The Doctor Is In

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/

the book of 1 corinthians chapter seven XVI

"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

the book of 1 corinthians chapter seven XV

"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).

the book of 1 corinthians chapter seven XIV

"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.

the book of 1 corinthians chapter seven XIII

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.

the book of 1 corinthians chapter seven XII

"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.

the book of 1 corinthians chapter seven XI

"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.

the book of 1 corinthians chapter seven X

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

the book of 1 corinthians chapter seven IX

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.

the book of 1 corinthians chapter seven VIII

"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).

the book of 1 corinthians chapter seven VII

"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

the book of 1 corinthians chapter seven VI

"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

the book of 1 corinthians chapter seven V

"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.

the book of 1 corinthians chapter seven IV

"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.

the book of 1 corinthians chapter seven III

"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...

"If another believer sins against you, go privately and point out the offense. If the other person listens and confesses it, you have won that person back. But if you are unsuccessful, take one or two others with you and go back again, so that everything you say may be confirmed by two or three witnesses.

If the person still refuses to listen, take your case to the church. Then if he or she won’t accept the church’s decision, treat that person as a pagan or a corrupt tax collector" (Matthew 18:15-17 NLT).

As one commentator observes, "In Paul’s day the Romans allowed the Jews to apply their own law in such matters, and since the Romans did not yet consider Christians as a separate class from the Jews, Christians no doubt had the same rights." ₍₁₎

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

the book of 1 corinthians chapter five I

Earlier in his letter to the Corinthian church, the Apostle Paul made mention of a report he had received concerning the conduct of some within their fellowship: "...some members of Chloe's family told me that there are arguments among you... One of you says, 'I follow Paul,' and someone else says, 'I follow Apollos.' Another says, 'I follow Peter,' and someone else says, 'I follow Christ'" (1 Corinthians 1:11-12 ERV). He then spent much of the next few chapters working to help the Corinthians establish a proper view of church leadership.

Now as we move into 1 Corinthians chapter five, Paul will go on to address another report he had received concerning the church. This next portion of Scripture will cover the remainder of 1 Corinthians chapter five and opens with a identification of the problem involved...

"It is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles—that a man has his father's wife!" (1 Corinthians 5:1).

Its often been said that news travels fast and Paul began by saying in effect, "The word is getting around regarding this situation." We'll talk more about the nature of this relationship shortly but for now we can say that it appears that there was a man within the church who was involved in an ongoing physical relationship with a woman who was (or had been) married to his father.

As mentioned earlier, the citizens of Corinth were often associated with a general lack of moral integrity. In fact, the Greek word korinthiazomai (which literally meant "to act the Corinthian") was synonymous with the idea of sexual indiscretion. Yet even though Corinth had a reputation as a sexually promiscuous city, Paul pointed out that this particular type of relationship was not even found among those who had little or no interest in spiritual things.

So it appears that the corrupt moral climate of Corinth had found its way into the church and had actually been taken to an even greater level. In light of this, Paul's response was one of astonishment: "I can hardly believe the report about the sexual immorality going on among you—something that even pagans don't do" (NLT).

Paul's expression of incredulity becomes easier to understand when we consider the context established by the opening chapters of this letter. While the members of the Corinthian church were busily involved in a shallow debate as to who was the greatest teacher among them, this highly inappropriate relationship was also taking place within their fellowship at the very same time.

the book of 1 corinthians chapter four XXVI

"What do you want? Shall I come to you with a rod, or in love and a spirit of gentleness?" (1 Corinthians 4:21).

In every area of life, the choices we make today will often lead to the consequences we must face tomorrow. The Apostle Paul served to remind the Corinthians of this reality in asking, "So how should I prepare to come to you? As a severe disciplinarian who makes you toe the mark? Or as a good friend and counselor who wants to share heart-to-heart with you? You decide" (MSG).

For those who were inclined to believe that Paul would never return to hold the members of the Corinthian church accountable for their inappropriate behavior, the resulting consequence would be one of punishment (TLB), chastisement (Phillips), or discipline (Voice). But those who were willing to take Paul's counsel seriously would encounter an attitude of love, gentleness, and meekness (KJV).

Much like the Apostle Paul, one identifying mark of a good friend or leader involves the ability to "exhort and convict," two qualities that Paul also mentioned in his New Testament letter to a church leader named Titus. ₍₁₎ For example, a person who genuinely desires to do God's will is someone who might benefit from exhortation, or the ability to comfort, encourage, and/or strengthen another person, especially when it comes to the idea of teaching or instruction. ₍₂₎

For others who willfully continue to engage in practices that are wrong or inappropriate (such as those found within the Corinthian church), "conviction" might be a more appropriate choice. The idea of conviction carries a more negative connotation that identifies the kind of refutation that involves "...a suggestion of shame of the person convicted." ₍₃₎

Of course, the challenge often involves choosing the right course of action, especially when dealing with those we love and care for. Paul clearly preferred to engage the members of the Corinthian church is a spirit of love and gentleness but he was fully prepared to honor God by altering that course if necessary.

As one source has observed in commenting on this passage, "Paul puts the whole matter into the hands of these people. Paul will be true to his convictions, and will act accordingly depending on how the Corinthians choose to live." ₍₄₎ Unfortunately, we'll find that Paul will be forced to address another serious matter within the Corinthian church as we move forward into chapter five of this letter.

(1) Titus 1:8-9

(2) G3870 parakaleo, Thayer's Greek Lexicon

(3) G1651 elegcho, Thayer's Greek Lexicon

(4) Bob Caldwell, 1 Corinthians 4 Stewards of the Mysteries of God [v. 21] http://www.ccboise.org/resources/study-materials/study-notes/1-corinthians-4

the book of 1 corinthians chapter four XXV

"For the Kingdom of God is not a matter of words but of power" (1 Corinthians 4:20 GNB).

It is possible for a person to receive a great deal of spiritual instruction yet show little actual evidence of God's work within his or her life. Such was the experience of those within the Corinthian church. While there was a great deal of teaching in regard to spiritual matters, it seems that there was very little spiritual maturity to be found within their fellowship. Thus as Paul the Apostle sought to remind the church at Corinth, "...the Kingdom of God is not just a lot of talk; it is living by God’s power" (NLT).

The "Kingdom of God" is a concept that refers to both a present and future reality. For example, a "kingdom" is representative of an area that is ruled by a sovereign authority. In light of this, we can understand the "Kingdom of God" in a general sense as a place where God rules and people follow Him.

We can see examples of this idea in action today in those places where the Scriptures are taught and people grow in Christ-likeness. Whenever such things occur, we can say that we are within the Kingdom of God for such things are characteristics of God's leadership. This does not necessarily need to be within a church- it could be a prison, a home, a hospital, a school, or even within someone's own life

Jesus once explained the idea behind this concept in a conversation with the religious leaders of His day...

"Once, having been asked by the Pharisees when the kingdom of God would come, Jesus replied, 'The kingdom of God does not come with your careful observation, nor will people say, 'Here it is,' or 'There it is,' because the kingdom of God is within you'" (Luke 17:20-21 NIV).

In a broader sense, the kingdom of God will be completely fulfilled upon Jesus' return as detailed within the book of Revelation (see Revelation 1:7). With regard to Paul's use of this term, one commentator offers the following observation...

"Paul does not use this concept as much as Jesus did... It refers to God's reign in human hearts now (cf. Rom_14:17), which will one day be consummated over all the earth as it is in heaven (cf. Mat_6:10). Paul uses this phrase more in 1 Corinthians (cf. 1Co_4:20; 1Co_6:9; 1Co_15:24; 1Co_15:50) than any other of his writings. These believers needed to know that they were part of a larger Christian agenda (cf. 1Co_4:17)." ₍₁₎

the book of 1 corinthians chapter four XXIV

"Now some are puffed up, as though I were not coming to you. But I will come to you shortly, if the Lord wills, and I will know, not the word of those who are puffed up, but the power. For the kingdom of God is not in word but in power" (1 Corinthians 4:18-20).

The term "puffed up" (as found within the New King James Version of 1 Corinthians 4:18) carries the general idea of pride or arrogance. This phrase (or a variation of it) appears three separate times within 1 Corinthians chapter four and a number of other times within the New Testament letters of 1 and 2 Corinthians as well. ₍₁₎ The repeated use of this terminology to describe the Corinthian believers implies that this kind of attitude must have been widespread among the members of this church.

It also appears that the Apostle Paul anticipated that some within the Corinthian fellowship might view his decision to send Timothy to work with them as a sign of fear or weakness on his part. As one commentator explains, "Some people in Corinth, probably the instructors who had caused divisions (v. 15), acted as though Paul would never return to hold them accountable for their actions." ₍₂₎

However, those who were inclined towards such an opinion were about to receive a direct challenge from Paul himself: "Some of you have become arrogant, thinking I will not visit you again. But I will come—and soon—if the Lord lets me, and then I'll find out whether these arrogant people just give pretentious speeches or whether they really have God's power" (NLT).

Even though Paul was willing to confirm his teaching with a face to face meeting, he respectfully qualified such plans by submitting them to God's ultimate approval. This serves to remind us of another portion of Scripture that was directed toward those who lived and planned for the future without regard to God's sovereignty: "...you should say, 'If the Lord wants us to, we will live and carry out our plans'" (James 4:15 GW).

So Paul was willing to defer to God's sovereign authority over his future plans, even at the risk of being viewed as weak and ineffectual by certain members of the Corinthian church as a result. Nevertheless, we can turn to the New Testament book of James once again for an important warning concerning those who might be inclined to follow the Corinthians' attitude in this regard: "God opposes the proud but gives grace to the humble" (James 4:6 NLT).

(1) See 1 Corinthians 5:2, 1 Corinthians 8:1, 1 Corinthians 13:4, and 2 Corinthians 12:20.

(2) The NKJV Study Bible 1 Corinthians 4:18-20 [pg 1803] Thomas Nelson Publishers

the book of 1 corinthians chapter four XXIII

"This is why I have sent Timothy to you. He is my dearly loved and faithful son in the Lord. He will remind you about my ways in Christ Jesus, just as I teach everywhere in every church" (1 Corinthians 4:17).

The "Timothy" referenced within this passage is perhaps best known for his association with the two New Testament books that bear his name. Timothy was the son of a Greek father and Jewish mother who had become a Christian (Acts 16:2). He was also someone who had been well-acquainted with the Scriptures from his youth (2 Timothy 1:5, 2 Timothy 3:15).

Although Timothy held a leadership role within the church at Ephesus at one point in his ministry, it appears that he acted as something of a troubleshooter for Paul in regard to the situation at Corinth. One source provides us with some additional background information on Paul's relationship with Timothy and the decision to send him to Corinth...

"Timothy had traveled with Paul on Paul's second missionary journey (see Act_16:1-3) and was a key person in the growth of the early church. Timothy probably did not deliver this letter to Corinth but more likely arrived there shortly after the letter came (see 1Co_16:10). Timothy's role was to see that Paul's advice was read and implemented. Then he was to return to Paul and report on the church's progress." ₍₁₎

The New Testament book of Philippians tells us that Paul also sought to engage Timothy's help with another first century church- but this time under very different circumstances...

"If the Lord Jesus is willing, I hope to send Timothy to you soon for a visit. Then he can cheer me up by telling me how you are getting along. I have no one else like Timothy, who genuinely cares about your welfare. All the others care only for themselves and not for what matters to Jesus Christ. But you know how Timothy has proved himself. Like a son with his father, he has served with me in preaching the Good News" (Philippians 2:19-22 NLT).

So Timothy had proven himself as someone who was primarily interested in "...what matters to Jesus Christ." Thus he would serve as an excellent role model for the Corinthian church to follow. And if perhaps the members of the Corinthian church felt as if they had been singled out for some reason, Paul was quick to add, "Timothy will tell you what I do to follow Christ and how it agrees with what I always teach about Christ in every church" (CEV).

the book of 1 corinthians chapter four XXII

"I'm not writing this to shame you, but to warn you as my dear children. For you can have 10,000 instructors in Christ, but you can't have many fathers. For I became your father in Christ Jesus through the gospel. Therefore I urge you to imitate me" (1 Corinthians 4:14-16 HCSB).

There is an old proverbial saying that tells us, "Too many cooks spoil the broth." In a similar manner, the statement "Ten thousand people may teach you about Christ..." (CEV) may represent a subtle implication that the members of the Corinthian church had more such teachers than was desirable. ₍₁₎

In any event, a look at the original language used to author this portion of Scripture tells us that Paul the Apostle sought to establish an important contrast. For instance, the "instructor" referenced here (or paidagogos as found in the original language) has been described by one source in the following manner...

"Among the Greeks and the Romans the name was applied to trustworthy slaves who were charged with the duty of supervising the life and morals of boys belonging to the better class. The boys were not allowed so much as to step out of the house without them before arriving at the age of manhood." ₍₂₎

While such a teacher might retain a valued and respected place in the life of a student, a teacher was certainly no substitute for a child's parent. The parent was the one who brought the student into physical life- and no third-party teacher could ever make such a claim.

As the human agent that God used to bring the members of the Corinthian church into spiritual life, Paul felt the similar weight of a parental responsibility towards the congregation at Corinth. Paul took this responsibility so seriously that he will go on to adapt this idea of a paidagogos for use with the members of the Corinthian church in the following verse.

Of course, anyone who observes little children will quickly discover that they often learn by imitating others. For example, a child will learn to walk, talk, and interact with others simply by watching and imitating the things that he or she sees and hears. Paul used this idea to illustrate the fact that God's people should also be imitators of those who lead by example in demonstrating a genuine, Christ-like attitude. In fact, Paul will later go on to offer this same exhortation again in 1 Corinthians by encouraging his readers to "Imitate me, just as I also imitate Christ" (1 Corinthians 11:1).

(1) A Commentary on the Old and New Testaments [1 Corinthians 4:15] by Robert Jamieson, A. R. Fausset and David Brown

(2) G3807 paidagogos Thayer’s Greek Definitions

the book of 1 corinthians chapter four XXI

"I do not write these things to shame you, but as my beloved children I warn you. For though you might have ten thousand instructors in Christ, yet you do not have many fathers; for in Christ Jesus I have begotten you through the gospel. Therefore I urge you, imitate me" (1 Corinthians 4:14-16).

The lengthy list of hardships and difficulties associated with the life of apostle (as detailed within the preceding verses of 1 Corinthians chapter four) was not intended to elicit a sense of sympathy for Paul the Apostle. Instead, one commentator identifies the real motivation behind Paul's graphic description of his life as an apostle...

"There must have been a very considerable group of Church Leaders, Paul's own converts, who, in Paul's absence, had become influential and self-important, and were trying to run away with the Church. They had become Haughty, Overbearing, and Boastful in their attitude toward Paul. Hence Paul's vindication of himself." ₍₁₎

Paul was clearly concerned that the congregation at Corinth had begun to diverge from the path that he had originally modeled for them. Many among the members of that fellowship were spiritually immature. Some were arrogant. Others were caught up in a "cult of personality" with regard to various leaders within the church. In response, Paul's candid description of his life and ministry was designed to illustrate the type of attitude that was really important- so important that Paul framed his response in terms of a parental responsibility.

In a similar manner, there may be some who are familiar with the heartache of watching a loved one travel down a life path that is certain to end in pain, sorrow, or regret. In such instances, we may sometimes turn to our own life experiences in an effort to convince those we love to act in their own best interest and make choices that honor God. In a sense, this was something like Paul's experience with those within the Corinthian church.

Paul was sincerely motivated by his deep concern for their spiritual well being; so much so that he was willing to use the motivational tools at his disposal (including a description of his life as an apostle that others might have viewed as self-serving) in order to help them make the right choices. While the members of the church at Corinth may not have been called upon to make the same kinds of sacrifices that Paul and his fellow apostles were called to make, they could certainly emulate the same type of spiritual attitude.

the book of 1 corinthians chapter four XX

"being defamed, we entreat. We have been made as the filth of the world, the offscouring of all things until now" (1 Corinthians 4:13).

Paul the Apostle's graphic description found here within 1 Corinthians 4:13 invokes the image of a cleansing agent that one might use to thoroughly clean and polish some other object. But once that cleansing agent has completed its task, it is then discarded leaving the effects of its work as the only evidence of its existence.

To some degree, this image is reflective of the manner in which Paul had been treated by some within the Corinthian church. Unfortunately, a similar attitude may sometimes exist towards those who also serve in ministry positions today. Consider the following anecdote related by a modern-day Pastoral leader...

"A pastor told me that when he was new at his present church, he received a phone call from a woman in his congregation. 'Pastor, I have bought some file cabinets for our association. Would you go get them today and bring them to the associational office?'

He said, 'No, I won’t be able to do that.' The woman replied, 'What do you mean ‘no’?'

...The pastor said, 'Ma’am, today is my off day. My wife and I are out of town, visiting with friends. My car is not big enough to carry those file cabinets. You bought them for the director of missions; let him come get them. And besides, the associational office is closed today.'

The woman replied, 'I didn’t know we had hired us a socialite.'" ₍₁₎

We can use the descriptive elements found within 1 Corinthians 4:9-13 to help avoid such unfortunate attitudes towards ministry leaders today. For example, let's say that we have a disagreement with a Pastoral minister. Perhaps a member of the clergy has acted insensitively or has failed to meet our expectations in some manner. Or perhaps we have a difference of opinion on a secondary issue or minor theological point.

With these things in mind, we should ask if such disagreements make it appropriate to act in a disrespectful manner towards a Pastor or other church leader. Do such disagreements permit us to be inconsiderate or interact with that person in a manner that we would not appreciate? Do such differences make it permissible to share them in a way that serves to undermine that leader?

Remember Jesus' message from Matthew 7:2: "...God will judge you in the same way you judge others, and he will apply to you the same rules you apply to others" (GNB). If we had a greater appreciation for the job that our Pastoral leaders do, then perhaps we might not be so quick to criticize them.

(1) Joe McKeever 5 Little-Known Truths About Pastors http://www.outreachmagazine.com/features/17280-5-little-known-truths-about-pastors.html/2

the book of 1 corinthians chapter four XIX

"And we labor, working with our own hands. Being reviled, we bless; being persecuted, we endure;" (1 Corinthians 4:12).

Many of those within the Corinthian church failed to recognize the struggles and difficulties that Paul and his fellow Apostles were forced to endure in the course of fulfilling God's call upon their lives. In like manner, those who attend church today may not have a real appreciation for the challenges that a Pastoral leader encounters on a regular basis as well.

For instance, an average week might find a Pastor visiting with those who are hospitalized or someone who is facing a crisis situation. Since emergencies are never planned in advance, this means that the Pastor is often on call 24 hours a day to provide spiritual and emotional support to those who have been entrusted to his care.

This might involve any conceivable situation from counseling with others to serving in the role of a chaplain during a time of national emergency. Because these ministerial leaders are called by God, they can be counted upon to run toward the scene of an emergency (and not away from it) in order to fulfill the calling to represent Christ and serve others.

While most people generally look forward to Friday and the end of the work week, a Pastoral leader often works on the weekends to officiate weddings or other ceremonies (sometimes without compensation). And while many view Sunday as a day of rest, Sunday represents a working day for the minister.

Funeral services may also be particularly challenging for a Pastoral leader for they often require a great degree of humility, sensitivity, and grace. The Pastor must comfort the grieving, graciously interact with those who are in deep emotional pain over the passing of a loved one, and fulfill the responsibility to communicate the gospel of salvation through Christ- all at the same time. The ability to successfully carry out such responsibilities are gifts that most people simply do not possess.

But there are other, more mundane aspects of Pastoral ministry that may go unnoticed. For example, the Pastor is often responsible for attempting to make various repairs around the church if no one else is available to do so. Unless the church is large enough to retain an administrative staff, the Pastor will likely have to deal with all manner of business solicitations or requests from those who are seeking church support for various causes.

These are all items that fall under the Pastor's job description but may go unnoticed (and unappreciated) by others.

the book of 1 corinthians chapter four XVIII

"To the present hour we both hunger and thirst, and we are poorly clothed, and beaten, and homeless" (1 Corinthians 4:11).

Most athletes know what it means to face judgment. You see, an athlete is routinely judged (often quite harshly) by spectators who observe his or her performance. Athletes also face judgment from those who catalog the statistical aspects of their career for the benefit of gamblers, "fantasy sports" gamers, and others who feel qualified to offer their own amateur analysis of their performance.

While a friendly debate concerning the merits of our favorite players and teams may provide a welcome diversion from the pressures and challenges of life, there is a certain irony associated with these types of judgments. You see, an athlete who competes at the highest level of his or her sport is among the very few people on Earth (often numbering in the hundreds) who is actually capable of such competitive endeavors. Yet millions of spectators, journalists, and amateur talent evaluators often feel justified in brutally criticizing those who possess the ability to perform at such a high level if they should ever fail.

To a certain extent, this illustrates the manner in which some choose to relate to Pastoral ministers within the church. For instance, we may feel justified in critiquing what we believe to be a sub-par message from the pulpit, but how many people within an average congregation actually know what its like to prepare and deliver a message from God's Word? How many of us can truly appreciate the tremendous accountability and responsibility associated with teaching the Scriptures? How many have had to deliver a sermon when they were ill, tired, or otherwise unable to adequately prepare?

But there some other aspects associated with such judgments as well. For instance, the Pastor must sometimes live with the unrealistic expectations of those who assume that every member of the clergy should possess a vast reservoir of knowledge concerning their particular area of spiritual interest or is a subject matter expert in the application of Biblical truth in the areas of science, politics, current events and virtually any other topic imaginable.

It is these types of things that have led one Pastor to observe, "In many situations, the pastor needs to be a Bible teacher, accountant, strategist, visionary, computer tech, counselor, public speaker, worship director, prayer warrior, mentor, leadership trainer and fundraiser. Who can be all of that?" ₍₁₎

The answer of course, is no one other than those whom God has given the strength and ability to do so.

(1) Philip Wagner The Secret Pain of Pastors http://www.churchleaders.com/pastors/pastor-articles/167379-philip-wagner-secret-pain-of-pastors.html

the book of 1 corinthians chapter four XVII

"As for us, fools are we on account of Christ. But as for you, you are members of the intelligentsia in your union with Christ. As for us, we are those who are frail and infirm. But as for all of you, you are those who are mighty. As for all of you, you are those who are illustrious, honorable, held in esteem by others. But as for us, we are those whom no one respects" (1 Corinthians 4:10 Wuest).

In 1 Corinthians 4:10-13, the Apostle Paul will go on to provide us with some insight into his life and the lives of his fellow Apostles. But what does this passage mean for our relationships with church leaders today? We'll consider that question over the course of the next few studies.

You see, there may be some who attend church on Sunday and wonder what a minister does during the remainder of the week. For such people, it may seem as if the work of the Pastor requires the preparation of weekly sermon and little else. But then there are others who recognize and appreciate the immense responsibility that accompanies a Pastoral ministry.

For instance, consider the qualifications for such ministers as found within the New Testament books of 1 Timothy and Titus...

"A bishop then must be blameless, the husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach; not given to wine, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; one who rules his own house well, having his children in submission with all reverence (for if a man does not know how to rule his own house, how will he take care of the church of God?); not a novice, lest being puffed up with pride he fall into the same condemnation as the devil. Moreover he must have a good testimony among those who are outside, lest he fall into reproach and the snare of the devil" (1 Timothy 3:2-7).

"...if a man is blameless, the husband of one wife, having faithful children not accused of dissipation or insubordination. For a bishop must be blameless, as a steward of God, not self-willed, not quick-tempered, not given to wine, not violent, not greedy for money, but hospitable, a lover of what is good, sober-minded, just, holy, self-controlled, holding fast the faithful word as he has been taught, that he may be able, by sound doctrine, both to exhort and convict those who contradict" (Titus 1:6-9).

It may be helpful to keep these demanding qualifications in mind whenever we are tempted to criticize those who serve within a Pastoral ministry.

the book of 1 corinthians chapter four XVI

"But it seems to me that God has given me and the other apostles the last place. We are like prisoners condemned to die, led in a parade for the whole world to see--not just people but angels too. We are fools for Christ, but you think you are so wise in Christ. We are weak, but you think you are so strong. People give you honor, but they don't honor us" (1 Corinthians 4:9-10 ERV).

One commentary provides us with some additional insight regarding the imagery found within this passage: "The figure is drawn from the Roman amphitheatre. At 'last,' near the close of the games, gladiators doomed to die were led forth and shown to the spectators, then stripped of all armor, and exposed naked to the attack of others." ₍₁₎ This was the illustration that the Apostle Paul selected under the inspiration of the Holy Spirit to help describe the lives and ministries of the Apostles.

In certain respects, our 21st century age of technology serves to provide us with a unique historical vantage point from which to consider these verses. For instance, today's video-sharing platforms make it easy to document the events of our lives in near real-time. With the advent of mobile video technology, we now possess the ability to record those events as they occur and quickly share them with millions of others throughout the world.

