Beruflich Dokumente
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Lesson Commentary
Contents
Editors Note . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
About the Writers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Introduction
...............................................
2
3
5
Lesson 1
Lesson 2
Lesson 3
Lesson 4
Lesson 5
Lesson 6
Lesson 7
Lesson 8
Lesson 9
Lesson 10
Lesson 11
Lesson 12
Lesson 13
Bibliography
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 144
ADULT LESSON COMMENTARY, Sunday School, Vol. 6, No. 1, issued June 1, 2005, is published quarterly. Prepared by Charles Law, Terry Parrish and H. L. Wilkinson. Cover design by Jeff Allen; Larry E. Clements, Editor in Chief, <larryclements@abaptist.org>; Wayne Sewell, Business Manager, <wsewell@abaptist.org>.
Copyright 2005, BAPTIST SUNDAY SCHOOL COMMITTEE of the American Baptist Association, 4605 N.
State Line Ave., Texarkana, TX 75503-2928. Phone: 1-800-264-2482.
Editors Note
Problem solving how to books abound these days. Volumes of easy solutions for repairing everything from cracked pots to fractured families are
available at any bookstore. But it is not easy to restore broken fellowship in a
church or to repair division brought into a church by sin or neglect among its
members. Because each church is a unique body of believers in Christ with
individual characteristics, strengths and weaknesses, no general cure-all
prescription will work. Since a church is a spiritual body of redeemed, but still
sinful people, true solutions to church problems must be spiritual as well as
practical. The only workable answers will be inspired ones. And one more
thingthese corrections may only be adequate when applied by the Holy
Spirit Himself.
Fortunately, God inspired the apostle Paul to write the book of 1 Corinthians!
An outstanding characteristic of this epistle is the way it deals with practical
problems that all churches face. Through a biblical study and genuine application of 1 Corinthians, God can work on a church that is in the midst of problems
or that may face problems. As teachers prepare each lesson, they should
earnestly, openly and honestly humble themselves before God, asking Him to
work the truth of the lesson through them into the lives of every class member.
This study is so appropriate for our day because the Corinthian Christians
were people like many of us. They lived in a corrupt society with dropping
moral standards, and they were constantly bombarded by worldly temptations. Also troublesome was that many of them were spiritual babes or immature Christians.
As is true anytime we deal with painful problems, it grieved Paul to write
this epistle. First Corinthians was written with heartbreak. In his second letter, Paul revealed the pain he endured as he wrote the first epistle: For out of
much affliction and anguish of heart I wrote unto you with many tears; not
that ye should be grieved, but that ye might know the love which I have more
abundantly unto you (2 Cor. 2:4). It was his love for them that prompted his
corrective words! May we take these lessons with the same understanding.
God longs for us to live godly and victoriously in faith because He loves us!
This Adult Lesson Commentary is an in-depth study of the Scripture passages in each lesson. Every lesson consists of three elements: the narrative of
the Scripture passage; the manna, a discussion of interesting and informative
topics related to the Scripture passage; and the word studies, which are based
on specific words used in the Scripture text. The number following each word
study identifies the word by the numbering system of Strongs Exhaustive
Concordance of the Bible and is provided for the benefit of those who want to
examine the Word of God in greater detail.
For this issue of the Adult Lesson Commentary, we appreciate Charles Law
who wrote the lesson narratives, Terry Parrish who did the word studies, and
H. L. (Jinx) Wilkinson, who prepared the mannas.
Larry E. Clements, Editor in Chief
Baptist Sunday School Committee
1 Corinthians
Introduction
Lesson 1
The Problem of
Church Divisions
1 Corinthians 1:1-31
Lesson 1
PAULS SALUTATION
1 Corinthians 1:1-3
Manna
Manna
9 / 1 Corinthians 1:1-31
denotes the condition that results when the true God is our Savior and Lord and
all is well with us. Associated with this peace are such matters as rest, satisfaction and joy. It is a settled, abiding peace which cannot be given or removed by
the world (John 14:27; Phil. 4:7).
Tuesday, May 31
AN EXPRESSION OF THANKSGIVING
Lesson 1
1 Corinthians 1:4-9
This epistle is probably the most negative of all the inspired letters of Paul;
however, he was careful to preface the criticisms which he would have to write
with some positive observations. Despite the many shortcomings of the Corinthian believers, there was much for which Paul was thankful.
Enriched in Everything (verses 4, 5). Verse 4 provides an insight into the
prayer life of Paul. The churches to whom he had ministered were constantly in
his mind and on his heart. Divine grace is the basis for all of the goodness of God
which is bestowed so abundantly upon sinful humanity. Grace is also the highest and most comprehensive of Gods undeserved gifts. The donor is God, and the
avenue through which His gracious gifts are given is Jesus Christ. This means
what the Father does for mankind is based on what the Son has done through
His redemptive acts.
Through the grace of God, the Corinthian believers had been immeasurably
enriched, an enhancement which encompasses all utterance and all knowledge (verse 5). The Greek word for utterance is logos. Although often rendered
as word, logos actually denotes more than a word or even a collection of words.
It really indicates an organized expression or explanation of an idea or concept.
Knowledge is from gnosis, which essentially refers to intelligent comprehension,
understanding or perception. At least one of the means by which God provided
the church at Corinth with utterance and knowledge evidently was through
spiritual gifts. (Compare 1 Corinthians 12:8.)
Blameless Before Christ (verses 6-8). In these verses Paul began to
address one of the more serious problems that confronted the church at Corinth.
In effect, he reminded those believers they would be accountable to Christ for
the manner in which they had used all that had been entrusted to them through
the grace of God. The words and deeds of the Corinthian saints confirmed, to a
greater or lesser extent, the things which had been said about Jesus Christ, that
is, the testimony of [about] Christ (verse 6). Thus, their lives were a reflection,
even if sometimes it was a distorted image, of what Jesus did and taught and
what His followers are to do and teach.
If the members of the Corinthian congregation fell short of what they were to
be and do, it was not any fault of God (verse 7). In a time when spiritual gifts
were given to meet the needs of a congregationthe period when the New Testament was being writtenGod had provided the church in Corinth with any
and every gift that might have been needed. Later in this epistle, three entire
Lesson 1
1 Corinthians 1:10-17
11 / 1 Corinthians 1:1-31
ones side. Instead of sternly admonishing
the Corinthian saints, Paul appealed to them
as a concerned teacher, mentor or friend. That
spirit is seen further in the term brethren. As
brethren, those believers should have fervently wanted to be in harmony with one
another. To speak the same thing people
have to be in agreement. The Greek word for
divisions is schisma, which was used in Pauls
time to refer to rents in a garment or to factions among groups of people. The expression
be perfectly joined together is from a term
which suggests being repaired or restored to
usefulness, as fishing nets were mended
(Matt. 4:21).
Avoid Factions in the Church (verses 11-13). Paul had learned of the contentious state of the church in Corinth from some of Chloes family or servants.
Chloe was possibly a well-to-do woman in Corinth who had business interests in
Ephesus. On the other hand, she might have been a resident of Ephesus who
had been visited by some people from the Corinthian church. The nature of the
contentions in the Corinthian assembly revolved around preachers. Four parties
had developed (verse 12).
I am of Paul. This faction probably consisted mostly of Gentile converts who
quite possibly were attempting to turn liberty into license and were using their
newly found Christianity to do as they pleased, such as eating meat that had
been used in pagan worship (1 Cor. 8:1-13).
I [am] of Apollos. An eloquent man who was mighty in the Scriptures (Acts
18:24-28), Apollos apparently appealed to the intellectuals in Corinth. The danger of intellectualism in regard to Christianity is that human wisdom must not
be allowed to replace divine wisdom (1 Cor. 2:1-7).
I [am] of Cephas. Whether Cephas, or Peter as he was more commonly
known, ever visited the church in Corinth is not known; however, he most certainly was known by those saints, and he probably was held in particularly high
esteem by those who tended to be the legalists in the church.
I [am] of Christ. This faction was probably a smug, self-righteous group who
were critical of all the others. They might have insisted they belonged to Christ,
but they acted as if Christ belonged only to them. Of course, to be of Christ in
its most appropriate sense is needed by all believers.
In verse 13, Paul emphasized the need for unity by asking, Is Christ divided? Moreover, he emphasized the futility of exalting one man above another by
reminding the Corinthians that the crucifixion and baptism were about Jesus
only. Although Paul did not specifically mention Apollos and Peter in this connection, the implication is they, like he, did not die for sinners, nor are believers
to be baptized in their name.
Divisions: our word schism
comes from this word. It
means a division or a split. It
can mean an opposing group.
The history of the term refers
to a tear in a cloth. In the
church at Corinth, different
groups were coming to the
forefront.This tear or split
from within would weaken the
congregation and the effectiveness of its witness of Christ.
Paul had a desire that no division or tear would exist.Word
Study #4978.
13 / 1 Corinthians 1:1-31
Athens and then moved subsequently to Corinth to fellowship with that congregation. The point which Paul promoted in this passage is that Jesus Christ is
more important than any man. Paul had no desire to become the leader of a cultlike faction among the members of the various churches to whom he ministered.
That attitude undoubtedly would have been shared also by the other men whom
the Corinthian believers esteemed so highly. The members of the church in
Corinth needed above all to acknowledge the primacy and supremacy of Jesus
Christ.
The Priority of the Gospel (verse 17). Again, it must be understood here
that Paul was not minimizing the importance of baptism. Instead, he was
putting baptism and the gospel in proper perspective. No one is to be baptized
until he has been saved, which occurs when one trusts Jesus as Savior. The purpose of the preaching of the gospel is to lead people to trust Jesus, and the
essence of the gospel is that salvation is available to believers because of the substitutionary death of Jesus Christ on the cross. The simple message of salvation
must not be obscured by intellectual sophistry through which the actual death
and resurrection of Jesus are explained away.
Thursday, June 2
THE BASIS FOR UNITY
Lesson 1
1 Corinthians 1:18-21
Having underscored the centrality of the gospel and the relatively lesser
importance of baptism, Paul proceeded to explain how the preaching of the
gospel diverts all attention from men and worldly emphasis and focuses instead
upon the critical message of salvation through faith in Jesus Christ alone.
The Peril of Worldly Wisdom (verses 18, 19). In verse 18 two contrasting
views of the gospel are set forth. The expression them that perish denotes
unsaved people. They are so described because in their natural state they are
under the condemnation of God (John 3:18). The word perish essentially means
to come to ruin. An unsaved person who never trusts Jesus as Savior will most
certainly come to ruin because he will be cast forever into the lake of fire (Rev.
20:11-15). Unsaved people regard the preaching of the cross as foolishness. The
Greek word for foolishness is from a term which denotes an inherent weakness
or deficiency because the expression have lost his savour in Matthew 5:13 is
from the same Greek root. As savorless salt has a deficiency that cannot be corrected, so is the preaching of the cross regarded by unsaved people to be totally
without logic or merit. Believers have a completely different view of the gospel.
Through their experience of salvation they have learned firsthand that the
gospel is indeed the power of God unto salvation (Rom. 1:16). The Old Testament Scripture to which Paul referred in verse 19 is Isaiah 29:14, the promise
of which is that God will bring to nought (destroy) the wisdom of the worldly
wise and abrogate or annul (bring to nothing) the understanding of the pru-
Lesson 1
1 Corinthians 1:22-25
In this passage Paul amplified on his previous thoughts about the power and
wisdom of God. The contrast between divine power and human weakness is
never so obvious as it is in the matter of salvation. Natural man insists on playing a role in salvation, but human depravity renders him impotent.
Stumbling and Bumbling over the Cross (verses 22, 23). For centuries
the Jews had longed for the coming of the Messiah. When Jesus appeared they
refused to accept Him as the One who had been promised for so long. They
demanded signs in addition to the miracles and other deeds which He performed. On the other hand, the philosophical Greeks resorted to endless speculation and debates in futile attempts to discover the meaning of life and the
role of man in the universe. Paul and the other apostles and early preachers
were not deterred by either Jewish doubts or Greek musings. Their message
was clear and simpleChrist crucified. Such a message was a stumbling
block (literally, scandal) for the Jews. It was simply too much for them to
15 / 1 Corinthians 1:1-31
acknowledge that their Messiah would suffer such a degrading experience as
being crucified on a Roman cross. They were looking for a conquering hero,
not a pathetic victim. As far as the Greeks were concerned, any talk about salvation through the crucifixion of Jesus was complete nonsense. How could
anyone be saved by one who could not save Himself? How could anyone be
justified by One who was condemned? How can life be given by One who died
andas far as the Greeks were concernedwas still dead? The arguments of
the worldly wise might make sense from the standpoint of human reasoning,
but such is foolishness with God.
The Power and Wisdom of God (verse 24). Despite the persistent doubts
of the Jews and the endless questions of the Greeks, there were some from
both groups who were saved. Those who respond by faith to the divine call to
repentance and faith learn Jesus is indeed the Messiah who overcame sin and
death, and they also realize He is the true Logos, the fleshly manifestation of
the invisible God. Thus, the power and wisdom of God are expressed fully in
Jesus Christ. The scandal of the crucifixion was made necessary because of
the helplessness of mankind, and the foolishness of the crucifixion was
explained by the resurrection. When one realizes human beings cannot help
themselves, what Jesus did on the cross becomes completely logical.
Human Weakness and Divine Might (verse 25). In this verse there is a
clear example of what is sometimes referred to as the language of accommodation. God is not foolish, nor is He weak, but He is sometimes regarded as
such by human reasoning. That is why Paul wrote as he did in this verse.
Both expressions the foolishness of God and the weakness of God refer to the
crucifixion of Jesus. Since there was no other means by which sinful mankind
could be saved, neither the wisest man nor an assembly of wise men could
devise a better or more effective plan of salvation than for the Son of God to
die willingly on the cross for the sins of all humanity, after which He would
be raised from the dead by the power of God so that He could become the
Intercessor for all who believe in Him.
Saturday, June 4
ALL GLORY TO GOD
Lesson 1
1 Corinthians 1:26-31
The members of the church in Corinth were vivid examples of the power
and wisdom of God. With that being the case, these saints should have set
aside their petty differences and rejoiced in all that God had done for them.
No man, whether Paul or anyone else, is entitled to the glory that is due God.
