (John 14:15 NIV). The idea is that those who adhere to Jesus' commandments serve to demonstrate the reality of their love for Him.

However, this kind of statement may also represent a calculated and manipulative attempt to use "love" as a means to obtain a desired result. Since a person in an emotionally committed relationship may not wish to appear to be "unloving," he or she may be motivated to respond to such pressure. The problem is that this type of "love" fails to conform to the characteristics given to us here in 1 Corinthians chapter thirteen. Instead, it often represents a selfish attempt to exploit the emotional feelings that one person holds for another.

In such instances, its important to recognize and identify the manipulative nature of such requests and refuse to act upon them no matter how "unloving" it may appear to those who might be involved.

the book of 1 corinthians chapter thirteen XVIII

"Love is patient. Love is kind. Love isn't jealous. It doesn't sing its own praises. It isn't arrogant. It isn't rude. It doesn't think about itself. It isn't irritable. It doesn't keep track of wrongs. It isn't happy when injustice is done, but it is happy with the truth. Love never stops being patient, never stops believing, never stops hoping, never gives up" (1 Corinthians 13:4-7 GW).

As we move toward the end of this section of 1 Corinthians chapter thirteen, we are provided with one final characteristic of genuine love: "(Love) endures all things" (NKJV) or "(Love) always perseveres" (NIV). This identifying aspect of love serves to emphasize the qualities of diligence, perseverance, and tenacity in responding to the challenges and difficulties we sometimes encounter with others.

One source offers the following insight into this passage by examining the concept of "endurance" as embodied within this portion of Scripture...

"The Greek word is hupomenei, literally, 'remaining under.' This does not mean passive resignation, but the kind of spirit which conquers its setbacks, trials and circumstances by faith in God.

It is the kind of 'dogged constancy' which 'hangs-in' in spite of hardships and obstacles. It is the enduring love shown by the patriarch Job, who said, 'I know that my Redeemer lives, and at last he will stand upon the earth.' It is the overcoming endurance of the apostle Paul who said, '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' (2Co_12:10)." ₍₁₎

So with these identifying characteristics in mind, we can say that the defining qualities of love found here in 1 Corinthians 13:4-7 should guide, direct, and inform the choices and decisions we make in our relationships with others. You see, genuine love always seeks the best for everyone involved in a given situation. The people and circumstances may change but a loving response can often be identified by asking the following question: "What is in the best interest of the people who are involved in this situation from God's perspective?"

Yet just as a loving parent will not give a beloved child everything that he or she may ask for, there may be times when love dictates that we respond in a manner that may be perceived by others in very unloving terms. This is a topic that will occupy the focus of our next few studies.

the book of 1 corinthians chapter thirteen XVII

"Love is patient, love is kind. Love does not envy, is not boastful, is not conceited, does not act improperly, is not selfish, is not provoked, and does not keep a record of wrongs. Love finds no joy in unrighteousness but rejoices in the truth. It bears all things, believes all things, hopes all things, endures all things" (1 Corinthians 13:4-7 HCSB).

1 Corinthians 13:7 identifies another characteristic of love in the following manner: "(Love) always trusts" (NIV). This aspect of love is more important than it may appear for trust is something that largely helps to determine the depth and quality of our relationships with others.

You see, most of us are unwilling to invest in someone we do not trust, for trust involves a degree of vulnerability. For instance, two business leaders can enter into an agreement with nothing more than a handshake if a sufficient level of trust exists. But if there is only a limited amount of trust between two parties, then each may seek the protection of a contractual arrangement where the terms and conditions of the agreement are clearly defined (sometimes in page after page of excruciating detail).

Of course, this aspect of genuine love may be represent a challenge in those instances where others have been demonstrably untrustworthy. The unfortunate truth is that a person who has repeatedly made poor decisions, broken promises, or demonstrated recurrent lapses in judgment is probably not someone who can be trusted, at least not entirely. So how should we understand and apply this passage of Scripture in such instances?

Well, perhaps we can understand this idea to mean that love is not inherently suspicious. In other words, love does not immediately seek to assign an ulterior motive or assume the worst about someone without sufficient cause. In those instances where trust in another person is not warranted, love places its trust in God's ability to work in the hearts and minds of the untrustworthy to help such individuals to become men and women of integrity.

Nevertheless, it's important to understand that trust should never be equated with gullibility. Even Jesus (who represents the supreme example of what it means to love) was honest and forthright concerning the true character of one of His disciples (John 6:70-71), the real motives of some who followed Him (John 6:25-27), and the actual agenda pursued by the religious leadership of His day (John 8:37-40).

As one commentator has observed in this regard: "(Love does not) try to persuade itself that a thief is honest or that the criminal is innocent, but it knows God is not willing that any man should perish. So love always hopes for repentance." ₍₁₎

the book of 1 corinthians chapter thirteen XVI

"This love of which I speak is slow to lose patience—it looks for a way of being constructive. It is not possessive: it is neither anxious to impress nor does it cherish inflated ideas of its own importance. Love has good manners and does not pursue selfish advantage. It is not touchy. It does not keep account of evil or gloat over the wickedness of other people. On the contrary, it is glad with all good men when truth prevails. Love knows no limit to its endurance, no end to its trust, no fading of its hope; it can outlast anything" (1 Corinthians 13:4-7 Phillips).

Charles Spurgeon, the well-known 19th century preacher once made the following observation...

“You must have fervent charity towards the saints, but you will find very much about the best of them which will try your patience; for, like yourself, they are imperfect, and they will not always turn their best side towards you, but sometimes sadly exhibit their infirmities. Be prepared, therefore, to contend with 'all things' in them.”₍₁₎

Although "(Love) quietly covers all things..." (MKJV), this is not to say that we are responsible to remain silent concerning those things that may be illegal, immoral, or potentially life-threatening. This might include instances of theft, battery, sexual misconduct, or talk of a potential suicide to name a few examples. In such instances, we should recognize our responsibility to discuss such matters with the appropriate authorities.

The "appropriate authorities" in each instance would largely depend on the issue involved but as a general rule, a clergy member or pastoral minister is often the best place to begin. For indiscretions that fall outside these parameters, Jesus Himself provides us with the appropriate response...

"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).

Finally, we would do well to consider the following guideline from the New Testament book of Galatians in our relationships with others: "...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" (Galatians 6:1 TLB).

(1) Charles. H. Spurgeon, Love’s Labours (1881) https://www.ccel.org/ccel/spurgeon/sermons27.iv_1.html

the book of 1 corinthians chapter thirteen XV

"Love is never tired of waiting; love is kind; love has no envy; love has no high opinion of itself, love has no pride; Love's ways are ever fair, it takes no thought for itself; it is not quickly made angry, it takes no account of evil; It takes no pleasure in wrongdoing, but has joy in what is true; Love has the power of undergoing all things, having faith in all things, hoping all things" (1 Corinthians 13:4-7 BBE).

In continuing with the description of love found in 1 Corinthians 13:4-7, we now arrive at a well-known portion of Scripture: "(Love) bears all things" (NKJV). The original language of this passage expresses the idea of something that serves to protect or keep by covering ₍₁₎ and various Biblical translations have taken a number of different approaches in attempting to effectively communicate this idea.

For example...

Love always protects (NIV).
Love has the power of undergoing all things (BBE).
Love is always supportive (CEV).
Love always bears up (CJB).

Although this aspect of love should serve to encompass all of our interpersonal relationships, this idea is especially important when it comes to our relationships with others within the family of God.

You see, family members may sometimes possess insights into the character, temperament, and personality traits of other family members that others will never see or experience. While this is often true for biological family members, the same can also be said for those who represent our brothers and sisters in Christ.

Since the individual members of the Body of Christ may have insights into the flaws and weaknesses of other members of the Body, the way in which we handle this "inside information" often serves to determine if we are truly acting in a manner that reflects the principles found here in 1 Corinthians chapter thirteen.

If we happen to obtain such insight into the life of another member of God's family, it helps to remember that we are not automatically obligated to share such knowledge with everyone. We should also not seek to publicize such information in manner that is brings shame or humiliation upon a fellow brother or sister in Christ.

Instead, such insights should prompt us to pray on behalf of others as we seek to adhere to the defining quality of love given to us here in 1 Corinthians 13:7: "(Love) quietly covers all things..." (MKJV). Nevertheless, there are some potential exceptions to this general policy and we'll consider a few of them next.

(1) G4722 stego Thayer's Greek Definitions https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=G4722&t=KJV

the book of 1 corinthians chapter thirteen XIV

"Love is patient and kind. Love is not jealous, it does not brag, and it is not proud. Love is not rude, it is not selfish, and it cannot be made angry easily. Love does not remember wrongs done against it. Love is never happy when others do wrong, but it is always happy with the truth. Love never gives up on people. It never stops trusting, never loses hope, and never quits" (1 Corinthians 13:4-7 ERV).

Another quality associated with genuine love is this: "(Love is) not easily angered" (CJB). In other words, a person who exhibits the characteristics found here in 1 Corinthians chapter thirteen is someone who is not touchy, irritable, or easily provoked. Such a person is not known to fly into a rage whenever things do not go well; instead, he or she prayerfully maintains the ability to manage an appropriate, God-honoring emotional response in the face of such difficulties.

In addition, we're told that "Love keeps no record of wrongs" (NIV). For example, love doesn't say, "I'll forgive, but I won't forget" nor does it say, "I'll get even." Instead, love waits for God to handle a act of injustice (perceived or otherwise) as He sees fit (see Proverbs 20:22). This attitude also precludes the mental process of tallying up the mistakes, failures, and shortcomings of others to use against them in the future.

Now at this point we should pause to make a critical distinction. This characteristic of love does not mean that we cannot be realistic about the frailties and weaknesses of others. Nor does it mean that we should ignore repeated behavior patterns to the point of gullibility. However, it does imply that a person who loves is someone who does not hold grudges, maintain a list of grievances, or question the motives of others without just cause.

Finally, "Love does not delight in evil but rejoices with the truth" (NIV). Love is never pleased when unfortunate things happen to others even if they seemingly appear to deserve it. A person who loves is not blind to the fact that bad choices often lead to bad consequences but instead of viewing such consequences as "payback" for the wrongs that others commit, love is hopeful and sees such instances as potential opportunities for spiritual growth.

As we're told in the Biblical book of Hebrews...

"The Lord corrects the people he loves and disciplines those he calls his own... It is never fun to be corrected. In fact, at the time it is always painful. But if we learn to obey by being corrected, we will do right and live at peace" (Hebrews 12:6, 11 CEV).

the book of 1 corinthians chapter thirteen XIII

"Love is patient and kind; love does not envy or boast; it is not arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrongdoing, but rejoices with the truth. Love bears all things, believes all things, hopes all things, endures all things" (1 Corinthians 13:4-7 ESV).

In considering this passage, one source comments on the fact that genuine love "does not insist on its own way" with the following observation: "It would be the key to almost all the problems which surround us today, if men would think less of their rights and more of their duties." ₍₁₎

This concept of love as an obligation or duty is extremely valuable, especially in those situations where we may not feel very loving towards others. You see, a person who primarily associates love with a feeling or emotion is someone who must insist on having his or her way. The reason for this is that "love" can only exist for such individuals if another person is willing to accommodate his or her feelings. If others are unwilling to conform in such a manner, then "love" can no longer exist between those individuals.

Since feelings and emotions are often changeable, this means that it is virtually impossible to maintain a genuine long-term love relationship that is primarily rooted in an emotional feeling. On the other hand, the agape love described here in 1 Corinthians chapter thirteen is a love that find's it's origin in the will. Since it does not originate in a feeling, emotion, or personality trait, it does not have to insist on its own way- and this is what makes it possible to maintain a genuine love relationship even the absence of an emotional feeling.

This concept was once illustrated in a humorous anecdote attributed to Ruth Graham, the late wife of famed evangelist Billy Graham. When asked if she had ever contemplated divorcing her husband, Mrs. Graham is said to have replied, "Divorce? No. Murder? Yes." This tongue-in-cheek response served to demonstrate Mrs. Graham's willful commitment to love her husband even in those instances where his actions may have caused her to feel otherwise.

As Mrs. Graham's response implies, this "will to love" is especially important in regard to marriage relationships. As any couple in a long-term marital relationship is surely aware, there are times when one or both partners must willingly commit to love one another- and genuine love recognizes that there are instances where it is best to refrain from insisting on having one's own way.

(1) William Barclay quoted in "Commentary on 1 Corinthians 13". "Coffman Commentaries on the Old and New Testament". <http://classic.studylight.org/com/bcc/view.cgi?book=1co&chapter=013>. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

the book of 1 corinthians chapter thirteen XII

"Love is kind and patient, never jealous, boastful, proud, or rude. Love isn't selfish or quick tempered. It doesn't keep a record of wrongs that others do. Love rejoices in the truth, but not in evil. Love is always supportive, loyal, hopeful, and trusting" (1 Corinthians 13:4-7 CEV).

Rudeness represents another characteristic that is not representative of genuine love. For instance, love is not ill-mannered nor does it treat "important people" well and "unimportant people" with disrespect. In short, love does not intentionally act in matter that serves to dishonor others. One source provides us with some additional insight into this idea...

"The Greek words are ouk aschemonei, meaning literally, 'does not act unbecomingly, or, without graciousness.' There is the type of Christian who thinks real loyalty to the Bible means one must act bluntly, candidly, without tact and charm, almost brutally. There may be candidness there, but there is no winsomeness. Love is courteous, tactful, polite, and respectful without compromising truth. Love applies the 'Golden Rule.' Love makes it possible to be right without being rude." ₍₁₎

The next "non-quality" of love is described as "self-seeking" (NIV) or "self-serving" (NET). In other words, love does not only look out for its own best interests; instead, it chooses to anticipate the needs of others as well. We can illustrate this idea with the real-life experience of a person who once attended a church with a small parking area adjacent to a church entry door and a larger parking area across the street.

Since a number of church members typically arrived well before the rest of the congregation, this person observed many of these individuals as they enjoyed the convenience of leaving their cars in the small auxiliary parking area. However, that left many other members of the congregation -including the elderly, the infirm, and those with small children- to park their vehicles at a distance. Needless to say, this made it difficult for those individuals to attend the church's services, especially in the intense heat of summer or the snow and cold of winter.

So the question is this: were the people who appropriated the best parking spots acting in love? Well, its likely that many of these individuals never even considered the impact of their decision upon those members of the congregation who found it difficult to walk in the inclement weather or the temperature extremes of winter and summer. But they should have.

This small example serves to remind us that love is not self-seeking; it considers the needs of others as well as what's best for itself and then responds in an appropriate manner.

the book of 1 corinthians chapter thirteen XI

"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).

Two additional characteristics that are not reflective of genuine love are boastfulness and pride. One translation of 1 John 2:16 helpfully identifies the "...boastful pride of life" as the "pretentious confidence in one's resources..." (AMP). In light of this, we can say that a person with a genuine attitude of love is someone who recognizes that things like our social standing, talents, capabilities, and possessions do not make us inherently superior to others.

Although "pride" is sometimes identified with the legitimate feeling of personal satisfaction that accompanies a job well done, the attitude referenced within this passage is really more reflective of the egotistical bragging and empty bravado that characterizes a sense of arrogance, self-importance, and condescension. Another Biblical word-picture that helps to capture this idea is "vainglorious" (AMPC).

Thankfully, most people do not seem to possess these qualities to any great degree. Nevertheless, we should remember that pride can be extremely subtle and difficult to identify- and much like a destructive computer virus, it may begin with something that initially seems small and harmless.

As an example, let's consider those who are involved in various online communities. How many social media posts represent a subtle expression of the type of attitude that Jesus warned against in the Gospel of Matthew...

"When you pray, don't be like hypocrites. They like to stand in synagogues and on street corners to pray so that everyone can see them. I can guarantee this truth: That will be their only reward" (Matthew 6:5 GW).

While everyone enjoys the affirmation and approval that comes with a "like" or "follow," it may be worth considering this possibility: is there a chance that our seemingly God-honoring social media posts actually contain a hidden element of "vainglory" expressed by a desire to be seen, liked, and affirmed by others? ₍₁₎ As one commentator observes, "Love is quiet, unassuming, and humble. When love does anything it does not do it for praise or the applause of others." ₍₂₎

In light of this, we can say that love is closely aligned with an attitude of humility, a positive personal characteristic that involves courtesy, respect, and a modest self opinion. As we're also reminded in Proverbs 15:33, "Humility and reverence for the Lord will make you both wise and honored" (TLB).

(1) Even those who are not spiritual recognize the existence of such things- see here

the book of 1 corinthians chapter thirteen X

"Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres" (1 Corinthians 13:4-7 NIV).

The second identifying quality of love found in 1 Corinthians 13:4-7 is kindness. While "kindness" is generally associated with the idea of compassion, benevolence, and good will, its interesting to note that one definition of this word is to show oneself useful ₍₁₎ So we can add the constructive qualities of help, assistance, and practical service to these commonly accepted characteristics of kindness as well.

In a negative sense, these definitions also tell us that a person who acts in a malicious, spiteful, or derogatory manner is someone who does not exhibit this defining characteristic of love. It also implies that excessive teasing, hurtful jokes or comments, overly sarcastic remarks, undue criticism, or other, similar responses are not in keeping with the pattern of life described within this passage.

Of course, teasing, sarcasm, and similar types of bantering are often reflective of the fellowship and camaraderie that exists among a group of friends, family members, athletes, co-workers, military veterans, or others with shared experiences. These interactions often serve to demonstrate the appreciation and respect that the members of the group have for one another. So what's the difference between one type of response and the other?

Well, the issue is really one of intent. When sarcasm is generated by something other than a sense of respect for another person, the result is likely to be unkind. The destructive effect associated with this type of attitude is described within the Old Testament book of Proverbs where we're told, "Just as damaging as a madman shooting a deadly weapon is someone who lies to a friend and then says, 'I was only joking'" (Proverbs 26:18-19 NLT).

On the other hand, a "non-characteristic" of love that is conspicuous by its absence is envy, or a feeling of disapproval towards those who are blessed or successful. One commentator offers the following observation regarding envy and its relationship to kindness...

"We are often not patient or kind because we are jealous. We are spiteful and short with people because we see them enjoying something that we want. They have a relationship that we envy; they have a quality about themselves that we do not have and we are angry about it, so we are short and spiteful. That is one reason why we are not patient and kind."₍₂₎

1 G5541 chresteuomai Strong’s Hebrew and Greek Dictionaries https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=G5541&t=NKJV

2 Ray C. Stedman, Supreme Priority 1 Corinthians 13:1-7 https://www.raystedman.org/new-testament/1-corinthians/supreme-priority

the book of 1 corinthians chapter thirteen IX

"Love suffers long and is kind; love does not envy; love does not parade itself, is not puffed up; does not behave rudely, does not seek its own, is not provoked, thinks no evil; does not rejoice in iniquity, but rejoices in the truth; bears all things, believes all things, hopes all things, endures all things" (1 Corinthians 13:4-7).

As we examine the identifying characteristics of love here in 1 Corinthians 13:4-7, we first should note that genuine love is never associated with an emotional feeling. Instead, we can say that the emotional component of love is something that should find its origin in the qualities that are given to us within this passage. One source expands on this idea in the following manner...

"With a series of fifteen verbs Paul describes what love is and is not, and does and does not do. The vices contrary to love mentioned here appear elsewhere in the letter as characteristics of the Corinthians, whereas the virtues never describe them.

Paul employs the literary device of personification to suggest that a person who loves demonstrates it by selfless actions, marked by patience, kindness, etc. That is, if I have love, I am not proud or arrogant. If, on the contrary, I am easily angered and keep a record of wrongs, I do not have love. Love is not one of many virtues; it embodies them all. Love is not merely the doing of some heroic or virtuous action or refraining from vices or evil deeds. It is a 'way' of life (12:31b)." ₍₁₎

The first among these characteristics is patience. A look at the original language of this passage tells us that this word encompasses the following qualities: to persevere patiently and bravely in enduring misfortunes and troubles, to be patient in bearing the offenses and injuries of others, to be longsuffering, slow to anger, slow to punish ₍₂₎

In light of the lawsuits that had been initiated among the members of the Corinthian congregation, it appears that patience may have been a characteristic that was lacking among them. Of course, patience is a quality that is no less necessary today, especially when interacting with those who are hurtful, annoying, immature, or deliberately seek to injure us in some manner.

In these situations, its helpful to remember that patience is a quality exhibited by God Himself who "...is longsuffering toward us, not willing that any should perish but that all should come to repentance" (2 Peter 3:9). This attribute was also modeled by Jesus who "...when he was reviled, reviled not again" (1 Peter 2:23). Although patience is a quality that may not come naturally for many of us, it can be developed by those who prayerfully seek God's empowerment.

(1) Carpenter, E. E., & McCown, W. (1992). Asbury Bible Commentary. Grand Rapids, Mich: Zondervan Pub. House. (2) The activity of love (13:4–7) https://www.biblegateway.com/resources/asbury-bible-commentary/2-activity-love

(2) G3114 makrothymeo Thayer's Greek Definitions https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=G3114&t=NKJV

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"If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal. And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing. If I give away all I have, and if I deliver up my body to be burned, but have not love, I gain nothing" (1 Corinthians 13:1-3 ESV).

Its been said that nothing can ever fully compensate for the absence of love. For example, there is no spiritual gift (no matter how powerful or impressive) that can take the place of love. Even something that is seemingly honorable or virtuous will ultimately amount to nothing if it is not fundamentally motivated by love.

If we were to paraphrase the Apostle Paul's argument here in 1 Corinthians 13:1-3, we might do so by saying, "If I had the ability to speak in any language but did not have love, it would simply be noise. If I possessed the kind of supernatural wisdom that would enable me to unlock any mystery but did not have love, it would be worthless. If I had the faith to move mountains but was deficient in love, it would amount to nothing. If I performed charitable works or sacrificed myself for a noble cause without love, it would ultimately be meaningless."

To illustrate the truth behind this idea, we can turn to a number of Biblical examples. For instance, the Old Testament speaks of a man named Balaam, a person who clearly possessed a prophetic gift. However, Balaam did not employ his gift in an attitude of love. Instead, he used his prophetic abilities to ultimately bring harm upon the people of Israel- a decision for which he ultimately paid with his life.

Judas Iscariot offers another example. Jesus endowed Judas (along with the other disciples) with the authority to preach, eradicate demonic activity, and bring supernatural healing to others. Despite these things, Judas demonstrated his lack of love in taking what belonged to others- and much like Balaam, the account of Judas' life did not end well.

The church of Corinth serves as a further example. Even though the members of the Corinthian church had an abundance of spiritual gifts, their lack of love led them to condone sexual immorality, exhibit an attitude of favoritism, and sue one another in court.

So how can we best identify the characteristics of genuine love? Well, the following verses will go on to provide us with the qualities that will answer that question.

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"What if I could speak all languages of humans and of angels? If I did not love others, I would be nothing more than a noisy gong or a clanging cymbal. What if I could prophesy and understand all secrets and all knowledge? And what if I had faith that moved mountains? I would be nothing, unless I loved others. What if I gave away all that I owned and let myself be burned alive? I would gain nothing, unless I loved others" (1 Corinthians 13:1-3 CEV).

While the New Testament word phileo describes the type of affectionate fondness that one person might have for another, agape love represents the kind of sacrificial love that is best demonstrated by Jesus' atoning work on the cross. There may be no greater Biblical expression of this idea than the one that is found within the well-known passage from John 3:16: "For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life."

But while agape love has often been identified as "God's love," one commentator explains why that idea may not be entirely accurate...

"Strictly speaking, agape can’t be defined as 'God’s love,' because men are said to agape sin and the world (Joh_3:19, 1Jn_2:15). But it can be defined as a sacrificial, giving, absorbing, love. The word has little to do with emotion; it has much to do with self-denial for the sake of another." ₍₁₎

Much like the word phileo, a look at a few New Testament appearances of the word agape (along with its associated forms) can help shed some light on its meaning...

"'...you shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.' This is the first commandment. And the second, like it, is this: 'You shall love your neighbor as yourself.' There is no other commandment greater than these" (Mark 12:30-31).

"And suddenly a voice came from heaven, saying, 'This is My beloved Son, in whom I am well pleased'" (Matthew 3:17).

"...the Lord disciplines the one he loves, and he chastens everyone he accepts as his son" (Hebrews 12:6 NIV).

Another example of this kind of love can be found within Jesus' parable of the Good Samaritan (Luke 10:25-37). This parable relates the account of a person who acted in a loving, compassionate, and self-sacrificial manner in coming to the aid of an injured traveler. In doing so, the Good Samaritan modeled the type of agape love spoken of here in 1 Corinthians chapter thirteen.

(1) David Guzik, Enduring Word Bible Commentary 1 Corinthians 13 – Agape Love https://enduringword.com/bible-commentary/1-corinthians-13/ © Copyright - Enduring Word

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"If I could speak all the languages of earth and of angels, but didn't love others, I would only be a noisy gong or a clanging cymbal. If I had the gift of prophecy, and if I understood all of God's secret plans and possessed all knowledge, and if I had such faith that I could move mountains, but didn't love others, I would be nothing. If I gave everything I have to the poor and even sacrificed my body, I could boast about it; but if I didn't love others, I would have gained nothing" (1 Corinthians 13:1-3 HCSB).

The Greek word agape (pronounced ah-gah-pay) is the word that is most commonly translated as "love" within the New Testament Scriptures. This word appears more than one hundred times and can be found within every New Testament book except for the Gospel of Mark and the book of Acts. Agape is also the only word that is translated as "love" here in 1 Corinthians chapter thirteen.

This type of love can be defined in a number of ways. First, we can say that agape love is a love that find's it's origin in the will. Unlike other kinds of love, this type of love is not rooted in a feeling, emotion, or personality trait. Instead, agape love is characterized by a willful desire to love. In other words, agape love loves because it wants to.

For example, we can say that it is God's nature to love but there is nothing inherently lovable within human beings that reject Him. Therefore, God chooses to love by His will. He determines to love because it is His nature to love. We can find an expression of God's love in this regard by looking at a portion of the Old Testament book of Deuteronomy...

"The LORD did not set his affection on you and choose you because you were more numerous than other peoples, for you were the fewest of all peoples. But it was because the LORD loved you and kept the oath he swore to your forefathers that he brought you out with a mighty hand and redeemed you from the land of slavery, from the power of Pharaoh king of Egypt" (Deuteronomy 7:7-8 NIV).

Agape love can also be identified as the kind of love that continues without demanding anything in response. Unlike a relationship where one partner expresses love in the hope that it will be reciprocated, agape love makes no such demand. Rather, we can say that this kind of love is unaffected by external conditions or even by whether or not it is returned.

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"If I speak human or angelic languages but do not have love, I am a sounding gong or a clanging cymbal. If I have the gift of prophecy and understand all mysteries and all knowledge, and if I have all faith so that I can move mountains but do not have love, I am nothing. And if I donate all my goods to feed the poor, and if I give my body in order to boast but do not have love, I gain nothing" (1 Corinthians 13:1-3 HCSB).

Our 21st century world largely associates the word "Philadelphia" with the famous American city of that name. This word means "brotherly love" in the original language of the New Testament and serves to explain why the modern-day city of Philadelphia is also known as "The City Of Brotherly Love" today.

"Philadelphia" is derived from the ancient Greek word phileo, a word that can be defined in the following manner: to approve of, to like, to treat affectionately or kindly, to welcome, befriend. ₍₁₎ This word also describes the type of love that can be found among those who share a common interest. For example, when a group of close friends get together for a time of social interaction, the affection, acceptance, fondness, and camaraderie that exists among them can often be identified with this type of love.

Other synonyms that can be used to describe the idea of phileo include words such as fraternity, community, and brotherhood, among others. Since human love may sometimes be tainted with the unfortunate qualities of selfishness, manipulation, and/or self-gratification, phileo probably represents the purest expression of love that most people will ever experience without God.

Some Biblical uses of this word can also be found within the following Scriptures...

"For the Father loves the Son, and shows Him all things that He Himself does; and He will show Him greater works than these, that you may marvel" (John 5:20).

"In that day you will ask in My name, and I do not say to you that I shall pray the Father for you; for the Father Himself loves you, because you have loved Me, and have believed that I came forth from God" (John 16:26-27).

"Beware of the scribes, who desire to go around in long robes, love greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts" (Luke 20:46).

Despite these appearances however, phileo is not the most common word for love in the New Testament Scriptures. We'll look at the most common word for love (including the word translated as "love" here in 1 Corinthians chapter thirteen) next.

(1) G5368 phileo Thayer’s Greek Definitions

the book of 1 corinthians chapter thirteen IV

"If I speak in the tongues of men and of angels, but I do not have love, I am a noisy gong or a clanging cymbal. And if I have prophecy, and know all mysteries and all knowledge, and if I have all faith so that I can remove mountains, but do not have love, I am nothing. If I give away everything I own, and if I give over my body in order to boast, but do not have love, I receive no benefit" (1 Corinthians 13:1-3 NET).

The word "love" is a word that demonstrates an amazing degree of versatility. Depending on the context, "love" can be used to express a variety of responses that range from a general sense of admiration all the way to an intense expression of deep emotional passion. There are any number of degrees along this trajectory and because of this, it is often easy for two or more people to define "love" in a vastly different manner.

The ancient Greeks addressed this problem by developing different words to describe the various aspects of love. One such word was storge. Storge was generally associated with an affectionate kind of love. It described the type of love that a parent might express towards a child, or a family member might have towards another family member.

In other contexts, storge could be used to identify the love that one might have for a beloved pet or a benevolent ruler. In this sense, we can associate the idea behind the use of this word with the natural feeling of affection that one might have for a favorite athlete, musician, actor, or political figure today.

Another word for love was eros, a word that described the sensual, physical aspect of a love relationship. Our modern-day word erotic is derived from this word and it encompasses the intense physical and emotional passion that a human couple might feel towards one another.

In fact, 1 Corinthians 7:3-5 touched on the validity of this aspect of a marital relationship in saying, "The husband should fulfill his wife's sexual needs, and the wife should fulfill her husband's needs. The wife gives authority over her body to her husband, and the husband gives authority over his body to his wife. Do not deprive each other of sexual relations, unless you both agree to refrain from sexual intimacy for a limited time so you can give yourselves more completely to prayer..." (NLT).

Although storge and eros are not used within the Bible, we will consider a different word for love that has found its way into the New Testament Scriptures next.

the book of 1 corinthians chapter thirteen III

It's not uncommon to encounter others who are blessed with an outstanding skill or ability. Perhaps it is a talented musician or an accomplished athlete who is recognized to be among the best at what they do. It might be a skilled craftsman or a gifted artist who creates beautiful and inspiring work. Or it may be a coach or teacher who possesses the ability to help others reach their full potential.

We often honor the Provider of these abilities by identifying such individuals (and others like them) as people who were born with a "God-given" talent. But as great as it may be to possess an outstanding skill or ability, 1 Corinthians chapter thirteen tells us that there is something even better...

"If I speak in the tongues of men or of angels, but do not have love, I am only a resounding gong or a clanging cymbal. If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but do not have love, I am nothing. If I give all I possess to the poor and give over my body to hardship that I may boast, but do not have love, I gain nothing" (1 Corinthians 13:1-3 NIV).

One of the best ways to identify genuine love is to look for the actions that reveal its existence. Just as an image in front of a mirror produces a reflection, real love is also reflected by the actions that it serves to produce. The opening verses of 1 Corinthians chapter thirteen help to emphasize the importance of love while the next few verses will go on to provide us with a list of characteristics that we can use to identify the existence of authentic love within ourselves and others.

The problem is that "love" is one of those words that may be easy to say but difficult to define. For instance, consider the use of the word love in the following instances...

I love football.
I love ice cream.
I love my pet.
I love my friends.
I love my children.
I love my spouse.

Although the use of the word "love" is fully appropriate in each of these instances, it should be reasonably safe to assume that most people probably do not love ice cream in the same way in which they love spending time with their friends. The ancient Greeks found a way around this dilemma by utilizing four different words to describe the various aspects of love and we'll consider that solution in greater detail next.

the book of 1 corinthians chapter thirteen II

The thirteen verses contained within 1 Corinthians chapter thirteen are easily divided into three distinct portions. The first of these sections covers verses one to three. This segment will serve to reveal the ultimate futility associated with the exercise of a God-given gift without a corresponding attitude of love.

The next division is found within verses four to seven. This portion of Scripture identifies the nature and associated characteristics of love and provides us with a number of valuable insights. For instance, a person who studies this section may find that what some identify as "love" today may be something that bears little or no resemblance to the kind of love described in here 1 Corinthians thirteen.

The final portion of 1 Corinthians thirteen begins in verse eight and continues on throughout the remainder of this chapter. This passage identifies the temporal nature of the gifts we possess today and contrasts their short-lived character with the permanent and indestructible nature of real genuine love.

Like any good teacher, the Apostle Paul will not begin this portion of his letter to the Corinthians by immediately placing his audience on the defensive. Instead, Paul will use himself as a hypothetical example and thus serve as an indirect (but highly effective) mirror to the true nature of the Corinthians' behavior...

"Though I speak with the tongues of men and of angels, but have not love, I have become sounding brass or a clanging cymbal. And though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains, but have not love, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, but have not love, it profits me nothing" (1 Corinthians 13:1-3).

Having already alerted his readers to the existence of a "more excellent way" at the close of the previous chapter, Paul will go on to describe the "...way of life that is best of all" (NLT) by first identifying what it is not. To do so, Paul will utilize the spiritual gifts of tongues and prophecy (both mentioned earlier in 1 Corinthians 12:10) along with the spiritual gift of giving (Romans 12:8) to contrast the ultimate futility of such gifts in the absence of love.

But what exactly is love? We'll begin to unpack the answer to this important question next.

the book of 1 corinthians chapter thirteen I

"Though I speak with the tongues of men and of angels, but have not love, I have become sounding brass or a clanging cymbal" (1 Corinthians 13:1).

1 Corinthians chapter thirteen is widely recognized among Christians and non-Christians alike as the "Love Chapter" of the New Testament. As such, it should come as no surprise to find that portions of this chapter have found their way into many different merchandising efforts, including key chains, bumper stickers, coffee mugs, T-shirts, pillows, and refrigerator magnets among others.

While there are many who surely derive a legitimate spiritual benefit from these items, its important to take steps to ensure that we avoid trivializing the important Biblical truths contained within this chapter. If we allow the message of 1 Corinthians thirteen to devolve into little more than a cute slogan on a coffee mug, we may miss the important lessons we can learn from this beautiful portion of Scripture.

1 Corinthians chapter thirteen is placed squarely in the middle of a three-chapter discussion on the subject of spiritual gifts. While it may seem unusual to change the focus of this section to the subject of love, this digression actually serves an important purpose: it is designed to ensure that our priorities are in order when it comes to the proper exercise of our God-given gifts, skills, talents, and abilities.

As touched upon previously in 1 Corinthians chapter twelve, judgments such as "superior" or "inferior" are often determined by the standard of measurement we use. For the Christian community at Corinth, the external display of various spiritual gifts served as a measure of spiritual superiority. However, Paul the Apostle will go on to re-orient the Corinthians' thinking in this regard by stressing the fact that love is the true measure of spiritual maturity here in 1 Corinthians thirteen.

One commentator expresses this idea in the following manner...

"Instead of selfishly and jealously desiring showy gifts which they don’t have, believers should pursue the greatest thing of all—love for each other. This chapter is considered by many the greatest literary passage ever penned by Paul. It is central to his earnestly dealing with spiritual gifts (chaps. 12–14), because after discussing the endowment of gifts (chap. 12) and before presenting the function of gifts (chap. 14), he addresses the attitude necessary in all ministry in the church (chap. 13)."₍₁₎

Finally, another commentator laments the discord between the type of love described within this chapter and it's practice down through the ages in the following manner: Many consider 1 Corinthians chapter thirteen to be the most wonderful chapter in the New Testament. It has been admired by all ages, but, unfortunately, practiced by none. ₍₂₎

(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (1 Co 13:1–13). Nashville, TN: Thomas Nelson Publishers.

(2) (1) Coffman, James Burton. "Commentary on 1 Corinthians 9". "Coffman Commentaries on the Old and New Testament". <http://classic.studylight.org/com/bcc/view.cgi?book=1co&chapter=013>. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

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"Are all apostles? Are all prophets? Are all teachers? Are all workers of miracles? Do all have gifts of healings? Do all speak with tongues? Do all interpret?" (1 Corinthians 12:29-30).

The Apostle Paul will close out this portion of his letter to the Corinthian church with a series of rhetorical questions that helped to emphasize an fundamental concept. These questions effectively served as a powerful tool in the hand of the Apostle, for they served to lead his audience to an important destination in regard to the gifts of the Spirit.

In this instance, Paul was not seeking answers to any of the questions found within this passage for the answers to these questions are clearly implied. Instead, these questions helped to direct the reader to a key idea- spiritual gifts are not necessarily distributed in a uniform manner. In other words, no two people should expect to receive an identical set of spiritual gifts since "...one and the same Spirit works all these things, distributing to each one individually as He wills" (1 Corinthians 12:11).

"But earnestly desire the best gifts. And yet I show you a more excellent way" (1 Corinthians 12:31).

Like so many things, the definition of "best" often depends on the standard of measurement we use. In the context of 1 Corinthians chapter twelve, the "best" gifts are those that are generally aligned with something we read earlier in 1 Corinthians 12:7: "...the manifestation of the Spirit is given to each one for the profit of all." In light of this, we can say that the best gifts are likely to be those that can be used to benefit the greatest number of others.

This should serve to remind us that the best gifts may not always be the most visible gifts. For instance, the person who quietly employs the little-noticed gifts of helps or administration may be doing more to advance God's work than the person who exercises a much more visible spiritual gift. One spiritual gift is not necessarily superior to another but one may be more profitable in the sense that it benefits a greater number of people.

So while it is the Holy Spirit's prerogative to distribute each spiritual gift individually as He wills, this does not preclude us from seeking the gifts that will best meet the needs of our families, churches, nations, and generation. But even so, there is a manner of life that excels the exercise of these spiritual gifts- and Paul will go on to discuss that "more excellent way" in the next chapter.

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"And God has appointed in the church first apostles, second prophets, third teachers, then miracles, then gifts of healing, helping, administrating, and various kinds of tongues" (1 Corinthians 12:28 ESV).

To complete the list of spiritual gifts found here in 1 Corinthians chapter twelve, the final verses of this chapter will go on to list a few gifts that might be employed in a variety of different ways. For instance, three of the gifts mentioned here -healing, helping, and administrating- are often found among those who can adapt to the changing needs and conditions of a given situation with a great degree of flexibility.

To begin, we can associate "gifts of healing" with the God-given ability to restore others to health and wellness. As mentioned previously, this spiritual gift is often identified with the type of miraculous healings that are found within the New Testament Gospels and the book of Acts. While this is certainly a valid application, we should also consider the possibility that God has specifically gifted many nurses, physicians, surgeons, mental health specialists and other health care professionals with the ability to bring healing to others today.

"Helping" is a spiritual gift that is generally associated with those who work to aid others in some manner. A person with the gift of helps is someone who can identify a work that needs to be done (or a work that might be done more effectively) and steps up to address the situation. A service ministry, counseling ministry, or other organization that seeks to aid those in need can usually benefit from the work of those who possess the gift of helping.

We can also identify a person who is skilled in the area of direction and management as someone who may possess the gift of administration. Whenever there is a task, project, or activity to complete, a person who has received this spiritual gift is someone who can anticipate and determine the most productive, efficient, and economical way to get things done. A person with this spiritual gift is often someone who quietly and effectively works "behind the scenes" to advance God's agenda with a minimum of recognition or fanfare.

Finally, the spiritual gift of tongues refers to the ability given by the Holy Spirit to speak in a language that would not normally be known to the speaker. This spiritual gift was mentioned earlier within this chapter and we'll go on to consider this subject in greater detail in our study of 1 Corinthians chapter fourteen.

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"So God has appointed and placed in the church [for His own use]: first apostles [chosen by Christ], second prophets [those who foretell the future, those who speak a new message from God to the people], third teachers, then those who work miracles, then those with the gifts of healings, the helpers, the administrators, and speakers in various kinds of [unknown] tongues" (1 Corinthians 12:28 AMP).

As mentioned previously, a "miracle" involves a God-ordained suspension of the laws that generally govern the course of nature. Scholar and author Norman Geisler summarizes this idea by saying, "In brief, a miracle is a divine intervention into the natural world. It is a supernatural exception to the regular course of the world that would not have occurred otherwise." ₍₁₎

Another resource co-authored by Dr. Geisler makes the following observation...

"In fact, miracles are not only possible; miracles are actual, because the greatest miracle of all- the creation of the universe out of nothing- has already occurred. So with regard to the Bible, if Genesis 1:1 is true- "In the beginning, God created the heavens and the earth" -then every other miracle in the Bible is easy to believe.

Can a God who created the entire universe out of nothing part the Red Sea? Bring fire down from heaven? Keep a man safe in a great fish for three days? Accurately predict future events? Turn water into wine? Heal diseases instantaneously? Raise the dead? Of course. All of those miraculous events are simple tasks for an infinitely powerful Being who created the universe in the first place." ₍₂₎

Although some may object to the legitimacy of the miraculous on the basis that miracles are a violation of the natural laws that govern the course of nature, we might ask the following question in response: which natural law is the Creator of every natural law obligated to follow?

You see, just as a computer programmer or systems designer is free to interrupt the natural workings of a program or design, so may God also elect to interrupt the natural workings of His design should He choose to do so.

Of course, a person who holds an anti-supernatural bias is likely to reject the possibility that God might temporarily override the natural laws that He has established. But when events occur for which there can be no other reasonable (or possible) explanation, we might appropriate the following insight from the great fictional detective Sherlock Holmes...

"How often have I said to you that when you have eliminated the impossible, whatever remains, however improbable, must be the truth?” ₍₃₎

(1) Norman Geisler Miracles and the Modern Mind: A Defense of Biblical Miracles [pg.14]

(2) Norman L. Geisler and Frank Turek I Don't Have Enough Faith To Be An Atheist 8 Miracles: Signs of God or Gullibility? (pg.203)

(3) The Sign of the Four, ch. 6 (1890)

the book of 1 corinthians chapter twelve XXIV

"In the church, God has appointed first apostles, second prophets, third teachers, then miracles, then gifts of healing, the ability to help others, leadership skills, different kinds of tongues" (1 Corinthians 12:28 CEB).

The spiritual office of "teacher" is next among the gifts and functions listed for us here within 1 Corinthians 12:28. This important responsibility can also be found among the lists of spiritual gifts contained within Romans 12:6-8 and Ephesians 4:11 as well.

The position of teacher is one of a number of spiritual offices that have been established by God for an important purpose: "...to equip the saints for the work of ministry, for building up the body of Christ" (Ephesians 4:12 ESV). Thus, the spiritual gift of teaching helps prepare God's people to fulfill His call upon their lives.

Although the concepts of preaching and teaching are sometimes used interchangeably, there are some differences between them. "Preaching" generally involves an exhortation or call to action. On the other hand, a teacher seeks to communicate the Scriptures in a way that others can understand, remember, and apply. While a preacher can preach without teaching and a teacher can teach without preaching, a good teacher does not simply communicate the facts- he or she will incorporate an element of preaching by exhorting others to act upon what they have learned.

While a teaching position may sound 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 within James 3:1: "...let not many of you become teachers, knowing that we shall receive a stricter judgment."

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 may get their start whenever someone begins teaching the Scriptures when he or she shouldn't do so.

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 that were taught.

This is not meant to dissuade someone from engaging in this 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.

Portions of this message were condensed and adapted from a more extensive study beginning here.

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"First, God has appointed apostles in the church. Second, he has appointed prophets. Third, he has appointed teachers. Then he has appointed people who do miracles and those who have gifts of healing. He also appointed those able to help others, those able to direct things, and those who can speak in different kinds of languages they had not known before" (1 Corinthians 12:28 NIRV).

As we continue with the roles, responsibilities, and offices found within 1 Corinthians 12:28, here are some additional tests that can help confirm the legitimacy of those who claim to possess the gift of prophecy...

4. Does the person in question encourage others to seek direction from a spiritual source other than God and His Word?

"If a prophet, or one who foretells by dreams, appears among you and announces to you a miraculous sign or wonder, and if the sign or wonder of which he has spoken takes place, and he says, 'Let us follow other gods' (gods you have not known) 'and let us worship them,' you must not listen to the words of that prophet or dreamer.

The LORD your God is testing you to find out whether you love him with all your heart and with all your soul. It is the LORD your God you must follow, and him you must revere..." (Deuteronomy 13:1-4 NIV).

A genuine prophet will direct others to the God of the Scriptures exclusively; those who fail to do so cannot be true prophets of God.

5. Does the person in question fail to tell the truth about Jesus?

"Dearly loved friends, don't always believe everything you hear just because someone says it is a message from God: test it first to see if it really is. For there are many false teachers around, and the way to find out if their message is from the Holy Spirit is to ask: Does it really agree that Jesus Christ, God's Son, actually became man with a human body?

If so, then the message is from God. If not, the message is not from God but from one who is against Christ, like the 'Antichrist' you have heard about who is going to come, and his attitude of enmity against Christ is already abroad in the world" (1 John 4:1-3 TLB).

If these questions can be answered affirmatively, then we can be sure that the person in question is not speaking for God. Remember that God cannot lie (Titus 1:2) nor can His Word fail (Isaiah 55:11), and a true prophetic messenger would never say anything that is contrary to God's Word or His character.

the book of 1 corinthians chapter twelve XXII

"And God has placed these in the church: first apostles, second prophets, third teachers, next miracles, then gifts of healing, helping, managing, various kinds of languages" (1 Corinthians 12:28 HCSB).

The second office mentioned within 1 Corinthians 12:28 is that of a prophet. While there may be any number of seers, fortune-tellers, soothsayers, prognosticators or others who claim to be able to foretell the future today, how can we best determine if such individuals are truly legitimate?

Well, the Scriptures provide us with a few tests that can we use to verify the authenticity of those who claim to possess a prophetic gift...

1. Has the person in question ever offered a "prophecy" that failed to come to pass?

"If you wonder, 'How shall we know whether the prophecy is from the Lord or not?' this is the way to know: If the thing he prophesies doesn't happen, it is not the Lord who has given him the message; he has made it up himself. You have nothing to fear from him" (Deuteronomy 18:21-22 TLB).

We should remember that the test of a genuine prophet is 100% accuracy in his or her prophetic statements. While anyone is free to make a prediction or an educated guess, a person who purports to offer a prophetic statement carries the burden of fulfillment. A person who "prophesies" something that fails to come to pass is just a forecaster at best (or a deceiver at worst).₍₁₎

2. Does the person in question claim to be in contact with the "spirits of the dead" or other such activities?

"Do not turn to mediums or seek out spiritists, for you will be defiled by them. I am the LORD your God" (Leviticus 19:31 NIV).