With this in mind, consider how you might feel if someone were to provide a 24 hour live stream of every painful, slanderous, hurtful thing that you ever had to endure. What if someone were to produce a daily video documentary that featured every instance where you were dishonored, ridiculed, or embarrassed? In a sense, this was something like what life was like for Paul and the other Apostles. Although people tend to act differently when they are in front of a camera and try to present themselves in the best possible light, that wasn't an option for the Apostles.

But the lives of Paul and his fellow Apostles were actually on display before a far wider audience: "We have been made a spectacle to the whole universe, to angels as well as to human beings" (NIV). While its likely that Paul was referring to those angels who were good and loyal to God, he may have had the demonic side of the angelic realm in mind as well. If so, then its possible that the challenges and difficulties endured by these men of God provided these demonic beings with an opportunity to mock and ridicule their sufferings as well.

(1) Johnson, Barton W. "Commentary on 1 Corinthians 4:4". "People's New Testament". "www.studylight.org/commentaries/pnt/1-corinthians-4.html". 1891.

the book of 1 corinthians chapter four XV

"For I think that God has displayed us, the apostles, last, as men condemned to death; for we have been made a spectacle to the world, both to angels and to men. We are fools for Christ's sake, but you are wise in Christ! We are weak, but you are strong! You are distinguished, but we are dishonored!" (1 Corinthians 4: 9-10).

Using imagery borrowed from the society of his day, the Apostle Paul will spend the next portion of 1 Corinthians chapter four sharing the irony of the relationship that had developed between the Apostles and those whom they served. To do so, he will use his experience with the members of the church at Corinth as his case in point.

Although the Corinthians believed that they possessed enough spiritual maturity to pass judgment upon the Apostles and their other spiritual leaders, let's consider Paul's description of himself and his fellow Apostles within this passage: "Our dedication to Christ makes us look like fools, but you claim to be so wise in Christ! We are weak, but you are so powerful! You are honored, but we are ridiculed" (NLT).

While sources vary widely, many commentators believe that this verse refers to a Roman triumphal procession, a theatrical exhibition, or perhaps both. If Paul had the former view in mind, then this image is associated with a conquering Roman general who led a great procession upon his victorious return from the battlefield.

As part of this procession, the conquering army would be first to march on display. Next came the spoils of war that were collected from the battle. At the end of this procession came the defeated captives and others who were condemned to be thrown to the lions and die in the arena. Those who were condemned to die in this manner thus became part of what was known as the "spectacle." As used in the original language, this word forms the basis from which we derive the modern-day word "theatre."

Another possibility is related to the gladiatorial games of that era where prisoners or other combatants were brought to an arena where they were destined to perish in battle or be killed via an attack by a wild animal. Yet even those who managed to survive these contests achieved little more than a hollow victory, for as one commentator observes, "...the victor did not escape with his life, though he should destroy his adversary, but was only kept for another combat, and must be killed at last." ₍₁₎

These are the word-pictures that Paul used to describe his ministry along with that of the other Apostles.

(1) Matthew Henry, Matthew Henry's Concise Commentary https://www.biblegateway.com/resources/commentaries/Matthew-Henry/1Cor/Cautions-Against-Despising

the book of 1 corinthians chapter four XIV

"You are already full! You are already rich! You have reigned as kings without us—and indeed I could wish you did reign, that we also might reign with you!" (1 Corinthians 4:8).

Over the next nine verses of 1 Corinthians chapter four, the Apostle Paul will enter into a frank discussion concerning the general attitude of the Corinthian church. We should note Paul's use of the term "us" and "we" in reading through this portion of Scripture for the things that Paul will say within this passage will not be related exclusively to him but to all who labored with him in similar leadership capacities.

You see, there was a significant difference in the way the Corinthians viewed their leaders and the way in which Apostles viewed themselves. Unlike those within the Corinthian church, Paul did not see himself in competition with these other leaders nor did he feel threatened by them. On the contrary, Paul expressed his desire that they would all arrive at the point where they all would reign together, as noted in the passage quoted above.

So rather than exert his preeminence as an Apostle, Paul looked forward to a time when he would reign with those who served within the Corinthian church and not exercise leadership responsibility over them. And while Paul will be very direct in speaking to his readers over the next few verses, it helps to remember that he was speaking to an audience that was under the impression that they were closer to God then they actually were.

This passage will also serve to remind us that there are times when the most appropriate thing we can do for others is speak the truth in no uncertain terms. Yet even this does not permit us to interact with others in an unkind or disrespectful manner. For instance, it may be possible to communicate difficult truths simply by asking a series of questions as Paul did here: "Do you already have everything you need? Are you already rich? Have you become kings, even though we are not? Well, I wish you really were kings, so that we could be kings together with you" (GNB).

As one source has observed in commenting on this passage, "(Paul's) readers were behaving as though they had already received their commendation at the judgment seat of Christ... They should have been conducting themselves as under-rowing servants and paying attention to managing God's work faithfully (1 Corinthians 4:1)." ₍₁₎

(1) Notes on 1 Corinthians 2016 Edition Dr. Thomas L. Constable [4:8, pg 51] http://www.soniclight.com/constable/notes/pdf/1corinthians.pdf

the book of 1 corinthians chapter four XIII

"For what gives you the right to make such a judgment? What do you have that God hasn't given you? And if everything you have is from God, why boast as though it were not a gift?" (1 Corinthians 4:7 NLT).

The unhealthy attitude expressed by some within the Corinthian church has led one commentator to make an astute observation: "Paul is reminding these proud leaders that they were not the originators or discoverers of truth, but recipients of other's ministry... Some leaders and their followers were acting as if they were the source of the truths they proclaimed." ₍₁₎

The Apostle Paul's pointed response here in 1 Corinthians 4:7 also brings to mind God's message to the Old Testament prophet Ezekiel...

"In the tenth year, in the tenth month on the twelfth day, the word of the Lord came to me: 'Son of man, set your face against Pharaoh king of Egypt and prophesy against him and against all Egypt.

Speak to him and say: ‘This is what the Sovereign Lord says: “‘I am against you, Pharaoh king of Egypt, you great monster lying among your streams. You say, “The Nile belongs to me; I made it for myself”" (Ezekiel 29:1-3 NIV).

What was it that led God to interact with the king of Egypt in such a manner? The answer is pride and arrogance: "...You say, 'The Nile is mine; I made it for myself'" (NCV). In light of this, we can say that Pharaoh had apparently forgotten (or refused to recognize) the fact that every good thing we possess is a gift from God (see James 1:17)

The Scriptures take a decidedly negative view of such pretentiousness. For instance, Proverbs 8:13 tells us, "If anyone respects and fears God, he will hate evil. For wisdom hates pride, arrogance, corruption, and deceit of every kind" (TLB). As the Apostle Paul will also go on to say within the book of 1 Corinthians, "be careful if you think you stand, lest you fall" (1 Corinthians 10:12).

We should also take note of Paul's message to the church in Rome as found within the Biblical book of Romans: "...You stand only by your faith. Do not be conceited, but fear" (Romans 11:20). When we recognize that God owns all that we have, our role as managers or stewards of those things we possess (a concept that Paul discussed at length earlier within this chapter) then becomes much easier to grasp.

(1) Dr. Bob Utley, 1 Corinthians 4 [4:7] http://www.freebiblecommentary.org/new_testament_studies/VOL06/VOL06A_04.html

the book of 1 corinthians chapter four XII

"For who makes you differ from another? And what do you have that you did not receive? Now if you did indeed receive it, why do you boast as if you had not received it?" (1 Corinthians 4:7).

1 Corinthians 4:7 is a passage that serves to draw our attention to the relationship between the things we possess and the things we've received.

Consider the area of finances as an example. A person who has worked hard to utilize his or her talent in accumulating financial wealth may feel justified in saying, "It's my money and I can do whatever I want with it." While a strong work ethic is certainly commendable, a person who holds to such a belief should also consider this question: "Where did you get the talent, ability, and opportunity that enabled you to be successful?"

You see, a person who possesses the qualities that are necessary for achievement in life should recognize that we do not possess anything that God has not allowed us to have. Therefore, we should be respectful and thankful toward the God who has provided us with those skills, talents, opportunities and abilities we need in order to prosper. Once we recognize the fact that we owe everything we have to God, it it becomes easier to view our possessions (both material and immaterial) in the proper light.

We can look to the example of the Old Testament patriarch Jacob to provide us with an illustration of this idea in action. When Jacob's employer repeatedly attempted to change the terms of their working agreement to benefit himself, Jacob responded in the following manner...

"If the God of my father, the God of Abraham and the Fear of Isaac, had not been with me, you would surely have sent me away empty-handed. But God has seen my hardship and the toil of my hands, and last night he rebuked you" (Genesis 31:42).

While Jacob worked hard to achieve what he had, he also knew that God was the One who was truly responsible for his success. Because of this, Jacob made certain to credit the Lord for His protection and provision. It seems that Jacob understood a Biblical concept that was later recorded in a portion of Scripture that we would do well to remember...

"You may say to yourself, 'My power and the strength of my hands have produced this wealth for me.' But remember the Lord your God, for it is he who gives you the ability to produce wealth, and so confirms his covenant, which he swore to your ancestors, as it is today" (Deuteronomy 8:17-18 NIV).

the book of 1 corinthians chapter four XI

"Now I have applied these things [that is, the analogies about factions] to myself and Apollos for your benefit, believers, so that you may learn from us not to go beyond what is written [in Scripture], so that none of you will become arrogant and boast in favor of one [minister or teacher] against the other" (1Corinthians 4:6 AMP).

The message contained within 1 Corinthians 4:6 is one that we would do well to observe: "Follow only what is written in the Scriptures" (NCV). To continue with a quotation from a commentator referenced earlier...

"In a broader sense, it is an important lesson: not to think beyond what is written; we must take our every cue from Scripture. It used to be that something was considered Biblical if it came from the Bible; today, people say things are 'Biblical' if can’t find a verse which specifically condemns it. This is to think beyond what is written." ₍₁₎

This is a risk that may assume many different forms. For instance, we should be cautious in evaluating novel interpretations of Biblical passages or explanations that feature "hidden meanings" of Biblical texts that claim to have been revealed only to a select few. Remember the wise old general rule of Biblical interpretation: if a Biblical passage makes good sense then we should accept it as it is lest we end up with nonsense.

There are other examples as well. These might include an excessive emphasis on the examination of current events and their potential Biblical significance or the act of taking Biblical numerology to an unhealthy extreme. We must also be careful in appraising those who simply employ Biblical references in support of some large belief system.

Those who seek to justify such things may sometimes appeal to the final verse of John's Gospel for validation: "And there are also many other things that Jesus did, which if they were written one by one, I suppose that even the world itself could not contain the books that would be written. Amen" (John 21:25). The idea is that since Jesus did many other things that are not recorded in the Scriptures, that reality somehow permits us to act upon any interpretation (no matter how dubious) we may choose.

The proper response can be found within 1 Corinthians 4:6: "Do not go beyond what is written" (NIV). If we cannot establish a particular doctrine or belief as something that was validated by Jesus within the Gospels, practiced by the early church within the book of Acts, and taught by the Apostles within the New Testament Epistles, then we would be wise to exercise caution.

(1) David Guzik, 1 Corinthians 4 – Are You Glorified Without Us? https://enduringword.com/commentary/1-corinthians-4/

the book of 1 corinthians chapter four X

"Now these things, brethren, I have figuratively transferred to myself and Apollos for your sakes, that you may learn in us not to think beyond what is written, that none of you may be puffed up on behalf of one against the other" (1 Corinthians 4:6).

The Apostle Paul has made use of a number of analogies thus far in his letter to the church at Corinth. Those analogies included comparisons to the worlds of agriculture, building construction, and architecture (1 Corinthians 3:6-15), as well as the concept of God's people as the Temple of God (3:16-17), and stewards of the calling that He has placed upon our lives (4:1-2).

So having now shared these analogies for the benefit of his readers, Paul went on to establish his conclusion in 1 Corinthians 4:6: "Dear brothers and sisters, I have used Apollos and myself to illustrate what I've been saying. If you pay attention to what I have quoted from the Scriptures, you won't be proud of one of your leaders at the expense of another" (NLT).

On important thing to note from this passage is the fact that Paul cautioned against showing favor to one teacher against (NIV) another. You see, it was not that some among the Corinthian fellowship liked one teacher over another. It wasn't that some connected better with one teacher than another. It was not that there were those who preferred one style of teaching over a different style of teaching. It was that some were for one leader and against another- and Paul will go on to deal with that attitude in a rather aggressive manner over the next few verses of chapter four.

However, there is another important aspect to consider within this verse as well: "You should learn from us not to go beyond what is written in Scripture" (GW). A person who aligns his or her view of leadership and ministry with the Word of God is someone who is not likely to repeat the example of those within the Corinthian church. On the other hand, a person who applies an extrabiblical standard in these areas may end up with something just as bad or worse.

As one commentator has thoughtfully observed, "Many people today evaluate a pastor or a minister on unbiblical standards. They judge him on the basis of his humor, or entertainment value, his appearance, or his skill at marketing and sales. But this is to think beyond what is written in the sense Paul means it here." ₍₁₎

(1) David Guzik, 1 Corinthians 4 Are You Glorified Without Us? https://enduringword.com/commentary/1-corinthians-4/

the book of 1 corinthians chapter four IX

"So don't pronounce judgment prematurely, before the Lord comes; for he will bring to light what is now hidden in darkness; he will expose the motives of people's hearts; and then each will receive from God whatever praise he deserves" (1 Corinthians 4:5 CJB).

The counsel found here in 1 Corinthians 4:5 is timeless and highly applicable to a number of different life situations both inside and outside the church.

For example, the challenges and difficulties that we experience with others at home, at church, in the workplace, or other areas of life may lead us to pursue a kind of internal judgment that places those individuals on trial for the wrongs (real or imagined) they may have committed. The problem is that we often have little or no ability to ascertain the real motive that may have led someone to choose a particular course of action in many instances.

Since we often lack sufficient evidence to reach an accurate verdict whenever we place others on trial in this manner, we are inevitably left to render a judgment based on insufficient evidence. The issue is that whenever we seek to judge another person's motive, we are venturing into an area where it is easy to sentence others for crimes they did not commit.

Another issue is related to our qualification to judge in this manner. It is important to keep in mind that God is the only person who has all the information necessary to render an accurate assessment of another person's motive. As Paul the Apostle cautioned in his letter to the church at Rome, "Who are you to judge another's servant? To his own master he stands or falls. Indeed, he will be made to stand, for God is able to make him stand" (Romans 14:4).

Therefore, it would be much better to learn from the actions of others than seek to judge their internal motivations. It would be better to apply the lessons that others teach us through their choices (and resultant consequences) instead of rendering judgment in areas where we lack sufficient evidence. Remember that everyone serves to teach and instruct others through the example of their lives. Some teach others what to do and some teach others what not to do.

As Jesus Himself was quoted as saying, "Do not judge, or you too will be judged. For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you" (Matthew 7:1-2).

the book of 1 corinthians chapter four VIII

"Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness and reveal the counsels of the hearts. Then each one's praise will come from God" (1 Corinthians 4:5).

One of the more difficult challenges of life involves identifying and interacting with those who seem to possess an ulterior motive. In business, politics, relationships, or other areas of life, those who hold such hidden agendas (consciously or unconsciously) may not always be what they appear to be.

Therefore, a wise person will prayerfully seek to depend upon the Spirit of God to accurately assess "...the real reasons why people do what they do" (NIRV) and respond appropriately.

Regrettably, Paul had to act upon such God-given discernment as he explained in a deeply personal section of his Biblical letter to the Philippians...

"I want you to know, brothers and sisters, that what happened to me has helped to spread the Good News. As a result, it has become clear to all the soldiers who guard the emperor and to everyone else that I am in prison because of Christ. So through my being in prison, the Lord has given most of our brothers and sisters confidence to speak God's word more boldly and fearlessly than ever.

Some people tell the message about Christ because of their jealousy and envy. Others tell the message about him because of their good will. Those who tell the message about Christ out of love know that God has put me here to defend the Good News. But the others are insincere. They tell the message about Christ out of selfish ambition in order to stir up trouble for me while I'm in prison.

But what does it matter? Nothing matters except that, in one way or another, people are told the message about Christ, whether with honest or dishonest motives, and I'm happy about that. Yes, I will continue to be happy" (Philippians 1:12-18 GW).

So there were some who outwardly seemed to be engaged in a great work for God but were actually driven by highly inappropriate motives. Since it is often impossible for fallible human beings (who possess faulty judgments of their own) to identify such motivation, Paul wisely cautioned the Corinthian church as follows...

"...resist the temptation to act as judges before all the evidence is in. When the Lord comes, He will draw our buried motives, thoughts, and deeds (even things we don't know or admit to ourselves) out of the dark shadows of our hearts into His light" (Voice).

the book of 1 corinthians chapter four VII

"Now, I am not at all concerned about being judged by you or by any human standard; I don't even pass judgment on myself. My conscience is clear, but that does not prove that I am really innocent. The Lord is the one who passes judgment on me" (1 Corinthians 4:3-4 GNB).

A person who is familiar with the Biblical book of 1 Corinthians may be aware of the Apostle Paul's counsel from later within this book: "...if we judged ourselves, we would not come under judgment" (1 Corinthians 11:31). In light of that counsel, how then could Paul make such a seemingly contradictory statement here in 1 Corinthians chapter four in saying, "I do not even judge myself" (NET) ?

While it may seem as if Paul is trying to have it both ways on this question, he was actually speaking in two different contexts. For instance, Paul clarified the meaning of his statement here in chapter four when he said: "I have a clear conscience, but that doesn't mean I have God's approval. It is the Lord who cross-examines me" (GW).

Even though Paul was personally unaware of anything that could be held against him, he accepted the fact that God would serve as the ultimate arbiter of his choices and decisions. However, that did not relieve Paul of the responsibility to Biblically evaluate (or pass judgment) upon himself to ensure that his life and work was in alignment with God's will for him to the best of his ability (as implied in 1 Corinthians 11:31).

Both contexts still hold true for God's people today and Paul was quick to add a personal application in the following verse...

This passage reminds us that one of the most valuable gifts we can receive from God is the gift of discernment. In a spiritual sense, discernment involves the ability to see things as God sees them and not necessarily how they may appear to be. Discernment is listed among the spiritual gifts that Paul will later go on to identify in 1 Corinthians chapter twelve and it helps provide us with the ability to exercise perception, understanding, and/or good judgment in a given situation.

A person who seeks God daily for His wisdom and discernment is someone who can transcend his or her limited conscience to reveal any hidden motivations that may only be known to God.

the book of 1 corinthians chapter four VI

"As for me, it matters very little how I might be evaluated by you or by any human authority. I don't even trust my own judgment on this point. My conscience is clear, but that doesn't prove I'm right. It is the Lord Himself who will examine me and decide" (1 Corinthians 4:3-4 NLT).

The Apostle Paul's regard for the evaluations and assessments of others provides us with a good opportunity to consider how we should respond to those who seek to offer such counsel in our own lives. A look at Jesus' Sermon On The Mount (as found within Matthew chapters five to seven) can help provide us with a helpful framework for use in evaluating the opinions of others when they seek to pass judgment upon us.

For instance, we might prayerfully consider the following questions...

Have we acted in meekness, righteousness, mercy, purity and/or peace? (Matthew 5:1-9).
What are the motives of those who seek to evaluate us? (Matthew 5:10-12)
Have we truly been engaged in an effort to honor and glorify God (Matthew 5:16) or have we been motivated to make such choices so others can honor and glorify us (Matthew 6:1-6)?
Do our choices reflect an eternal investment or do they reflect something else? (Matthew 6:19-21)
Are we first seeking the "...the kingdom of God and His righteousness" or is there some other agenda involved? (Matthew 6:31-34)
What is the standard of judgment that we choose to employ in our own assessment of others? (Matthew 7:1-6).
What is the general lifestyle of those who are seek to render their opinion of us? What kind of results (or "fruit") have their lives produced? (Matthew 7:15-20).

A person who prayerfully reflects on these questions is someone should be well-prepared to make good, God-honoring evaluations in many different circumstances of life. As one commentator has pointed out...

"It mattered little to Paul... how well the Corinthians or anyone else thought he was carrying out his stewardship, how popular or unpopular he was. His personal evaluations of his own performance were irrelevant too.

What did matter to him was God's estimation of his service. Paul did not give much time and attention to introspection... though he sought to live with a good conscience before God. Rather he concentrated on doing the job God had put before him to the best of his ability since he was accountable..." ₍₁₎

(1) Notes on 1 Corinthians 2016 Edition Dr. Thomas L. Constable [4:3] http://www.soniclight.com/constable/notes/htm/NT/1%20Corinthians/1Corinthians.htm#p714

the book of 1 corinthians chapter four V

"I care very little if I am judged by you or by any human court; indeed, I do not even judge myself. My conscience is clear, but that does not make me innocent. It is the Lord who judges me" (1 Corinthians 4:3-4 NIV).

The Corinthian church's view of the Apostle Paul and his ministry meant very little to him. He felt the same way regarding the verdicts rendered by human courts- and Paul stood before a considerable number of them. ₍₁₎ In fact, Paul refused to accept his own assessment in this area even though he was personally unaware of anything that might be held against him.

If such judgments were of limited value to Paul the Apostle, then how can we make good, God-honoring evaluations in our own lives? Well, the Scriptures provide us with a number of checks and balances that we can use to help us make good decisions when considering the opinions of others. For example...

Are we being encouraged to pursue a God-honoring course of action? "Blessed is the man Who walks not in the counsel of the ungodly, Nor stands in the path of sinners, Nor sits in the seat of the scornful; But his delight is in the law of the Lord, And in His law he meditates day and night" (Psalm 1:1-2).
Is there a person who holds a legitimate position of spiritual authority involved? "Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account. Let them do so with joy and not with grief, for that would be unprofitable for you" (Hebrews 13:17).
Is there a person who holds a legitimate position of civil authority involved? "Let every soul be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God" (Romans 13:1).
Do we have enough information to make a wise and informed decision? "Without deliberation, plans go wrong; but with many advisers, they succeed" (Proverbs 15:22 CJB).
Are we simply feeling pressured to simply go along with the crowd? "For am I now seeking the approval of man, or of God? Or am I trying to please man? If I were still trying to please man, I would not be a servant of Christ" (Galatians 1:10).
Is there an attitude of Christ-like love? "For the love of Christ compels us..." (2 Corinthians 5:14).

We'll look at some additional guidelines taken from Jesus' Sermon On The Mount that we can use to make good decisions in this area next.

Portions of this study originally appeared here

(1) See Acts 18:12-16, Acts 24, Acts 25:1-12, Acts 25:13-26:32 for some examples

the book of 1 corinthians chapter four IV

"But with me it is a very small thing that I should be judged by you or by a human court. In fact, I do not even judge myself. For I know of nothing against myself, yet I am not justified by this; but He who judges me is the Lord" (1 Corinthians 4:3-4).

Earlier in his letter to the Corinthian church, the Apostle Paul said, "The spiritual person is able to judge all things, but no one can judge him" (1 Corinthians 2:15 NCV). Paul now returns to the subject of judgment here in 1 Corinthians 4:3-4 by way of a self-application. Since the book of 1 Corinthians will come back to this idea of judgment again in future chapters, its important to maintain a good understanding of this concept in order to apply it in a God-honoring manner.

When the word "judge" is employed outside a court of law, it generally refers to to the act of forming an opinion or evaluation. It may also be used to designate someone who makes estimates as to worth, quality, or fitness. ₍₁₎ When used within the Scriptures, the word "judge" can mean to distinguish (or) to decide ₍₂₎ or to be of an opinion, to deem, (or) to think. ₍₃₎

When this reference to "judgment" first appeared within the book of 1 Corinthians, the context involved those who were qualified to properly assess spiritual matters. In that instance, Paul observed that a person who used a non-spiritual standard to measure spiritual things lacked the ability to properly judge a God-honoring man or woman.

However, this does not mean we should automatically dismiss others whose judgments differ from our own. For instance, the Scriptures tell us that we have a general obligation to follow the judgments of those in authority, provided they do not commit us to act unscripturally, illegally, immorally, or unethically (Romans 13:1). And as much as we might be reluctant to admit it, it seems that non-Christians sometimes possess an uncanny ability to accurately assess a Christian who may not be acting in accordance with what he or she professes to believe.

In light of this, we should notice that Paul did not say that the judgment of those within the Corinthian church was worthless; it was only that "...it matters very little to me how I am evaluated by you or by any human court" (CJB). In other words, Paul took such judgments and subjected them to the highest authority- the Lord Himself. We'll consider some some practical ways to make similar assessments next.