Confounding the Wise and Mighty (verses 26, 27). As validation that
God does not depend upon human wisdom or abilities to accomplish His purposes, Paul directed the attention of the members of the Corinthian congregation to themselves (verse 26). None of these believers were among the intel-
17 / 1 Corinthians 1:1-31
Righteousness. Through salvation believers receive the righteousness of
Christ (2 Cor. 5:21). Such righteousness is pleasing to God in contrast to selfrighteousness (Isa. 64:6). Human wisdom and ability might accomplish much in
the eyes of the world, but all of it is nothing apart from Christ.
Sanctification. Note the progression thus far: wisdom is associated with ones
faith in Christ; righteousness is received when one trusts Christ; sanctification
is the standing believers enjoy in Christ. Because of this standing we can grow
in grace, thus becoming progressively more Christlike.
Redemption. This term denotes the completion of salvation. The initial aspect
of redemption occurs when one trusts Jesus as Savior; however, redemption is
not fully realized until the body has been resurrected in glory (Rom. 8:23; Eph.
1:14).
In verse 31, Paul reiterated what he had written in different words in verse
29. The Scripture to which Paul referred is an abbreviated form of Jeremiah
9:23, 24.
Lesson 1
THE PROBLEM OF CHURCH DIVISIONS
Conclusion
1 Corinthians 1:1-31
Divisions within a congregation are likely to occur when its members lose
their focus. If personalities are extolled, God will not receive the glory to which
He is entitled. The power and wisdom of God can do for sinful mankind what
human power and wisdom could never accomplish. The misdirected energies of
believers who are focused on men would be better spent by the preaching of the
cross.
Lesson 2
Having exposed the utter futility of human wisdom, a debacle which reaches its climax in the willful, deliberate rejection of the true God, Paul next
stressed the necessity of having spiritual understanding. Each believer should
want to deepen the basic wisdom of God which he has through faith in Jesus.
Such wisdom goes beyond that which can be grasped by the natural senses
and is taught by the Holy Spirit. The things of God are discerned by the spiritual man, that is, one who has the mind of Christ.
Monday, June 6
Lesson 2
PAULS ATTITUDE
1 Corinthians 2:1-3
To impress upon the members of the church in Corinth the futility of their
glorification of men, Paul reminded them of the manner in which he preached
and taught when he ministered to them. His focus was on the salvation that
is made available because of the crucifixion of Jesus Christ.
Not Dependent upon Human Abilities (verse 1). Acts 18:1-4 gives the
account of Pauls arrival in Corinth where he spent the greater part of his second missionary tour. At the beginning of his time in that city, Paul went to the
synagogue each Sabbath where he taught both Jews and Greeks about Jesus
Christ (Acts 18:4). In those synagogue remarks, Paul did not follow the style
of the orators of that day. Instead, he intentionally chose not to resort to
excellency of speech or of wisdom (1 Cor. 2:1) because he did not want the
method of his preaching and teaching to overshadow the message which needed to be heard and heeded. Instead of impressing people with his oratorical
skills and persuasive abilities, Paul concentrated on declaring to the Corinthians the testimony of God. This expression does not simply refer to testimony about God, but also to testimony by Him. Paul was careful to declare the
testimony which God had imposed upon him. God was a witness for Himself,
but for His testimony to be made known to the Corinthians, Paul had to be His
witness, and, in doing so, he was more concerned about what he said than how
he said it.
18
19 / 1 Corinthians 2:1-16
Focused upon Jesus Christ (verse 2). Pauls determination to be focused
upon the cross of Christ is especially significant when one recalls that he
knew that such a message was scandalous to the Jews and utter foolishness
to the Greeks (1 Cor. 1:23). Paul could have used oratorical skills and clever
persuasion to soften the impact of the gospel on the sensibilities of his hearers, but he intentionally chose not to do so. Thus, he preached and taught
without any dilution or sugar-coating that which he knew was certain to be
offensive and objectionable to many of those who heard him. Pauls determination to emphasize the crucifixion of Jesus Christ among the Corinthians
should give pause to modern-day preachers and teachers who feel they should
color, soft-pedal or disregard completely certain teachings of the Scriptures in
hopes of securing a more favorable reception by their hearers. The cross of
Christ has never been palatable to human nature, and it never will be. People who respond to a diluted or distorted message are likely to feel as if they
have been misled if the preacher or teacher later tries to present to them the
whole truth.
Aware of Human Weakness (verse 3). Paul undoubtedly felt as if he had
been led by God to Corinth, and he probably felt equally certain that his
method of dealing with the Corinthians had been as God wanted; however, he
probably was apprehensive about how his message would be received. In
acknowledging his human shortcomings, Paul spoke of two kinds of frailties
physical and emotional. The Greek term for weakness essentially means
without strength. The same term is also rendered infirmity (John 5:5) and
impotent (Acts 4:9). Pauls references to fear and much trembling spoke of
his emotional misgivings. On his second missionary journey he had suffered
intense persecution; he had been mercilessly beaten and unjustly jailed in
Philippi (Acts 16:23) and had been forced to flee from Thessalonica (Acts 17:510) and Berea (Acts 17:13, 14). In Athens, Paul was not physically threatened
or abused, but his message was largely rejected (Acts 17:32, 33). Although his
simple, straightforward proclamation of the cross of Christ in Corinth was in
stark contrast to the eloquence and logic of the orators of that day, Paul
depended upon God instead of himself.
Tuesday, June 7
PAULS PREACHING
Lesson 2
1 Corinthians 2:4, 5
In this passage Paul reiterated the thoughts he set forth in the opening
verses of this chapter. In his preaching he did not seek merely to win converts,
but he wanted to persuade people in the right manner and for the right reason. It is important for converts to stand steadfastly in the truth.
Demonstrated in Spirit and Power (verse 4). Paul chose not to resort
to impressive oratory when he began his ministry in Corinth. Previously, he
had mentioned that God had not sent Him to Corinth to stir up people with
wisdom of words (1 Cor. 1:17), and here he made essentially the same point.
Manna
21 / 1 Corinthians 2:1-16
appeal to unsaved people through the avenue of the pride of life (1 John 2:16).
The power of God, however, is something that has to be accepted simply by
faith. The power of God cannot become operative in ones life except through
faith (Rom. 1:16).
Wednesday, June 8
Lesson 2
1 Corinthians 2:6-8
Manna
23 / 1 Corinthians 2:1-16
Thursday, June 9
THE DEEP THINGS OF GOD
Lesson 2
1 Corinthians 2:9, 10
People who are wise in the ways and things of the world are people who are
perceptive of worldly matters; however, such perception is not necessarily of
any advantage in grasping spiritual truths. The wisest person on earth could
be spiritually ignorant. Spiritual wisdom is from God.
What Was Recorded (verse 9). The Old Testament Scripture that Paul
quoted in this verse is Isaiah 64:4. Three things were mentioned regarding
the manner in which human learning occurs: through the eye, the ear and the
heart. As used in this instance, the word heart actually refers to the mind.
Although human beings experience most of their learning through the eyes
and ears, all learning, whether through the eyes, ears or any of the other senses, must be processed through the mind. One should carefully note what this
verse and the Old Testament Scripture on which it is based says and does not
say. First, it does not say that human beings cannot understand the things
which God has prepared for them. What it does say is that human beings cannot understand merely through human perception the things which God has
prepared for them. (Compare 1 Corinthians 2:14.) The phrase the things
which God hath prepared for them that love him is very comprehensive in its
scope. Many people believe it refers only to Heaven; however, much more than
future bliss is included. God had some wonderful things for devout Jews
under the Law during their earthly sojourn, and the same can be said for
faithful believers of this dispensation as well.
What Was Revealed (verse 10). Although the things of God cannot be
perceived through human senses or natural reasoning, they can be known.
They are known because God
reveals them by His Spirit.
anna
Essentially, the manner in
The Spirit Searcheth All Things (1
Corinthians 2:10): The Holy Spirit is not an which this revelation occurs is
through what is generally
it as He is sometimes called, but is the
known as inspiration. In the
third person of the Godhead. Evidence of
this is seen in that the Spirit has knowltime prior to the completion of
edge of all things, even the very deepest
the Scriptures, God inspired
mysteries of God. Matthew Henry points
men to write what would come
out in his Concise Commentary on the Whole
to be known as the Bible. During
Bible, No one can know the things of God,
the centuries that the Scriptures
but His Holy Spirit, who is one with the
were being written, God also
Father and the Son, and who makes
known Divine mysteries to his church
from time to time inspired
[scripturally baptized believers]. This is
mensuch as the patriarchs,
most clear testimony, both to the real Godprophets and apostlesto make
head and the distinct person of the Holy
His will known to His people.
Spirit.
Thus, in one way or another the
Lesson 2
1 Corinthians 2:11-13
In this passage Paul used an analogy to explain how spiritual matters can
be understood by human beings. If properly used and applied, the comparison
is completely valid; however, if the analogy is distorted, then meneven
unsaved peopleare likely to think they can understand all there is to know
about God.
The Spirit of Man and the Spirit of God (verse 11). Even though
human beings share essentially the same kind of feelings and emotions
pleasure, love, frustration and anger, no one can know exactly how another
person feels at any particular time or in any specific situation. Only the individual himself knows that. Such knowledge is said to be experienced through
the spirit of the individual. The human spirit deals with matters involving
ones emotions, feelings, will, thoughts and intellect. All such matters are the
most personal and private aspect of ones being. What is true to human beings
is also true concerning God. Only the Spirit of God knows what pertains to
Him. Thus, the only way in which man can know anything about God is
through the Spirit. Of course, the analogy reaches its limit at this point, since
there is an obvious difference between mans spirit and the Spirit of God. The
spirit of a man or woman was given by God, but no counterpart to this exists
regarding God. The Spirit of God is the very essence of God Himself. God has
always been a Triune Being, and He shall always continue to be such.
The Spirit of the World and the Spirit from God (verse 12). The spirits mentioned in this verse are not synonymous with the respective spirits
mentioned in verse 11. In other words, the spirit of the world is not the same
as the spirit of man, nor is the Spirit which is from God the same, in function
25 / 1 Corinthians 2:1-16
at least, as the Spirit of God as
described in verse 11. The spiranna
it of the world, while not the
The Spirit of the World (1 Corinthians
2:12): This phrase is the equivalent to
same as the spirit of man, could
wisdom, mans wisdom, the wisdom
be described as the collective
of men and the wisdom of this world in
spirit of mankind. In this sense,
verses 1, 4, 5 and 6 of this chapter. Neither
the word spirit refers to a motiis it, according to verse 6, the wisdom of
the princes of this world.
vating force instead of an inteThe spirit of the world is the principle
gral part of a living being. It
inspired by Satan and the flesh whereby
seems as if the term the Spirit
the present world system and its followers
are animated. It is opposed to and apart
which is from God is similarly
from God. The spirit of the world is
used.
This Spirit is certainly the
incapable of receiving the teachings of the
Holy
Spirit,
but as used in this
Spirit of God because the natural man
receiveth not the things of the Spirit of
instance, it appears to refer to a
God: for they are foolishness unto him:
function of the Holy Spirit other
neither can he know them, because they
than the indwelling of individare spiritually discerned (1 Cor. 2:14).
ual believers or the indwelling
of a local church. In this sense, the Spirit which is from God is also a motivating force as well as a personal Being who is the third person of the Trinity. The spirit of the world, directed by Satan and probably assisted by
demonic spirits, is certainly in marked contrast to the Spirit which is from
God, a force which is empowered and directed by the Holy Spirit, possibly
assisted by the holy angels and most certainly involving faithful believers.
The Teaching of the Holy Spirit (verse 13). The things of which Paul
spoke were the things which God had freely given to him (verse 12). In his
teaching and preaching Paul did not depend upon human wisdom, but he
taught as he was led by the Holy Spirit. Pauls insistence that he spoke the
words which the Spirit taught supports the principle of the verbal inspiration of the Scriptures. This means the writers of the Scriptures were taught
by the Spirit exactly what they were to write. These men were allowed to
express themselves in their own words, but they were so guided by the Spirit that they recorded and passed on to others only what He wanted them to
know. The final phrase in this verse stresses that spiritual truths are to be
evaluated in the light of other spiritual truths. The Greek term for comparing literally means to judge together. Great harm to the cause of Christ has
been done throughout the centuries by those who have depended upon
worldly wisdom in their interpretations and applications of the teachings of
God. The Scriptures are not merely the words of godly men, but are instead
the specific words which the Holy Spirit uses to teach to people of all times
and places the things of God.
Lesson 2
1 Corinthians 2:14-16
In this passage and the one immediately following (1 Cor. 3:1-4) Paul mentioned three kinds of people. Here he briefly described the natural man and
the spiritual man. Spiritual things can be discerned only by spiritual people,
that is, by believers who are spiritually attuned and spiritually oriented.
The Natural Man (verse 14). In the closing part of verse 13, Paul mentioned how believers learn. This is done by evaluating spiritual truths in the
light of other spiritual truths; however, an unsaved persona natural man
is unable to make such discernments. The word natural is from psuchikos
which is based on psuche the term for soul. A natural, or soulish, person is
one whose orientation is completely nonspiritual. Such an individual relies
entirely on his natural senses to learn and process what has been learned.
James captured this thought exactly in his epistle when he wrote about the
wisdom which descendeth not from above, but is earthly, sensual, devilish.
(James 3:15; compare Jude 19.) In James reference, the Greek word for sensual is psuchikos, and devilish is from the word for demonic. As an unregenerated person, the natural man is unable to grasp or comprehend spiritual
matters. Even if such teachings and concerns can be understood to any
degree, they fail the test of human logic and are consequently utter foolishness to an unsaved person. Note the Greek words for discerned and comparing (verse 13) are from the same basic term. The natural man cannot discern
spiritual truths.
The Spiritual Man (verse 15). He that is spiritual is the exact opposite
of a natural man. A spiritual man judgeth all things. The Greek word for
judgeth is the same term rendered discerned in verse 14, and the phrase all
things refers to spiritual things. As used in this instance, a spiritual man is a
believer who seeks to know the will and purposes of God. Such a person can
understand and interpret spiritual teachings and properly apply them in his
life. Of course, there are varying degrees of spiritual maturity, and, because of
this, there are greater or lesser levels of spiritual discernment among believers. The phrase yet he himself is judged of no man has received varying interpretations. The Greek word for judged is the same here as in the previous
instance in this verse. Thus, what Paul said, in effect, was that although the
spiritual person can discern all things, he is not understood so clearly by a
natural man. According to the wisdom of the world, people who are concerned
about spiritual matters and focus their lives on serving God are utterly foolish. The natural man is unable to judge, or discern, the values and motivations of spiritual people.