To borrow a question from the Biblical prophet Isaiah, why would anyone consult the dead on behalf of the living? (Isaiah 8:19-20). A genuine prophet would receive guidance and direction from God instead of seeking insight from the "spirits of the dead."

3. Is the person in question involved in astrology, divination, or other similar types of occultic activity?

"Let no one be found among you who sacrifices his son or daughter in the fire, who practices divination or sorcery, interprets omens, engages in witchcraft, or casts spells, or who is a medium or spiritist or who consults the dead. Anyone who does these things is detestable to the LORD, and because of these detestable practices the LORD your God will drive out those nations before you" (Deuteronomy 18:10-12 NIV).

No genuine prophet would ever use a method that God found detestable in order to seek direction from Him.

We'll look at some additional tests for a genuine prophet next.

(1) Some may point to the example of Jonah as evidence for the claim that a legitimate prophet can offer a prophetic statement that fails to come to pass. However, God's expressed benevolence towards the repentant must be understood to form an inherent part of the context of Jonah's prophetic message (see Ezekiel 33:11-19)

the book of 1 corinthians chapter twelve XXI

"Now you are the body of Christ, and members individually. And God has appointed these in the church: first apostles, second prophets, third teachers, after that miracles, then gifts of healings, helps, administrations, varieties of tongues" (1 Corinthians 12:27-28).

Having earlier listed a number of different spiritual gifts in verses 8-10, 1 Corinthians 12:27-28 now follows with a short list of roles, responsibilities, and functions within the church. First among these is the office of an apostle.

As mentioned earlier, an apostle is a "commissioned representative" much like an emissary or a spokesperson today. In a general sense, an apostle is something like the modern-day ambassador who represents his or her country within a foreign nation.

In a Biblical context, an apostle is someone who has been entrusted with the power and authority to act as a representative of Christ. We can find an example of this type of delegated authority within the New Testament gospel of Luke...

"Then (Jesus) called His twelve disciples together and gave them power and authority over all demons, and to cure diseases. He sent them to preach the kingdom of God and to heal the sick.

And He said to them, 'Take nothing for the journey, neither staffs nor bag nor bread nor money; and do not have two tunics apiece. Whatever house you enter, stay there, and from there depart. And whoever will not receive you, when you go out of that city, shake off the very dust from your feet as a testimony against them.' So they departed and went through the towns, preaching the gospel and healing everywhere" (Luke 9:1-6).

While every follower of Jesus is an "apostle" in the sense that every Christian is (or should be) an ambassador of Christ, these New Testament apostles carried certain qualifications that set them apart from all who followed. For example...

They were first-century eyewitnesses of Jesus following His resurrection (1 Corinthians 9:1).
They were personally selected by Jesus to fulfill the role of an apostle (Matthew 10:1-4, Acts 9:10-16). ₍₁₎
They were given the ability to perform the miraculous (Acts 2:43).

We should also note that the book of Revelation speaks of a holy city that will exist in the future, a city that features an interesting construction element: "...the wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb" (Revelation 21:14).

So while every Christian serves as an apostle in a limited sense, it's also true that no one today can speak with the same authority as these first century apostles who were personally selected by Jesus to communicate His message.

(1) Acts 1:26 tells us that a man named Matthias "...was numbered with the eleven apostles" as Judas Iscariot's replacement (see Acts 1:15-26). There is some debate as to whether Paul or Matthias constituted this twelfth disciple. A case could be made for Matthias' selection since he was chosen by lot following the disciples' prayerful request for God's direction.

the book of 1 corinthians chapter twelve XX

"No, much rather, those members of the body which seem to be weaker are necessary. And those members of the body which we think to be less honorable, on these we bestow greater honor; and our unpresentable parts have greater modesty, but our presentable parts have no need.

But God composed the body, having given greater honor to that part which lacks it, that there should be no schism in the body, but that the members should have the same care for one another. And if one member suffers, all the members suffer with it; or if one member is honored, all the members rejoice with it" (1 Corinthians 12:22-26).

The Apostle Paul has continued with the God-inspired illustration of the human body as an analogy for the church for almost half of this chapter- and in reading through this portion of 1 Corinthians chapter twelve, it becomes abundantly clear that every individual member of the church is a person of importance. We can build upon this analogy by keeping a simple but important premise in mind: every human being is comprised of more than what we can see.

While society generally tends to assign the greatest value to someone's physical attractiveness, even a visibly attractive person must still depend upon the parts of his or her body that cannot be seen. These internal organs often go unappreciated in their daily operation- until they fail to perform for some reason. It is only then that we can appreciate just how valuable these unseen parts of the body really are.

In like manner, we may tend to pay little or no attention to the important (but sometimes undervalued) responsibilities that are carried out by God's people. These unsung members of the Body of Christ often draw little or no attention to their work- until they are gone or otherwise prohibited from fulfilling their responsibilities for some reason. Thus, we are reminded of the truth contained within 1 Corinthians 12:22: "...some parts of the body that seem weakest and least important are actually the most necessary" (NLT).

One commentator provides us with a further illustration of this idea: "If you throw a touchdown pass and win the game, does your left arm get upset because your right arm threw the ball? No, your whole body celebrates. So, too, as believers, we both suffer and celebrate together because we’re all members of the same body." ₍₁₎

(1) Courson, J. (2003). Jon Courson’s Application Commentary (p. 1073). Nashville, TN: Thomas Nelson.

the book of 1 corinthians chapter twelve XIX

"As it is, there are many parts, but one body. The eye cannot say to the hand, 'I don't need you!' And the head cannot say to the feet, 'I don't need you!'" (1 Corinthians 1220-21 NIV).

Much like the human body, every man or woman of God has a particular role and responsibility within the body of Christ. In addition to the passage quoted above, the Apostle Paul expressed this idea within the New Testament book of Romans as well...

"We have different gifts, according to the grace given us. If a man's gift is prophesying, let him use it in proportion to his faith. If it is serving, let him serve; if it is teaching, let him teach; if it is encouraging, let him encourage; if it is contributing to the needs of others, let him give generously; if it is leadership, let him govern diligently; if it is showing mercy, let him do it cheerfully. Love must be sincere. Hate what is evil; cling to what is good. Be devoted to one another in brotherly love. Honor one another above yourselves" (Romans 12:6-10 NIV).

The Apostle Peter echoed a similar theme...

"Each one should use whatever gift he has received to serve others, faithfully administering God's grace in its various forms. If anyone speaks, he should do it as one speaking the very words of God. If anyone serves, he should do it with the strength God provides, so that in all things God may be praised through Jesus Christ. To him be the glory and the power for ever and ever. Amen" (1 Peter 4:10 NIV).

These passages should also serve to remind us that there are two great and equal dangers to the body. The first is a member that doesn't do what it's supposed to do. The second is a member that is doing something that it's not supposed to do. Therefore, it is critically important to identify our individual roles and functions within the Body of Christ and work to fulfill them.

Each day represents a new opportunity to do something good and productive in God's service- and those who identify and employ their God-given spiritual gifts will be well positioned to take advantage of whatever opportunities the day may bring. The person who does so will not only serve to benefit others but will also enjoy the fulfillment and satisfaction that comes from utilizing God's gifts in His service.

the book of 1 corinthians chapter twelve XVIII

"But now indeed there are many members, yet one body. And the eye cannot say to the hand, 'I have no need of you'; nor again the head to the feet, "I have no need of you'" (1 Corinthians 12:20-21).

While there may be greater value in the exercise of certain spiritual gifts (as we'll later go on to see), it is important to remember that there is no greater value associated with the person who has received such gifts. To help illustrate this idea, let's continue with the concept of the human body as a metaphor for the church.

For example, a person's head may have greater value than certain other parts of the body but it cannot function independently of those other parts. If the head of a human body did not have the heart to supply blood, the lungs to provide oxygen, or the stomach to digest and dispense nutrients, it simply could not survive.

However, we should also note that the opposite is true as well- each of these vital internal organs could not survive without the head either, for each is mutually dependent upon the other to perform its function. The point is that every member of the body -whether it is visible or unseen- must do its part in order to function properly.

As any medical professional is surely aware, a small or seemingly inconsequential body part that fails to fulfill it's function may put the entire body at risk. In a similar manner, a gifted minister or musician may have have a great deal of visibility in the exercise of his or her gifts, but that person must often depend on a variety of other skilled and gifted individuals within the body of Christ to accomplish specific tasks. Much like the internal organs of the human body, those individuals may not be not visible to others but their work is vitally important in helping another part of the body fulfill its role.

So the idea is that each part of the body has value in relation to the other. In commenting on the analogy found within this passage, one source makes two thought-provoking observations: "It is interesting that Paul used the head and the feet as examples, the top of the body and the bottom. He may have been reminding those who felt superior that those whom they regarded as inferior were also necessary (cf. 1Co_11:17-34). Too often because we differ from each other we also differ with each other." ₍₁₎

(1) Dr. Constable's Expository Notes Notes on 1 Corinthians 2017 Edition, The application of the figure 12:15-26 [12:21] http://www.soniclight.com/constable/notes/htm/NT/1%20Corinthians/1Corinthians.htm

the book of 1 corinthians chapter twelve XVII

"If the whole body were an eye, where would the sense of hearing be? If the whole body were an ear, where would the sense of smell be? But in fact God has placed the parts in the body, every one of them, just as he wanted them to be. If they were all one part, where would the body be? As it is, there are many parts, but one body" (1 Corinthians 12:17-20 NIV).

A tried and true formula of old low-budget horror films from the 1950's involved isolating a portion of the human anatomy, endowing it with abnormal power and/or supernatural ability, and then unleashing "terror" upon an unsuspecting group of people.

While the ridiculous plot lines, substandard acting, cheap sets, and ludicrous special effects of such "B" movies are regularly lampooned in modern-day pop culture, there is an important question to ask when we strip away the laughable production values of such movies- why would a screenwriter choose to utilize such a formula as the basis for a horror film?

One possible answer is that the idea of a body part that dominates or has grown out of proportion to the rest of the body is something grotesque. Therefore, this concept serves as a good foundation for a horror movie even if that movie ends up generating more laughs than actual horror.

On the other hand, a normal, healthy, functional body is one where each individual member does its part and works in harmony with each other. In a similar manner, humanity's Designer has carefully and purposely endowed each member of the church with various gifts much as He has arranged the various parts of the human body with a specific purpose and function.

As one commentator explains in comparing the various members of the human body to the body of Christ, "...each (has) a particular gift or gifts, serving in ways analogous to the various functions of the different members of a physical body. Not all believers have the gift of tongues or of teaching, any more than all members of a body function as eyes or ears." ₍₁₎

The distribution of these gifts to each individual represents a conscious and premeditated decision on behalf of the God who has "...placed each one of the parts in one body just as He wanted" (HCSB). Because of this, we hold a duty and responsibility to discover those gifts that God has sovereignly distributed to us and employ them in His service.

(1) Dr. Henry M. Morris, The New Defender's Study Bible [1 Corinthians 12:13] http://www.icr.org/

the book of 1 corinthians chapter twelve XVI

"For in fact the body is not one member but many. If the foot should say, 'Because I am not a hand, I am not of the body, is it therefore not of the body? And if the ear should say, 'Because I am not an eye, I am not of the body,' is it therefore not of the body?" (1 Corinthians 12:14-16).

The Apostle Paul went on to develop the concept of the human body as a metaphor for the church by illustrating the worth and interrelation of each individual member here in 1 Corinthians 12:14-16. This analogy served to emphasize the significance and importance of every member of the body of Christ within the church at Corinth.

But the impact of this message goes far beyond this first century church, for this passage carries relevance for every generation. You see, even if we are inclined to dismiss our God-given gifts or diminish the gifts that others possess, this portion of Scripture reminds us that every member of Christ's body has value regardless of the spiritual gifts that he or she has (or has not) received.

For instance, we may feel dispirited if we encounter others who possess exceptional God-given abilities, especially when those abilities are compared to our own. Or perhaps we may be discouraged by the lack of opportunity to exercise our gifts in comparison to other, similarly gifted individuals.

While it may be easy to yield to a sense of dejection in such situations, 1 Corinthians 12:14-16 reminds us that every member within the body is important. Therefore, we would be far better served to evaluate ourselves by our degree of faithfulness in utilizing the gifts, skills, talents, and abilities God has entrusted to us.

We may never be more than what we are within the body of Christ but to use Paul's analogy, that does not permit us to say, "...I am not a part of the body because I am not a hand" (TLB). Instead, we should seek to be the best we can be wherever God has placed us by utilizing the gifts that the Holy Spirit has personally distributed to us.

So these verses represent an important and timely reminder for God's people today- and as one author reminds us, "There is no room for self-pity at having a less prominent gift, ministry, or position; each and every part of the body is vital for the working of the whole." ₍₁₎

(1) Bob Caldwell, 1 Corinthians 12 Unity and Diversity in One Body [v.15]

the book of 1 corinthians chapter twelve XV

"For as the body is one and has many parts, and all the parts of that body, though many, are one body--so also is Christ. For we were all baptized by one Spirit into one body--whether Jews or Greeks, whether slaves or free--and we were all made to drink of one Spirit" (1 Corinthians 12:12-13).

As found within the original language used to author this passage, the word "baptized" carries the idea of something that has been immersed within a body of water. ₍₁₎ Thus, every Corinthian believer -regardless of race, culture, social status, or national origin- had been similarly immersed within the Body of Christ. In part, it was this immersive oneness in Christ that made the Corinthians' behavior during the Communion meal so unfortunate as discussed extensively in chapter eleven.

This illustration also served to reinforce a concept that Paul had already established within this epistle- just as the human body cannot be divided into it's constituent parts and continue to function properly, the same is true of Jesus' church, the body of Christ. One practical outgrowth of this idea can be found within the Apostle Paul's letter to the Philippian church...

"...for even when I was in Thessalonica, you sent me aid more than once when I was in need. Not that I desire your gifts; what I desire is that more be credited to your account. I have received full payment and have more than enough. I am amply supplied, now that I have received from Epaphroditus the gifts you sent. They are a fragrant offering, an acceptable sacrifice, pleasing to God. And my God will meet all your needs according to the riches of his glory in Christ Jesus" (Philippians 4:16-19 NIV).

After Paul departed from Philippi during his second missionary journey, he next traveled next to Thessalonica. While he was there, the church at Philippi continued to demonstrate their support by sending assistance to him. In addition, we'll later find that the Philippians continued to support Paul while he was preaching in Corinth as well (2 Corinthians 11:9).

So these diverse members of the body of Christ each worked together to achieve a specific goal. In other words, the Philippians did what they could to help Paul do what he could. Thus, these examples represent a good illustration of the idea behind verse twelve and the verses to follow: "Christ is just like the human body—a body is a unit and has many parts; and all the parts of the body are one body, even though there are many" (CEB).

(1) G907 baptizo Thayer's Greek Definitions https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=nkjv&strongs=g907

the book of 1 corinthians chapter twelve XIV

"For as the body is one and has many members, but all the members of that one body, being many, are one body, so also is Christ. For by one Spirit we were all baptized into one body—whether Jews or Greeks, whether slaves or free—and have all been made to drink into one Spirit" (1 Corinthians 12:12-13).

As we temporarily set aside the topic of spiritual gifts (a subject to which the Apostle Paul will later return), we'll find that much of the remainder of 1 Corinthians chapter twelve will be devoted to the use of the human body as an analogy for the church. This comparison proved to be a particular favorite of Paul the Apostle and he employed it on a number of occasions within his New Testament writings...

"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).

"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 4:11-13).

"And He 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).

While this illustration is relatively easy to grasp, the true genius behind the use of this analogy becomes evident when we stop to examine it more closely. For instance, consider the actions that must take place within the human body in order to accomplish a simple task such as the act of drinking a glass of water.

First, the brain must send the proper command. Next, the eyes, shoulder, elbow, wrist, and fingers (along with their associated muscles) must work together to retrieve the glass. In the meantime, the brain must compensate for the weight, height, and width of the glass (along with with its contents) and calculate for the potential movement of the water within it. Finally, the person must raise the glass to his or her mouth without spilling it and pour the contents -not too quickly or too slowly- from the glass.

So this basic task is actually much more complex than it seems- and the same is true of Jesus' church as well. We'll see how 1 Corinthians chapter twelve effectively utilizes the human body as a fitting analogy for the church as we continue through this chapter.

the book of 1 corinthians chapter twelve XIII

"But one and the same Spirit works all these things, distributing to each one individually as He wills" (1 Corinthians 12:11).

1 Corinthians 12:11 reiterates a point made earlier in 1 Corinthians 12:7- every man and women of God has received at least one spiritual gift. These two verses also bracket a portion of Scripture that emphasizes two other important elements of the Holy Spirit's work.

First, this passage serves to accentuate the Spirit's role in distributing these gifts. Next, we're told that the distribution of each spiritual gift involves the sovereign exercise of the Spirit's will. Taken together, these realities should encourage us to restrain from devaluing one spiritual gift at the expense of another.

One source makes the following observation with regard to the Spirit's distribution of these gifts "individually as He wills"...

"This brief clause sets the preceding list of gifts in the proper perspective. Whether an individual or a church possesses a particular gift is not for us to decide. It is the Spirit who sovereignly provides for the people of God. That factor may explain why no NT passage gives a complete catalog of gifts or a precise definition of them, since they may vary significantly according to God’s plans in changing situations. A church may appropriately pray for God to grant gifts to meet its needs, but such prayers must be offered in submission to His sovereign will and perfect wisdom." ₍₁₎

We should also note the personal pronoun ("He") as well as the demonstration of will that marks the Holy Spirit's activity within this passage. These characteristics are associated with a personal being and not an impersonal force as some self-identified "Christian" organizations would have us believe.

Finally, the sovereign power of choice exercised by the Holy Spirit in regard to the distribution of these spiritual gifts has prompted one commentator to address an important question concerning the Spirit's work today...

"Many people are asking today, 'Why don't we have miracles like they did in the New Testament? Why don't we have great healings, tremendous demonstrations of the power of God?' Well, the answer is: The Spirit has not given those gifts. It is not because the church is carnal. It is carnal, but so was Corinth. The most carnal church in the New Testament had these gifts abounding. This is no sign. The true answer is: The Spirit has not chosen to give those gifts today. If he had, he would give them quite regardless of how spiritual or carnal we are, as he did at Corinth. These are given by the Spirit, 'as he wills.'" ₍₂₎

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2034). Orlando, FL: Reformation Trust.

the book of 1 corinthians chapter twelve XII

"to another miraculous powers, to another prophecy, to another distinguishing between spirits, to another speaking in different kinds of tongues, and to still another the interpretation of tongues" (1 Corinthians 12:10 NIV).

1 Corinthians 12:10 touches upon a controversial subject for many within the church today- the subject of speaking in tongues. This spiritual gift refers to the ability given by the Holy Spirit to speak in a language that would not normally be known to the speaker. The language involved may be a language that is native to another culture or a language that will later be described by Paul the Apostle as "...the tongues of... angels" in 1 Corinthians 13:1.

A Christian who speaks in tongues is communicating in a manner that goes beyond the limitations of human intellect and understanding. Since this gift may also involve the conveyance of information that a listener might not understand, a person who possesses the spiritual gift of interpretation can assist others in receiving and acting upon such a message when necessary.

One source provides us with the following primer of the subject of tongues and the interpretation of tongues...

The “gift of tongues” has been the most controversial of the gifts, especially in connection with the charismatic renewal of recent decades. The word “tongue” itself (Greek glossa from which we get “glossolalia”), as used in both Biblical and extra-Biblical Greek writings, always refers either to a definite structured language or else the physical organ of speech (never to meaningless noises).

Its use is clearly described in Acts 2:4-6 when the gift of tongues was first given, and included known ethnic languages that were unknown to the respective speakers. The 'interpretation [i.e., 'translation'] of tongues' similarly was the supernatural ability to understand and translate words spoken in a language unknown to the translator." ₍₁₎

The spiritual gift of tongues is not only mentioned here in 1 Corinthians chapter twelve, but is also referenced again in the following chapter (albeit briefly), and then again in 1 Corinthians chapter fourteen. In fact, 1 Corinthians chapter fourteen is devoted almost entirely to the subject of speaking in tongues. Since this spiritual gift is the focus of much attention within this epistle, its likely that it was greatly employed among the members of the Corinthian fellowship.

In light of the fact that 1 Corinthians chapter fourteen will go on to explore the use and function of this particular spiritual gift in greater detail, we'll examine this subject more thoroughly when we reach that portion of Scripture.

(1) Dr. Henry M. Morris, The New Defender's Study Bible [1 Corinthians 12:10] http://www.icr.org/

the book of 1 corinthians chapter twelve XI

"to another performance of miracles, to another prophecy, and to another discernment of spirits, to another different kinds of tongues, and to another the interpretation of tongues" (1 Corinthians 12:10 NET).

The next spiritual gift mentioned in 1 Corinthians 12:10 is "discerning of spirits" (NKJV) or "...the ability to judge what is from the Spirit and what is not" (ERV). As mentioned earlier, the gift of discernment involves the ability to see things as God sees them and not necessarily how they may appear to be. The gift of discernment can enable us to exercise perception, wisdom, and good judgment, especially when it comes to unearthing the real spiritual motivation behind someone's actions.

Of course, the need for discernment (especially in regard to spiritual matters) is really nothing new, for the New Testament itself provides us with the following warning: "Beloved, do not believe every spirit, but test the spirits, whether they are of God; because many false prophets have gone out into the world" (1 John 4:1). This portion of Scripture then goes on to offer an important tool for the spiritually discerning...

"This is how you can recognize the Spirit of God: Every spirit that acknowledges that Jesus Christ has come in the flesh is from God, but every spirit that does not acknowledge Jesus is not from God. This is the spirit of the antichrist, which you have heard is coming and even now is already in the world" (1 John 4:2-3).

So a person who presents a "Jesus" who is different from the Jesus that is found within the pages of the Scriptures is someone who is not telling the truth about Christ. In many instances, its possible to identify such individuals simply by opening a conversation on the topic of spiritual matters. But in those situations where someone's real spiritual motivation remains more deeply hidden, a person with the gift of discernment is someone who can positively identify a proverbial "wolf in sheep's clothing."

Just as it was in the days of the first century, modern-day society also abounds with spiritual frauds, charlatans, and opportunists, as well as "...hucksters—and there are many of them—whose idea in getting out the Gospel is to make a good living out of it" (2 Corinthians 2:17 TLB). A person who has been supernaturally endowed with the gift of discernment can help protect others by identifying and exposing the attitudes, motives, beliefs, and agendas of those who may not be what they appear to be.

the book of 1 corinthians chapter twelve X

"to another the working of miracles, to another prophecy, to another the ability to distinguish between spirits, to another various kinds of tongues, to another the interpretation of tongues" (1 Corinthians 12:10 ESV).

A genuine "prophet" can be identified as someone who possesses the ability to provide God's direction as prompted by the Holy Spirit. We might also define a legitimate prophet as someone who conveys divinely-initiated information concerning a particular situation or future event. In addition to the numerous prophets mentioned in the Old Testament Scriptures, the New Testament book of Acts also identifies a prophet named Agabus as well.

The spiritual gift of prophecy remains the subject of some controversy within the church today. In considering the potential validity of this gift in the post-New Testament era, we can begin with the observation that no modern-day "prophetic message" can ever carry the same authority as the inspired Word of God as found within the Biblical Scriptures. Instead, a statement that claims to be prophetic must be fully aligned with the Word of God. If it fails to do so, we can confidently say that such a message does not originate with the Holy Spirit.

Another potential concern can be found in the tendency of some within the church to preface various statements with the words, "The Lord told me..." or "The Lord spoke to me..." or other similar terms. Although God can certainly speak and provide direction today, it is important to carefully consider the potential ramifications of such statements.

The issue is that a preface such as ''The Lord spoke to me...'' implies that God Himself is the source of whatever is to follow. If we subsequently go on to misrepresent the Lord in any way when initiating our statements in this manner (no matter how sincere or well-intentioned we may be), we run the risk of violating the Scriptural warning found in Proverbs 30:6: ''Do not add to his words, or he will rebuke you and prove you a liar" (NIV).

Modern church history is inundated with spiritual predictions and "prophecies" that have failed to come to pass- and that unfortunate reality will go hand-in-hand with the spiritual gift that we will go on to examine next. In light of this, perhaps we can best associate the function of a prophetic gift in a modern-day church setting with the person who is prompted by the Holy Spirit to bring a fresh application of Biblical truth to a particular circumstance or situation.

the book of 1 corinthians chapter twelve IX

"to another the working of miracles, to another prophecy, to another discerning of spirits, to another different kinds of tongues, to another the interpretation of tongues" (1 Corinthians 12:10).

We often use the word "miracle" in an ironic or facetious manner when dealing with the frustrations and absurdities of life: "I only had to wait on hold for twenty minutes- it was a miracle!" While it may be amusing to refer to such events in this manner, this word actually represents an important Biblical concept.

You see, a genuine miracle involves a God-ordained suspension of the laws that generally govern the course of nature. A miracle represents a specific act of God that overrides the established patterns that normally exist within our natural world. Scholar and author Norman Geisler summarizes this idea by saying, "In brief, a miracle is a divine intervention into the natural world. It is a supernatural exception to the regular course of the world that would not have occurred otherwise." ₍₁₎

This was something that the Apostle Paul understood from personal experience...

"God did extraordinary miracles through Paul, so that even handkerchiefs and aprons that had touched him were taken to the sick, and their illnesses were cured and the evil spirits left them" (Acts 19:11-12 NIV).

Dr. Geisler also offers a more detailed explanation regarding this subject...

"In the Bible’s pattern, a miracle has several dimensions:

First, miracles have an unusual character. It is an out-of-the-ordinary event in contrast to the regular pattern of events in the natural world. As a 'wonder' it attracts attention by its uniqueness. A burning bush that is not consumed, fire from heaven, and a person strolling on water are not normal occurrences. Hence, they draw the interest of observers.
Second, miracles have a theological dimension. A miracle is an act of God that presupposes a God who acts. The view that a God beyond the universe created it, controls it, and can interfere in it is theism.
Third, miracles have a moral dimension. They bring glory to God by manifesting his moral character. Miracles are visible acts that reflect the invisible nature of God. No true miracle, then, is evil, because God is good. Miracles by nature aim to produce and/or promote good.
Fourth, miracles have a doctrinal dimension. Miracles in the Bible are connected directly or indirectly with 'truth claims' They are ways to tell a true prophet from a false prophet (Deut. 18:22). They confirm the truth of God through the servant of God (Heb. 2:3–4). Message and miracle go hand-in-hand.
Fifth, miracles have a teleological dimension. Unlike magic, they are never performed to entertain (see Luke 23:8). Miracles have the distinctive purpose to glorify the Creator and to provide evidence for people to believe by accrediting the message of God through the prophet of God." ₍₂₎

(1) Norman Geisler Miracles and the Modern Mind: A Defense of Biblical Miracles [pg.14]

(2) Geisler, N. L. (1999). Miracle. Baker encyclopedia of Christian apologetics (p. 451). Grand Rapids, MI: Baker Books.

the book of 1 corinthians chapter twelve VIII

"to another faith by the same Spirit, to another gifts of healing by that one Spirit" (1 Corinthians 12:9).

The Biblical book of Hebrews tells us that "…faith is being sure of what we hope for and certain of what we do not see" (Hebrews 11:1 NIV). One Bible dictionary expands on this definition by identifying faith as "A belief in or confident attitude toward God, involving commitment to His will for one's life." ₍₁₎ In other words, faith involves the confident expectation that God is completely trustworthy and that He will fulfill His promises even when external appearances might seem to suggest otherwise.

These characteristics are important for as Hebrews 11:6 reminds us, "You can never please God without faith, without depending on him. Anyone who wants to come to God must believe that there is a God and that he rewards those who sincerely look for him" (TLB). So in general terms, we can say that faith represents the confident belief that God is who He says He is and will do what He says He'll do.

Aside from the saving faith that every true Christian possesses, 1 Corinthians 12:9 also identifies a specific gift of faith as well. This gift may often be associated with an exceptional level of trust in God, a deep and abiding commitment to the pursuit of God's agenda in prayer, or the capacity to believe God for the accomplishment of an extraordinary or seemingly impossible act.

This verse also goes on to reference "gifts of healing," a spiritual gift that is related to a specific ability to restore someone to health. While this spiritual gift is generally identified with the type of miraculous healings that we find within the New Testament Gospels and the book of Acts, we should also leave room to consider the possibility that God has supernaturally endowed many medical professionals with the knowledge, skill, and ability necessary to cure those who are ill.

It may be significant to note that this verse utilizes the plural form of the word gift in speaking of "gifts of healing" This may serve to indicate the various types of healing (physical, psychological, or emotional) that one might receive. But regardless of the manner in which these gifts are employed, this passage again reminds us that there are varieties of gifts that originate with one source- the Holy Spirit. As 1 Corinthians 12:11 will later go on to tell us, "...one and the same Spirit works all these things, distributing to each one individually as He wills."

the book of 1 corinthians chapter twelve VII

"for to one is given the word of wisdom through the Spirit, to another the word of knowledge through the same Spirit" (1 Corinthians 12:8).

The primacy of the Holy Spirit's work in distributing various spiritual gifts among God's people can be verified by the fact His work is referenced five different times within the five verses that comprise 1 Corinthians 12:7-11. There are nine different spiritual gifts listed within this portion of Scripture and the two listed here in verse eight are closely tied to the characteristics of insight, awareness, and understanding.

While most people can be said to possess the qualities of wisdom and knowledge to a greater or lesser extent, the "word of wisdom" and "word of knowledge" referenced here implies something considerably more than just an awareness of the facts and the proper way to act upon them. Since there are no precise definitions of these terms within the Scriptures, a look at two Biblical examples can help provide us with the right parameters to recognize and properly employ such gifts.

For instance, it appears the Apostle Peter was provided with some divinely-sourced knowledge during his encounter with two people who were not what they appeared to be (see Acts 5:1-11). In that instance, Peter was made aware of some information that allowed him to recognize a situation that might have seemed perfectly appropriate to a casual observer but was actually very wrong.

In the following chapter of the book of Acts we are introduced to a man named Stephen. In reading of Stephen's interaction with group of people who were hostile to Christianity, we're told that his opponents were "were not able to resist the wisdom and the Spirit by which he spoke" (Acts 6:10). Since wisdom largely involves knowing how to properly apply the facts of a given situation, we can say that Stephen was empowered with the ability to counter his opponents with an application of the truth that they simply could not deny.

As to the way in which these gifts might be exercised today, we can say that a word of wisdom or a word of knowledge might best be expressed through the preaching and teaching of God's Word. If a message from the pulpit seems to address a specific circumstance, question, or situation that would not normally be known to the minister, we would do well to consider the possibility that the Spirit of God may be graciously seeking to impart a piece of wisdom or knowledge to the listener.

the book of 1 corinthians chapter twelve VI

"But the manifestation of the Spirit is given to each one for the profit of all" (1 Corinthians 12:7).

Although 1 Corinthians 12:7 consists of less than twenty words, it packs a wealth of important information with regard to the subject of spiritual gifts.

We can begin by identifying a "spiritual gift" as a God-given empowerment that works in and through a Christian to serve others and fulfill God's calling upon his or her life. While an athlete, musician, or other highly-skilled person may possess a great degree of natural ability, the term "spiritual gift" involves a supernatural enablement that originates with God Himself.

A legitimate spiritual gift also represents a "...manifestation of the Spirit" within someone's life. A "manifestation" refers to something that has been revealed or made recognizable; therefore we can say that every legitimate spiritual gift should serve to focus upon the God who has provided that gift and not the one who has received it. If God is obscured through the exercise of a spiritual gift, or if the focus of a spiritual gift is upon someone or something else, then we would be justified in questioning the validity of that gift or the manner in which it is employed.

We should also notice that a spiritual gift is designed to benefit others and not just the person who receives it. In other words, a spiritual gift is intended "for the profit of all" and should not be hidden away or used exclusively for one's own personal enrichment. When properly employed, a spiritual gift serves to exemplify Jesus' quote from Acts 20:35: "It is more blessed to give than to receive."

Finally, we should note one additional point of emphasis from within this passage: "To each is given the manifestation of the Spirit for the common good" (ESV). This tells us that every man and women of God has received at least one spiritual gift- and perhaps to ensure that we don't miss the point, we will encounter a similar declaration once again in verse eleven.

Since every human being inhabits a time, place, and culture that is exclusive to his or her place in history, every Christian's unique combination of spiritual gifting and individual personality has never been seen before in human history and will never be seen again. That makes every man or woman of God important in the advancement of His agenda and should encourage us to make the best use of the gifts that He has given us.

the book of 1 corinthians chapter twelve V

"There are diversities of gifts, but the same Spirit. There are differences of ministries, but the same Lord. And there are diversities of activities, but it is the same God who works all in all" (1 Corinthians 12:4-6).

1 Corinthians 12:4-6 identifies two important characteristics of Jesus' church that might seem mutually exclusive at first glance: diversity and unity. Paul the Apostle will go on to explain this concept by way of an illustration that references the triune nature of God in establishing a good foundation for the exercise of various spiritual gifts. This compelling illustration of "unity in diversity" will go on to establish the basis for Paul's discussion of spiritual gifts over the next few chapters.

For instance, there are varieties of spiritual gifts that originate from one source- the Holy Spirit. There are many avenues of service that derive from from one origin- the Lord Jesus. Finally, there are different types of activities that are empowered by one ultimate benefactor- God the Father. As one commentator has observed, "The gifts are linked to the Spirit. The ministries are linked to the Son. The operations are linked to the Father." ₍₁₎

In the original language, the word used for "gifts" within this passage is the word charisma. While we may tend to associate the word "charisma" with a person who possesses a dynamic personality, this word carries a different meaning as used in the passage quoted above. In the context of 1 Corinthians 12:4-6, this word is identified with God's grace and unmerited favor. ₍₂₎ Therefore, it denotes something that is bestowed by God without respect to the merit of the person who receives it.

One source provides us with some additional detail with regard to this concept...

"In this verse, the Greek word for 'gifts' is charisma, meaning 'grace-gifts,' or 'free gifts.' The Spirit, by sovereign grace, gives one or more such 'grace-gifts' to 'every man' (I Corinthians 12:7), as He wills (I Corinthians 12:11). The same word is used in verses 9, 28, 30, and 31. It is also used in Romans 12:6, which similarly lists a number of gifts of the Spirit.

On the other hand, in I Corinthians 12:1, 'spiritual gifts' is a translation of the Greek pneumatikos, meaning 'Spirit-energized gifts,' implying a distinct supernatural element. This word is used again in I Corinthians 14:1 and 14:12. Whichever word is used, the gift is a 'free gift' of the Holy Spirit (like the free gift of eternal life in Romans 6:23, where the same word is used) neither earned nor forced. Furthermore, it is God-given, therefore not man-generated." ₍₃₎

(1) Courson, J. (2003). Jon Courson’s Application Commentary (p. 1069). Nashville, TN: Thomas Nelson.

(2) G5486 charisma Strong’s Hebrew and Greek Dictionaries https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g5486

(3) Dr. Henry M. Morris, The New Defender's Study Bible

the book of 1 corinthians chapter twelve IV

"Therefore I want you to understand that no one speaking in the Spirit of God ever says 'Jesus is accursed!' and no one can say 'Jesus is Lord' except in the Holy Spirit" (1 Corinthians 12:3 ESV).

The late Dr. Walter Martin was the founder of the Christian Research Institute and the original host of the "Bible Answer Man" radio broadcast. Dr. Martin was once quoted as saying something to this effect: the quickest and easiest way to identify a false teacher is to simply ask that person, "Who is Jesus?"

The idea is that the answer to that question will immediately serve to reveal whether someone is truly accurate in his or her spiritual beliefs. This can often be useful in speaking with others in regard to spiritual matters for if a person holds an unbiblical view of Jesus, then everything that proceeds from that erroneous belief is likely to be suspect as well.

In a similar manner, the Christian community at Corinth needed a method to assess the validity of the spiritual manifestations that were taking place among them. Then, as now, it was important for the members of the Corinthian church to recognize the fact that everything that claimed to be "of the Holy Spirit" might not be so.

So how could the Corinthian Christians validate the message of someone who was said to be speaking under the influence of the Holy Spirit? Well, Paul the Apostle provided the Corinthians with two important tests: "...no one speaking by the Spirit of God will curse Jesus, and no one can say Jesus is Lord, except by the Holy Spirit" (NLT). While anyone could say the words, "Jesus is accursed" or "Jesus is Lord," the idea is that a valid spiritual source would never say the former and an invalid spiritual source would never say the latter.

One commentator makes a thought-provoking observation in regard to this passage...

"A person might have been given the power to do miracles and not have had the sanctifying presence of the Holy Spirit within. Judas Iscariot was empowered to work miracles right along with the rest of the apostles (see Mat_10:1-8) and it is clear that he did not have the Holy Spirit in his heart for he was a thief from the beginning (Joh_12:6).

It is apparent that some of these Corinthian Christians, while having power to do miracles, were dangerously close (if not at the point) to rejecting the lordship of Christ... by their proud and arrogant misuse of the 'gifts.'" ₍₁₎

(1) Paul T. Butler, Bible Study Textbook Series, Studies In First Corinthians College Press Publishing Company, Joplin, Missouri [pg.225] https://archive.org/stream/FirstCorinthians/131Corinthians-Butler_djvu.txt

the book of 1 corinthians chapter twelve III

"You know that when you were pagans, somehow or other you were influenced and led astray to mute idols. Therefore I want you to know that no one who is speaking by the Spirit of God says, 'Jesus be cursed,' and no one can say, 'Jesus is Lord,' except by the Holy Spirit" (1 Corinthians 12:2-3 NIV).

The pagan spirituality of first-century Corinth could not enable the members of Jesus' church to properly understand and employ the spiritual gifts that God had graciously given them. To accurately grasp such things, the Christian community in Corinth would have to "unlearn" the practices they had inherited from their idolatrous cultural surroundings in order to properly utilize these gifts in a God-honoring manner.

In considering the subject of spiritual gifts, it may be helpful to first examine their origin in order to obtain a proper understanding of their purpose and function. We can begin by observing that all genuine spiritual gifts originate with the Spirit of God, the third Person of the triune Godhead.

In speaking with His disciples, Jesus identified the Holy Spirit as the parakletos, a word designates one who seeks to aid, counsel, help, and advocate on behalf of another. ₍₁₎For example...

"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 NIV).

"But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you" (John 14:26).

"Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send Him to you... when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come. He will glorify Me, for He will take of what is Mine and declare it to you" (John 16:7, 13-14).

As a function of this ministry, the Holy Spirit imparts gifts that help us serve others, separate truth from error, facilitate spiritual growth, and fulfill God's calling upon our lives. We'll examine these gifts more closely as we move through this portion of Paul's letter to the Corinthians.

(1) G3875 parakletos Strong’s Hebrew and Greek Dictionaries https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g3875

the book of 1 corinthians chapter twelve II

"You know that you were Gentiles, carried away to these dumb idols, however you were led" (1 Corinthians 12:2).

Paul the Apostle began this discussion of spiritual gifts by referencing the pagan idolatry that permeated first-century Corinth. These "dumb idols" were nothing more than human creations that held no true ability to speak or lead (except perhaps into spiritual error).

Of course, this was not a new concept for the Old Testament prophet Isaiah addressed a similar subject many hundreds of years earlier...

"Who but a fool would make his own god—an idol that cannot help him one bit? All who worship idols will be disgraced along with all these craftsmen—mere humans—who claim they can make a god. They may all stand together, but they will stand in terror and shame.

The blacksmith stands at his forge to make a sharp tool, pounding and shaping it with all his might. His work makes him hungry and weak. It makes him thirsty and faint. Then the wood-carver measures a block of wood and draws a pattern on it. He works with chisel and plane and carves it into a human figure. He gives it human beauty and puts it in a little shrine.

He cuts down cedars; he selects the cypress and the oak; he plants the pine in the forest to be nourished by the rain. Then he uses part of the wood to make a fire. With it he warms himself and bakes his bread. Then—yes, it's true—he takes the rest of it and makes himself a god to worship! He makes an idol and bows down in front of it!

He burns part of the tree to roast his meat and to keep himself warm. He says, 'Ah, that fire feels good.' Then he takes what's left and makes his god: a carved idol! He falls down in front of it, worshiping and praying to it. 'Rescue me!' he says. 'You are my god!'

Such stupidity and ignorance! Their eyes are closed, and they cannot see. Their minds are shut, and they cannot think. The person who made the idol never stops to reflect, 'Why, it's just a block of wood! I burned half of it for heat and used it to bake my bread and roast my meat. How can the rest of it be a god? Should I bow down to worship a piece of wood?'

The poor, deluded fool feeds on ashes. He trusts something that can't help him at all. Yet he cannot bring himself to ask, 'Is this idol that I'm holding in my hand a lie?'" (Isaiah 44:10-20 NLT).

the book of 1 corinthians chapter twelve I

"Now concerning spiritual gifts, brethren, I do not want you to be ignorant" (1 Corinthians 12:1).

1 Corinthians chapter twelve introduces a new section of this epistle, a segment that also encompasses chapters thirteen and fourteen as well. Although the first eleven chapters of 1 Corinthians largely consists of answers to various questions that were asked of Paul the Apostle, chapter twelve marks something of a transition as Paul addresses one final question from the Corinthians before moving into a series of practical directives.

This portion of Paul's letter to the Corinthians will examine the subject of spiritual gifts- and given what we know about the Corinthians from the preceding chapters of this letter, it should come as no surprise to learn that Paul will focus his attention upon the proper exercise of these gifts, especially within the church.

To do so, this chapter will employ a practical analogy- the human body. Under the inspiration of the Holy Spirit, Paul will use this word-picture to illustrate the inter-relationship between the individual members of Jesus' church, the diverse nature of that membership, the proper manner in which each member should exercise his or her gifts, and the supreme importance of love in guiding their operation.

Although the next three chapters of 1 Corinthians will discuss the subject of spiritual gifts quite thoroughly, it's interesting to note that the original language of 1 Corinthians 1:21 introduces this topic in the following manner: "But concerning spirituals brethren..." In other words, the word "gifts" does not appear within the original language at all. Instead, it has been added by modern-day translators to help ensure clarity of thought.

One commentator explains the reasoning behind this insertion: "...translators italicized “gifts” to indicate that the word is not in the original but is implied by the context (cf. vv. 4, 9, 28, 30, 31; 14:1). The Gr. lit. means 'pertaining to the Spirit,”' referring to that which has spiritual qualities or characteristics or is under some form of spiritual control." ₍₁₎

We should also be aware that God's people have sought to apply the teachings of 1 Corinthians 12-14 in a number of different ways over the centuries. Although it is possible to arrive at different conclusions in area of spiritual gifts, one thing that virtually everyone can agree upon is that this portion of Scripture can help us learn what not to do in regard to this subject.

Finally, the statement, "I do not want you to be ignorant" tells us that Paul wanted his readers to be fully informed regarding this topic- and if we have questions in the area of spiritual gifts today, these chapters will help answer them.

(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (1 Co 12:1). Nashville, TN: Thomas Nelson Publishers.

the book of 1 corinthians chapter eleven XXXIV

"Therefore, my brethren, when you come together to eat, wait for one another. But if anyone is hungry, let him eat at home, lest you come together for judgment. And the rest I will set in order when I come" (1 Corinthians 11:33-34).

As we enter the final verses of 1 Corinthians chapter eleven, Paul the Apostle will follow up on the spiritual instruction contained within the preceding verses with a bit of practical application: "...when you gather for the Lord's Supper, wait for each other. If you are really hungry, eat at home so you won't bring judgment upon yourselves when you meet together" (NLT).

In offering these sensible instructions, Paul served to demonstrate his practical concern for the members of the Corinthian church. For instance, a person who was ravenously hungry upon arrival to a fellowship dinner in Corinth might overindulge and thereby "...disgrace God's church and shame the poor" (1 Corinthians 12:22 NLT). But by eating at home prior to departing for church, such a person would be less likely to take "...his own supper ahead of others” (11:21).

So these practical directives helped create an environment that best served the needs of everyone. They would also help to establish the kind of atmosphere that reflected well upon Jesus' church and invite God's blessing instead of His judgment.

As the members of the Corinthian fellowship grew in their spiritual maturity, the need for this kind of instruction was sure to diminish over time. But until that spiritual growth took place, these edicts would help put the Corinthian believers in the best position to honor God during these fellowship meals.

Nevertheless, it seems that Paul also realized that there were some issues that were best addressed by means of a face-to-face meeting. You see, the fact that there were "other matters" left to discuss implies that Paul did not answer every question put to him by the members of the Corinthian church within this letter. However, he assured his readers that he would answer the remainder of their questions in due course and as one source observes in commenting on this passage...

"We can only guess what further directions Paul has in mind. Further instructions concerning the Lord's Supper? rich-poor relations? the proper conduct of worship in church assemblies? other traditions? Such passages should give us a greater sense of modesty in asserting with overconfidence our interpretations of the rest of the letter. We are, after all, reading someone else's mail." ₍₁₎

the book of 1 corinthians chapter eleven XXXIII

"For if we would judge ourselves, we would not be judged. But when we are judged, we are chastened by the Lord, that we should not be condemned with the world" (1 Corinthians 11:31-32 MKJV).

Paul the Apostle presented the Corinthians with a choice that still remains valid today; "...if we would judge ourselves, we would not be judged." In a sense, this judgmental responsibility isn't very different from the one held by an athletic coach or teacher.

For example, a coach or teacher who never instructed, trained, or disciplined those who were entrusted to their care would not hold their job for very long. Instead, a good teacher or coach will work hard to motivate, correct, and discipline their students and athletes to be the best they can be.

The difference in this analogy is that God graciously provides us with the opportunity to "coach ourselves" as the Holy Spirit illuminates the Scriptures on our behalf. As Jesus said to His disciples in John 14:26, "…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."

Therefore, we have an opportunity to facilitate our own spiritual growth as we prayerfully study the Scriptures and seek to make choices that honor God. But if we fail to take these initiatives, God may initiate them for us. The New Testament book of Hebrews identifies the challenges associated with these corrective initiatives as well as their intended result: "No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it" (Hebrews 12:11 NIV).

Of course, this should not be taken to imply that every hardship or difficulty we encounter represents a judgment from God. For instance, Jesus alerted us to the fact that we would face such adversities when He said, "I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world" (John 16:33 NIV).

Nevertheless, if God elects to bring such measures into our lives, we can be confident in the fact that He intends to bring forth something good from doing so. As one commentator explains, "The Scriptures make it clear that God discipline those He loves (Heb. 12:5-10). This is different than punishment because its end goal is to correct our lives, not to be payment for our sins. Jesus has already paid for our sins on the cross." ₍₁₎

(1) Bob Caldwell 1 Corinthians 11 - Examine Yourself [v. 32]

the book of 1 corinthians chapter eleven XXXII

"If we would examine ourselves first, we would not come under God's judgment. But we are judged and punished by the Lord, so that we shall not be condemned together with the world" (1 Corinthians 11:31-32 GNB).