(1) The American Heritage Dictionary third edition

the book of 1 corinthians chapter four III

"Let a man so consider us, as servants of Christ and stewards of the mysteries of God. Moreover it is required in stewards that one be found faithful" (1 Corinthians 4:1-2).

The imagery that the Apostle Paul employs within this passage is that of a manager (or "steward") who serves as an employee in relation to a business owner but a person of superior rank in relation to the other workers within the business. One source clarifies this responsibility in the following manner...

"A steward... was a servant whom his master entrusted with the administration of his business or property. His job was to devote his time, talents, and energy to executing his master's interests, not his own. The figure stresses both the apostles' humble position as belonging to Christ and their trusted yet accountable position under God."₍₁₎

So Paul first made certain to recognize his position as a servant in relationship to Jesus. That recognition subsequently informed and influenced the use of his authority in order to serve as a caretaker or trustee who had been "...put in charge of explaining God's mysteries" (NLV).

As mentioned earlier, the Biblical idea of a "mystery" refers to a spiritual truth that was previously hidden but has now been (or will be) revealed. In this instance, Paul was tasked with the responsibility of dispensing these mysteries of God and communicating their application to the churches under his care, much as someone might instruct those who are less experienced in order to facilitate their growth

In considering the application of this passage, we might say that every follower of Christ maintains a similar type of management responsibility in a sense. The idea is that every Christian carries an obligation to prayerfully manage his or her God-given gifts, skills, opportunities and authority in a way that honors Him. Those who manage such assets in a God-honoring manner can look forward to a great reward, for as as Jesus Himself once remarked...

"The trustworthy servant is the one whom the master puts in charge of all the servants of his household; it is the trustworthy servant who not only oversees all the work, but also ensures the servants are properly fed and cared for. And it is, of course, crucial that a servant who is given such responsibility performs his responsibility to his master's standards so when the master returns he finds his trust has been rewarded. For then the master will put that good servant in charge of all his possessions" (Matthew 24:45-47 Voice).

(1) Notes on 1 Corinthians 2016 Edition Dr. Thomas L. Constable [4:1] http://www.soniclight.com/constable/notes/htm/NT/1%20Corinthians/1Corinthians.htm#p714

the book of 1 corinthians chapter four II

"This, then, is how you ought to regard us: as servants of Christ and as those entrusted with the mysteries God has revealed" (1 Corinthians 4:1 NIV).

As mentioned previously, the word translated "servants" in 1 Corinthians 4:1 literally refers to "underowers." The underowers were the human oarsmen who sat below the deck of an ancient ship and provided the power necessary to move it across the ocean. This is how the Apostle Paul referred to himself in speaking to those who sought to elevate the status of their leaders to an inappropriate level.

The use of this word carries great significance for those who are serving in various ministerial capacities today. For instance, its often easy for someone to become discouraged when the work that he or she puts into a ministerial effort goes unseen or unappreciated. It is also possible to feel a subtle sense of inadequacy when coming into contact with other leaders who have been given an opportunity to represent Christ in a more visible position.

For example, a bi-vocational minister who works to provide for a family and serve the needs of a congregation may be troubled by the lack of opportunity for sermon preparation. Or perhaps a musician who has been given the privilege of leading a small group of God's people in worship may long for an opportunity to minister to a wider audience. Those who possess the gifts of leadership, teaching, administration, or evangelism (to name a few), may wonder why God has not opened the door to utilize those gifts more fully.

This is where Paul's self-assessment in 1 Corinthians 4:1 can help to provide us with real encouragement. You see, the work that God has given us to do (no matter how small or seemingly insignificant it may appear to be) carries great value. If those small, thankless ministry responsibilities were left unfulfilled, then we might miss out on an opportunity to help others reach the destination that God intends for them. Therefore, as Paul himself reminds us in Galatians 6:9, "...let us not grow weary while doing good, for in due season we shall reap if we do not lose heart."

In light of these things, it's important to recognize our responsibility to be faithful to God in acting upon the work He has called us to do regardless of how limited or unimportant those opportunities may seem to be. For Paul, this represented a type of stewardship- and we'll take a closer look at that idea next.

the book of 1 corinthians chapter four I

In Mark 9:35, Jesus provided His followers with an important piece of instruction: "...Whoever wants to be first must place himself last of all and be the servant of all" (GNB). This type of mindset serves to reflect the characteristics of courtesy, respect, a modest self-opinion, and a willingness to perform in a menial capacity when needed. It also represents an attitude that is opposed to those expressions of conceit, arrogance, or pride that we often see exhibited within our world today.

Although it may not seem obvious from the text, Paul the Apostle will go on to provide us with a graphic description of this idea in the opening verse of 1 Corinthians chapter four...

"Let a man so consider us, as servants of Christ and stewards of the mysteries of God" (1 Corinthians 4:1).

With the advent of motorized transportation, it's easy to forget the burdensome manner in which past civilizations transported people and goods within the ancient world. For instance, airplane transport was not invented until the early 20th century while road transportation was primarily accomplished through the use of human or animal powered vehicles until the steam locomotive came into use early in the 19th century. Because of this, travel by sea often represented the fastest and most efficient means of transportation for those ancients who could take advantage of it.

So what does all this information have to do with 1 Corinthians 4:1? Well in the original language, the word used for "servants" in this passage is a seafaring term that literally means "underowers." This may be an unfamiliar term to many of us in the 21st century because most nautical vessels are typically powered by some type of engine today. But in Paul the Apostle's era, the only way that someone could effectively travel upon the ocean was through the use of a ship equipped with sails and/or human oarsmen.

The underowers were the oarsmen who sat below the deck of a ship and provided the power that was necessary to move the vessel across the water. The underowers were not the people who gave the orders- they took their orders from the captain of the ship and then carried them out. This work was difficult, strenuous, and thankless. It was also something that was absolutely necessary, for if these unseen underowers did not do their jobs, their ship would never reach its intended destination.

This is the word-picture that the Apostle Paul used to illustrate his job description in 1 Corinthians 4:1: "Rather than power brokers, think of us as servants..." (Voice).

the book of 1 corinthians chapter three XXII

"Therefore let no one boast in men. For all things are yours: whether Paul or Apollos or Cephas, or the world or life or death, or things present or things to come—all are yours. And you are Christ's, and Christ is God's" (1 Corinthians 3:21-23).

The Biblical use of the word "therefore" (as seen within the final verses of 1 Corinthians chapter three), generally signals an author's intent to summarize and apply a teaching or idea. In this instance, the directive to "...let no one boast about human leaders" (NRSV) represents the type of response that the Apostle Paul sought to elicit from his readers.

He then went on to support that directive by stating "all things are yours" and providing a summary list of all that entailed...

Paul, or Apollos, or Cephas. God had graciously provided each of these leaders for the mutual enrichment of all within the Corinthian fellowship.

the world. Earlier in 1 Corinthians, Paul used this term to represent those belief systems that rejected the idea of a Creator. However, this passage utilizes a word ("kosmos") that encompasses the natural world along with the rest of the universe as well.

life. This not only represented the blessing of physical life now but eternal life in the future.

death. While few look forward to the prospect of dying, a Godly man or woman need not fear death. As Paul himself said to the church that met in the town of Philippi, "...to me, to live is Christ and to die is gain" (Philippians 1:21). Death belongs to a Christian in the sense that it serves as a means of departure from the trials and difficulties of life and entry into the presence of God (see 2 Corinthians 5:8).

things present. The present represents our sole opportunity to do the work that God has given us to do since we can no longer reclaim yesterday and tomorrow is not guaranteed.

Or things to come. Psalm 16:11 tells us, "…in Your presence is fullness of joy; at Your right hand are pleasures forevermore." There is much to look forward to for those who sincerely love God.

All are yours. In light of these things, let us not seek to limit God in that which He may desire to give us.

And you are Christ's, and Christ is God's. All of the Corinthian believers belonged to Christ and not to any individual leader. The reference to "Christ is God's" does not negate His divine nature but stresses the familial relationship that Jesus enjoyed with His heavenly Father.

the book of 1 corinthians chapter three XXI

"For the wisdom of this age is foolishness with God. As it is written, 'He catches the wise in their craftiness'" (1 Corinthians 3:19 NET).

As part of his effort to address the factional mindset that had developed within the Corinthian church, the Apostle Paul next turned to a quotation from the Old Testament book of Job.

The Biblical account of Job tells us how God permitted Job to endure a number of devastating setbacks for reasons that were completely unknown to him. A small group of friends then arrived to console Job and during that time, one of his friends was quoted as follows: "(God) traps the wise in their craftiness so that the plans of the deceptive are quickly brought to an end" (Job 5:13 HCSB). This is the portion of Scripture that Paul referenced here in 1 Corinthians 3:19.

However, those who are familiar with the book of Job may be aware of God's response concerning the person who spoke these words: "I am angry with you and your two friends, for you have not spoken the truth about Me, as My servant Job has" (Job 42:7 HCSB). When taken together, the question is this: "How could Paul appeal to this portion of Scripture when God clearly stated that the person who spoke those words was wrong about Him?"

To answer this question, its important to look at the larger context in which God made this response. For instance, a person who reads through the book of Job will quickly discover that Job's friends repeatedly accused him of secretly engaging in sinful behavior. In their opinion, it was Job's hidden, sinful conduct that led God to punish him. However, those of us who have access to the complete Biblical account of Job's story know that this was not the case at all.

Therefore, Job's friends misrepresented God in this matter and God understandably expressed His displeasure with their response. Nevertheless, this does not necessarily mean that everything they said about God was incorrect. In this instance, Job's friends made an accurate statement about God even though they misrepresented Him within the larger context. This enabled Paul to use this passage to support his position by way of the familiar phrase, "it is written," a formula that signals full Biblical authority for a statement or belief.

As an aside, this incident concerning Job serves to preview the opening verses of chapter four where Paul will go on to discuss the need to avoid passing judgment upon others in areas where we have limited or no information.

the book of 1 corinthians chapter three XX

"Let no one deceive himself. If anyone among you seems to be wise in this age, let him become a fool that he may become wise. For the wisdom of this world is foolishness with God.

For it is written, 'He catches the wise in their own craftiness'; and again, 'The Lord knows the thoughts of the wise, that they are futile'" (1 Corinthians 3:18-20).

Earlier in 1 Corinthians chapter one, Paul the Apostle offered the following observation: "...the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God" (1 Corinthians 1:8). But here now in 1 Corinthians chapter three, the Apostle makes a similar point from the opposite perspective: "Don’t deceive yourselves. If any of you think you are wise in the ways of this world, you should give up that wisdom in order to become really wise" (1 Corinthians 3:18 GW).

Much like the gathering clouds that serve to predict the onset of a storm, the members of the Corinthian church had chosen to adopt certain inappropriate attitudes that eventually led to predictable (and disastrous) results. For instance, Paul has already identified one such example in drawing their attention to the fact that the members of this church were divided in support of their individual leaders.

Knowing this, its easy to see how a sense of elitism may have developed among the members of this congregation as each individual member touted the superiority of his or her preferred minister while critiquing others who failed to attain to their own personal standard. Unfortunately, this attitude effectively served to promote a human-centered philosophy that viewed "good" and "bad" as nothing more than individual preferences with little or no regard for God's assessment.

Its reasonable to accept the fact that different people will hold different opinions, and this is especially true in regard to our preferences in speakers, teachers, and other communicators. However, a person who subjects his or her opinion to the God-given wisdom of the Scriptures (even at the risk of being characterized as a fool) is someone who can avoid the snare of self-deception. As one author says...

"Spiritual and religious pursuits are uniquely vulnerable to a broad range of potential self-deception. Paul warns of this here and points to the prideful and divisive result of such deception as its most obvious warning sign. However, it has been the experience throughout the centuries that divisive and prideful believers see it as a proof of how right they are and how wrong all others are when this accusation begins." ₍₁₎

(1) Bob Caldwell, 1 Corinthians 3, Avoid Worldly Wisdom [v.18] http://www.ccboise.org/resources/study-materials/study-notes/1-corinthians-3

the book of 1 corinthians chapter three XIX

"Do you not know that you are the temple of God and that the Spirit of God dwells in you? If anyone defiles the temple of God, God will destroy him. For the temple of God is holy, which temple you are" (1 Corinthians 3:16-17).

The various analogies employed thus far within 1 Corinthians chapter three have been building towards the conclusion of verses sixteen and seventeen: "Don’t you realise that you yourselves are the temple of God, and God’s Spirit lives in you?" (Phillips).

This phrase "Do you not know..." (alternatively translated "Surely you know..." [GNB] or "Don’t you understand..." [Voice]) is a rhetorical tool that serves to introduce us to an unquestioned reality of the Christian life. In this instance, the indisputable truth is that you (as a member of the church both individually and corporately) are God's temple.

This concept is not unique to this passage, for Jesus used similar terminology in referring to Himself (see John 2:18-22). Paul also made use of this idea in the Biblical book of Ephesians as well...

"Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, in whom the whole building, being fitted together, grows into a holy temple in the Lord, in whom you also are being built together for a dwelling place of God in the Spirit" (Ephesians 2:18-22).

Of course, this passage may also represent something of a challenge when we stop to consider it. You see, while Paul tells us that the household of God has been built upon the foundation of the apostles and prophets within the book of Ephesians, he earlier told the Corinthian church, "...no one can lay any other foundation than the one that is already laid, and that foundation is Jesus Christ" (1 Corinthians 3:11 GW).

The answer to this apparent dichotomy can be found in the fact that Paul identifies Jesus as "the chief cornerstone" in his letter to the church at Ephesus. The chief cornerstone was the first stone placed during the construction of a New Testament-era building and it served as the standard for all the construction that followed. One commentator clarifies this relationship between the foundation and cornerstone in the following manner...

"Christ is the foundation in a primary sense, and His chosen apostles are the foundation in a secondary sense. Christ is, as it were, the substructure, and the apostles are the foundation built on that (see Matt. 16:16–18) Christ is the kingpin that holds the apostolic foundation of the church together." ₍₁₎

(1) Norman L. Geisler, A Popular Survey of the New Testament

the book of 1 corinthians chapter three XVIII

"If anyone's work which he has built on it endures, he will receive a reward. If anyone's work is burned, he will suffer loss; but he himself will be saved, yet so as through fire" (1 Corinthians 3:14-15 GNB).

Whether they realized it or not, the teachers who followed Paul and Apollos within the Corinthian church had contributed to the development of a congregation that had splintered into various factions, condoned inappropriate sexual activity (as we'll see next in 1 Corinthians chapter five) and were suing one another in court (as we will go on to read in 1 Corinthians chapter six).

Now to be fair, it is impossible for a congregational leader (or any other human being) to compel another person to live a God-honoring life. The unfortunate truth is that there may always be some who elect to chart a different course despite the best efforts of a Godly minister.

Nevertheless, it is also generally true that a congregation is not likely to be more spiritual than those who lead it- and the problems within the Corinthian fellowship can be attributed (at least to some degree) to the fact that their leaders had done a poor job in contributing to the spiritual development of those who were entrusted to their care.

The Apostle Paul served to focus his readers' attention upon this issue by reminding them that a reward awaits those who work to enhance the spiritual lives of others while a loss awaits those who fail to do so. One commentator addresses this subject in a very forthright manner...

"If the idea of serving God for a reward makes you uncomfortable, may I suggest that you read again the Sermon on the Mount (Matthew 5-7)? There Jesus repeatedly appealed to His hearers to follow His teaching with the prospect of receiving an eternal reward for doing so.

Scripture appeals to us on many levels to serve the Lord. Certainly love for Him should be our primary motivation. However the biblical writers also urged believers to serve the Lord out of love for other people, the fear of the Lord, the prospect of having to give an account of our lives to Him at the judgment seat, and for other reasons." ₍₁₎

The reality is that everyone can build upon the foundation of Christ by reading and applying the truth of Scripture (Matthew 7:24-27), following the example of God-honoring leaders (Philippians 4:9), and being diligent to grow in Christ-likeness (2 Peter 1:5-8). Those who attend to these things will ultimately be rewarded for living the kind of life that serves to honor God and positively impact others.

(1) Dr. Constable's Notes on 1 Corinthians 2016 Edition (3:14-15) [pg. 44] http://www.soniclight.com/constable/notes/pdf/1corinthians.pdf

the book of 1 corinthians chapter three XVII

"...the quality of each person's work will be seen when the Day of Christ exposes it. For on that Day fire will reveal everyone's work; the fire will test it and show its real quality" (1 Corinthians 3:13 GNB).

The use of such action words as "seen," "exposes," "reveal," "test," and "show" within this verse makes it easy to grasp the main thought of this passage: everything will eventually be seen for what it really is. This makes it important to seek God daily for the wisdom, perception, and discernment necessary to determine if our work is really of lasting value or if it is little more than the spiritual equivalent of wood, hay, and straw.

For instance, it is possible for someone to exhibit the external qualities of charity, benevolence, and humanitarianism even while motivated by an entirely self-serving agenda. Therefore, its important to consider the fact that our works will ultimately be tested to determine their true nature- and a person who engaged in a lifetime of "good works" that were ultimately driven by a self-centered motive will eventually be left with nothing of eternal value.

For those within the church, the following observation offered by one commentator is highly instructive...

"Paul had laid God’s foundation. Apollos had continued to instruct the new converts. Now, some of the Christians of the congregation in Corinth were beginning to teach and lead in building the church. But it was evident to Paul that care was not being taken in their building.

They were producing disciples who were jealous, indifferent to immorality in the church, bringing litigations against one another in pagan courts, careless about marriage, uncaring about weaker brethren, disrespectful in the corporate worship of the church and toward God ordained structures of human authority, both prideful and envious in the matter of supernatural gifts, teaching confusion about the bodily resurrection, and slack in matters of Christian stewardship.

The teaching leadership of the Corinthian church was constructing God’s building with weak and unendurable material. They were not building up Christian people who had strong, self-disciplined, servant-minded faith in Christ and his Word." ₍₁₎

To some extent, the impact of our lives upon the lives of others may help determine if we are building a life from the right kind of spiritual materials. Remember that our choices and decisions serve to impact others within our circle of influence- and the things we teach with our lives will leave an impression upon others for better or worse. A prayerful assessment of that impact may help to reveal the true quality of our spiritual building materials.

(1) Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (1 Co 3:11–15). Nashville: T. Nelson Publishers.

the book of 1 corinthians chapter three XVI

"...Christ is the only foundation. Whatever we build on that foundation will be tested by fire on the day of judgment. Then everyone will find out if we have used gold, silver, and precious stones, or wood, hay, and straw" (1 Corinthians 3:11-13 CEV).

In referencing the "construction materials" mentioned within this passage, the Apostle Paul made use of a metaphor, a figure of speech in which a word or phrase that ordinarily designates one thing is used to designate something else in order to make a comparison. ₍₁₎

While we might ask why God would inspire Paul to use this kind of literary device instead of choosing to communicate in a more plainspoken manner, the use of such imagery helps provide us with a fuller, richer understanding of God's Word than we might otherwise gain from the use of drab, colorless. or uninteresting language.

In this instance, "The three expensive materials suggest sound doctrine which the builder 'builds' into people’s lives, and the three valueless materials are false doctrines." ₍₂₎ Paul also touched upon the value associated with these spiritual equivalents of "gold, silver, and precious stones" in his Biblical letter to Titus...

"But as for you, speak the things which are proper for sound doctrine" (Titus 2:1).

The importance of promoting "sound doctrine" is something that is repeated a number of times within Paul's New Testament letters to Titus and Timothy. When used in this context, the word "sound" means, “to be uncorrupted” ₍₃₎ while "doctrine" refers to "a body of beliefs about God, man, Christ, the church, and other related concepts considered authoritative and thus worthy of acceptance by all members of the community of faith." ₍₄₎

With these definitions in mind, we can define "sound doctrine" as an assertion or belief that corresponds with genuine Biblical teaching on the subjects of God, humanity, Christ, and the church, among others. A leader who is committed to such instruction is one who will undoubtedly build with the spiritual equivalents of gold, silver, and precious stones in the lives of others.

A minister who is dedicated to teaching through the individual books of the Bible (as opposed to a general speaking approach that focuses on a weekly topic with a few supporting Biblical verses) is someone who can help ensure that others are given the best materials with which to build their spiritual lives. ₍₅₎

While topical messages certainly have their place, a commitment to teaching through the Scriptures generally provides the best opportunity to enrich the spiritual lives of those who listen.

(1) "metaphor" The Free Dictionary

(2) John F. Walvoord, The Bible Knowledge Commentary: New Testament 1 Corinthians 3:12 pg 511

(3) G5198 hugiaino, Strong’s Hebrew and Greek Dictionaries

(5) As Paul himself said in Acts 20:27, "...I have not shunned to declare to you the whole counsel of God."

the book of 1 corinthians chapter three XV

"For no one can lay any foundation other than the one we already have—Jesus Christ. Anyone who builds on that foundation may use a variety of materials—gold, silver, jewels, wood, hay, or straw. But on the judgment day, fire will reveal what kind of work each builder has done. The fire will show if a person's work has any value" (1 Corinthians 3:11-13 NLT).

One time-tested method of purifying metal involves heating a metallic ore until it has reached a liquid state. Once it has been brought to a sufficient temperature in this manner, any impurities that may exist within that ore will generally rise to the top where they may be skimmed off and removed. The result is a purified metal that offers greater strength and durability than one that had not been treated in this manner.

Of course, this method of purification is only effective when working with non-combustible materials. While flammable substances like wood, hay, and straw each have their place, a person who attempts to purify such materials in this manner will end up with nothing more than a pile of charred remains.

The Apostle Paul made use of this imagery in a way that we can use to illustrate the importance of examining our decision-making priorities. You see, a prayerful self-assessment can often help determine whether we are truly investing our lives in things of eternal value or things that may represent little more than the Biblical equivalent of wood, hay, and straw.

Admittedly, it can often be difficult to be honest with ourselves in this regard but a realistic look at our priorities now may help us avoid an unpleasant surprise when God later tests and reveals the true nature of our lives and work. Knowing that God will review our lives in this manner should encourage us to take a prayerful inventory of those things that our lives are currently built upon and prompt us to seek His help in those areas where we may be falling short.

In a more positive sense, it may also be said that a person who truly loves God can actually look forward to the day when "Everyone’s work will be put through the fire so that all can see whether or not it keeps its value, and what was really accomplished" (TLB). Such a process will serve to permanently eliminate anything that did not legitimately honor our Creator, leaving only those works that we can use to glorify Him for the good that He accomplished within our lives.

the book of 1 corinthians chapter three XIV

"For no other foundation can anyone lay than that which is laid, which is Jesus Christ. Now if anyone builds on this foundation with gold, silver, precious stones, wood, hay, straw, each one's work will become clear; for the Day will declare it, because it will be revealed by fire; and the fire will test each one's work, of what sort it is" (1 Corinthians 3:11-13).

When the Apostle Paul arrived in Corinth, he had an important goal in seeking to establish a strong spiritual foundation in the lives of those who accepted Jesus: "...when I first came to you I didn’t use lofty words and brilliant ideas to tell you God’s message. For I decided that I would speak only of Jesus Christ and his death on the cross" (1 Corinthians 2:1-2 TLB).

Having established this good foundation, Paul then went on to issue a warning concerning those who might seek to build upon that initial work: "As others build on the foundation (whether with gold, silver, gemstones, wood, hay, or straw), the quality of each person’s work will be revealed in time as it is tested by fire" (Voice).

While the primary application of this passage involves the importance of good church leadership, there is a personal application embedded within this passage as well. For instance, some seek to build their lives upon an ideology. Others are committed to the support of a particular cause. Then there are those who build their lives upon a career, a relationship, or the pursuit of financial or material wealth, to name a few examples.

As the passage above implies, a life that is not built upon the foundation of Christ will have no support on the day when we are called to give an account for our choices and decisions- and the fact that it is possible to utilize a variety of "building materials" (some strong, valuable, and enduring and others much less so) tells us that the way in which we invest our lives today is something that will carry an eternal impact.

A person who is neglectful of his or her spiritual life may discover that it is very easy to begin investing in things that offer little or no eternal value. We can help ensure that we are maintaining the right priorities by following the example of the early church by regularly engaging in prayer, Bible study, communion, and regular church attendance (see Acts 2:42).

A person who builds his or her life with those construction materials is someone who is certain to make the right kind of investment.

the book of 1 corinthians chapter three XIII

"For we are co-workers in God's service; you are God's field, God's building. By the grace God has given me, I laid a foundation as a wise builder, and someone else is building on it. But each one should build with care" (1 Corinthians 3:9-10 NIV).

In referring to his role as a "skilled master builder" (ESV), the Apostle Paul utilized the word architekton, a word from which we derive the modern-day concept of an architect.