The Mind of Christ (verse 16). In this verse Paul alluded to Isaiah 40:13.
In both instances the basic premise is that no mere mortal knows the Lords
27 / 1 Corinthians 2:1-16
mind; consequently, there is no one anywhere who is wise enough to instruct
Him. By reminding his readers that believers have the mind of Christ, Paul
made a twofold implication. First, since believers have the mind of Christ,
they are able to understand God at least to a limited degree. Second, since
they have the mind of Christ, no unsaved personthat is, no natural man
can understand fully or evaluate correctly what they are and what they have
through Christ. Believers are frequently misunderstood by those who deem
themselves to be wise in the ways of the world; however, believers should
never let the worlds mockery and criticism disturb them or deter them from
living as God wants them to live. A good insight into what it means to have
the mind of Christ can be seen in Philippians 2:5-8. That passage sets forth
the selfless manner in which the Son of God set aside His glory, assumed the
form of man, became even the lowliest of men and finally died a voluntary,
shameful death on a cross.
Lesson 2
THE PROBLEM OF
LIMITED HUMAN WISDOM
Conclusion
1 Corinthians 2:1-16
There are two kinds of wisdom, the wisdom from above and the wisdom
which descendeth not from above (James 3:15). Human wisdom is limited
because it is not from God who is the source of all knowledge and understanding. The complete revelation of the wisdom of God was given through
Jesus Christ, a mystery which was made known at the first advent of Christ.
Unsaved people, natural men, are unable to grasp the things of God; however, those who are spiritual are able to discern all things.
Lesson 3
The Problem of
Carnal Immaturity
1 Corinthians 3:1-23
The church in Corinth was probably one of the most vivid examples of a carnal congregation. Some of the consequences of that carnality are evident in
this chapter. On a more positive note, this chapter is rich in metaphors which
depict the relationship between Jesus and His people and the responsibilities
which believers should assume because of their standing in Christ. That God
will judge His people looms largely in the background in all of the issues
addressed in this chapter.
Monday, June 13
Lesson 3
BABES IN CHRIST
1 Corinthians 3:1-4
Pauls reference to the carnal believers in the Corinthian congregation complete the threefold categorization of mankind which he began in the closing
verses of chapter 2. The immaturity of those carnal saints, described by Paul
as babes, manifested itself in strife and divisions over preachers.
Pauls Rebuke (verse 1). In 1 Corinthians 2:15, Paul referred to the spiritual person who can discern spiritual matters; however, in this verse he
rebuked the members of the church in Corinth because they, being carnal,
were unable to grasp spiritual concepts. The Greek word for carnal essentially means fleshly. It sometimes speaks of a
Spiritual: the root word here
human body, but often denotes human
means breath or wind. This
nature, which is how Paul used the term in
form means of or pertaining to
this instance. A carnal believer is one who
the spiritual person or thing.
has not experienced spiritual growth, hence,
Without a doubt, Paul desired
Pauls designation of the Corinthians as
to speak to a person who had
a spiritual attitude and desire
babes in Christ. In the physical realm an
to mature in that spirit.This
infant has a unique appeal in and of itself:
term refers to the part of a
however, this is not the case for believers
person which has a spiritual
who should have grown in grace. Pauls
capacity.Word Study #4152.
rebuke of the Corinthian babes was echoed
28
29 / 1 Corinthians 3:1-23
by the writer of the epistle of
Hebrews about some believers
anna
who had failed to mature spiriBabes in Christ (1 Corinthians 3:1): Many
tually (Heb. 5:12-14).
of the believers at Corinth were immature
The Corinthians Plight
and self-centered babes in Christ. They
(verse 2). In verse 1, Paul indihad juvenile attitudes toward each other
and serving the Lord. As a result, during
cated that he could not address
his eighteen months of ministry there,
the Corinthian believers as
Paul had been unable to go beyond the
mature saints. The reason for
simplest teachings, or the milk of the
that was not because of his
Word, because of their unwillingness to
inability to do so, but because
accept stronger doctrine. In verse 3, he
the Corinthians were not able to
said they were still in this condition as
evidenced by the jealousy, strife and divibear such teachings. Paul had to
sion among their membership.
feed those saints on milk inThis same immature, Corinthian attistead of meat because of their
tude is found among many believers
lack of spiritual development.
today. The attitude of what can the Lords
Such distinctions were also
church do for me, rather than what can I
invoked by Peter and the writer
do for the Lord in His church, prevails
of Hebrews (1 Peter 2:2; Heb.
among many contemporary Christians. It
is no less acceptable today than it was in
5:12-14). Those designations
Pauls time.
probably refer to the manner in
which biblical truths are taught
as well as a categorization of the teachings of the Scriptures. For example,
new believersor immature believers as the case might beneed to be
grounded in basic teachings about salvation, security of the believer and baptism. (Compare Hebrews 6:1.) Other teachings such as divine foreordination
and predestination and the order of end-time events are more appropriate
topics for more mature believers.
Carnality Expressed (verses 3, 4). Carnality among believers presents a
twofold problem. First, it restricts the spiritual development of the individual.
Beyond that, carnality has detrimental effects on a congregation. In the
Corinthian church, there were envying and strife, which resulted in divisions
within the congregation. Such attitudes caused those saints to walk as men
(verse 3). By that expression Paul meant the
Carnal: this speaks of a person
Corinthians were acting like unsaved peowho has a nature that is
ple. The lives of carnal believers do not
depraved and in its natural elereflect that they have been saved. In the
ment. Having an animal desire
case of the church in Corinth, the carnality
in the sense of fleshly or sinful
of those believers was expressed in factions
underscores the word carnal.
When contrasted to the spiriwhich had developed over inappropriate loytual, it is the opposite. A carnal
alties to men. Paul and Apollos had been
person has the natural desire
instrumental in the organization and early
to indulge self and pay no
development of the Corinthian church, but
attention to the things of God.
neither of them was entitled to the kind of
Word Study #4559.
adulation which the carnal Corinthians
Lesson 3
1 Corinthians 3:5-7
31 / 1 Corinthians 3:1-23
earth, no mere mortal can make a seed grow. Only God can do that because
such a feat is akin to creating, and the one and only Creator in all the universe is the omnipotent God. Man cannot do anything except what God
enables or at least permits him to do. Consequently, the members of the
church in Corinth needed to get their sights off men such as Paul and Apollos and focus them instead on God Himself. If those believers had done that,
there would have been a complete dissipation of the party spirit with its glorification of human leaders.
Wednesday, June 15
LABORERS WITH GOD
Lesson 3
1 Corinthians 3:8-10
In this passage Paul stressed that all efforts on behalf of the church in
Corinth were toward a common cause. Since that was the case, the Corinthian believers should have felt a deep sense of unity. Instead, they were divided over misplaced loyalties to former leaders of their congregation.
The Laborers Reward (verse 8). Pauls assertion that he, as the one who
had founded the church, and Apollos, as the one who had nurtured it, were
one does not mean they served in the same role or accomplished identical
results. Each had his own specific purpose in the life of the congregation. They
were one in the sense that they were both laboring for the same Master and
were working toward the same goal. Since they were one about those things
the members of the Corinthian church should have been one in spirit and
purpose. The differences in the duties and accomplishments of Paul and Apollos shall be recognized and rewarded appropriately by the Lord. That is a
matter which must be left entirely to God. The Corinthian believers did not
have sufficient understanding of all that was involved in the respective labors
of Paul and Apollos to make correct judgments.
Laborers with God (verse 9). This verse is a classic example of how Paul
used pungent, striking metaphors in his
writings. Note that everything mentioned
Gods Building: the building of
here revolves around God. The laborers are
God is a permanent and not a
temporary place.This term
His, the farm (husbandry) is His and the
does not mean tent or any
building is His. In the phrase labourers
other structure that will not
together with God, the word God is posseslast. It is a term that indicates a
sive in the Greek. Thus, the term labourers
permanent and occupied
refers specifically to Paul and Apollos and
dwelling. It is a dwelling with a
purpose and is cared for by
more generally to everyone who serves God.
the owner so it will be useful.
The word husbandry denotes an area of
We are the strengthening and
land that is tilled, and, as used here, depictencouragement of the work of
ed the church in Corinth. Building speaks
God. Word Studies #2316
of an edifice that is constructed according to
#3619.
a plan. The reference here also applies to
Lesson 3
BUILDING ON THE
SOLID FOUNDATION
1 Corinthians 3:11-15
Paul expanded the building analogy in these verses. He dealt with the
foundation (verse 11), the superstructure that is built on the foundation
(verse 12), the assessment of the
laborers efforts (verse 13) and
anna
the reward which will be given
based on the quality of work
The Foundation of Christ (1 Corinthians
3:11, 12): No building is any stronger than
done by the laborers (verses 14,
its foundation. If the foundation is unreli15).
able, the house will fall, but, if it is solid,
The
Only
Foundation
the building will stand any test (Matt.
(verse 11). Pauls assertion that
7:24-27). In verse 11, Paul said the foundathe Corinthian church, like all
tion of the church is the Rock, or Christ,
against which Jesus said even the power
true churches, was built upon
and authority of hell will not prevail
Jesus Christ reinforced the
(Matt. 16:18).
statement Jesus made in
In modern construction, there are variMatthew 16:18, Upon this rock
ous choices of materials that can go into a
I will build my church. The
foundation to make it strong. A type of
Rock upon which the church,
concrete has been developed with strands
of fiberglass in it to add to its strength and
institutionally speaking, is built
durability. In the kingdom of God, there is
is the same Rock which Paul
no foundation other than Christ that will
mentioned in 1 Corinthians
stand the test and none other name
10:4, that Rock was Christ.
under heaven given among men, whereby
Jesus provided the foundation
we must be saved (Acts 4:12).
for His church by dying on the
33 / 1 Corinthians 3:1-23
cross, thus purchasing the church with His own blood (Acts 20:28). The principle which Paul declared about the foundation for a church also applies to
individual believers. For anyone to have any expectation of eternal life, he
must first trust Jesus as Savior. The apostle Peter addressed this matter
when he listed the Christian qualities that are to be added to ones faith or
salvation (2 Peter 1:5-7).
Building on the Foundation (verse 12). Once again, Paul
anna
wrote specifically about the manBuilding Material (1 Corinthians 3:12):
ner in which Apollos and others
This verse describes two types of materials
who would follow him might
that went into building the church or
assembly of baptized believers at Corinth.
build up the church in Corinth;
One type is valuable and enduring (gold,
however, the principle he set
silver, precious stones) and the other is
forth also applies to all believers
temporary and relatively inexpensive
and the manner in which they
(wood, hay, stubble).
maintain their profession as a
The gospel that Paul preached in the
Christian. Paul mentioned six
initial stage of every church he planted
was valuable in that it was based on the
different building materials
blood of Christ, had the power to transwhich can be divided into two
form mens lives and added them to the
categories. Gold, silver and preeternal kingdom of God (1 Peter 1:18, 19;1
cious stones are not only valuCor. 1:17, 18; Rom. 1:16, 17). In addition,
able themselves, but they also
he taught doctrines that, if followed by the
can resist the test of fire. On the
church, would allow the Christians to
other hand, wood, hay and stubcome through the fiery trials of life and
stand unashamed before the Judgment
ble are relatively worthless and
Seat of Christ (1 Peter 1:6, 7; 2 Cor. 5:10;
will quickly burn if subjected to
Rom. 14:10).
fire. Gold, silver and precious
stones are highly and widely valued as treasures to be desired and cherished, but even more valuable, and
much more desirable for believers, are the treasures which are to be laid up
in Heaven (Matt. 6:19-21).
Judging the Laborers Efforts (verse 13). Having discussed the manner
in which ministers and other believers are to serve God, Paul mentioned next
that all of ones endeavors will be subjected to divine judgment. Three terms
are used to emphasize the certainty of this judgment: made manifest, which
essentially means to become known; shall declare, which basically means
to be set forth; and shall be revealed, which literally means to be uncovered. The expression the day speaks of the day of judgment. The judgment to
which Paul alluded in this verse is the Judgment Seat of Christ, at which
believers will be judged for all they doand possibly even refuse or fail to
dofollowing their salvation experience (Rom. 14:10; 2 Cor. 5:10). Fire is an
apt symbol of Gods judgment because it is such an all-consuming force (Heb.
12:29). (Compare Malachi 3:2, 3.)
Rewarding the Laborers (verses 14, 15). When believers are judged at
the Judgment Seat of Christ, some will receive rewards while others will not.
Lesson 3
1 Corinthians 3:16, 17
In these verses Paul continued with the building metaphor, but with a couple of different twists, which was completely consistent with his line of reasoning. He depicted the church
at Corinth as a temple because it
was a dwelling place for the
anna
Holy Spirit. Paul also warned
The Temple of God (1 Corinthians 3:16,
against those who would destroy
17): The church at Corinth was compared
the Spirits abode.
to the Temple in which the glory of God
The Temple of God (verse
dwelled in the Holy of Holies (1 Kings 8:116). Two Greek terms are ren11). After the resurrected Christ ascended
to the Father, He manifests and glorifies
dered temple in the New TestaHimself through the special presence of the
ment. Hieron refers to the entire
Holy Spirit in a New Testament church
Temple complex, including all
(Matt. 18:20; John 4:24; 16:7, 12, 13; Acts
the structures and courtyards,
2:1-4). Those who seek to glorify God to
while naos denotes the sanctuthe fullest worship in Spirit and truth in a
ary itself, which consisted of two
New Testament church even as dedicated
compartmentsthe Holy Place
Old Testament Jews worshiped in the Temand the Holy of Holies. The Holy
ple (John 4:24; Eph. 3:21; 2 Chron. 7:3).
of Holies, in which was the
35 / 1 Corinthians 3:1-23
mercy seat, was the special abode of God prior to the crucifixion of Christ. The
church in Corinth, despite all its faults and failings, was denoted by Paul as
the temple of God. This same idea is expressed in the epistle of Ephesians
where Paul described a church as a building which grows into a holy temple
in the Lord (Eph. 2:21). (Compare 1 Peter 2:5.)
The Indwelling Spirit (verse 16). The Holy Spirit indwells each believer, as Paul pointed out in 1 Corinthians 6:19 where he referred to the
Corinthian saints as individuals instead of a congregation. The Holy Spirit
also dwells in each true church. Paul underscored this truth by consistently
using the term naos in verses 16 and 17, thus indicating that the Corinthian
church was a temple of God because of the indwelling presence of the Holy
Spirit. What was true of that church is also applicable to all true churches.