While the concept of "God's judgment" may generate any number of fearsome images, it's important to allow the context of this passage to establish the purpose (as well as the limitations) of these particular judgments. For instance, the judgments referenced here in 1 Corinthians chapter eleven were not designed to be punitive but corrective in nature.

You see, these judgments served a specific purpose: "...we are judged and punished by the Lord, so that we shall not be condemned together with the world." As one source observes in commenting on this passage, "The temporal judgment of believers who are hurting God's church may be an act of love in sparing them a more severe judgment related to destroying the church (cf. 1Co_3:10-17)." ₍₁₎

The author of the Biblical book of Hebrews echoed a similar sentiment...

"And have you completely forgotten this word of encouragement that addresses you as a father addresses his son? It says, 'My son, do not make light of the Lord's discipline, and do not lose heart when he rebukes you, because the Lord disciplines the one he loves, and he chastens everyone he accepts as his son'" (Hebrews 12:5-6 NIV).

We are free to make our own choices just as the Corinthian believers were free to make their choices as well- but choices have consequences. For example, those who regularly and consistently engage in spiritually unhealthy behaviors should not expect God to stand idle. In such instances, it would not be unreasonable to expect God to bring corrective measures into our lives as a result.

Much like the experience of the Biblical prophet Jonah, God has any number of ways to get the attention of those who may be moving away from Him- and some of those methods may be quite uncomfortable. While it is possible to choose a road that will ultimately lead us away from Christ, we should not expect God to make it easy for us if we elect to do so.

Like the good, loving parent referenced in the passage from the book of Hebrews quoted above, God's love for His children will not permit us to consistently pursue choices that will ultimately harm us. As Jesus Himself said to the New Testament-era church of Laodicea...

"I am the one who corrects and disciplines everyone I love. Be diligent and turn from your indifference" (Revelation 3:19 NLT).

the book of 1 corinthians chapter eleven XXXI

"If we were properly evaluating ourselves, we would not be judged, but when we are judged, we are disciplined by the Lord, so that we may not be condemned with the world" (1 Corinthians 11:31-32 HCSB).

For a group who seemed to pride themselves on their ability to make distinctions among their spiritual leaders, this passage provides further evidence to support the belief that the members of the Corinthian church displayed an alarming lack of spiritual discernment.

First, the preceding verses of 1 Corinthians 11 tell us that the Christians at Corinth approached the communion table in manner that was irreverent and disrespectful- and judging from the Apostle Paul's description, it appears that this conduct had gone on for quite some time. In response, God subsequently brought judgment upon the Corinthians in the form of sicknesses, weaknesses, and in many cases, the untimely deaths of those within their fellowship.

Yet even then, it appears that no one within the church had enough spiritual insight to associate their inappropriate conduct with these disciplinary actions. Instead, it was left to the Apostle Paul to establish that connection in a very direct and straightforward manner. Since the Corinthians had failed to judge themselves properly in this regard, they effectively invited God to do it for them.

These corrective actions undoubtedly led to a great deal of sorrow, grief, and emotional pain among the members of the church. Yet as Paul tells us in the passage quoted above, they could have avoided these afflictions if only they had adopted the following mindset: "...if we evaluated and judged ourselves honestly [recognizing our shortcomings and correcting our behavior], we would not be judged" (AMP).

Of course, there may be other reasons to explain why God's people might seek to avoid this kind of self-examination, both then and now. For instance, there may be a fear of potential repercussions, a reluctance to realign our plans with God's agenda, or the simple desire to avoid responsibility for our actions, just to name a few.

Nevertheless, it would be far better for us to take the initiative in addressing our shortcomings, especially when we consider this potential alternative. As Paul himself said to the church at Rome, "Everything written in the Scriptures was written to teach us..." (Romans 15:4 GNB) and the example of the Corinthian believers serves to remind us of the need to examine our conduct, evaluate it according to God's standards, and prayerfully alter our behavior to conform with His character when it becomes necessary to do so.

the book of 1 corinthians chapter eleven XXX

"That is why many among you are weak and sick, and a number of you have fallen asleep. But if we were more discerning with regard to ourselves, we would not come under such judgment.

Nevertheless, when we are judged in this way by the Lord, we are being disciplined so that we will not be finally condemned with the world" (1 Corinthians 11:30-32 NIV).

The Scriptures sometimes utilize the word "sleep" as a euphemism for death. One such example can be seen in Mark 5:22-53, a passage of Scripture that details Jesus' acceptance of a request to return to the house of a local religious leader to heal his young daughter. Unfortunately, by the time Jesus arrived to restore the little girl to health, the man's daughter had since passed away as a result of her illness. Thus, Jesus arrived at a home filled with mourners and others who had come to offer their condolences.

In responding to this turn of events, Jesus answered by saying, "Why all this commotion and weeping? The child isn't dead; she's only asleep" (NLT). Those who were there to witness this response reacted with laughter, scorn, and ridicule at such a seemingly ludicrous statement- but they stopped laughing after Jesus put them out and returned the little girl alive to her parents.

Nevertheless, the fact that the Scriptures sometimes use the word "sleep" as a figure of speech to represent death may lead to a potentially disturbing question in regard to 1 Corinthians 11:30: "Are you saying that God might actually put someone to death if he or she does something wrong?" While the answer to that question is generally "no" it is important to recognize there are certain considerations to keep.

First, we should acknowledge that this passage makes a connection between the Corinthian church's inappropriate behavior at the Communion table and the fact that such people were not permitted to enjoy a longer life. In this respect, we can say that God may have been merciful to such people in ending their lives before they had a chance to commit any further indignities against Him.

Next, while the thought of God ending someone's life prematurely may not fit with our preconceived notions of Him, we should remember that everyone will eventually die; it is only a matter of where, when, and by what means. We should consider the fact that God reserves the sovereign right to recall anyone's life at any moment for any reason He sees fit- and that reality should have a definite impact on the way in which we choose to live.

the book of 1 corinthians chapter eleven XXIX

"That is why many among you are weak and sick, and a number of you have fallen asleep. But if we judged ourselves, we would not come under judgment. When we are judged by the Lord, we are being disciplined so that we will not be condemned with the world" (1 Corinthians 11:30-32).

In 1 Corinthians 11:29, Paul the Apostle encouraged the members of the Corinthian church to examine themselves before partaking of communion for an important reason: "...he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord's body." Here now in the following verses, Paul will go on to discuss two related judgments that had taken place among them.

You see, the fact that the Corinthians approached the Lord's Supper in a disrespectful manner had already led to sicknesses and weaknesses among the members of their congregation. This reference to "sickness" might refer to any number of illnesses or physical infirmities while "weakness" might be understood in a physical or emotional sense (or perhaps a combination of both).

While some may feel uncomfortable with the idea that God might impose such ailments as a result of our conduct, we should recognize that this passage identifies a definite cause and effect relationship. To express this idea by way of a Biblical analogy, we might turn to a passage from the New Testament book of Galatians: "Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap" (Galatians 6:7).

For example, a person who decides to step outside the parameters of a God-honoring lifestyle may have to live with the negative consequences of that choice. In such instances, God may decline to shield that person from the repercussions of his or her actions much like the Corinthians endured sicknesses and weaknesses as a result of their conduct at the Lord's Table.

We should also remember that such choices may negatively impact others as well. At best, those who were sick and weak in Corinth as a result of their behavior lost their ability to function as fully productive members of their church and community. At worst, these choices effectively led to hardships and difficulties among family members, caregivers, and others who were dependent upon them.

Finally, we should remember the words of Acts 10:34: "...God is no respecter of persons." While God is loving, kind, patient, gracious, and longsuffering with His people, we should recognize that there are consequences associated with our behaviors. No matter who we are, we should recognize that God may sovereignly choose to allow negative consequences to come into our lives if our behavior (like the Corinthians) warrants it.

the book of 1 corinthians chapter eleven XXVIII

"But let a man examine himself, and so let him eat of the bread and drink of the cup. For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord's body" (1 Corinthians 11:28-29).

What does it mean to "examine ourselves" before entering into the communion service? Well, consider the way in which we define the concept of an examination today...

We often use the term "examination" in regard to a test or analysis.
We might use this term to describe a medical checkup of some sort.
We sometimes use the word "examination" to describe an audit or inspection.
Finally, we can associate the idea of an examination with the act of making an inquiry or investigation.

Each of these definitions has something in common: they each involve the act of making an appraisal. In a similar manner, "Everyone ought to examine themselves before they eat of the bread and drink from the cup" (NIV) implies that we should appraise ourselves before partaking of communion to determine if our conduct is (or has been) honoring to God.

The idea is not that we should examine our worthiness to participate in communion but the worthiness of the way in which we partake of it. ₍₁₎ As we're told here in 1 Corinthians 11:28, "...so let him eat of the bread and drink of the cup." The intent is not prohibitive but preparatory and serves to encourage us to approach the communion table in an appropriate manner.

We should also note that the focus of this examination should be upon ourselves and not others. Those who choose to examine others at the communion table serve to emulate the bad example of the Corinthian church for as one source reminds us, "The Corinthians neglected to examine themselves, but they were experts at examining everybody else." ₍₂₎

If an honest self-examination determines that our thoughts, words, and/or actions have been less than honorable in this regard, then we would do well to address such things in the manner prescribed by 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."

As another commentator has observed...

"The word used here means 'to test' and was used of the testing of metals. The point is that no Christian should observe the Lord's supper in any casual or flippant manner, treating it as something ordinary. It is the central ordinance of Christianity; and the believer's fidelity to it, or infidelity, is fraught with eternal consequences." ₍₁₎

(1) Coffman, James Burton. "Commentary on 1 Corinthians 11". "Coffman Commentaries on the Old and New Testament". <http://classic.studylight.org/com/bcc/view.cgi?book=1co&chapter=011> [v.27]. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

(2) Dr. Constable's Expository Notes Notes on 1 Corinthians 2017 Edition, Discerning the body 11:27-32 [11:27] http://www.soniclight.com/constable/notes/htm/NT/1%20Corinthians/1Corinthians.htm

(3) Coffman, James Burton. "Commentary on 1 Corinthians 11". "Coffman Commentaries on the Old and New Testament". <http://classic.studylight.org/com/bcc/view.cgi?book=1co&chapter=011> [v.28]. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

the book of 1 corinthians chapter eleven XXVII

"Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord" (1 Corinthians 11:27).

Paul the Apostle has already listed a number of inappropriate behaviors that marked a typical communion service at Corinth (see 1 Corinthians 11:18-22). Those behaviors reflected an irreverent attitude towards one of the most significant moments in Jesus' ministry and failed to represent Him properly to those outside the church. The good news is that there are very few individuals who are likely to engage in such behaviors today. The bad news is that the danger of failing to give these elements the respect and attention they deserve still remains.

Consider this: there are businesses that range from large multi-national corporations to small family farmers who produce immeasurable quantities of the elements that we associate with the Lord's Supper- bread and wine or grape juice. However, the vast majority of those products will never be associated with anything spiritually significant. So what makes the elements that are destined for the communion table any different? Well, the answer is that these elements are not significant for what they are but what they represent.

To illustrate, let's consider a trademarked image that a company uses to represent itself and it's products. In one sense, a company logo is nothing more than a picture or a series of colors, shapes, and/or words arranged in a distinctive pattern. Nevertheless, a good logo can help to associate a company with the products and services it offers and establish a positive identification in the minds of consumers. While a company's logo is not the company itself, it does serve to represent the company to others.

In a limited sense, we might consider the elements of communion in a similar manner. Much like a trademark that serves to designate a particular company, the elements of communion are important for what they represent. When set aside for spiritual purposes, the common elements of communion are no longer commonplace for they are now associated with Jesus' death on our behalf.

Those who view the elements that represent Jesus' death in an irreverent manner run the risk of duplicating the same mistake made by the church at Corinth. As one commentator explains...

"An unworthy manner is any manner that is not consistent with the significance of Christ's death. This does not mean that every participant must grasp the fullness of this significance, which is hardly possible. Nevertheless everyone should conduct himself or herself appropriately in view the significance of the Lord's death." ₍₁₎

(1) Dr. Constable's Expository Notes Notes on 1 Corinthians 2017 Edition, Discerning the body 11:27-32 [11:27] http://www.soniclight.com/constable/notes/htm/NT/1%20Corinthians/1Corinthians.htm

the book of 1 corinthians chapter eleven XXVI

"For I received from the Lord what I also passed on to you, that the Lord Jesus on the night in which he was betrayed took bread, and after he had given thanks he broke it and said, 'This is my body, which is for you. Do this in remembrance of me.'

In the same way, he also took the cup after supper, saying, 'This cup is the new covenant in my blood. Do this, every time you drink it, in remembrance of me.' For every time you eat this bread and drink the cup, you proclaim the Lord's death until he comes" (1 Corinthians 11:23-26 NET).

Before we consider the "new covenant" mentioned within this passage, let's first take a moment to outline this important Biblical concept and define its terms.

A "covenant" refers to a specific type of legal arrangement between two parties. A covenant is much like the kind of contractual agreement that we might enter into today in the sense that it involves a legal commitment between two groups or individuals. However, the difference between a Biblical covenant and many other types of contractual arrangements is that the terms of a covenantal agreement were non-negotiable.

You see, the terms of a covenant could not be altered or rewritten to suit the desires of another party. If one side objected to a portion of a proposed covenant, there was no way to amend it. Instead, a covenant was an "all or nothing" arrangement that was binding upon both parties once they agreed.

This type of agreement would have been familiar to those who were acquainted with the Old Testament Scriptures for God had entered into a number of these arrangements with such well-known Biblical personalities as Noah (Genesis 6:18), Abraham (Genesis 17:1-9), and David (Psalm 89:3-4).

The difference between many of these Old Testament covenants and the New Covenant that Jesus established is that the New Covenant is not based upon something that a human being is obligated to do in his or her relationship with God. Instead, it is based upon what Jesus did for us in offering Himself as a sacrifice on our behalf.

Because of this, the New Covenant can never fail, for it does not depend upon fallible human beings to fulfill its terms. This is why Hebrews 7:25 tells us, "Therefore he is able, once and forever, to save those who come to God through him. He lives forever to intercede with God on their behalf" (NLT).

the book of 1 corinthians chapter eleven XXV

"For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, 'This is my body which is for you. Do this in remembrance of me.'

In the same way also he took the cup, after supper, saying, 'This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.' For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes" (1 Corinthians 11:23-26 ESV).

Over the generations, four major viewpoints have developed concerning the elements of communion. These viewpoints may be quickly summarized as follows:

Transubstantiation

Generally associated with the Catholic church, this view holds that the bread and wine become the actual body and blood of Christ when the words of institution are spoken by the priest. While the physical properties (taste, appearance, etc.) of the bread and wine do not change, the inner reality of these elements undergo a spiritual change.

Consubstantiation

Developed by Martin Luther and generally associated with Lutheran churches, this view holds that Christ's body and blood are truly present within the bread and wine but the elements do not actually change into Jesus' body and blood. This view makes the analogy that Christ is present within the elements in the same way that heat is present in a piece of hot iron.

Dynamic

Developed by John Calvin and observed by Presbyterian and reformed churches, the Dynamic view states the elements are symbolic and that Jesus is dynamically and spiritually present within those elements by the Holy Spirit. The bread and wine nourish the physical body while Jesus nourishes the soul of believers as conveyed by the Holy Spirit who dwells within them.

Symbolic or Memorial View

Generally associated with Baptist, Pentecostal, and many non-denominational churches, this view holds that the elements are symbols of the sacrificed body and blood of Jesus. It sees communion as a memorial ceremony of Christ's finished work and an occasion for God's people to join together in unity and loyalty to Christ. ₍₁₎

Regardless of which of these individual views one may hold, the act of partaking in the bread and the cup should be viewed as an act of worship as we seek to honor Jesus and reflect upon His love for humanity as expressed through His sacrificial death- a death that saves us from eternal punishment and separation from God.

(1) All definitions summarized and adapted from Nelson’s Bible Dictionary

the book of 1 corinthians chapter eleven XXIV

"For I received from the Lord what I also passed on to you: The Lord Jesus, on the night he was betrayed, took bread, and when he had given thanks, he broke it and said, 'This is my body, which is for you; do this in remembrance of me.'

In the same way, after supper he took the cup, saying, 'This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me.' For whenever you eat this bread and drink this cup, you proclaim the Lord's death until he comes" (1 Corinthians 11:23-26 NIV).

Since the Apostle Paul's letter to the Corinthian church is largely believed to pre-date the Gospel accounts of Jesus' life, 1 Corinthians 11:23-26 may represent the first recorded account of the events that established the sacrament of communion. A brief look at Luke 22:15-20 will help provide us with some important background regarding this passage...

"And (Jesus) said to them, 'I have eagerly desired to eat this Passover with you before I suffer. For I tell you, I will not eat it again until it finds fulfillment in the kingdom of God.' After taking the cup, he gave thanks and said, 'Take this and divide it among you. For I tell you I will not drink again of the fruit of the vine until the kingdom of God comes.'

And he took bread, gave thanks and broke it, and gave it to them, saying, 'This is my body given for you; do this in remembrance of me.' In the same way, after the supper he took the cup, saying, 'This cup is the new covenant in my blood, which is poured out for you'" (NIV).

These portions of Scripture document the institution of the Lord's Supper, also known as Communion or the Eucharist. The term "Communion" serves to highlight the intimacy and fellowship we enjoy with God through Jesus' sacrificial death on our behalf. The word "Eucharist" is taken from the Greek word for thanksgiving and emphasizes a sense of appreciation for the salvation that Jesus offers through His substitutionary death.

Communion consists of two elements: bread which is representative of Jesus' body and the "fruit of the vine" (generally consisting of wine or grape juice) that serves to represent Christ's blood. The solid physical properties of bread offer an easy association with Jesus' body, while the liquid qualities of wine or grape juice are easily associated with the blood He shed on our behalf.

We'll examine the four major viewpoints regarding these elements (and what they are said to represent) next.

the book of 1 corinthians chapter eleven XXIII

"For I received from the Lord that which I also delivered to you: that the Lord Jesus on the same night in which He was betrayed took bread; and when He had given thanks, He broke it and said, 'Take, eat; this is My body which is broken for you; do this in remembrance of Me.'

In the same manner He also took the cup after supper, saying, 'This cup is the new covenant in My blood. This do, as often as you drink it, in remembrance of Me.' For as often as you eat this bread and drink this cup, you proclaim the Lord's death till He comes" (1 Corinthians 11:23-26).

After expressing his disapproval over the way in which the Corinthian church had mishandled the communion service, Paul the Apostle will now go on to re-examine some of the events that took place between Jesus and His disciples during the Last Supper. In doing so, these verses will serve to establish the proper manner in which to approach the communion table, not only for the first-century church at Corinth but for those who follow as well.

But first, we should note that Paul began by saying, "I received from the Lord that which I also delivered to you..." This indicates that the message to follow will not be anything radically new or different. Instead, Paul is about to remind the Corinthians of something that he had already discussed with them.

Much like Paul's experience with the Corinthian church, we can also benefit from a periodic reminder of those things we've already learned. You see, it is often easy to adopt the standards and practices of a world that fails to recognize the God of the Scriptures and attempt to bring such things into our relationship with Him.

In this instance, the members of the Corinthian church were acting in a manner that reflected their pagan religious culture. This of course, was far removed from anything that the Apostle Paul had taught them regarding the Lord's Supper.

In a similar manner, there are any number of subtle (and not-so-subtle) cultural pressures that serve to encourage us to think and act in ways that are out of alignment with sound Biblical teaching. The example of the Corinthian church should encourage us to prayerfully read the Scriptures on a daily basis, not only to remind us of the truths we have already learned, but to ensure that we do not lose what has already been delivered to us.

As Paul reminded another first-century church...

"Do not be conformed to this present world, but be transformed by the renewing of your mind, so that you may test and approve what is the will of God—what is good and well-pleasing and perfect" (Romans 12:2 NET).

the book of 1 corinthians chapter eleven XXII

"So then, when you come together, it is not the Lord's Supper you eat, for when you are eating, some of you go ahead with your own private suppers. As a result, one person remains hungry and another gets drunk.

Don't you have homes to eat and drink in? Or do you despise the church of God by humiliating those who have nothing? What shall I say to you? Shall I praise you? Certainly not in this matter!" (1 Corinthians 11:20:22 NIV).

The Apostle Paul's great displeasure with the Corinthian church in regard to their behavior at the Lord's Supper is underscored by the fact that he has now expressed his disapproval twice within six verses of this chapter. A brief look at the way some other Biblical versions translate 1 Corinthians 11:22 serves to illustrate Paul's sense of unhappiness with the Corinthians' conduct in this matter...

"What am I supposed to say to you? Am I supposed to praise you? Well, for this I don’t praise you!" (CJB).

"Am I to commend this sort of conduct? Most certainly not!" (Phillips).

"I don’t even know what to say to you! Are you looking for my approval? You won’t find it" (Voice).

Two sources help provide us with an explanation for this stinging response...

"When the classes came together, it was customary for those of the higher classes to eat from a better menu, with larger portions, and in an inner dining room while the lower classes ate inferior and inadequate fare in an outdoor courtyard (Fee, 534-45). Corinthian toleration of such class distinctions within the church indicates that they misunderstand the unity the Lord's Supper celebrates.

...Paul takes for granted that the church is a heterogeneous entity. His solution is not one church for the rich, another for the poor; one for Jews, another for Gentiles. Unity in Christ counts for nothing if it merely accommodates existing distinctions as the Corinthians are doing." ₍₁₎

"The early Church was the one place in all the ancient world where the barriers which divided the world were down. The ancient world was very rigidly divided; there were the free men and the slaves; there were the Greeks and the barbarians-the people who did not speak Greek; there were the Jews and the Gentiles; there were the Roman citizens and the lesser breeds without the law; there were the cultured and the ignorant. The Church was the one place where all men could and did come together.

...A Church where social and class distinctions exist is no true Church at all. A real Church is a body of men and women united to each other because all are united to Christ." ₍₂₎

(1) Asbury Bible Commentary Abuse of the Lord's Supper (11:17–34) https://www.biblegateway.com/resources/asbury-bible-commentary/Abuse-Lords-Supper

(2) Dr. Constable's Expository Notes Notes on 1 Corinthians 2017 Edition, Abuse of the poor 11:17-22 [11:22] http://www.soniclight.com/constable/notes/htm/NT/1%20Corinthians/1Corinthians.htm

the book of 1 corinthians chapter eleven XXI

"Therefore, when you come together, it is not really to eat the Lord's Supper. For at the meal, each one eats his own supper ahead of others. So one person is hungry while another gets drunk!

Don't you have houses to eat and drink in? Or do you look down on the church of God and embarrass those who have nothing? What should I say to you? Should I praise you? I do not praise you for this!" (1 Corinthians 11:20-22 HCSB).

This passage offers a number of clues regarding the diverse nature of the Corinthian church. For instance, the fact that there were those who were capable of providing for themselves implies that there were a number of working-class families within that congregation. However, the fact that others became intoxicated during these fellowship meals indicates that there were other, more prosperous members of the congregation who possessed an abundance of alcohol and plenty of time to drink it.

Another clue regarding the composition of the church can be found in this statement: "You even start eating before everyone gets to the meeting..." (CEV). This distressing lack of sensitivity may be more significant that it appears. You see, a working day for a slave or a day laborer of that era typically began at sunrise and ended at sundown. We can find a reference to this type of working arrangement in Jesus' parable of the Laborers in the Vineyard.

This detail becomes important when we stop to consider the fact that slaves comprised a significant portion of the early church- and these church fellowships may have represented the only opportunity that he or she might have to enjoy a decent meal during the course of an average week.

Therefore, its easy to imagine the pain of a hard-working laborer who had looked forward to the opportunity to enjoy one good weekly meal only to arrive to find that the other members of his or her church family had already consumed everything.

But the problem may have gone even deeper, for as another translation renders this passage, "...some of you hurry to eat your own meal" (NLT). This suggests that some church members intentionally ate their meals quickly in order to avoid the obligation of sharing with others. These factors have led once source to comment...

"What started as a 'love' feast turned out to be an orgy of squabbling, hurt feelings and even drunkenness. This, of course, destroyed all possibility of properly commemorating the Lord’s sacrifice in the Lord’s Supper. Paul insists that this prostitution of Christian fellowship destroys the true meaning and purpose of the Lord’s Supper. They go through the ritual of the Lord’s Supper all right, but it does not glorify Christ." ₍₁₎

(1) Paul T. Butler, Bible Study Textbook Series, Studies In First Corinthians College Press Publishing Company, Joplin, Missouri [pg.212] https://archive.org/stream/FirstCorinthians/131Corinthians-Butler_djvu.txt

the book of 1 corinthians chapter eleven XX

"When you come together, it is not the Lord's supper that you eat. For in eating, each one goes ahead with his own meal. One goes hungry, another gets drunk. What! Do you not have houses to eat and drink in? Or do you despise the church of God and humiliate those who have nothing? What shall I say to you? Shall I commend you in this? No, I will not" (1 Corinthians 11:20-22 ESV).

One commentary provides us with a succinct description of the situation that the Apostle Paul references here in 1 Corinthians 11:21-22: "The Lord’s Supper should have been the remembrance of a preeminently selfless act, Christ’s death on behalf of others. Instead the Corinthians had turned the memorial of selflessness into an experience of selfishness and had made a rite of unity a riotous disunity." ₍₁₎

With these things in mind, let's consider the manner in which the members of the Corinthian church expressed these internal attitudes through their external actions at these gatherings. We can do so by taking a closer look at the descriptive account that Paul the Apostle provides for us in the passage quoted above...

First, these actions bore no resemblance to anything that took place with Jesus and His disciples at the Last Supper (see Mark 14:12-25). We should also note that their behavior at these so-called "Agape Feasts" failed to correspond to even the most basic definition of the word "agape."
Those who were capable of bringing their own provisions to these gatherings went on to consume their meals before other members of the church had an opportunity to do so.
Those who had the capacity to provide for their own meals did not take the initiative to share with others, particularly those who were unable to do so.
As a result, those who could not provide for their own meals went hungry.
Some members of the church over-consumed to the point where they actually became inebriated.

So those who were responsible for these acts were guilty of more than just discourtesy, thoughtlessness, or inconsideration for others. As one scholar goes on to explain...

"Paul’s concern here is not only with drunkenness but also with the humiliation of the poor. The Lord’s Supper symbolizes, among other things, the unity of God’s people (10:17). Those Corinthians who were well-off apparently did not share with the less fortunate among them at the feasts where the Lord’s Supper was celebrated. This selfish behavior openly contradicted the meaning of the ceremony." ₍₂₎

(1) John F. Walvoord and Roy B. Zuck Bible Knowledge Commentary [11:20-21] (p. 531)

(2) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2033). Orlando, FL: Reformation Trust.

the book of 1 corinthians chapter eleven XIX

"Therefore when you come together in one place, it is not to eat the Lord's Supper. For in eating, each one takes his own supper ahead of others; and one is hungry and another is drunk.

What! Do you not have houses to eat and drink in? Or do you despise the church of God and shame those who have nothing? What shall I say to you? Shall I praise you in this? I do not praise you" (1 Corinthians 11:21-22).

Although Paul the Apostle opened 1 Corinthians chapter eleven with an expression of praise for the members of the Corinthian church, he was forced to qualify that recognition in regard to their conduct at the communion table.

You see, it appears that the community meal that preceded the actual communion service had gotten seriously out of hand in Corinth. In fact, Paul's description of the Corinthians' conduct in this regard is so disturbing that one might wonder if he would have been justified in addressing this issue at the beginning of this letter rather than here within the second half of this epistle.

Paul's use of the term "the Lord's Supper" (a phrase found only here in 1 Corinthians 11:20) may have represented an attempt to contrast the Corinthians' conduct at the communion table with Jesus' conduct at the Last Supper, an event that represented one of the most solemn moments in His ministry. But whatever the Corinthians were doing in association with the Lord's Supper, one thing was certain- it had little or nothing in common with an appropriate observance of Jesus' sacrificial death on their behalf.

Unfortunately, it appears that the Corinthians lacked the wisdom and spiritual perception necessary to exercise good judgment in this regard. This unfortunate lack of discernment had already been revealed in a number of other areas including sexual misconduct within the church (1 Corinthians chapter five), the act of bringing lawsuits against other members of the congregation (1 Corinthians 6:1-8), and questionable expressions of Christian liberty (1 Corinthians 8-10).

So just as we've noted throughout the book of 1 Corinthians, this passage of Scripture serves to remind us of the importance of seeking God on a daily basis for the wisdom, perception, and discernment necessary to exercise good judgment in various areas of life. As we'll see, the Corinthians' mishandling of the Communion ordinance had already led to a number of serious repercussions- and we can avoid their example by prayerfully seeking God's illumination for any similar "blind spots" that may exist within our own lives.

the book of 1 corinthians chapter eleven XVIII

"For there must also be factions among you, that those who are approved may be recognized among you" (1 Corinthians 11:19).

As noted earlier within the opening chapter of this letter to the Corinthian church, there were a number of divisions within the Corinthian fellowship. For instance, there were groups within the church who favored the teachings of a man named Apollos. Others endorsed the Apostle Peter’s ministry. Then there were those who preferred to listen to Paul the Apostle himself.

While we shouldn't be surprised to learn that different members of the church naturally gravitated toward different spiritual leaders, Paul was concerned that a far more subtle and damaging attitude was at work. While it was certainly not wrong to maintain a preference for one teacher over another, it was certainly wrong to divide into factions over such individuals.

This was just one of the issues that Paul wrestled with in Corinth- and the same attitude that promoted one teacher at the expense of another had also spilled over into the relationships that existed among the individual members of the Corinthian church. This effectively served to splinter the church as various members of the congregation chose sides and separated into those who were recognized and approved by "their" group and those who were not.

One means of avoiding such issues today is by seeking to employ the counsel found in Ephesians 4:2-3: "Be humble and gentle in every way. Be patient with each other and lovingly accept each other. Through the peace that ties you together, do your best to maintain the unity that the Spirit gives" (GW). We can also benefit by remembering the message of Romans 12:10: "Be devoted to one another in brotherly love. Honor one another above yourselves" (NIV).

While there will always be points of disagreement among the individual members of a church, such differences must be discussed and debated from a base position of unity and respect for those with whom we disagree. This does not necessarily mean that we will always find common ground with others and there may be times when two groups or individuals must simply "agree to disagree" in order to maintain unity. While this may be less gratifying than the feeling of personal satisfaction that comes from winning an argument, unity within the body of Christ is far better than the cliques, divisions, and/or factions that often derive from such exchanges.

As one commentator thoughtfully observes, "Paul may be using irony, trying to make the Corinthians see that their infighting has the unworthy motive of seeing who can argue the best." ₍₁₎

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2033). Orlando, FL: Reformation Trust.

the book of 1 corinthians chapter eleven XVII

"In the following directives I have no praise for you, for your meetings do more harm than good. In the first place, I hear that when you come together as a church, there are divisions among you, and to some extent I believe it" (1 Corinthians 11:17-18 NIV).

The church at Corinth was largely comprised of people who had come to Christ from a variety of religious (and non-religious) backgrounds. For instance, there were many within the Corinthian fellowship who had previously been immersed within the pagan religious culture of first-century Corinth. That frame of reference may serve to explain some of the admonitions that will follow within this section of 1 Corinthians chapter eleven.

You see, a pagan banquet in Corinth typically featured a great deal of gluttony and drunkenness. The members of the Corinthian church who had come out of that background might naturally tend to fall back upon those ingrained behaviors until they had been instructed differently or reached a greater degree of spiritual maturity in Christ.

On the other hand, there may have been others within the church (primarily those with Jewish backgrounds) who were more accustomed to religious services that were considerably more solemn and reverential. Finally, it appears that many members of the church were divided among socio-economic lines as well.

These factors (along with the Corinthians' inclination to divide into factions behind various spiritual leaders) all help to explain Paul the Apostle's concern regarding the divisions that existed within the church. So in much the same manner as the old adage that tells us, "where's there's smoke, there's fire," Paul knew enough about the Corinthian believers to conclude that there were problems in this regard, at least to some degree.

However, the issue went far deeper than these divisions among the individual members of the church. The problem was that the Corinthian's conduct at these meetings actually did more harm than good. In other words, it might have been better for the members of the church to avoid meeting at all than to get together and act in in the manner that Paul will go on to describe.

So Paul said in effect, "I'm hearing about certain things that are going on during these church fellowships in Corinth. I'm not sure I believe everything I'm being told, but some of it I can't help but believe." Paul will go on to validate this concern by identifying a specific kind of attitude that existed among the members of the church next.

the book of 1 corinthians chapter eleven XVI

"Now in giving these instructions I do not praise you, since you come together not for the better but for the worse. For first of all, when you come together as a church, I hear that there are divisions among you, and in part I believe it" (1 Corinthians 11:17-18).

The Biblical book that we know today as 1 Corinthians is a letter (or "epistle") that the Apostle Paul wrote primarily in response to a number of questions he had received from the members of the first-century church at Corinth. However, the second half of 1 Corinthians chapter eleven will address a situation that the Corinthians had not inquired about.

The issue that Paul sought to address is identified for us in verse eighteen: "...I hear that there are divisions among you when you meet as a church, and to some extent I believe it" (NLT). This information probably comprised a portion of the report that Paul mentioned earlier in chapter one.

As we'll see over the next few verses, this act of joining together as a church refers to a community meal that was a feature of first-century church life. One commentator quotes a source who offers a detailed explanation regarding this early church custom...

"The ancient world was in many ways a much more social world than ours. It was the regular custom for groups of people to meet together for common meals. There was, in particular, a certain kind of feast called an eranos in Greek language, to which each participant brought his own share of the food, and in which all the contributions were pooled to make a common feast.

The early church had such a custom; they had a feast called the Agape or Love Feast. To it all the Christians came, bringing what they could, and when the resources of all were pooled, they sat down to a common meal. It was a lovely custom; and it is to our loss that the custom vanished. This meal probably grew out of the fact that when Jesus first instituted the Lord’s Supper it was in connection with the Passover meal he and his disciples had just eaten.

It was a way of producing and nourishing real Christian fellowship (Gr. koinonia, sharing, participating). It offered the well-to-do a regular opportunity to share their material blessings with the poor. After this meal, all the Christians would partake of the bread and wine of the Lord’s Supper, to memorialize his atoning death for the sins of all men." ₍₁₎

(1) Paul T. Butler, Bible Study Textbook Series, Studies In First Corinthians College Press Publishing Company, Joplin, Missouri [pg.210] https://archive.org/stream/FirstCorinthians/131Corinthians-Butler_djvu.txt

the book of 1 corinthians chapter eleven XV

"Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered? Does not nature itself teach you that if a man has long hair, it is a disgrace for him, but if a woman has long hair, it is her glory? For her hair is given to her for a covering. If anyone intends to quarrel about this, we have no other practice, nor do the churches of God" (1 Corinthians 11:13-16 NET).

The Apostle Paul closed this section of 1 Corinthians chapter eleven by acknowledging that some might still choose to contend with him regarding these questions of head coverings and appearance. Nevertheless, Paul was quick to add that he was not alone in his position for such views were also held by "the churches of God" as well.

Of course, the fact that someone holds a majority opinion does not necessarily make that opinion right. ₍₁₎ Nevertheless, this passage reminds us that those who comprise the genuine church of God will find general agreement in most areas.

The real question we must answer regarding these verses is this: do we accept this portion of Scripture? If the answer is to that question is yes, then the issue is primarily related to how we should practically employ the teachings found within these verses. If the answer is no, then the issue is related to our view regarding the authority of God's Word.

One source alerts us to foundational issues that undergird the teachings contained within this portion of Scripture...

"Paul was not trying to foist a new behavioral pattern on the Corinthians but simply to hold the line against self-indulgent individual excess in the name of freedom. As in the case of food offered to idols (8:1-11:1), Paul dealt with the immediate issue but also put his finger on the root of the problem, the Corinthian pursuit of self-interest which was unwilling to subordinate itself to the needs of others (cf. 1Co_10:24) or the glory of God (1Co_10:31).

Throwing off the head covering was an act of insubordination which discredited God. Whether women today in church services should wear hats depends on whether the custom of head coverings in the first century is to be understood as a practice also intended for the present day.

Many Bible students see that for today the principle of subordination (not the command to wear hats) is the key point in this passage. The intent of the custom of women wearing hats today, for fashion, seems far different from the purpose of the custom in the first century." ₍₂₎

(1) This is general observation and does not specifically reflect upon Paul's God-given Apostolic authority. See http://www.traed.net/1Corinthianschapter07.html#29

(2) John F. Walvoord and Roy B. Zuck Bible Knowledge Commentary [11:16] (p. 530)

the book of 1 corinthians chapter eleven XIV

"Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered? Does not even nature itself teach you that if a man has long hair it is a disgrace to him, but that if a woman has long hair, it is her glory? For her hair is given to her as a covering. But if anyone wants to argue about this, we have no other custom, nor do the churches of God" (1 Corinthians 11:13-16 HCSB).

1 Corinthians 11:13-16 directs us towards an underlying question: does our appearance make us look as if we are something that we are not with regard to gender? Here is how one scholar addresses this topic...

PROBLEM: Paul asked, “Does not even nature itself teach you that if a man has long hair, it is a dishonor to him?” But, the length of a man’s hair is relative to the culture and time in which he lives. It is not something that is known by nature.

SOLUTION: This is a difficult passage, and commentators are not in agreement on it. But, there are two general kinds of answers.

Nature Understood Subjectively. In this sense, “nature” denotes the instinctive feelings or intuitive sense of what is proper. This, of course, may be affected by habits and practices unique to the culture. If this is the sense of the passage, then Paul’s statement means something like this: “Do not your own customs teach you that long hair is a shame for a man to have?” This interpretation is difficult to justify in terms of the normal meaning of the word “nature” (phusis) which has a much stronger sense than “custom” in the NT (cf. Rom. 1:26; 2:14).

Nature Understood Objectively. In this sense, “nature” means the order of natural laws. Paul speaks of homosexuality as being “against nature” (Rom. 1:26) and of Gentiles knowing “by nature”—that is, by the “law written in their hearts” (Rom. 2:15)—what is right and what is wrong. In this sense, Paul is saying something like this: “Even heathen, who have no special revelation, still have a natural inclination to distinguish the sexes by the length of their hair, women generally having fuller and longer hair.”

Human beings instinctively distinguish between the sexes in different ways, one of which is the length of hair. The main point was to aid in distinguishing the sexes. It was for this reason that the OT also forbade a man to dress like a woman (Deut. 22:5), a practice that would have given rise to all sorts of improprieties, both social and moral." ₍₁₎

(1) Geisler, N. L., & Howe, T. A. (1992). When critics ask : a popular handbook on Bible difficulties (pp. 460–461). Wheaton, Ill.: Victor Books.

the book of 1 corinthians chapter eleven XIII

"Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered? Does not the very nature of things teach you that if a man has long hair, it is a disgrace to him, but that if a woman has long hair, it is her glory? For long hair is given to her as a covering. If anyone wants to be contentious about this, we have no other practice--nor do the churches of God" (1 Corinthians 11:13-16 NIV).

Much like the men from the Old Testament tribe of Issachar who understood their place in history and used that knowledge to make good decisions, ₍₁₎ Paul the Apostle encouraged his audience to consider the socially accepted standards of their day to make good decisions with regard to appearance. While such cultural standards often vary, the need to maintain a similar attitude is still important today.

For instance, a God-honoring man in his early 20's might sport a hairstyle that is considerably longer than another God-honoring man in his 50's. In fact, the Scriptures imply that such differences may be expected, for they are generally reflective of the attitude and opportunity that accompanies youth (see Ecclesiastes 11:9).

Nevertheless, the fact that hair lengths differ from person to person and gender to gender does not necessarily mean that such differences are inappropriate. You see, just because a woman's hair is long does not necessarily mean that it reflects well upon the God she claims to serve. The same holds true of men with shorter hair.

Paul's reference to the "very nature of things" may serve to communicate a Scriptural truth: men and women should be distinct in their appearance. God has an interest in maintaining these gender distinctives as we'll go on to see. But first, one source provides us with an important observation with regard to hairstyles...

"In talking about head coverings and length of hair, Paul is saying that believers should look and behave in ways that are honorable in their own culture. In many cultures long hair on men is considered appropriate and masculine. In Corinth, it was thought to be a sign of male prostitution in the pagan temples. And women with short hair were labeled prostitutes.

Paul was saying that in the Corinthian culture, Christian women should keep their hair long. If short hair on women was a sign of prostitution, then a Christian woman with short hair would find it difficult to be a believable witness for Jesus Christ. Paul wasn't saying we should adopt all the practices of our culture but that we should avoid appearances and behavior that detract from our ultimate goal of being witnesses for Jesus Christ." ₍₂₎

(1) 1 Chronicles 12:32

the book of 1 corinthians chapter eleven XII

"Judge among yourselves. Is it proper for a woman to pray to God with her head uncovered? Does not even nature itself teach you that if a man has long hair, it is a dishonor to him? But if a woman has long hair, it is a glory to her; for her hair is given to her for a covering. But if anyone seems to be contentious, we have no such custom, nor do the churches of God" (1 Corinthians 11:13-16).

1 Corinthians 11:13-16 touches on a number of challenging questions related to prayer, personal relationships, and physical appearance. However, we should first note Paul the Apostle's invitation ₍₁₎ to examine the elements of his argument and render an appropriate judgment.

In a sense, Paul asks us to do the much the same today: "Decide this for yourselves..." (ESV). With this in mind, we should allow the Scriptures to inform our thinking on these matters and follow with an appropriate course of action.

The manner in which Paul framed these questions is also highly instructive: "Is it proper..." This effectively moved the church at Corinth to consider what was honorable and dishonorable with regard to appearance within their culture. It also built upon the foundation for good decision-making that Paul established earlier: "Therefore, whether you eat or drink, or whatever you do, do all to the glory of God" (1 Corinthians 10:31).

He continued by employing a rhetorical question, a figure of speech where a question is asked for emphasis or effect: "Is it proper for a woman to pray to God with her head uncovered?" This question was not designed to obtain any information for the answer was clearly assumed- no. He then followed with another question where the implied answer was yes: "Does not even nature itself teach you that if a man has long hair, it is a dishonor to him?"

Of course, "long hair" and "short hair" are extremely subjective terms. For instance, many women hold a preference for shorter hairstyles, including many glamorous actresses and models who personify grace, beauty, and femininity. On the other hand, one source provides us with a historical example of much the opposite in both style and gender: "The Spartans, for example, favored shoulder-length hair for men which they tied up for battle and no one thought them effeminate." ₍₂₎

So there are a number of variables to consider in seeking to properly understand this passage and we'll look at a few of those variables over the next few studies.

(1) Paul issued a similar invitation in 1 Corinthians 10:15

(2) John F. Walvoord and Roy B. Zuck Bible Knowledge Commentary [11:15] (p. 530)

the book of 1 corinthians chapter eleven XI

"For a man indeed ought not to cover his head, since he is the image and glory of God; but woman is the glory of man. For man is not from woman, but woman from man. Nor was man created for the woman, but woman for the man.

For this reason the woman ought to have a symbol of authority on her head, because of the angels. Nevertheless, neither is man independent of woman, nor woman independent of man, in the Lord. For as woman came from man, even so man also comes through woman; but all things are from God" (1 Corinthians 11:7-12).

This passage (along with the verses that follow) are apt to be highly contentious among many 21st century audiences. However, a look at the Biblical creation account referenced here may help bring clarity to this portion of Scripture.

In Genesis 2:7 we are told, "And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being." In the original language, this verse paints the word-picture of God as an artist who designed and formed the first human being much as a painter or sculptor might design and create a work of art today. ₍₁₎

A short time later we're told, "...the Lord God said, 'It is not good that man should be alone; I will make him a helper comparable to him' ...And the Lord God caused a deep sleep to fall on Adam, and he slept; and He took one of his ribs, and closed up the flesh in its place. Then the rib which the Lord God had taken from man He made into a woman, and He brought her to the man. And Adam said: 'This is now bone of my bones And flesh of my flesh; She shall be called Woman, Because she was taken out of Man'" (Genesis 2:18, 21-23).

So just as Adam's creation brought honor to God, Eve's creation also brought honor to Adam through his association with her- and the significance of these creative acts continue to reverberate even within the angelic realm. While scholars debate the exact meaning of Paul's reference to "the angels" within this passage, we can say that these members of the spiritual realm demonstrate their recognition of God's created order at the very least.

Nevertheless, Paul reiterates the importance of a balanced view in this regard by stressing the mutual dependence between the sexes. One source comments by observing, "A counterbalancing reality, that henceforth every man is born of woman (vv. 11, 12), demands humility and an appreciation of our profound interdependence." ₍₂₎

(1) The original word for "formed" is the Hebrew word Yatsar. "Yatsar is a technical potter's word, and it is often used in connection with the potter at work... The word is sometimes used as a general term of 'craftsmanship or handiwork,' whether molding, carving, or casting..." (from Vine's Expository Dictionary of Biblical Words, Copyright © 1985, Thomas Nelson Publishers.)

(2) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2031). Orlando, FL: Reformation Trust.

the book of 1 corinthians chapter eleven X

"Every man praying or prophesying, having his head covered, dishonors his head. But every woman who prays or prophesies with her head uncovered dishonors her head, for that is one and the same as if her head were shaved. For if a woman is not covered, let her also be shorn.

But if it is shameful for a woman to be shorn or shaved, let her be covered. For a man indeed ought not to cover his head, since he is the image and glory of God; but woman is the glory of man" (1 Corinthians 11:4-7).

The women of first-century Corinth customarily wore veils that covered their heads and faces. However, one exception to this cultural rule involved the prostitutes of that era who typically went about unveiled. Because of this, a married woman who was unveiled effectively served to dishonor her husband within the culture of that time.

So how might we interpret and apply this passage within the context of a modern-day society? Well, here is how one Christian scholar addresses this subject...

"First, a distinction should be made between the meaning of the text, and it's significance. The meaning is what it says to people in that culture, and the significance is how it applies to our cultural situation today…

When the women of Corinth threw back their veils and prayed in church, they dishonored their …husband(s)... In that day, the veil was a symbol of a women's respect for her husband. In such a cultural context, it was imperative that a woman wear a veil in church while praying or prophesying."

"Second, there is a difference between command and culture. The commands of Scripture are absolute- culture is relative ...There is a principal behind these commands that is absolute, but the practice is not. What Christians must do is absolute, but how they do it is culturally relative...

Many Bible scholars believe that this principal is also true of the practice of wearing a veil. That is, women in all cultures at all times must show respect for their husbands (the what), but how this respect is manifest may not always be with a veil. For example, it may be with a wedding ring or other cultural symbol." ₍₁₎

It should also be mentioned that these concepts of honor and respect are applicable to men as well, for as we're told in the New Testament book of 1 Peter...

"Husbands, in the same way be considerate as you live with your wives, and treat them with respect as the weaker partner and as heirs with you of the gracious gift of life, so that nothing will hinder your prayers" (1 Peter 3:7).