In a contemporary system of building design and construction, an architect is responsible to listen to needs of a client, execute a building design based on those requirements, and translate that information into blueprints for others to follow. After receiving those blueprints, a general contractor typically then goes on to manage the building process and assign sub-contractors to carry out the carpentry, plumbing, electrical work, and various other aspects of the project.

While these responsibilities are generally assumed by many different people today, the ancient version of an architekton described someone who took on both the design and construction responsibilities associated with a building project. In this instance, Paul was used by God to "design" (or establish) the church in Corinth and build (or "construct") the foundation upon which it could grow. It then became the responsibility of others (such as Apollos in the case of the Corinthian church) to come and build upon that work using their individual God-given skills, for as Paul observed earlier, "Each one of us did the work God gave us to do" (1 Corinthians 3:5 ERV).

The role of these "sub-contractors" in this spiritual building process should not be overlooked. You see, a building with a strong foundation and poorly constructed walls may eventually collapse. A structure that features strong walls, a good foundation, and sub-standard electrical work may experience a fire that consumes both. The point is that a building that starts with an excellent foundation may suffer great damage as a result of the construction work that others subsequently perform.

These realities serve to illustrate the importance of building a strong, Christ-oriented spiritual life both individually and corporately. As one commentator remarks, "The foundation of a building determines its limitations. Any part added without a foundation would eventually weaken and fall by the shifting movement of the ground underneath. Jesus used this same analogy in regard to a person’s response to the Scriptures. If there was not sincere obedience to the Word of God, life would be like a house built upon sand destined to fall as the sand began to shift."₍₁₎ (see Matthew 7:24-29).

(1) Bob Caldwell, 1 Corinthians 3 Sectarianism Is Carnal [v.11] http://www.ccboise.org/resources/study-materials/study-notes/1-corinthians-3

the book of 1 corinthians chapter three XII

"For we are both God's workers. And you are God's field. You are God's building. Because of God's grace to me, I have laid the foundation like an expert builder. Now others are building on it. But whoever is building on this foundation must be very careful" (1 Corinthians 3:9-10 NLT).

In seeking to realign the Corinthian's understanding regarding their view of church leadership, Paul the Apostle made use of a construction analogy to help communicate a crucial point. This analogy compared the members of the Corinthian church to a building erected by God. In other words, these believers were not a monument to Paul, Apollos, or anyone else; the individual leaders who ministered to their congregation were simply laborers who were responsible to work within the building that God constructed.

In this instance, Paul's function was much like that of a "skillful architect" (AMPC) or "wise master builder" (MKJV). Paul was appointed to this position through God's grace in order to lay the foundation of Jesus' church in Corinth. This recognition served to arm Paul with the proper degree of humility to accept his role: "...Through God’s loving-favor to me, I laid the stones on which the building was to be built" (NLV). Without this perspective, Paul's crucial role in this process may have led him to assume a greater degree of honor than he actually deserved.

Paul's role in this process has been described by one source as "a... superintendent in the erection of buildings." ₍₁₎ Yet Paul's description of himself as an "expert" in undertaking this assignment was no mere expression of vanity on his part, for the following verses will make it clear that it is possible to carry out such responsibilities in an unwise or haphazard manner.

The Biblical book of Romans tells us that Paul saw himself as church-planter, at least in part, ₍₂₎ and his God-given expertise in this area was validated by his selection of materials for use in erecting such foundations: "The sermons I preached were not delivered with the kind of persuasive elegance some have come to expect, but they were effective because I relied on God’s Spirit to demonstrate God’s power" (1 Corinthians 2:4 Voice).

As one commentator aptly observes, "The ministry of the gospel demands the best skill in selection and use of 'building materials.' Paul refers to his own extreme care, as if he were a master technician, using precisely and exactly the right “material” for the foundation of the church in Corinth." ₍₃₎

(1) G753 architekton Thayer’s Greek Definitions

(2) See Romans 15:20

the book of 1 corinthians chapter three XI

"For we are God's fellow workers; you are God's field, you are God's building. According to the grace of God which was given to me, as a wise master builder I have laid the foundation, and another builds on it. But let each one take heed how he builds on it" (1 Corinthians 3:9-10).

In shifting from the world of agriculture to the world of building and architecture within this passage, the Apostle Paul will reach into his rich treasury of analogies once again to illustrate the preeminence of God in contrast to those who represent Him. This passage will provide us with an important distinction to keep in mind, for if we fail to do so, we may drift into a position of spiritual danger.

You see, a minister is a fellow worker with God in the sense that he or she works in cooperation with Him. This should not be understood to imply that God requires our effort or assistance in any way; instead, it is God's good pleasure to employ His people in the work that He seeks to accomplish. We are "...co-workers in God's service..." (NIV) only because God graciously allows us to participate in the work that He seeks to do.

This distinction is especially important to remember in the area of church leadership. God has blessed many capable and accomplished ministers with the ability to lead His people and provide them with guidance and direction from the Scriptures. While it is certainly true that God calls individual leaders to shepherd His people, it is important to remember that such leaders represent the Good Shepherd and are responsible to direct the people entrusted to their care to Him.

For example, we should be concerned whenever a spiritual leader claims to be the exclusive channel of God's revelation or aspires to make others solely reliant upon his or her teaching, leadership, or ministerial vision for direction from God. Any attempt to do so may result from an incorrect understanding of the role of a pastoral leader as a fellow worker with God.

So while it is important to "Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account..." (Hebrews 13:17), we must remember to couple this essential responsibility with another Biblical admonition: "...examine all things; hold fast to what is good" (1 Thessalonians 5:21).

Paul will go on to build upon this idea using the concept of an architect or building designer and we'll take a closer look at his use of that illustration next.

the book of 1 corinthians chapter three X

"He who plants and he who waters are one [in importance and esteem, working toward the same purpose]; but each will receive his own reward according to his own labor" (1 Corinthians 3:8 AMP).

A good craftsman can often be known by the quality of his work and the same might also be said of the work of God's people today. The quality associated with our work for Christ will be the subject of our attention for the next few verses of 1 Corinthians chapter three.

Paul the Apostle begins this short section by observing, "...each one shall receive his own reward according to his own labor" (MKJV). Since we live in a world that generally rewards someone for producing results (and not necessarily for the work and effort that went into attaining those results), this may seem counter-intuitive at first glance.

Unlike the measure of reward that generally exists within our world today, notice that 1 Corinthians 3:8 tells us that "...each will receive his own reward according to his own labor" (emphasis added). In other words, the effort we put into employing the time, talent, skill, ability, and opportunity that God provides for us is what will ultimately be rewarded and not necessarily the success we experience as a result of such efforts.

It helps to remember that effort and production are two different things- and it is possible to expend a great deal of effort in God's service with little or no apparent result. While there may be any number of potential explanations for a lack of success in ministry (including a few that are not so good), our responsibility is to be faithful to God's calling on our lives; God's responsibility is to produce results as He sees fit. To borrow Paul's agricultural illustration from the previous verse, "It's not the one who plants or the one who waters who is at the center of this process but God, who makes things grow" (MSG).

This should help provide the encouragement and motivation for doing our very best with the opportunities that God extends to us today, even if those efforts may seem to result in little or no visible success. As Paul once said in another of his New Testament letters...

"Work hard so you can present yourself to God and receive His approval. Be a good worker, one who does not need to be ashamed and who correctly explains the word of truth" (2 Timothy 2:15 NLT).

the book of 1 corinthians chapter three IX

"There is no difference between the one who plants and the one who waters; God will reward each one according to the work each has done" (1 Corinthians 3:8).

Those who are active in the areas of business or athletics are surely familiar with the idea that competition breeds excellence.

For instance, a competitive market environment helps compel a business or corporation to work to provide a product or service that offers greater value than a competitor's offering. Then there are athletes who diligently train, work, and practice in order to improve their skills and maintain a position on a team. In each instance, honest competition serves to bring forth excellence in both the marketplace and on the field.

While such competition may be valuable in the business or athletic arena, a different set of values should exist for those who serve within Jesus' church. While individual Christians may each possess a calling to serve in a particular area of ministry, these roles and functions should be viewed as complimentary vocations and not as competitive endeavors.

1 Corinthians 3:8 emphasizes this point when it tells us, "The one who plants and the one who waters have one purpose" (NIV). In other words, we should recognize that there is a diversity of labor with a uniformity of purpose within the church. Paul went on to elaborate on this concept in his New Testament letter to the church at Ephesus...

Instead of viewing a preferred minister as an individual who is competitively engaged with other leaders, we should recognize that all work together to accomplish a common goal- edifying (or building up) the church, the body of Christ. The act of elevating one minister over another serves to miss the point: each leader is involved in an individual (but united) effort.

Once source lends clarity to this idea in stating, "The purpose of this phrase is to portray unified action on the part of ministers underneath God's sovereign control. Although they are in fact individuals, they are used by God with a single purpose to accomplish his will in facilitating growth."₍₁₎

So while competition may breed excellence among athletes or business counterparts, a different economy should exist among God's people. However, this does not mean that we should leave the pursuit of excellence in ministry, an aspect of 1 Corinthians 3:8 that we will examine next.

(1) NET Bible notes on 1 Corinthians 3:8 https://lumina.bible.org/bible/1+Corinthians+3

the book of 1 corinthians chapter three VIII

"I planted the seed, Apollos watered it, but God has been making it grow. So neither the one who plants nor the one who waters is anything, but only God, who makes things grow. The one who plants and the one who waters have one purpose, and they will each be rewarded according to their own labor" (1 Corinthians 3:6-8 NIV).

The illustration found here in 1 Corinthians 3:6-8 brings one of Jesus' parables to mind...

"(Jesus) said, 'The kingdom of God is as if a man should scatter seed on the ground, and should sleep by night and rise by day, and the seed should sprout and grow, he himself does not know how. For the earth yields crops by itself: first the blade, then the head, after that the full grain in the head. But when the grain ripens, immediately he puts in the sickle, because the harvest has come'" (Mark 4:26-29).

After a field has been cultivated and planted, there is a period of time when there are no visible results that attest to the farmer's work. Yet even though the farmer expends a considerable amount of effort with no immediate return, there is little cause for discouragement. That's because the germination process takes place below the surface and away from view- and once that unseen process is complete, the farmer will begin to see the growth that results from his or her work.

This parable helps to explain why the Apostle Paul sought to shift the focus of his audience away from their individual leaders to the One who was truly responsible for their spiritual growth. While it might have been natural for these Corinthian believers to concentrate on these visible laborers, the real work of spiritual growth had been initiated by God and took place below the surface and out of sight, so to speak.

While its true that God's work may not always be immediately visible, this does not mean that we are justified in shifting the credit for our spiritual development away from the One who facilitates such growth to those who represent Him. As Paul reminded the members of this congregation, "The planter and the waterer are nothing compared with him who gives life to the seed. Planter and waterer are alike insignificant..." (Phillips).

Because of this, Paul encouraged his readers to view their individual leaders from a different perspective. Although Paul, Apollos, and Cephas each worked to fulfill their individual ministry responsibilities, God undertook the obligation of promoting their spiritual growth in a manner that was not necessarily visible or obvious- just like the seed growing unnoticed within this parable.

the book of 1 corinthians chapter three VII

"I planted, Apollos watered, but God gave the increase. So then neither he who plants is anything, nor he who waters, but God who gives the increase. Now he who plants and he who waters are one, and each one will receive his own reward according to his own labor" (1 Corinthians 3:6-8).

Although the city of Corinth served as a active commercial center during the New Testament era, the agricultural illustration found within this passage provided a frame of reference that would have been familiar to most first-century readers.

First, Paul's statement, "I planted..." indicates that he was personally involved in establishing the church at Corinth. The reference to "Apollos watered..." undoubtedly refers to Apollos' role in promoting the spiritual growth of these Corinthian believers following Paul's departure. That ministry likely included preaching (the public proclamation of the Gospel), teaching (the communication of Biblical truth and its application), and perhaps counseling (one-on-one instruction in applying God's Word to a particular circumstance or situation).

Now before we continue, let's take a moment to consider a few other important elements within this illustration that are left unmentioned. For instance, the act of planting presumes that a laborer has both seed and soil available for this purpose. The labor associated with watering implies that sunlight, oxygen, and favorable temperatures also exist, for it would be useless to water a crop that could not possibly survive without these essential elements for growth.

While it might seem redundant to mention these basic requirements, the assumed presence of these unnamed (but indispensable) necessities should prompt us to ask an important question: "Who provided these elements to the person who planted the seed and the person who watered it?" Well, Paul provides us with a gentle reminder within this passage: "God gave the increase..."

You see, God not only promoted the growth of the seed that these laborers worked with, He also provided the seed itself along with the right environmental conditions to facilitate it's development. No wonder Paul observed, "neither he who plants is anything, nor he who waters..."

Because of this, the fact that the Corinthian church sought to elevate the status of these individual ministers to an inappropriate level served to indicate that their priorities were seriously misaligned. Each minister was equally valuable for as Paul said, "he who plants and he who waters are one..." Any attempt to focus attention away from the God who was ultimately responsible for their growth and development effectively deprived God of an honor that was rightfully His.

the book of 1 corinthians chapter three VI

"After all, who is Apollos? And who is Paul? We are simply God's servants, by whom you were led to believe. Each one of us does the work which the Lord gave him to do" (1 Corinthians 3:4-5 GNB).

Given the great diversity that exists among human beings, it seems reasonable to expect that God would call ministers with different characteristics to serve the wide variety of congregations that exist. These individual characteristics (such as age, cultural background, language, experience, and personality, among others) help enable a Pastor, teacher, or other church leader to effectively minister to the many diverse people groups that exist.

While God has certainly provided many gifted ministers, it is possible to become so enamored with a particularly talented leader that we must guard against the tendency to lift that person to an inappropriate place of prominence. In fact, this may even be more of a concern in an age where satellite and internet technologies provide us with 24/7 access to many accomplished leaders, speakers, and teachers.

One commentator elaborated on this modern-day application of 1 Corinthians 3:4-5 with the following observation...

"'I belong to Paul.' 'I belong to Apollos.' Familiar cries in a world of hi-tech religion. See huge Sunday crowds squint under the glare of spotlights as 'their' preachers dazzle millions of electronic viewers with wisdom and rhetorical charm. Overhear the Christian public admire TV evangelists and big-time clergy: 'Oh, I like to listen to _____.' 'Well, he's O.K. but I like _____ better.' You fill in the blanks.

Yes, everyone has their favorite preacher nowadays. In spite of all the notorious hucksters, 'preacher religion' is in. The result? An increasingly fragmented church. 'I belong to Paul and you don't.' It is enough to make Corinth look tame by comparison." ₍₁₎

For those who feel the urge to bestow (or receive) this kind of recognition, the following quote from Jesus may help to provide a more appropriate perspective...

"And which of you, having a servant plowing or tending sheep, will say to him when he has come in from the field, 'Come at once and sit down to eat'? But will he not rather say to him, 'Prepare something for my supper, and gird yourself and serve me till I have eaten and drunk, and afterward you will eat and drink'? Does he thank that servant because he did the things that were commanded him? I think not.

So likewise you, when you have done all those things which you are commanded, say, 'We are unprofitable servants. We have done what was our duty to do' " (Luke 17:7-10).

(1) C. Thomas Rhyne, "Expository Articles: 1 Corinthians 3:1-9," Interpretation 44:2 (April 1990):177. Quoted in Notes on 1 Corinthians 2016 Edition Dr. Thomas L. Constable [3:9] pg. 41-42 http://www.soniclight.com/constable/notes/pdf/1corinthians.pdf

the book of 1 corinthians chapter three V

"For whenever someone says, 'I'm with Paul,' and another, 'I'm with Apollos,' are you not unspiritual people? What then is Apollos? And what is Paul? They are servants through whom you believed, and each has the role the Lord has given" (1 Corinthians 3:4-5 HCSB).

This passage provides us with a number of important applications for both congregations and congregational leaders within the church today.

From a leadership perspective, a minister should not lose sight of the fact that the word "minister" means "to serve." In certain respects, this means that a good minister is sometimes more of a facilitator. In other words, he or she makes it easier for God's people to worship Him, learn from Him, and grow in Christ-likeness.

While God may use the individual personalities, life experiences, communication styles, and unique personal characteristics of each leader to effectively connect with a particular audience, it helps to remember that God Himself is the ultimate source of any good that comes through those who represent Him.

One of the ways in which a good minister can effectively fulfill this role is by taking steps to ensure that a congregation is focused on Jesus and not upon themselves. This means that a good minister may sometimes be an "invisible" minister- a person who makes certain to step away from the personal spotlight to shine it upon Jesus.

An honorable minister continually directs others to Christ, for in reality, he or she is (or should be) an agent through whom God works to enable others to grow in faith. As Paul himself observed, "Apollos and I are merely servants who helped you to have faith. It was the Lord who made it all happen" (CEV).

From a congregational perspective, the act of elevating a minister to an inappropriate level of honor effectively serves to rob Jesus of His followers. After all, the members of the church at Corinth were Christians- they were not Paulians, Apollosians, Cephasians, or anything other than followers of Christ.

Whether a minister directly interacts with others within a local congregation or whether that ministry takes place remotely through various forms of media, it is important to take steps to avoid elevating a preferred minister to a similarly inappropriate position.

As one commentary points out, "Apollos and Paul were servants... through whom the Corinthians had come to believe in the Lord Jesus. They were simply agents and not the heads of rival schools. How unwise then of the Corinthians to raise servants to the rank of master. Ironside quaintly comments at this point, 'Imagine a household divided over servants!'" ₍₁₎

(1) William MacDonald, Believer's Bible Commentary 1 Corinthians 3:5, pg.1754

the book of 1 corinthians chapter three IV

"for you are still carnal. For where there are envy, strife, and divisions among you, are you not carnal and behaving like mere men? For when one says, 'I am of Paul,' and another, 'I am of Apollos,' are you not carnal?" (1 Corinthians 3:3-4).

Paul's observation here in 1 Corinthians 3:3-4 builds on his message from earlier in 1 Corinthians chapter one- the church at Corinth had divided over various individual leaders. There was one faction among the members of this congregation who said, "I follow Paul"; another said, "I follow Apollos"; a third group stated, "I follow Cephas"; and a fourth contingent simply said, "I follow Christ."

So the congregation at Corinth had splintered over various personalities- and this reference to envy, strife, and division brings to mind the following admonition from James 3:14-16...

"But if you have bitter envy and self-seeking in your hearts, do not boast and lie against the truth. This wisdom does not descend from above, but is earthly, sensual, demonic. For where envy and self-seeking exist, confusion and every evil thing are there."

Before we consider the application of this passage, it might be helpful to first define our terms. First, "envy" involves a feeling of disapproval when others are blessed or successful. A "bitterly envious" person might be identified with someone who derives pleasure from seeing another person fail. Another source tells us that "envy" can also be understood to refer to a contentious rivalry. ₍₁₎

Then there is the word "strife," a word that carries the idea of discord, animosity, and antagonism. In a similar manner, the concept of "division" refers to the idea of dissension or separation. Of course, these characteristics were not unique to the members of the New Testament church at Corinth, for even some of Jesus' own disciples exhibited a similar lack of maturity in their own relationships with him.

For example, there were at least two occasions when Jesus' disciples argued among themselves as to who was the greatest among them (see Mark 9:33-37 and Luke 22:24-27). James and John also asked for positions of preeminence with Jesus, a request that was not well received among the other disciples (see Mark 10:35-45).

So if the members of the Corinthian church (who had the advantage of learning from both Paul and Apollos) and the disciples (who had direct access to Jesus Himself) could fall prey to this sort of spiritual danger, how much more so should we be on guard against such things today?

(1) G2205 zelos Thayer’s Greek Definitions

the book of 1 corinthians chapter three III

"Brothers and sisters, I could not address you as people who live by the Spirit but as people who are still worldly--mere infants in Christ. I gave you milk, not solid food, for you were not yet ready for it. Indeed, you are still not ready" (1 Corinthians 1:1-2 NIV).

A person who has been a Christian for an extended period yet fails to live out the basic tenets of Christianity provides evidence that something is clearly wrong. You see, a Christian should consistently move forward in his or her spiritual development just as a student moves forward in his or her academic knowledge. Then as we subsequently grow in our spiritual knowledge, we should be able to help others who aren't as advanced, just as an older student might assist a younger student today.

Unfortunately, it appears that the members of the church at Corinth were in the same immature state of spiritual development as they were when they first became Christians. Paul lamented this arrested state of development by saying in effect, "I would like to speak with you just as I do with others who are spiritually mature. Unfortunately, I can't because you are still following the natural inclinations of your human nature." ₍₁₎

So the issues faced by the Corinthian church were not simply related to the external pressures exerted by those societal attitudes, values, and belief systems that rejected God- they were internal to these members of the Corinthian church as well. We know that these men and women were members of God's family because Paul addressed them as, "Brothers and sisters..." Yet even though these members of God's family possessed the indwelling Holy Spirit, they were behaving more like infant members of the family than the responsible adults they should have been.

So despite the fact that these Corinthian believers had the benefit of Paul and Apollos' teaching for an extended period, they had not advanced any further than an elementary stage of spiritual development. Because of this, Paul used the analogy of milk vs. solid food to drive home his point. Milk is appropriate for an infant who is incapable of digesting anything else. But an adult who is capable of digesting a solid meal yet chooses to subsist on nothing more than milk is someone who is likely to be seriously malnourished.

Just as such malnourishment is likely to be have a negative impact on someone's physical health, Paul will go on to identify the results of such spiritual malnourishment next.

(1) See also 1 Corinthians 2:6

the book of 1 corinthians chapter three II

"And I, brethren, could not speak to you as to spiritual people but as to carnal, as to babes in Christ. I fed you with milk and not with solid food; for until now you were not able to receive it, and even now you are still not able" (1 Corinthians 3:1-2).

As mentioned earlier, we sometimes use the word "carnal" to describe a non-spiritual person who is primarily occupied with his or her own wants, needs, and/or desires. This word might also be used to describe someone who self-identifies as a Christian but fails to represent Jesus accurately in the choices and decisions of life.

In general, it would probably be fair to say that a carnal person is someone who is typically more concerned with looking good on the outside than with being good on the inside- and those who choose to take this approach to life often do so on the basis of their long-term perspective.

You see, a God-honoring person anticipates the reality of eternal life- and that reality serves to influence the direction of his or her life today. For instance, a man or woman of God has the capacity to identify right from wrong by way of the Scriptures and possesses a reason and an incentive for doing right. The positive incentive for doing right finds its origin in our love for God and a sincere desire to honor Him. Our motivation for not doing wrong (even if we can seemingly get away with it) is generated by the knowledge that we will eventually stand before God to give an account for our actions.

On the other hand, a carnal person does not anticipate eternal life and that viewpoint serves to influence the direction of his or her life as well. Since this temporal, physical life is the only life that he or she anticipates living, the concerns of a carnal person typically revolve around "what shall we eat, what shall we drink, and what shall we wear" to use Jesus' characterization from Matthew 6:31-33.

Of course, these illustrations presume that such a person is in a position where he or she could (or should) make more appropriate choices. A person who comparatively young in the Christian faith (or "a babe in Christ" to borrow the terminology used here in 1 Corinthians 1:1-2) is someone who would not be expected to grasp deep spiritual truths.

The problem occurs when someone's spiritual age is not commensurate with his or her spiritual maturity- and we'll talk more about that issue next.

the book of 1 corinthians chapter three I

1 Corinthians chapter two closes with the following observation from the Apostle Paul: "As the Scriptures say, 'Who can know what is on the Lord's mind? Who is able to give him advice?'" (1 Corinthians 2:16 ERV). In referencing this quote from the Old Testament prophet Isaiah, Paul effectively underscored an important point: God's purposes are beyond the ability of our natural senses to comprehend. Yet Paul also coupled this Old Testament quote with a New Testament reality: "...But we have the mind of Christ."

We might understand this concept in different ways depending on how we choose to interpret the word "we" as found within this passage. For instance, we might understand the phrase "...we have the mind of Christ" as a reference to Paul and his fellow Apostles. In this sense, the idea is that God supernaturally enabled the New Testament Apostles to communicate His message through the Holy Spirit. This explains why Paul could say "This is what we speak, not in words taught us by human wisdom but in words taught by the Spirit..." as we saw earlier in 1 Corinthians 2:13.

In this manner, the New Testament Scriptures provide us with access to the mind of Christ by way of these Apostolic authors. Paul elaborated on this idea in the New Testament letter of 2 Timothy when he said, "All Scripture is God-breathed..." (2 Timothy 3:16 NIV). This tells us that God "breathed out" what had previously been internal to Him (and inaccessible to us) and thus enabled the Apostolic authors to share the "mind of Christ" through the New Testament books we possess today.