The Greek word for dwelleth is from oikeo, which literally means to have a
house. The term is actually the verb form of the noun oikos, which means
house.
Defiling the Temple (verse 17). In the first part of this verse Paul sounded a dire warning. Any members of the church in Corinth who might have
been set on causing trouble especially needed to heed Pauls words. The words
defile and destroy are from the same basic term in Greek. The essential meaning of those words is to mar or to bring to ruin. Defile does not suggest
making something filthy, and destroy does not indicate annihilation. A church
is defiled, or marred, when its testimony has become so compromised that it
is no longer an effective witness for God. Anyone who contributes to such
defilement will probably be chastened in this life and will certainly lose
rewards at the Judgment Seat of Christ.
The Temple Is Holy (verse 17). The Greek word for holy is hagios, which
essentially means to be set apart. This word is also rendered sometimes as
saint. Paul reminded the recipients of his epistle that their church, as a temple or dwelling place of God, was holy. As a congregation those believers had
been set apart to serve and worship God. The fact they were holy did not
mean that they were sinless or perfect but they had a solemn responsibility
to be faithful to the One who had called them into a church relationship.
When Jesus was on earth, He cleansed the Temple in Jerusalem on two occasions, once at the outset of his ministry (John 2:13-16), and again just before
His crucifixion (Luke 19:45, 46) because the holy nature of the Temples purpose had been compromised. Churches that are compromising their purpose
and mission need to be cleansed.
Saturday, June 18
BECOME A FOOL AND BE WISE
Lesson 3
1 Corinthians 3:18-23
In this passage Paul pinned down the root cause of the dissension and consequent divisions in the church in Corinth, which was the elevation and adulation of intellectual, worldly wisdom. The Corinthian saints needed to be
37 / 1 Corinthians 3:1-23
a manner to cause them to work together for our good and for the good of His
cause (Rom. 8:28).
All Are Gods (verse 23). When Paul mentioned the factions that had
developed in the church in Corinth (verse 22), he did not include Christ. Here
Christ is mentioned, but not in the same manner. Whereas Paul, Apollos and
Peter belonged to the Corinthian congregation, Paul stipulated that these
believers belonged to Christ. The Corinthians possessed all things, but they
themselves were a possession of Christ. Then Paul went on to say that Christ
belongs to God. Since God is an unitary Being expressed in Triune form, it is
difficult to understand how one of the persons in the Godhead can be a possession of another. Evidently, what Paul wanted to emphasize in making such
a statement is the predominant role of the Father in the various functions of
the Triune God.
Lesson 3
THE PROBLEM OF CARNAL IMMATURITY
Conclusion
1 Corinthians 3:1-23
The carnality of the Corinthian believers kept them from becoming spiritually mature, and it also had a detrimental effect on their congregational
life. That church was the abode of the Holy Spirit, however, and as such it
deserved the best efforts of its members and ministers. To stress that solemn
reality, Paul reminded his readers that ones entire Christian life will be subjected to the fire of divine judgment. Through Jesus Christ believers can use
anything and everything to the glory of God.
Lesson 4
The Problem of
Judgmental Criticism
1 Corinthians 4:1-21
With this chapter Paul concluded his discussion of the divisions in the
church in Corinth. His remarks in this chapter might seem to be somewhat
anticlimactic in the light of the closing verses of chapter 3; however, there
were some matters which Paul needed to address before turning from the
problem of the factions which had developed within the Corinthian congregation. One of the most serious of those issues was the judgmental spirit which
some of these believers held.
Monday, June 20
Lesson 4
1 Corinthians 4:1, 2
In these verses Paul underscored the role which ministers such as he, Apollos and Peter were to fill. This was certainly timely and appropriate because
arguments over their respective merits contributed largely to the divisions
that had developed within the Corinthian congregation.
The Nature of Servanthood (verse 1). Some of the members of the
church in Corinth had elevated Paul, Apollos and Peter to an inappropriate
position. Paul sought to correct that unwarranted view by giving a symbolic
insight through the use of two significant terms into the status and duties of
ministers of the gospel.
Ministers of Christ. In this instance the word ministers is not from the same
term as in 1 Corinthians 3:5. Here the Greek word for ministers is a term
which literally means under rower. In ancient times the under rowers were
slaves who were confined usually by chains to the lowest galley in a ship. Such
ships had openings for a row of oars on each side along the entire length of the
hull. The under rowers were among the most badly treated of all slaves in
those days. They were rigidly restricted in their movements and were rarely
released from their chains.
Stewards of the mysteries of God. In Bible times a steward was a servant
who was in charge of an estate or household and stood in marked contrast to
38
39 / 1 Corinthians 4:1-21
an under rower. A stewards position was the most exalted among a masters
servants, while an under rowers position was among the most despised. Some
of the most notable stewards in the Bible were Eliezer, the servant over Abrahams household (Gen. 15:1-4; 24:1-4) and Joseph, the servant over the estate
of Potiphar (Gen. 39:1-6.) Note: Refer to the comments in Lesson 2, Wednesday, June 8 on 1 Corinthians 2:7 for information regarding the mysteries of
God.
The Requirement for Stewards (verse 2). Having covered
anna
the scope of spiritual servantThe Work of Stewards (1 Corinthians 4:2):
hood, Paul next focused on the
A steward is a man who manages or
most critical requirement for
supervises the use of another mans propstewards. Two essential matters
erty. Paul and his associates, including the
saints in the church of Corinth, were to be
were implicit to stewards in
stewards of the gospel of Jesus Christ. As
Bible times. First, stewards
such they were held accountable to God
were always accountable. They
for this privilege not accorded to unbemight have been allowed some
lievers.
latitude in the performance of
In like manner, each of the Lords
their duties, but they always
churches is to be a pillar and ground of
had to answer to their master
truth, whereby the gospel is upheld in its
for the manner in which they
power and purity (1 Tim. 3:15). The church
discharged their responsibilidoes not save anyone, but it is called to
preserve and preach the truth that will
ties. (Compare Luke 16:1, 2.)
save everyone. As a long journey begins
Second, since stewards had to
with the first step, so making disciples is
answer for their decisions and
the first and most important step of the
actions, they needed to be
Great Commission given to the Lords
absolutely faithful to their maschurches (Matt. 28:19, 20).
ter in all they did. That is why
Paul emphasized that it is
required in stewards, that a man be found faithful. It is good to be talented,
but fidelity is even more important. Anyone can be faithful regardless of what
abilities he might or might not possess. A talented, but unfaithful steward is
far worse than a faithful steward with lesser abilities.
Tuesday, June 21
THE THREE JUDGMENTS
Lesson 4
1 Corinthians 4:3-5
The judgments to which Paul referred in this passage pertain to the manner in which he, Apollos and Peter performed their ministry. The service of
unfaithful ministers is not under consideration. Each of these judgments can
be appropriate in its own way, but Gods judgment is the most critical.
Human Judgment (verse 3). Under certain circumstances human judgment has some validity; however, the members of the church in Corinth were
41 /
1 Corinthians 4:1-21
Manna
Wednesday, June 22
APOSTOLIC HUMILITY
Lesson 4
1 Corinthians 4:6, 7
Paul tactfully reminded the Corinthian believers that he and the other
ministers, particularly Apollos, were by no means as conceited about themselves as their partisans were. He also implied that, if he and Apollos were
kept humble by the prospect of the Judgment Seat of Christ, all of the members of the church in Corinth should be characterized by a sense of humility.
The Lesson Illustrated (verse 6). The expression these things refers to
what Paul had written in verses 1-5 about the three kinds of judgments.
Although Paul had written specifically about ministers such as he and Apollos, his observations applied to the Corinthians and all other believers as
well. The phrase in a figure transferred is from a single Greek word which
essentially speaks of an altered form. The same term is used in Philippians
3:21 to describe the glorified body believers will receive at the resurrection
and in 2 Corinthians 11:13-15 in reference to the deceitful activities of Satan
and his emissaries. The Corinthians needed to apply to themselves what Paul
had written concerning him and Apollos. He and Apollos were in full accord;
the problem was with those members of the church in Corinth who wanted to
Lesson 4
1 Corinthians 4:8-13
This passage includes another vivid example of the literary devices Paul
employed. He frequently used irony to cause his readers to stop and think. Of
course, when he used irony, he meant the opposite of what he actually wrote.
The haughty Corinthians needed to have their pride punctured.
The Apostles Disparaged (verses 8, 9). In the first part of verse 8 are
three parallel statements which lead to a sudden climax. In effect, Paul said
to the Corinthian believers, You are already full, you are already rich, you are
already reigning as kings without us. The implication is that the Corinthians
felt as if they had no spiritual needs to be met. Paul went on to say he wished
they were as well-off as they thought they were. If that were so, then he and
Apollos could benefit from their accomplishments and standing. The Corinthians had not reached the great heights which they imagined for themselves,
however. They were like the members of the church in Laodicea who were
needy in practically every spiritual matter. (Compare Revelation 3:17, 18.)
43 / 1 Corinthians 4:1-21
Pauls irony continues in verse 9. Notice the implied contrast between the
apostles and the Corinthian believers. The Corinthians had elevated themselves to a lofty height, at least in their own minds, but God had not yet so
exalted the apostles. Instead of reigning as kings, the apostles were often
threatened with death. Pauls statement that they were made a spectacle
unto the world, and to angels, and to men is a reminder that violent persecutionincluding flogging, stoning and even executionswas often inflicted
upon the apostles as public exhibitions. The angels viewed such spectacles
with deep concern, while humanity regarded them with derisive contempt.
Contrasting Views (verse 10). This verse consists of a series of we-you
contrasts by which Paul sought to deflate the haughty attitude of the
Corinthians. Pauls assertion that he and the other ministers were fools for
Christ was a reflection of how others viewed them. Worldly wisdom regarded
the apostles as utter fools, and Paul was willing to accept that verdict to bear
a testimony for Christ. Pauls statement that the Corinthians were wise in
Christ was not as complimentary as one might assume. What Paul meant
was those believers considered themselves to be wise in Christ. The same
principle applied to the other contrasts in this verse. The Corinthians used a
different set of standards to evaluate themselves and the apostles. Those who
acclaimed Apollos probably denigrated Paul and Peter and their devotees,
and the same thing probably held true for those who revered the other men.
That Paul accepted the estimate of the world regarding him and the other
apostles attested further to his humility. In doing so, Paul also implicitly
indicted the members of the church in Corinth because they did not have such
a humble spirit.
Contrasting Treatment (verses 11-13). In this passage Paul enumerated some of the sufferings to which he and the other ministers of that day were
often subjected. The unspoken, but obvious, contrast was the difference in
how the world treated the apostles and how the Corinthian believers were
generally treated by outsiders. The kinds of sufferings which were inflicted
can be categorized as follows:
Deprivationshunger, thirst, inadequate clothing;
Persecutionsbeatings with closed fists (buffeted);
Insecuritylack of permanent dwellings;
Material deprivationworking with our own hands to meet physical
needs;
Reproachharsh, unfounded accusations (reviled);
Persecutedrelentless harassment;
Slanderdefamatory accusations.
In addition to these abuses the early ministers were regarded as the filth
of the world and the offscouring of all things. The Greek terms for filth and
offscouring are practically synonymous and essentially denote that which is
cast aside and rejected. Despite the ill-treatment to which Paul and others
were subjected, they always responded in a positive, beneficial manner. When
Lesson 4
1 Corinthians 4:14-17
Despite the attitude many of the Corinthian believers had toward Paul, he
had a fatherly concern for each of them. He reminded them of the role he
played in the establishment of their church and demonstrated his desire for
their well-being by sending Timothy to guide them in their Christian endeavors.
Begotten Through the Gospel (verses 14, 15). Although Paul had made
some harsh charges against the Corinthians, he did not do so simply to be critical or hurtful. There was a positive purpose for his remarks, cutting though
they might have been. While Paul did not intend to shame the Corinthian
believers, they might have felt ashamed. Such a feeling would certainly have
been in order because of the haughty attitude which many of them had; however, Pauls chiding was not done spitefully, but lovingly, like a father who is
Manna
Begotten Through the Gospel (1 Corinthians 4:15): Paul considered himself the spiritual father of the saints at Corinth whom
he had begotten by sowing the gospel
seed. Jesus said, The seed is the word of
God (Luke 8:11).
As recipients of the gospel, we should
be thankful to God for His Word because
it has brought us eternal life. I will never
forget thy precepts: for with them thou
hast quickened me (Psalm 119:93). Being
thankful for the precious gospel, we
should joyfully and compassionately share
the good news with others so they might
also be saved. They that sow in tears shall
reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless
come again with rejoicing, bringing his
sheaves with him (Psalm 126:5, 6). This is
our calling today!
45 / 1 Corinthians 4:1-21
forced to correct unruly children. The Greek word for warn in verse 14 basically means to admonish and has a positive connotation. Paul wanted the
members of the church in Corinth to stop indulging in detrimental conduct
and engage instead in beneficial activities.
In verse 15, Paul reiterated the role he played in the establishment of the
church in Corinth. Not only did he lead to Christ the charter members of that
church, but he remained with them for at least eighteen months nurturing
and strengthening them in the things they needed to know and do for the
Lord. Pauls position regarding the Corinthian church was singularly unique.
Apollos and others might have been used by God to guide and assist those
believers in their Christian growth and maturity, but Paul was the one, and
only one, who had begotten . . . [them] through the gospel. This was another way of saying that he had laid the foundation of the church in Corinth (1
Cor. 3:10). Since he was their spiritual father, they should have given him the
respect to which a father was entitled.
A Fatherly Example (verses 16, 17). On the surface Pauls exhortation in
verse 16 seems unwise, if not outright audacious; however, a similar statement in 1 Corinthians 11:1 helps put this verse in perspective. The Corinthian saints were to follow Paul as he followed the Lord. In those days, most
believers were first generation Christians. Consequently, they did not have
the example of faithful parents, relatives, friends or other associates. Since
they had few role models other than the apostles and other ministers and
teachers, it was important for them to emulate such examples as they had.