(1) Geisler, N. L., & Howe, T. A. (1992). When critics ask : a popular handbook on Bible difficulties (pp. 459–460). Wheaton, Ill.: Victor Books.

the book of 1 corinthians chapter eleven IX

"But I want you to understand that the head of every man is Christ, the head of a wife is her husband, and the head of Christ is God" (1 Corinthians 11:3 ERV).

The final relationship to consider in our look at 1 Corinthians 11:3 is actually the first one mentioned here: "...the head of every man is Christ". This affirmation serves to establish a direct chain of accountability- every man is directly answerable to Jesus Christ for his actions. This carries a number of important implications for his other relationships as well. In fact, this model of accountability extends as far back as Adam, the very first man.

Have you ever noticed that whenever the Bible addresses the fall of humanity (as detailed within Genesis chapter three), Adam is the person who is held accountable for what took place? You can find one such example in the New Testament book of Romans where we are told, "Adam sinned, and that sin brought death into the world" (Romans 5:12 CEV). Another example can be found in the Old Testament book of Hosea: "Like Adam, they have broken the covenant — they were unfaithful to me..." (Hosea 6:7).

With this in mind, we might ask the following question: how is it that Adam is held accountable for what occurred in the Garden of Eden when Genesis 3:6 tells us that Eve was actually the first person to disobey God's commandment? Well, the answer can be found in the fact that Adam was the one who received God's directive regarding the tree of the knowledge of good and evil. This meant that Adam was accountable to God to ensure that those instructions were followed.

Unfortunately, Adam failed to take the lead in this regard, a failure that directly led to the consequences that we experience today. So even though Eve was responsible for her choice, Adam was accountable as well- and this serves to explain why he was directly answerable to God for what took place.

One source references the creation of humanity as found within the book of Genesis and makes the connection to this portion of 1 Corinthians chapter eleven...

"In the same divine order, the head of a female person is a male person. This does not deny that Christ is the head of the woman also, nor does it mean that a female person is inferior or of less importance than the male. Paul is reinforcing God’s order as it was ordained from the beginning (Gen_2:18) when the woman was created as a helper for man." ₍₁₎

(1) Paul T. Butler, Bible Study Textbook Series, Studies In First Corinthians College Press Publishing Company, Joplin, Missouri [pg.202] https://archive.org/stream/FirstCorinthians/131Corinthians-Butler_djvu.txt

the book of 1 corinthians chapter eleven VIII

"But I want you to know that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ" (1 Corinthians 11:3 NET).

A few additional observations may be helpful in seeking to understand and apply 1 Corinthians 11:3 with regard to male-female relationships. For example, does this passage cover every such relationship wherever it may it exist?

To answer that question, we can say that it would not be appropriate to apply this text in a universal manner (such as to question the validity of female leadership in the areas of business and/or government) for a number of reasons.

First, the word translated "woman" within the original language of this verse refers to a woman of any age, including those who are married, unmarried, or widowed. ₍₁₎ The book of 1 Corinthians employs this word twenty times in relation to a wife and eighteen times in reference to women in general. However, the context of this passage suggests that it is directed towards the relationship that exists between a husband and wife (or perhaps a father and daughter).

In addition to the context, the Scriptures cite at least two unquestioned examples of female leadership within the areas of government (Judges 4:4-5) and business (Proverbs 31:16). ₍₂₎ Therefore, we would be ill-advised in making any attempt to apply this verse to a governmental or workplace environment. Instead, it would be more appropriate to view this passage in terms of the responsibilities that exist among co-equal marriage partners.

For instance, a man is tasked with the responsibility of ensuring that his marriage partner is loved, honored, and secure. He is accountable to ensure that the couple maintains a God-honoring relationship and he must take the lead in regard to meeting her needs within the relationship. This does not mean that he is free to make arbitrary decisions or act independently of his partner. However, it does mean that if an unpopular or difficult decision must be made, he must accept the responsibility for making it.

A woman carries the responsibility to help and support her husband in recognition of the role that God has assigned to him. In fact, each partner carries an equal responsibility to acknowledge the other's God-given abilities and voluntarily submit to one another in recognition of those qualities. As we're told in the New Testament book of Ephesians, "Submit to one another out of reverence for Christ" (Ephesians 5:21).

An effective guideline in this regard can be found in Ephesians 5:33: "…each one of you also must love his wife as he loves himself, and the wife must respect her husband" (NIV).

(1) G1135 gune Thayer's Greek Definitions https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?strongs=g1135

(2) A number of other Scriptural examples of female leadership have also been put forth including Miriam (Micah 6:4), Esther (Esther 4:1-5:2), the women who stood with Jesus during His crucifixion (John 19:25), the women who came to anoint Jesus following His burial when His male disciples deserted Him (Mark 16:1), and Priscilla (Acts 18:26, Romans 16:3-4, 1 Corinthians 16:19) among others. See also here.

the book of 1 corinthians chapter eleven VII

"But it is important for you to keep this fact in mind, that the head of every man is Christ; and the head of the woman is the man, and the head of Christ is God" (1 Corinthians 11:3 BBE).

In considering the relationships referenced here in 1 Corinthians 11:3, its probably fair to say that the concepts of authority and accountability are generally accepted by most people. For instance, governmental officials, business managers, or athletic coaches are all asked to submit to various authorities while maintaining responsibility for others who serve under their leadership. These authority structures allow a government, a business, or a team to function and fulfill its objective- or at least, that's the way they're supposed to work.

The problem is that governments sometimes become mired in bureaucracy, businesses make unprofitable decisions, and teams lose games due to poor coaching. Nevertheless, these issues are often related to the actions of those who inhabit these authority structures; the structures may be valid but their success is often dependent upon those who work within them.

Another issue may be found in the tension between the concepts of relative worth vs. inherent worth. For instance, a professional athlete is usually compensated at a rate that reflects his or her relative worth to the team. Since better athletes are worth more than lesser athletes, a team will usually pay better athletes more money.

Unfortunately, this tends to obscure the fact that all human beings (both male and female) are equal in terms of inherent worth. This concept of inherent human worth goes beyond any human standard because it is inherited from the God who considered every member of the human race to be important enough to sacrifice the life of His Son. ₍₁₎

As Paul the Apostle will go on to remind another first-century church, "Faith in Christ Jesus is what makes each of you equal with each other, whether you are a Jew or a Greek, a slave or a free person, a man or a woman" (Galatians 3:28 CEV). With regard to the male-female relationships spoken of here in 1 Corinthians 11:3, the difference is in role, not value. ₍₂₎

One source ties these ideas together in the following manner...

"God calls for submission among equals... Jesus Christ, although equal with God the Father, submitted to him to carry out the plan for salvation. Likewise, although equal to man under God, the wife should submit to her husband for the sake of their marriage and family. Submission between equals is submission by choice, not by force.

We serve God in these relationships by willingly submitting to others in our church, to our spouses, and to our government leaders." ₍₃₎

(1) See Romans 5:8, 1 Timothy 2:5-6, 1 Timothy 4:10, 1 Peter 3:18, and 1 John 3:16

(2) Bob Caldwell, 1 Corinthians 11 Study Notes [v.3]

(3) Life Application Bible: New Revised Standard Version World Bible Publishers [pg. 2016]

the book of 1 corinthians chapter eleven VI

"But I want you to know that Christ is the head of every man, and the man is the head of the woman, and God is the head of Christ" (1 Corinthians 11:3 HCSB).

In John 8:58 Jesus made an unmistakable claim to deity when he He used the term "I Am" as a self-reference. You see, Jesus' use of this term established a direct link to the Old Testament book of Exodus where God made use of this very same terminology as a means of identification as well (see Exodus 3:13-14).

Yet Jesus also said, "...My Father is greater than I" in John 14:28 and 1 Corinthians 11:3 goes on to tell us, "...the head of Christ is God" as seen above. So what are we to make of these seemingly irreconcilable statements?

One way to address this question is to say that Jesus willingly laid aside His rights and privileges as God in taking on a human nature (see Philippians 2:5-8). As a perfect human being, Jesus did everything that a perfect human should do- and that included acknowledging the fact that God is supreme over all. However, there is another way to answer this question that makes use of the passage quoted above.

While the interrelationship between the Father and the Son is one of complete equality, these co-equal members of the Trinity bear different responsibilities with respect to one another. The Father has the place of authority, rule, and leadership. The Son is willingly subordinate to the Father and freely submits to His will. In fact, Jesus even went so far as to say that His very nourishment came from doing God's will and completing His work (John 4:31-34).

So while God the Son is subject to the God the Father, the Son is not inferior to the Father. In much the same way, the male-female relationship mentioned here in 1 Corinthians 11:3 does not imply inferiority on behalf of the female person, nor superiority on behalf of the male person. Instead, each maintains a different responsibility within their relationship, just as the Father and the Son each have different responsibilities within the triune Godhead.

In one respect, this interrelationship between the Father and the Son serves as a pattern for God-honoring marital relationships. For instance, the male is tasked with the responsibility and accountability that accompanies a position of leadership. A woman takes on the responsibility and accountability that accompanies one who is an equal partner and helper. We'll focus upon these aspects of the marriage relationship over the next few studies.

the book of 1 corinthians chapter eleven V

"But I want you to understand this: The head of every man is Christ. And the head of a woman is the man. And the head of Christ is God" ( 1 Corinthians 11:3 ERV).

One way to avoid misinterpreting this passage is to allow Paul the Apostle's use of the phrase "...the head of Christ is God" to inform our thinking regarding the other relationships mentioned here. To do so effectively, we must first pause to consider the doctrine of the "Trinity" or the triune nature of God.

When we use the word "Trinity” in relation to the God of the Scriptures, we mean that God is three persons in one Being, or three distinct Persons in one God. This fundamental truth regarding God's tri-personal existence in the Father, Son, and Holy Spirit is developed in various places throughout the Bible.

For instance, the Scriptures tell us that God is One (Deuteronomy 6:4) and that the Father is God (Ephesians 5:20 and Jude 1:1), the Son is God (Hebrews 1:8 and Titus 2:13), and the Holy Spirit is God (Acts 5:3-4 and 2 Corinthians 3:17). These passages have led us to the understanding that the God of the Scriptures is a unity subsisting in three Persons.

So two Biblical truths regarding the nature of God are evident from these passages:

There is one God.
There are three distinct persons who are God: Father, Son, and Holy Spirit.

When we put these Biblical truths together, we emerge with the doctrine of the Trinity. This is a challenging concept to illustrate and while no illustration of the Trinity is perfect, some are better than others.

Perhaps the most well known and most accurate illustration of the Trinity can be found in the example of a triangle. One triangle has three corners, each of which are inseparable from, and simultaneous to, one another. If we remove one corner of a triangle, it ceases to be a triangle. Each corner of the triangle is separate and distinct but in it's essence, it is one triangle.

So in this illustration, we have three “things” (three corners) and one “what” (a triangle). Of course, this is not a perfect example because a triangle is finite while God is infinite, but it is probably the closest and most accurate analogy we can develop to illustrate the triune nature of God.

We'll see how this definition can help us towards a proper understanding of 1 Corinthians 11:3 next.

Portions of this study originally appeared beginning here

the book of 1 corinthians chapter eleven IV

"But I want you to know that the head of every man is Christ, the head of woman is man, and the head of Christ is God" (1 Corinthians 11:3 CEV).

1 Corinthians 11:3 represents one of the more controversial verses within this epistle and one that carries a number of significant interpersonal and theological implications. In fact, there are a number of aspects within this verse (and those that follow) that are sure to irritate the beliefs and attitudes of many who live in the 21st century.

Paul the Apostle opened this passage by saying, "I want you to know", a phrase that alerts us to the importance of what he is about to say next: "...Christ is the head over all men, and a man is the head over a woman. But God is the head over Christ" (CEV).

This implies that the Corinthians did not fully recognize the importance associated with a chain of accountability- and this was something that surely contributed to a few of the other issues that Paul has addressed throughout this letter. So by summarizing this accountability structure in a brief, easy to remember form, Paul helped his readers to establish a proper sense of direction, order, and continuity in their relationships with God and others.

Part of the challenge involved in establishing a good understanding of this passage stems from the way in which we view the phrase "the head of..." The issue is that this phrase does not only apply to a man in relation to Christ, a woman in relation to a man, but also to the interpersonal relationship that exists between the first and second Persons of the triune Godhead. Needless to say, this means that there are a number of theological perils to avoid in navigating this passage.

Nevertheless, we can say that -at the very least- the use of the term "head of..." involves the concepts of honor, respect, and authority. One scholar helps to provide us with some useful clarifications in this regard...

"The significance of this metaphor has long been debated by scholars—it may indicate leadership and authority, or source and origin. The two ideas should probably not be regarded as excluding each other.

In two other contexts where Paul speaks of Christ as head (Eph. 4:15; Col. 2:19), the notion of “source” may be present (cf. v. 8). Elsewhere, Paul uses the metaphor with explicit reference to authority or submission (Eph. 1:22; 5:23, 24; Col. 1:18; 2:10). Here the stress probably falls on authority rather than source (cf. v. 10)." ₍₁₎

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2031). Orlando, FL: Reformation Trust.

the book of 1 corinthians chapter eleven III

"Now I praise you, brethren, that you remember me in all things and keep the traditions just as I delivered them to you" (1 Corinthians 11:2).

In much the same manner as he opened his letter to the Corinthian church, Paul the Apostle did not begin the transition to a new topic here in verse two with a list of problems to solve or issues to address. Instead, he began by focusing upon a positive characteristic that enabled him to praise the members of the Corinthian fellowship

Despite their numerous problems, the Corinthians knew they could rely upon Paul for good spiritual guidance and he responded with an appropriate expression of praise and affirmation: "...I praise you because you have remembered everything I told you and observe the traditions just the way I passed them on to you" (CJB).

Of course, Paul's use of the word "traditions" (or "ordinances" as it appears in some translations) may seem troublesome. You see, the idea of a "traditional belief" in a spiritual context often represents a human-oriented observance that serves to nullify or circumvent the Word of God. Jesus expressed the negative aspect of such observances in speaking to the religious leadership of His day when He said, "All too well you reject the commandment of God, that you may keep your tradition" (Matthew 7:9).

However, we should note that Jesus' teachings were generally transmitted via the spoken word rather than the written word in the days prior to the establishment of the New Testament canon of Scripture. Thus, these teachings formed the oral traditions that God's commissioned representatives (such as Paul the Apostle) used in establishing the first century church.

One source helps to identify and explain these differences in the following manner...

"Traditions, as they are mentioned in the New Testament, are in two classes. First, there are the traditions of the Jews which, Jesus said, were causing them to transgress the commandment of God (Mat_15:3). These were customs that had grown up without divine sanction and transmitted from generation to generation. They became an evil thing since people soon put these traditions above the word of God.

Second, the word as used by Paul simply means the oral instructions he had delivered to them as an inspired apostle. They were, of course, on a par with the written instructions he had given to them. It is this orally transmitted message that they were observing that called forth his expression of praise." ₍₁₎

(1) T. R, Applebury, College Press Bible Study Textbook Series, Studies in First and Second Corinthians Copyright © College Press 1963 [pg. 202] http://www.abarc.org/legacy/Bible%20Study%20Textbook%20Series/Books/1%20&%202%20Corinthians/1%20Corinthians%20-%20Applebury%20-%20Chapter%2011.pdf

the book of 1 corinthians chapter eleven II

"Be imitators of me, just as I also am of Christ" (1 Corinthians 11:1).

If we were to rephrase the Apostle Paul's counsel here in 1 Corinthians 11:1, we might do so by saying, "Follow my lead as I follow Jesus." You see, its important to note that Paul's emphasis is upon Christ in this passage- and the Corinthians' responsibility to emulate his example extended insofar as Paul imitated Jesus.

So Paul, as a good spiritual leader, provided the members of the Corinthian church with a pattern to follow in their relationship with Christ. Here are a few other characteristics from Jesus' life that we would also do well to emulate…

"Your attitude must be like my own, for I, the Messiah, did not come to be served, but to serve..." (Matthew 20:28 TLB).

"You call me Teacher and Lord, and you are right, for so I am. If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet. For I have given you an example, that you also should do just as I have done to you" (John 13:13-15 ESV).

"Let Christ himself be your example as to what your attitude should be. For he, who had always been God by nature, did not cling to his prerogatives as God’s equal, but stripped himself of all privilege by consenting to be a slave by nature and being born as mortal man.

And, having become man, he humbled himself by living a life of utter obedience, even to the extent of dying, and the death he died was the death of a common criminal" (Philippians 2:5-8 Phillips).

These characteristics were representative of Jesus' life and ministry and Paul sought to imitate them within his own life. There may be no clearer example of Paul's commitment in this regard than the statement that closes 1 Corinthians chapter ten...

"So whether you eat or drink or whatever you do, do it all for the glory of God. Do not cause anyone to stumble, whether Jews, Greeks or the church of God-- even as I try to please everybody in every way. For I am not seeking my own good but the good of many, so that they may be saved" (1 Corinthians 10:31-33 NIV).

So Paul was willing to lead by example in this area. While Jesus represents our ultimate standard, we can learn from the God-honoring examples of our own spiritual leaders and imitate them as they seek to imitate Christ.

the book of 1 corinthians chapter eleven I

In between the Apostle Paul's discussion of Christian liberty (which covers chapters 8-10 of the book of 1 Corinthians) and his discussion of spiritual gifts (which we will go on to study in chapters 12-14) stands 1 Corinthians chapter 11.

This chapter introduces us to some additional issues that Paul sought to address within the church at Corinth- and much like the teachings found within the preceding chapters of 1 Corinthians, chapter eleven offers a wealth of practical instruction for those who are willing to unpack and apply the principles found within it.

This chapter divides neatly into two portions that are nearly identical in length. The first section is comprised of verses two through sixteen and deals with the subject of head coverings and the larger issue of roles and responsibilities among men and women. Verses seventeen to thirty-four then go on to discuss the Corinthians' conduct in regard to communion.

Much like the first section of 1 Corinthians 11, this second portion of chapter eleven also addresses a larger issue. In this instance, the larger issue involved the Corinthians' failure to approach the communion service with the proper degree of respect, reverence, and solemnity. This belied a troubling issue in their vertical relationship with God that negatively impacted their horizontal relationships with others.

The penalties associated with their failure to properly discern such matters were very serious and Paul will go on to provide a sobering list of such examples near the end of this chapter. They serve to remind us that our love for God must be accompanied by an equal measure of respect and reverence for who He is and what He has done on our behalf.

Since the book of 1 Corinthians largely consists of Paul's responses to various questions from the Corinthian church, its interesting to note that he did not begin this section with the customary expression "Now concerning..." That expression appears six times within this epistle and it generally serves to mark the transition from one question to another. The fact that it does not appear here in chapter eleven may indicate that Paul sought to provide some unsolicited (but important) counsel on these additional matters.

But before the Apostle begins to address these issues, chapter eleven will begin with an ending as Paul closes out his previous discussion with a word of advice for the members of the Corinthian church: "Imitate me, just as I also imitate Christ" (1 Corinthians 11:1). We'll go on to examine this directive (and its implications) next.

the book of 1 corinthians chapter ten XXXIII

"Give no offense to the Jews or the Greeks or the church of God, just as I also try to please all people in all things, not seeking my own profit, but the profit of many, so that they may be saved" (1 Corinthians 10:32-33 HCSB).

The idea of "trying to please all people in all things" does not necessarily mean that we should strive to make everyone happy. Nor does it mean that we are automatically obligated to accept or endorse the beliefs and opinions of others just to please them. Instead, these verses provide us with the means to properly apply this teaching by identifying what the Apostle Paul sought to achieve: "I am not trying to do what is good for me. I am trying to do what is good for the most people so that they can be saved" (ERV).

As Paul has reiterated on a number of occasions throughout this three-chapter section on Christian liberty, it is important to maintain an awareness of other's needs in the choices and decisions of daily life. One commentary illustrates this idea by further identifying what it does (and doesn't) mean...

"Paul's criterion for all his actions was not what he liked best but what was best for those around him. The opposite approach would be (1) being insensitive and doing what we want, no matter who is hurt by it; (2) being oversensitive and doing nothing, for fear that someone may be displeased; (3) being a "yes person" by going along with everything, trying to gain approval from people rather than from God.

In this age of 'me first' and 'looking out for number one,' Paul's startling statement is a good standard. If we make the good of others one of our primary goals, we will develop a serving attitude that pleases God." ₍₁₎

The affairs of daily life present us with a number of different ways to apply these teachings on a regular basis. In some instances, it may require us to accommodate a person who possesses a sensitive conscience. In other situations, it may be more appropriate to respectfully set the right example for others in regard to our liberty in Christ.

Remember that love always seeks another person's highest good- and if we take the time to consider the highest good from God's perspective in our relationships with others, we can be confident that we are exercising our liberty in Christ in an appropriate manner.

(1) Bruce B. Barton, Grant R. Osborne, Philip W. Comfort, Life Application Bible Commentary Tyndale House Publishers, Inc., 1999 [pg.150]

the book of 1 corinthians chapter ten XXXII

"Do not cause anyone to stumble, whether Jews, Greeks or the church of God-- even as I try to please everyone in every way. For I am not seeking my own good but the good of many, so that they may be saved" (1 Corinthians 10:31-32 NIV).

The New Testament letter of James identifies one aspect of the human condition that most of us would probably like to forget: "...we all stumble in many things" (James 3:2). However there is a difference between a simple mistake, oversight, or misunderstanding and the deliberate act of causing someone else to stumble. This is the idea that we'll explore as we consider the final verses of 1 Corinthians chapter ten.

You see, a person who truly seeks to honor God is someone who will make a good-faith effort to identify those areas that might potentially stumble (or adversely affect) someone else. From a positive perspective, such a person will actively consider what may help to benefit others. From a negative perspective, he or she will seek to avoid those situations or activities that may serve to provide others with an opportunity to unjustly criticize Jesus or His followers.

As with the qualifications for spiritual leaders mentioned in 1 Timothy 3:2-3, we should also take care that our lives do not provide others with an opportunity to misrepresent Christ or place an obstacle before those who seek to follow him. This may be more difficult than it appears at first glance, for as one commentator is quick to point out...

"Strange as it may seem, there are Christians who, while being careful not to offend an unbeliever, are careless about offending a brother in Christ. That is somewhat like the behavior of certain persons toward their immediate family members—showing deference and politeness to strangers while being rude and insensitive toward father, mother, brothers and sisters. So, Paul makes a point of saying, 'Give no offense to Jews or to Greeks or to the church (Gr. ekklesia, congregation) of God.'" ₍₁₎

At the time this letter to the Corinthians was written, the term "...Jews, Greeks or the church of God" encompassed all human beings regardless of race or national origin. For example, "the Jews" identified the people of Israel, the "church of God" referred to those who followed Jesus, and "Greeks" served to identify everyone else.

Therefore, the Apostle Paul's counsel applies equally both inside and outside the church: "Live in such a way as to cause no trouble either to Jews or Gentiles or to the church of God" (GNB).

(1) Paul T. Butler, Bible Study Textbook Series, Studies In First Corinthians College Press Publishing Company, Joplin, Missouri [pg. 196] https://archive.org/stream/FirstCorinthians/131Corinthians-Butler_djvu.txt

the book of 1 corinthians chapter ten XXXI

"Therefore, whether you eat or drink, or whatever you do, do all to the glory of God" (1 Corinthians 10:31).

In 1 Corinthians 10:29, Paul the Apostle asked, "Why should my freedom be determined by someone else's conscience?" (CJB). In other words, why would someone surrender his or her freedom based on what someone else thinks? Why would someone decline to exercise a legitimate right simply because someone else feels that he or she should do otherwise? In fact, why would we even wish to consider what someone else thinks?

Well, Paul provides an answer to that question here in 1 Corinthians 10:31: "...whether you eat or drink, or whatever you do, do it all for the glory of God." (NLT). The idea is that we are not only responsible for considering the needs of others in the choices and decisions of daily life but we are responsible for placing God's interests ahead of our own as well.

For instance, an action that might encourage another person to violate his or her conscience does not serve to honor God. Instead, one source identifies a consideration that should serve to represent our true objective...

"What glorifies God? Consideration for the consciences of other people and promotion of their wellbeing does. This contrasts with the observance of distinctions between foods, the satisfaction of one's personal preferences, and insistence on one's own rights. What glorifies God is what puts His preferences, plans, and program first (cf. Col_3:17)." ₍₁₎

When presented with a legitimate question regarding our liberty to pursue a particular course of action, we should take time to consider the potential impact of our choices from God's perspective. For example, the following questions may help narrow the potential options in a given situation:

Would this decision honor God by strengthening another person's faith or would it serve to weaken it?
Would this decision build others up in Christ or is there a reasonable possibility that it may stumble others?
Can I do this to the glory of God?

Instead of carelessly exercising our freedoms in a manner that may reflect poorly on our relationship with Jesus, Paul suggested a better course of action in his letter to the church at Rome...

"You may know that there is nothing wrong with what you do, even from God’s point of view, but keep it to yourself; don’t flaunt your faith in front of others who might be hurt by it. In this situation, happy is the man who does not sin by doing what he knows is right" (Romans 14:22 TLB).

(1) Constable, Thomas. DD. "Commentary on 1 Corinthians 10:4". "Expository Notes of Dr. Thomas Constable". http://www.studylight.org/commentaries/dcc/1-corinthians-10.html. 2012. [v.31]

the book of 1 corinthians chapter ten XXX

"'Conscience,' I say, not your own, but that of the other. For why is my liberty judged by another man's conscience? But if I partake with thanks, why am I evil spoken of for the food over which I give thanks?" (1 Corinthians 10:29-30).

The course of action that the Apostle Paul prescribes here in 1 Corinthians 10:29-30 may often present a challenge as we interact with others on a daily basis. For instance, consider the factors that might be involved in determining the proper course of action in those areas that may not be a matter of conscience for us, but could be for others...

It might involve prayerfully uncovering the motivations behind our choices to determine if we are truly acting in a God-honoring manner.
It might require us to sift through a number of alternative options.
We might have to consider the potential impact of our decisions upon others; perhaps many others.
It might involve the abandonment of what "feels right" in order to act in a manner that will withstand the scrutiny of the God to whom we must give an account (see Hebrews 4:13).

This often represents messy, difficult work that may involve a considerable amount of effort on our part. You see, anyone who truly desires to make a God-honoring choice when confronted with a "gray area" in life will inevitably be faced with the following question: "If I can act with a clear conscience in this area, why should my freedom be limited by someone who may or may not be a wise or spiritually mature person?"

The answer to that question involves two considerations, one vertical and one horizontal. First, we are responsible to voluntarily limit our freedoms if doing so would legitimately serve the best interests of others- that represents the horizontal element. Paul will go on to address the vertical component in the following verse.

In the case of a fellow Christian who holds a different opinion as to what is appropriate and inappropriate in a given situation, one source reminds us of the need to make an important distinction...

"A knowledgeable Christian did not need to alter his convictions to accord with the conscience of a weaker brother (1Co_10:29), but he did need to alter his behavior when in the weaker brother’s presence. Otherwise the weak brother might act against his conscience and harm himself (cf. 1Co_8:11), which would bring denunciation on the strong brother." ₍₁₎

(1) John F. Walvoord and Roy B. Zuck Bible Knowledge Commentary [10:27-30] (p. 528)

the book of 1 corinthians chapter ten XXIX

"But if someone says to you, 'This has been offered in sacrifice,' then do not eat it, both for the sake of the one who told you and for the sake of conscience" (1 Corinthians 10:28 NIV).

Along with the liberty that accompanies our freedom in Christ, it is important to guard against the danger of arrogance as we interact with others who may not possess a similar sense of freedom in regard to a particular action or decision.

You see, we might be inclined to reply, "That's your problem, not mine" if we are confronted with an attempt to question our choices in areas where others may reach different (but legitimate) conclusions concerning what is right and what is wrong. But a dismissive, patronizing, or condescending response in such instances may actually serve to reveal more about ourselves than anything else.

This kind of response may sometimes result from a prideful sense of resistance towards those who might dare to question or judge our choices and decisions. Or it might serve to reveal the possibility that we are not entirely convinced that what we are doing is right in a given situation.

For example, there is an old adage that says, "If you throw a rock into a pack of dogs, the dog that howls is the one who was hit." In this instance, a person who legitimately seeks to question someone's freedom in a debatable area is the "rock thrower" so to speak- and our response may serve to indicate whether that rock is on target or missed the mark.

So this passage, along with 1 Corinthians 8:9, serves to remind us of the need to demonstrate graciousness and courtesy whenever there is a legitimate possibility that our liberty in Christ might misrepresent Jesus or lead to misunderstandings concerning Him. One commentator helps to put this idea in perspective...

"With all the freedom in Christ and with the liberated conscience of the believer comes the danger of callousness on the part of the person who knows an idol is not a god. It is often true that the non-Christian has a much stricter opinion of the proper behavior of a Christian than a fellow-Christian has.

So the Christian must be willing to sacrifice his “rights” even when the unbeliever is excessively scrupulous. If a Christian is insensitive and disregards the scruples of an unbelieving friend, he almost inevitably damages his influence for Christ with that friend." ₍₁₎

(1) Paul T. Butler, Bible Study Textbook Series, Studies In First Corinthians College Press Publishing Company, Joplin, Missouri [pg. 195] https://archive.org/stream/FirstCorinthians/131Corinthians-Butler_djvu.txt

the book of 1 corinthians chapter ten XXVIII

"...if someone tells you, 'That food was offered to idols,' then don't eat it. That's because some people think it is wrong, and it might cause a problem for the person who told you that" (1 Corinthians 10:28 ERV).

A Christian who worked for a secular employer once visited the home of a co-worker who had unexpectedly been relieved of his duties earlier in the day. In the course of their conversation, the now-former co-worker offered the man something to drink but quickly added, "I know you don't drink alcohol." The Christian accepted his host's offer of a non-alcoholic alternative and they continued their visit.

Nevertheless, the Christian was somewhat perplexed by this comment since he could not recall a time when the subject of alcohol abstention had ever been discussed between them. It then occurred to him that even though they had never discussed that topic, his faith in Christ was generally well-known among his co-workers. This, in turn, led him to conclude that his host must have made some indirect assumptions concerning him.

You see, this former co-worker correctly assumed that a dedicated believer in Christ would naturally be opposed to alcohol abuse. ₍₁₎ This would serve to explain why he might presume that a Christian might choose to abstain from drinking alcoholic beverages entirely.

Yet rather than debate the subject of whether or not it was appropriate for a Christian to drink alcohol in moderation, the man voluntarily chose to limit his freedom in deference to his host's expectation of what a Christian should and shouldn't do. One source expands on this real-life example and ties it together with 1 Corinthians 10:28...

"A pagan host might warn his Christian guest that the food before him had been offered in an idol temple... He does not want his Christian guest to be unaware that he is being served food that the Christian might object to and might want to abstain from eating...

Specifically, if the Christian ate the meat, the pagan might conclude that his guest was doing something Christians should not do. He would be wrong, of course. Yet Paul advocated not violating the pagan's understanding of what Christians should or should not do rather than instructing him about Christian freedom at the table.

A present-day analogy may be imagined if someone with strong principles on total abstention from alcohol were the guest of friends who did not share these principles. He would be well advised not to enquire too carefully about the ingredients of some specially palatable sauce or trifle, but if someone said to him pointedly, 'There is alcohol in this, you know', he might feel that he was being put on the spot and could reasonably ask to be excused from having any of it." ₍₂₎

(1) See Proverbs 23:29-35, Isaiah 28:7-8, Ephesians 5:18

(2) (1) Dr. Thomas L. Constable, Notes on 1 Corinthians 2017 Edition [10:28-29a] http://www.soniclight.com/constable/notes/htm/NT/1%20Corinthians/1Corinthians.htm

the book of 1 corinthians chapter ten XXVII

"If any of those who do not believe invites you to dinner, and you desire to go, eat whatever is set before you, asking no question for conscience' sake. but if anyone says to you, 'this was offered to idols,' do not eat it for the sake of the one who told you, and for conscience' sake; for 'the earth is the Lord's, and all its fullness" (1 Corinthians 10:27-28).

The question of how to respond to an invitation from someone who might be planning to serve a sacrificial offering for dinner may not seem very relevant today. However, this passage provides us with a hypothetical situation that helps establish some important guidelines that we can apply in any number of modern-day social situations.

The first element contained within our hypothetical example is this: "If an unbeliever invites you to dinner..." (CEV). So this scenario begins with the presumption that the person involved has an acquaintance with a host who does not share his or her faith. In general, this implies that we can and should maintain friendly relationships with others whenever possible, even with those who do not share the same spiritual beliefs.

Nevertheless, this does not necessarily mean that we are obligated to act on every such request: "...accept the invitation if you want to" (NLT). In other words, there is nothing wrong with a decision to decline such an invitation; in fact, doing so might actually be a wise choice in certain situations for as the Apostle Paul will later go on to tell us, "Do not be misled: 'Bad company corrupts good character'" (1 Corinthians 15:33 NIV).

The third element involves the meal itself: "...eat whatever is served without asking questions of conscience" (NET). Since "...everything God created is good, and nothing is to be rejected if it is received with thanksgiving" (1 Timothy 4:4 NIV), a man or woman of God has the liberty to enjoy a variety of different foods if he or she wishes to do so.

However, there is an important caveat: "...if someone says to you, 'This meat was offered as a sacrifice,' then don't eat it, out of consideration for the person who pointed it out and also for conscience's sake" (CJB). That "someone" might be a fellow Christian or even a conscientious non-Christian host or dinner guest. While its easy to understand why another Christian might object to such a meal, there is a reason to explain why those who were less spiritually inclined might also elect to do so- and we'll look at that explanation next.

the book of 1 corinthians chapter ten XXVI

"Eat anything sold in the meat market without raising questions of conscience, for, 'The earth is the Lord's, and everything in it'" (1 Corinthians 10:25-26).

In keeping with the Apostle Paul's use of sporting analogies, we might say that 1 Corinthians 10:25 begins the "home stretch" or final portion of this chapter before reaching the finish. Here within this portion of Scripture, the Apostle will offer his final instructions in regard to Christian liberty by using the example of food purchased at a local market.

Although it would be inappropriate for the members of the Corinthian church to attend or participate in a ceremony where idolatrous sacrifices were offered, the fact that some of those sacrifices eventually found their way to the meat market had no bearing on the actual food itself. Unless there was an extenuating circumstance (which Paul will go on to detail in the following verses), the Corinthian Christians could feel free to enjoy a meal prepared with such ingredients in good conscience.

You see, once these sacrificial offerings were disengaged from their association with a pagan temple, they reverted back to a position of spiritual neutrality. If we were to borrow a term used in modern-day software programming, we might say that such offerings had been "debugged" so to speak, since they no longer held any spiritual significance.

While a Christian who participated in a ceremony held at a pagan religious temple might legitimately have his or her commitment to Jesus called into question, a simple purchase at the local butcher shop was unlikely to raise such concerns. And as Paul mentioned, God maintains ownership responsibility for the world and everything in it; therefore, He reserves the right to override any human apprehension related to the origin of such food.

For Paul, the critical principle was summarized by the following paraphrase of verse twenty-six: "'The earth,' after all, 'is God's, and everything in it.' That 'everything' certainly includes the leg of lamb in the butcher shop" (MSG). In commenting on this portion of Scripture, one source concludes by observing...

"In 10:25-27 two issues are held together by their shared advice, in effect, 'Don't ask whether the food was previously offered in a sacrifice to an idol. It is not a moral issue.' Although Paul forbids eating at pagan temples (10:1-22), here he insists that the issue is not food itself but the situation in which it is eaten. In religiously neutral situations, the source of the food is a matter of indifference."₍₁₎

(1) Asbury Bible Commentary F. Food Sacrificed to Idols (8:1–11:1) https://www.biblegateway.com/resources/asbury-bible-commentary/Food-Sacrificed-Idols

the book of 1 corinthians chapter ten XXV

"I have the right to do anything," you say--but not everything is beneficial. 'I have the right to do anything'--but not everything is constructive. No one should seek their own good, but the good of others" (1 Corinthians 10:23-24).

The term "tunnel vision" can be informally defined as "The tendency to focus exclusively on a single or limited objective or view."₍₁₎ When used in the context of our personal relationships, this term can also refer to a failure to perceive how one's actions might negatively impact others.

These definitions are important because a person who exhibits these qualities will surely encounter difficulty in implementing the counsel found here in 1 Corinthians 10:24: "None of you should be looking out for your own interests, but for the interests of others" (GNB).

You see, there are any number of ways in which otherwise caring individuals might exhibit a hidden degree of self-interest. For instance, we might subtly attempt to steer conversations towards subjects of interest to us. Or perhaps we might quietly view the circumstances of others through a filter of how we might personally benefit.

Parents may press their children to make choices that are more aligned with their own interests rather than the child's demonstrated level of talent, skill, ability, or desire. Or we may fail to allow others to "be themselves" by subtly pressuring them to conform to our preferences in various areas of life.

The point is that whenever we fail to consider the impact of our choices and decisions upon others in these ways, we often pay the price in strained relationships, an erosion of respect or authority, or a lack of depth in our fellowship with others.

Of course, its often difficult to perceive these realities for it is far easier to identify such behaviors in others than ourselves. Therefore, we might wish to adapt a concept from the professional law-enforcement community: the idea of "situational awareness" or the ability to accurately perceive an environmental condition and make appropriate decisions.

Those who prayerfully seek to become "situationally aware" are often in the best position to recognize when a seemingly well-intentioned action might actually be rooted in self-interest rather than the good of others.

As one commentary observes,

"...The goal here is not a general hypersensitivity that worries about what others might possibly think. Rather, it is a genuine awareness of others and a willingness to limit what we do when there is a real possibility of misunderstanding and offense. Some actions may not be wrong, but they may not be in the best interest of others... We are not to consider only ourselves; we must also consider the needs and perspective of others." ₍₂₎

(1) "tunnel vision" https://en.oxforddictionaries.com/definition/tunnel_vision

the book of 1 corinthians chapter ten XXIV

"All things are lawful for me, but not all things are helpful; all things are lawful for me, but not all things edify. Let no one seek his own, but each one the other's well-being" (1 Corinthians 10:23-24).

In 1 Corinthians 10:23, Paul the Apostle reiterated a principle established earlier in 1 Corinthians 6:12 with one additional observation: '"Everything is lawful,' but not everything builds others up" (NET). Since Paul made a point to repeat this concept virtually word-for-word, it might be useful to consider this verse more closely by examining how different Biblical translations render 1 Corinthians 10:23...

"Some of you say, 'We can do whatever we want to!' But I tell you that not everything may be good or helpful" (CEV).

"You say, 'I am allowed to do anything'—but not everything is good for you" (NLT).

"There’s a slogan often quoted on matters like this: 'All things are permitted.' Yes, but not all things are beneficial" (Voice).

So while Paul agreed that "All things are lawful..." the question was not simply limited to whether something was permissible; it also involved whether the thing in question was expedient (ASV), wise (BBE), or constructive (NIV). Yet even "all things..." should not be taken to mean that anything is permissible in an absolute sense for it would be wrong to suggest that we are free to act in a way that conflicts with God's holy character.

Instead, we can apply this principle in the everyday choices and decisions of daily life in such diverse areas as our schedules, our purchases, and the way in which we spend our leisure time. You see, there may be any number of areas where a choice or action may be perfectly lawful but not necessarily beneficial for ourselves or others.

Unfortunately, it can often be difficult to make such determinations at the point of decision. Therefore, we would be well advised to seek God for three things on a daily basis: wisdom (or the ability to know what to do with the facts), perception (a truthful assessment of a given situation or an accurate understanding of how others regard us), and discernment (or the ability to see things as they really are).

The qualities of wisdom, perception, and discernment can help us make good, God-honoring choices or identify those areas where our words and actions may have a detrimental effect. They can also help us determine what is truly beneficial in a given situation, even in those circumstances where others may fail to grasp or accept the rationale for our choices and decisions.

the book of 1 corinthians chapter ten XXIII

"Shall we provoke the Lord to jealousy? Are we stronger than he?" (1 Corinthians 10:22 ESV).

This passage (along with others such as Exodus 34:14, Deuteronomy 4:24, and Deuteronomy 5:8-9) may be difficult to reconcile with the Biblical concept of a holy, righteous, and morally perfect Creator. Since jealousy is generally associated with a negative human emotion, how can we attribute this sort of response to God?

Part of the issue may be related to the fact that we often associate jealousy with a sense of insecurity in regard to something we have or wish to possess. However, God is never threatened by a sense of insecurity. Therefore, we might best understand this reference using the analogy of a marriage 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 anyone or anything else.

By choosing to associate themselves with the hidden (but all too real) worship of demonic entities through their participation in the functions held at the pagan temples of Corinth, the Corinthian Christians ran the risk of provoking the God who was jealously protective of His relationship with them. As one source explains, "It doesn’t matter that the Corinthian Christians didn’t intend to worship demons at these heathen feasts in pagan temples; if a man puts his hand into the fire, it doesn’t matter if he intends to burn himself or not. He is burned just the same." ₍₁₎

Another source also goes on to provide us with an in-depth response to this question...

"God is jealous in the good sense of the word, namely, He is jealous for the love and devotion of His people (compare Exodus 20:5). Paul spoke of a “Godly jealousy'' (2 Cor. 11:2). The verses on God's jealousy are all in the context of idolatry. Like any true lover, God is jealous when anyone or anything else steals the devotion of His beloved.

Human jealousy is often coveting what does not belong to us. However, God's jealousy is protecting what does belong to Him, namely His own supremacy. It is not a sin for God to claim allegiance of His creatures because He is the Creator. And He knows that it is best for them not to make an ultimate commitment to what is less than ultimate (idols). Only an ultimate commitment to what is really Ultimate will ultimately satisfy the human heart. God is jealous to protect this." ₍₂₎

(1) David Guzik, 1 Corinthians 10 – Idolatry Then and Now https://enduringword.com/commentary/1-corinthians-10/

(2) Norman Geisler and Thomas Howe When Critics Ask A Popular Handbook on Bible Difficulties Victor Books (Exodus 4:21).

the book of 1 corinthians chapter ten XXII

"You cannot drink from the cup of the Lord and from the cup of demons, too. You cannot eat at the Lord's Table and at the table of demons, too. What? Do we dare to rouse the Lord's jealousy? Do you think we are stronger than He is?" (1 Corinthians 10:21-22 NLT).

In contrast to the sacrament of communion that was instituted by Jesus for His church, the Corinthian believers were presented with a kind of spiritual counterfeit that was observed among the pagan religions that flourished in first-century Corinth. The question faced by the men and women of the Corinthian church is similar to one that God's people must face in evaluating such alternatives today: are such choices morally and spiritually appropriate?

One commentator defines these options in a straightforward manner...

"It is inconsistent for a Christian to partake in the Lord's Supper and to take part in pagan religious feasts. In the former he eats and drinks in union with Christ, and in the latter he is in union with demons who direct the devotees to worship idols. What the Lord promotes and what the demons promote are opposite...

Christians have a unique relationship with the Lord and with fellow believers, which the Lord's Supper symbolizes. It is, therefore, inappropriate for us to have a similar association with demons and unbelievers (1Co_10:20-21), which participation in pagan cultic events involves." ₍₁₎

When faced with the modern-day equivalents to such activities, a few questions may be helpful. For example...

Will my participation in this act send the wrong message to others concerning what I claim to believe?
In 1 Corinthians 11:1 the Apostle Paul will go on to say, "Imitate me, just as I also imitate Christ." Is my participation in this act or event something that others should imitate?
Does this reflect well upon Jesus and His teachings?
Will I be able to give a good answer if I am called to account for my participation in this act or event?

As Proverbs 9:10 reminds us, "...the reverence and fear of God are basic to all wisdom. Knowing God results in every other kind of understanding" (TLB). Despite the fact that these idols were nothing, those who chose to participate in the pagan rituals of first century Corinth displayed a lack of reverence for the God they served- and we would do well to consider their example as we pursue the choices and decisions of daily life.

(1) Dr. Thomas L. Constable, Notes on 1 Corinthians 2017 Edition [10:21] http://www.soniclight.com/constable/notes/htm/NT/1%20Corinthians/1Corinthians.htm

the book of 1 corinthians chapter ten XXI

"What am I saying then? That food offered to idols is anything, or that an idol is anything? No, but I do say that what they sacrifice, they sacrifice to demons and not to God. I do not want you to participate with demons! You cannot drink the cup of the Lord and the cup of demons. You cannot share in the Lord's table and the table of demons. Or are we provoking the Lord to jealousy? Are we stronger than He?" (1 Corinthians 10:19-22 HCSB).

While there was nothing inherently wrong with eating something that had once been a part of an idolatrous sacrifice, that did not necessarily mean that it was wise, good, or appropriate to attend such sacrifices or associate with them in any way. Paul the Apostle revealed one reason to avoid doing so in the passage quoted above: those who participated in such things were actually engaged with hostile spiritual forces beyond their understanding.

In one respect, these idols were simply images that had been crafted from stone, wood, or metal and were really no different than a brick, a table, or a paper clip in that regard. However, Paul's concern was related to how those inanimate objects were used.

You see, Paul was aware of something that those who who participated in these idolatrous practices failed to comprehend: malevolent spiritual beings were using these sacrifices to usurp the worship that should have been directed towards the only One who was truly worthy of it.

One source makes an especially perceptive comment in regard to these first-century acts of idolatry, one that carries 21st century implications...

"Although Christians may understand that a thing is neither right nor wrong in itself, when they participate in the wrong use of an object, they become partners with the evil person who is using that object to destroy goodness. This is not guilt by association, but guilt by participation. Can we buy, sell, attend, defend things and places devoted to sin and destruction of mind and body without sharing in the devil’s work?" ₍₁₎

In addition, this passage should serve as a warning for those who may be tempted to seek direction from a spiritual source other than the God of the Scriptures. Such alternative sources might include things like fortune-telling, astrology, psychic readings, or the use of tarot cards, Ouija boards, or other similar forms of divination.

Much like the people who were engaged in these first-century forms of idolatry, those who choose to participate in such things may also find also themselves engaged with malevolent spiritual forces beyond their limited understanding.

(1) Paul T. Butler, Bible Study Textbook Series, Studies In First Corinthians College Press Publishing Company, Joplin, Missouri [pg. 190] https://archive.org/stream/FirstCorinthians/131Corinthians-Butler_djvu.txt

the book of 1 corinthians chapter ten XX

"Consider the people of Israel: Do not those who eat the sacrifices participate in the altar? Do I mean then that food sacrificed to an idol is anything, or that an idol is anything?

No, but the sacrifices of pagans are offered to demons, not to God, and I do not want you to be participants with demons. You cannot drink the cup of the Lord and the cup of demons too; you cannot have a part in both the Lord's table and the table of demons" (1 Corinthians 10:18-21 NIV).

To illustrate the spiritual danger associated with the practice of idolatry, Paul the Apostle drew upon the visual imagery associated with the Old Testament sacrificial offerings and the New Testament elements of communion to make his case. One source helpfully summarizes the Apostle's use of these examples in the following manner...