In another sense, "the mind of Christ" is available to anyone who has been born again of God's Spirit. For example, Paul urged the members of the Philippian church to "Let this mind be in you which was also in Christ Jesus" (Philippians 2:5). The Apostle Peter also made a similar appeal as well: "Therefore, since Christ suffered for us in the flesh, arm yourselves also with the same mind" (1 Peter 4:1).

One source expands on this idea in observing that "...the mature Christian has 'the mind of Christ.' That is, he or she views life to some extent as Jesus did because that person understands things from God's perspective, at least partially... Even though we 'have' (possess) the mind of Christ we need to adopt it, that is, to use it to view life as He did. One evidence of Christian maturity is the believer's consistent employment of Christ's attitude and viewpoint in all of life." ₍₁₎

These important concepts will help prepare us for the message that Paul is about to deliver next in chapter three.

(1) Notes on 1 Corinthians 2016 Edition Dr. Thomas L. Constable [2:16] pg. 37 http://www.soniclight.com/constable/notes/pdf/1corinthians.pdf

the book of 1 corinthians chapter two XV

"But he who is spiritual judges all things, yet he himself is rightly judged by no one. For 'who has known the mind of the Lord that he may instruct Him?' But we have the mind of Christ" (1 Corinthians 2:15-16).

It has been jokingly remarked that it is possible to put ten human beings in a room and emerge with fifteen different opinions. A similar observation was registered by Israel's King Solomon in the Biblical book of Ecclesiastes when he said, "…my son, be warned: there is no end of opinions ready to be expressed. Studying them can go on forever and become very exhausting!" (Ecclesiastes 12:12 TLB).

What was true of Solomon is certainly true of us today as well. In fact, we might say that Solomon's observation is even more accurate today. With the advent of 21st century media technology, there is a seemingly endless array of groups and individuals who are seeking to express their point of view and influence our opinions.

In addition to the views expressed by various commentators, there is the continuous pressure exerted by advertisers who relentlessly seek to shape our opinion in favor of one (or more) of their products. Then there are those friends, family members, business associates, casual acquaintances, and others who are quick to render their judgments by way of a post, text, tweet, or "like" at a moment's notice.

Today's age of media engagement makes it important to remember the admonition of 1 Corinthians 2:15: "We who have the Spirit are able to make judgments about all these things. But anyone without the Spirit is not able to make proper judgments about us" (ERV). While its important to carefully evaluate the advice of those who love us and have our best interests in mind, we should also remember that others may not always understand (or approve of) our pursuit of God's direction for our lives.

For example, there may be non-spiritual family members, friends, or colleagues who fail to understand why anyone might seek to live a God-honoring life. There may be others who hold strong opinions concerning the way in which we should invest our lives, some of which may be offered with the best of intentions and some of which may not.

Much like the person who attempts to measure temperature with a ruler or mass with a timepiece, a non-spiritual person often utilizes the wrong standard to measure a follower of Jesus- and as once source observes, "Like a deaf critic of Bach or a blind critic of Raphael is the unregenerate critic of God’s Word." ₍₁₎

(1) Bible Knowledge Commentary, note on 1 Corinthians 2:14, pg. 510

the book of 1 corinthians chapter two XIV

"But the natural man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned" (1 Corinthians 2:14).

A person who approaches the Bible as little more than a subject for academic study may never truly grasp the truth contained within it. On the other hand, those who read the Scriptures with a genuine desire to learn will undoubtedly discover that God is willing to help us discern "the things of the Spirit of God."

But is it possible for an unspiritual person (or the "natural man") to come to salvation in Christ simply by reading the Scriptures? The answer to that question is unquestionably yes. One source provides us with a helpful clarification in this regard: "The natural person can, of course, understand the gospel and experience salvation but only because the Holy Spirit illuminates his or her understanding. Paul did not mean that an unbeliever is incapable of understanding Scripture. However an unbeliever rejects and does not accept all that God wants him or her to have." ₍₁₎

You see, faith is the critical element in this equation and it is impossible to truly understand the Word of God without it. Even if that measure of faith begins with little more than an interest in knowing what the future holds or a desire to identify a few practical insights from Jesus' teachings, God is gracious and patient in meeting us wherever our spiritual journey begins. In the words of Matthew 12:20, such a person is sure to find that "He will not put out even the weakest flame" (ERV).

We might also appropriate Jesus' promise from Matthew 7:7-8 in considering the proper application of this passage from 1 Corinthians:"'Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened.'"

On the other hand, a person who approaches the Bible as nothing more than another book in the sea of human literature is unlikely to receive anything of eternal value from reading it. In this respect, such people characterize " the natural man" spoken of here in 1 Corinthians 2:14- and as one Biblical version renders that passage...

"...the natural [unbelieving] man does not accept the things [the teachings and revelations] of the Spirit of God, for they are foolishness [absurd and illogical] to him; and he is incapable of understanding them, because they are spiritually discerned and appreciated, [and he is unqualified to judge spiritual matters]" (AMP).

(1) Constable, Thomas. DD. "Commentary on 1 Corinthians 2:4". "Expository Notes of Dr. Thomas Constable". "www.studylight.org/commentaries/dcc/1-corinthians-2.html". 2012.

the book of 1 corinthians chapter two XIII

"These things we also speak, not in words which man's wisdom teaches but which the Holy Spirit teaches, comparing spiritual things with spiritual" (1 Corinthians 2:13).

In addition to this passage from 1 Corinthians 2:13, Jesus also spoke of the instructive ministry of the Holy Spirit as recorded within the Gospel of John: "...when he, the Spirit of truth, comes, he will guide you into all truth" (John 16:13 NIV).

The original language of the New Testament identifies the Holy Spirit as the "parakletos," a word that captures the idea of one who is a counselor, ally, helper, advocate, strengthener, advisor, and supporter. The Holy Spirit is also described as being with us and within us through Christ, for as Jesus also said within the Gospel of John, “And I will ask the Father, and he will give you another Counselor to be with you forever-- the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you” (John 14:16-17).

In this manner, the Holy Spirit serves as our instructor in the things of God. This is especially true when it comes to a proper understanding of the Scriptures. For instance, the Apostle Paul made use of "...words given to us by the Spirit" (BBE) in communicating spiritual truths and Jesus made these promises to His disciples...

"But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you" (John 14:26 NIV).

"When the Counselor comes, whom I will send to you from the Father, the Spirit of truth who goes out from the Father, he will testify about me. And you also must testify, for you have been with me from the beginning" (John 15:26-27 NIV).

Jesus' message to His disciples in these verses foretold the future communication of His life and teachings in the form of the New Testament Scriptures. Jesus also promised that the Holy Spirit would guide His disciples in accurately reporting His teachings.

In light of these things, it is important to prayerfully seek the Holy Spirit's continued guidance in understanding and applying God's Word in our lives lest the Apostle Peter's warning concerning Paul's New Testament writings be true of us as well...

"There are some things in them that are hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other Scriptures" (2 Peter 3:16 ESV).

the book of 1 corinthians chapter two XII

"Now we have received, not the spirit of the world, but the Spirit who is from God, that we might know the things that have been freely given to us by God" (1 Corinthians 2:12).

The "the spirit of the world" as mentioned here in 1 Corinthians 2:12 is variously described by commentators in the following manner...

"The spirit of human wisdom as alienated from God—the attitude of the sinful nature" ₍₁₎
"The secular, materialistic thinking of unregenerated people. The Germans had a word for it, the Zeitgeist, which means 'the spirit of the times,' or 'the intellectual and moral tendencies of an age or epoch.'" ₍₂₎
"Human society organized and functioning without God... Today we would call it 'atheistic humanism.'" ₍₃₎

In his New Testament epistle to the church at Rome, the Apostle Paul provides us with some important insight on the differing characteristics of those who follow the spirit of the world and those who follow the Spirit who is from God...

"Those who live as their human nature tells them to, have their minds controlled by what human nature wants. Those who live as the Spirit tells them to, have their minds controlled by what the Spirit wants. To be controlled by human nature results in death; to be controlled by the Spirit results in life and peace.

And so people become enemies of God when they are controlled by their human nature; for they do not obey God's law, and in fact they cannot obey it. Those who obey their human nature cannot please God" (Romans 8:5-8 GNT).

We often use the word "carnality" to represent the human nature that is described for us here within Romans 8:5-8. This term is sometimes associated with a non-spiritual person who is primarily occupied with his or her own wants, needs, and/or desires. It may also be used to describe someone who claims to be a Christian but fails to represent Jesus accurately in his or her choices and/or behavior.

In contrast, the Spirit who is from God helps us to understand the things that God has has freely given us. God has graciously extended His unmerited favor towards us in Christ and if the Spirit of God dwells within us, this knowledge associated with our Creator -His existence, His character, His purpose, His love, and His intent for our lives- is freely available to us as the Spirit illuminates the Scriptures on our behalf. We'll talk more about this instructive ministry of the Holy Spirit next.

(1) Zondervan New International Version Study Bible note on 1 Corinthians 2:12 pg. 1778

(2) Coffman, James Burton. "Commentary on 1 Corinthians 2". "Coffman Commentaries on the Old and New Testament". <http://classic.studylight.org/com/bcc/view.cgi?book=1co&chapter=002>. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

(3) Dr. Bob Utley, 1 Corinthians 2 [2:12] http://www.freebiblecommentary.org/new_testament_studies/VOL06/VOL06A_02.html

the book of 1 corinthians chapter two XI

"Now we have received, not the spirit of the world, but the Spirit who is from God, that we might know the things that have been freely given to us by God" (1 Corinthians 2:12).

We often speak of "the world" in terms of the natural realm of plants, tree, rocks, flowers, and so forth. But when the Apostle Paul speaks of "the spirit of the world" in this passage, he is not using this term in an environmental sense- instead, he is using it to represent those attitudes, values, and belief systems that reject the God of the Scriptures.

In this context, the idea of "the world" is used in much the same sense that Jesus used it when He said, "If the world hates you, keep in mind that it hated me first" (John 5:18 NIV). The New Testament epistle of 1 John also sheds some additional light on this concept when it tells us...

One Biblical version identifies "the spirit of the world" as the "pretentious confidence in one's resources or in the stability of earthly things." ₍₁₎ Unfortunately, this attitude often serves to characterize the lives of those who have little interest in their Creator and ultimately serves as the foundation for their choices and decisions in life even if they are not fully aware of it. As one theologian has observed, "No one operates without a theory of life, a system of values. We may not be able to articulate ours; but in our minds, we have a theory about what is good and what is not, what is valuable and what isn’t, and we act accordingly." ₍₂₎

So those who reject "the Spirit who is from God" make corresponding value choices whether they realize it or not- and those choices lead to real consequences. Sometimes those consequences are immediate and sometimes they may not be fully realized for quite some time. We'll continue to look at this contrast between the spirit of the world and "the Spirit who is from God" next.

(1) 1 John 2:16 Amplified Bible

(2) Dr. R.C Sproul

the book of 1 corinthians chapter two X

"For what man knows the things of a man except the spirit of the man which is in him? Even so no one knows the things of God except the Spirit of God" (1 Corinthains 2:11).

The word "spirit" is one that possesses a wide variety of meanings depending on the context in which it is used. For example, this word might refer to something like enthusiasm, fortitude, or ambition. It might refer to a supernatural apparition, or a ghost of the type seen in Charles Dicken's famous work, A Christmas Carol. It might even refer to alcohol or some other type of flammable liquid.

When used in a Biblical sense however, the word "spirit" finds it's origin in the Old Testament Hebrew word "ruach" and the New Testament Greek word "pneuma." In fact, the word "pneuma" can still be found today as the basis of the word "pneumatic" when used in relation to a tire, an air tool, or a gas.

This word is used to express the idea of a breeze (or gust) of wind, an air current, or the act of breathing. The idea is that -like an air current- the spirit is invisible and immaterial. For instance, the human spirit is the immaterial part of every human being that is eternal and continues to exist following the death of our physical bodies. Once that act of separation takes place, "...your spirit will return to God who gave it" (Ecclesiastes 12:7-8 NCV).

It also appears from the Scriptures that there is an interaction between the human mind and the human spirit for as 1 Corinthians 2:11 tells us, "...what person knows the thoughts and motives of a man except the man's spirit within him?" (AMP). For instance, we may feel as if we know what another person is thinking or feeling but the truth is known only to God and (perhaps)₍₁₎ the other person involved.

In like manner, we may think we know what God is thinking but we could never really know those things unless God elected to share them with us by His Spirit. As God Himself said through the pen of the prophet Isaiah, "...My thoughts are not your thoughts, Nor are your ways My ways, says the LORD. For as the heavens are higher than the earth, So are My ways higher than your ways, And My thoughts than your thoughts" (Isaiah 55:8-9).

Therefore, we should humbly and thankfully receive those truths that God has graciously made known to us, things that we could not have even imagined unless He had chosen to make them known.

(1) "Perhaps" is true in the sense that some may refuse to see or accept the truth about themselves. On the other hand, God knows the truth about us even if we refuse to accept it for ourselves.

the book of 1 corinthians chapter two IX

"But, as it is written, 'What no eye has seen, nor ear heard, nor the heart of man imagined, what God has prepared for those who love him'— these things God has revealed to us through the Spirit. For the Spirit searches everything, even the depths of God" (1 Corinthians 2:9-10 NIV).

To illustrate the message behind this section of his letter to the Corinthian church, the Apostle Paul turned to a portion of Scripture found in the Biblical book of the prophet Isaiah...

"For since the beginning of the world Men have not heard nor perceived by the ear, Nor has the eye seen any God besides You, Who acts for the one who waits for Him" (Isaiah 64:4).

As one commentator points out regarding Paul's use of this passage, "Properly speaking, this is not a strict quotation from the Scriptures. Paul is paraphrasing Isaiah 64:4 to remind us that God’s wisdom and plan is past our finding out on our own. 'As it is written is not, in this case, the form of quotation, but is rather equivalent to saying, ‘To use the language of Scripture’ (Hodge)." ₍₁₎

This reference builds on a thought that Paul established earlier in 1 Corinthians 1:21: "For when the world with all its earthly wisdom failed to perceive and recognize and know God by means of its own philosophy, God in His wisdom was pleased through the foolishness of preaching... to save those who believed..." (AMPC). In this sense, the idea is that God's purposes are beyond the ability of our natural senses to understand or even imagine.

While it is possible to perceive the reality of a Creator through sense perception (see Romans 1:19-20), finite human beings naturally lack the ability to comprehend the future that God has prepared for those who love Him. Yet, Paul tells us that God has revealed these things to us by His Spirit. As mentioned earlier, this helps set Christianity apart from those spiritual beliefs that claim to impart spiritual knowledge to only a relative few.

As Jesus once said, the world at large cannot accept the Spirit of Truth because because it doesn't see Him or know Him (John 14:17). However, God's people possess the ability to perceive the things that God has revealed because His Spirit is available to make those things known to us. As Jesus promised His disciples in John 16:13, "....when He, the Spirit of truth, has come, He will guide you into all truth..."

(1) Guzik, Dave 1 Corinthians 2 – Real Wisdom from God https://enduringword.com/commentary/1-corinthians-2/

the book of 1 corinthians chapter two VIII

"But we impart a secret and hidden wisdom of God, which God decreed before the ages for our glory. None of the rulers of this age understood this, for if they had, they would not have crucified the Lord of glory" (1 Corinthians 2:7-8).

A well-known old proverb tells us that "experience is the best teacher." However, there is another old proverb that provides us with a clarification that we might wish to consider first: "How do you avoid making mistakes? By experience. How do you gain experience? By making mistakes."

While experience can certainly be a good teacher, the Old Testament book of Proverbs offers us a far better path to true wisdom: "How does a man become wise? The first step is to trust and reverence the Lord! Only fools refuse to be taught" (Proverbs 1:7 TLB). This portion of Scripture also helps explain an apparent discrepancy found here in 1 Corinthians 2:7-8.

You see, some might object to this passage by saying, "If God's plan of salvation through Jesus' death and resurrection was secret and hidden, then how can we hold the 'rulers of this age' accountable for not knowing it?" Well, the answer is that true wisdom always remains hidden from those who fail to recognize their responsibility to trust and reverence the Lord.

For instance, God did not detail His plan of salvation through Christ within the Old Testament Scriptures although there were certainly many allusions to it. ₍₁₎ Thus it remained something of a mystery, even to the prophets of old. ₍₂₎ But anyone who took these Scriptures seriously might have been able to recognize Jesus as God's Savior by way of the information that God had already disclosed. In fact, the Gospel of Matthew tells us that there were a number of people who did just that: "And all the multitudes were amazed and said, 'Could this be the Son of David?'" (Matthew 12:23).

Therefore we can say that if this plan remained secret and hidden from those who crucified Jesus then it may have been due to the fact that those same people chose to reject, ignore, or disregard the Biblical information that God had already provided concerning it. Thus, Jesus' statement from the Gospel of Mark was regrettably fitting...

"...Pay close attention to what you hear. The closer you listen, the more understanding you will be given—and you will receive even more. To those who listen to My teaching, more understanding will be given. But for those who are not listening, even what little understanding they have will be taken away from them" (Mark 4:24-25 NLT).

(1) Genesis 3:15, Isaiah 7:14, Isaiah 53:5, Micah 5:2, Psalm 22, Zechariah 9:9, and Zechariah 12:10 represent a few examples. See also Luke 24:25-27

(2) Matthew 13:16-17, 1 Peter 1:10-12

the book of 1 corinthians chapter two VII

"But we speak the wisdom of God in a mystery, the hidden wisdom which God ordained before the ages for our glory, which none of the rulers of this age knew; for had they known, they would not have crucified the Lord of glory" (1 Corinthians 2:7-8).

When used in the Scriptures, a "mystery" isn't something that you might find in a detective novel or at a crime scene. Instead, the Biblical idea of a mystery refers to a spiritual truth that was previously hidden but has now been (or will be) revealed. This is something that helps separate genuine Christianity from other beliefs that claim that salvation is only available to those who have access to hidden spiritual knowledge or information.

In the formative years of the early church, this type of spiritual philosophy was held by a group known as the Gnostics, a loose collection of individuals who taught that salvation could only be attained through the acquisition of special knowledge or insight. The word "gnosis" means "to know" and Gnosticism taught that a transcendent spiritual being provided "secret knowledge" that helped enable the chosen to escape the evil of this current world order.

In contrast to such beliefs, Paul did not shield the truths of Christianity from others in order to share them only with a select few; on the contrary, the only limiting factor for Paul seems to have been the spiritual maturity of his audience (1 Corinthians 2:6).

We might also consider Paul's testimony before the Roman governor Festus (as recorded within the Biblical book of Acts) to help illustrate his position regarding spiritual truth...

"God has been helping me to this day so that I can stand and testify to important and unimportant people. I tell them only what the prophets and Moses said would happen. They said that the Messiah would suffer and be the first to come back to life and would spread light to Jewish and non-Jewish people.

As Paul was defending himself in this way, Festus shouted, 'Paul, you're crazy! Too much education is driving you crazy!' Paul replied, 'I'm not crazy, Your Excellency Festus. What I'm saying is true and sane. I can easily speak to a king who knows about these things. I'm sure that none of these things has escaped his attention. None of this was done secretly'" (Acts 26:22-26 GW). ₍₁₎

Unlike those who claimed that spiritual truth was only available to a select group of spiritual insiders, Paul openly declared the truth about God's plan of salvation though Christ, a truth that was previously obscure but now had been made known.

(1) See also Jesus' statement in John 18:20

the book of 1 corinthians chapter two VI

"However, we speak wisdom among those who are mature, yet not the wisdom of this age, nor of the rulers of this age, who are coming to nothing" (1 Corinthians 2:6).

The remaining verses of 1 Corinthians chapter two will serve as a study in contrasts as Paul the Apostle will focus upon three important areas...

The type of wisdom that is valued by the world as opposed to the kind of wisdom that originates with God (verses six to eight).
The differences between the Spirit of God and the spirit of this world (verses nine to thirteen).
The characteristics of a spiritual and non-spiritual person (verses fourteen to sixteen).

Its likely that these were the types of subjects that Paul discussed among those who were mature in Christ. Unfortunately, that group of people did not necessarily include those who belonged to the church in Corinth as Paul will later go on to say in 1 Corinthians chapter three. This is reminiscent of a situation that the writer of the Biblical book of Hebrews encountered as well...

"You have been Christians a long time now, and you ought to be teaching others, but instead you have dropped back to the place where you need someone to teach you all over again the very first principles in God's Word..." (Hebrews 5:12a TLB).

These brief passages serve to remind us that a Christian who lacks familiarity with the Scriptures is someone who becomes a target for spiritual deception. For instance, a Christian who fails to read God's Word regularly may fall prey to an alternative belief system that carries an element of truth but is actually opposed to genuine Biblical doctrine.

A Christian who doesn't really know what the Bible teaches might be vulnerable to a spiritual leader who holds a self-serving agenda behind a veneer of spirituality. He or she may become an object of mockery for those who take pleasure in removing Biblical passages from their context and then challenging believers to explain them. Or such people may never truly overcome the problems of life because they don't know what the Bible says about handling such difficulties when they come.

While much has changed since the time when the letter of 1 Corinthians was originally written, the importance of maturity in Christ has not. There is a "wisdom" that characterizes this present age but it is a type of wisdom that is "doomed to pass away" (ESV) -and a person who knows the Scriptures is someone who will in a position to recognize the difference.

the book of 1 corinthians chapter two V

"I didn't speak my message with persuasive intellectual arguments. I spoke my message with a show of spiritual power so that your faith would not be based on human wisdom but on God's power" (1 Corinthians 2:4-5 GW).

The Apostle Paul's experience with the citizens of Corinth provides us with an important consideration today.

You see, Paul could have chosen from among any number of communication strategies in seeking to bring the Gospel to Corinth. For instance, Paul could have assumed the role of a salesperson touting the benefit of his or her product. He might have made an emotional appeal that was designed to provoke a favorable response. Or perhaps Paul might have chosen to engage in a thunderous preaching style that was certain to command the attention of his audience. Instead, Paul did none of these things; he simply relied on the "...convincing proof of the power of God's Spirit" (GNB) in speaking to others about Jesus.

In taking this approach, we can say that Paul steadfastly refused to manipulate, pressure, or otherwise take advantage of others through his preaching. He preferred instead to allow God to work in the hearts and minds of his listeners in communicating through"...words taught by the Spirit" (NIV) as he will later go on to say in verse thirteen.

Paul's motivation for this approach can be found in verse five: "I did this so that your faith would be in God's power, not in human wisdom" (ERV). In other words, Paul did not want the faith of these Corinthian believers to be established on the foundation of a clever argument, philosophical principle, or anything other than the work of the Holy Spirit in their lives.

Its often been said that a person who has been argued into a profession of belief in Christ can just as easily be argued out of it as well. However, this passage does necessarily imply that its wrong to engage in a defense of Christianity with those who may hold other points of view. It simply means that Paul did not design his content or his delivery to impress his listeners with his eloquence or wisdom. ₍₁₎

As Paul himself would later go on to say to these same Corinthian Christians...

"The very weapons we use are not those of human warfare but powerful in God’s warfare for the destruction of the enemy’s strongholds. Our battle is to bring down every deceptive fantasy and every imposing defence that men erect against the true knowledge of God. We even fight to capture every thought until it acknowledges the authority of Christ" (2 Corinthians 10:4-5 Phillips).

(1) The Expository Notes of Dr. Constable (Dr. Constable's Bible Study Notes). Copyright 2012 by Dr. Thomas L. Constable. All Rights Reserved. http://www.soniclight.com/constable/notes/pdf/1corinthians.pdf (2:4) pg. 30

the book of 1 corinthians chapter two IV

"...neither the delivery nor the content of my message relied on compelling words of 'wisdom' but on a demonstration of the power of the Spirit, so that your trust might not rest on human wisdom but on God's power" (1 Corinthians 2:4-5 CJB).

One commentator contrasts the difference between Paul's approach to the people of Corinth and the great orators of his day...

"The heroes of the Greek culture were the philosophers who spent all their time debating philosophies (see Act_17:16-21) and displaying their expertise in eloquent use of language. 'The speaking was the thing' with them—not the reality of what was being said. William Barclay says: 'The Greeks sought wisdom. Originally the Greek word sophist meant a wise man in the good sense; but it came to mean a man with a clever mind and cunning tongue, a mental acrobat, a man... with glittering and persuasive rhetoric...'" ₍₁₎

But in another shockingly transparent admission to the Corinthian believers, Paul spoke about what life was like for him as he brought the message of the Gospel to others...

"...I have worked harder, been put in jail more often, been whipped times without number, and faced death again and again and again.

Five different times the Jews gave me their terrible thirty-nine lashes. Three times I was beaten with rods. Once I was stoned. Three times I was shipwrecked. Once I was in the open sea all night and the whole next day. I have traveled many weary miles and have been often in great danger from flooded rivers and from robbers and from my own people, the Jews, as well as from the hands of the Gentiles.