Thus, Paul wanted to impress upon the Corinthian believers that they were
to follow him. To remind them about how they were to conduct themselves,
Paul sent Timothy to Corinth (verse 17). The apostle called Timothy his
beloved son. Timothy probably was already a believer when he first met Paul
(2 Tim. 1:5) and, consequently, had not been begotten through the gospel by
the apostle; however, he was Pauls son in the ministry and in the faith (1
Tim. 1:2), and, as such, he was one of Pauls most trusted associates. Timothy
had a good rapport with at least some of the Corinthians since he along with
Silas assisted Paul in establishing their church (Acts 18:5; 2 Cor. 1:19). The
reason why Timothy was sent to the Corinthian saints was so he could help
them remember the manner in which Paul had lived for Jesus Christ when
he was living among them and ministering to them. Pauls expectations for
those believers was nothing more than what he wanted also from the people
in all the churches where he had labored.
Saturday, June 25
A STERN WARNING
Lesson 4
1 Corinthians 4:18-21
Some of the members of the church in Corinth were cavalier in their attitude toward Paul and his ministry. Paul intended to go to Corinth and
47 / 1 Corinthians 4:1-21
Corinthian saints they had a responsibility to withdraw fellowship from
unruly members (1 Cor. 5:9-13). Pauls preference, of course, was to be able to
visit Corinth in a spirit of love and meekness.
Lesson 4
THE PROBLEM OF
JUDGMENTAL CRITICISM
Conclusion
1 Corinthians 4:1-21
Lesson 5
This chapter and the one following deal with the second primary division in
1 Corinthians, disorder in the church. One of the major reasons for the lack of
order was the lack of church discipline. An unfortunate situation had developed in the congregation that cried out for remedy. The solution was one which
the Corinthian saints refused to address. Unpleasant though it was, the matter needed to be resolved immediately. Otherwise, the testimony of those
believers, individually and collectively, would be impaired.
Monday, June 27
Lesson 5
1 Corinthians 5:1, 2
In addition to being beset with divisions, the church in Corinth was hampered by defilement. A serious matter of fornication seemingly had gone unopposedat least by the congregation as a wholeeven though the sinful association was known even beyond the church family.
Common Knowledge (verse 1). In the first part of this verse, Paul concisely stated the problem. A flagrant case of fornication had developed within
the Corinthian congregation, and what made the matter even worse was the
situation was common knowledge. The phrase it is reported commonly indicates there was widespread public awareness of the deplorable situation in
the church. The Greek word for is reported is from the general term for hearing. Commonly essentially means utterly, or in todays vernacular, to the
nth degree. The same word is rendered as at all in Matthew 5:34. The Greek
term for fornication is porneia, which is a common term for a variety of sexual sins. The word adultery is more specific. That sin is reprehensible enough
and so are its consequences; however, its scope is somewhat more limited in
that adultery is an assault against the institution of marriage. Porneia provides the basis for pornography, which has been throughout the centuries a
scourge upon all cultures and civilizations.
48
49 / 1 Corinthians 5:1-13
An Uncommon Sin (verse
1). Although the sin which the
anna
church in Corinth harbored was
Behavior Unnamed Among the Gentiles
widely known, it was an offense
(1 Corinthians 5:1): A member of the
that was especially repugnant
church of Corinth was guilty of fornication
even among unbelievers. The
that was considered immoral even by the
Corinthians had a general repumost utterly depraved Gentiles of that city.
tation for loose morals and their
This mans sin was probably either incest
or an adulterous relationship with his stepcity was well known for its freemother.
wheeling, anything-goes attiTo add to the wickedness, the sin was
tude, but for someone to become
well known among the membership of the
sexually involved with his
church and no doubt in the community at
fathers wife was too much even
large. Paul was concerned that this mans
for the pagan Corinthians. That
behavior caused no sadness or drew no
was a sin which no religious culcensure from the church. Instead, the
Corinthians were proud of their spiritual
ture in Corinth approved,
gifts and divided among themselves. Their
whether Jewish, Christian or
pride also made them indifferent to the
pagan. Even Roman law forbade
moral teachings of Gods Word. Like many
such a perverted union. That a
in churches today, they were unashamed of
son would commit fornication
the open immorality within their number
with his stepmother was un(Lev. 18:8; Deut. 22:22).
thinkable! (Note: Since Paul was
not one to mince words, if the
relationship had involved a son and his natural mother, the apostle certainly
would have so indicated because such a relationship would have been even
more abhorrent.)
The Wrong Attitude (verse 2). Even worse than the sin which Paul condemned in verse 1 was the church in Corinth tolerated it. In fact, it seems as
if these believers had a twisted sense of pride regarding the situation indicated by Pauls charge that they were puffed up about it. The haughty boastfulness which had contributed so heavily to the party spirit that engendered
the divisions within the Corinthian congregation evidently caused these
believers to refuse to acknowledge the evil within their midst and deal with
it. Moreover, they possibly liked to think their worldly wisdom enabled them
to be broad-minded and accepting of other peoples weaknesses. The Corinthian saints were further indicted because they had not mourned. Among the
consequences of sin are sorrow and grief, as Adam and Eve learned to their
regret (Gen. 3:16, 17). The members of the church in Corinth should have
been bowed in grief.
The Wrong Action (verse 2). Since the Corinthian believers had the
wrong attitude, they failed to act properly. For too long they had ignored, tolerated, excused and even condoned the sin in their midst, when they should
have confronted it prayerfully and dealt with it firmly. Evidently, only the
man involved in the fornication was the church member, indicated by the
statement he that hath done this deed. Paul went on to say the man was to be
Lesson 5
1 Corinthians 5:3-5
Since the church in Corinth refused to deal with the sin of fornication, Paul
gave them specific directions for doing so. It would have been much better if the
congregation had exercised its responsibility in this matter, but its failure to do
so meant that Pauls apostolic judgment had to be invoked.
Absent in Body, but Present in Spirit (verse 3). This expression has often
been used to excuse ones lack of attendance at a meeting or gathering, especially about church activities. While there might be some validity to such an
assertion, no one today can make the claim to be present in spirit though absent
in body with the same force that Paul did in this situation. He was present in
spirit in the sense that, through the aid of the Holy Spirit, he was given special
insight into the matter and was provided guidance in the verdict he proclaimed.
In effect, Paul was as inspired in
the decision he reached regardanna
ing the issue of fornication in the
Discipline in the Name of the Lord Jesus
Corinthian congregation as he
(1 Corinthians 5:4): Jesus outlined steps
was when he wrote this epistle to
whereby reconciliation could be accomplished among church members. If these
these believers. The Greek word
were rejected, the Lord spoke of the
for judged denotes a decision and
necessity of church discipline or the
not merely an expression of a
removal of the recalcitrant members from
feeling or inclination. Once
the fellowship (Matt. 18:15-19). Paul
again, note that Paul made no
applies the same principle here to the one
mention of the woman who was
who had committed fornication.
The Lords churches today are to lovinvolved in the matter. She was
ingly exercise discipline both for the good
guilty before God, to be sure, but
of the offender and for the moral wellsince she evidently was not a
being of the church body (1 Cor. 5:5, 6; 2
member of the church, these
Tim. 2:16, 17). Since the underlying princibelievers had no authority or
ple of the Lords Suppers being closed or
duty toward her.
restricted is church discipline, to ignore
this doctrine is to corrupt the observance
The Authority for Church
of the Lords Supper itself. It is also to be
Discipline (verse 4). Having
hypocritical of those who do not practice
announced that the church in
the ordinance as they should.
Corinth should discipline the
51 / / Corinthians 5:1-13
man who was guilty of fornication, Paul then explained the manner in which
that matter was to be undertaken. It was especially important for this congregation to understand that the authority for discipline was not from Paul,
but from the Lord Himself. The expression in the name of the Lord Jesus
Christ refers to His authority. (Compare Matthew 18:15-18.) The act of discipline was to be a congregational responsibility because it was to be done
when ye are gathered together. As a means of encouragement, Paul reminded these believers that he would be present in spirit when they undertook
the awesome responsibility of exercising discipline on their wayward brother. If the apostle could have been present in body, he would have urged the
church to do what needed to be done, however unpleasant the task might
have been. Not only would Jesus provide the Corinthian saints with the
authority to act in the matter of discipline, but He would also give them the
power, that is, the courage and strength of heart and mind to do so.
The Purpose of Church Discipline (verse 5). The ultimate purpose for
any act of church discipline should be to promote the spiritual edification of
the individual and the congregation as a whole. In this verse the edification
of the individual is addressed. An excluded church member is delivered unto
Satan in the sense that, when someone is removed from a congregation, he
no longer has the prayerful and moral supDestruction of the Flesh: Paul
port and encouragement of the members of
called for subduing of all the
that church and is consequently more vulinfluences of the lusts and sins
nerable to temptations. The expression
of the flesh.The flesh is the
destruction of the flesh speaks of the potenskin and tissue itself, and it is
also the nature of a person.
tial of ultimate chastisement, which is the
Paul asked for the destruction
sin unto death, that is, physical death.
of both. Bringing to ruin the
(Compare 1 John 5:16, 17.) If someone who
influences that cause actions
that harm the cause of Christ
has truly been saved is excluded from a
was the desire of Paul. Word
church and yet yields to satanic temptation
Studies #3639 and #4561.
thereby becoming even more deeply inSpirit Saved: the spirit is the
volved in sinful practices and pursuits, he
very breath of life.The spirit is
will most certainly come under the chasthat place where God lives and
tisement of God, possibly even to the extent
that which will go to God.The
of experiencing a premature death. On the
prayer of Paul was that the
spirit might be rescued.The
other hand, if an excluded person repents of
flesh needs to be destroyed so
his sin, then such a life is reclaimed and
that the spirit, the inner man,
can be a positive influence in the church.
can be rescued.The spirit has
value whereas the flesh does
Regardless of whether or not one who has
not.The spirit needs to be
been expelled from a church repents, he
brought to safety.Word Studies
will not lose his salvation because the spir#4151 and #4982.
it will be saved in the life to come.
Lesson 5
1 Corinthians 5:6, 7
53 / / Corinthians 5:1-13
Jews ate only unleavened
bread; no leaven was even to be
allowed to remain in their
Leavened and Unleavened (1 Corinthians
homes during that time (Ex.
5:7): Of the sinning church member
described in verse 1, Paul said in verse 6:
12:15). Thus, the significance of
Your glorying is not good. Know ye not
Pauls admonition for the memthat a little leaven leaveneth the whole
bers of the church in Corinth to
lump? Leaven was symbolic of sin, so
purge out therefore the old
ignoring the sin of this sinning member
leaven should have been obviwould affect the entire Corinthian church
ous. They were to remove from
adversely as yeast affects dough in the
bread making process. Others would foltheir midst the man who was
low his bad example.
guilty of fornication. In doing so
Even as all yeast was to be removed
they would become a new
from Jewish households during the Feast
lump, that is, a body which was
of Unleavened Bread (Ex. 12:15-20; 13:1, 6,
not defiled by public, flagrant
7), so all-known sin should be removed
sin.
from the house of God before the observance of the Lords Supper: Purge out
Christ Our Passover (verse
therefore the old leaven, that ye may be a
7). In the last part of this verse,
new lump, as ye are unleavened. For even
Paul expanded his illustration
Christ our passover is sacrificed for us (1
to embrace the significance of
Cor. 5:7).
the Passover celebration. The
Passover was an annual observance which the Jewish people had maintained for fifteen hundred years to
commemorate their forefathers release from Egyptian bondage, an event
which required the death of the firstborn of man and beast throughout all the
land of Egypt (Ex. 12:11-14). The Passover also had a prophetic aspect for the
Jews since it foretold the substitutionary, sacrificial death of their Messiah.
Thus, the Passover typified redemption from sin, and the fact that the
Passover was followed immediately by the Feast of Unleavened Bread, to
which Paul referred in the first part of this verse, signified that all those who
have been redeemed by the blood of Jesus are to have daily lives that are as
free from sin as possible.
Manna
Thursday, June 30
Lesson 5
1 Corinthians 5:8
Lesson 5
1 Corinthians 5:9-11
55 / / Corinthians 5:1-13
Withdraw Fellowship from
Fornicators
(verse 9). The letanna
ter to which Paul referred in this
Keeping Company with Fornicators (1
verse was not the inspired episCorinthians 5:9-11): Paul had already
tle. Paul evidently maintained
warned them against fellowship with sin.
close contact with all the churchSpecifically, they were not to assemble in
es to whom he had ministered
official capacity with church members
who were involved in flagrant immorality
because he also wrote a letter to
or heresy. In verses 10 and 11, it is clearly
the church in Laodicea which is
explained this does not mean withdrawnot part of the New Testament
ing from all sinners in everyday social
(Col. 4:16). Since Paul had previinteraction, but that a sinning brother in a
ously written to the Corinthian
church should be denied church privileges
congregation, instructing these
for his immorality.
This especially applied to the obserbelievers not to allow fornicators
vance of the Lords Supper, which is the
to remain in their membership,
most intimate observance of a church.
it indicated that he was already
Paul was not speaking of a picnic or eataware of the problem in that
ing at a restaurant of his day when he
church; however, in that epistle
wrote in verse 11, With such an one no
Paul seemingly wrote in general
not to eat. He was speaking of the necessary exclusion of this brother from church
terms about not fellowshiping
fellowship for immoral conduct to protect
with fornicators, but did not
the purity of the assembly.
mention anything specifically.
Unfortunately, his counsel was
not heeded, so he had to be more explicit in the letter which we know as 1
Corinthians, pointedly asserting in no uncertain terms what the members of
that church had to do. Because these believers had refused to address the matter properly, the letter stressed the intensity of the divisions within their fellowship.
Maintain Personal Contacts (verse 10). This verse appears to be a
caveat to what Paul stipulated in verse 9. It seems that, when Paul wrote the
uninspired epistle in which he told the church in Corinth that they were not
to tolerate fornicators in their membership, they took that to refer to any and
all fornicators everywhere. By interpreting Pauls exhortation to such an
extreme position, they rendered it virtually impossible to obey in practical,
day-to-day situations. Many of the Corinthian believers failed to make the
distinction between personal associations and church fellowship, and at least
some of them probably used that as an excuse not to exercise discipline in
congregational matters. Sometimes, personal contacts with fornicators and
other sinners cannot be avoided. As long as such associations do not dilute or
distort ones testimony or witnessing effectiveness for the Lord, he can have
relationships with sinners in business, professional or social settings.
Church Discipline Reiterated (verse 11). The phrase now I have written unto you refers to the inspired epistle of 1 Corinthians. The expression
keep company speaks of a church relationship. Since Pauls instructions in his
previous letter had been misinterpreted, either intentionally or unintention-
Lesson 5
1 Corinthians 5:12, 13
57 / / Corinthians 5:1-13
Put Away: this word is also compound. It has an intensive prefix which indicates that this
one is to be taken and lifted
away out from the congregation.The preference of Paul
was that the man be set out
away from this church so that
he could have no influence. No
one should recognize that he is
a part of them because he has
been put away.Word Study
#1808.