"Paul's line of reasoning was proceeding as follows. Christians who eat the bread at the Lord's Supper thereby express their solidarity with one another and with Christ. Likewise Jews who ate the meat of animals offered in the sacrifices of Judaism expressed their solidarity with one another and with God. Therefore Christians who eat the meat offered to pagan gods as part of pagan worship express their solidarity with pagans and with the pagan deities." ₍₁₎

Another commentator offers the following insight...

"Paul’s point may seem obscure to us, but it was plain to someone in that ancient culture. Just as the Christian practice of communion speaks of unity and fellowship with Jesus, so these pagan banquets, given in the honor of idols, speak of unity with demons who take advantage of misdirected worship. To eat at a pagan temple banquet was to have fellowship at the altar of idols...

In the thinking of that part of the ancient world, to eat at the same table with someone indicated friendship and fellowship with that person. Since you ate of one bread, that made you one body, because you both shared of the same food at the same table. So to eat at the table of a pagan temple restaurant was not as innocent as it seemed." ₍₂₎

So while Paul accepted the fact that an idol was nothing, that did not necessarily mean it was appropriate to attend an idolatrous banquet. First, it was important to consider the detrimental effect that such a choice might have upon others. But there was another consideration as well: where nothing exists, something is bound to eventually seek to fill that void.

Paul identified that "something" in the passage quoted above and we'll go on to examine his cautionary message in greater detail next.

(1) Thomas L. Constable, Notes on 1 Corinthians 2017 Edition [10:18] http://www.soniclight.com/constable/notes/htm/NT/1%20Corinthians/1Corinthians.htm

(2) David Guzik, 1 Corinthians 10 – Idolatry Then and Now [2. (15-22)] https://enduringword.com/commentary/1-corinthians-10/

the book of 1 corinthians chapter ten XIX

"I speak as to wise men; judge for yourselves what I say. The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we, though many, are one bread and one body; for we all partake of that one bread" (1 Corinthians 10:15-17).

Earlier in his letter to the Corinthian church, Paul the Apostle asked a question of his readers: "...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). But Paul's statement here in 1 Corinthians chapter ten ("You are intelligent people..." [ERV]) tells us that he did indeed believe that the members of the church had the ability to grasp the truths he had been sharing throughout this letter.

This seemingly inconsequential aside carries an implication for those who feel that a belief in the Scriptures means that we must also abandon our capacity for rational thought. In saying, "Decide for yourselves if what I am saying is true" (NLT), Paul asked the Corinthians to examine the elements of his argument and render an appropriate judgment. In other words, Paul did not ask the members of this congregation to leave their intellect at the entrance to the church.

Instead, Paul elevated the members of the Corinthian church by revealing his true expectation of them: "I am speaking as to intelligent (sensible) men. Think over and make up your minds [for yourselves] about what I say. [I appeal to your reason and your discernment in these matters.]" (AMPC).

He began by establishing the framework to conclude this section on Christian liberty with an argument that blended elements from the Old and New Testaments. For instance, the "cup of blessing" was a feature of the Jewish Passover celebration and Paul associated this imagery with the elements of communion that Jesus instituted during the last supper. One commentator helps to summarize the idea behind these symbols and prepare us for the application that will follow over the remaining verses of this chapter...

"These statements about the Lord’s Supper demonstrate the significance of taking part in a distinctively religious meal. Just as it would be impossible to take the Lord’s Supper and claim that it had no religious significance, so it is naive for the Corinthians to think they can participate in temple feasts without being involved in idolatry." ₍₁₎

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2030). Orlando, FL: Reformation Trust.

the book of 1 corinthians chapter ten XVIII

"Therefore, my dear friends, flee from idolatry" (1 Corinthians 10:14 NIV).

The Apostle Paul's use of the word "therefore" here in 1 Corinthians 10:13 tells us that he is moving towards the close of this three-chapter discussion on the subject of Christian liberty. Paul will take the remainder of this chapter to complete his address on this subject by returning to a concern that faced many within the first century Corinthian church: the issue of eating meat that had been involved as part of an idolatrous sacrifice.

In a manner reminiscent of his earlier counsel to "Flee from sexual immorality..." (1 Corinthians 6:18 NIV), Paul began by advising his readers to "...get as far away from the worship of false gods as you can" (GW). In commenting on this verse, one source makes an important observation: "The apostle's inspired advice is to flee from idolatry. He does not say to study about it, to become better acquainted with it, or to trifle with it in any way. They should run in the opposite direction." ₍₁₎

This passage also brings to mind Jesus' teaching on a similar subject, one that might apply to a more familiar, modern-day form of idolatry...

"Do not accumulate for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal. But accumulate for yourselves treasures in heaven, where moth and rust do not destroy, and thieves do not break in and steal. For where your treasure is, there your heart will be also...

No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money" (Matthew 6:19-21, 24).

Although it may be easy to accept Jesus' teaching within this passage in a theoretical sense, it is often more difficult to identify those areas within our personal lives where we have begun to serve our treasures instead of the other way around. In such instances, an objective look at our financial statements, personal interests, and the various things that occupy our time may serve as a more accurate indicator of our true priorities.

If an inventory of our time, finances, and interests show that we are investing in the modern-day equivalents of idolatry, then the Apostle Paul's advice is just as relevant today as it was in the days of the first century: "My friends, you must keep away from idols" (CEV).

(1) William MacDonald, Believer's Bible Commentary [10:14] (p. 1781)

the book of 1 corinthians chapter ten XVII

"No temptation has overtaken you except what is common to mankind. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can endure it" (1 Corinthians 10:13 NIV).

One of the peculiarities of human nature involves the feeling that the personal challenges, problems, and temptations we experience are exclusive to each of us as individuals. In other words, its not unusual to sometimes feel as if "I'm the only one" who is struggling with a particular issue or difficulty in life. Yet while it is true that every person faces his or her own unique set of circumstances, the reality is that everyone faces a similar set of challenges in dealing with the temptations of life.

You see, it's been said that there are three obstacles that every God-honoring person must overcome. The first obstacle involves the pressure exerted by a world that goes about it's business as if God did not exist. The second obstacle can be found in our own natural tendency to think and act in ways that are out of alignment with God's intent for His creation. The third obstacle is a powerful, unseen spiritual enemy who seeks to depose the Creator and subjugate His creation. ₍₁₎

These common obstacles are collectively referred to as "the world, the flesh, and the devil" and the temptations we encounter as a result are often just variations in the time, place, and method- or as we're told here in 1 Corinthians 10:13, "The temptations in your life are no different from what others experience..." (NLT).

Nevertheless, 1 Corinthians 10:13 also assures us that God will provide a means of escape when dealing with such things. While this might involve the permanent removal of a particular temptation, it might also involve developing the strength and ability in Christ to stand against it.

Unfortunately, it appears that there are always some who seem less interested in finding a way out when facing temptation and more interested in finding a way in by indulging in it. ₍₂₎But as one commentator observes...

"Paul’s carefully chosen words imply that at times “escape” from temptation will not entail a change of circumstances, but the Holy Spirit’s power to withstand and endure (2 Cor. 12:2–10)... This well-known verse has provided great encouragement to Christians facing temptations. At the same time, Paul’s words contain an implicit rebuke. If God keeps us from temptations greater than we can withstand, we cannot plead our temptations as an excuse for sinning. Sin is never a necessity for a believer." ₍₃₎

(1) See here

(2) John F. Walvoord Roy B. Zuck, Bible Knowledge Commentary [10:13] (pg. 527)

(3) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2030). Orlando, FL: Reformation Trust.

the book of 1 corinthians chapter ten XVI

"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).

When used in a Scriptural sense, a "temptation" represents an invitation or opportunity to act in a manner that doesn't honor God. A temptation can also be seen as a kind of test to serves to determine if someone can be made to respond in an inappropriate manner. In fact, one definition for the word "tempt" involves a trial of one's fidelity, integrity, or virtue. ₍₁₎

Unfortunately, it seems that we often fall prey to a tendency to shift the blame to others whenever we fall into temptation, a penchant that dates back to the experience of the very first human couple. Yet the reality is that no one is compelled to yield to a temptation- there is always a choice involved.

Although God may permit us to experience challenges and difficulties for various reasons, a temptation to sin never comes from God, for as the New Testament book of James tells us "...God never wants to do wrong and never tempts anyone else to do it" (James 1:13, TLB).

Instead 1 Corinthians 10:13 tells us "...God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, that you may be able to endure it" (NIV). This portion of Scripture reminds us that God always provides an "escape hatch" whenever we are presented with a temptation to do wrong.

While this way of escape may take many different forms, the best means of avoiding temptation often involves making an advance decision to stay away from those situations that might encourage it. Another means of avoiding temptation involves 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 ultimately become more difficult to overcome. So just as a fire will diminish when it is deprived of fuel or oxygen, the potential for temptation often becomes easier to manage if we diligent to avoid feeding it.

(1) G3986 peirasmos Thayer's Greek Lexicon

the book of 1 corinthians chapter ten XV

"Now all these things happened to them as examples, and they were written for our admonition, upon whom the ends of the ages have come. Therefore let him who thinks he stands take heed lest he fall" (1 Corinthians 10:11-12).

There is a word that we use to describe the type of of attitude referenced here in 1 Corinthians 10:12: presumption. This is important to remember, especially when we consider that Jesus' own disciples fell prey to a similar response. Consider the example of James and John...

"Then James and John, the sons of Zebedee, came to (Jesus), saying, 'Teacher, we want You to do for us whatever we ask.' And He said to them, 'What do you want Me to do for you?' They said to Him, 'Grant us that we may sit, one on Your right hand and the other on Your left, in Your glory'" (Mark 10:35-37).

So James and John approached Jesus with a rather brash request: "We want seats of honor when you establish your rulership." In response, Jesus said, "You do not know what you ask. Can you drink the cup that I drink, and be baptized with the baptism that I am baptized with?" to which they replied, "We are able" (Mark 10:38-39).

Even though James and John were under the impression that they were prepared for any trials they might have endure, we later find that these men (along with the rest of the disciples) actually chose to desert Jesus in His hour of greatest need (Mark 14:43-50). In a similar manner, we may also feel as if we are well prepared to face the challenges associated with a God-honoring life until a period of testing serves to confirm or falsify that belief.

In light of this, we would do well to consider the counsel offered here in 1 Corinthians 10:11-12: "Therefore let the one who thinks he stands firm [immune to temptation, being overconfident and self-righteous], take care that he does not fall [into sin and condemnation]" (AMP). This passage should encourage us to maintain an attitude of humility in making a similar self-assessment, for as one commentator has observed...

"The word 'examples' is from a Greek word, 'tupos', which means 'type'. A type is like a printer’s type, a symbol that leaves an impression on the printed page. So these examples Paul mentions are really little allegories, meant to make an impression upon the Corinthian believers and us today." ₍₁₎

(1) Dick Woodward, Mini Bible College International Booklet Eighteen Verse by Verse Study of First Corinthians (Part 1) Chapter 23 "Examples and Warnings" (I Corinthians 10:1–22) http://mbc.icm.org/

the book of 1 corinthians chapter ten XIV

"nor complain, as some of them also complained, and were destroyed by the destroyer" (1 Corinthians 10:10).

As Paul the Apostle continues to mine the rich vein of application contained within the Old Testament book of Numbers, we now come to 1 Corinthians 10:10. This portion of Scripture brings to mind God's miraculous provision of manna for the people of Israel to eat as they traveled throughout the desert. Unfortunately, we're told that a number of people eventually grew disenchanted with that arrangement...

"Now the mixed multitude who were among them yielded to intense craving; so the children of Israel also wept again and said: 'Who will give us meat to eat? We remember the fish which we ate freely in Egypt, the cucumbers, the melons, the leeks, the onions, and the garlic; but now our whole being is dried up; there is nothing at all except this manna before our eyes!'" (Numbers 11:4-6).

In response, Numbers 11:18-20 says this...

"...'Consecrate yourselves for tomorrow, and you shall eat meat; for you have wept in the hearing of the Lord, saying, 'Who will give us meat to eat? For it was well with us in Egypt.' Therefore the Lord will give you meat, and you shall eat. You shall eat, not one day, nor two days, nor five days, nor ten days, nor twenty days, but for a whole month, until it comes out of your nostrils and becomes loathsome to you, because you have despised the Lord who is among you, and have wept before Him, saying, 'Why did we ever come up out of Egypt?'"

Psalm 106:15 provides us with a pointed commentary regarding this period of Israel's history when it tells us that God "...gave them their request, But sent leanness into their soul." Some paid an even higher price for this self-centered display of thanklessness for it was a decision that cost them their lives (see Numbers 11:31-34).

This unfortunate episode reminds us that it's possible to get exactly what we think we want yet still be unhappy. In this instance, God gave the people of Israel what they asked for but not what they really wanted. But instead of simply disregarding the blessings that God has already has provided for us, Jesus encouraged us to maintain a different set of priorities...

"...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).

the book of 1 corinthians chapter ten XIII

"We must not put Christ to the test, as some of them did and were destroyed by serpents" (1 Corinthians 10:9 ESV).

The incident referenced here in 1 Corinthians 10:9 is recorded for us in the Biblical book of Numbers...

"Then they journeyed from Mount Hor by the Way of the Red Sea, to go around the land of Edom; and the soul of the people became very discouraged on the way. And the people spoke against God and against Moses: 'Why have you brought us up out of Egypt to die in the wilderness? For there is no food and no water, and our soul loathes this worthless bread.' So the Lord sent fiery serpents among the people, and they bit the people; and many of the people of Israel died" (Numbers 21:4-6).

An interesting parallel to this account can also be found in the New Testament book of Acts…

"...a certain man named Ananias, with Sapphira his wife, sold a possession. And he kept back part of the proceeds, his wife also being aware of it, and brought a certain part and laid it at the apostles’ feet. But Peter said, 'Ananias, why has Satan filled your heart to lie to the Holy Spirit and keep back part of the price of the land for yourself? While it remained, was it not your own? And after it was sold, was it not in your own control? Why have you conceived this thing in your heart? You have not lied to men but to God.'

Then Ananias, hearing these words, fell down and breathed his last. So great fear came upon all those who heard these things. And the young men arose and wrapped him up, carried him out, and buried him. Now it was about three hours later when his wife came in, not knowing what had happened. And Peter answered her, 'Tell me whether you sold the land for so much?'

She said, 'Yes, for so much.' Then Peter said to her, 'How is it that you have agreed together to test the Spirit of the Lord? Look, the feet of those who have buried your husband are at the door, and they will carry you out.' Then immediately she fell down at his feet and breathed her last. And the young men came in and found her dead, and carrying her out, buried her by her husband" (Acts 5:1-10).

Much like the examples referenced here, we may also put "God to the test" whenever we take His provision for granted by demanding a life situation that is more to our preference or by presuming that He is incapable of detecting our actual motives.

the book of 1 corinthians chapter ten XII

"Nor let us commit sexual immorality, as some of them did, and in one day twenty-three thousand fell" (1 Corinthians 10:8).

In reaching back to the example of Old Testament Israel, Paul the Apostle issued a cautionary warning that was well suited for life in first-century Corinth: "We should not commit sexual immorality, as some of them did" (NIV). This reminder was especially important for the members of the Corinthian church in light of Corinth's association with pagan religions.

Its worth mentioning again that Corinth was home to the Temple of Aphrodite along with the one thousand religious prostitutes who masqueraded as temple priestesses there. Those who were seeking to rationalize their lustful indulgences under the guise of "religion" could easily find their needs met there at the Temple of Aphrodite.

In like manner, the historical example referenced here in 1 Corinthians 10:8 refers to the time when the men of Israel became physically involved with the godless women of the surrounding region of Moab. The Old Testament book of Numbers provides us with the record of that account...

"Now Israel remained in Acacia Grove, and the people began to commit harlotry with the women of Moab. They invited the people to the sacrifices of their gods, and the people ate and bowed down to their gods. So Israel was joined to Baal of Peor, and the anger of the Lord was aroused against Israel" (Numbers 25:1-3).

Interestingly, 1 Corinthians 10:8 identifies twenty-three thousand people who died as a result of these actions while Numbers 25:9 tells us that twenty-four thousand perished in connection with these events. The seeming contradiction between these two accounts is addressed by the following commentator...

"The sin mentioned in verse 8 refers to the time when the sons of Israel intermarried with the daughters of Moab (Num. 25). Seduced by Balaam the prophet, they disobeyed the word of the Lord and fell into immorality. We read in verse 8 that in one day twenty-three thousand fell. In the OT, it says that twenty-four thousand died in the plague (Num_25:9).

Critics of the Bible have often used this to try to show a contradiction in the Sacred Scriptures. If they would read the text more carefully, they would see that there is no contradiction. Here it simply states that twenty-three thousand fell in one day. In the OT, the figure of twenty-four thousand describes the entire number that died in the plague." ₍₁₎

(1) William MacDonald, Believer's Bible Commentary [10:8] (pg. 1781)

the book of 1 corinthians chapter ten XI

"And do not become idolaters as were some of them. As it is written, “The people sat down to eat and drink, and rose up to play” (1 Corinthians 10:7).

We might view 1 Corinthians 10:6 and 1 Corinthians 10:11 as two bookends that encompass a short account of Israel's departure from Egypt and subsequent arrival in the promised land. In between these bookends are verses seven to ten which serve to underscore the warnings that open and close this section.

Within this portion of Scripture, the Apostle Paul will detail the sinful behaviors that marked this period in Israel's history and remind us that these examples are provided for our instruction. Therefore, it is in our interest to carefully consider this passage to see how the record of these examples might apply within our own lives.

For instance, consider the historical reference that Paul mentions here in 1 Corinthians 10:7. When Moses traveled to the upper regions of Mount Sinai to receive God's instruction ₍₁₎ how did the people of Israel ultimately respond? Well, the Old Testament book of Exodus provides us with the answer...

"...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!'" (Exodus 32:7-8).

The "molded calf" ₍₂₎ mentioned within this passage is perhaps the best-known example of Old Testament idolatry but it is far from the only one. You see, it was common for a group or individual in the Old Testament era to fashion an image that was carved from wood, molded from metal, or chiseled from stone to serve as an object of devotion.

Of course, some may believe that 21st century culture has progressed to point where people are too advanced to participate in the worship of an inanimate object. But as noted previously, ₍₃₎ an "idol" does not have to consist of something that is made from wood, stone, or metal. In reality, an 'idol' can be anything that someone loves, fears, or depends upon more than God.

For example, there are those who idolize their possessions, their financial wealth, or a relationship of some sort. Remember that an idol can be anything that takes the place of God in someone's life. Once something has become more important than God in our lives, that thing (whatever it is) effectively becomes our "god."

(1) See Exodus 24-31

(2) Exodus 32:1-6

(3) See here and here

the book of 1 corinthians chapter ten X

"Nevertheless, God was not pleased with the great majority of them, for they were overthrown and strewn down along [the ground] in the wilderness. Now these things are examples (warnings and admonitions) for us not to desire or crave or covet or lust after evil and carnal things as they did" (1 Corinthians 10:5-6 AMPC).

Now that we've examined the historical basis for the warning found within the passage quoted above, let's consider some applications from the Biblical account contained in Numbers 13-14.

One obvious application from this text relates to the need to avoid the kind of "faith" displayed by the overwhelming majority of those who departed the nation of Egypt. While these individuals were presumably happy to escape their servitude in Egypt and enjoy the benefits of a relationship with God, they were unwilling to place their trust in Him when circumstances seemed less than ideal. And even when they did experience the blessing of God's provision in their lives, they were unwilling to continue to place their trust in Him.

In contrast, a genuine, God-honoring faith is demonstrated by "a belief in or confident attitude toward God, involving commitment to His will for one's life." ₍₁₎ Unfortunately, the people referenced here in 1 Corinthians 10:5 failed to exhibit the confident expectation that God would do what He promised to do despite the repeated evidences that He offered.

Those evidences included the visible, tangible indicators of God's presence, providing the ability for the people of Israel to escape from the pursuing Egyptians by way of the Red Sea parting, and the miraculous provision of food and water on the desert. As a result, a great number of people forfeited their opportunity to enjoy the blessings that God had prepared for them.

But there was a darker component associated with this display of faithlessness- one that went beyond the simple forfeiture of these future blessings. Remember that these men and women were sentenced to death in the uninhabited wastelands for their unbelief- and it was there that their bodies were left to decay upon the ground like any common animal.

It was even worse for the ten spies who incited a rebellion against the Lord with their unfavorable report regarding the Promised Land: "The men Moses had sent to explore the land brought back a false report which caused the people to complain against the Lord. And so the Lord struck them with a disease, and they died" (Numbers 14:36-37 GNT).

So when taken as a whole, these passages remind us that there may be a heavy price to pay for unbelief in the face of the evidence that God provides.

the book of 1 corinthians chapter ten IX

"Now these things took place as examples for us, that we might not desire evil as they did" (1 Corinthians 10:6 ESV).

The Old Testament book of Numbers provides us with the historical background related to the warning given to us in the passage quoted above...

"But Caleb tried to quiet the people as they stood before Moses. 'Let’s go at once to take the land,' he said. 'We can certainly conquer it!' But the other men who had explored the land with him disagreed. 'We can’t go up against them! They are stronger than we are!'

So they spread this bad report about the land among the Israelites: 'The land we traveled through and explored will devour anyone who goes to live there. All the people we saw were huge. We even saw giants there, the descendants of Anak. Next to them we felt like grasshoppers, and that’s what they thought, too'

Then the whole community began weeping aloud, and they cried all night. Their voices rose in a great chorus of protest against Moses and Aaron. 'If only we had died in Egypt, or even here in the wilderness!' they complained. 'Why is the Lord taking us to this country only to have us die in battle? Our wives and our little ones will be carried off as plunder! Wouldn’t it be better for us to return to Egypt?' Then they plotted among themselves, 'Let’s choose a new leader and go back to Egypt!'

Two of the men who had explored the land, Joshua son of Nun and Caleb son of Jephunneh, tore their clothing. They said to all the people of Israel, 'The land we traveled through and explored is a wonderful land! And if the Lord is pleased with us, he will bring us safely into that land and give it to us. It is a rich land flowing with milk and honey.

Do not rebel against the Lord, and don’t be afraid of the people of the land. They are only helpless prey to us! They have no protection, but the Lord is with us! Don’t be afraid of them!' But the whole community began to talk about stoning Joshua and Caleb. Then the glorious presence of the Lord appeared to all the Israelites at the Tabernacle.

...Then the Lord said '...not one of these people will ever enter that land. They have all seen my glorious presence and the miraculous signs I performed both in Egypt and in the wilderness, but again and again they have tested me by refusing to listen to my voice. They will never even see the land I swore to give their ancestors. None of those who have treated me with contempt will ever see it... The only exceptions will be Caleb son of Jephunneh and Joshua son of Nun.'" ₍₁₎

Now that we've seen the historical basis for 1 Corinthians 9:6, we'll consider some applications from this passage next.

(1) Numbers 13:30-33, 14:1-4, 6-11, 20, 22-23, 30 NLT

the book of 1 corinthians chapter ten VIII

"Now these things became our examples, to the intent that we should not lust after evil things as they also lusted" (1 Corinthians 10:6).

The warning given to us here in 1 Corinthians 9:6 echoes a similar cautionary message contained within the New Testament book of Hebrews...

"...Never forget the warning, 'Today if you hear God’s voice speaking to you, do not harden your hearts against him, as the people of Israel did when they rebelled against him in the desert.' And who were those people I speak of, who heard God’s voice speaking to them but then rebelled against him? They were the ones who came out of Egypt with Moses their leader.

And who was it who made God angry for all those forty years? These same people who sinned and as a result died in the wilderness. And to whom was God speaking when he swore with an oath that they could never go into the land he had promised his people? He was speaking to all those who disobeyed him. And why couldn’t they go in? Because they didn’t trust him" (Hebrews 3:15-19 TLB).

We can grasp the full impact of this historical example by taking an abbreviated tour through the Old Testament record of this account, one that should help to establish the framework necessary to apply these warnings in an appropriate manner...

"The LORD now said to Moses, 'Send men to explore the land of Canaan, the land I am giving to Israel. Send one leader from each of the twelve ancestral tribes'

...Moses gave the men these instructions as he sent them out to explore the land: 'Go north through the Negev into the hill country. See what the land is like, and find out whether the people living there are strong or weak, few or many. See what kind of land they live in. Is it good or bad? Do their towns have walls, or are they unprotected like open camps? Is the soil fertile or poor? Are there many trees? Do your best to bring back samples of the crops you see'

After exploring the land for forty days, the men returned... This was their report to Moses: 'We entered the land you sent us to explore, and it is indeed a bountiful country—a land flowing with milk and honey. Here is the kind of fruit it produces. But the people living there are powerful, and their towns are large and fortified..."₍₁₎

We'll continue our look at the historical record of this account next.

(1) Numbers 13:1-2, 17-20, 25, 27-28 (NLT)

the book of 1 corinthians chapter ten VII

"But with most of them God was not well pleased, for their bodies were scattered in the wilderness" (1 Corinthians 10:5).

Without a doubt, 1 Corinthians 10:5 represents one of the great understatements in all Scripture. You see, the Old Testament book of Numbers tells us that there were over 600,000 men of military age in Israel during the period of their exodus from Egypt. ₍₁₎ If we were to estimate the additional family members represented by this number, its likely that the total population of Israel approached 2 million people during that time.

Yet out of this number, only two people completed the journey from Egypt to the promised land. The vast majority of others perished in the wilderness. ₍₂₎ But even the fact that hundreds of thousands of people lost their lives in the desert during this time does not provide us with the complete picture.

Here's why: 1 Corinthians 10:5 tells us that the bodies of these individuals "...were strewn along the ground in the uninhabited region" (Wuest). So this portion of Scripture implies that the overwhelming majority of those who left Egypt never even received an honorable burial when they passed away. Thus, they suffered the final indignity that can be imposed upon a person: "...their dead bodies were scattered over the desert" (GNB).

Because of this, its important to take note of the relationship between the first four verses of 1 Corinthians chapter ten and the fifth verse quoted above. Remember that each of these individuals were under the cloud upon their departure from Egypt and each passed through the Red Sea as well (verse one). Subsequently, they all ate the same spiritual food (verse three) and all drank the same spiritual drink (verse four). But while everyone received these benefits, God was not pleased with most of them due to their attitude of unbelief.

This has led one commentary to offer the following observation...

"Divine privilege does not guarantee divine success. The evidence of this is that they were overthrown in the wilderness (lit., “their bodies were strewn about the wilderness”). Paul draws a pathetic picture of people, sated with providential privilege, paving the wilderness trail with their dead bodies... This also ties with 9:24, “all the runners run.” Historically, in the case of Israel, all ran, but only Caleb and Joshua received the prize. (cf. Num 14:29). ₍₃₎

There is much to learn from the example given to us within these verses- and we'll take a closer look at the experience of the Israelites following their departure from Egypt and its relevance for us today over the new few studies.

(1) See Numbers 1:44-46 and 26:51

(2) Numbers 13:1-14:38

(3) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2308). Nashville: Thomas Nelson.

the book of 1 corinthians chapter ten VI

"They all ate the same spiritual food and drank the same spiritual drink; for they drank from the spiritual rock that accompanied them, and that rock was Christ" (1 Corinthians 10:4-5).

Much like the prospect of having to eat manna on a daily basis, the scarcity of water was a source of complaint for the people of Old Testament Israel following their departure from the nation of Egypt. However, the Scriptures tell us that God miraculously provided water for the people of Israel during this period on two separate occasions.

The first instance occurred while the nation was camped at a place called Rephidim. It was during that time that the people of Israel began to quarrel and complain against Moses regarding the lack of water for their families and livestock. In response, God directed Moses to go to an area known as Horeb and strike the rock that was there. Moses did as he was instructed and God provided water for the people to drink as a result (see Exodus 17:1-7).

The second instance occurred some time later when the people voiced a similar complaint regarding the lack of water. In that instance, God instructed Moses to respond in the following manner: "Take the rod; you and your brother Aaron gather the congregation together. Speak to the rock before their eyes, and it will yield its water; thus you shall bring water for them out of the rock, and give drink to the congregation and their animals" (Numbers 20:8).

Unfortunately, Moses disregarded God's direction and elected to strike the rock twice instead of speaking to it as he had been told. Although God graciously provided water for the people anyway, Moses was subsequently disqualified from entering the Promised Land as a result of his disregard for God's direction (see Numbers 20:1-13).

As was the case with the spiritual food mentioned within these verses, this "spiritual drink" was actual water that was spiritual in the sense that it was provided through the divine intervention of God. ₍₁₎ Furthermore, this passage serves to associate God's provision of life-giving water in these instances with Jesus Himself. One commentator explains this association in the following manner...

"According to Paul, Christ was the source of this supernatural water. Since the incident of the rock which produced water marked the beginning of Israel’s wilderness wanderings (Exo_17:1-7) and happened again near the ending of their wanderings (Num_20:1-13), Paul concluded that Christ accompanied them." ₍₂₎

(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2308). Nashville: Thomas Nelson.

(2) John F. Walvoord and Roy B. Zuck Bible Knowledge Commentary [10:4] (p. 526)

the book of 1 corinthians chapter ten V

"all were baptized into Moses in the cloud and in the sea, all ate the same spiritual food, and all drank the same spiritual drink. For they drank of that spiritual Rock that followed them, and that Rock was Christ" (1 Corinthians 10:2-4).

Following their departure from the nation of Egypt, God miraculously sustained the people of Israel by way of a substance called "manna." The word "manna" literally means, "what is it" (Exodus 16:15) and it served as Israel's primary food source in the decades prior to the nation's arrival in the land of God's promise.

The Old Testament book of Exodus provides us with a brief description of this supernatural provision: "...in the morning there was a layer of dew around the camp. When the dew was gone, thin flakes like frost on the ground appeared on the desert floor... when the sun grew hot, it melted away... The people of Israel called the bread manna. It was white like coriander seed and tasted like wafers made with honey" (Exodus 16:13-14, 21, 31 NIV).

1 Corinthians 9:2-4 serves to emphasize the supernatural origin of manna in referring to it here as "spiritual food." So just as Israel's passage through the Red Sea served to demonstrate God's protection and deliverance, the appearance of manna in the desert served to demonstrate God's continued provision.

Yet even though Moses identified manna as "...the bread the Lord has given you to eat," a number of people began to complain about this miraculous provision (Numbers 11:4-6). In response, we're then told, "Moses heard the people weeping throughout their families, everyone at the door of his tent; and when the anger of the Lord was kindled greatly, Moses was also displeased" (Numbers 11:10 NET).

Thus, the example of the Israelites helps to provide us with a clear spiritual warning whenever we are tempted to complain regarding God's provision in our own lives. For instance, the challenges and difficulties that often accompany the routine of daily life might be compared to the prospect of having to eat manna day after day- and if we are not diligent to prayerfully cultivate an attitude of thanksgiving for the blessings that God has graciously provided, we might fall into the pattern of complaint and criticism exhibited by the people of Old Testament Israel.

In such instances, we would also do well to consider another reminder from Paul the Apostle: "...our present trouble, which is only for a short time, is working out for us a much greater weight of glory" (2 Corinthians 4:17 BBE).

the book of 1 corinthians chapter ten IV

"Now I want you to know, brothers, that our fathers were all under the cloud, all passed through the sea, and all were baptized into Moses in the cloud and in the sea" (1 Corinthians 10:1-2 HCSB).

The people of Israel enjoyed two God-given privileges in the course of their exodus from the nation of Egypt. First, they experienced God's direct presence in the form of a pillar of cloud that led them by day. They also had the tangible experience of God's miraculous deliverance from the pursuing Egyptians as He parted the Red Sea to allow them to escape. Thus, the people of Israel enjoyed God's divine guidance and divine deliverance in their journey to the land of promise. ₍₁₎

These points help set the stage for the application that Paul the Apostle will deliver in the verses to follow, in addition to the unusual turn of phrase that he employs here in verse two: "They were all baptized into Moses in the cloud and in the sea" (NIV).

Moses, of course, is well known as the mediator of the Old Covenant, the agreement in which God promised to save the people of Israel by way of the sacrificial system that is detailed within the first five books of the Old Testament.

In departing from the land of Egypt, the people of Old Testament Israel were identified with Moses as they followed him towards the waters of the Red Sea. In a sense, their procession onto the dry sea bed symbolized the "death" of their old life in Egypt, while the act of passing through the walled sea water represented a type of burial. Finally, their emergence on the opposite side of the Red Sea signified new life in God's redemptive plan. ₍₂₎

With this in mind, its not difficult to see how the people of Israel were identified with Moses in much the same manner as a person is identified with Christ through the act of baptism today. One commentator helps to illustrate these parallels and link them to the application that Paul is about to make...

"Baptism means to be 'immersed.' For the Christian, we are baptized into the Body of Believers, into Christ Himself, and into water as a symbol of our immersion into Christ. Here Paul seeks to identify the miraculous experience of the exodus from Egypt and the Jews' identification with Moses with the believers’ exodus from the world to an identification and immersion into Christ. Remember, Paul’s goal is to show the Corinthians that their Christian experiences, just like the Jews with Moses, do not immunize them against falling into sin." ₍₃₎

(1) William MacDonald Believer's Bible Commentary [10:1] pg. 1780

(2) See Exodus 13:17-14:31

(3) Bob Caldwell 1 Corinthians 10 Old Testament Examples [v.2] http://www.ccboise.org/resources/study-materials/study-notes/1-corinthians-10

the book of 1 corinthians chapter ten III

"I don't want you to forget, dear brothers and sisters, about our ancestors in the wilderness long ago. All of them were guided by a cloud that moved ahead of them, and all of them walked through the sea on dry ground. In the cloud and in the sea, all of them were baptized as followers of Moses" (1 Corinthians 10:1-2 NLT).

This account of Israel's exodus from the nation of Egypt offers an opportunity to return to a point made earlier in 1 Corinthians chapter one. You see, the pillar of cloud that led the people of Israel by day provided an unmistakable confirmation of God's existence for Old Testament Israel. The same could also be said of the pillar of fire that led the people by night (see Exodus 13:21-22).

Unfortunately, the people of that era chose to reject these visible, tangible indicators of God's existence in favor of their own self-created objects of devotion (Exodus 32:7-8). In a sense, this is not unlike the way in which many respond to the Biblical concept of "God" today. Instead of adjusting and conforming to God's self-revelation as found within the Scriptures, many prefer to replace Him with a self-created object of devotion that allows for the pursuit of whatever they happen to desire.

Then as now, people may seek to exchange the God of the Scriptures with a god that is more to their liking. But whenever someone exchanges the one true God for a self-created object of devotion, bad things are sure to inevitably result...

"Why do the nations say, 'Where is their God?' Our God is in heaven; he does whatever pleases him. But their idols are silver and gold, made by human hands. They have mouths, but cannot speak, eyes, but cannot see. They have ears, but cannot hear, noses, but cannot smell. They have hands, but cannot feel, feet, but cannot walk, nor can they utter a sound with their throats. Those who make them will be like them, and so will all who trust in them" (Psalm 115:2-8).

So even though the people of Mosaic-era Israel possessed these clear, unmistakable evidences for God's existence, they deliberately chose to reject them in pursuit of another agenda. Unfortunately, this same type of rejection also occurs today (albeit in a more indirect manner), 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 ten II

"Moreover, brethren, I do not want you to be unaware that all our fathers were under the cloud, all passed through the sea, all were baptized into Moses in the cloud and in the sea" (1 Corinthians 10:1-2).

Although many members of the Corinthian congregation were not Jewish by birth, the people of Old Testament Israel represented a significant portion of their collective spiritual heritage. Therefore, the experience of the ancient Israelites could help provide the Corinthians with a good example to follow (and illustrate mistakes to avoid) in their relationship with God.

This same idea also holds true today, for the opening verses of 1 Corinthians ten make use of an Old Testament historical account to provide us with an important cautionary message. You see, this passage identifies two important elements that are associated with Old Testament Israel's departure from the nation of Egypt: "the cloud" and "the sea."

For instance, "the sea" refers to that famous episode in Israel's history where God miraculously parted the Red Sea to enable the Israelites to escape from the pursuing Egyptians (see Exodus chapter fourteen).

The Old Testament book of Exodus also defines the origin of "the cloud" referenced here in 1 Corinthians ten: "...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 cloud represented the visible manifestation of God's power and presence and served to provide God's guidance and direction to the people of Israel during their journey. It presumably offered protection from the direct impact of the desert sun as well, thus providing an important benefit for a group of travelers who had limited protection from the elements.

Yet for 21st century readers of this account, this visible, tangible expression of God's presence may give rise to a familiar question from those who challenge the idea of God's existence: "If God really exists then why doesn't He show Himself in a similar manner today?"

In addressing this question, we might respond with another question: "Would you continue to do something that was clearly ineffective?" For example, we can use the example referenced here in 1 Corinthians ten to help explain why God may decline to reveal His presence in a more direct manner today- and we'll take a closer look at that explanation next.

the book of 1 corinthians chapter ten I

Although the chapter and verse divisions contained within modern-day versions of the Bible do not appear within the original manuscripts, they are often useful in allowing us to follow a Biblical author's train of thought. Such is the case with the chapter division between 1 Corinthians nine and ten.

You see, Paul the Apostle shared the following concern in the closing verse of 1 Corinthians chapter nine: "...I discipline my body and bring it into subjection, lest, when I have preached to others, I myself should become disqualified." Here now in the opening verses of chapter ten, Paul will go on to validate that concern by pointing to the Old Testament example of God's chosen people- the Israelites...

"Moreover, brethren, I do not want you to be unaware that all our fathers were under the cloud, all passed through the sea, all were baptized into Moses in the cloud and in the sea, all ate the same spiritual food, and all drank the same spiritual drink.

For they drank of that spiritual Rock that followed them, and that Rock was Christ. But with most of them God was not well pleased, for their bodies were scattered in the wilderness" (1 Corinthians 10:1-5).

For anyone who may have been inclined to dismiss Paul's concern, this message will serve to provide a sobering reminder:"Don't kid yourselves- others have been disqualified before." Paul's case in point involved Israel's departure from Egypt and subsequent journey to the land of God's promise as detailed within the Biblical book of Exodus.

The people of Israel had endured many years of slavery in Egypt until the Egyptians were finally compelled to let the Israelites leave the country after a series of increasingly devastating plagues. But how would the Israelites employ their newly-gained freedom?

Well, the Biblical record tells us that the Israelites used their freedom as an opportunity to pursue immorality and idolatry. Thus, these demonstrations of faithlessness disqualified the people from sharing in God's blessings. Because of this, the members of the Corinthian church would be unwise to think that they could exercise their freedom in a similar manner without a corresponding response.

As the philosopher George Santayana was famously quoted as saying, "Those who cannot remember the past are condemned to repeat it."₍₁₎In a similar manner, the opening verse of this chapter ("I want you to remember, my friends, what happened to our ancestors who followed Moses..." [GNB]) expresses Paul's heartfelt desire for the Corinthians to learn from Israel's past example so they would not be condemned to repeat it.

(1) The Life of Reason: Reason in Common Sense. 1905 pg. 284

the book of 1 corinthians chapter nine XXXI

"But I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified" (1 Corinthians 9:27 ESV).

The final portion of this devotional commentary on 1 Corinthians chapter nine will be turned over to two commentators who make a number of particularly valuable observations regarding 1 Corinthians 9:27...

"The Greek word for disqualified means 'disapproved after testing.' Although some have cited this verse as evidence that Christians can lose their salvation, this clause most likely does not refer to salvation. A careful distinction should be made between the prize and the gift. The free gift of justification cannot be the result of good works (Rom. 4:1–8). However, the prize or crown is the reward for endurance and suffering for the cause of Christ (Phil. 1:29; 2 Tim. 2:12)." ₍₁₎

"The race that Paul prepared himself for, the race that all Christians need to prepare themselves for, was the calling of God. Paul taught that Christians are rewarded for the calling that God gives them. Paul had an apostolic ministry for which he sacrificed all things. He knew that if he was faithful to his calling he would receive a reward from the Lord for his service (4:2). Paul also knew that if he ignored or treated lightly his mission he would not receive from God the victor’s crown for service. Having seen some of his close friends forsake their calling (2 Tim. 4:10), Paul recognized that the loss of the victor’s crown was a very real possibility for any believer, regardless of his or her standing in the Christian community" ₍₁₎

"This statement has often been used as evidence that Christians can lose their salvation. The witness of the NT and of Paul in particular is that those whom God has brought to Himself are His forever (Rom. 8:28–30) because the life they have been given in Christ is eternal in character (John 5:24; cf. Heb. 7:16). What God has begun He will bring to completion (Phil. 1:6).

However, it would be wrong to dismiss or minimize Paul’s concern (cf. 15:2; Phil. 3:11; Col. 1:23) by suggesting that it is merely hypothetical or relates only to rewards and not salvation. Paul was confident that absolutely nothing would be able to separate him from God’s love (Rom. 8:38–39), but he never presumed that he was saved regardless of what he did. No Christian can afford to take lightly the warnings of Scripture (10:12), because these warnings are the God-appointed means by which true believers persevere to the end. Those of faith heed these warnings, as the Spirit works through them to make them will and work 'for his good pleasure' (Phil. 2:12–13)." ₍₂₎

(1) Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (1 Co 9:27). Nashville: T. Nelson Publishers.

(2) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2029). Orlando, FL: Reformation Trust.

the book of 1 corinthians chapter nine XXX

"I discipline my body like an athlete, training it to do what it should. Otherwise, I fear that after preaching to others I myself might be disqualified" (1 Corinthians 9:27 NLT).

In Luke 4:23, Jesus was famously quoted as saying "Physician, heal thyself" (KJV). In the context of that passage, Jesus communicated His expectation that some among His hometown audience would press Him to perform the same miracles that He had worked elsewhere.

However, we commonly understand this proverb to imply that a doctor who prescribes a treatment for others should not be someone who needs the same treatment as well. It was this second interpretation that Paul the Apostle sought to avoid in saying, "I fear that after enlisting others for the race, I myself might be declared unfit and ordered to stand aside" (TLB).

Much like the physician who is told to "heal thyself," it is often easy to tell others what they should do while neglecting to take our own medicine, so to speak. So in one sense, the application behind Paul's statement here in 1 Corinthians 9:27 is clear: its important to take steps to ensure that our lives reflect the things we say we believe.

Yet what did Paul mean by using the word "disqualified" within this verse? While some may point to the use of this term as evidence to support the belief that a Christian can lose his or her salvation, there are a number of other Scriptures that should be taken into account when considering this passage.

For instance, Jesus said, "My sheep hear My voice, and I know them, and they follow Me. And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand. My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of My Father’s hand" (John 10:27-29).

Jesus also said, "Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life" (John 5:24).

Because of this, its unlikely that Paul is referring to a loss of salvation within this verse. As one commentator observes, "We must be careful not to confuse the fear of disqualification with the fear of damnation... In the context what he could lose was a reward. How ironic and pathetic it would be for Paul to forfeit a crown through his own lack of self-discipline or by breaking the Judge's rules since He had instructed others concerning how to win one." ₍₁₎

(1) Constable, Thomas. DD. "Commentary on 1 Corinthians 9:4". "Expository Notes of Dr. Thomas Constable" [v. 27] http://www.soniclight.com/constable/notes/htm/NT/1%20Corinthians/1Corinthians.htm.

the book of 1 corinthians chapter nine XXIX

"Instead, I discipline my body and bring it under strict control, so that after preaching to others, I myself will not be disqualified" (1 Corinthians 9:27 HCSB).

Much like the world-class athletes who compete in the modern-day Olympic Games, the contestants in the first-century version of the Olympics followed a strict training regimen that enable them to compete successfully. Many sources report that all who sought to compete in these New Testament-era Games engaged in ten months of strenuous physical training and were even made to swear an oath to that effect.

Another source provides us with some additional background information on the illustration found here in 1 Corinthian 9:26-27: "At the beginning of the games, a herald called out the names of the contestants, who were then examined to be certain they were qualified to compete. After the contest, each of the competitors was again examined and judged on the basis of how well they had competed. If the judges felt they had not done their best, they were disqualified and lost the prize." ₍₁₎

The term "disqualified" ₍₂₎ was also used to refer to coinage that was unfit or unapproved- and for Paul, the possibility that he might be spiritually disqualified in some manner represented a very real concern. As the next chapter will go on to reveal, Paul was very much aware that God had once disqualified large numbers of people from enjoying the blessings that He had prepared for them. Later, Paul will also go on to document the disciplinary action that God had taken against some within the Corinthian church as a result of their conduct as well

In other portions of the New Testament, Paul also speaks of "...Hymenaeus and Alexander, whom I have handed over to Satan, so that they will be disciplined and taught not to blaspheme" (1 Timothy 1:20 AMP), and "...Demas, because he loved this world, has deserted me and has gone to Thessalonica" (2 Timothy 4:10 NIV). Therefore, it should come as no surprise to read Paul's warning in the following chapter: "...let him who thinks he stands take heed lest he fall" (1 Corinthians 10:12).

So we can say that Paul was clearly concerned that he might be set aside because he had not "practiced what he preached" in some respect. Thus he sought to avoid the irony of being disqualified after having preached to others. We'll take a closer look at what this disqualification means (and doesn't mean) over the final two messages in this chapter.

(1) Ice, Rhoderick D. "Commentary on 1 Corinthians 9:27". "The Bible Study New Testament". https://www.studylight.org/commentary/1-corinthians/9-27.html. College Press, Joplin, MO. 1974.

(2) G96 adokimos Thayer's Greek Definitions

the book of 1 corinthians chapter nine XXVIII

"So I do not run uncertainly or box like one who hits only air. Instead I subdue my body and make it my slave, so that after preaching to others I myself will not be disqualified" (1 Corinthians 9:26-27 NET).

In contrast to an unprepared athlete who wobbles to defeat through lack of training, ₍₁₎ Paul the Apostle subjected himself to the authority of God's Spirit rather than allow his natural inclinations (or "sinful nature") to disqualify him from leading the kind of life that truly honored God.

Paul touched on this idea in his letter to Galatian church when he said, "For the sinful nature desires what is contrary to the Spirit, and the Spirit what is contrary to the sinful nature. They are in conflict with each other, so that you do not do what you want" (Galatians 5:17 NIV).

You see, a person who is alive to God though Christ seeks to pursue a lifestyle that is aligned with His desires. Paul spoke more extensively regarding this subject in the Biblical book of Romans....

"Those who live according to the flesh have their minds set on what the flesh desires; but those who live in accordance with the Spirit have their minds set on what the Spirit desires. The mind governed by the flesh is death, but the mind governed by the Spirit is life and peace. The mind governed by the flesh is hostile to God; it does not submit to God’s law, nor can it do so. Those who are in the realm of the flesh cannot please God.

You, however, are not in the realm of the flesh but are in the realm of the Spirit, if indeed the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, they do not belong to Christ.