I have faced grave dangers from mobs in the cities and from death in the deserts and in the stormy seas and from men who claim to be brothers in Christ but are not. I have lived with weariness and pain and sleepless nights. Often I have been hungry and thirsty and have gone without food; often I have shivered with cold, without enough clothing to keep me warm.

Then, besides all this, I have the constant worry of how the churches are getting along: Who makes a mistake and I do not feel his sadness? Who falls without my longing to help him? Who is spiritually hurt without my fury rising against the one who hurt him?" (2 Corinthians 11:23-29 TLB).

No reasonable person would have endured these difficulties simply for the privilege of demonstrating his or her rhetorical ability- and that is what helped separate Paul (as well as those who have been truly called of God today) from those who only sought to display their knowledge and speaking ability.

the book of 1 corinthians chapter two III

"For I decided to know nothing among you except Jesus Christ and him crucified. And I was with you in weakness and in fear and much trembling, and my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power, so that your faith might not rest in the wisdom of men but in the power of God" (1 Corinthians 1:2-5 ESV).

In his efforts to bring the message of Gospel to the first-century world, the Scriptures tell us that the Apostle Paul traveled to ancient towns of Philippi (where he was beaten [Acts 16:12-23]), Thessalonica (where he left town under the cover of darkness [Acts 17:1-10]), and Berea, where a group of agitators stirred up the local populace against him (Acts 17:10-14).

The challenges that Paul faced during these missionary journeys were so great that he went on to make a rather startling admission in his second Biblical letter to the Corinthians...

"We do not want you to be uninformed, brothers, about the hardships we suffered in the province of Asia. We were under great pressure, far beyond our ability to endure, so that we despaired even of life. Indeed, in our hearts we felt the sentence of death..." (2 Corinthians 1:8-9a NIV).

This passage tells us that there was a time when the circumstances and situations of life had become so difficult for Paul that he "...despaired even of life." In other words, there was a time in Paul's life when he actually felt like he wanted to die. Perhaps this may account (at least in part) for the fact that Paul originally approached the people of Corinth "...in weakness, in fear, and in much trembling" (NIV).

In this, Paul presented himself as an object lesson of his message to the Corinthians. You see, no reasonable person would have accepted the message of God's salvation through Christ as a result of Paul's physical appearance. Nor would they have accepted such a message on the basis of his skill as a great orator. If the people of Corinth were going to come to Christ through Paul's ministry, it would only be due to the fact that God Himself had initiated it.

As one commentator observes, "(Paul) is not bold, defiant, self-assured, as an earthly warrior pushing up to an assault. On the contrary, he is much cast down, conscious of weakness, full of fear. To the outward sight, there is every thing against him. But while the flesh trembles, the spirit has courage to go on, being trustful in God." ₍₁₎

(1) A Commentary on the Holy Scriptures John Peter Lange, pg.53

the book of 1 corinthians chapter two II

"And I, brethren, when I came to you, did not come with excellence of speech or of wisdom declaring to you the testimony of God. For I determined not to know anything among you except Jesus Christ and Him crucified" (1 Corinthians 2:1-2).

Following Paul's arrival in the city of Corinth, "...he reasoned in the synagogue, trying to persuade Jews and Greeks" ₍₁₎ and 1 Corinthians 2:2 provides us with the content of his message: "...Jesus Christ and his death on the cross" (ERV). So Paul did not arrive in Corinth with the eloquent speech of a great orator. Instead, he presented the essential message of Christianity in a basic manner.

Although Paul was certainly capable of holding his own in an academic debate (as evidenced by his interaction with the philosophers of his day), he resolved to limit his emphasis in Corinth to the message of Jesus' death on the cross as the payment for human sin. This humble message was also reflected in Paul's physical approach as well...

"I was with you in weakness, in fear, and in much trembling. And my speech and my preaching were not with persuasive words of human wisdom, but in demonstration of the Spirit and of power, that your faith should not be in the wisdom of men but in the power of God" (1 Corinthians 2:3-5).

The only known description of Paul's physical appearance is found in a 2nd century apocryphal document that tells us that he was a man of little stature, thin haired upon the head, bow-legged, strongly built, with eyebrows joining and a nose that was somewhat hooked. ₍₂₎ If this description is accurate (and considering the additional elements of weakness, fear, and trembling in his approach), it could hardly be said that Paul maintained an imposing presence that served to intimidate the Corinthians into a decision to accept Christ.

In reality, this served to benefit Paul for as he said in his second Biblical letter to the Corinthian church, "Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me. For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong" (2 Corinthians 12:9-10 ESV).

Although Paul will later go on to issue some strongly-worded directives to the church at Corinth, he conspicuously avoided an attitude of arrogance right from the beginning- and that helped open up a greater opportunity for the Corinthians to see Jesus' work on their behalf.

(1) Acts 18:4
(2) The Acts of Paul and Thecla https://archive.org/stream/jstor-3136819/3136819#page/n0/mode/2up (pg. 186)

the book of 1 corinthians chapter two I

R. Buckminster Fuller was an American architect, philosopher, inventor, and creator of the Geodesic Dome, a highly efficient structure with design principles that have since been incorporated into many aspects of modern architecture. ₍₁₎ Fuller is also widely known as the originator of the "Knowledge Doubling Curve," a theory that was expressed in his book Critical Path.

Fuller observed that the rate at which human knowledge doubled had steadily increased to the point where it could no longer be measured in terms of centuries or decades (as was the case prior to the year 1900). Instead, this rate could now be measured in terms of years. In light of this, one does not need to be a futurist, philosopher, or mathematician to realize that such a curve predicts that human knowledge will eventually double at a daily rate in the not too distant future.

Unfortunately, Fuller's theory is known as the "Knowledge Doubling Curve" and not the "Wisdom Doubling Curve," for the reality is that the more we know (and the faster we know it) does not necessarily mean that human society will advance or improve to a similar degree. This reality was lamented by King Solomon in the Biblical book of Ecclesiastes when he said, "For in much [human] wisdom there is much displeasure and exasperation; increasing knowledge increases sorrow" (Ecclesiastes 1:18 AMP).

Although Solomon was the wisest man who ever lived according to 1 Kings 3:11-12, he found that knowledge alone failed to infuse life with real meaning- and the futility associated with the pursuit of knowledge without regard to humanity's Creator reflects the Apostle Paul's message from 1 Corinthians chapter one: "For God's wisdom ordained that the world, using its own wisdom, would not come to know him. Therefore God decided to use the "nonsense" of what we proclaim as his means of saving those who come to trust in it" (1 Corinthians 1:21 CJB).

As one commentator points out...

"...the cross of Christ is a judgment on the wisdom of man. What do the smart, powerful people of the world do with Jesus of Nazareth? Well, the answer is they crucify him, don't they? They reject him; they deny him; they put him to death if they possibly can. That is what they did in the 1st century and that is what they still do today. Why? Because they think he is crazy? No, even today, 2,000 years later, nobody thinks Jesus was crazy. Well, why do they resist him? The answer, of course, is not because they think he is crazy, but because they are afraid he is right." ₍₂₎

(1) Geodesic dome, Architecture Encyclopædia Britannica http://www.britannica.com/technology/geodesic-dome

the book of 1 corinthians chapter one XXXIII

"It is God who has made you part of Christ Jesus. And Christ has become for us wisdom from God. He is the reason we are right with God and pure enough to be in his presence. Christ is the one who set us free from sin. So, as the Scriptures say, 'Whoever boasts should boast only about the Lord'" (1 Corinthians 1:30-31 ERV).

1 Corinthians chapter one helps establish a foundation for all that the Apostle Paul will go on to say in the remaining portions of this letter. One aspect of this foundation is the idea that there is a significant difference between a Biblical and non-Biblical worldview- and the way in which we view human leadership, human philosophy, and human relationships must be seen in light of that reality.

One source provides us with a good perspective for use in understanding this fundamental premise...

"Is Christianity against rational thinking? Christians clearly do believe in using their minds to weigh the evidence and make wise choices. Paul is declaring that no amount of human knowledge can replace or bypass Christ's work on the cross. If it could, Christ would be accessible only to the intellectually gifted and well educated and not to ordinary people or to children." ₍₁₎

The issue is that human philosophy (no matter how logical, practical, or sensible it may seem to be), is ineffective in addressing the human need for salvation. One explanation for this can be found in the fact that human wisdom often has other priorities; the exaltation of self, the promotion of individual intellect, and pride, all of which serve to invalidate any human initiative from God's perspective.

This contrast between human and divine wisdom is so stark that Paul is moved to make a rather startling comparison: "...the foolishness of God is wiser than men" (1 Corinthians 1:25). In other words, something that may seem to represent the "foolishness of God" from a human perspective still reflects a greater degree of wisdom than anything that imperfect human beings may propose.

One commentator sums up this thought for us in the following manner...

"Not only is the message of the cross foolishness to the perishing (1 Cor. 1:18), God uses those who would commonly be considered foolish, weak, and of no consequence to convey that message. An illustration of this truth was their own church group, which did not include many wise, mighty, or noble (1 Cor. 1:26). God's purpose is to exclude all boasting in self (1 Cor. 1:29)." ₍₂₎

the book of 1 corinthians chapter one XXXII

"But of Him you are in Christ Jesus, who became for us wisdom from God—and righteousness and sanctification and redemption— that, as it is written, 'he who glories, let him glory in the Lord'" (1 Corinthians 1:30-31).

This short passage provides us with a number of important concepts that are related to our relationship with Christ, things that God graciously extends to those who are "in Christ Jesus." For example...

wisdom from God. As used within the Old Testament, the idea of "wisdom" refers to skill or mastery in the art of living in accordance with God's expectations. ₍₁₎ Later on in the New Testament, the concept of wisdom is associated with things like intelligence, skill, discretion, and a knowledge of diverse matters. ₍₂₎ With this in mind, we can say that wisdom refers to a proper understanding of what to do with the facts. It also implies the use of good judgment in the application of knowledge- and there can be no greater wisdom than that which is offered by "...Jesus (who) has become our wisdom sent from God" (GW).

righteousness. A person who is righteous is someone who is in right standing with God. The Scriptures tell us that those who accept Christ's sacrificial death are declared to be "righteous" (or "without guilt") in God's sight (see Romans 4:5-8). Furthermore, Jesus' righteousness is imputed (or transferred) to those who accept His sacrifice on their behalf according to the verses quoted above (see also Philippians 3:8-9).

sanctification. The word sanctification refers to "the act or process by which people or things are cleansed and dedicated to God..." ₍₃₎ This word is also associated with the idea of a person who is separated or set apart to God as we read earlier in 1 Corinthians 1:2. The end result of sanctification is holiness, or God-like character.

redemption. The Biblical concept of "redemption" may be different than the one we may be familiar with today. You see, while the type of redemption employed by credit card reward plans and other consumer loyalty programs is built on the idea of an exchange, the Biblical concept of redemption means, "to ransom... rescue, (or) deliver." ₍₄₎ Christ is our redemption for He delivers us from our separation from God (Galatians 4:4-5).

It is for these reasons that one source has been moved to observe, "All we are, and all we have—if it is of any value at all in the scale of eternity—is given us by our Creator and Savior Jesus Christ. 'In [Him] are hid all the treasures of wisdom and knowledge' (Colossians 2:3)'" ₍₅₎

(2) sophia G4678 Thayer’s Greek Definitions

(3) New Dictionary of Theology, [Leicester/ Downers Grove: Inter-Varsity, 1988) pg. 613

(4) padah H6299 Brown-Driver-Briggs’ Hebrew Definitions

(5) Institute for Creation Research, New Defender's Study Bible Notes [ 1 Corinthians 1:30] http://www.icr.org/index.php?module=home&action=submitsearch&f_submit=Search&f_context_any=any&section=bible&f_search_type=bible&f_keyword_any=1%20Corinthians+1:30

the book of 1 corinthians chapter one XXXI

"But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty; and the base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are, that no flesh should glory in His presence" (1 Corinthians 1:27-29).

These verses tell us that God may sometimes elect to use flawed, imperfect human beings to accomplish His purposes. Instead of selecting from among those who appear to be the "best and brightest" of humanity, God may instead choose to use ordinary people (along with all their challenges and shortcomings) in order to advance His agenda.

God's purpose in taking this approach is revealed in verse twenty-nine: "so that no one can boast in his presence" (NET). While human beings may sometimes struggle to understand the purpose behind God's judgments, this is one area where human experience can help us appreciate the reasoning for this particular decision.

For instance, most people know what its like to have someone else take credit for the work that another person has done. For some, it may have been a supervisor who accepted recognition for the work that a subordinate performed. Or perhaps one person's efforts were plagiarized by another person. For others, it may have been an idea, a design, or a solution that was credited to one individual but actually originated with someone else.

Now let's take these examples one step further. Let's say that someone begins to boast to others in taking credit for work that he or she did not do; work that was actually performed by someone else. Now let's say that the "someone else" involved is you. How would you feel if someone began to boast to others in accepting recognition for your work?

You see, its easy to understand that its wrong for one person to take credit for another person's work- and this should enable us to appreciate God's sovereign decision to choose "...the weak things of the world, that he might put to shame the things that are strong" (RV). In doing so, God serves to ensure that no mere human being will ever be able to accept the honor and recognition for His efforts, as well as discrediting the opinions of those who consider the belief in His existence to be naive, primitive, or foolish.

the book of 1 corinthians chapter one XXX

"Brothers and sisters, consider what you were when God called you to be Christians. Not many of you were wise from a human point of view. You were not in powerful positions or in the upper social classes" (1 Corinthians 1:26 GW).

For many, the definition of success in life is tied to certain cultural indicators such as financial wealth, social standing, societal influence, public opinion, or professional status. However, it seems that many of these qualities were lacking among the members of the church at Corinth, or at least they were when these men and women accepted Christ.

While this lack of stature might have been viewed as a negative by those outside the Christian community, Paul will eventually go on to provide a different (and more eternally significant) measure of achievement in life. But first, the apostle will establish the facts at hand: "...think of what you were when you were called. Not many of you were wise by human standards; not many were influential; not many were of noble birth" (NIV). In light of this, we might say that the church at Corinth was largely populated by a collection of "nobodies."

While this pointed observation may not have done much to build the self-esteem of those who attended the church at Corinth, it is entirely consistent with the fact that God does not always elect to use the most skillful or accomplished people in working to achieve His objectives.

For instance, the New Testament book of Hebrews provides us with an extensive list of people who were used of God to accomplish His purposes. That list (found in Hebrews chapter eleven) includes a hot-headed playboy (Samson), a fearful and reluctant leader (Gideon), a prostitute (Rahab), and the son of a prostitute (Jepthah).

We might also look to the Old Testament examples of Abraham (a man who was called out of a place of obscurity), Jeremiah (a person who was admittedly young and inexperienced), and David, a youth who was apparently so much of an afterthought that his father never even considered the possibility that God had placed a calling on his life.

In the Gospels we also have the examples of the men who were called to be Jesus' disciples, a group that included four commercial fishermen, a tax agent, a skeptic, a political extremist, and four unknowns.

These Biblical examples help to remind us that God doesn’t necessarily choose the best qualified personnel to achieve His objectives. Instead, He may choose to commission ordinary individuals and then do extraordinary things in and through them.

We'll consider God's purpose in calling such people next.

the book of 1 corinthians chapter one XXIX

"It seems foolish to the Jews because they want a sign from heaven as proof that what is preached is true; and it is foolish to the Gentiles because they believe only what agrees with their philosophy and seems wise to them. So when we preach about Christ dying to save them, the Jews are offended and the Gentiles say it’s all nonsense" (1 Corinthians 1:22-23 TLB).

The religious and non-religious populations of the New Testament era had issues with God's plan of salvation through Christ for different reasons. For instance, some within the Jewish community expected God's Savior to arrive as a conquering leader who would immediately free the nation of Israel from the oppression of the Roman government. Since the Messiah was generally understood to be a person of strength and power, those who expected Jesus to be an all-conquering deliverer were sure to be disillusioned by His crucifixion and death.

On the other hand, some among the Gentile populations of the first century held a similarly dismissive opinion of the gospel for other reasons...

"Greeks, too, considered the Good News foolish: They did not believe in a bodily resurrection, they did not see in Jesus the powerful characteristics of their mythological gods, and they thought no reputable person would be crucified. To them, death was defeat, not victory." ₍₁₎

Much like those who said of Jesus, "He saved others; let him save himself if he is God's Messiah..." (Luke 23:35 NIV), the Greek and Roman societies of the first century had difficulty accepting the idea that Jesus' death upon the cross was anything other than foolish. After all, if Jesus could not save Himself, then how could He possibly save others?

Although the grounds for rejecting Christ were different, both groups did hold one area of agreement: Jesus had failed to meet their expectations in each instance. In a similar manner, there may be some today who are content to follow Jesus as long as He is perceived to be the kind of person they want Him to be. Perhaps they may see Jesus as someone who can help them achieve financial, professional, or political success or they may view Him as someone with the power and ability to help secure the things they desire.

If Jesus somehow fails to meet those expectations, such people may be unwilling to modify their preferences to align them with His agenda- and as one commentator has pointed out, "the ultimate idolatry is that of insisting that God conform to our own prior views as to how 'the God who makes sense' ought to do things." ₍₂₎

(2) Gordon D. Fee, The First Epistle to the Corinthians, pg. 74, quoted in Notes on 1 Corinthians 2016 Edition Dr. Thomas L. Constable (1:22), http://www.soniclight.com/constable/notes/pdf/1corinthians.pdf

the book of 1 corinthians chapter one XXVIII

"Because the foolishness of God is wiser than men, and the weakness of God is stronger than men. For you see your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble, are called. But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty;" (1 Corinthians 1:25-27).

Anyone who is familiar with the New Testament record of Jesus and His encounters with the leaders of His day should not be shocked to find that He is also largely rejected among the members of the social and/or academic elite of our own time.

One explanation for this can be found in examining the attitudes of those who served within positions of spiritual authority during Jesus' time...

"Rumors and opinions about the true identity of Jesus divided the crowd. Some wanted to arrest Him, but no one dared to touch Him.
The officers who had been sent by the chief priests and Pharisees to take Jesus into custody returned empty-handed, and they faced some hard questions.

Chief Priest and Pharisees: Where is Jesus? Why didn’t you capture Him?

Officers: We listened to Him. Never has a man spoken like this man.

Pharisees: So you have also been led astray? Can you find one leader or educated Pharisee who believes this man? Of course not. This crowd is plagued by ignorance about the teachings of the law; that is why they will listen to Him. That is also why they are under God’s curse" (John 7:43-49 Voice).

So if the members of the church at Corinth were distressed by their lack of social standing among the sophisticates of their era, they were in good company for this passage tells us that Jesus Himself was largely rejected by the affluent, educated, and/or influential members of society's upper classes as well.

One commentator completes this thought in the following manner...

"Paul does not say: 'Not any,' but: 'Not many.' There have always been a few brilliant or powerful or aristocratic men who have devoted their gifts to the Lord and His Word, but they have always been the exceptions.

This passage, in fact, is a remarkably fulfilled prophecy, having remained incisively true for almost two thousand years. Rather than being discouraged by the intellectual snobbery of educated unbelievers, their very dominance in the world should be regarded as merely another proof of the inspiration of the Scriptures." ₍₁₎

(1) Institute for Creation Research, New Defender's Study Bible Notes 1 Corinthians 1:26 http://www.icr.org/books/defenders/7335/

the book of 1 corinthians chapter one XXVII

"Jews demand signs and Greeks look for wisdom, but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles" (1 Corinthians 1:22-23 NIV).

The Scriptures tell us that there are certain types of "wisdom" that find their origin in the things of this world (James 3:13-17). While the application of such wisdom in the affairs of this life may seem beneficial (at least for now), what would happen if this world and its value system ever ceased to exist?

Of course, there are many who choose to dismiss that possibility in light of the fact that the ancient prophecies of lost civilizations, the configuration of certain celestial bodies, and the speculative imaginings of so-called prophecy "experts" have all failed to accurately predict the end of the world. Yet even if we are not persuaded that the end of the world is approaching for all humanity, the end of this world is always close at hand for each of us on an individual basis.

Consider the scenario that formed the basis for Jesus' parable of the unjust steward...

"There was a certain rich man who had a steward, and an accusation was brought to him that this man was wasting his goods. So he called him and said to him, 'What is this I hear about you? Give an account of your stewardship, for you can no longer be steward'" (Luke 16:1-2).

Just as the unjust steward was told, "Turn in the account of your stewardship, for you can no longer be steward" (RSV), the day of our passing also brings an end to the stewardship of our lives here on earth. Each of us will then turn in an account of our stewardship to our Creator- and that audit will reveal how we have managed our individual lives. ₍₁₎

The problem is that the value system of heaven will be very different from what we know today, and a steward who has built his or her life upon the wisdom of an "adulterous and sinful generation" (to use Jesus' terminology from Mark 8:38) will have much to answer for.

As long as this world exists in its current form, the wisdom that supports it will be viewed as sensible, practical, and expedient by many. But when this world is eventually replaced by "...a new heaven and a new earth, where righteousness dwells" (2 Peter 3:13) the type of wisdom that is associated with this corrupt world system will also collapse as well. As one source observes, "There is a form of 'wisdom' in our world's fallen reasoning. But the world's wisdom... does not take into account the eternal consequences for our life's actions..." ₍₂₎

(1) Ecclesiastes 12:14, Matthew 16:27, Romans 2:5-11, 2 Corinthians 5:10, Revelation 20:13, Revelation 22:12

(2) Caldwell, Bob James 3 The Untamable Tongue v.15 http://www.ccboise.org/resources/study-materials/study-notes/james-3

the book of 1 corinthians chapter one XXVI

"For Jews request a sign, and Greeks seek after wisdom; but we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God" (1 Corinthians 1:22-24).

A "sign" generally refers to something that points to (or designates) something else- and much like the signpost that points the way to a particular destination, the spiritual leadership of Paul's day sought to authenticate Jesus' claim to be the Messiah by way of a miraculous symbol or supernatural attribute.

Unfortunately, a sign will do little to point the way for those who choose to reject it. Such was the experience of Jesus with the religious leaders of His era. Consider the following exchange between Jesus and a first-century group of spiritual leaders known as the Pharisees...

"...(Jesus) immediately got into the boat with His disciples, and came to the region of Dalmanutha. Then the Pharisees came out and began to dispute with Him, seeking from Him a sign from heaven, testing Him" (Mark 8:10-11).

So the Pharisees sought to coerce Jesus into validating His ministry on their terms by way of "...a miraculous sign from heaven" (NLT). However, God had already fulfilled this request for a celestial sign at the time of Jesus' birth...

"Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the East came to Jerusalem, saying, 'Where is He who has been born King of the Jews? For we have seen His star in the East and have come to worship Him.'

...(When Herod) had gathered all the chief priests and scribes of the people together, he inquired of them where the Christ was to be born. So they said to him, 'In Bethlehem of Judea, for thus it is written by the prophet: ‘But you, Bethlehem, in the land of Judah, Are not the least among the rulers of Judah; For out of you shall come a Ruler Who will shepherd My people Israel’" (Matthew 2:1-2, 4-6).

So these earlier leaders had the right information about God's Savior- they even quoted directly from an Old Testament prophecy concerning Him. But even though they had the right information, they had little apparent interest in validating the heavenly sign they had already received concerning the Messiah.

A sign will do little good to those who are unwilling to follow it- and we should be careful in seeking to oblige God to validate His work on our terms lest we willfully ignore the signs that He has already provided (John 2:18-22).

the book of 1 corinthians chapter one XXV

"Jews ask for miraculous signs, and Greeks look for wisdom, but our message is that Christ was crucified. This offends Jewish people and makes no sense to people who are not Jewish" (1 Corinthians 1:22-23 GW).

This passage provides us with an opportunity to address a question that people often ask concerning the existence of God. You see, there are those (much like the Jewish population of Paul's day) who demand a miraculous sign to validate the reality of God's existence. For example, its not uncommon to hear others say, "If God exists, then why hasn't He shown Himself? If God would demonstrate His existence, then I would believe in Him." In addressing this type of response, we might say that God has already tried that approach with humanity- and it failed.

Those who are familiar with the account of Israel's exodus from the nation of Egypt may recall the method by which God directed His people during that time: "...the LORD went before them by day in a pillar of cloud to lead the way, and by night in a pillar of fire to give them light... He did not take away the pillar of cloud by day or the pillar of fire by night from before the people" (Exodus 13:21-22).

This meant that anyone who wished to confirm the reality of God's existence could do so by simply looking to the pillar of cloud by day or the pillar of fire by night. These signs provided an unmistakable confirmation of God's existence both day and night. But how effective were these graphic displays of God's reality?