Lesson 5
THE PROBLEM OF LACK
OF CHURCH DISCIPLINE
tion, they were expected to exercise judgment upon those who belonged to their fellowship. Because they had such a solemn
duty, the apostle emphatically told the
Corinthian saints to exercise their responsibility and put away from among yourselves
that wicked person (verse 13). Paul designated the man as a wicked person because
of the nature of his sin. The word wicked is
from poneria, which was previously considered in the comments on verse 8. The man
who was guilty of fornication had deliberately, intentionally chosen to pursue the sinful path which had become so widely known.
Conclusion
1 Corinthians 5:1-13
Lesson 6
Lesson 6
SETTLE DISPUTES
AMONG YOURSELVES
1 Corinthians 6:1-4
Settling disputes through legal disposition is not a relatively recent phenomenon. The Corinthian believers evidently were all too eager to submit
their differences to the civil authorities; however, this does not promote brotherly love, nor does it enhance the effectiveness of Christian witnessing.
Have Respect for Other Believers (verse 1). The Greek word for dare
essentially means to be bold, and is often
rendered durst in the King James Version of
Dare Any of You Having a
Matter: this phrase speaks of
the Bible. The same term is used in Mark
the smallest of lawsuits.The
15:43 as boldly. The Corinthian saints
word matter carries the conbrazenly disregarded their brethren by takcept of any trivial thing coning differences with other believers to court
cerning a question or dispute
instead of attempting to settle such matters
of the law. Paul did not want
the people of Corinth to take
among themselves. The judicial authorities
minute things to the law to
in those days followed Roman law in their
settle. He wanted them to be
deliberations and decisions. Those judges
mature enough to discern and
might have given a legally correct verdict,
handle small matters.Word
Study #4229.
but it would not have taken into consideration any of the teachings of the Scriptures,
58
59 / 1 Corinthians 6:1-20
nor would it have given any deference to what might have been best for the
cause of Christ. Sometimes, what is legal is not necessarily what is best or
appropriate. Worse still, the believers who were willing to appear in court
before unsaved pagans instead of consulting fellow Christians showed contempt for other believers.
Be Responsible as Believers (verse 2). In this verse Paul stressed believers who are capable of rendering sound, fair verdicts. This can be seen in that
the saints shall judge the world. The fulfillment of that assertion will be
during the millennial reign of Jesus Christ when believers are allowed to
share with Him subordinate judicial and governmental responsibilities over
the nations (Dan. 7:22; Rev. 20:4). If the saints ultimately shall judge the
world, they certainly are capable now of judging the smallest matters. The
Greek word for smallest is from mikros. Pauls use of such a term indicates
the Corinthian believers were not evaluating matters correctly. In fact, the
apostle seemed to imply that the matters in dispute were a reflection of covetousness. If the Corinthians thought themselves to be wise, they had an
opportunity to demonstrate their wisdom by settling disputes among the
members of their congregation.
The Responsibility of Believers (verse 3). In the first part of this verse,
Paul continued with the topic of believers responsibilities about judgment.
Not only are we to judge the world, but we are to judge angels, also. That
announcement by Paul has caused much speculation among students of the
Bible. Another reference to a judgment of angels is 2 Peter 2:4 in which the
apostle Peter mentioned that the angels who sinned will be judged. Although
it is not specifically stated when that judgment will occur, Jude announced that it will
Things That Pertain to This
occur at the judgment of the great day
Life: a term which refers to
the everyday part of living.
(Jude 6), an event which very possibly shall
What is an ordinary thing or
be in conjunction with the Great White
everyday thing? It is that which
Throne Judgment (Rev. 20:11-15). What
is so commonplace we pay it
role believers will play in the judgment of
no attention.This term is used
the sinful angels is not clear; however, the
in this manner.The things pertaining to life simple describe
obvious inference from this is, if saints are
the very everyday aspects of
capable of judging angels, they are certainlife.Word Study #9821.
ly able to judge in matters pertaining to disputes among believers. The expression
things that pertain to this life includesbut is not necessarily limited to
personal differences about material matters.
The Least Esteemed Among Believers (verse 4). This verse is difficult
to interpret, especially if one regards the expression least esteemed in the
church to refer to the least esteemed among believers. Such an interpretation
would be inconsistent with sound logic; however, if the phrase under consideration is applied to pagan judges, men whom the saints likely would not
Lesson 6
1 Corinthians 6:5-8
In this passage Paul delved to the heart of the controversy of the lawsuits
which entangled the Corinthian believers. The crux of the problem was they
carried their differences to pagan judges, and the nature of their disputes evidently involved money because these saints were determined not to be
defrauded.
Discernment Is Available (verse 5). The church in Corinth had numerous problems, but this was the only instance in which Paul told these believers that they should have been ashamed of themselves. Their conduct about
the lawsuits was disgraceful. The problem was not that these believers did not
know how to deal with matters
properly but that they willfully
anna
refused to do so. Many of the
Going to Law Before the Unjust (1
Corinthians prided themselves
Corinthians 6:1, 6): Some of the saints in
in their vaunted wisdom, but
the church of Corinth had become
they were not wise enough to
involved in lawsuits against each other.
deal with personal disputes
Instead of settling their differences privateamong brethren. Paul was
ly, they resorted to the court system which
brought their disputes before the already
astounded they were not willing
critical eyes of the unbelieving world.
to assume the responsibility and
Paul reminded them the saints will be
exercise the discernment that
used to rule the world in the Millennium
was available to them. In those
and are even now above the angels (Matt.
days when spiritual gifts were
19:27-29; Heb. 1:14). So they should be able
operative, the gift of discernto settle their petty differences even if it
means having mediation by a church or by
ment was sometimes given, and,
one appointed of the congregation. If
if it had been needed by any of
worse came to worst, they should be willthe Corinthian saints, God most
ing to suffer injustice instead of bringing
certainly would have given it.
dishonor to Christ by their public wranThe Detraction of Civil
gling over worldly matters. In their efforts
to do right, they were doing wrong.
Lawsuits (verse 6). The actions
of the Corinthian believers were
61 / 1 Corinthians 6:1-20
shameful for two reasons. First, Christians were taking other believers to
court. Moreover, they were taking their differences before unbelievers for a
resolution. What was involved in these matters were evidently civil lawsuits
since the Corinthians seemingly had a choice whether or not their issues were
submitted to a secular court. One can only imagine how detrimental it was to
the testimony of these believers, individually and collectively, to appear
before unsaved, pagan judges and officials. Even worse, one can only imagine
the damage done to the bonds of Christian fellowship and church fellowship
by the litigants because of the charges raised and the defensive responses. For
believers, every aspect of our livespersonal, family, educational, professional or socialinvolves and affects our Christian testimony. Thus, lawsuits
among brethren can indeed be harmful.
Be Defrauded Rather Than Discredited (verse 7). The gravity of the
problem regarding the lawsuits involving the members of the church in
Corinth is proven by Pauls description of the matter as utterly a fault. The
Greek word for utterly is holos, which literUtterly a Fault: whatever
ally means wholly, and the original term
comes to your mind as a comfor fault essentially denotes a decline or a
plete defeat or a total disaster
loss.
The same word is rendered diminishwill best illustrate this word.
ing
in
Romans 11:12. Paul told the CorinthiPaul wanted them to know it
an congregation they were suffering a
was a complete defeat if a
lawsuit was allowed to come
decline in respect and esteem which outto fruition. A lawsuit should be
siders might have had for them. Then, the
avoided at all costs because it
apostle encouraged these saints to accept
will bring a total disaster to
what might even be an injustice (take
Christian living if it goes into
the court system.Word Studies
wrong), thus setting up an interesting play
#3654 and #2275.
on words in which he urged his readers to
allow themselves to be defrauded instead of
being discredited. The Greek word for be defrauded literally means to have
something taken, or kept, from someone. It would have been far better for the
Corinthians to lose things instead of their testimony.
Do Not Defraud Other Believers (verse 8). In this verse Paul chided the
Corinthian believers because in failing to do the right thing by their fellowChristians, they did the wrong thing and defrauded them. Instead of suffering wrong and deprivation, these saints actually had behaved unjustly themselves and inflicted loss upon their brethren. The verbs do wrong and defraud
are in the present tense in the Greek, denoting an ongoing course of conduct.
Thus, the problem was not an occasional instance of wrongdoing, but it was
instead a manner of constant action, which made the offense even worse. The
Greek word for do wrong essentially speaks of an injustice, and the term for
defraud here is the same as in verse 7. Paul emphasized how the error of the
improper lawsuits involving the members of the church in Corinth by
exclaiming, as if in unbelief, and that [to] your brethren.
Lesson 6
1 Corinthians 6:9-11
63 / 1 Corinthians 6:1-20
inate and abusers of themselves with mankind. Both of these terms are related to homosexuality. The Greek word for effeminate essentially means soft or
delicate. Quite possibly, it refers to perversion involving children or to a relatively passivebut still harmfulform of homosexuality. Abusers of themselves with mankind denotes a much more aggressive sin. This expression is
from the Greek term arsenokoitai, a compound of arsen, meaning a male and
koite, from which we get coitus, a term for sexual intercourse. Clearly,
arsenokoitai refers to sodomy and an aggressive expression of it, such as the
men of Sodom exhibited (Gen. 19:4-11).
Washed, Sanctified and Justified (verse 11). Some of the Corinthian
saints had been, prior to their salvation and conversion to Christianity,
involved in some of the sins which Paul listed in verse 10; however, a dramatic
change had occurred in their
hearts, a change that should
anna
have been reflected in their
daily lives. Paul used three
Cleansed by the Spirit of Our God (1
Corinthians 6:11): Some had been guilty of
terms to describe what the
the sins listed in verses 9 and 10. AccordCorinthian believers had experiing to the Greek text, they had been
enced, and the Greek tense of
washed, sanctified and justified in the
these verbs denotes completed
name of Jesus Christ and by the Spirit of
action.
our God. The Spirit and blood of Christ
Washed. This word is from a
(Rev. 1:5) was the medium instead of the
Greek
term which speaks of a
administrator of this cleansing.
loosening or release. It describes
Similarly, Paul wrote to Titus, Not by
the cleansing one receives in salworks of righteousness which we have
vation through the forgiveness
done, but according to his mercy he saved
us, by the washing of regeneration, and
or release of his sins. It does not
renewing of the Holy Ghost (Titus 3:5). A
in any manner refer to baptism.
cleansing takes place as the power of the
Sanctified. The Greek word
Holy Spirit convicts the unbeliever of sin
essentially means set apart.
and enables him to repent and turn to
Through salvation a believer is
Christ in faith. Such is the gracious work
set apart for God. That is posiof God and not man (Eph. 2:8, 9).
tional sanctification. There is
also a progressive aspect to
sanctification, which denotes the believers daily growth in grace and Christian maturity. In light of the verb tense, Pauls emphasis here was on positional sanctification.
Justified. This term describes a saints legal standing before God. A believer is not sinless, but he is justified because God has declared it to be the case.
Because of the saints standing with God, that of having been washed,
sanctified and justified, he should live before the world in a manner that
reflects such an exalted position. Note that in the final statement of this verse
Paul mentioned the Triune God, suggesting that each of the divine persons in
the Godhead is involved in a believers salvation.
Lesson 6
1 Corinthians 6:12-14
65 / 1 Corinthians 6:1-20
intertwined with ones identity, it is in a sense representative of the individual. Thus, there is a vast difference between a body, which is indicative of
ones being, and one of the body parts, such as the stomach. Similarly, there
is a vast difference between ones diet, which is only a relatively minor function, and fornication, which has far wider and deeper consequences.
Remember the Omnipotent God (verse 14). The critical role which the
believers body has in the plan of God was underscored by Pauls reminder to
the Corinthian saints of the resurrection of Jesus Christ. As Jesus was raised
by the power of God, so are believers assured that we, too, shall be raised by
the omnipotent God. Since the believers body is destined to be glorified, we
must not assume that we can do as we please with our bodies without any
regard for the purpose of God. Note the contrast between the Greek words
rendered power in verses 12 and 14. In verse 12 the Greek root is exousia,
which essentially means authority, while the term in verse 14 is dunamis,
which denotes strength or ability.
Friday, July 8
MEMBERS OF CHRIST
Lesson 6
1 Corinthians 6:15-17
Lesson 6
1 Corinthians 6:18-20
In this passage Paul reached the conclusion and application of the line of
thought which he started in verse 13. Each believers individual body is
important for two reasons: (1) ones identity, including his testimony and
influence is integrally associated with the body, and (2) the body of each
believer is an individual dwelling place for the Holy Spirit because of the new
birth experience.
The Nature of Fornication (verse 18). Because of the insidious nature
and consequences of fornication, believers are emphatically warned to flee fornication. Some sins must be faced, fought and conquered. With fornication,
however, it is far better to avoid any circumstances and situations where
temptations will be present. Fornication should be determinedly shunned
because this sin, as no other sin, violates the body. This unfortunate reality is
most graphically realized in sexually transmitted diseases, many of which
cannot be completely eradicated. AIDS is the most tragic example of the bitter consequences which fornication can inflict upon its perpetrators. Other
sins, such as drug and alcohol abuse and extreme gluttony certainly affect the
body, but not in the same sense and to such an extent as fornication does.
The Sanctity of the Body (verse 19). Previously, Paul told the Corinthian believers their church was the temple of the Holy Spirit (1 Cor. 3:16, 17).
In verse 19, however, Paul reminded his readers that each of them was
indwelt by the Spirit. Therefore a believers body is the temple or dwelling
place of the Spirit. The Greek word for temple in this instance is naos, which
refers specifically to the sanctuary instead of the overall Temple complex.
Thus, the body of each saint is a Holy of Holies for the Holy Spirit. This
solemn reality stresses what Paul meant when he wrote, Now the body is not
67 / 1 Corinthians 6:1-20
for fornication, but for the Lord; and the Lord for the body (verse 13). Since
this is true, no one should assume it does not matter how he lives, what he
does, where he goes because ye are not your own.
The Cost of Redemption (verse 20). That each believers body is a sanctuary for the Holy Spirit has a twofold implication: (1) that He is ours and (2)
that we are His. The Greek root of the verb bought is from the word for market place. The tense of that verb denotes completed action. The Greek word
for price often denotes something which is particularly precious or valuable.