But if Christ is in you, then even though your body is subject to death because of sin, the Spirit gives life because of righteousness. And if the Spirit of him who raised Jesus from the dead is living in you, he who raised Christ from the dead will also give life to your mortal bodies because of his Spirit who lives in you.

Therefore, brothers and sisters, we have an obligation—but it is not to the flesh, to live according to it. For if you live according to the flesh, you will die; but if by the Spirit you put to death the misdeeds of the body, you will live. For those who are led by the Spirit of God are the children of God" (Romans 8:5-14 NIV).

(1) Coffman, James Burton. "Commentary on 1 Corinthians 9". "Coffman Commentaries on the Old and New Testament". [v 26] <http://classic.studylight.org/com/bcc/view.cgi?book=1co&chapter=009>. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

the book of 1 corinthians chapter nine XXVII

"Therefore I run thus: not with uncertainty. Thus I fight: not as one who beats the air. But I discipline my body and bring it into subjection, lest, when I have preached to others, I myself should become disqualified" (1 Corinthians 9:26-27).

Judging from the number of athletic references that appear within his Biblical letters, it seems that Paul the Apostle had a keen interest in the sporting exhibitions of his day. For instance, Paul made use of a racing analogy as part of his message to the Galatian church when he wrote, "You were running a good race. Who cut in on you to keep you from obeying the truth?" (Galatians 5:7 NIV).

In his second letter to a young Pastor named Timothy, Paul said, "...if anyone competes in athletics, he is not crowned unless he competes according to the rules" (2 Timothy 2:5). But perhaps the best known use of such illustrations among the writings of the Apostle Paul can be found in some of his final recorded words: "I have fought the good fight, I have finished the race, I have kept the faith" (2 Timothy 4:7).

In a similar manner, Paul employed the imagery of a boxer here within the final verses of 1 Corinthians chapter nine to help communicate the important qualities of focus, purpose, and determination in the pursuit of a life that honors Christ. One paraphrase of 1 Corinthians 9:26 serves to illustrate these qualities by rendering this verse in the following manner: "...I run straight to the goal with purpose in every step. I fight to win. I'm not just shadow-boxing or playing around" (TLB).

A number of commentators believe that Paul's reference to "one who beats the air" actually refers to wild, undisciplined punches that did little to actually help a boxer defeat or outpoint his opponent. In any event, one source develops this analogy further by providing us with a brief description of first-century boxing exhibitions...

"Boxing was one of the major competitions at Greek games... boxers wore leather gloves covering most of the forearm except the fingers, and boxing was a violent sport...

Shadowboxing or “beating the air” was insufficient preparation for a boxing competition; a boxer had to discipline his body better than that to win. In the same way, Paul had to discipline his life to sacrifice what he needed to sacrifice for the sake of the gospel, lest he himself be disqualified from the race..." ₍₁₎

(1) Craig S. Keener The IVP Bible Background Commentary: New Testament pg. 479

the book of 1 corinthians chapter nine XXVI

"And everyone who competes for the prize is temperate in all things. Now they do it to obtain a perishable crown, but we for an imperishable crown" (1 Corinthians 9:25).

Unlike the type of crown that might be worn by a monarch, the crown referenced here in 1 Corinthians 9:25 is one that would be awarded to a victorious athlete. Thus, the "crown" mentioned within this passage is synonymous with "...the wreath or garland which was given as a prize to victors in public games." ₍₁₎

The garlands awarded to the winners of these first century athletic contests generally varied according to region. In some areas, these wreaths were made from evergreens such as pine. In other areas, olive, laurel, grape, and apple leaves (or even herbs such as parsley) were used. But no matter what materials composed these garlands, they each had one thing in common- they all eventually withered away.

In light of this reality, the meaning behind this illustration is easy to understand: if a diligent athlete is willing to expend the time, effort, dedication, and hard work necessary to win an event that will yield little more than temporary fame and a perishable wreath, how much more diligent should a Christian be in seeking to receive the incorruptible "...crown of life that the Lord has promised to those who love him" (James 1:12 NIV).

Nevertheless, there is an important difference between the type of spiritual "race" mentioned within this passage and a field competition that features sprinters, hurdlers, marathon runners, and so forth. You see, an ordinary racing competition produces one winner- and as soon as that first runner crosses the finish line, every other athlete is subsequently disqualified from taking first place.

However, those who are involved in the type of spiritual race mentioned in verse twenty-five do not compete with one another. Moreover, a win by one does not disqualify anyone else who is running to win as well. In other words, every Christian runs his or her spiritual race in a complimentary (rather than competitive) fashion.

Once source provides us with a helpful observation in this regard...

"Paul's emphasis in this verse was on the last statement. We should run our race so we will receive a reward from the Judge. In the Christian race we do not compete with one another for the prize. We compete with ourselves. The emphasis is on self-discipline, not competition. In a foot race only one person is the winner, but in the Christian race all who keep the rules and run hard will receive a reward (cf. Mat_6:19-21; 2Ti_2:5)." ₍₂₎

(1) G4735 stephanos Thayer's Greek Definitions

(2) Dr. Thomas L. Constable Notes on 1 Corinthians 2016 Edition [9:24] http://www.soniclight.com/constable/notes/htm/NT/1%20Corinthians/1Corinthians.htm

the book of 1 corinthians chapter nine XXV

"Surely you know that many runners take part in a race, but only one of them wins the prize. Run, then, in such a way as to win the prize" (1 Corinthians 9:24 GNB).

Becoming the best we can be in any area of life usually involves a number of sacrifices. For instance, a commitment to excellence in any endeavor often requires a strong dedication to things like practice, hard work, study, perseverance, and discipline in order to reach a personal goal or achievement.

Students, athletes, military personnel, and many others often recognize the importance of such things, for these individuals undoubtedly know that those who lack these qualities usually don't perform very well when a period of testing arrives.

This same idea also holds true for our spiritual lives as well- and 1 Corinthians 9:24 provides us with an athletic illustration that helps convey this important spiritual truth: "Do you remember how, on a racing-track, every competitor runs, but only one wins the prize? Well, you ought to run with your minds fixed on winning the prize!" (Phillips).

In this regard, we might compare such spiritual disciplines as prayer, regular church attendance, and personal Bible study to the perseverance, dedication, and hard work exhibited by a winning athlete. A prayerful commitment to these (and other) spiritual disciplines will equip a man or woman of God for spiritual growth in much the same manner as an athlete who is diligently training for an important competition.

Finally, this commitment may also involve any number of daily decisions that can help to determine if we are truly running to win, jogging in place, or simply watching others take part in a spiritual race. One commentary provides us with some additional perspective regarding this illustration that serves to link this idea with the corresponding theme of self-denial that the Apostle Paul has been developing throughout this section of 1 Corinthians...

" During the long days of preparation, the athlete is free to do as he pleases. He still has personal liberty. But if his intent is to win the crown, he restricts himself in all things: his diet, his activities, his associations, and probably even his friendships. He 'laid aside every weight.' And all for temporal glory. But, counters the apostle, the crown for which we strive is incorruptible. If temperance and self-discipline are so important in the temporal realm, much more in the spiritual." ₍₁₎

(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (pp. 2306–2307). Nashville: Thomas Nelson.

the book of 1 corinthians chapter nine XXIV

"Do you not know that those who run in a race all run, but one receives the prize? Run in such a way that you may obtain it" (1 Corinthians 9:24).

1 Corinthians 9:24 signals a shift in the Apostle Paul's thought as he turns to a sporting analogy to support his commitment to "...voluntarily become a servant to any and all in order to reach a wide range of people" (MSG).

You see, when Paul speaks of an athletic competition within this passage, he is probably alluding to an event (or a series of events) that would have been very familiar to the people of Corinth. These first-century athletic events consisted of the Pythian Games, the Isthmian Games, the Nemean Games, and the Olympic Games.

Much like our modern-day track and field competitions and other, similar events, the participants in these Games competed in various athletic contests such as boxing, wrestling, and foot-racing, among others. Modern-day NASCAR and Formula One auto racing enthusiasts might be interested to know that chariot racing was also a featured event during these Games while poetry reading and singing were available for spectators with an interest in cultural pursuits.

Each of these Games took place on an annual schedule that alternated every few years. While the Olympic Games are probably most familiar to 21st century readers, the Isthmian Games in particular would have provided an immediate association for the original readers of this epistle. This was due to the fact that the Isthmian Games were held every two years in the vicinity of Corinth in honor of Poseidon, the alleged god of the sea.

According to various sources, the appeal of the Isthmian Games in first-century Corinth was so apparently great that they were comparable in popularity to Football in Europe, Hockey in Canada, American Football in the United States, Rugby in Australia and New Zealand, and Cricket in India today. Thus, the Games made an excellent analogy that enabled Paul to illustrate the spiritual idea behind this passage: "You know that many runners enter a race, and only one of them wins the prize. So run to win!" (CEV).

So how did this analogy support the attitude of self-denial that Paul has speaking about over the last two chapters of 1 Corinthians? Well, there were a number of material and immaterial qualities that helped enable an athlete to succeed while participating in these Games- and we will go on to examine those qualities (and why Paul associated them with a truly God-honoring life) over the last few verses of this chapter.

the book of 1 corinthians chapter nine XXIII

"To those not having the law I became like one not having the law (though I am not free from God's law but am under Christ's law), so as to win those not having the law. To the weak I became weak, to win the weak. I have become all things to all people so that by all possible means I might save some. I do all this for the sake of the gospel, that I may share in its blessings" (1 Corinthians 9:21-23 NIV).

The basic message contained within this passage involves Paul the Apostle's effort to meet others wherever they happened to be stationed in life.

Much like the coach or manager who strategizes to win by adapting to the strengths and weaknesses of the various athletes on his or her team, Paul did not employ the same approach with everyone. Instead, he made an effort to recognize the individual qualities of those he encountered and identify with them where possible. This helped enable Paul to develop relationships that provided him with an opportunity to direct others to Jesus.

Of course, this should not be taken to imply that Paul sought to compromise the teachings of the Scriptures in an effort to establish rapport with others. Nor does "I have become all things to all people..." mean that Paul diluted the Word of God in order to get along, fit in, or encourage others to think better of him. Instead, Paul's agenda was clearly defined: "With all kinds of people I have become all kinds of things, so that in all kinds of circumstances I might save at least some of them" (CJB).

For Paul, this meant accommodating those who were highly religious, those who were non-religious, those who possessed sensitive consciences, and anyone else who came along. In such instances, Paul adapted himself to the customs, habits, and prejudices of such people in order that he might win them to the Lord. ₍₁₎ One source illustrates this idea with a number of valuable precepts that can be useful in helping us follow this good example...

"Paul gives several important principles for ministry:

(1) Find common ground with those you contact;

(2) avoid a know-it-all attitude;

(3) make others feel accepted;

(4) be sensitive to their needs and concerns;

and (5) look for opportunities to tell them about Christ.

These principles are just as valid for us as they were for Paul." ₍₂₎

(1) Believer's Bible Commentary 1 Corinthians 9:1-27 William MacDonald, edited by Arthur Farstad. Thomas Nelson Publishers Nashville Copyright 1995, 1992, 1990, 1989 by William McDonald. All rights reserved.

the book of 1 corinthians chapter nine XXII

"To those outside the law I became as one outside the law (not being outside the law of God but under the law of Christ) that I might win those outside the law. To the weak I became weak, that I might win the weak. I have become all things to all people, that by all means I might save some. I do it all for the sake of the gospel, that I may share with them in its blessings" (1 Corinthians 9:21-23 ESV).

Just as Paul the Apostle made certain accommodations in acknowledging those who followed the Law of Moses, he also made similar concessions to others who had no connection with the Old Testament Law. You see, non-Jewish people held an entirely different set of cultural beliefs and Paul was quick to recognize and adapt to those differences as he sought to communicate the message of salvation in Christ.

While the first-century Jewish community generally viewed the Gentiles to be "lawless" in the sense that they were without the Law of Moses, Paul instead sought to establish a foundation for mutual understanding within this group by adjusting his conduct accordingly. However, Paul did offer one important caveat in this regard: "When with the heathen I agree with them as much as I can, except of course that I must always do what is right as a Christian..." (1 Corinthians 9:21 TLB).

This served to reiterate the fact that Paul was not an authority unto himself. Whether he was careful to observe the various Mosaic laws while interacting with the members of the Jewish community or meeting with others who held no such sensitivities, Paul remained under God's authority regardless of those he encountered in his missionary work.

Paul expressed this foundational responsibility by adhering to what he referred to as the law of Christ. While the exact meaning of "Christ's Law" may be open to some degree of interpretation, we might understand this citation at its most basic level today as a reference to the teachings of Jesus as recorded within the New Testament. Paul used a similar term in the book of Romans when he referenced "...the law of the Spirit of life in Christ Jesus (that) has made me free from the law of sin and death" (Romans 8:2).

Thus, we can say that Paul provided us with an example to follow as he adhered to the foundational tenets of Jesus' teachings while adapting the message of the gospel to the cultural sensitivities of the people he met.

the book of 1 corinthians chapter nine XXI

"While working with the Jews, I live like a Jew in order to win them; and even though I myself am not subject to the Law of Moses, I live as though I were when working with those who are, in order to win them" (1 Corinthians 9:20 GNB).

If the Apostle Paul was ministering in today's social media age where daily activities are often documented and commented upon, some might be tempted to accuse him of inconsistency as he sought to relate to different people groups. Yet Paul's approach actually represented a carefully planned strategy that was designed to establish common ground with those he encountered.

One example that serves to illustrate the length that Paul was willing to go in this regard can be found in the Biblical book of Acts...

"...They said to Paul, 'You see, brother, how many thousands of Jews are now believers, and all of them are deeply committed to Moses’ Teachings. But they have been told that you teach all the Jews living among non-Jewish people to abandon Moses. They claim that you tell them not to circumcise their children or follow Jewish customs. What should we do about this? They will certainly hear that you’re in town.

So follow our advice. We have four men who have made a vow to God. Take these men, go through the purification ceremony with them, and pay the expenses to shave their heads. Then everyone will know that what they’ve been told about you isn’t true. Instead, they’ll see that you carefully follow Moses’ Teachings'

...The next day, Paul took the men and went through the purification ceremony with them. Then he went into the temple courtyard to announce the time when the purification would be over and the sacrifice would be offered for each of them" (Acts 21:20-24, 26 GW).

We should keep in mind that Paul's agenda involved bringing others to salvation- and if that involved adhering to the social customs and cultural practices of the people he encountered, then he was willing to do so as long as it did not compromise the message of salvation through Christ alone. As one commentator observes...

"When he was among the Jews, Paul honored their Jewish scruples and lived as they did, ate what they ate, abstained from that which they considered unclean, observed their days and seasons. However, when any Jewish brother demanded that Paul keep the law of Moses as a necessity for salvation or membership in the kingdom of God (the church), he vehemently and immediately denounced it as apostasy..." ₍₁₎

the book of 1 corinthians chapter nine XX

"Though I am free and belong to no one, I have made myself a slave to everyone, to win as many as possible" (1 Corinthians 9:19).

A person who is antagonistic towards Christianity might seek to pull 1 Corinthians 9:19 from its context and challenge an unsuspecting Christian to follow the Apostle Paul's example and immediately begin to carry out whatever orders he or she may wish to impose. After all, if Paul the Apostle made himself a slave to everyone, why should we do any less?

If this example may seem implausible, then a discussion with a believer who attends a secular educational institution where self-identified Christians are routinely challenged to defend the Scriptures in this manner may prove enlightening.

In any event, one commentary helps provide us with the proper context for these remarks...

"Not only did Paul not use his right to material support in preaching the gospel but he also deprived himself—curtailed his personal privileges and social and religious rights—in dealing with different kinds of people." ₍₁₎

A more thorough response might be found within the New Testament book of Acts. When an administrative issue arose among the members of the early church, the Apostles responded in the following manner...

"...It would not be right for us to neglect the ministry of the word of God in order to wait on tables. Brothers and sisters, choose seven men from among you who are known to be full of the Spirit and wisdom. We will turn this responsibility over to them and will give our attention to prayer and the ministry of the word" (Acts 6:2-4 NIV).

In saying, "It would not be right for us to neglect the ministry of the word of God in order to wait on tables", the Apostles acknowledged God's calling on their lives to minister the Word of God. This recognition then enabled these men to decide on how to best serve others. To use Paul's terminology, they became "slaves to everyone" in ministering God's Word but they allowed God's calling upon their lives to determine the form that service took.

So Paul's use of the phrase "slave" does not necessarily imply that we must attend to every request that is made of us. After all, Jesus was the greatest servant of all and even He refused to act on a request that was once made of Him (see Luke 12:13-15). Paul will go on to provide a few additional examples that will serve to clarify his intent over the next few verses.

the book of 1 corinthians chapter nine XIX

"For if I preach the gospel, I have no reason to boast, because an obligation is placed on me. And woe to me if I do not preach the gospel! For if I do this willingly, I have a reward, but if unwillingly, I am entrusted with a stewardship. What then is my reward? To preach the gospel and offer it free of charge and not make full use of my authority in the gospel" (1 Corinthians 9:16-18 HCSB).

Like any good communicator, Paul the Apostle took the opportunity to reinforce a concept that he had already established within his letter to the Corinthians. In this instance, the passage quoted above reiterates something that Paul said earlier in 1 Corinthians chapter four: "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).

In speaking of this stewardship, Paul employed the imagery of a person who had been entrusted with a management responsibility. One source clarifies this responsibility with the following observation...

"This was a person given oversight of a wealthy person’s assets as well as the management of the other servants of the house. Thus we see here that even though the position of the person in the Lord’s work is not to be exalted, he is nonetheless given responsibility to give effective direction within the church so as to bring about the effective progress of God’s household."₍₁₎

While it is a great honor to be given the responsibility of managing the things of God in whatever capacity we serve, we should also recognize that there may be times when it is not always easy, attractive, or safe to do so. In fact, our commitment to wait upon God in those less-than-desirable circumstances of life may serve to demonstrate the true quality of our stewardship and faithfulness to Him.

Another commentator illustrates this idea in a very honest and forthright manner...

"There is nothing wrong with a sense of duty. There is nothing wrong with this feeling that God has given you a job to do, and you have to do it whether you like it or not. Many of us are uneasy with that kind of a motivation, but Paul felt it. He said, 'There is no choice for me in the matter of preaching. Whether I like it or not I have a commission to fulfill, and if I want my life to be worth anything at all, I had better do it.' That drives him out to preach." ₍₂₎

(1) Bob Caldwell, 1 Corinthians 4 Stewards of the Mysteries of God [v.1] http://www.ccboise.org/resources/study-materials/study-notes/1-corinthians-4

(2) Ray C. Stedman, Rights or Wrongs http://www.raystedman.org/new-testament/1-corinthians/rights-or-wrongs

the book of 1 corinthians chapter nine XVIII

"For if I preach the gospel, I have nothing to boast of, for necessity is laid upon me; yes, woe is me if I do not preach the gospel! For if I do this willingly, I have a reward; but if against my will, I have been entrusted with a stewardship.

What is my reward then? That when I preach the gospel, I may present the gospel of Christ without charge, that I may not abuse my authority in the gospel" (1 Corinthians 9:16-18).

Much like the Old Testament examples of men like Moses, Jonah, Isaiah, and Jeremiah, Paul the Apostle felt similarly compelled to deliver God's message. For Paul, the responsibility to teach and preach was an obligation from which he could not escape. Thus while Paul could take satisfaction in the opportunity to communicate the Word of God without charge, he could not boast of his calling to do so- that was a responsibility that was entrusted to him by God.

One commentary explains this difference in the following manner...

"By this, the apostle is not implying that he was an unwilling servant of the Lord (cf. Rom 1:5; 11:13; 15:15–16; 1 Cor 15:9; Gal 1:15–16; Eph 3:8). He is simply drawing a distinction between what was optional for him, and what was obligatory upon him. Paul was given a stewardship to preach. That was enough (cf. 4:1–2; Lk 17:10). A steward received no pay. He was merely a slave doing his assigned task faithfully." ₍₁₎

In light of this, it may be a good time to revisit a parable from Jesus that was referenced earlier within this study, one that provides us with an illustration that serves to explain Paul's attitude in this regard...

"When a servant comes in from plowing or taking care of sheep, he doesn't just sit down and eat, but first prepares his master's meal and serves him his supper before he eats his own. And he is not even thanked, for he is merely doing what he is supposed to do. Just so, if you merely obey me, you should not consider yourselves worthy of praise. For you have simply done your duty!" (Luke 17:7-10 TLB).

So Paul did not feel himself worthy of any special commendation simply because he sought to fulfill God's call upon his life. This attitude of practical humility helps provide us with a good example to follow as we seek to use our God-given talents, skills, and abilities in fulfilling God's individual calling upon on own lives as well.

(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2305). Nashville: Thomas Nelson.

the book of 1 corinthians chapter nine XVII

"Yet I have never used any of these rights. And I am not writing this to suggest that I want to start now. In fact, I would rather die than lose my right to boast about preaching without charge" (1 Corinthians 9:15 NLT).

Paul the Apostle's reference to boasting in this passage may seem unusual to those who are familiar with the Scriptural admonitions against pride. However, it might be wise to exercise caution before we attempt to read a meaning into this passage that may not be supported by the text.

You see, the word translated "boast" in the passage quoted about refers to "that of which one glories or can glory, (and/or a) matter or ground of glorying" ₍₁₎ Thus, this word represents a term that can take on different meanings depending on the context in which it is used. So while the act of boasting may often be identified with someone who possesses an inflated self-opinion, it can also be associated with the legitimate feeling of satisfaction that occurs whenever someone takes justifiable pride in a job well done.

To help illustrate this idea, let's take the example of two friends. Let's say that one friend is considering an ill-advised course of action and asks the other for advice. After the second person counsels his or her friend against making such a choice, the first person decides to disregard the second person's recommendation and move forward anyway.

If the action in question subsequently fails, the second person can take a measure of personal satisfaction in the fact that he or she was right. Regardless of whether the second person in our illustration is a person of arrogance or humility, he or she can make the same boast in saying, "I told you so." The difference between them is largely one of attitude.

You see, a pretentious person might seek to utilize this situation as a platform to gloat or show off. On the other hand, a person of humility can take quiet satisfaction in the confirmed wisdom of his or her counsel with the hope that it will establish a foundation where any future advice might be taken more seriously.

Much like the second person in our illustration, Paul's decision to decline his right to support from the Corinthian church demonstrated his God-honoring attitude and served to undercut those who may have assumed that he was simply gathering followers in order to enrich himself. Thus, this decision was something that provided Paul with the moral authority that enabled him boast in an appropriate manner.

(1) G2745 kauchema Thayer's Greek Definitions

the book of 1 corinthians chapter nine XVI

"But I have used none of these things, nor have I written these things that it should be done so to me; for it would be better for me to die than that anyone should make my boasting void" (1 Corinthians 9:15).

In light of Paul's discussion of his unclaimed rights as an Apostle, some among his audience may have been led to speculate that he had a hidden agenda- namely, a thinly veiled request that was designed to subtly coerce the Corinthians into providing support for him. So to help eliminate any such conjecture, Paul was careful to clearly state his intent: "...I have never used any of these rights. And I am not writing this to suggest that I want to start now" (NLT).

Paul's decision to relinquish these apostolic rights was rooted in his belief that it would be better to forego them if doing so would serve to benefit others. In this instance, Paul made the decision to pursue outside employment in order to maintain the ability to communicate the Word of God to others without cost.

This was clearly an important subject for Paul. In fact, Paul was so committed to this principle that (in his words), "...I would rather die than lose my right to boast about preaching without charge" (NLT). This not only enabled Paul to avoid becoming a financial burden to the members of the Corinthian church but also served to afford him with a great degree of personal satisfaction as well.

So while Paul accepted the complete legitimacy of vocational ministry as illustrated within the previous verse ("Even so the Lord has commanded that those who preach the gospel should live from the gospel"), he held that truth in tension with another principle: "If the pursuit of my right to financial and material support will compromise my ability to accurately represent Christ and engage in the work He has called me to do, then I will choose to decline such support and pay my own way."

Finally, Paul's example serves to contrast those churches, individuals, ministries, or religious organizations that choose to participate in fundraising strategies that may have more in common with questionable marketing techniques than with genuine Biblical stewardship.

While it is good and appropriate for ministries to make their financial needs known in a respectful and God-honoring manner, there should be no place for coercion, manipulation, or compulsion in the pursuit of financial support. Instead, we would do well to observe a far better principle in regard to such ministerial efforts: "Where God guides, God provides."

the book of 1 corinthians chapter nine XV

"Don't you know that those who serve in the temple eat food from the temple, and those who serve at the altar receive a part of the offerings? In the same way the Lord commanded those who proclaim the gospel to receive their living by the gospel" (1 Corinthians 9:13-14 NET).

Although Paul is primarily known as a teacher and evangelist, Acts 18:1-3 tells us that he was a tentmaker by trade. During his travels, Paul employed these professional skills to provide for his material needs while pursuing God's calling to teach and evangelize. In this respect, Paul was a tentmaker by vocation but a minister of God's Word by avocation.

However, we also should note that Paul established the absolute validity of vocational ministry here within 1 Corinthians chapter nine. In addition, Philippians 4:15-18 indicates that Paul was supported entirely through his ministerial efforts at various times.

We should also understand that Paul did not view himself as a tentmaker who also taught and preached- Paul's life work was found in his calling to an apostolic ministry as we'll see later in verse sixteen. He resorted to outside employment simply as a means of carrying out that ministry in a more effective manner.

One commentator makes a number of important points in this regard...

"Lack of adequate support for the ministry has often hindered the progress of the gospel of Christ. Those who argue that Paul recommended “tentmaking” as a proper way to support the ministry fail to see the underlying reason for his attitude toward receiving support from the Corinthians.

No minister, Paul is particular, can do his best in presenting the gospel if he has to give too much time to the task of making a living, or, as it often happens, to living on what he makes. On the other hand, no man should enter the ministry as a means of gaining a livelihood. When churches awake to their opportunities and privileges, the minister and the missionary will be more adequately supported" ₍₁₎

So while we are responsible to honor God in whatever tasks we undertake, there are a few questions that can help us differentiate between a calling and profession...

What work would I do even if I wasn't paid for it?
What ministry would I pursue even if no one was available to support it?
Would I be willing to follow Paul's example and engage in outside work to support a ministry?
Am I willing to continue doing what I am doing only if someone is willing to pay me for it?

The first three questions generally serve to identify a calling while the last is generally associated with a profession.

(1) T. R. Applebury, Studies in First Corinthians, College Press Bible Study Textbook Series [pg. 164] © Copyright 1977 College Press. All Rights Reserved. https://archive.org/stream/BibleStudyTextbookSeries1And2Corinthians/121And2Corinthians-Applebury_djvu.txt

the book of 1 corinthians chapter nine XIV

"Do you not know that those who minister the holy things eat of the things of the temple, and those who serve at the altar partake of the offerings of the altar? Even so the Lord has commanded that those who preach the gospel should live from the gospel" (1 Corinthians 9:13-14).

The Old Testament book of Numbers details the responsibilities that were entrusted to the members of the Israelite tribe of Levi. The "Levites" were descendants of Levi (a member of one of the original tribes of Israel) who served as assistants to the priests. For instance, the Levites were primarily responsible for the care and maintenance of the Old Testament tabernacle and later, the Temple in Jerusalem. The Levites were also tasked with a number of other responsibilities including teaching and leading others in worship.

To support the Levites in these ministries, each member of the tribe of Levi was to receive a portion of the offerings that were given to God. (see Numbers 18:21-24). Unfortunately, the Old Testament book of Nehemiah later goes on to report that the Levites had to abandon their responsibilities and fend for themselves at one point because the portion of the offerings they needed to live on had not been provided to them (see Nehemiah 13:10).

In any event, this is the word picture the Paul the Apostle used to illustrate the legitimacy of support for those who ministered the Word of God. But Paul went one step further in this regard by appealing to a directive from Jesus Himself: "In the same way, the Lord ordered that those who preach the Good News should be supported by those who benefit from it" (NLT).

Many commentators believe that Paul is referencing Jesus' statement from Matthew 10:10 and/or Luke 10:7 where He is quoted as saying, "...the laborer is worthy of his wages." However, it is also possible that Paul is referring to a command from Jesus that does not appear within any of the Gospel accounts. Another example can be found in Acts 20:35 where Paul is quoted as saying, "...remember the words of the Lord Jesus, that He said, ‘It is more blessed to give than to receive”, a statement from Jesus that is not found within any of the Gospels.

So while Paul was willing to engage in outside employment in order to support the work that God had called him to do, he also made certain to communicate the complete legitimacy of vocational ministry to the Corinthian church as well as their responsibility to support such ministry.

the book of 1 corinthians chapter nine XIII

"If others have this right to receive benefits from you, don’t we even more? However, we have not made use of this right; instead we endure everything so that we will not hinder the gospel of Christ" (1 Corinthians 9:12 HCSB).

The "gospel of Christ" referenced within this passage serves to remind us that Christianity is not based on what we can do for God but on what God has done for us through Christ. In speaking of Jesus for instance, Acts 4:12 tells us, "There is salvation in no one else. Under all heaven there is no other name for men to call upon to save them" (TLB).

Unfortunately, there are a great number of counterfeit "gospels" found outside the Scriptures, both religious and non-religious in nature. For example, there are spiritually-oriented gospels that tell us that we can get right with God by "living a good life" or by following certain rules that will permit us to enter heaven when we pass from this life. Others teach that we must spend great amounts of time in meditation, or participate in certain ceremonies, or do various good deeds to assure ourselves of salvation.

Then there are gospels that purport to be good news but are entirely non-spiritual. For instance, there are irreligious "gospels" that include the "gospel" of obtaining as many material possessions as possible or the "gospel" of popularity -being seen with the right people and so forth. Others represent life philosophies that are so ubiquitous that they have almost become clichés: "If it feels good, do it," "You only live once," and "Eat drink and be merry for tomorrow we die," just to name a few.

Each of these choices may seem to represent "good news" (at least for a while) but they all fall prey to a critical error- they are each about something rather than Someone. You see, the real issue for a person who trades the genuine gospel for a substitute is that he or she always trades a Person for a thing.

The real gospel message is at the center of Christianity and Christianity is about Christ. It's not about an organization, or an idea, or a set of rules and principles that will supposedly ensure success in life- it's about a relationship with a Person. Whenever someone attempts to substitute a real relationship with Christ for an idea, a belief system, or a set of principles, he or she will invariably end with a counterfeit gospel, no matter how good it may initially sound.

the book of 1 corinthians chapter nine XIII

the book of 1 corinthians chapter nine XII

"If you support others who preach to you, shouldn't we have an even greater right to be supported? But we have never used this right. We would rather put up with anything than be an obstacle to the Good News about Christ" (1 Corinthians 9:12 NLT).

While Paul the Apostle could have pressed the members of the Corinthian church to provide financial or material support, he chose not to do so for the following reason: "...we endure everything so that we may not be a hindrance to the gospel of Christ" (NET).

While some may be familiar with the term "gospel" as it relates to a particular style of music, others may be less familiar with this word in the sense that Paul uses it here. You see, the word "gospel" as used within the passage quoted above means "good news." It refers to the fact that human beings can escape the permanent death sentence that results from our actions and enter a relationship with God by accepting Jesus' death as the payment for the things we have done wrong.

Now admittedly, there are many who fail to see a need for such a sacrifice. In fact, it may be fair to say that most people probably consider themselves to be good people who really haven't done anything wrong or offensive to God. The problem is that God's standard for humanity is perfection; He has every right to require that we adhere to this standard for that is how He originally created human beings (see Genesis 1:31).

This brings us to an uncomfortable reality. As the all-knowing Creator, God has seen every secret thought, every hidden motive, every shameful thing, and every wrong or inappropriate act (no matter how small) we have ever committed- and as we're told in the Old Testament book of Ecclesiastes, "...God will judge us for everything we do, including every hidden thing, good or bad" (Ecclesiastes 12:14).

Fortunately, God has provided a solution in the substitutionary death of Christ. Jesus' sacrificial death on the cross bridges the gap between God's perfection and our imperfection and rescues humanity from the sentence of death, punishment, and an eternity of separation from God.

In accepting the sentence that humanity deserved, Jesus satisfies this death penalty requirement and thereby enables us to establish a relationship with our Creator. As we're told in the New Testament book of 1 Peter...

"He personally carried our sins in his body on the cross so that we can be dead to sin and live for what is right. By his wounds you are healed" (1 Peter 2:24).

the book of 1 corinthians chapter nine XI

"If we have sown spiritual things for you, is it a great thing if we reap your material things? If others are partakers of this right over you, are we not even more? Nevertheless we have not used this right, but endure all things lest we hinder the gospel of Christ" (1 Corinthians 9:11-12).

Paul the Apostle spent a large portion of 1 Corinthians chapter eight exhorting the Corinthians to voluntarily refrain from exercising their rights if it would serve to benefit others. Here now in 1 Corinthians chapter nine, Paul will go on to offer himself as an object example of that message.

As a man who was used by God to establish the church at Corinth, Paul might have prevailed upon the members of the congregation to provide him with financial and material support. But if he had chosen that course of action, others might have accused Paul of being little more than a spiritual charlatan who was only seeking to gather followers for the purpose of enriching himself.

So by declining his right to receive support from the Corinthian church, Paul effectively prevented others from assigning an ulterior motive to his efforts. This would serve to benefit the members of the Corinthian church by undercutting those who might seek to damage their faith with the claim that Paul was "only in it for the money."

Unfortunately, there was another aspect to consider: "If others are sharing in this right to be supported by you, don’t we have a greater claim to it?" (CJB). In light of this statement, it appears that the Corinthians had decided to support other teachers while leaving Paul (as the man that God used to found the church) to fend for himself.

As Paul's example shows us, others may sometimes enjoy the benefits that accompany a particular ministry yet fail to participate in supporting it. A more contemporary example might be found in a widely-used free Bible study application that is reportedly supported by less than one percent of those who download it.

For those who serve within various ministries, Paul's experience reminds us others may sometimes fail to acknowledge or support such efforts. This reality often represents the price one must pay to fulfill God's calling. For those who profit from the work of a particular ministry, this passage should prompt us to consider our support (or lack of it) for those who labor on our behalf.

the book of 1 corinthians chapter nine X

"For it is written in the law of Moses, Do not muzzle an ox while it treads out grain. Is God really concerned with oxen? Or isn't He really saying it for us? Yes, this is written for us, because he who plows ought to plow in hope, and he who threshes should do so in hope of sharing the crop" (1 Corinthians 9:9-10 HCSB).

The analogy found here within 1 Corinthians 9:9-10 provides us with an opportunity to consider how we might employ similar Biblical principles in our daily lives today.

In thinking about the application of these verses, we should recognize that a general Biblical principle exists behind the Old Testament Scripture referenced within this passage, a principle that extends beyond the specific type of relationship mentioned here. The Apostle Paul alerts us to this reality in asking, "Is God’s concern here limited to oxen, or does He speak here ultimately for our benefit?" (Voice).

In this instance, the application is relatively straightforward: "God requires that ministers should be paid for their work just as He requires beasts of burden to be compensated for theirs." ₍₁₎However, there are a few cautions that we would do well to observe whenever we seek to apply the Scriptures in this manner.

For instance, we should remember that Paul was under the inspiration of the Holy Spirit in utilizing this Old Testament analogy. In light of this, one commentator reminds us that it is best to seek the intent of the Biblical author as the determinant meaning of a passage or verse while allowing for many applications that are related to the original intent. ₍₂₎

We should also remember the importance of context in applying the Scriptures to everyday life. The word "context" is defined as "the part of a text or statement that surrounds a particular word or passage and determines its meaning." ₍₃₎ In other words, the surrounding chapters and verses of the Scriptures help determine the meaning of each individual passage- and without a good contextual basis for interpreting the Scriptures, it's possible to make the Bible say some very unbiblical things.

These parameters can help us make good decisions as we seek to apply God's Word in the choices and decisions we make. As we examine the Laws, admonitions, teachings, and life examples found within God's Word, we can develop general principles that can help us honor God as we encounter the variables of everyday life, even in those areas where the original set of Biblical circumstances no longer exist.

(1) Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (1 Co 9:3–18). Nashville: T. Nelson Publishers.

the book of 1 corinthians chapter nine IX

"Do I say this merely on human authority? Doesn't the Law say the same thing? For it is written in the Law of Moses: 'Do not muzzle an ox while it is treading out the grain.' Is it about oxen that God is concerned? Surely he says this for us, doesn't he?

Yes, this was written for us, because whoever plows and threshes should be able to do so in the hope of sharing in the harvest" (1 Corinthians 9:8-10 NIV).

After utilizing the images of a soldier, a farmer, and a shepherd to support his contention that ministers are entitled to be adequately compensated for their work, the Apostle Paul next appealed to a Biblical principle: "...the law of Moses says, 'You must not muzzle an ox to keep it from eating as it treads out the grain'" (NLT). This image of an ox treading out grain was well-known to both Old and New Testament audiences but may not be so familiar to those who are accustomed to more modern forms of agricultural production.

For example, when a grain harvest was completed in the Old Testament era it was generally taken to a "threshing floor." This usually consisted of a large, flat area with exposure to the prevailing winds. The grain stalks were then placed on the floor to a depth of several inches while oxen repeatedly walked over them until their hooves separated the valuable grain kernels from the surrounding husks.

Once the grain was loosened from the rest of the stalk in this manner, it was then "winnowed." Winnowing referred to the act of tossing a pile of grain into the air so the breeze could take away the remaining straw and chaff while the heavier grain fell to the ground at the winnower's feet. Following this, the grain was sifted to remove any remaining foreign matter and then stored for later use.

The Law of Moses prohibited farmers from preventing the animals who labored in this process from eating some of the grain that was produced through their efforts. This led Paul to follow through with a thought-provoking question: "Do you think Moses' primary concern was the care of farm animals?" (MSG).

This question clearly anticipated a negative response, for the standard established within this Old Testament Law went beyond the equitable treatment of animals and established a principle that could be used to support Paul's contention that ministers possessed the right to support from those they served.

We'll consider some additional aspects related to the application of such Biblical principles next.

the book of 1 corinthians chapter nine VIII

"Who serves as a soldier at his own expense? Who plants a vineyard and does not eat its grapes? Who tends a flock and does not drink the milk?" (1 Corinthians 9:7).

Under the inspiration of the Holy Spirit, the Apostle Paul turned to some familiar, everyday analogies to illustrate a number of important truths here in 1 Corinthians 9:7. These analogies included the familiar images of a soldier, a farmer, and a shepherd in support of his contention that those who labor to minister God's Word are entitled to be adequately compensated for their efforts.

These illustrations are important because they serve to draw our attention to an unfortunate double-standard that may exist in regard to those who receive financial compensation for their ministerial responsibilities. You see, while professionals are often widely respected in their various fields, there are some who may be inclined to hold a lesser opinion of those who are members of the "professional clergy."

Now to be fair, the Apostle Paul identified one reason to explain why some may tend to think less-highly of paid ministers when he referenced certain "...hucksters—and there are many of them—whose idea in getting out the Gospel is to make a good living out of it" in his subsequent letter to the Corinthians. ₍₁₎ And of course, we cannot deny the occasional reports that surface concerning those ministers who are said to enjoy lavish and extravagant lifestyles at the expense of the congregations they serve.

Yet even if there are some ministers who are motivated by a hidden pursuit of financial and material gain, their isolated examples do not absolve us of the responsibility to support those sincere, hardworking, and dedicated Pastoral leaders who are called by God to serve the needs of His people.

If we are willing to acknowledge the fact that those who labor in secular vocations are entitled to be adequately compensated for their work, why then would we seek to deny the same for those members of the clergy who undertake the serious responsibility of leading God's people? While it is true that ministers should not live above the level of their congregations, this should not prevent a minister from being appropriately compensated by those who are served whenever it is possible to do so.

One Pastoral author puts it this way: “After all, who goes to war and pays for his own equipment? ...Those who enlist in the navy don’t have to provide their own ships. Those who join the air force don’t have to bring their own planes. No, if you serve in the army or navy, your needs are covered." ₍₂₎

(1) See 2 Corinthians 2:17 (TLB).

(2) Courson, J. (2003). Jon Courson’s Application Commentary (p. 1050). Nashville, TN: Thomas Nelson.

the book of 1 corinthians chapter nine VII

"This is my defense to those who sit in judgment on me. Don't we have the right to food and drink? Don't we have the right to take a believing wife along with us, as do the other apostles and the Lord's brothers and Cephas? Or is it only I and Barnabas who lack the right to not work for a living?" (1 Corinthians 9:3-6 NIV).

The concept of a "right" has served as an important motivator for many groups and movements throughout the years. For example, some have marched for their rights, some have fought for their rights, and many have even died for their rights. But what do we mean when we say that a person or group possesses "the right" to engage in an action or activity?

As mentioned earlier, the idea of a "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 to engage in certain behaviors, he or she means that the act or behavior in question is permissible because it is just, lawful, or moral.

In the course of defending his apostolic authority, Paul appealed to the example of other apostolic leaders who took advantage of the right to be accompanied by their spouses as part of their ministerial work. Yet conspicuously absent from that group were two important New Testament era leaders- Barnabas and Paul himself.

According to Acts 9:26-27, Barnabas was the person who originally introduced Paul to the leadership of the early church. Barnabas also worked together with Paul in ministering to the church at Antioch (Acts 11:19-26) and traveled together with him during Paul's first missionary journey (Acts 13:1-2). Even though Paul and Barnabas eventually had a disagreement over the direction of their ministry that led them to part company (see Acts 15:36-39), it appears that these two leaders still remained close.

In any event, this passage tells us that both men declined their right to financial compensation for their efforts, at least from the members of the Corinthian church. Apparently there were some within the Corinthian fellowship who saw this as an indication that Paul did not believe that he was entitled to such support when the reality was just the opposite.

But even though Paul had the right to such compensation, there were other reasons to explain why he elected to forego it- and Paul will continue to build his circumstantial case by way of some additional rhetorical questions next.

the book of 1 corinthians chapter nine VI

"My defense to those who examine me is this: Do we have no right to eat and drink? Do we have no right to take along a believing wife, as do also the other apostles, the brothers of the Lord, and Cephas? Or is it only Barnabas and I who have no right to refrain from working?" (1 Corinthians 9:3-6).

There were any number of reasons to explain why some among the church at Corinth might have challenged Paul's apostolic authority. For instance, the Corinthians may have mistakenly believed that Paul preached the gospel as a way of making money. Some may have considered Paul to be less than an apostle since he had not been a member of Jesus' original twelve disciples. Others may have felt that Paul's message differed in some way from the "real" gospel.

Whatever the reason, Paul sought to address such concerns by establishing the equivalent of a legal defense here within this chapter. In fact, the word translated "defense" in 1 Corinthians 9:3 carries the idea of a person who seeks to clear his or her name in the face of an accusation. ₍₁₎ So in a manner reminiscent of an attorney, Paul effectively "cross-examined" those who disputed his claim to be an apostle within these verses.

In presenting his case to the Corinthians, Paul began by laying the foundation for his argument: "Don't I have the right to be given food and drink for my work?" (GNB). You see, even the most unspiritual human being recognizes that a person who works should be compensated for his or her effort. If even those outside the church recognize this principle, how much more should the members of the Corinthian church have followed Jesus' own teaching in this respect: "...the laborer deserves his wages" (Luke 10:7 ESV).

He next asked, "Don't we have the right to be accompanied by a Christian wife like the other apostles, the Lord's brothers, and Cephas?" (HCSB). Although Paul recognized the benefits associated with a single lifestyle (as he discussed earlier within 1 Corinthians chapter seven), he clearly recognized the benefits associated with marriage as well- and even those who were undisputed Apostles held the right to be accompanied by their wives in their ministerial travels if they desired.

The point is that Paul had the liberty to partake in these things just like any of the other apostles. So why had he declined such rights? Well, Paul will go on to provide us with the answer but not before he offers a few additional points in his defense.

(1) G627 apologia From the same as G626; a plea (apology): - answer (for self), clearing of self, defence. Strong's Hebrew and Greek Dictionaries

the book of 1 corinthians chapter nine V

"Don't you agree that I'm a free man? Don't you agree that I'm an apostle? Haven't I seen Jesus our Lord? Aren't you the result of my work for the Lord?" (1 Corinthians 9:1 GW).

It seems that everyone has encountered a person who wasn't what he or she claimed to be. Perhaps it was someone who claimed to possess knowledge, skill, or expertise in a particular area but was later found to be less than competent- or in some cases, blatantly dishonest. Regardless of the circumstances involved, such examples each have something in common: these individuals failed the test when provided with an opportunity to verify their claims.

Unlike those who were less than what they claimed to be, the Apostle Paul instead sought to validate his ministry by holding a mirror to the Corinthians themselves: "...aren't you yourselves the result of my work for the Lord?" (CJB). You see, it would not be unreasonable to ask for evidence to validate Paul's calling if he was truly called to be an Apostle. In this instance, the community of believers at Corinth provided such evidence by virtue of their very existence.

But Paul didn't stop there...

"If I am not an apostle to others, yet doubtless I am to you. For you are the seal of my apostleship in the Lord" (1 Corinthians 9:2).

Much like the modern-day seal that often exists on an official document, an ancient seal was also utilized for authentication purposes in Paul's day. It generally consisted of a small amount of softened wax that was placed over the enclosure of a document or letter. The soft wax was then imprinted with a signet ring or other identifying mark to validate its contents. This simple act offered a number of benefits...

It served to establish a document's origin.
It helped to verify a document's authenticity.
It could be used to validate an agreement, transfer of ownership, or other type of legal arrangement.

Thus, the image of an ancient seal became such an important metaphor that Jesus Himself made use of it in John 6:27 to establish the certainty of God's provision and protection for those who belonged to Him.

In a similar manner, one source paraphrases Paul's argument within this verse by saying, "Your conversion by my preaching, accompanied with miracles ('the signs of an apostle,' Rom_15:18, Rom_15:19; 2Co_12:12), and your gifts conferred by me (1Co_1:7), vouch for the reality of my apostleship, just as a seal set to a document attests its genuineness (Joh_3:33; Rom_4:11)." ₍₁₎

(1) A Commentary on the Old and New Testaments by Robert Jamieson, A. R. Fausset and David Brown [v. 2] http://www.ccel.org/ccel/jamieson/jfb.xi.vii.x.html

the book of 1 corinthians chapter nine IV

"Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord?" (1 Corinthians 9:1 HCSB).

We now come to the third of the Apostle Paul's four rhetorical questions here in 1 Corinthians 9:1: "Have I not seen Jesus our Lord?"

Paul the Apostle may represent the best example of the effect that a true encounter with Jesus can have upon someone. You see, the Biblical book of Acts identifies Paul (then known as Saul) as a person who once made it his business to go from house to house to identify Christians and put them in prison for their belief that Jesus was the Messiah.

To this end, Saul asked for letters of recommendation which he planned to deliver to the synagogues in the town of Damascus in order to incarcerate Christians there (Acts 9:1-2). But while he was on the way, Saul had an encounter that transformed his life and continues to impact untold numbers of people to this day...