Well, Exodus 32:7-8 later goes on to tell us this: "...the Lord said to Moses, 'Go, get down! For your people whom you brought out of the land of Egypt have corrupted themselves. They have turned aside quickly out of the way which I commanded them. They have made themselves a molded calf, and worshiped it and sacrificed to it, and said, 'This is your god, O Israel, that brought you out of the land of Egypt!'"

So even though the people of that era had access to these unmistakable evidences for God's existence, they deliberately chose to reject them in favor of something else. Regrettably, this same response often holds true today, for as we're reminded in New Testament book of Romans, "...since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse" (Romans 1:20 NIV).

the book of 1 corinthians chapter one XXIV

"This is why the Scripture says: I will put an end to the wisdom of the so-called wise, and I will invalidate the insight of your so-called experts.

So now, where is the philosopher? Where is the scholar? Where is the skilled debater, the best of your time? Step up, if you dare. Hasn’t God made fools out of those who count on the wisdom of this rebellious, broken world? For in God’s deep wisdom, He made it so that the world could not even begin to comprehend Him through its own style of wisdom; in fact, God took immense pleasure in rescuing people of faith through the foolishness of the message we preach" (1 Corinthians 1:19-21 Voice).

Before we leave this passage, we should pause to consider one final observation regarding the different types of wisdom that are described for us within these verses.

While the message of 1st Corinthians 1:19-21 can be applied within every generation and culture, one source provides us with a helpful frame of reference by defining the idea of "wisdom" as it was commonly understood by the original recipients of this letter...

"In first-century Corinth, 'wisdom' was not understood to be practical skill in living under the fear of the Lord (as it frequently is in Proverbs), nor was it perceived to be some combination of intuition, insight, and people smarts (as it frequently is today in the West). Rather, wisdom was a public philosophy, a well-articulated world-view that made sense of life and ordered the choices, values, and priorities of those who adopted it.

The 'wise man,' then, was someone who adopted and defended one of the many competing public world-views. Those who were 'wise' in this sense might have been Epicureans or Stoics or Sophists or Platonists, but they had this in common: they claimed to be able to 'make sense' out of life and death and the universe." ₍₁₎

For many today, the choices, values, and priorities of daily life are often shaped by a worldview (and resulting philosophy) that is governed by the following questions: "Does this seem right to me? Does this align with my personal agenda? How will others react or respond to this? Is this best for me?" These questions often reflect the type of "wisdom" that most people undoubtedly follow in an attempt to make sense of life today.

For those who subscribe to this approach, Jesus offers an alternative philosophy that serves to benefit its adherents both in this life as well as the next: "...seek first the kingdom of God and His righteousness..." (Matthew 6:33).

(1) Constable, Thomas. DD. "Commentary on 1 Corinthians 1:1". "Expository Notes of Dr. Thomas Constable" (Verse 20). "www.studylight.org/commentaries/dcc/1-corinthians-1.html". 2012.

the book of 1 corinthians chapter one XXIII

"For consider, what have the philosopher, the writer and the critic of this world to show for all their wisdom? Has not God made the wisdom of this world look foolish? for it was after the world in its wisdom failed to know God, that he in his wisdom chose to save all who would believe by the 'simple-mindedness' of the Gospel message" (1 Corinthians 1:20-21 Phillips).

A common criticism among those who challenge the Christian faith is that Christianity tends to de-emphasize the pursuit of knowledge, scientific advancement, and critical thinking. For such "freethinkers," the entire concept of "God" often represents an intellectual pretense or a means of evasion for the the fearful, weak-minded, intellectually lazy, or those who refuse to accept the "truth" concerning the realities human existence. Of course, it could also be said that a Christian must often become more of a thinking person in order to engage the seemingly endless assortment of individuals who seek to challenge his or her faith, but that's beside the point.

In any event, these types of criticisms often seem to find their origin in an underlying desire to establish a creation without a Creator. One source expands on this idea by observing: "Human wisdom—whether ancient Greek philosophy or modern evolutionary scientism—has always sought to explain the origin of the world by some means apart from its God and Creator. In the sight of God, this attempt is not true wisdom, true philosophy, or true science, but mere rebellious foolishness (Psalm 14:1; Romans 1:22)." ₍₁₎

This is not to say that all human displays of wisdom or intellect are foolish. For instance, no rational person would dispute the fact that many brilliant and gifted individuals who reject a Biblical worldview have been responsible for numerous scientific achievements. We should be thankful and appreciative of the hard work and dedication of anyone who seeks to alleviate suffering, improve the human condition, and work for the benefit of humanity through advancements in science and technology.

Nevertheless, any worldview that attempts to establish a creation without a Creator will ultimately prove to be unwise no matter how enlightened that belief may appear to be for the moment. The Old Testament book of Proverbs provides us with an important piece of insight in this regard when it tells us, "...the reverence and fear of God are basic to all wisdom. Knowing God results in every other kind of understanding" (Proverbs 9:10 TLB). A person who chooses to live as if God did not exist would do well to consider the summary declaration of Psalm 14:1: "The fool has said in his heart, 'There is no God'..."

(1) Institute for Creation Research, New Defender's Study Bible Notes 1 Corinthians 1:21 http://www.icr.org/books/defenders/7332/

the book of 1 corinthians chapter one XXII

"So where does this leave the philosophers, the scholars, and the world's brilliant debaters? God has made the wisdom of this world look foolish. Since God in His wisdom saw to it that the world would never know Him through human wisdom, He has used our foolish preaching to save those who believe" (1 Corinthians 1:20-21 NLT).

1 Corinthians 1:20-21 provides us with a contrast between two distinct worldviews. On one side is the "wisdom of this world," a position championed by the "the philosophers, the scholars, and the world's brilliant debaters." On the other side is a plan of salvation offered by "God in His wisdom," one that is the antithesis of any plan that might find its origin in human wisdom. The members of the church at Corinth stood between these competing worldviews just as we do today.

There is much to learn from this passage for it reminds us that an underlying worldview serves to influence our philosophies about life. In this context, the word "philosophy" refers to "a system of principles for guidance in practical affairs." ₍₁₎ The problem is that any philosophy can be good or bad depending on the worldview that it is based upon.

For instance, the apostle Paul offered the following admonition in his Biblical letter to the members of the church that met in the ancient town of Colossae: "Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ" (Colossians 2:8).

If we look closely at the choices that others make on a daily basis, we should be able to identify some examples of philosophies that are based on the worldly principles that Paul speaks of. For example...

Everyone has their own truth (relativism)
If it feels good, do it (hedonism).
I do whatever is best (or whatever works) for me (pragmatism).
Nothing really matters in the end (fatalism).

The issue with these philosophies can be traced to the worldview that each is built upon. Some imply that human beings (and not their Creator) serve as the ultimate arbiters of what is good or right while others grow out of a kind of "wisdom" that assumes that people will never have to give an ultimate account for their choices in life.

This is important because these underlying attitudes and beliefs ultimately influence the choices we make. You see, people usually act upon what they believe and not upon what they do not believe- and as one commentator reminds us, "If humans could save themselves through their actions or intellect, then Christ's death would not have been necessary..." ₍₂₎

(1) philosophy. Dictionary.com. Dictionary.com Unabridged. Random House, Inc. http://dictionary.reference.com/browse/philosophy (accessed: October 14, 2015).

the book of 1 corinthians chapter one XXI

"So what does this say about the philosopher, the law expert, or anyone in this world who is skilled in making clever arguments? God has made the wisdom of the world look foolish" (1 Corinthians 1:20 ERV).

"For God in his wisdom made it impossible for people to know him by means of their own wisdom. Instead, by means of the so-called "foolish" message we preach, God decided to save those who believe" (1 Corinthians 1:21 GNB).

Every thinking person is eventually confronted by the foundational questions of life: "How did our world come to exist? Why am I here? Why are things the way they are? Where am I going? Does my life have any meaning?" Even those who refuse to enter such debates must still rely on a set of core assumptions in regard to these questions in order to make decisions in life.

You see, the answers to many of these questions will largely be determined by our worldview. One source defines a "worldview" as, "the overall perspective from which one sees and interprets the world" and "a collection of beliefs about life and the universe held by an individual or a group." ₍₁₎

A worldview represents a set of core beliefs that provide a way to understand and interpret the circumstances of life. These core beliefs (no matter how deeply hidden or obscure they may seem to be) serve to influence our decisions in many different areas. This would include our choices in the areas of employment, finance, time management, entertainment, leisure activity, and social opportunities, just to name a few.

In a similar manner, the members of the church at Corinth were faced with a decision: "Should we conform to the worldview of those who who reject the God of the Scriptures or should we adhere to a worldview that recognizes and accepts God's plan of salvation, a position that the world finds foolish?" One source contrasted the difference between these two competing worldviews by describing the proponents of "...the wisdom of the world" in the following manner...

"The wise is probably a reference to Greek philosophers. The scribe is a technical term for a Jewish scholar trained to handle details of the Law. The disputer refers to a Greek person, especially one trained in rhetoric. These professionals tried to solve every problem with logic and debate. The point of this passage is that all human efforts to find favor with God fall woefully short (Rom. 3:9–28). Only through faith in Christ can we be saved from our sins." ₍₂₎

We'll discuss the role of a worldview in establishing our principles next.

(1) The American Heritage Dictionary Of The English Language 3rd Edition

(2) Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s New illustrated Bible Commentary (1 Co 1:20–21). Nashville: T. Nelson Publishers.

the book of 1 corinthians chapter one XX

"For the message about Christ's death on the cross is nonsense to those who are being lost; but for us who are being saved it is God's power" (1 Corinthians 1:18 GNB).

The New Testament book of Acts tells us that the members of Athens' academic community responded to the Apostle Paul's call to repentance and the message of Jesus' resurrection in the following manner: "When they heard Paul speak of the resurrection of a person who had been dead, some laughed, but others said, 'We want to hear more about this later'" (Acts 17:32 TLB).

So it appears that there were at least some among Paul's audience who found his message to be difficult to believe. For these individuals, the question might well have been, "You're trying to tell us that a man who claimed to be God came down and saved the world by dying?" Of course, this type of response is not very different from the way in which people often respond to the message of the Gospel today.

For many, God's plan of salvation through Christ may sound laughable, just as it did to the intellectuals of Paul's day. For others, the message of the cross just seems unreasonable. However, Paul will go on to counter these responses with a patient, well-reasoned explanation here in his letter to the church at Corinth...

"For it is written: 'I will destroy the wisdom of the wise, And bring to nothing the understanding of the prudent.' Where is the wise? Where is the scribe? Where is the disputer of this age?

Has not God made foolish the wisdom of this world? For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe" (1 Corinthians 1:19-21).

While God's plan of salvation through Christ is superior to reason, it is not contrary to reason. Remember that God is both omniscient (or all-knowing) and omnipotent (or all-powerful). Because of this, God possesses the ability to accomplish things in a manner that no finite human mind could ever anticipate.

In fact, God Himself said as much through the pen of the Old Testament prophet Isaiah: "Just as the heavens are higher than the earth, my thoughts and my ways are higher than yours" (Isaiah 55:9 CEV). Yet because God's methods don't always seem to make sense on a human level, they are sometimes rejected or labeled as "foolish."

But are God's methods as unreasonable as some believe them to be? We'll consider that question next.

the book of 1 corinthians chapter one XIX

"For it is written: 'I will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent.'

Where is the wise? Where is the scribe? Where is the disputer of this age? Has not God made foolish the wisdom of this world? For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe" (1 Corinthians 1:19-21).

Here's a question: when faced with the need to make a decision, do people always have all the information necessary to make the right choice? Well if we were to answer that question honestly, we'd really have to say no. The truth is that we rarely have all the information necessary to make the best decision at any given point in time.

Because of this, we are often forced to make decisions that are based upon the best information available. If additional information later becomes known, the wisdom or foolishness of a particular decision may then become more obvious. This is why people are often heard to say, "If I only knew then what I know now…" after making a poor decision.

If we had access to all of the information necessary to make the right choices in life then we could certainly make better decisions; however, the only Being who possesses all of the available information is God Himself. This is important to remember for it helps us understand why God may sometimes seem to act in a manner that appears to be foolish or unreasonable on a human level.

If a person had access to everything that God knows, then he or she would find His actions to be wise, reasonable, and appropriate in every instance. A person with the ability to see the same "big picture" that God sees would never have to ask, "why?" If God's decisions sometimes appear to be foolish or unreasonable, it is only because we don't have access to all the information that He possesses.

Therefore, we would do well to prioritize God's will in the decision-making process and keep these passages from the Scriptures in mind...

"Trust in the LORD with all your heart and lean not on your own understanding; in all your ways acknowledge him, and he will make your paths straight" (Proverbs 3:5-6 NIV).

"If you want to know what God wants you to do, ask him, and he will gladly tell you, for he is always ready to give a bountiful supply of wisdom to all who ask him; he will not resent it" (James 1:5 TLB).

the book of 1 corinthians chapter one XVIII

"For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God" (1 Corinthians 1:18 ESV).

To illustrate the underlying truth of 1 Corinthians 1:18, we can turn to the record of Paul's experience in preaching the gospel to the people of the city of Athens...

"The times of ignorance God overlooked, but now he commands all people everywhere to repent, because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead.

Now when they heard of the resurrection of the dead, some mocked. But others said, 'We will hear you again about this.' So Paul went out from their midst. But some men joined him and believed, among whom also were Dionysius the Areopagite and a woman named Damaris and others with them" (Acts 17:28-34 ESV).

So there were some among the Athenians who laughed off the idea of Jesus' resurrection while others chose to put off any further discussion of the subject. These responses tell us something important regarding the manner in which others may often respond to the basic truths of Christianity.

You see, the concept of a God who "...commands all people everywhere to repent, because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed" may be too much for the human ego to accept. When faced with that message, it's often tempting to laugh off (or put off) a response for that represents an easy way to deal with the uneasy suspicion that we will eventually have to answer for our actions to our Creator.

We should also remember that the citizens of Athens comprised one of the leading intellectual communities of Paul's day. They were among the most well-read and well-spoken people in the world at that time, yet many of these same individuals accepted the ludicrous idea that a piece of stone that was conceived and shaped by a human being somehow represented an actual "god." On the other hand, Paul validated his call to repentance by appealing to the reality of Jesus' death and resurrection, an event that served to verify His ministry and teachings.

Much like the citizens of ancient Athens, its not uncommon to encounter those who are highly intelligent yet hold to some ridiculous beliefs- and Paul will go on to address this apparent dichotomy in greater detail within the next few verses of 1 Corinthians chapter one.

the book of 1 corinthians chapter one XVII

"The teaching about the cross seems foolish to those who are lost. But to us who are being saved it is the power of God" (1 Corinthians 1:18 ERV).

Paul the Apostle's God-inspired observation from 1 Corinthians 1:18 was verified by his personal experience in the city of Athens...

"Then Paul stood in the midst of the Areopagus and said, 'Men of Athens, I perceive that in all things you are very religious; for as I was passing through and considering the objects of your worship, I even found an altar with this inscription: TO THE UNKNOWN GOD. Therefore, the One whom you worship without knowing, Him I proclaim to you" (Acts 17:22-23).

Paul began by observing that the Athenians clearly believed in the existence of a higher spiritual realm- so much so that they even erected an altar to the "Unknown God." Since this God was admittedly unknown to citizens of Athens, Paul took the opportunity to introduce Him...

"God, who made the world and everything in it, since He is Lord of heaven and earth, does not dwell in temples made with hands. Nor is He worshiped with men’s hands, as though He needed anything, since He gives to all life, breath, and all things" (Acts 17:24-25).

Paul went on to correct a common misconception regarding the nature of God; God is not a part of creation- He is separate and distinct from it. This is important to remember for whenever a similar misunderstanding about God exists, then everything that ultimately proceeds from that misunderstanding is likely to be wrong as well.

Paul then continued by quoting a member of Athens' artistic community...

"for in Him we live and move and have our being, as also some of your own poets have said, 'For we are also His offspring.' Therefore, since we are the offspring of God, we ought not to think that the Divine Nature is like gold or silver or stone, something shaped by art and man’s devising" (Acts 17:28-29).

Paul's argument was simple: the people of Athens had created God in their image rather than the other way around. In a similar manner, a person who holds to a belief about God that is based upon his or her own idea of Him effectively turns God into a self-projection, much like the idols created by the Athenians.

This creates a problem if God turns out to be different than what we thought. You see, God is who He says He is, but He may not be who we say He is if our image of Him is based on something other than the Scriptures.

the book of 1 corinthians chapter one XVI

"For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God" (1 Corinthians 1:18).

Prior to his arrival in Corinth, the New Testament book of Acts tells us that Paul ministered in the ancient city of Athens (see Acts 17:15-34). Although Athens was renowned for its leadership in the areas of literature, arts, politics, and architecture, there was something that disturbed Paul as he toured the city....

"Now while Paul waited for them at Athens, his spirit was provoked within him when he saw that the city was given over to idols. Therefore he reasoned in the synagogue with the Jews and with the Gentile worshipers, and in the marketplace daily with those who happened to be there" (Acts 17:16-17).

It was allegedly said that there were so many idols within ancient Athens that it was easier to find a "god" than a man there. So Paul took the opportunity to communicate the truth about God to the residents of the city- and that caught the attention of some local intellectuals…

"Then certain Epicurean and Stoic philosophers encountered him. And some said, 'What does this babbler want to say?' Others said, 'He seems to be a proclaimer of foreign gods,' because he preached to them Jesus and the resurrection.

And they took him and brought him to the Areopagus, saying, 'May we know what this new doctrine is of which you speak? For you are bringing some strange things to our ears. Therefore we want to know what these things mean.' For all the Athenians and the foreigners who were there spent their time in nothing else but either to tell or to hear some new thing" (Acts 17:18-21).

Paul's message caught the attention of two very different groups. The Epicureans believed that pleasure and happiness were the most important goals in life. The Stoics believed in living a structured and orderly life that was unaffected by anything that took place within the outside world. But while these two groups held very different beliefs, there was one thing they had in common- they both were far from the truth.

Even though these philosophers seemed to be interested in hearing from Paul, it also appears that they held little respect for him for Acts 17:18 tells us that they responded by saying, "What is this babbler trying to say?" (NIV). Another possible translation of this response might be, "What is this birdbrain talking about?"

But as we'll soon see, the "birdbrain" had a lot to talk about.

the book of 1 corinthians chapter one XV

"I thank God that I baptized none of you except Crispus and Gaius, lest anyone should say that I had baptized in my own name. Yes, I also baptized the household of Stephanas. Besides, I do not know whether I baptized any other.

For Christ did not send me to baptize, but to preach the gospel, not with wisdom of words, lest the cross of Christ should be made of no effect" (1 Corinthians 1:14-17).

In light of the divisions that had developed within the Corinthian church, Paul expressed his relief that he had only baptized a limited number of people from that congregation lest anyone accuse him of attempting to organize his own group of supporters. As one Biblical paraphrase puts it, "God didn't send me out to collect a following for myself, but to preach the Message of what he has done..." (MSG).

Of course, this should not be understood to imply that Paul was minimizing the importance of baptism. The idea was that God had assigned Paul with the primary responsibility of preaching the gospel; thus he had little interest in aspiring to the role of "Paul the Baptist." Instead, Paul attended to the responsibility of fulfilling God's call to his area of ministry- and his focus upon the work that he had been given to do provided him with a valuable benefit in this instance.

This principle was certainly not unique to Paul, for as a much more famous baptizer once remarked, "God in heaven appoints each man's work. My work is to prepare the way for (the Messiah) so that everyone will go to him" (John 3:27-28 TLB). Taken together, these verses help remind us of the need to prayerfully determine God's calling on our lives. If we should fail to do so, we may find ourselves doing something other than what God has actually called us to do.

As Jesus Himself reminded us in John 9:4, "We must quickly carry out the tasks assigned us by the One who sent us. The night is coming, and then no one can work" (NLT). One source summarizes this idea for us in the following manner...

"Paul was emphasizing that no one person should do everything. Paul's gift was preaching, and that's what he did. Christian ministry should be a team effort; no preacher or teacher is a complete link between God and people, and no individual can do all that the apostles did. We must be content to operate within the gifts God has given to us, and carry out his plan wholeheartedly." ₍₁₎

the book of 1 corinthians chapter one XIV

"My brothers and sisters, some from Chloe's household have informed me that there are quarrels among you. What I mean is this: One of you says, 'I follow Paul'; another, 'I follow Apollos'; another, 'I follow Cephas'; still another, 'I follow Christ.' Is Christ divided? Was Paul crucified for you? Were you baptized in the name of Paul?" (1 Corinthians 1:11-13 NIV).

A little later in his message to the Corinthian church, Paul will go on to tell us, "Now you are the body of Christ, and members individually" (1 Corinthians 12:27). So just as a human body cannot be divided into it's individual components and still remain intact, these passages remind us that the same is true of Jesus' church, the body of Christ- it cannot be divided into different factions among individual human leaders.

Paul expanded upon this general idea of "oneness" in his letters to the churches at Ephesus, Colosse, and Rome as well...

"There is one body and one Spirit-- just as you were called to one hope when you were called-- one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all" (Ephesians 4:4-6).

"...(Jesus) is the head of the body, the church, who is the beginning, the firstborn from the dead, that in all things He may have the preeminence" (Colossians 1:18).

"For as we have many members in one body, but all the members do not have the same function, so we, being many, are one body in Christ, and individually members of one another" (Romans 12:4-5).

To further cement this idea in the minds of the Corinthian believers, Paul offered the following questions: "Was Paul crucified for you? Were you baptized into the name of Paul?" As one source observes in commenting on this verse, "No human leader, not even an apostle, should be given the loyalty that belongs only to the Lord. Such elevation of leaders leads only to contention, disputes, and a divided church. Christ is not divided and neither is His body, the church."₍₁₎

These passages are highly applicable for God's people today and this is especially true of those who attend larger churches or churches that feature a multiplicity of leaders. For those who may feel tempted to divide into factions behind an individual leader, one commentator provides us with some important counsel: "If we are divided because we are polarized around our leaders, there's something wrong with our relationship to Christ, and there's something wrong with the way we view our leaders." ₍₂₎

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

(2) Woodward, Dick Mini Bible College International Booklet Eighteen Verse by verse Study of First Corinthians (Part 1) http://02b433758172738aad63-9bd66b8f81efe85247b52e4acbee6da4.r32.cf2.rackcdn.com/ENG-READ-18.pdf

the book of 1 corinthians chapter one XIII

"For it has been declared to me concerning you, my brethren, by those of Chloe's household, that there are contentions among you. Now I say this, that each of you says, 'I am of Paul,' or 'I am of Apollos,' or 'I am of Cephas,' or 'I am of Christ.' Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?" (1 Corinthians 1:11-13).

The "Chloe" spoken of within this passage is someone who is virtually unknown to us. However, we can say that these members of her household were probably servants or family members who were known both to Paul and the members of the church at Corinth.

Paul's interaction with these individuals helps provide us with a valuable principle that we can use to govern our discussions with others. You see, Paul might have elected to rely on "unnamed sources" or "anonymous reports" in addressing the factions that had developed within the Corinthian church. Instead, he instead chose to identify the source of the report he received concerning this issue.

While it is important to utilize wisdom and discretion in discussing the information we receive concerning others, this passage serves to remind us that it is generally inappropriate to pass along hearsay, third-party reports, or other, similar types of information unless we are willing follow Paul's good example and quote the sources involved. Although it may be appropriate to protect a source of information in certain instances, a person who follows this simple principle can often reduce the potential for damaging gossip, rumor-mongering, or unsubstantiated speculation regarding others.

Paul went on to address this concern with the first of a series of rhetorical questions: "Has Christ been divided into factions?" (NLT). In other words, does Jesus belong to a limited section of the church and not to others? Well of course the answer is no. Unfortunately, it is not uncommon for some modern-day congregations to follow this example by uniting behind one member of a pastoral staff or another person who serves in a visible position of ministry.

While it is not necessarily wrong to favor one speaker over another, it is certainly wrong to divide into factions over one particular leader. One commentator expresses this idea in the following manner...

"Though division is ungodly, it is not wrong to make distinctions between churches and ministers. God has made different churches and different ministries with different callings and characters, because the job of preaching the gospel is too big for any one group. It is one thing to prefer one minister to another, but we cannot divide into cliques behind one minister or another" ₍₁₎

(1) Guzik, Dave 1 Corinthians 1 - Jesus, the Wisdom of God http://www.enduringword.com/commentaries/4601.htm

the book of 1 corinthians chapter one XII

"Now I plead with you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no divisions among you, but that you be perfectly joined together in the same mind and in the same judgment.

For it has been declared to me concerning you, my brethren, by those of Chloe's household, that there are contentions among you. Now I say this, that each of you says, 'I am of Paul,' or 'I am of Apollos,' or 'I am of Cephas,' or 'I am of Christ'" (1 Corinthians 1:10-12).