The price to which Paul referred was the precious blood of Christ (1 Peter
1:18, 19). All of this alludes to the act of redemption, a process with which the
Corinthians were certainly familiar. A slave who had been redeemed was not
subject to any former master. Similarly, those who have been redeemed by the
precious blood of Christ belong to God in entirety, body as well as spirit.
Lesson 6
THE PROBLEM OF
UNRESOLVED PERSONAL DISPUTES
Conclusion
1 Corinthians 6:1-20
Serious problems among the Lords people are likely to develop when
believers disregard or abuse their relationships and responsibilities concerning fellow Christians and their relationship with God as the abode of the Holy
Spirit and their responsibility to glorify Him in body and spirit. If all saints
will acknowledge that ye are not your own, the matter of unresolved personal disputes will be essentially resolved.
Lesson 7
This chapter begins the third major division of this epistle. The matters
which Paul considered in the remainder of the letter evidently were issues
about which the members of the church in Corinth had asked him to address.
The first of those concerns dealt with marital relationships. Spouses and single people, parents and children, virgins and widowsall these were included
in Pauls observations in this chapter. The apostles overriding concern was for
believers to be able to serve God in the most effective manner.
Monday, July 11
Lesson 7
BASIC INSTRUCTIONS
FOR HUSBANDS AND WIVES
1 Corinthians 7:1-5
The institution of marriage has always played a vital role in the purposes
of God. Although customs regarding marriage vary from time to time and
place and place, there are some basic marital principles that do not change,
some of which Paul addressed in the first part of chapter 7.
Marriage and Moral Purity (verses 1, 2). In stating that it is good for
a man not to touch a woman, Paul was referring to sexual contact. This is a
broad, general, sweeping statement. Like most such statements there are
qualifications and exceptions because of the stipulations which follow immediately. Pauls observation that a man should not have any intimate involvement with a woman indicates unmarried people are potentially able to devote
substantial amounts of their time, energy, money and other resources to the
Lords cause. It goes without saying that men and women who are not married should not have any sexual relations at all; however, human nature is
such that most people cannot be fully satisfied without having an intimate
relationship with someone of the opposite sex. That is why Paul quickly added
the observations noted in verse 2. The prevention of fornication is not the only
reason why God established the institution of marriage, but that certainly is
one of the most practical considerations. The principle which Paul stated in
68
69 / 1 Corinthians 7:1-40
Manna
Manna
Lesson 7
1 Corinthians 7:6-11
Paul followed his general instructions for husbands and wives with some
amplifications. One should keep in mind Pauls purpose in giving these additional instructions was to help each man and woman understand his individual role and responsibility in the plan of God.
An Important Distinction (verse 6). Paul prefaced his additional
instructions with a statement that has been the subject of much speculation.
Some people have assumed since Paul did not write these words by the commandment of God, this verse is not inspired in the same sense as are the rest
of the Scriptures and instead consists merely of some suggestions which God
allowed Paul to interject into this epistle. Such an assumption falls short of
understanding what Paul means in this verse. It certainly is true that verses
7-11 reflect some personal opinions of Paul, but these opinions were fully compatible with the teachings and purposes of God about marriage and related
issues. Paul might have written by permission, but he was still guided by the
Holy Spirit.
The Gift of Celibacy (verses 7, 8). When Paul wrote, For I would that all
men were even as I myself, he was referring to his being unmarried. Whether
he had ever been married is debatable. Some scholars believe he had been
married, but his wife refused to stay with him after he became a Christian.
Other authorities suggest he might have been a widower. Still other commentaries say there is no credible indication Paul was ever married. No one
knows for certain; however, this writer feels it is probable that Paul was never
married. It is certain Paul was not married when he was engaged in his missionary endeavors, and he considered his celibate condition one which
enabled him to be the most useful to the Lords work. It is also obvious Paul
felt as if he was given celibacy as a gift from God. Such a gift was not a spiritual gift, as some have conjectured, but a disposition or an attitude which
God impressed upon Paul for the specific reason of enhancing his usefulness
in serving the Lord and His churches. Other believers might have such a gift,
but it is not one which God would forcibly impose upon everyone.
71 / 1 Corinthians 7:1-40
Marriage Preferable to Immorality (verse 9). Here Paul reiterated something he had mentioned previously (verse 2). If unmarried people cannot be content to remain celibate, they should get married. To do so is far preferable to
struggling with sexual temptations. The word burn used in this context refers to
the passions of ungratified sexual desire. One should not assume from this verse
that believers who remain unmarried are more devout Christians than those
who get married. It is instead a matter of how one is constituted in attitude and
disposition, or to express it as Paul did, it has to do with whether one has the gift
of celibacy. Those who do should remain single; those who do not should get married. Neither condition is more or less spiritual than the other.
Instructions Regarding Spouses Who Desert (verses 10, 11). In view of
Pauls observations regarding the possible advantage that some unmarried people could have in serving the Lord, some of the members of the Corinthian
church might have concluded that they should leave their spouses to make
themselves more acceptable in the service of God. Moreover, the people whom
Paul addressed in verses 10 and 11 were those with believing spouses because
in verse 12 Paul turned his attention to those who had unbelieving spouses.
What Paul set forth in verses 10 and 11 was specifically from the Lord and
included two basic provisions.
1. It is not necessary for a wife or husband to leave a believing spouse to serve
God.
2. In the event someone feels he can serve God more acceptably separated
from a believing spouse, a separation is permissible. In such a case there should
not be any remarriage, but if desired, a reconPut Away: this is one of two
ciliation with the separated spouses would be
words translated divorce in the
in order.
Bible. Here it is translated put
It should be obvious that any separation
away. It is not the same as put
away in 1 Corinthians 5:13.
under the circumstances of these verses
(See Lesson 5 Word Study.) It
should be relatively rare and exceptional.
means to give up or let go or
Moreover, anyone contemplating such a sepato leave unhindered. It is used
ration is obligated to the other spouse and to
in the sense of divorce.Word
God to be absolutely truthful in declaring the
Study #863.
reason for the separation.
Wednesday, July 13
INSTRUCTIONS FOR THOSE
WITH UNBELIEVING SPOUSES
Lesson 7
1 Corinthians 7:12-16
73 / 1 Corinthians 7:1-40
An Opportunity for Witnessing (verse 16). This verse can perhaps be
understood better if verse 15 is regarded as a parenthetical passage. From
such an observation, it follows that the most critical reason for a Christian
spouse to stay with an unbeliever is that the believer might be able to lead
the unsaved mate to a saving knowledge of Christ. The apostle Peter
addressed this same matter in 1 Peter 3:1, 2. Two things about that reference
should be noted. First, Peters counsel to wives is also applicable to husbands.
Moreover, it is indeed significant that ones overall life-stylehis daily conductis likely to be what will win an unbelieving spouse to the Lord. The
same principle is also applicable for parents and children. The most effective
way to witness is by a consistent Christian testimony.
Thursday, July 14
INSTRUCTIONS FOR SERVING GOD
Lesson 7
1 Corinthians 7:17-24
This passage is part of a set of instructions which Paul issued. The essence
of what he taught on this matter is that believers are to be willing to serve
God regardless of their status or standing in physical circumstances. No one
should use conditions or relationships as an excuse for not serving God.
No Legitimate Excuses (verses 17-19). The Greek word for distributed
in verse 17 essentially means to be divided into parts. Used in this instance,
it recognizes God is the ultimate sovereign in the universe and it is through
His permissive will that one occupies whatever station in life he might hold.
The calling which is mentioned in this verse is the summons to divine service.
Thus, the substance of what Paul taught in verses 17-19 is that one can serve
God regardless of his physical or material circumstances. The references to
circumcision and uncircumcision speak of Jewish identity or the lack of it. As
a whole, the Jews considered themselves to be more virtuous than the Gentiles; however, Paul wanted all the Corinthian believers to understand ones
physical background or heritage was of no advantage in serving God. Gentile,
or uncircumcised, believers could serve God as acceptably as Jewish, or circumcised believers. The reference to the commandments of God in verse 19
speak of Gods will for believers in this dispensation. Although the Law of
Moses was fulfilled by Christ and nailed to the cross (Col. 2:14), God still has
expectations for His people. These dos and donts are not essentials for salvation, but the means by which believers serve God acceptably.
Seize Opportunities for Improvement (verses 20-22). In the preceding
passage Paul exhorted believers to serve God regardless of their standing or
status in life. In these verses the apostle encouraged Christians to take
advantage of any opportunities that might arise by which their situation can
be improved. In so doing they would also be able to make their service to God
more productive or effective, at least potentially speaking. In Pauls time slavery was one of the most limited, restrictive conditions that could be imposed
on anyone; however, a slave who was a Christian was regarded by God as a
Lesson 7
1 Corinthians 7:27-35
In these verses Paul continued to urge his readers always to keep themselves in a position to serve God most effectively. Note that Paul was not
downplaying the importance of marriage, but was underscoring the importance of serving the Lord without any distractions. (Note: The commentary on
verses 25 and 26, which deal with virgins, will be included with the discussion
of verses 36-40.)
Stay the Course (verses 27, 28). Paul did not want any misunderstandings. Since he had emphasized it was better for a person to remain unmarried
(verse 8), some of the members of the church in Corinth might have concluded they should divorce their wives so that they could serve God more effectively; however, that was not what Paul advocated in his clarification in verse
27. He told his readers to stay the course. One who was married should con-
75 / 1 Corinthians 7:1-40
tinue to live with his wife and honor his marital commitments. One who was
not married should not seek a wife, unless, of course, he felt a strong compulsion to get married (verse 28, also see verses 2, 9). Paul encouraged unmarried people to remain single because he wanted to spare them the problems
which they were likely to encounter as a result of their marriage. This probably had a particular application for the Corinthians and their specific situation. Since the Christian movement was still relatively new, many of the family members of these saints continued to be unbelievers. To be a faithful
Christian meant these Corinthians had to make some significant changes in
the cultural and ethical aspects of their conduct. Opposition in such matters
from ones family could be intense and even more so from two families.
Stay Focused (verses 29-31). In these verses Paul urged the Corinthian
believers to keep their focus on serving God because the time is short (verse
29). The apostles reference to the brevity of the time probably had a twofold
implication. First, Paul, like the other writers of the New Testament, did not
know when Christ would return. As far as they were concerned, He could
have returned at any time, even during their lifetime. In addition, the members of the church in Corinth, like the other early Christians, were always
faced with the likelihood of intense persecution. Since any subsequent opportunities for them to witness for God and serve Him without serious opposition could have been considerably limited, they needed to focus on the work
God had for them at that time. Paul emphasized his point in this passage by
including a litany of five paradoxical statementsthey that have wives be as
though they had none, they that weep, as though they wept not. The purpose of these contrasts was to emphasize the transitory nature of this world,
its relationships and all that is associated with the world. Since we believers
have to continue to live in this world until God takes us to be with Him, we
should make the best we can of the earthly life. Such endeavors might or
might not include getting married and having a family.
Avoid Entanglements (verses 32-34). In these verses Paul returned to
the specific subject of the benefits of celibacy, especially for the Corinthian
believers (verse 32). The Greek word for carefulness essentially means to be
distracted. Jesus used this term to describe Marthas undue anxiety over
meal preparations (Luke 10:41). The fact that she was overly careful not only
caused her to become entangled with many things, but she also wanted Mary
to become similarly ensnared (Luke 10:40-42). Paul reminded the Corinthian
believers that married people had responsibilities involving their spouses as
well as regarding God (verse 33). Note again that getting married was not the
problem. The issue was how the responsibilities of marriage impacted ones
service to God. One might conclude from what Paul wrote in verse 34 that the
marital state is defiled while that of celibacy is not. An unmarried person can
be holy in body and in spirit because he can devote all his time and energies
to serve the Lord. A married woman has to be concerned about the things of
Lesson 7
1 Corinthians 7:25, 26, 36-40
Two primary issues are addressed in these verses: whether or not a virgin
should be married and whether or not one is free to marry again after the
death of a spouse. Pauls observation in both matters is consistent with what
he has maintained thus far, which is that it is all right to get married, but it
is better to remain unmarried.
Pauls Recommendation (verses 25, 26). Again Paul gave a recommendation regarding marriage. Even though this was an apostolic recommendation and not a divine commandment, the Corinthians should have considered
it very seriously because Paul was inspired by the Holy Spirit to offer it. Note
that Paul also stated his observation was based on the Lords having enabled
him to be faithful to his commitment to remain single and devote all his time
and energies to the service of God and His churches (verse 25). Once again,
there is the implication that Pauls recommendation had particular application to the situation in the city of Corinth, indicated by his mention of the
present distress (verse 26). Because of that situation a person who was not
married was encouraged by Paul to remain single. Undoubtedly, there have
been and are even today many other situations in which it is best for people
to remain celibate. Moreover, there have always been individuals who feel
they can serve God better by being unmarried. Pauls exhortation is certainly
valid for them.
To Marry or Not to Marry (verses 36-38). In this passage Paul addressed
the issue of whether or not a virgin should be permitted to get married. First,
77 / 1 Corinthians 7:1-40
note that in Bible times virginsand all unmarried women, for that matter
were throughout their entire lives under the guardianship of a man such as
her father, a brother or an uncle. That is why virgins had to get permission
from someone to marry. The substance of what Paul taught on this matter in
these verses is as follows:
1. If a virgins guardian thought he was acting inappropriately (behaveth
himself uncomely) by not allowing her to get marriedespecially if she was
getting older (pass the flower of her age) and desired to have a husband
(need so require)he should permit her to marry (verse 36).
2. If there were not the constraints mentioned in verse 36that is, the virgin had not passed the flower of her age, and she had no desire to marry
then it would be better for the girl not to get married (verse 37).
3. Either decisionto marry or not to marrywas acceptable as far as the
larger plan of God is concerned, but Pauls recommendation was that, due to
the particular situation at that time and place, it would be better for virgins,
like other unmarried people, to remain single (verse 38).
Free to Marry (verses 39, 40). These verses seem to constitute something
of an appendix or afterthought which Paul included before closing his discussion of marriage. In verse 8 the apostle had stated he felt widows should
remain unmarried; however, he wanted widows to understand that with the
death of their husband, they were no longer obligated to their marriage vows.