"As he neared Damascus on his journey, suddenly a light from heaven flashed around him. He fell to the ground and heard a voice say to him, 'Saul, Saul, why do you persecute me?' 'Who are you, Lord?' Saul asked. 'I am Jesus, whom you are persecuting,' he replied. 'Now get up and go into the city, and you will be told what you must do'" (Acts 9:3-6 NIV).

The book of Acts also goes on to document the Lord's commission of Paul as an Apostle: "...he is a chosen vessel of Mine to bear My name before Gentiles, kings, and the children of Israel" ([Acts 9:15], see also Acts 26:12-18).

So for those within the Corinthian church who disputed Paul's claim to apostolic authority, Paul countered by offering the reality of his physical, visible encounter with Jesus on the road to Damascus. But this was not an isolated meeting, for as one scholar reminds us, Paul not only encountered Jesus personally on the road to Damascus, but several times during his ministry Jesus, or an angel as Jesus' representative, appeared to him to encourage him (cf. Act_18:9-11; Act_22:17-21), in Act_27:23). ₍₁₎

As another source observes regarding Paul's encounter with Jesus on the Damascus road, "This was so important in the life and ministry of Paul that Luke who records the story of his conversion mentions it three times, twice in Paul’s own words (Act_9:3-6; Act_22:5-11; Act_26:12-20). In the list of ‘appearances of Our Lord, Paul gives this humble but significant testimony: 'and last of all, as to the child untimely born, he appeared to me also' (1Co_15:8)." ₍₂₎

the book of 1 corinthians chapter nine III

"Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord?" (1 Corinthians 1:19 NET).

This passage features a short question that merits closer attention: "Am I not free?" With this question in mind, we might ask, "what is 'freedom'"?

While many things may come to mind regarding the concept of freedom, its possible to arrive at a rather simple definition: freedom represents the ability to decide between alternatives and the liberty to act on such decisions. Of course, someone may prefer to define freedom as the ability to choose to do whatever he or she may wish to do. While this may sound like a suitable definition, there are some issues with this idea when we stop to consider it more closely.

You see, "freedom" cannot refer to the unlimited ability to do whatever we wish, however we wish, whenever we wish to do it. Some commentators illustrate this reality in a humorous manner by asking the following question: "Can you flap your arms and fly to Jupiter?" While this may represent a laughable example, it does serve to illustrate the point. While someone may desire to flap his or her arms and fly to Jupiter, he or she is not free to do so.

To have "freedom" in this context simply means that we possess the ability to make unforced decisions between alternatives as well as the liberty to act upon them. One source clarifies this idea in a spiritual sense by saying, "This is the use of 'free' in the sense of spiritual freedom in Christ (cf. 1Co_9:19; 1Co_10:29), not Roman freedom (i.e., political rights). In Christ the believer, now indwelt by the Spirit, now informed by the gospel, has the freedom 'not to'!" ₍₁₎

The Apostle Peter provides us with some additional counsel as he discusses the spiritual limitations of our freedom in 1 Peter 2:16...

"Live as free people, but do not use your freedom as a cover-up for evil..." (NIV).

But perhaps the best-known Biblical statement on the subject of true freedom can be found in Jesus' message from the Gospel of John...

"...'If you abide in My word, you are My disciples indeed. And you shall know the truth, and the truth shall make you free... Most assuredly, I say to you, whoever commits sin is a slave of sin. And a slave does not abide in the house forever, but a son abides forever. Therefore if the Son makes you free, you shall be free indeed'" (John 8:31-36).

the book of 1 corinthians chapter nine II

"Am I not an apostle? Am I not free? Have I not seen Jesus Christ our Lord? Are you not my work in the Lord?" (1 Corinthians 1:1).

The question, "Am I not an apostle?" clearly anticipates a positive response, especially considering the way in which the Apostle Paul opened this letter to the Corinthians: "From Paul, called to be an apostle of Christ Jesus by the will of God..." (1 Corinthians 1:1 NET). Of course, the fact that Paul felt it necessary to reiterate his calling as an apostle by way of this rhetorical question tells us a lot about the attitude of the recipients of this letter.

When used in a Biblical context, an "apostle" is someone who has been entrusted with the authority to act as a representative, emissary, or spokesperson for God. In the original language that was used to author the New Testament, the word "apostle" carries the idea of an ambassador who carries a message on behalf of someone else. While this term originally served as a generic reference to a messenger, it eventually began to be associated with a specific office within the church.

Now in one regard, we can say that every follower of Jesus is an "apostle" in the sense that every Christian is (or should be) a representative or ambassador of Christ. However, it's crucial to understand that God gave the New Testament apostles some important qualifications that set them apart from others who represent Jesus.

For example, the passage quoted above implies that a person who holds the title of "apostle" must be someone who personally saw Jesus during the New Testament period. Then there is 2 Corinthians 12:12 which says, "When I was there (in Corinth), I certainly gave you every proof that I was truly an apostle, sent to you by God himself, for I patiently did many wonders and signs and mighty works among you" (TLB). This description allows us to further identify an apostle as a person that God has also used to perform miraculous works (also see Acts 19:11).

So while it's true that every Christian is an apostle in a limited sense, it's also true that no one today can speak with the same authority as those first century apostles whom God selected to communicate His message within the New Testament Scriptures. Unfortunately, there were some within the Corinthian church who disputed Paul's apostolic authority- and as we'll see, Paul will go on to vigorously defend himself against such charges.

the book of 1 corinthians chapter nine I

1 Corinthians chapter nine represents the midpoint of a three-part Biblical discussion on the subject of Christian liberty. Having already encouraged the members of the Corinthian church to voluntarily lay aside their rights for the benefit of others when necessary, Paul the Apostle will go on to demonstrate his commitment to leadership by example within this area by detailing the extent to which he was willing to follow his own advice.

Paul probably anticipated that some members of the Christian community at Corinth would reject the idea that it might be appropriate to curtail one's liberty in deference to others. For those who held to that position, Paul will go on to demonstrate that even an Apostle of Christ was under the obligation to put this principle into action. To effectively convey this message, Paul turned to a series of rhetorical questions here in the opening verse of 1 Corinthians chapter nine.

A rhetorical question is a figure of speech that asks a question for emphasis or effect. Unlike most questions, a rhetorical question is not designed to elicit information for the answer to a rhetorical question is clearly implied. This is a tool that the Apostle has already used to great effect within this letter to the Corinthians and he will employ it once again in 1 Corinthians chapter nine...

"Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are not you my workmanship in the Lord?" (1 Corinthians 1:19 ESV).

Each of these questions serves to direct the reader to take a position. If the Corinthians chose to agree with Paul on these subjects, they would naturally arrive at the correct conclusion regarding the subject of one's liberty in Christ. But even if some were inclined to respond by saying "no" to one or more of these questions, we'll soon find that Paul was well prepared to address that answer as well.

Unfortunately, it seems that Paul's motive in voluntarily laying aside his rights was something that was misunderstood (and misinterpreted) by a number of those who attended the church at Corinth. Yet even though Paul's actions may have been misread by some within the congregation at Corinth, he was still willing to limit his freedoms for the benefit of others- even at the risk of being misrepresented by those he was trying to serve. In doing so, Paul provides us with a good example for us to follow as well.

the book of 1 corinthians chapter eight XIII

"And when you sin against other believers by encouraging them to do something they believe is wrong, you are sinning against Christ. So if what I eat causes another believer to sin, I will never eat meat again as long as I live—for I don't want to cause another believer to stumble" (1 Corinthians 8:12-13 NLT).

Before leaving this chapter, we should consider an appropriate means of interacting with those who may fall into one of the following categories:

The person who claims to have a sensitive conscience but may actually be seeking to impose his or her standards upon others.
The legalist who demands that others adhere to a self-defined set of rules and regulations.

Unfortunately, there are some who seek to control the conduct of others in areas where there may be a justifiable difference of opinion as to what is appropriate and what is inappropriate. These views might be expressed in any number of areas including...

Pastimes and leisure activities
Food and beverage
Political preferences
Personal appearance and dress
Style and manner of worship

To help identify those who are truly concerned about a violation of conscience in these areas from those who are seeking to pressure others into conformity with their standards, a few questions might prove useful...

Is the person involved a relatively new Christian or is he or she someone who is (or should be) mature in Christ?
Can the person identify a Biblically based standard that governs such activity or is the matter in question more of a personal opinion?
Does the person involved seem interested in genuine spiritual growth and maturity or does he or she appear to be more interested in enforcing a self-determined code of conduct?
Is there an attitude of love or an attitude of compulsion? (See 3 John 1:9-10 for an example of the latter).
Is there a genuine danger of damaging another person's faith?

In instances where others may be adversely affected, it is right and proper to voluntarily lay aside our rights for the sake of those others. In other instances, it may be more appropriate to gently and respectfully set the proper example regarding our liberty in Christ. As one commentator observes...

“...(this) passage does not refer to legalists desirous of imposing their narrow-minded scruples on others. Such are not weak brethren, but willful brethren desirous of glorying in the subjection of others to their tenets (cf. Gal 6:11–13). This is tyranny, and Christianity must always be on guard against this." ₍₁₎

(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (pp. 2303–2304). Nashville: Thomas Nelson.

the book of 1 corinthians chapter eight XII

"Thus, sinning against your brothers and wounding their conscience when it is weak, you sin against Christ. Therefore, if food makes my brother stumble, I will never eat meat, lest I make my brother stumble" (1 Corinthians 8:12-13 ESV).

If asked to justify a questionable act or decision, some may attempt to claim that we are only answerable to God alone. Yet while it is certainly true that we are answerable to God for our choices and decisions, how many of us actually stop to consider this question: "What are we answerable for?" In some instances, we may well be answerable for the impact of our decisions upon others.

The Apostle Paul has spoken extensively within this chapter concerning the way in which the exercise of our liberty might serve to violate the consciences of others and cause them to sin. Many translations use the word "stumble" to illustrate the effect associated with the careless exercise of our freedom in this manner- and a closer look at the word "stumble" reveals some surprising nuances...

to cause a person to begin to distrust and desert one whom he ought to trust and obey
to cause to fall away
to be offended in one, i.e. to see in another what I disapprove of and what hinders me from acknowledging his authority
to cause one to judge unfavourably or unjustly of another ₍₁₎

With these definitions in mind, we can say that the indiscriminant exercise of our freedom in Christ not only serves to affect others- it also serves to affect their view of us. You see, whenever people are compelled to accommodate others in this manner, they may respond in one of two ways...

They may fall away in some respect.
They may begin to distrust or disapprove of those who encourage them to engage in activities or expressions that make them uncomfortable or are not truly reflective of their character, personality, and/or beliefs.

However, we should note the condition that Paul attaches within these verses: "... if what I eat causes another believer to sin" (NLT). In other words, the Apostle placed himself under no obligation to abstain from eating certain things unless that choice had an adverse impact upon a brother or sister in Christ.

In that instance, Paul agreed to voluntarily refrain from eating such things on a permanent basis. In doing so, Paul presented himself as an example for the church and provides us with a preview of what is to come in 1 Corinthians chapter nine.

(1) G4624 skandalizo Thayer's Greek Definitions https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g4624

the book of 1 corinthians chapter eight XI

"But when you thus sin against the brethren, and wound their weak conscience, you sin against Christ. Therefore, if food makes my brother stumble, I will never again eat meat, lest I make my brother stumble" (1 Corinthians 8:12-13).

One commentator provides us with a brief observation that may serve to bring this passage into sharper focus for modern-day readers...

"Think of something in your culture, or life, or church, which in your opinion is not wrong, because you have good discernment. But perhaps you know believers who are not as discerning as you. They do not see the issue as clearly as you do. For their own reasons, they think the matter is wrong. And if they see you do this thing, they will be hurt spiritually.

You may ask, 'Why should my liberty be limited by somebody’s weak mind or conscience?' This is where love comes in. This is why Paul says it is not a matter of knowledge. Knowledge puffs you up and makes you feel proud, but love builds you and others up. Jesus Christ loved the weaker brother enough to die for him. How much do you love him? Out of love, not knowledge, are you willing to give up the things that might offend a weaker brother?" ₍₁₎

Once again, this passage should prompt us to ask a difficult and penetrating question: what effect will the exercise of my liberty have upon others? For instance, do we subtly pressure others to act or respond in a manner that makes them uncomfortable? Are we dismissive of their concerns in light of our knowledge of the Scriptures? Do we choose to express our preferences with little regard for what others may think or how they might feel?

You see, whenever someone is compelled to violate his or her conscience to accommodate others, it often becomes easier to do so again in other matters. Over time, this may eventually lead to compromises in areas when there should be little debate concerning what is appropriate and what is inappropriate. This may help to explain why this passage twice uses the word "sin" to describe the act of provoking such a response.

Paul the Apostle echoed a similar sentiment in his Biblical letter to the church at Rome when he said, "It is better not to eat meat or drink wine or do anything else if it might cause another believer to stumble" (Romans 14:21 NLT). Taken together, these verses again serve to remind us of the importance of seeking God's wisdom, perception, and discernment in this area.

(1) Dick Woodward, Mini Bible College International Booklet Eighteen Verse by verse Study of First Corinthians (Part 1) [pg. 34] http://mbc.icm.org/

the book of 1 corinthians chapter eight X

"For if anyone sees you who have knowledge eating in an idol's temple, will not the conscience of him who is weak be emboldened to eat those things offered to idols? And because of your knowledge shall the weak brother perish, for whom Christ died?" (1 Corinthians 8:10-11).

One of the challenges faced by the first-century Corinthian church involved social interaction with others who held little regard for the God of the Scriptures. One source has already described the "clubrooms" that existed for social dining within the pagan temples of that era while another commentator describes a similar arrangement...

"It was common in a temple to have side rooms that opened up into a courtyard. These courtyards would be used for dinners of food sacrificed to the temple idol. Because most events of life (from marriage to employment) had a corresponding god, it was not uncommon for a Christian to be invited to these functions.

Therefore, those believers who saw idols as a meaningless superstition felt no problem going to these functions since they in no way went to pay homage to what they knew was not real." ₍₁₎

The issue for a number of Christians during that time concerned the fact that it was sometimes difficult to separate attendance at such functions from an appearance of support for the idol that the temple represented. But before we automatically dismiss such concerns from our 21st century vantage point, let's consider a hypothetical example for today.

Let's say that a few members of a modern-day church congregation happen to catch a glimpse of a respected church leader while he or she is engaged in a lawful activity that might be viewed as inappropriate by some. While some among this group might respond with an expression of surprise or disappointment, others might defend the right for a minister to engage in such activity.

However, there might also be those who felt compelled to say, "If he or she feels that it's OK to indulge in such things, then it must be OK" without regard for their own personal standard of right and wrong on the matter.

This illustrates how others may potentially be harmed by the exercise of our freedoms. It also explains why many ministers voluntarily choose to limit their freedoms lest they negatively affect "...a believer whose faith is weak, a believer for whom Christ died" (GW). In like manner, we should also guard against the exercise of our liberty in a way that might cause someone else to stumble.

(1) Bob Caldwell, 1 Corinthians 8 Be Sensitive to Conscience http://www.ccboise.org/resources/study-materials/study-notes/1-corinthians-8

the book of 1 corinthians chapter eight IX

"But beware lest somehow this liberty of yours become a stumbling block to those who are weak" (1 Corinthians 8:9).

One recurring theme within the book of 1 Corinthians involves "the right to exercise a right." The Apostle Paul touched upon this subject earlier when he addressed whether it was appropriate to bring a legal case against another member of the church. At that time, Paul reminded the Corinthians, "All things are lawful for me, but all things are not helpful" (1 Corinthians 6:12).

Here now in 1 Corinthians chapter eight, the Apostle provides his readers with a similar warning. In other words, our liberty in Christ does not automatically grant us the right to exercise the freedoms we may enjoy. You see, the question of liberty does not simply concern the right to exercise one's freedom- it must be broadened to include the effect that the exercise of our freedoms may have upon others.

With regard to act of eating something that had been sacrificed to an idol, it appears that there were some members of the Corinthian church who looked with disdain upon those who had chosen to avoid contact with anything that had been associated with a pagan sacrifice. Since no one enjoys being treated in such a manner, those who were cautious in regard to such things may have felt pressured to go along with a choice they felt was wrong.

So what might we learn from this situation? Well, while there may be any number of things we feel free to enjoy, its important to be wise, perceptive, and discerning in regard to those areas where others may reasonably come to a different conclusion. As mentioned earlier, the Biblical principle given to us in Romans 12:10 ("...give preference to one another in honor" [NAS]) serves to remind us that we should not only think about our own personal interests but what may be best for others as well.

This passage, along with 1 Corinthians 8:9, tells us that it may sometimes be wise to voluntarily limit our freedoms for the sake of others. This basic principle can be applied in many different areas of life from our choices in leisure and entertainment to the manner in which we greet one another- and as one translation renders this passage, "...watch out or else this freedom of yours might be a problem for those who are weak" (CEB).

the book of 1 corinthians chapter eight VIII

"But food does not commend us to God; for neither if we eat are we the better, nor if we do not eat are we the worse" (1 Corinthians 8:8).

The Apostle Paul's observation here in 1 Corinthians 8:8 brings to mind Jesus' teaching on a similar subject, one that bears repeating...

"Again Jesus called the crowd to him and said, 'Listen to me, everyone, and understand this. Nothing outside a person can defile them by going into them. Rather, it is what comes out of a person that defiles them.' After he had left the crowd and entered the house, his disciples asked him about this parable. 'Are you so dull?' he asked. 'Don't you see that nothing that enters a person from the outside can defile them? For it doesn't go into their heart but into their stomach, and then out of the body.' (In saying this, Jesus declared all foods clean.)

He went on: 'What comes out of a person is what defiles them. For it is from within, out of a person's heart, that evil thoughts come--sexual immorality, theft, murder, adultery, greed, malice, deceit, lewdness, envy, slander, arrogance and folly. All these evils come from inside and defile a person" (Mark 7:14-23).

As Paul also reminded us in another of his Biblical letters, "hypocritical liars... order (people) to abstain from certain foods, which God created to be received with thanksgiving by those who believe and who know the truth. For everything God created is good, and nothing is to be rejected if it is received with thanksgiving, because it is consecrated by the word of God and prayer" (1 Timothy 4:2-5 NIV).

These Biblical truths offer a great deal of freedom and liberty in Christ. But it would be inappropriate to violate one's conscience in such areas, especially for those who are in the process of learning to apply these truths. In such instances, it then becomes necessary for those who enjoy a greater sense of liberty to limit their freedoms for the sake of those who may feel otherwise.

One such example can be found within the Biblical book of Acts where a council of leaders advised a number of churches to refrain from eating things that had been sacrificed to idols (see Acts 15:1-29). This accommodation would serve to benefit those Jewish Christians (and others who had yet to receive Jesus) who may have been hesitant to abandon those dietary restrictions that had been culturally reinforced for millennia.

Paul will go on to expand upon the importance of discernment in this area next.

the book of 1 corinthians chapter eight VII

"However, there is not in everyone that knowledge; for some, with consciousness of the idol, until now eat it as a thing offered to an idol; and their conscience, being weak, is defiled" (1 Corinthians 8:7).

For well over a half-century, the animated character Jiminy Cricket (first seen in Walt Disney's 1940 adaptation of Pinocchio) has provided audiences with the following bit of instruction: "Always let your conscience be your guide." Unfortunately, this animated insect seemed to encounter some difficulty in explaining exactly how that advice was supposed to work...

"Now you see, the world is full of temptations... there're the wrong things that seem right at the time. But, uh, even though the right things may seem wrong sometimes, sometimes the, the wrong things, heh, may be right at the wrong time, or, uh, vice-versa; heh-heh- understand?" ₍₁₎

This little piece of insight should serve to illustrate two important things...

We should probably think twice before accepting moral advice from a talking cricket
It may be a bad idea to simply "let your conscience be your guide."

One commentator provides us with a far more valuable definition in this regard...

"Paul uses the term 'conscience' often in the Corinthian letters (cf. 1Co_4:4; 1Co_8:7; 1Co_8:10; 1Co_8:12; 1Co_10:25; 1Co_10:27-29; 2Co_1:12; 2Co_4:2; 2Co_5:11). It refers to that moral inner sense of what is appropriate or inappropriate (cf. Act_23:1). The conscience can be affected by our past lives, our poor choices, or by the Spirit of God. It is not a flawless guide, but it does determine the boundaries of individual faith. Therefore, to violate our conscience, even if it is in error or weak, is a major faith problem." ₍₂₎

So the conscience can be a good guide when it is led and informed by the Word of God but even then, there are some important things to keep in mind. You see, Paul the Apostle acknowledged that there was nothing inherently wrong with eating something that had been sacrificed to an idol; therefore, a Christian could enjoy the freedom to eat such things in good conscience.

Nevertheless, that freedom did not justify an attitude of insensitivity towards those who were struggling to disassociate such food from the idolatrous beliefs and rituals they represented. As another commentator explains...

"When a man violates his conscience, he assaults the central monitor of his spiritual life; and regardless of whether or not the conscience is properly instructed, the violation of it is a spiritual disaster. This is why a person who thinks a certain action is a sin may not safely take such action." ₍₃₎

(1) Pinocchio and Jiminy Cricket - Always Let Your Conscience Be Your Guide! https://www.youtube.com/watch?v=DOZzNOkcEgM

(3) Coffman, James Burton. "Commentary on 1 Corinthians 8:4". "Coffman Commentaries on the Old and New Testament". "www.studylight.org/commentaries/bcc/1-corinthians-8.html". Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

the book of 1 corinthians chapter eight VI

"Therefore, as to the eating of food offered to idols, we know that 'an idol has no real existence,' and that 'there is no God but one.' For although there may be so-called gods in heaven or on earth—as indeed there are many "gods" and many "lords"— yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist" (1 Corinthians 8:4-6).

Unlike a polytheist who believes in many gods or a pantheist who maintains that "all is god," the Biblical Scriptures affirm the existence of one transcendent, all powerful Creator (see Deuteronomy 4:35, Deuteronomy 4:39, and Deuteronomy 6:4 for some examples). For Paul the Apostle, the question posed by the Corinthian church regarding meat sacrificed to idols represented an opportunity to reinforce this foundational truth concerning God's essential nature.

Of course, given the large number of mythological gods that dominated Greek and Roman ideology, it was probably beneficial for Paul to emphasize this point whenever he was provided with the opportunity. But while many such gods were likely to be little more than the product of a fanciful imagination, those who followed such practices were actually (and perhaps unknowingly) engaged with malevolent spiritual beings- and as we'll see, Paul will go on to issue an appropriate warning regarding such activities in chapter ten.

Finally, Paul's reference to "one God, the Father" and "one Lord, Jesus Christ" within this passage is one that may benefit from a further explanation...

"When Paul says that there is one God, the Father, and one Lord Jesus Christ, he does not mean that the Lord Jesus Christ is not God. Rather he simply indicates the respective roles which these two Persons of the Godhead fulfilled in creation and in redemption. Paul draws a contrast between false deities and the Father and Son. Whereas the pagan deities are false, there is to us 'one God, the Father', and 'one Lord, Jesus Christ'.

He maintains a distinction of Personality between the Father and Son by assigning a different title of Deity to each, while at the same time distinguishing both from all creation [TA PANTA], each in a different way. Whereas the Father is portrayed as the source of all things, Jesus Christ, the Logos, operates in an intermediate role in both the original creation (John 1:3) as well as the new creation." ₍₁₎

the book of 1 corinthians chapter eight V

"Therefore concerning the eating of things offered to idols, we know that an idol is nothing in the world, and that there is no other God but one. For even if there are so-called gods, whether in heaven or on earth (as there are many gods and many lords), yet for us there is one God, the Father, of whom are all things, and we for Him; and one Lord Jesus Christ, through whom are all things, and through whom we live" (1 Corinthians 8:4-6).

There were those among the congregation at Corinth who had the right idea concerning the idolatrous beliefs that permeated their society- an idol is really nothing. Paul the Apostle affirmed this basic truth when he said, "So to address your concerns about eating food offered to idols, let me start with what we know. An idol is essentially nothing, as there is no other God but the One" (Voice).

The Scriptures also provide us with a number of common sense observations concerning those who place their trust in anything other than the one true God. Perhaps the best known example among these can be found in the book of Psalms...

"...their idols are silver and gold, made by human hands. They have mouths, but cannot speak, eyes, but cannot see. They have ears, but cannot hear, noses, but cannot smell. They have hands, but cannot feel, feet, but cannot walk, nor can they utter a sound with their throats. Those who make them will be like them, and so will all who trust in them" (Psalm 115:4-8 NIV).

In light of this, we might ask why the Scriptures go to such lengths to condemn something that is essentially nothing. Well, here's how one scholar addresses that question...

"Paul affirms here that 'an idol is nothing in the world.' Yet the Bible repeatedly condemns idolatry (cf. Ex. 20:4), and even Paul said there are demons behind idols (1 Cor. 10:19). Is he then claiming that demons are nothing?

SOLUTION: Paul does not deny the existence of idols, but simply their ability to affect mature believers who eat meat that has been offered to them (cf. 8:1). It is not the reality of idols, but their divinity which Paul denies. The devil does deceive idolaters (1 Cor. 10:19), but he cannot destroy the meat which God has created and pronounced good (Gen. 1:31; 1 Tim. 4:4), even if someone else has offered it to an idol. ₍₂₎

(1) See also Jeremiah 10:3-5, 14-15, Psalm 135:15-18, and Romans 1:20-25

(2) Geisler, N. L., & Howe, T. A. (1992). When critics ask : a popular handbook on Bible difficulties (p. 458). Wheaton, Ill.: Victor Books.

the book of 1 corinthians chapter eight IV

"And if anyone thinks that he knows anything, he knows nothing yet as he ought to know. But if anyone loves God, this one is known by Him" (1 Corinthians 8:2-3).

Paul the Apostle is a man who serves as a remarkable study in contrasts. For instance, Paul's New Testament epistles clearly demonstrate that he was a learned individual and a person of high intelligence. Paul spoke and understood at least three of the major languages of his era (Hebrew, Aramaic, and Greek) and appeared to be well versed in the poets and authors of his day, having quoted from them in his letters on three separate occasions.

Yet Paul was not a person who sought to put his intelligence on display. Unlike the intellectual arrogance that sometimes accompanies those who possess great intelligence, Paul demonstrated himself to be a person of great humility throughout his Biblical letters. For instance, Paul will later go on to write the following in his second letter to the Corinthian church: "for in nothing am I behind the very chiefest apostles, though I be nothing" (2 Corinthians 12:11).

To the church that met in the region of Galatia, he also wrote: "...God forbid that I should glory, except in the cross of our Lord Jesus Christ..." (Galatians 6:14). In addition, Paul composed the following message to the Ephesian church: "Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ..." (Ephesians 3:8).

Finally, Paul said the following to the church at Thessalonica: "(We did not) seek glory from men, either from you, or from others, when we might have made demands as the apostles of Christ" (1 Thessalonians 2:6).

Thus, Paul served to exemplify the principle of "knowledge guided by love" that he sought to instill within the members of the Christian community at Corinth. One commentator illustrates this concept in the following manner: "Those who 'know better' than others are always in danger of feeling superior. Intellectualism seeks to tear down those of inferior knowledge in order to inflate self. Love (Gr. agape) seeks to edify (Gr. oikodomei, build up) the intellectually inferior by denying self." ₍₁₎

Paul will go on to discuss the nature and characteristics of love at much greater length within this epistle. But for now, we can be secure in the knowledge that God knows those who love Him. Yet while there may be many who think they know God, the real question is this: does God know them?

the book of 1 corinthians chapter eight III

"Now about food sacrificed to idols: We know that 'We all possess knowledge.' But knowledge puffs up while love builds up" (1 Corinthians 8:1 NIV).

In addressing the question of food sacrificed to idols, the Apostle Paul will first identify two important principles and their relationship to one another: knowledge and love. A few inferences from this portion of Scripture can help provide us with a better understanding of these principles and how we might apply them today.

If we can "read between the lines" of this passage, we might say that there was a contingent within the church at Corinth who had come to the conclusion that an idol was nothing; therefore, what should it matter if someone eats something that had been dedicated to nothing? On the other hand, there may have been others who felt that any involvement with idolatry served to dishonor the God of the Scriptures. For such people, even the mere association with something that had been offered to an idol was wrong for it served to misrepresent the God that he or she claimed to follow.

So given what we know about the factions that had developed within the Corinthian church, its entirely possible that Paul's use of the term "We all possess knowledge" refers to a catchphrase that was employed by certain members of the Corinthian church in regard to others who were seemingly less informed. If this is correct, then it seems that Paul sought to address an attitude of arrogance held by this first contingent of believers- a concern that he has repeatedly expressed throughout this letter to the Corinthians. ₍₁₎

While Paul did not discredit the importance of knowledge, he did stress an important standard that we would do well to observe: the application of knowledge should be guided by an attitude of love, not arrogance. The New Testament example of a couple named Aquila and Priscilla can help to provide us with a good illustration in this regard.

When this husband and wife team heard the dynamic teaching of a man named Apollos, they realized that his message lacked some important detail. In response, Acts 18:26 tells us that "...they took him aside and explained to him the way of God more accurately." In other words, Aquila and Priscilla did not seek to exhibit their superior knowledge or ridicule Apollos for the things he did not know. Instead, they spoke with Apollos privately in order to provide him with the information he lacked in a dignified manner.

In a similar manner, those with knowledge should seek to help (and not hurt) those who lack it.

(1) See 1 Corinthians 1:26-31, 1 Corinthians 3:18-20, and 1 Corinthians 4:18-21

the book of 1 corinthians chapter eight II

"Now concerning things offered to idols: We know that we all have knowledge. Knowledge puffs up, but love edifies" (1 Corinthians 8:1).

When a member of the first-century church at Corinth sat down to enjoy a meal, he or she was faced with some cultural realities that went beyond the meal itself...

"The Greeks and Romans were polytheistic (worshiping many gods) and polydemonistic (believing in many evil spirits). They believed that evil spirits would try to invade human beings by attaching themselves to food before it was eaten, and that the spirits could be removed only by the food’s being sacrificed to a god. The sacrifice was meant not only to gain favor with the god, but also to cleanse the meat from demonic contamination. Such decontaminated meat was offered to the gods as a sacrifice." ₍₁₎

Because of this, it was virtually impossible for a Christian within the city of Corinth to live, work, or attend a social function without encountering those who expressed such beliefs in the form of these sacrificial offerings. Another source discusses the prominence of these offerings within the culture of that period...

"Some of the pagan temples appear to have provided auxiliary 'clubrooms' which offered social dining as well as the more religious cultic meals. The cultic meals, according to William Baird, were held in recognition of a host of public occasions—marriage, victory in battle, honor to a hero. The prominence of such dining customs made it difficult for the Corinthian citizen to avoid sacrificial meat." ₍₂₎

These food offerings (generally consisting of the meat of a slaughtered animal) were usually divided into three separate potions. One portion was burned as a sacrifice to the "god" being honored. Another portion was kept by the priest who officiated the sacrifice and the remaining portion was eaten by the person who brought the offering.

If an officiating priest had more of his portion than he could eat, he could elect to sell his surplus to the market where it would then be offered for public sale. Because of this, a Christian who ate within the dining area of a pagan temple would certainly know the origin of his or her meal, but those who made their purchases at the first-century equivalent of a butcher shop were never entirely certain.

Nevertheless, we'll soon see that Paul the Apostle was far less concerned with the external origin of these meals than he was with the internal effect that they might have upon the other members of the Christian community.

(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (1 Co 8:1). Nashville, TN: Thomas Nelson Publishers.

the book of 1 corinthians chapter eight I

"Now concerning things offered to idols..." (1 Corinthians 8:1).

1 Corinthians 8:1 represents the beginning of a brief chapter that encompasses a longer discussion, one that continues through chapter nine and proceeds on into chapter ten. This portion of Scripture will address what appears to be another question posed by the members of the Corinthian church: "Is it appropriate to eat food that had been associated with an idolatrous offering?"

Now this question may seem unusual to anyone who enjoys eating foods from different cultures without much concern for the religious beliefs of those who were involved in preparing them. In light of this, a little background information might be useful in helping us understand why the question of what to eat and what not to eat troubled many within the early church.

We should first stop to remember that idolatry was a cultural fixture within the Greek and Roman societies of the first century. For example, there were a multitude of "gods" who supposedly held dominion over the realms of love, war, travel, and other areas of life during that time. As mentioned earlier, this reality was illustrated by the humorous observation that so many idols existed within the ancient city of Athens that it was easier to find a "god" than a man there. Since many members of the Corinthian church had surely engaged in various forms of idol worship prior to their acceptance of Christ, the question of whether it was appropriate to have any further association with such practices represented a very real concern.

However, these chapters are important for another reason, for they will also provide us with a number of principles that extend far beyond the ancient city of Corinth right into our present day. You see, this portion of Scripture will also address the larger issue of Christian liberty. Because of this, the precepts that we will go on to read over the next few chapters are ones that are applicable within every culture and every generation- and as we'll see, they can be expanded to cover a wide variety of activities where God-honoring people may reach different conclusions concerning what is appropriate and what is inappropriate.

Finally, one source provides us with a helpful outline that will help prepare us for our look at this section: "Paul’s approach is to state the principle of liberty (8:1–13), then to cite himself as a picture of Christian liberty (9:1–27), and finally, to demonstrate to the Corinthians how they should put into practice their Christian liberty (10:1–11:1)." ₍₁₎

(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2302). Nashville: Thomas Nelson.

the book of 1 corinthians chapter seven XXIX

"A wife is bound to her husband as long as he lives. But if her husband dies, she is free to be married to whom she wishes, only in the Lord. Yet in my judgment she is happier if she remains as she is. And I think that I too have the Spirit of God" (1 Corinthians 7:39-40 ESV).

In 1 Corinthians 7:39, the Apostle Paul expressed his belief that a widow would be happier if she remained single. Yet Paul's Biblical letter to a young church leader named Timothy appears to tell us something much the opposite...

"...I think it’s best to have the younger widows remarry, have children, and take care of their households so that the enemy gains no opportunity to come with accusations" (1 Timothy 5:14 Voice).

While these statements may seem to represent something of a contradiction, each relates to a different context. For instance, 1 Timothy chapter five addresses the role of the church in assisting older widows who had no other means of support. Within that context, Paul established a number of parameters that served to determine when it was appropriate to render such assistance. Some of those factors included a widow's age (sixty years or older according to 1 Timothy 5:9), her general character, and the presence of other family members who might be in a position to offer support.

He then went on to differentiate such widows from those who were younger and more likely to express a strong desire for remarriage. There were two important considerations regarding these younger widows. First, Paul was concerned that their desire for another relationship might eventually grow stronger then their devotion to Jesus.

Next, Paul clearly recognized the dangers that are sometimes associated with too much idle time (see 1 Timothy 5:11-13). So while Paul saw an advantage for widows to remain single (probably for the reasons he expressed earlier in 1 Corinthians 7:32-35), he made an exception within his letter to Timothy for those women of child-bearing age who might desire to remarry.

Finally, Paul's statement, "...I think that I too have the Spirit of God" should not be taken to imply doubt in any way. In fact, it would be far more distressing if the Apostle Paul did not think that he had the Spirit of God. As he will later go on to say within this letter...

"If anyone thinks himself to be a prophet or spiritual, let him acknowledge that the things which I write to you are the commandments of the Lord" (1 Corinthians 14:37).

throwback thursday

In November 1996, The Doctor's Office website first appeared on the Internet. Those initial messages were crafted on a 386 PC running a Windows 3.11 operating system with 5.25 and 3.5 floppy disks, a 40mb hard drive, 8mb of ram and a 14” CRT monitor. File transfer and internet access was accomplished via a 14.4 baud dial-up modem on a landline in those early days. It was from those primitive beginnings that this ministry now turns 20 years old.

Peggie Bohanon (who oversaw what was one of the largest Christian web sites online at the time) was instrumental in the development of this site. Her encouragement was (and continues to be) a tremendous blessing. This site might never have existed without her generous support, and for that I will always be grateful.

I am also thankful for my loving and supportive wife as well as everyone who has taken the time to read the messages and email questions over the years. But most of all, I am thankful to the Lord Jesus Christ whose graciousness and mercy has now enabled this ministry to enter it's third decade. Soli Deo gloria!

To celebrate the 20th anniversary of The Doctor's Office, the messages next week will feature the original graphics and website design dating back from when The Doctor's Office first appeared in 1996. While the design and technological aspects of this site have changed considerably over the last two decades, the primary emphasis of this ministry remains rooted in a desire to communicate the Scriptures in a way that can be understood, remembered, and applied in daily life.

Thank you for your support and may God richly bless you

the book of 1 corinthians chapter seven XXVIII

"A wife is bound by law as long as her husband lives; but if her husband dies, she is at liberty to be married to whom she wishes, only in the Lord. But she is happier if she remains as she is, according to my judgment—and I think I also have the Spirit of God" (1 Corinthians 7:39-40).

1 Corinthians chapter seven has provided us with a great deal of God-inspired counsel relating to many different areas of male-female relationships. Now as we approach the end of this chapter, the Apostle Paul will go on to address one final scenario- the death of a spouse.

In considering this passage, we can first establish that the passing of a husband or wife frees a marriage partner to remarry with one qualification: "...only someone in the Lord" (NET). In reality however, we can easily expand this qualification to include any man or woman of God who may be contemplating a dating relationship today.

You see, a Christian who is involved in a relationship with a non-Christian may believe that his or her dating partner will eventually get serious about a relationship with Christ. While this is a hopeful possibility, the unfortunate reality is that a non-Christian partner often has the greater influence in such relationships.

Consider this: a man or woman who chooses to enter a relationship with another solidly committed Christian is someone who is (or should be) moving in the same spiritual direction as his or her partner. On the other hand, a person who chooses to enter a relationship with someone whose priority is something other than Christ will find him or herself moving in a different direction. This often leads to compromise and conflict within the relationship and helps to explain why this passage specifies remarriage to another believer.

Remarriage was an important consideration in the first-century era for the difficulties facing a widow during that time involved much more than the loss of a loved one. You see, there were no such things as government assistance, pension plans, or life insurance available in those days. If an elderly widow had no family to assist her in her old age, it meant that she was destined to live in poverty for the rest of her life.

As one commentator has observed, "... (if) faced with the prospect of choosing between a fine Christian husband and a life of destitute poverty it would probably be better for her to remarry. However if all other things were equal, the single state seemed preferable to the apostle. Notice that the issue is the widow's happiness, not her obedience."₍₁₎

the book of 1 corinthians chapter seven XXVII

"But if any man thinks he is behaving improperly toward his virgin, if she is past the flower of youth, and thus it must be, let him do what he wishes. He does not sin; let them marry.

Nevertheless he who stands steadfast in his heart, having no necessity, but has power over his own will, and has so determined in his heart that he will keep his virgin, does well. So then he who gives her in marriage does well, but he who does not give her in marriage does better" (1 Corinthians 7:36-38).

As mentioned earlier, there are two major viewpoints regarding this portion of Scripture. The first sees the identity of the virgins referenced within this passage as young women of marriageable age who were still under the direction of a father or guardian.

One source provides us with a helpful summary of this view...

"Paul, then, gave advice to a father who in the first-century culture exercised great decision-making authority in matters affecting his family. A father may have decided that his daughter should not marry, possibly due to reasons similar to those Paul had mentioned in 1Co_7:25-34. But in coming to this decision, the father had not reckoned with the fact that his daughter might not be able to remain single. She might not possess the gift of celibacy (1Co_7:7).

If so, Paul recommended that the father should not feel obligated to hold to his previous commitment but instead let his daughter marry. However, the father should feel free to follow through on his conviction to keep his daughter single (1Co_7:37) if three conditions were met:

(a) He had a settled and firm conviction about the propriety of her celibacy.

(b) He was in a position where he was free to exercise his authority, that is, he was not a slave in which case the master could determine the daughter’s destiny.

(c) He was under no compulsion from evidence which suggested that his daughter was not able to remain single but required marriage instead. If these conditions were met, then the father did well not to give her in marriage. ₍₁₎

On the other hand, this reference may pertain to those engaged couples who were contemplating the appropriateness of remaining unmarried. The considerations in that regard are summarized by the NIV rendering of 1 Corinthians 7:36...

"If anyone is worried that he might not be acting honorably toward the virgin he is engaged to, and if his passions are too strong and he feels he ought to marry, he should do as he wants. He is not sinning. They should get married."

the book of 1 corinthians chapter seven XXVI

"But I want you to be without care. He who is unmarried cares for the things of the Lord—how he may please the Lord. But he who is married cares about the things of the world—how he may please his wife.

There is a difference between a wife and a virgin. The unmarried woman cares about the things of the Lord, that she may be holy both in body and in spirit. But she who is married cares about the things of the world—how she may please her husband. And this I say for your own profit, not that I may put a leash on you, but for what is proper, and that you may serve the Lord without distraction" (1 Corinthians 7:32-35).

1 Corinthians 7:32-35 provides us with a number of important things to keep in mind when considering God's calling in the area of marital relationships. You see, a single person possesses certain advantages that are unavailable to those who are married if we choose to view marriage from a strictly theoretical perspective.

For instance, a single person enjoys a greater degree of flexibility and can adapt to changing situations more easily than those who are married with children. A person without a spouse or a child does not need to be concerned with the material and emotional needs of a marriage partner or the impact of his or her decisions upon a dependent. Therefore he or she often has a greater degree of time and energy to devote to God's work than those who carry the responsibility of providing for the needs of a family.

Of course, a single person should also consider this piece of proverbial wisdom from the Old Testament book of Ecclesiastes...

"A person standing alone can be attacked and defeated, but two can stand back-to-back and conquer. Three are even better, for a triple-braided cord is not easily broken" (Ecclesiastes 4:12).

This idea of a triple braided cord is often used to symbolize the marriage commitment of a husband and wife to each other and to Christ. We can see an illustration of this type of commitment in the New Testament example of Aquila and Priscilla, a married couple who ministered together with the Apostle Paul (see Acts 18).

The main concern for Paul was this: "I want you to do whatever will help you serve the Lord best, with as few distractions as possible" (NLT). While a single person may have greater flexibility in serving God, that advantage might be diminished if his or her attention is distracted by an unfulfilled desire for a marriage partner.

the book of 1 corinthians chapter seven XXV

"But let me say this, dear brothers and sisters: The time that remains is very short. So from now on, those with wives should not focus only on their marriage. Those who weep or who rejoice or who buy things should not be absorbed by their weeping or their joy or their possessions. Those who use the things of the world should not become attached to them. For this world as we know it will soon pass away (1 Corinthians 7:29-31 NLT).

There are many analogies that might be used to illustrate the Apostle Paul's God-inspired observation from this passage: "...the form of this world is passing away."

For instance, we might say that the world as it now exists is progressing towards the inevitable conclusion of it's "year" much like the annual changes that take place with each passing season. Others may compare our lives in this world to a passenger train as it travels down the track of life. Friends, enemies, lovers, and acquaintances stop to join us at various stations along the way and then disembark as we inevitably move towards the destination we have chosen.

But perhaps the best known illustration of this idea is summarized by the following piece of commentary...

"The form of this world is passing away is borrowed from the theater and refers to the changing of scenes. It speaks of the transience of all that we see about us today. Its short-lived character is well expressed in Shakespeare's famous lines: 'All the world's a stage, and all the men and women merely players. They have their exits and their entrances, and one man in his time plays many parts.' " ₍₁₎

The transient nature of life (and the account that we will eventually make for our use of it) should encourage us to maintain an eternal perspective within the areas of marriage, commerce, and possessions. The New Testament epistle of 1 John provides us with an important reminder concerning those attitudes, values, and belief systems that are characteristic of this world 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).

the book of 1 corinthians chapter seven XXIV

"What I mean, brothers and sisters, is that the time is short. From now on those who have wives should live as if they do not; those who mourn, as if they did not; those who are happy, as if they were not; those who buy something, as if it were not theirs to keep; those who use the things of the world, as if not engrossed in them. For this world in its present form is passing away" (1 Corinthians 7:29-31 NIV).

In general sense, the concept found here within 1 Corinthians 7:29-31 should be familiar to anyone who has studied various time-management strategies.

For instance, business professionals are frequently reminded to "put first things first" when setting a daily agenda. This is an easy way to conceptualize an important principle: we can often make the most efficient use of the limited time available to us by generating a clear list of priorities and acting upon them in order of their importance.

In a similar manner, 1 Corinthians 7:29-31 should encourage us to prioritize our relationships, occupations, and material possessions with a view towards eternity. Consider Jesus' counsel in regard to our relationships and possessions...

"If you want to be My disciple, you must hate everyone else by comparison--your father and mother, wife and children, brothers and sisters--yes, even your own life. Otherwise, you cannot be My disciple" (Luke 14:26 NLT).

"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).

Finally, one source provides us with a number of important insights in commenting on this passage...

"Those who weep should remember that present sorrow will be comparatively short (cf. Luk_6:21). Likewise those who rejoice should bear in mind that we have a serious purpose to fulfill in life (Luk_6:25). When we make purchases, we need to consider that we are only stewards of God and that everything really belongs to Him.

The Christian should use the world and everything in it to serve the Lord, but we must not get completely wrapped up in the things of this world. Therefore, whether a person is single or married he or she should live with an attitude of detachment from the world. We should not let it engross or absorb us." ₍₁₎

the book of 1 corinthians chapter seven XXIII

"But this I say, brethren, the time is short, so that from now on even those who have wives should be as though they had none, those who weep as though they did not weep, those who rejoice as though they did not rejoice, those who buy as though they did not possess, and those who use this world as not misusing it. For the form of this world is passing away" (1 Corinthians 7:29-31).

One important challenge faced by those who seek to honor God often involves balancing the political, occupational, commercial, and financial responsibilities of daily life while guarding against the tendency to become overly engrossed with such things.

For instance, a person may recognize that those who follow Jesus are "temporary residents" (GW) within this world (as we read in 1 Peter 2:11), yet still be unduly absorbed with the cultural or political news of the day. Others may be immersed in the pursuit of a business enterprise, preoccupied with various types of relationships, or absorbed with the acquisition of material or financial wealth.

While each of these things may have an appropriate place within our lives, we should remember that they are often temporal and relative to this world- a world "...that is passing away" as we see within the passage quoted above.

Here is how a few other Biblical translations communicate this idea...

"...the outward form of this world [its present social and material nature] is passing away" (AMP).

"...this world's way of life will quickly come to an end" (BBE).

"...this world, the way it is now, will soon be gone" (ERV).

"...the present scheme of things in this world won’t last much longer" (CJB).

You see, there is a considerable difference in maintaining a concern for the world in which we live and a preoccupation with the various aspects of this world. The idea is that even such valid concerns (no matter how worthy of our time they may be) must still be subordinate to our relationship with Christ. This does not mean that we should neglect such legitimate responsibilities but we would be wise to evaluate our level of attachment to anything that may be associated with a world that is passing away.