1 Corinthians 1:10 reveals the first issue that Paul sought to address within the church at Corinth: "...some from Chloe's household have informed me that there are quarrels among you" (NIV). This tells us that a number of divisions had developed within the Christian community at Corinth and in this instance, the congregation had divided over those who were recognized to be leaders within the church.

For example, Paul had been greatly used by God to help establish the church in that area. Because of this, it's easy to see how some within that congregation were eager to support him as a "founding father" of the church.

Then there was Apollos, an eloquent speaker who was knowledgeable in the Scriptures according to Acts 18:24-28. Acts 19:1 tells us that Apollos was active in Corinth and was he clearly well-known among the members of the church there. His skill and proficiency as a communicator would have certainly appealed to those who were academically inclined.

The reference to Cephas (or Peter) identifies a third group that chose to focus upon one of Jesus' original twelve disciples. Like a modern-day historian seeking out a first-person interview or original source material, the Apostle Peter would have been held in high regard by those who questioned the value of receiving "secondhand" information concerning Jesus when Peter was available to provide an eyewitness report.

Finally, there was a contingent of others who simply said, "I follow Christ" (ESV). These were the members of the congregation who apparently preferred to dismiss these other leaders in order to say in effect, "You can follow those human teachers but I'm following Jesus."

So the members of this culturally and materially diverse congregation had splintered into different groups that each expressed a preference for one of these individual leaders. But as Paul will go on to tell us, the need for spiritual unity was far more important than any of these individual preferences.

the book of 1 corinthians chapter one XI

"...eagerly waiting for the revelation of our Lord Jesus Christ, who will also confirm you to the end, that you may be blameless in the day of our Lord Jesus Christ. God is faithful, by whom you were called into the fellowship of His Son, Jesus Christ our Lord" (1 Corinthians 1:7-9).

We can find a source of great encouragement in the following words from 1 Corinthians 1:8: "He will keep you strong to the end so that you will be free from all blame on the day when our Lord Jesus Christ returns" (NLT). In commenting on the implications of this verse, one source makes a number of important observations...

"The words that follow contain one of the strongest statements within Paul's letters of his conviction that his converts would be enabled to persevere in their faith until the time of our Lord's return.

Paul bases his confidence neither on the strength of his converts' faith nor on his own ability to pastorally maintain them in the faith, but rather on the sustaining and atoning power of Christ and the faithfulness of God, both of which are constantly available to those who have been called into fellowship with the Son."₍₁₎

Much like a home is sustained through the use of a strong frame built upon a secure foundation, God is able to support and sustain those who come to Him through Christ. The Apostle Paul expressed a similar conviction within the New Testament books of Philippians and 2 Timothy when he wrote the following under the inspiration of the Holy Spirit...

"And I am sure that God who began the good work within you will keep right on helping you grow in his grace until his task within you is finally finished on that day when Jesus Christ returns" (Philippians 1:6 TLB).

"...I know the one in whom I trust, and I am sure that he is able to safely guard all that I have given him until the day of his return" (2 Timothy 1:12 TLB).

Notice that Paul's confidence was not based upon the faithfulness of the Corinthian Christians but upon God's faithfulness to them. God's work in their lives was established through their calling into the fellowship of His Son and would continue until "...the day of our Lord Jesus Christ" in whatever form that day might take.

However, the fact that the members of the Corinthian church had been called into fellowship with Christ had implications for their fellowship with others- and Paul will discuss those implications beginning with some factions that had developed within the church next.

(1) Elwell, W. A. (1995). Evangelical Commentary on the Bible (Vol. 3, 1 Co 1:4). Grand Rapids, MI: Baker Book House.

the book of 1 corinthians chapter one X

"I thank my God always concerning you for the grace of God which was given to you by Christ Jesus, that you were enriched in everything by Him in all utterance and all knowledge, even as the testimony of Christ was confirmed in you, so that you come short in no gift, eagerly waiting for the revelation of our Lord Jesus Christ" (1 Corinthians 1:4-7).

This passage provides us with a subtle but important lesson that we can put into practice in working with others today.

Notice that Paul did not immediately seek to identify the various issues that existed within the Corinthian church at the beginning of this letter. He did not begin with a catalog of faults or a list of problems that needed to be fixed within the church. Instead, he began by focusing upon the positive characteristics that identified the church at Corinth.

For example, Paul mentioned the grace that God had extended towards the Corinthian believers, their spiritual enrichment in Christ, and their God-given gifts before proceeding on to other, more negative issues. In fact, Paul will not begin to discuss any of the problems that existed within the Corinthian until the tenth verse of 1 Corinthians chapter one.

A person who emulates this approach today will often find that it serves to turn a negative situation into an opportunity for growth and personal development. This has led one commentator to offer the following observation...

"Before speaking of the faults which he must rebuke, (Paul) speaks of the grounds for praise and hope. He did not forget these, because there was much that he could not praise. He could see their improvement on their former condition, as well as their present faults. A good example for all critics." ₍₁₎

This reference to speech (or utterance as translated above) involves the ability to communicate effectively, a valuable gift for anyone to possess. "Knowledge" may refer to a good grasp of factual information or the comprehension of a God-given message. Paul will go on to discuss the abuses of such gifts later on in 1 Corinthians, but for now, he establishes a foundation of thanksgiving with his readers as he expresses his appreciation for the blessings that God had bestowed upon them.

Nevertheless, this passage tells us that the issues in the Corinthian church were not related to the fact that God had neglected to bless them with these spiritual benefits; on the contrary, the phrase "...you come short in no gift" seems to imply that the Christian community in Corinth held such gifts in abundance despite their problems.

This portion of Scripture reminds us that the outward expression of a spiritual gift may not always be a good indicator of real spiritual maturity- and the fact that someone possesses a spiritual gift does not necessarily mean that he or she is exercising that gift in an appropriate manner.

(1) Barton W. Johnson, People's New Testament http://www.studylight.org/commentaries/pnt/view.cgi?bk=45&ch=1

the book of 1 corinthians chapter one IX

"Grace to you and peace from God our Father and the Lord Jesus Christ. I thank my God always concerning you for the grace of God which was given to you by Christ Jesus" (1 Corinthians 1:3-4).

Those who are familiar with Paul's New Testament letters may recognize the use of a familiar greeting in this passage: "Grace to you and peace..." This phrase (or a variation of it) appears twelve times within Paul's New Testament letters and it clearly served as his preferred means of salutation.

"Grace" is an important Biblical concept that can be defined rather easily in three words: "God's unmerited favor." One Biblical teacher expands on this definition by saying, “I like to define grace as the inexhaustible supply of God’s goodness, doing for us what we do not deserve, could never earn, and could never repay.” ₍₁₎

In a similar manner, the word peace implies a general sense of contentment and well being. It may refer to freedom from external conflict or the absence of an internal discord like anxiety or insecurity. A person who is free from these internal or external contentions is usually said to be "at peace."

The ultimate source of grace and peace is "...God our Father and the Lord Jesus Christ" for it is through Jesus' sacrificial death that God graciously enables human beings to enter into a relationship with Him. And as Jesus Himself said, "I am leaving you with a gift-- peace of mind and heart! And the peace I give isn't fragile like the peace the world gives. So don't be troubled or afraid" (John 14:27 TLB).

In light of the issues that Paul will address here in the book of 1 Corinthians, it may also seem unusual to find an expression of thanksgiving in these verses. But unlike Paul's letter to the Philippian church in which he said, "I thank my God upon every remembrance of you..." (Philippians 1:3), Paul's expression of thankfulness here in 1 Corinthians was not directed towards the members of the Corinthian church but towards the God who had extended His grace towards them.

So even within the midst of a difficult situation (such as the one that existed in Corinth), Paul maintained a sense of thanksgiving by focusing his attention upon God and His work the lives of His people. In doing so, Paul followed his own good advice...

"...whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy— meditate on these things" (Philippians 4:8).

the book of 1 corinthians chapter one VIII

"To the church of God which is at Corinth, to those who are sanctified in Christ Jesus, called to be saints, with all who in every place call on the name of Jesus Christ our Lord, both theirs and ours" (1 Corinthians 1:2).

Before we continue, we should note the intended audience for the book of 1 Corinthians: "To the church of God in Corinth, to those sanctified in Christ Jesus and called to be holy, together with all those everywhere who call on the name of our Lord Jesus Christ-- their Lord and ours" (NIV).

While this greeting may initially seem to be little more than an aside, the fact that this epistle was intended for the benefit of the Corinthian church as well as anyone else who "...honor(s) the name of our Lord Jesus Christ..." (AMP) means that this message is personally addressed to anyone who self-identifies as a Christian.

A little later in the book of 1 Corinthians, Paul will discuss a number of events that are recorded for us within the Old Testament books of Exodus and Numbers. In speaking of those events, Paul will provide us with the following piece of God-inspired insight: "Now all these things happened to them as examples, and they were written for our admonition…" (1 Corinthians 10:11).

Taken together, these verses serve to remind us of the relevance of the Scriptures to everyday life. A person who prayerfully seeks to apply the Biblical truths that are found within the book of 1 Corinthians (as well as the other Old and New Testament Scriptures) is someone who will be well-prepared to emulate the successes (and avoid the failures) of those Biblical characters who are mentioned within it.

Paul also references "the church of God which is at Corinth..." within this passage as well. Although the word "church" is sometimes used to describe the global Christian community, it is most often used in the New Testament to represent a local congregation that meets within a particular area.

In general, the church is an institution that has been established by Jesus (Matthew 16:18, Colossians 1:18) as an assembly of God's people who are gathered together to worship Him. ₍₁₎ It seems clear that Paul recognized this foundational truth, for even though his work was instrumental in helping to establish the church at Corinth, he did not take any credit for its founding. Whatever authority Paul held among the Corinthian believers, he clearly recognized the fact that the church at Corinth was the church of God and not "his" church.

(1) ekklesia G1577 Thayer’s Greek Definitions

the book of 1 corinthians chapter one VII

"From Paul, called to be an apostle of Christ Jesus by the will of God, and Sosthenes, our brother" (1 Corinthians 1:1 NET).

An apostle is a "commissioned representative" much like an emissary or a spokesperson. This word carries the idea of an ambassador or someone who represents another person or nation. So as a representative of Christ who was personally selected by Jesus Himself (see Acts 9:1-15), Paul first made certain to establish his authority for all that was to follow in his letter to the Corinthian church.

However, the fact that Paul felt it necessary to reiterate his calling as an apostle in this letter tells us something important about it's recipients as well. As one commentator explains...

"When Paul wrote to churches where his authority as an apostle was unchallenged, he did not assert his apostolic title (Philippians 1:1; 1Thessalonians 1:1; Philemon 1:1); but when he corresponded with a church or churches where his apostolic authority might be questioned, he always declared his office in the salutation and sometimes presented the evidence for his apostleship (Romans 1:1, Galatians 1:1; Colossians 1:1; 2Corinthians 1:1)...

For the defense of his apostleship, see 1Corinthians 9:1-3. For the defense of the apostolic gospel which he proclaimed, see Galatians 1:11-24." ₍₁₎

As we'll see, there were some within the Corinthian church who did not appreciate (or perhaps even recognize) Paul's God-given authority, a situation that Paul will address rather forcefully a bit later.

Included in Paul's greeting was a man named Sosthenes, an individual who may be the same person mentioned in Acts 18:17. When Paul first arrived in Corinth he came into contact with a man named Crispus, the leader of the local synagogue in that area. Crispus later became a Christian according to Acts 18:8 and apparently resigned (or was removed from) his position as the ruler of the synagogue.

It appears that Crispus was subsequently replaced by a man named Sosthenes who was later beaten in an attempt to bring a civil charge against Paul (Acts 18:12-17). If these two men are one and the same, then it mean that Sosthenes subsequently became a Christian as well for he is identified as "...our brother" here in verse one.

Sosthenes likely served as Paul's stenographer or amanuensis, a person who was tasked with the responsibility of transcribing a dictated letter.Since Sosthenes does not appear anywhere else within this letter, its possible that Paul mentioned him in order to demonstrate to the Corinthians that a person who was known to them was willing to validate his authority as an apostle of Christ.

(1) Paul T. Butler, Bible Study Textbook Series, Studies In First Corinthians College Press Publishing Company, Joplin, Missouri

the book of 1 corinthians chapter one VI

"Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother" (1 Corinthians 1:1).

When reading through the Biblical books authored by the Apostle Paul, we find that he often begins each message by identifying himself as an apostle. For instance, consider the opening sentences from the following New Testament epistles...

"Paul, a bondservant of Jesus Christ, called to be an apostle..." (Romans 1:1).

"Paul, an apostle of Jesus Christ by the will of God..." (Colossians 1:1).

"Paul, an apostle-- sent not from men nor by man, but by Jesus Christ and God the Father…" (Galatians 1:1 NIV).

One recurring theme within these introductory verses is the emphasis on the fact that Paul was selected to be an apostle of Christ by the will of God. In other words, Paul didn't purchase the right to be an apostle, he didn’t inherit that title, and he wasn’t elected to his apostolic position. The other apostles did not select Paul to serve among them nor was it a career that he chose for himself. Paul was appointed to his position by the sovereign will of God, a reality that represented the foundation for all he was about to say in his letter to the Corinthian church.

Paul's God-given authority was something that the Apostle Peter acknowledged as well...

"Bear in mind that our Lord's patience means salvation, just as our dear brother Paul also wrote you with the wisdom that God gave him. He writes the same way in all his letters, speaking in them of these matters. His letters contain some things that are hard to understand, which ignorant and unstable people distort, as they do the other Scriptures, to their own destruction" (2 Peter 3:15-16 NIV)

These verses provide us with a number of important insights concerning Paul's New Testament writings. First, we can say that Peter confirmed Paul's God-ordained wisdom when he said, "…Paul also wrote you with the wisdom that God gave him." We should also notice that Peter categorized Paul's writings as "Scripture" as well: "Paul talks about these same things in all his letters, but part of what he says is hard to understand. Some ignorant and unsteady people even destroy themselves by twisting what he said. They do the same thing with other Scriptures too" (CEV).

So while it may seem as if Paul was attempting to draw attention to his apostolic position at the beginning of this letter, the reality was that there were a number of serious issues in the Corinthian church that mandated the use of this God-given authority.

the book of 1 corinthians chapter one V

Paul the Apostle served as the human author for at least thirteen of the twenty-six books of the New Testament and if we take the time to examine these works, we'll find that they generally follow a basic pattern. In most of these New Testament books, Paul opens with a doctrinal section that discusses the proper understanding of a number of important subjects including the nature of God, Jesus' life and work, humanity's relationship to God, and the role and function of the church.

Following the doctrinal portion of each book, Paul typically concludes with an emphasis upon the practical application of the various doctrines that were discussed within the preceding chapters. However, the book of 1 Corinthians is considerably different from these other New Testament writings in this regard.

You see, Paul addresses each of the concerns and issues facing the Corinthian church in a separate and distinct manner throughout this book. We'll find that Paul will often signal the conclusion of one answer and the beginning of his next response by use of the recurring phrase "Now concerning..." an expression that he uses seven times within the book of 1 Corinthians.

1 Corinthians is also a book that effectively deals with the spiritual, moral, and practical issues of 21st century life in a constructive manner. For instance, 1 Corinthians provides us with practical guidance in a number of areas such as...

The manner in which Christians should relate to one other.
Sexual immorality.
How to function as a Christian in an unchristian world.
Strategies for making wise decisions when confronted with the "gray areas" of life.
Proper conduct within the church.
The seriousness and importance of communion.
Spiritual gifts and their proper exercise.
The nature and characteristics of love.
The future for those who love God.

One source sums up the value of this book for 21st century readers in the following manner...

"Paul's letters to the Corinthians retain a remarkable degree of contemporary relevance. The cosmopolitan setting of the church, the individualism of its members and their behavioral aberrations, its arrogant spirituality, and its accommodation to culture strikingly mirror today's church. Paul's guidance is still up to date, particularly the call for discipleship modeled after the weakness of Christ, love, edification in worship, and permanent marriages.

Though nearly two millennia have passed, Paul's call for eschatological urgency is still timely. Even if we are not persuaded that the end of the world is at hand, our lives are too short to be lived for lesser values." ₍₁₎

(1) V. Theological Relevance of 1 and 2 Corinthians, Carpenter, E. E., & McCown, W. (1992). Asbury Bible Commentary. Grand Rapids, Mich: Zondervan Pub. House. https://www.biblegateway.com/resources/asbury-bible-commentary/Theological-Relevance-1-2

the book of 1 corinthians chapter one IV

Following the Apostle Paul's departure from Corinth, he embarked on what has come to be known as his third missionary journey. Despite his absence however, Paul continued to interact and correspond regularly with the members of the Corinthian church. One of these interactions came in the form of a report that Paul received concerning some divisions that had developed within the church. Another took the form of a letter that Paul wrote that is mentioned in 1 Corinthians 5:9 but is now lost to us.

Paul also referenced a letter that he received from the Corinthian Christians in 1 Corinthians 7:1. This letter apparently contained a number of questions that Paul will go on to answer a little later on within this epistle. If we take the time to read these responses carefully, we can gain some insight into some of the problems that the church may have been experiencing as well as some of the questions that Paul may have been asked.

Finally, we also read of a three person delegation from Corinth that met with Paul as spoken of in 1 Corinthians 16:17-18. Paul expressed his great pleasure at the opportunity to renew his close relationship with these Corinthian believers for (in his words), "...they have supplied the fellowship with you that I lacked" (NET).

So despite the challenges, reprimands, and admonitions that Paul will go on to issue here in 1 Corinthians, its clear that he held a great degree of love and affection for the men and women who comprised the church in that area. Unfortunately, the problems that plagued the church at Corinth proved to be extremely difficult to uproot.

For instance, we learn from the book of 2 Corinthians that Paul was later forced to make another visit to Corinth that he characterized as "...painful and distressing" (2 Corinthians 2:1 AMPC). There was also an additional letter from Paul to the Corinthians that was apparently so severe that he penned the following message to them after a period of reflection...

"The real purpose of my previous letter was in fact to save myself from being saddened by those whom I might reasonably expect to bring me joy. I have such confidence in you that my joy depends on all of you!

I wrote to you in deep distress and out of a most unhappy heart (I don’t mind telling you I shed tears over that letter), not, believe me, to cause you pain but to show you how deep is my care for your welfare" (2 Corinthians 2:3-4 Phillips).

the book of 1 corinthians chapter one III

As one of the largest cities of the ancient Roman Empire, Corinth was a bustling metropolis that featured a myriad of opportunities for those who were interested in business, travel, the arts, entertainment, and various philosophical pursuits. However, Corinth also had a reputation as a center of decadence, inequity, and idolatrous spirituality as well. In the words of one commentary, "Corinth was a seaman’s paradise and a moral cesspool. Divorce was rampant. Prostitution plagued the streets, and the moral air was polluted with the luring aroma of sin. It was famous for all that is debauched." ₍₁₎

And into this swirling combination of urban sophistication and moral debauchery stepped God's agent, Paul the Apostle.

Following his work in the city of Athens, Paul first preached the gospel in Corinth during his second missionary journey that took place around A.D. 54. Although Paul had previously engaged in an extensive and well reasoned dialog with many of the leading figures in Athens, it appears that his evangelistic efforts there met with limited success (see Acts 17:16-34). Perhaps this may account for the change of approach we find later on in 1 Corinthians 2:2: "...I decided that while I was with you I would forget everything except Jesus Christ, the One who was crucified" (NLT).

Upon his arrival in Corinth, Paul met the acquaintance of a couple named Aquila and Priscilla, two people who had also recently arrived in Corinth as well. As it turned out, Paul, Aquila, and Priscilla were all tentmakers by trade and apparently got along so well that they were able to establish lodging together in the city.

From there, Paul made it his regular practice to speak with the Jewish and non-Jewish residents of Corinth about Jesus' life and ministry. Unfortunately, Paul's message was largely rejected by the members of the Jewish community which ultimately led to his decision to limit any further ministry in that area to the Gentiles.

However, God blessed Paul's work among the people of that area for the Scriptures tell us that many of the residents of Corinth accepted Jesus. This included at least one prominent leader among the Jews of that area, a man named Crispus who will also go on to appear in 1 Corinthians chapter one. We're told that Paul ultimately spent a total of eighteen months in Corinth before departing to continue his work in Syria along with Aquila and Priscilla (see Acts 18:1-18).

However, we'll soon see that Paul's departure from Corinth did not mean the end of his relationship with the Corinthians.

(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2276). Nashville: Thomas Nelson.

the book of 1 corinthians chapter one II

Corinth had a prominent and well-deserved reputation as an active commercial center at the time that the New Testament letter of 1 Corinthians was originally written. It was also known as a rich, luxurious city that was recognized as a place where those who were interested in pursuing the pleasurable aspects of life could do so.

For instance, Corinth hosted the Isthmian Games, a popular, bi-annual series of sporting events much like our modern-day Olympics. Corinth also featured a large outdoor arena (with seating for 20,000 people) where gladiator contests were held, as well as an indoor theatre with a capacity of 3000 for those who were seeking more sophisticated forms of entertainment. ₍₁₎

Although Corinth was recognized as a center for culture, sports, and commerce, it was also well-known for it's association with pagan religious beliefs. As we'll see, this unfortunate reality will go on to foreshadow many of the issues that will eventually surface within the book of 1 Corinthians.

Among the many pagan religious establishments within the city of Corinth was the Temple of Aphrodite along with the one thousand priestesses who served there. These "priestesses" were actually temple prostitutes who plied their trade under the guise of religious observance. There were also altars and shrines dedicated to the worship of such mythical gods as Poseidon, Apollo, and Athena, among others. In fact, pagan religious activity was so prevalent within the city of Corinth that one source tells us, "Archaeologists have identified twenty-six sacred places devoted to various 'gods' and 'lords' in the remains of first-century Corinth." ₍₂₎

Much like ancient Athens, Corinth was also known for its emphasis on education and philosophical thought as well. For instance, a person who was said to speak "in the Corinthian style" was someone who was recognized to be an excellent orator who spoke with great rhetorical skill and an extensive vocabulary.

Unfortunately, there was another ancient saying that characterized Corinth in a more negative manner. You see, a person who was accused of "living like a Corinthian" was someone who was said to possess little or no moral integrity. The Greek theatre of the first century helped reinforce this stereotype by referring to the role of a drunkard as "the Corinthian." In fact, the Greek word korinthiazomai (which literally meant "to act the Corinthian") was synonymous with the idea of sexual indiscretion.

Because of this, Corinth held an unusual place in the ancient world. While Corinth served as a great center of industry and education, it was also recognized as a great center of idolatry and immorality as well.

(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2276). Nashville: Thomas Nelson.

(2) B. History Carpenter, E. E., & McCown, W. (1992). Asbury Bible Commentary. Grand Rapids, Mich: Zondervan Pub. House. https://www.biblegateway.com/resources/asbury-bible-commentary/History

the book of 1 corinthians chapter one I

The opening verses of the New Testament epistle of 1 Corinthians identify the original recipients of this letter as "...the church of God which is at Corinth" (1 Corinthians 1:2). At the time this first century letter was originally written, Corinth was a wealthy commercial center that held a population of about 400,000 people.

Corinth was recognized as an important urban area in the days of the New Testament in light of its geographic location within the Roman Empire. You see, the city of Corinth was located within the Roman province of Achaia near the southern portion of Greece about 45 miles (72km) west of Athens. If we were to examine a map of Corinth during this period, we would find that the city was located near a land area that narrowed down to small isthmus that was only about four miles (6.5km) wide between the Aegean and Ionian Seas.

This location was particularly attractive to sailors and others traveling by sea from the eastern and western portions of the Roman Empire. The primary benefit was economic, for it was difficult, time consuming, and potentially dangerous to navigate around the southern tip of Greece when sailing between Europe and Asia. However, Corinth's unique position offered a clever and cost-effective solution for many of those who sought to move goods and people throughout the Roman Empire.

To avoid the additional 200 mile (322km) voyage around this southern peninsula, sailors could stop near Corinth, pull their boats out of the water, and transport them by skids or rollers across this four mile wide land mass. The crew could then drop the boat back into the water on the other side and travel on to their intended destination. If a ship was too large to move in this manner, the crew could simply unload their cargo and transport it across land where it could then be loaded onto another ship for delivery.

This advantageous feature meant that Corinth served as a major hub for merchants and other travelers in the days of the first century. As a result, this metropolitan area was recognized as a center of commerce as well as its transient population of sailors, business leaders, traveling salespersons, and military personnel.

Corinth was also known for a few other things (some good and others much less so) during the New Testament period as well. We'll take a look at some of the societal and cultural features of this cosmopolitan, first-century city next.