As one source observes, "...it is not the amount of time that we have left that concerned Paul but the fact that we know our time is limited. Christians should live with a certain perspective on the future and, therefore, we should live with eternity's values consciously in view." ₍₁₎

the book of 1 corinthians chapter seven XXII

"Are you pledged to a woman? Do not seek to be released. Are you free from such a commitment? Do not look for a wife. But if you do marry, you have not sinned; and if a virgin marries, she has not sinned. But those who marry will face many troubles in this life, and I want to spare you this" (1 Corinthians 7:27-28 NIV).

It may be easier to appreciate the counsel found within these verses if we take the time to view this passage from a historical perspective. You see, the first large-scale act of persecution ever initiated against the church began within a few short years following this letter to the Corinthians. Those persecutions began following the events of July 14th, A.D. 64 when a large and devastating fire broke out within the city of Rome.

While historians have been unable to determine the exact cause of this fire, it is believed that many Roman citizens held the Emperor Nero responsible. To borrow a phrase from law enforcement, Nero was was thought to have had "probable cause" to start this fire in order to clear the way for a large building project that he wished to begin. Whatever the precise origin, the fire placed Nero in a great deal of political difficulty and made it necessary for him to place the blame for this catastrophe upon some other individual or group. The group that Nero targeted for accusation in this regard were the members of the Christian community.

Historical accounts tell us that those who acknowledged their faith in Christ during this period were left to be torn apart by ravenous dogs. Others were crucified. Some were burned to death and at night, their flaming bodies served as torches to light Nero's gardens. Tradition tells us that Paul the Apostle and the Apostle Peter were each put to death during this period as well.

Therefore, a couple who chose to enter a marriage relationship before or during this time would likely face the challenge of staying alive and perhaps bear the unspeakable pain of watching a beloved mate or child as he or she was tortured or killed in a horrific manner. So while Paul surely recognized that “Marriage is honorable among all...” as we read in Hebrews 13:4, it seems that he wanted to spare the members of the Corinthian church from these dangers ahead and as well as those persecutions that may have had already begun.

the book of 1 corinthians chapter seven XXI

"I suppose therefore that this is good because of the present distress—that it is good for a man to remain as he is: Are you bound to a wife? Do not seek to be loosed. Are you loosed from a wife? Do not seek a wife. But even if you do marry, you have not sinned; and if a virgin marries, she has not sinned. Nevertheless such will have trouble in the flesh, but I would spare you" (1 Corinthians 7:26-28).

The twelfth chapter of the Old Testament book of 1 Chronicles relates the account of Israel's King David in the period before completed his ascension to the throne. During that time, many came to join David, including a large number of valiant warriors. But included among those who pledged their allegiance to David were a group of men from the tribe of Issachar who were described in this manner: "...they understood the times and knew what Israel should do" (1 Chronicles 12:32 NET).

Much like these members of the tribe of Issachar, the Apostle Paul understood the times in which he lived- and that understanding served to impact his counsel to those members of the Corinthian church who were contemplating marriage: "Considering the present distress, I think it is better for a man to stay as he is" (GNB). While commentators differ as to the exact nature of this distress, some suggest a local offensive against the church, a famine, or the initial stages of the widespread persecutions that were soon to come.

Whatever the precise meaning, the social, economic and/or political realities associated with the times in which Paul lived clearly influenced his counsel. For instance, we can often accept our own pain and suffering more easily than that of a loved one- especially if that loved one is a spouse or child. Therefore, the "present distress" that Paul references (in whatever form it took), might have been easier for a single person to endure than a married couple, especially a married couple with children.

In light of these considerations, it may have been advisable for a single person to refrain from making a marital commitment. Although Paul did not categorically advise against entering a marriage relationship, he wanted to provide his readers with the ability to make a fully informed decision. As one commentator observes, "The Apostle Paul had already experienced intense persecution, and no doubt anticipated it would get worse. History records all too well that he was right."₍₁₎

(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2300). Nashville: Thomas Nelson.

the book of 1 corinthians chapter seven XX

"Now concerning virgins: I have no commandment from the Lord; yet I give judgment as one whom the Lord in His mercy has made trustworthy" (1 Corinthians 7:25)

As mentioned earlier, the final chapters of 1 Corinthians will be directed towards a number of questions that Paul the Apostle received from the church at Corinth. Many of these questions can be identified by watching for the phrase "Now concerning..." as seen within the passage quoted above. This phraseology serves to identify when Paul has concluded his answer to one question from the Corinthians and is moving towards the next topic.

So having now completed his response to those who were married, this passage signals Paul's intent to provide some direction for those who were single (or engaged) within the church. While these references to "virgins" may be somewhat unclear to 21st century readers, a look at two major viewpoints regarding this passage may help to provide some clarity.

The first approach views the identity of these virgins as young women of marital (or pre-marital) age who were still under the guidance and direction of their fathers. This viewpoint takes the predominantly patriarchal society of first century Corinth into consideration and sees this verse (as well as those that follow) as a response to those fathers who questioned the propriety of giving their daughters away in marriage.

Another viewpoint sees these virgins as young women who were engaged (or eligible) to be married but were wondering if it might be more spiritually appropriate to remain single. As one source explains, "The view adopted by many modern commentators... is that the term refers to young, engaged women who were under the influence of various groups within the Corinthian church not to go through with their marriages. The central issue would then be whether the young men and women should continue with their plans and finalize their marriages." ₍₁₎

Finally, Paul's statement that "...I have no direct command from the Lord" (NIRV), does not negate his apostolic authority to speak on this matter- it simply means that Paul had no specific direction in this regard.

Rather than serve as cause for concern, this should actually serve as a reassurance for it demonstrates that the Biblical authors were not in the habit of making up their own statements and then attributing those statements to Jesus.₍₂₎ Instead, Paul had the integrity to make a clear distinction between the teaching that he had received from Christ while affirming his own apostolic authority to render an "...opinion as one who by the Lord's mercy is worthy of trust" (GNB)..

(1) NET Bible® notes [1 Corinthians 7:25] http://classic.net.bible.org/verse.php?book=1Co&chapter=7&verse=25&tab=commentaries Quotations designated (NET) are from the NET Bible® copyright ©1996-2016 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

(2) Coffman, James Burton. "Commentary on 1 Corinthians 7" [v.25]. "Coffman Commentaries on the Old and New Testament". "www.studylight.org/commentaries/bcc/1-corinthians-7.html". Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

the book of 1 corinthians chapter seven XIX

"Were you called while a slave? Do not be concerned about it; but if you can be made free, rather use it. For he who is called in the Lord while a slave is the Lord's freedman. Likewise he who is called while free is Christ's slave.

You were bought at a price; do not become slaves of men. Brethren, let each one remain with God in that state in which he was called" (1 Corinthians 7:21-24).

At the time that the Apostle Paul wrote this letter to the Corinthian church, there were approximately 60 million slaves within the Roman Empire, a number that may have represented up to half the total population during that time. Therefore, its likely that Paul's comments on this subject had a direct impact upon a significant number of people who attended the church at Corinth.

In regard to the Scriptural teaching concerning slave/master relationships, there are two general aspects to consider- moral and practical. Since the moral aspect of this relationship has already been discussed within another study, we'll take some time now to consider a few of the more practical elements of this passage.

For instance, we can say that freedom is something that is worth pursuing if it can be obtained. Although Paul counseled his readers to "...remain in the situation they were in when God called them" (NIV), he clearly did not wish to imply that slavery was a preferred state. For those with an opportunity to acquire a greater degree of freedom (especially if that freedom might enable someone to worship and serve God to a greater extent), Paul's counsel is straightforward: "...avail yourself of the opportunity" (ESV).

The Biblical counsel to avoid "becoming a slave to people" (Voice) is one that might be applied to various forms of employment as well. For example, it is possible to become so consumed with professional advancement that we effectively become enslaved to an employer at the expense of family, church, or ministry opportunities.

Finally, one source offers some valuable insight in regard to this portion of Scripture...

"There is nothing in this passage which forbids any man to strive for betterment of conditions in his life; but what is forbidden is any thought that such "better conditions" could denote any higher spiritual condition. A slave could be just as noble and successful a Christian as anyone else.

Furthermore, many Christians have destroyed their spiritual lives, or greatly damaged them, by inordinate desire to improve their economic or social status. There is something of what Paul wrote to Timothy in this admonition here: "Godliness with contentment is great gain ... having food and covering we shall be therewith content" (1 Timothy 6:6-8). ₍₁₎

(1) Coffman, James Burton. "Commentary on 1 Corinthians 7" [v.20]. "Coffman Commentaries on the Old and New Testament". "www.studylight.org/commentaries/bcc/1-corinthians-7.html". Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

the book of 1 corinthians chapter seven XVIII

"Was anyone called while circumcised? Let him not become uncircumcised. Was anyone called while uncircumcised? Let him not be circumcised. Circumcision is nothing and uncircumcision is nothing, but keeping the commandments of God is what matters. Let each one remain in the same calling in which he was called" (1 Corinthians 7:18-20).

The act of circumcision was a controversial topic among many members of the first-century church. At the center of that controversy was a group that is historically known to us today as the Judaizers. These men were early Jewish converts to Christianity who taught that non-Jewish people were obligated to observe the Old Testament Law in order to receive salvation through Christ.

The New Testament book of Acts records one such instance of this teaching: "And certain men came down from Judea and taught the brethren, 'Unless you are circumcised according to the custom of Moses, you cannot be saved'" (Acts 15:31). So this argument might be summarized as follows: “Jesus saves us but only after we have accepted the Old Testament Law. Therefore, non-Jewish people must convert to Judaism before they can become Christians."

Unfortunately, this sort of teaching did not die out at the turn of the first century- it simply adapted. You see, this same kind of heresy can still be seen among those who teach that Jesus’ death on the cross was insufficient and that one must accept His death as payment for our sins and do something else in order to receive salvation. In part, this helps make this portion of Scripture highly applicable when dealing with similar beliefs today.

As far as this reference to "uncircumcision," one source provides us with the following explanation: "For several centuries some Jews, ashamed of their circumcision in the predominantly Greek culture, had opted for a minor surgical operation that could pull the remains of their foreskin forward and make them appear uncircumcised." ₍₁₎ But as Paul the Apostle wrote in his letter to the church at Rome, "...God is not looking for those who cut their bodies in actual body circumcision, but he is looking for those with changed hearts and minds" (Romans 2:29 TLB).

So this passage serves to remind us that we shouldn't try to be something we are not, for our social, cultural, and national identities as less important than our common identity in Christ. This is another concept that Paul will later go on to explore at greater length within his letter to the Corinthians. But for now, Paul reminds us, "...these outward signs aren’t the issue—the way you live out the commands of God is what really matters" (Voice).

the book of 1 corinthians chapter seven XVII

"But as God has distributed to each one, as the Lord has called each one, so let him walk. And so I ordain in all the churches" (1 Corinthians 7:17).

1 Corinthians 7:17 begins a portion of this letter that relates to those "if only" circumstances of life- those instances that may prompt us to feel as if we'd be happy if only we had something we suspect would bring fulfillment, satisfaction, and/or contentment. Within this section, Paul the Apostle establishes some principles that can help us make wise decisions in those areas where the challenges and difficulties we encounter may leave us longing for a change.

We should first take note of the phrase "...as God has distributed to each one" within this passage. This brings to mind those God-given gifts, skills, talents, and abilities we possess. These are the things that can help us earn a living, parent a child, or effectively minister to people, among others. These "distributions" should serve to guide the general direction of our life's work and the following chapters of 1 Corinthians will go on to discuss a number of them at greater length.

This verse also makes use of the term "walk" to illustrate the day-to-day aspects of our lives and couples that illustration with the idea of a calling: "...as God hath called each, so let him walk" (ASV). When used within this context, a "calling" carries the idea of a duty, responsibility, or an assignment. So when taken together, this passage tells us that we should allow God's calling on our lives to help influence our daily decisions.

This is a principle that Paul the Apostle will reiterate three times within this portion of his letter to the Corinthians. You see, the person who views his or her work as an assignment or responsibility can often maintain the right kind of attitude in dealing with the challenges of daily life. Such difficulties may often serve as an incubator for spiritual growth or the means by which God refines our character to help us better reflect the image of Christ.

This does not necessarily imply that we can't take advantage of an opportunity for advancement or seek to improve our station in life. However, we should guard against the impulse to change vocations for trivial or shortsighted reasons. Our responsibility is to represent Christ well in the arena of our lives and as one commentator has said, "Instead of thinking that you can or will walk for the Lord when your station changes, walk for the Lord in the place you are at right now." ₍₁₎

(1) David Guzik, 1 Corinthians 7 – Principles Regarding Marriage and Singleness [v. 17] https://enduringword.com/commentary/1-corinthians-7/

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"To the married I give this command (not I, but the Lord)... To the rest I say this (I, not the Lord)" (1 Corinthians 7:10, 12).

Before we leave this portion of Scripture, we should take a moment to consider the distinction between the directives from Paul the Apostle as seen within the verses quoted above and Jesus' teachings as found within the Gospels.

For instance, 1 Corinthians 7:10 tells us: "Now to the married I command, yet not I but the Lord: A wife is not to depart from her husband." In this instance, Paul clearly referred to Jesus' teaching on the subject of divorce as found within Mark 10:1-12 and Matthew 19:3-6. Since Jesus had already established a position on this subject as recorded within the Gospels, it was simply left to Paul to remind the Corinthians of the instruction they had already received in this regard and how to apply those teachings within their own relationships.

Then there is the matter of Paul's statement from 1 Corinthians 7:12: "But to the rest I, not the Lord, say: If any brother has a wife who does not believe, and she is willing to live with him, let him not divorce her." It might be possible to read this portion of Scripture and assume that Paul was speaking under his own authority or offering a mere opinion on this subject. However, that would conflict with the authority that Paul was given to speak as a commissioned representative (or apostle) of Christ (see 1 Corinthians 2:13, 1 Corinthians 14:37, and 1 Thessalonians 2:13).

Instead, here is how one commentator explains the relationship between "I give this command (not I, but the Lord)" and "I say this (I, not the Lord)..."

"...the word of an apostle and the direct word of the Lord are equally authoritative for all who are Christians. An apostle only gives what the Lord himself has already given him. Apostles do not invent doctrine, nor are they free to add to what the Lord has told them or take away from it. There is no difference of level here between the apostolic word and the word of the Lord.

The contrast is not between the inspired teaching of the Lord and the uninspired teaching of an apostle, but rather the contrast is between what the Lord himself uttered directly and what he has uttered indirectly through his apostle. In either case the authority is the Lord." ₍₁₎

(1) Ray C. Stedman, Answers on Divorce http://www.raystedman.org/new-testament/1-corinthians/answers-on-divorce

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"But if the unbeliever wants a divorce, let it take place. In these circumstances the brother or sister is not bound. God has called you in peace" (1 Corinthians 7:15 NET)

While divorce might be considered as an option in certain circumstances (such as the case noted in the passage quoted above), it should be clearly understood that divorce is never presented in the Scriptures as a preferable option. For example, Malachi 2:14, 16 tells us, "…the LORD is acting as the witness between you and the wife of your youth, because you have broken faith with her, though she is your partner, the wife of your marriage covenant… ‘I hate divorce’ says the LORD God of Israel…" (NIV).

When it comes to the question of marriage and divorce, some general Scriptural guidelines might be applied...

Make every effort to work out any marital issues that may exist
Cultivate an attitude of mercy, graciousness, and forgiveness
Pursue reconciliation as opposed to separation
Wives, respect your husbands (Ephesians 5:33)
Husbands, love your wives and do not be harsh with them (Colossians 3:19)
Be faithful and act as good representatives of Christ

If there are strong disagreements in a marriage relationship and both partners have different opinions regarding the proper course of action, there are a few steps that couples can take to help find the right answer...

Pray together. Remember that James 1:5 tells us, "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" (NIV).
Talk about it. An open discussion of the issues can hopefully lay the groundwork for a solution that everyone can live with. A Scripture such as Ephesians 4:29b that says, "Say only what is good and helpful to those you are talking to, and what will give them a blessing" (TLB) is good for use in guiding such discussions.
Get some good advice. Don't be afraid to ask for some counsel from trusted, mature Christians for Proverbs 1:5 says, "let the wise listen and add to their learning, and let the discerning get guidance" (NIV).

Remember that God desires for male/female relationships to serve as an illustration of His deep, personal, caring, and exclusive love for His people (Ephesians 5:31-32). A God-honoring couple can help achieve that objective by following this good, one-sentence guideline for relationships found in Ephesians 5:33: "… each one of you also must love his wife as he loves himself, and the wife must respect her husband" (NIV).

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"But if the unbeliever departs, let him depart; a brother or a sister is not under bondage in such cases. But God has called us to peace" (1 Corinthians 7:15).

What should be the proper response in the case of marital abandonment, a situation where one partner decides to depart from the relationship with no interest in reconciliation? In this instance, the passage quoted here from 1 Corinthians 7:15 might be considered: "...if the unbeliever leaves, let it be so. The brother or the sister is not bound in such circumstances; God has called us to live in peace" (NIV). This verse tells us that divorce might be considered as an option in the case of desertion, preferably after a period of time and godly counsel.

Then there is the question of divorce in the case of spousal abuse. When considering a husband's role in such situations, we can say that a man who is physically abusive towards his wife is not only in violation of societal law but the Scriptural commandment as well: "Husbands, love your wives, just as Christ loved the church and gave himself up for her" (Ephesians 5:25 NIV).

In such situations, it is wholly appropriate for a woman to protect herself (and any children that may be involved) by exercising the legal defenses available to her. We can look to the experience of Paul the Apostle as an example in this regard. Paul chose to employ his legal right as a Roman citizen to protect himself (Acts 22:24-29) and a woman should also make use of whatever legal protections may be available in the case of spousal abuse.

A period of separation and counsel might follow to see what steps might be necessary to permit a reconciliation. But in the case of a failure to repent, a lack of commitment to resolve the issues underlying such behavior, or subsequent physical abuse by a partner, divorce may be considered as a final option.

Remember that 1 Corinthians 7:15 tells us, “…if the unbeliever leaves, let him do so. A believing man or woman is not bound in such circumstances; God has called us to live in peace” (NIV). We can apply this portion of Scripture in the sense that the actions of an abusive spouse serve to drive his or her partner from their home, thereby causing the desertion of their relationship. In addition, we are told that "...God has called us to live in peace." The actions of a physically abusive spouse clearly violate that calling.

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Pastoral counselors are often faced with difficult questions regarding the subjects of marriage and divorce. While there are often few easy answers to such questions, the best place to begin is to allow the Scriptures to inform our thinking on these subjects and see how we might apply those teachings in each particular circumstance.

In addition to Jesus' teaching on marriage and divorce from Mark 10:1-12 and Matthew 19:1-12, the Bible also discusses marriage, separation, and divorce in 1 Corinthians chapter seven...

"Now to the married I command, yet not I but the Lord: A wife is not to depart from her husband. But even if she does depart, let her remain unmarried or be reconciled to her husband. And a husband is not to divorce his wife. But to the rest I, not the Lord, say: If any brother has a wife who does not believe, and she is willing to live with him, let him not divorce her. And a woman who has a husband who does not believe, if he is willing to live with her, let her not divorce him.

For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband; otherwise your children would be unclean, but now they are holy. But if the unbeliever departs, let him depart; a brother or a sister is not under bondage in such cases. But God has called us to peace. For how do you know, O wife, whether you will save your husband? Or how do you know, O husband, whether you will save your wife?" (1 Corinthians 7:10-16).

These Scriptures provide us with a number of important guidelines for marital relationships. As a general rule, we can first say that if one or both marriage partners are finding difficulty in getting along, its important to stay together and try to work it out. But if the couple decides to separate, each must remain single and celibate or else be reconciled to his or her spouse.

In a situation where one marriage partner has become a Christian, the couple should remain married if the non-Christian partner is willing to continue to live with him or her. The reasoning behind that counsel is explained above: "How do you know, wife, whether you will save your husband? Or, how do you know, husband, whether you will save your wife? (NIV). In other words, the daily example of Christ in the life of a Christian marriage partner may help facilitate the salvation of his or her spouse.

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"For married people I have a command which is not my own but the Lord's: a wife must not leave her husband; but if she does, she must remain single or else be reconciled to her husband; and a husband must not divorce his wife" (1 Corinthians 7:10-11 GNB).

In speaking to His disciples on the subject of marriage relationships, Jesus took the time to provide some additional insight on the question of divorce...

"In the house His disciples also asked Him again about the same matter. So He said to them, 'Whoever divorces his wife and marries another commits adultery against her. And if a woman divorces her husband and marries another, she commits adultery'" (Mark 10:10-12).

Matthew's account of this conversation provides us with some additional detail from Jesus' teaching on this subject: "And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery" (Matthew 19:9).

These passages helped form the basis of the Apostle Paul's reference to Jesus' command here in 1 Corinthians 7:10-11: "A wife must not separate from her husband.. And a husband must not divorce his wife." While the decision to dissolve a marriage relationship might be made on any number of grounds, those same reasons may be indefensible in the eyes of God. The only exception cited by Jesus concerned a case of marital infidelity.

When marital unfaithfulness occurs, there is a violation of the "one flesh" relationship that God established beginning with the very first human couple. Once one partner has been unfaithful to another, a certificate of divorce simply reflects the fact that the marriage bond has already been severed.

However, we should note that while Jesus made an allowance for divorce on the grounds of adultery, He did not require it. As mentioned earlier, there is a significant difference between allowing something and requiring something but we’ll talk more about that distinction shortly.

Of course, any discussion on the subject of divorce is bound to lead to some difficult questions. For instance, what if there is (or has been) physical violence within the relationship? Are the partners obligated to stay together in such instances? What should be the response when one marital partner has deserted the other? What happens when one marriage partner is (or has become) a Christian and the other is not? We'll begin to consider the answers to those important questions from Paul's letter to the Corinthians next.

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"To the married I give this command (not I, but the Lord): A wife must not separate from her husband. But if she does, she must remain unmarried or else be reconciled to her husband. And a husband must not divorce his wife" (1 Corinthians 7:10-11 NIV).

In recognition of the heartlessness that exists among the members of humanity, the Mosaic Law permitted a married couple to permanently separate as long as a man protected his wife's interests by providing her with a written certificate of divorce (see Deuteronomy 24:1).

This document was essential for if a woman decided to remarry, it would serve to establish that her previous marriage had been officially dissolved and she was free to marry someone else. However, this law represented little more than a concession to this unfortunate aspect of human nature.

In discussing this subject with the religious leaders of His day, Jesus drew attention to the fact that God has established the institution of marriage along with the appropriate parameters for marital relationships...

"...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 10:5-9 NIV).

In saying that a man will be united to his wife within this marriage relationship, the Scriptures utilize a word that carries the idea of two individuals who have been "glued" or fused together as one. In other words, a marriage relationship combines two distinct individuals who become one emotionally, physically, and spiritually.

This concept is critically important for it tells us that we should never enter a marriage relationship with the idea that we will simply find someone else if the marriage doesn't work out. In a general sense, this passage tells us that once we decide to enter a marriage relationship, we make the decision to stay together with the person we have married.

This is a concept that the Apostle Paul reiterated in his message to the Corinthian church: "I instruct married couples to stay together, and this is exactly what the Lord himself taught. A wife who leaves her husband should either stay single or go back to her husband. And a husband should not leave his wife" (CEV). We'll take a closer look at Paul's reference to Jesus' teaching on this subject next.

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In His teaching on the subject of marital divorce, Jesus went directly to the heart of the matter in speaking with the religious leadership of His day...

"And Jesus answered and said to them, 'Because of the hardness of your heart he wrote you this precept. But from the beginning of the creation, God ‘made them male and female.’ ‘For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh’; so then they are no longer two, but one flesh. Therefore what God has joined together, let not man separate'" (Mark 10:5-9).

The religious leaders who questioned Jesus on this subject may have been under the impression that marital divorce was little more than a legal procedure. However, Jesus informed His listeners that there were far greater implications involved by examining God's role in establishing the marriage relationship.

For instance, let's consider some of the important truths regarding marriage that Jesus established within the passage quoted above. First, Jesus confirmed that the concept of marriage was initiated by humanity's Creator. It was also designed to represent an exclusive lifelong relationship between a man and a woman whom God had joined together.

This relationship is more than just a simple partnership- it is a union where two distinct human beings join together to become one. Finally, this passage tells us that no human being should attempt to dissolve what God has established. So taken as a whole, this represents God's original plan for marriage relationships.

With this in mind, we might ask why the Old Testament Law would permit a man to write up a letter of divorce, serve it upon his wife, and send her away (Mark 10:2-4). Well, Jesus provides us with the answer in the passage quoted above: "Moses wrote this command only as a concession to your hardhearted ways" (MSG).

When used in this sense, the word "heart" represents someone's innermost being in a physical, emotional, or spiritual sense- and Jesus identified this portion of the Law as a response to the internal stubbornness (NCV), refusal to accept God's teaching (ERV), and "condition of insensibility to the call of God" (AMP) that exists within the human heart.

This post originally appeared here

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Before we consider the Apostle Paul's counsel here in the book of here in 1 Corinthians, let's take some time to examine Jesus' teaching on the subject of marital divorce...

"The Pharisees came and asked Him, 'Is it lawful for a man to divorce his wife?” testing Him. And He answered and said to them, 'What did Moses command you?' They said, 'Moses permitted a man to write a certificate of divorce, and to dismiss her'" (Mark 10:2-4).

The question presented to Jesus within this paasage was something that was designed to be virtually unanswerable. No matter how Jesus chose to respond to this question, there were sure to be large numbers of people who were likely to be dissatisfied with His answer.

In His response, Jesus began by directing His audience to the Law of Moses in saying, "What did Moses command you?" By focusing the attention of His questioners upon the Word of God, Jesus effectively directed the conversation away from the thoughts and opinions of others in order to highlight the Biblical standards for belief and practice in this area.

However, we should also take note of the response that Jesus received from these religious leaders. When Jesus asked these men to identify Moses' command on the subject of divorce, they countered by saying, "Moses allowed a man to write a certificate of divorce..." (ESV). But this was not the question that Jesus asked. You see, there's a difference between allowing something and commanding something- and Jesus will go on to address that difference in His response.

The portion of Scripture referenced by these religious leaders can be found in Deuteronomy 24:1: “When a man takes a wife and marries her, and it happens that she finds no favor in his eyes because he has found some uncleanness in her, and he writes her a certificate of divorce, puts it in her hand, and sends her out of his house.”

In Jesus' day, there was considerable disagreement over what "uncleanness" actually meant. Those who held to a conservative position on this question taught that adultery formed the only acceptable basis for marital divorce. Those who held a more liberal interpretation allowed for any number of potential grounds for divorce, including poor housekeeping.

We'll look at Jesus' response next.

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"Now to the single people and the widows I say that it is fine if they remain unmarried like me; but if they can't exercise self-control, they should get married; because it is better to get married than to keep burning with sexual desire" (1 Corinthian 7:8-9 CJB).

While others may not always recognize God's plan for a single person, it is also true that a single who desires to share his or her life with someone special may face a challenge in finding the right person as well. One of the best ways to address that challenge is to look for opportunities to serve God by using the talents, skills, and abilities that He has provided.

You see, a person who looks for ways to serve God through his or her gifts and capabilities will often begin to develop the kinds of friendships that may eventually lead to deeper relationships. How could that approach help in this area? Well, once someone begins to concentrate on serving God with his or her talents and abilities, that person will naturally begin to come into contact with others who hold like-minded interests.

This offers two benefits for those who are open to meeting a potential life partner. First, he or she will honor God by utilizing the gifts and skills that He has provided. However, this approach offers a second benefit as well for it also serves to place the single person in a position where the kind of people that he or she might like to meet are most likely to be.

A person who seeks to focus upon serving God through his or her God-given talents is sure to come into close proximity with others who share similar gifts and interests; people who are likely to hold compatible views, pursuits, values, and characteristics. In this way, he or she will be actively involved in a work where other eligible people with similar interests may also be as well.

As we employ those God-given talents in His service, it is important to maintain the right priority- the focus should not be upon meeting someone but upon serving Someone. In this manner, the personality and character of a God-honoring person may begin to attract the attention of someone of like-minded interest; someone that he or she might like to get to know better.

As Jesus Himself was quoted as saying,"But more than anything else, put God’s work first and do what he wants. Then the other things will be yours as well. Don’t worry about tomorrow. It will take care of itself. You have enough to worry about today" (Matthew 6:32-34 CEV).

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"But I say to the unmarried and to the widows: It is good for them if they remain even as I am; but if they cannot exercise self-control, let them marry. For it is better to marry than to burn with passion" (1 Corinthians 7:8-9).

While celibacy may represent a good and appropriate option for a God-honoring man or woman, there are a number of elements to consider in making that choice. For instance, while "It is good for a man not to touch a woman" (as mentioned earlier in 1 Corinthians 7:1), we should also recognize that "It is not good for man to be alone" as we're also told in Genesis 2:18.

Although it may seem obvious, one way to determine which of these good things is best involves a prayerful and honest personal assessment. For instance, marriage would be the preferred option for those who long for romance and sexual intimacy since the mere existence of those things can be understood to indicate God's general direction in this area. Others who are not driven by such passions (such as the Apostle Paul, for instance) may find greater fulfillment as an unmarried individual.

One commentator from another generation addresses our decision-making responsibility in this regard...

"The apostle tells the Corinthians that it was good, in that juncture of time, for Christians to keep themselves single. Yet he says that marriage, and the comforts of that state, are settled by Divine wisdom. Though none may break the law of God, yet that perfect rule leaves men at liberty to serve him in the way most suited to their powers and circumstances, of which others often are very unfit judges. All must determine for themselves, seeking counsel from God how they ought to act." ₍₁₎

These words (published in the 18th century) are just as applicable today as they were when they were first written- others may often be very unfit judges when it comes to answering these questions of marriage and singleness. From the single person with a desire for marriage who must endure the repeated efforts of self-appointed matchmakers to those who are subtly pressured to "find someone" despite their stated desire to remain single, others may not always recognize God's plan for someone's life in these areas.

While such efforts are often made with honorable intentions, it may be best to simply pray for God's continued guidance and direction for those who are single and ask Him to work in those areas that would enable that person to serve Him best.

(1) Matthew Henry Matthew Henry's Concise Commentary on the Whole Bible [v.1] http://biblehub.com/commentaries/mhc/1_corinthians/7.htm

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"For I wish that all men were even as I myself. But each one has his own gift from God, one in this manner and another in that" (1 Corinthians 7:7)

As touched upon earlier, 1 Corinthians 7:7 tells us that Paul the Apostle was unmarried at the time of this letter to the Corinthian church. As such, Paul clearly recognized that there were certain advantages associated with the single life and he will go on to identify a few of those benefits later within this chapter.

However, we shouldn't move past this verse without considering something that almost seems as if it were an aside: "...each has his own gift from God, one this, another that" (CJB). Its interesting to note that the word used for "gift" within this verse (charisma) is the very same word that Paul will later use in describing spiritual gifts in 1 Corinthians chapters twelve to fourteen.

While some may tend to associate the idea of spiritual gifts with the visibly miraculous or extraordinary, this tells us that such gifts may actually appear to be much more unremarkable. For instance, this passage indicates that Paul considered his ability to live as a single man to be a supernatural gift. Other spiritual gifts that may fall into a similar category include the gifts of exhortation, giving, and/or mercy (see Romans 12:6-8).

As one commentary observes,

"This text, incidentally, proves that the word charisma does not always refer to “special,” miraculous gifts. There are some gifts from God (Gr. charisma) with which individuals are born (see Rom_12:4-13). God gives every human being some charisma! In 'special,' miraculous gifts men exercised no decisions; these gifts came by divine intervention of the natural order; they were exercised by the operation of the Holy Spirit. But in the matter of marriage or celibacy, it is clear men are called upon to make their own choice, based upon the teachings of the apostles and their own evaluations of their innate capabilities." ₍₁₎

So everyone (regardless of marital status) must each depend upon God for the ability to fulfill his or her individual calling. Jesus illustrated this concept in a conversation with His disciples following His teaching on the subjects of marriage and divorce...

"Jesus’ disciples then said to him, 'If that is how it is, it is better not to marry!'

'Not everyone can accept this statement,' Jesus said. 'Only those whom God helps. Some are born without the ability to marry, and some are disabled by men, and some refuse to marry for the sake of the Kingdom of Heaven. Let anyone who can, accept my statement'" (Matthew 19:10-12 TLB).

(1) Paul T. Butler, First Corinthians Bible Study Textbook Series, Studies In First Corinthians [pg.124] https://archive.org/stream/FirstCorinthians/131Corinthians-Butler_djvu.txt

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"The wife does not have authority over her own body but yields it to her husband. In the same way, the husband does not have authority over his own body but yields it to his wife.

Do not deprive each other except perhaps by mutual consent and for a time, so that you may devote yourselves to prayer. Then come together again so that Satan will not tempt you because of your lack of self-control. I say this as a concession, not as a command" (1 Corinthians 7:4-6 NIV).

We should note that terms such as "the wife" and "the husband" as found within this passage point to the "one man - one woman" marital relationship that God established with the very first human couple (see Genesis 2:18). This effectively serves to confirm monogamy as God's standard for marital relationships and eliminates polygamous or polyamorous relationships as options for the man or woman of God.

In addition, one commentator explains the dynamic nature of the counsel found within these verses, especially in regard to many first-century readers...

"These are remarkable verses in that they reveal viewpoints that appear to be far ahead of their time: a healthy perception of the woman’s sexuality, and an understanding of the complete equality that exists between a man and a woman in the most intimate area of their relationship. The Scripture gives no support whatever to the notion that sexual relations are solely at the direction and for the enjoyment of the husband." ₍₁₎

So these verses tell us that husbands and wives are no longer autonomous individuals within the marriage relationship. Each partner maintains his or her individuality but not his or her autonomy for they no longer two persons- they are now one. It is through the security of this God initiated, monogamous marriage relationship that a couple can truly acquire the freedom to trust one another and become one with each other.

This passage also tells us that it is wrong to withhold sexual intimacy from a marriage partner. The only exception is found here in 1 Corinthians 7:5: "Do not deprive each other except by mutual consent and for a time, so that you may devote yourselves to prayer." If a couple desires to pray without the distraction of a physical relationship for a time, this is acceptable as long as they make certain to come together again after a specific and mutually agreed-upon period of time.

Finally, Paul completes this thought by adding, "I say this as a concession, not as a command" (NET). While the institution of marriage is good and honorable, it does not necessarily represent a mandate for every individual.

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (pp. 2024–2025). Orlando, FL: Reformation Trust.

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"The wife does not have authority over her own body, but the husband does. And likewise the husband does not have authority over his own body, but the wife does" (1 Corinthians 7:4).

The Apostle Paul continued his message on the subject of marriage in 1 Corinthians chapter seven with a concept that may have seemed revolutionary to some: "The wife gives authority over her body to her husband, and the husband gives authority over his body to his wife" (NLT). The act of willingly allowing another person to exercise authority over oneself requires a degree of trust and commitment that is simply not achievable by way of casual sexual encounters or physical intimacy without the commitment of a lawful marriage relationship.

To illustrate this idea, let's take the example of a couple who has not committed to one another in marriage yet lives and sleeps together as if they were husband and wife. Although it may be difficult for some to accept, an unmarried couple in this situation faces some foundational issues regarding their relationship- issues that effectively prevent them from experiencing the kind of relationship that God desires for them.

A few questions may help uncover and identify such issues. For instance, why would an unmarried couple in this situation refrain from marriage, especially if each is "in love" with the other? Does either partner have a fear of commitment? If so, why? Is the couple living together because one person feels that he or she has no other relational prospects and is fearful of losing his or her partner? Or perhaps one or both partners are simply more content to have a "friend with benefits" than a true marriage partner.

Some unmarried couples who live together may cite the financial expense associated with a decision to marry. However, we should recognize that a ceremony that would serve to legitimize the couple's relationship in marriage is often relatively inexpensive; it is the wedding celebration that usually involves the greatest expense. Therefore, this rationalization probably says more about the couple's real priorities than the high cost of marriage.

Of course, two unmarried people who are engaged in a physical relationship may like the fact that they have no commitment to one another. They may appreciate the ability to enjoy the benefits of a physical relationship without the obligations and responsibilities that go along with marriage. Unfortunately, the reality is that such relationships are really more like business arrangements where both partners simply agree to meet their mutual needs as long as both can benefit. As 1 Corinthians 7:4 implies, this fall far short of God's design for a deeply fulfilling marriage relationship.

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"Nevertheless, because of sexual immorality, let each man have his own wife, and let each woman have her own husband. Let the husband render to his wife the affection due her, and likewise also the wife to her husband" (1 Corinthians 7:2-3).

While there are certain advantages associated with the single life, 1 Corinthians 7:2-3 provides us with an important reason to enter a marriage relationship: "...because of the temptation to impurity and to avoid immorality, let each [man] have his own wife and let each [woman] have her own husband" (AMPC). This should not be taken to imply that we should pursue marriage for these reasons alone but they certainly represent valid and legitimate motives for doing so.

1 Corinthians 7:3 then goes on to expand upon the interdependent relationship that exists between a husband and wife by saying, "The husband should fulfill his wife's sexual needs, and the wife should fulfill her husband's needs" (NLT). While there are many elements that contribute to a successful marriage, this passage serves to remind us of an important responsibility: each marriage partner should take care of the other's physical needs.

In light of this, we can say that it is appropriate for a husband or wife to maintain the expectation that the other will contribute to his or her physical and emotional fulfillment. This is important because it is possible to become so engaged in balancing the demands of everyday life that this foundational responsibility to fulfill these needs may become a secondary priority. Although family, employment, and other responsibilities may often permit less time for sexual intimacy then we desire, it is still important for each marriage partner to make a genuine effort to recognize his or her spouse's physical and emotional needs and work to fulfill them.

Good communication is critical in regard to meeting these needs and we can employ an important Biblical principle from Romans 14:23 to assist in this area: "...whatever does not proceed from faith is sin" (ESV). We can amend this concept to include many sexual expressions within a marriage relationship provided they are subject to the couple's prayerful and mutual consent. As another translation renders Romans 14:23, "...whatever is done without a conviction of its approval by God is sinful" (AMPC).

A couple who finds common ground in this area can often avoid misunderstandings that would serve to limit that couple's satisfaction and enjoyment- and the husband or wife who is prayerfully willing to study, learn, and accommodate the needs of his or her spouse will surely reap the benefit of a fulfilling and satisfying relationship over time.

the book of 1 corinthians chapter seven II

"Now concerning the things of which you wrote to me: It is good for a man not to touch a woman" (1 Corinthians 7:1).

The Apostle Paul begins the "Q & A" section of 1 Corinthians with a figure of speech that serves to identify the physical relationship between the sexes: "It is good for a man not to touch a woman." Since "good" refers to something that is noble or honorable, this verse tells us that sexual abstinence may represent an appropriate option for a God-honoring man or woman. One translation communicates this idea by rendering this verse in the following manner: "It is perfectly proper, honorable, morally befitting for a man to live in strict celibacy" (Wuest).

Perhaps the members of the Corinthian church approached Paul regarding the question of celibacy in response to the sexually immoral climate that permeated the city of Corinth during that time. It's also possible that some among the Corinthian church were advocating a form of asceticism, a belief that promotes self-discipline and the renunciation of worldly pleasures or indulgences. If that was the case, then there may have been some within the Corinthian fellowship who felt that rejecting the pleasures of a sexual relationship represented the best path to spiritual growth.

In his response, Paul began with a basic affirmation: celibacy in and of itself is a good thing. He will later go on to build upon that foundation with some important qualifiers but for now, we can say that it may be good and appropriate for some to remain single and sexually abstinent. One commentator clarifies this idea by observing, "The word 'good' in this place does not mean morally good, but that it is for man's best interests in some circumstances to remain single." ₍₁₎

This was a topic upon which Paul could speak from personal experience. You see, 1 Corinthians 7:7 will go on to tell us that Paul was unmarried at the time of this letter to the Corinthian church. However, it is unclear why Paul was single during this time since marriage was a cultural norm in first-century Jewish society and a prerequisite for Jewish spiritual leaders.

Commentators speculate that Paul may have had a spouse who passed away earlier or perhaps his wife may have left him following his conversion to Christ. Whatever the reason, Paul will go on to to list the potential advantages associated with the single life a little later within this chapter as well as one very pragmatic reason to enter a marriage relationship next.

(1) Coffman, James Burton. "Commentary on 1 Corinthians 7". [v.1] "Coffman Commentaries on the Old and New Testament". <http://classic.studylight.org/com/bcc/view.cgi?book=1co&chapter=007>. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

the book of 1 corinthians chapter seven I

"Now concerning the things of which you wrote to me..." (1 Corinthians 7:1).

The topics discussed thus far within the book of 1 Corinthians have mainly involved the Apostle Paul's concerns regarding the members of the Corinthian church; things like divisions within the church (chapter one), spiritual immaturity (chapter three), immorality (chapter five) and lawsuits among the individual members of the church congregation (chapter six).

But now beginning in chapter seven and continuing throughout the remainder of this book, Paul will turn his primary attention to a number of questions he had received from the church at Corinth. Since Paul will later mention three representatives of the Corinthian church who had come to visit him (see 1 Corinthians 16:17), its likely that those visitors provided him with a list of topics they wanted him to address. These are the subjects that Paul will go on to discuss at length throughout the remaining chapters of 1 Corinthians.

These questions appear to have included inquiries on the subjects of marriage (as we'll see here in chapter seven), questions of conscience (chapter eight), proper conduct within the church (chapter eleven), and spiritual gifts (chapters twelve to fourteen). Finally, Paul will address the topic of Jesus' resurrection as well as the the resurrection of the dead in chapter fifteen before closing with some final remarks.

While we don't possess an itemized list of these questions, many of them can be identified by watching for the key phrase "Now concerning..." throughout the remainder of this book. The use of this terminology can help us determine when Paul has concluded his answer to one question from the Corinthians and is about to move to the next topic.

Given Corinth's general reputation for immorality (as well as the illicit relationship within the Corinthian church that Paul has already addressed), it should not be surprising to find that the foundational principles of a good marriage represent the first among these topics to be discussed. Within this chapter, the Apostle Paul will go on to speak about the physical relationship between husbands and wives, the benefits and challenges associated with singleness, and the difficult subjects of separation and divorce.

Finally, we can summarize the message of 1 Corinthians chapter seven by looking back at the concluding verse of 1 Corinthians chapter six, a portion of Scripture that serves to prepare us for the things that Paul is about to write: "...you were bought at a price; therefore glorify God in your body and in your spirit, which are God's" (1 Corinthians 6:20).

the book of 1 corinthians chapter six XXXII

"Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your bodies" (1 Corinthians 6:19-20).

Earlier within this letter to the Corinthian church, Paul the Apostle provided his audience with both a reminder and a warning: "Don’t you know that you yourselves are God’s temple and that God’s Spirit dwells in your midst? If anyone destroys God’s temple, God will destroy that person; for God’s temple is sacred, and you together are that temple" (1 Corinthians 3:16-17 NIV).

Here now in chapter six, Paul builds upon this idea in an individual sense as well: "Don't you realize that your body is the temple of the Holy Spirit, who lives in you and was given to you by God?" (NLT). The implication is clear; to misuse our bodies in a sexually immoral manner is likened to an act of desecration.

The Old Testament prophet Ezekiel provides us with a graphic description of this concept...

"Therefore as surely as I live, declares the Sovereign LORD, because you have defiled my sanctuary with all your vile images and detestable practices, I myself will withdraw my favor; I will not look on you with pity or spare you" (Ezekiel 3:11).

In Ezekiel's day, God's sanctuary was located at a particular place- the temple at Jerusalem. ₍₁₎ Today, 1 Corinthians 3:16-17 and 6:19-20 tell us that God's sanctuary is located within and among His people. Therefore, we would do well to consider a sobering possibility: to desecrate God's sanctuary with the modern-day equivalents of "...vile images and detestable practices" is to invite Him to respond in a similar manner.

If confronted with our involvement in such things, we might be tempted to fall back upon the human tendency to rationalize or excuse our choices. But a far more appropriate response can be found within 1 John 1:9: "If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness." As Paul will later go on to remind the Corinthians, "…if we judged ourselves, we would not come under judgment" (1 Corinthians 11:31).

In the words of one commentator, "...the individual who partakes of the nature of God's temple belongs not to himself but to God; and thus he is not free to indulge his lusts and appetites but is obligated to conform his activities to those things which will honor and glorify the Lord whose property the Christian is." ₍₂₎

(1) That is, until the temple and the city of Jerusalem were destroyed by the invading Babylonians in 586 B.C.

(2) Coffman, James Burton. "Commentary on 1 Corinthians 6:4". "Coffman Commentaries on the Old and New Testament". "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 XXXI

"Flee from sexual immorality. All other sins a person commits are outside the body, but whoever sins sexually, sins against their own body" (1 Corinthians 6:18 NIV).

One of the best examples to illustrate the Biblical admonition to "Flee sexual immorality" (NKJV) can be found in the experience of Joseph, a well-known Biblical personality who served to exemplify this principle within his own life...

"Now Joseph was handsome in form and appearance. And it came to pass after these things that his master’s wife cast longing eyes on Joseph, and she said, 'Lie with me.'

But he refused and said to his master’s wife, 'Look, my master does not know what is with me in the house, and he has committed all that he has to my hand. There is no one greater in this house than I, nor has he kept back anything from me but you, because you are his wife. How then can I do this great wickedness, and sin against God?'

So it was, as she spoke to Joseph day by day, that he did not heed her, to lie with her or to be with her" (Genesis 39:6-10).

So Joseph refused to take advantage of the trust that his master had invested in him. But more importantly, Joseph recognized that it would have been a sin against God to take something which did not belong to him (namely, a physical relationship with his master's wife). In light of this, Joseph made certain to implement some common sense precautions to help ensure that he would never be placed in a position where his body might begin to do his thinking for him.

However, there came a time where Joseph had to employ the principle found here in 1 Corinthians 6:18 in a very literal sense...

"But it happened about this time, when Joseph went into the house to do his work, and none of the men of the house was inside, that she caught him by his garment, saying, 'Lie with me.' But he left his garment in her hand, and fled and ran outside" (Genesis 39:11-12).

Just as in other areas of life, physical desire is a good thing that can become something wrong when expressed in an inappropriate manner. To help ensure that we use this gift in the way that God intended, Joseph's example reminds us to set definite physical limits in our non-marital relationships. Doing so can help us "Avoid immorality" (GNB) and escape those situations where we might be tempted to do something inappropriate.

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 (6:12â€“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 Â© 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

"Foods for the stomach and the stomach for foods, but God will destroy both it and them. Now the body is not for sexual immorality but for the Lord, and the Lord for the body. And God both raised up the Lord and will also raise us up by His power" (1 Corinthians 6:13-14).

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 Â© 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...

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₎

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) 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.

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₎

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 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...

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