That meant they were free to marry again if they chose to do so. There was,
however, one stipulation upon which Paul insisted, which was that they were
to marry only in the Lord
(verse 39). To marry in the Lord
anna
is to marry a believer. UnquesMarrying in the Lord (1 Corinthians 7:39):
tionably, it would be best if all
In the choice of ones life partner, the blessings of God are only assured to those who
Christians married other believseek Gods will and are willing to obey
ers, but this is even more imperHim in this most important decision. The
ative for older people because
widow was permitted to remarry whom
their attitudes and dispositions
she desired only in the Lord. By this it is
are not as open to changed cirmeant she would marry another believer.
This principle applies to all Christians
cumstances and situations. In
in their choice of marriage. Be ye not
closing this discussion Paul once
unequally yoked together with unbelievagain expressed his view that
ers: for what fellowship hath righteousness
widows like all other unmarried
with unrighteousness? And what communion hath light with darkness? And what
people were better served by
agreement hath the temple of God with
remaining single. Even though
idols? for ye are the temple of the living
that was a personal opinion, it
God; as God hath said, I will dwell in
was an observation which was
them, and walk in them; and I will be their
guided by the Holy Spirit, and
God, and they shall be my people (2 Cor.
6:14, 16).
as such, should be considered
very seriously.
Conclusion
1 Corinthians 7:1-40
In conjunction with ones study of this chapter, four broad principles about
marriage need to be acknowledged.
1. Marriage was established by God, and each union should continue until
it is severed by death (Gen. 2:21-24).
2. It is best if Christians marry other believers. (Compare 1 Corinthians
7:39.)
3. Individuals are free to choose whether or not they marry; however, there
should never be any premarital or extramarital sexual relations (1 Cor. 7:2,
9).
4. Every decision regarding marriage should be considered in the light of
what is best for the cause of Christ.
Lesson 8
With the fulfillment of the Law by the life and death of Jesus, a new era
began in regard to the manner in which the people of God serve and worship.
The demands of the Law had been met, and there was a sense of liberty that
had never been known by believers. Some Christians were slow to grasp those
liberties and tried to cling to some of the provisions of the Law. Others eagerly embraced their new liberties and threw caution to the wind about what the
consequences of their actions might be. This lesson points out a middle ground
that can be beneficial to all believers.
Monday, July 18
Lesson 8
1 Corinthians 8:1-3
81 / 1 Corinthians 8:1-13
when guided by love. Greek scholars are not in agreement about the
antecedent of the term the same in this verse. Some hold that the same refers
back to the word man and his love for God, while others insist that it refers
to God Himself. It seems to this writer that in view of the overall context of
this passage, which is that of interpersonal relationships among believers,
that Paul had in mind the love that believers have for God. If that is the case,
this verse could be paraphrased to read something like this: But if any man
loves God, the fact that he does so is known of him (that is, is evident to others). The church in Corinth was having some serious problems because some
of the members of that congregation were not guided by love in their dealings
with one another. If they truly loved God, they would have loved their
brethren as well, and their attitude and actions would have given evidence of
such love.
Tuesday, July 19
VAIN IDOLS AND THE TRUE GOD
Lesson 8
1 Corinthians 8:4-6
83 / 1 Corinthians 8:1-13
indicate in the expressions the Son was the agent for the Father in the creation. All things are of, literally out of the Father, but are by, literally
through or by means of Jesus Christ. The phrase and we by him denotes
spiritual creation, like the rest of the creation, is through the Son. In the
minds of men there might be many gods and many lords, but in reality there
is only one true God who is the supreme sovereign in the universe and the
Savior of all who trust Him for salvation.
Wednesday, July 20
LIMITED KNOWLEDGE
AND TENDER CONSCIENCES
Lesson 8
1 Corinthians 8:7, 8
Lesson 8
ABUSED LIBERTIES
1 Corinthians 8:9-11
AND STUMBLING BLOCKS
Two critical lessons for believers to grasp are that Christian liberty does
not mean absolute freedom and personal privacy is not always inviolable.
There are times when ones actions might be completely acceptable under
some circumstances but not under others.
Do Not Offend the Weak (verse 9). The expression take heed indicates
that what Paul had to say on this matter was very serious. The Greek word
for liberty is exousia, a term which is usually rendered authority (Matt. 21:23)
or power (Matt. 9:6). We get such words as execute and executor from this term.
Probably Paul used this word because some of the Corinthian believers insisted they had a right to do as they pleased with meat which had been dedicated to idols. The apostle reminded them, however, that their right or freedom
was not the only issue that was involved. There was also the effect their
actions would have on other believers. The word stumblingblock denotes
something which lies in a pathway and can cause an unwary person to stumble and fall. The Greek word for weak literally means to be without strength.
85 / 1 Corinthians 8:1-13
The weak brethren to whom Paul referred
were believers who had remained babes in
Christ (1 Cor. 3:1-3). Their spiritual immaturity kept them from understanding fully
that, since idols are nothing, the meat that
had been dedicated to them could be eaten
by Christians.
Do Not Embolden the Weak (verse 10).
Evidently, some of the members of the
church in Corinth went beyond eating meat
which had been dedicated to idols and then
sold in the marketplace by attending activitiessuch as guild meetings or other social
functionsthat occurred in the pagan temples. Since such gatherings were
often held in open courtyards, the participants were likely to be seen by
passers-by. The conscience of a believer who was struggling with the issue of
idols and meat from the pagan temples could possibly be detrimentally affected if he saw another believer
participating in any temple
anna
functions. The Greek word for
Causing the Weak To Perish (1 Corinthiemboldened is oikodomeo, which
ans 8:11): The Greek word rendered here
is usually rendered in a positive
perish and in Romans 14:15 as destroy does
sense as build (Matt. 16:18) or
not refer to the destruction of the eternal
edify
(1 Thess. 5:11). The most
spirit of the believer. Since the believer
hath everlasting life, and shall not come
literal meaning of oikodomeo is
into condemnation; but is passed from
to build a house. Pauls use of
death unto life (John 5:24), the security of
the term in 1 Corinthians 8:10
the believer is not under discussion here.
is an exceptional instance. He
Instead the weak brother perish refers to
the testimony and possibly even to the
said that the Corinthian saints
physical life of the immature believer. They who disregarded the weak conmay be influenced by careless brethren
sciences of their immature
toward extreme conduct that would bring
brethren were helping them
great harm. Specifically, Pauls concern
build up a resistance to their
was the liberty exercised by some in eating
meat sacrificed to idols would cause
consciences. Eating meat that
immature believers to stumble when they
had been dedicated to idols was
observed mature brethren doing this. As a
likely to be only the beginning of
result, the younger Christian would possia series of detrimental attitudes
bly backslide into sin. Their witness would
and actions which could have
perish. This condition could even lead to
the loss of their physical lives as it had
serious, far-reaching consedone with others (Acts 5:5, 10; 1 Cor.
quences.
11:30). Mature believers have a great
Do Not Destroy a Brother
responsibility toward their younger broth(verse 11). In this verse Paul
ers and sisters in Christ (Gal. 6:1, 2).
couched an exhortation in the
Take Heed: this common term
means to see or perceive
something; to look and gaze
upon something until you discern it. We are to be aware of
the things around us.We are to
take heed to the sinister evils
that come into our world.We
must sense and know the
things that cause us to stumble.We must understand the
warning in this usage.Word
Study #991.
Lesson 8
1 Corinthians 8:12
One of the most serious aspects of sin is that ultimately it is against God.
David acknowledged this reality in his prayer of confession following his sin
with Bath-sheba when he remorsefully exclaimed to the Lord, Against thee,
thee only, have I sinned, and done this evil in thy sight (Psalm 51:4). David
had sinned against Bath-sheba; he had sinned against Uriah, Bath-shebas
husband, and he had sinned against his people, the Israelites, but his sin was
mostly against God.
Wounding Weak Consciences. As noted previously, the word weak essentially denotes something that is without strength. A weak conscience is one
which is unable to determine whether an action or activity is right or wrong.
The Greek term for wound is a strong word that denotes the effects of harsh
blows struck by a hand, fist and rod. For a supposedly mature believer intentionally to wound a brother or sister with a weak conscience is a serious
offense indeed. Eating meat that had been dedicated to idols was a critical
problem among the early churches because Paul also mentioned this matter
in the fourteenth chapter of his epistle to the church in Rome. This matter is
not a concern among todays churches; however, the principle of making certain that believers with weak consciences are not offended is valid in all times
and places.
Sinning Against Christ. When Paul reminded the Corinthian believers
that their abuse of brethren with weak consciences was actually a sin against
Christ Himself, one has to wonder whether he recalled the words which
87 / 1 Corinthians 8:1-13
Christ pointedly directed to him at the Damascus Road incident, Saul, Saul,
why persecutest thou me? (Acts 9:4). Saul, as he was known then, was leading the Jewish Sanhedrins persecution against the churches in Judea and
the surrounding regions. The sufferings which Saul and his associates meted
out to the Christians were also deeply felt by Jesus, and that is true when any
of His followers are afflicted. In the case of the Corinthian believers, the sufferings were of a different nature and for a different purpose, but they
intensely affected Jesus nonetheless. The concern that Jesus has for immature Christians can also be seen in Matthew 18:6.
Saturday, July 23
CHRISTIAN LIBERTY
AND CHRISTIAN LOVE
Lesson 8
1 Corinthians 8:13
How wonderful it must have been for the early Christians who had come
out of the legalism of Judaism or the oppression of paganism to experience
the liberty they enjoyed as believers in Jesus Christ. Equally important was
the need for them to temper the exercise of their liberty with Christian love.
The Possibility of Offending a Brother. In the first part of this verse
Paul acknowledged that some people might be offended if other believers ate
food that had been dedicated to idols. The Greek for word offend alludes to the
triggering mechanism of a trap to which the bait is attached. When the trigger is tripped, the trap is sprung, thus ensnaring the victim. Paul taught that
certain actions of relatively mature Christians can cause weaker believers to
become caught in the sin of defiling their consciences. When such a situation
develops, the matter becomes escalated into something more serious and
more consequential than the original issues. In exercising Christian liberty,
one must always be concerned about the possible effects his actions could
have on other people.
Avoiding the Offense. As far as Paul was concerned, the solution to the
problem which he addressed in this chapter was simple: he would not eat
meat that had been dedicated to idols. This does not mean that Paul had
become a vegetarian. He was not swearing off all meat, but only the meat that
was questionable as far as weaker believers were concerned. For Paul, the
spiritual well being of other Christians was far more important than any
privilege or liberty he could have exercised. To have such an attitude is a
mark of spiritual maturity. Paul could have insisted on doing what was his
right as a believer who had been liberated by the blood of Jesus Christ, but
believers have not been set free to do wrong. The encouragement and
enhancement of spiritual maturity in weak Christians are even more important matters than eating whatever kind of food one chooses to eat. In the mat-
Conclusion
1 Corinthians 8:1-13
Lesson 9
The support of the ministry has always been a necessary, yet, touchy matter among Gods people. Although sometimes not acknowledged or fulfilled,
provisions have always been made by God for such support. It has consistently been a universal principle that those who minister in the spiritual
realm have a right to expect to benefit from the material things of Gods people (1 Cor. 9:11). While Paul often did not insist upon his right of support, he
always taught that the ministry is to be supported.
Monday, July 25
Lesson 9
1 Corinthians 9:1-6
Manna
ones actions or standing. Examine is from a word which indicates a thorough, rigorousif not
formal, or even legalevaluation. Paul felt as if his apostleship was on trial, and he was
determined to defend himself as
vigorously as possible. The term
power in verses 4, 5 and 6 means
right or authority. Pauls reference to eating and drinking in
verse 4 was an assertion that he
had the right of material support
from others. Not only was Paul to
be supported by those to whom
he ministered, but he also was
entitled to receive support for
any of his family members (verse
5). Note that Paul specifically
mentioned the brethren of the Lord among those who were proper recipients
of ministerial support. Evidently, some, if not all, of the other physical brothers
of Jesus became ministers of the gospel, with James seemingly having become
the pastor of the church in Jerusalem. (Compare Matthew 13:55; Acts 1:14;
12:17; 15:13; 21:18; Galatians 1:19; 2:9.) Paul and Barnabas, like the all other
apostles, were rightfully entitled to ministerial support (verse 6).
Tuesday, July 26
SUPPORT OF MINISTERS ASSERTED
Lesson 9
1 Corinthians 9:7-12
In this passage Paul argued for the support of the ministry from a broad,
general perspective. To support ministers of the gospel is logical, fitting, proper and appropriate in every way. To do so is also scriptural, even though some
men, like Paul, might choose not to accept such support.
91 / 1 Corinthians 9:110:15
Some General Examples (verse 7). To
Charges: the term means
bolster his argument for the support of the
expenses or wages. No one
ministry, Paul cited three irrefutable exampays his own way in the miliples with which everyone of his day would
tary. A soldier counts the cost
of service but not the buying
be familiar. First, he mentioned the solhis own weapon or provisions.
diers. No one would expect a soldier to
The term carries the idea of
donate his time freely or to provide at his
support in every normal and
own expense the weapons and equipment
reasonable sense of the term.
he would need. Another example Paul used
Word Study #3800.
was that of a farmer. Anyone who planted a
crop, such as a vineyard, could rightfully expect to benefit from the harvest
that would be produced. The same principle was applicable for someone who
owned livestock. He had every right to profit from the increase or products of
his herds. No one would have questioned the validity of Pauls logic in referring to these examples and the conclusion which he drew.
Some Biblical Examples (verses 8, 9). In these verses Paul moved from
the realm of the secular to the sacred. In effect, he asked in verse 8 whether
the illustrations he mentioned in verse 7 had any application to the support
of the ministry. To ask the question, however, was to answer it. Moreover, to
teach that ministerslike soldiers, farmers and shepherdsshould benefit
from their labors not only made good sense logically, but scripturally as well.
Paul quoted from the Laws stipulation that oxen used in milling
the grain were to be allowed to
anna
eat some of the grain (Deut.
The Ox and the Corn (1 Corinthians 9:9):
25:4). Then the apostle asked
Even though Paul personally declined
this rhetorical question, Doth
wages for his ministry, by inspiration and
God take care for oxen? (verse
the Law of Moses, he strongly argued the
9). What Paul really meant by
importance of generous compensation of
such a question was, Is God conministers for their labor. According to
cerned only for oxen? The obviDeuteronomy 25:4, an ox was not to be
ous answer to his question was
muzzled or prevented from reaching down
and eating part of the grain he was treading
No. God certainly did not want
out on the threshing floor. In 1 Timothy 5:17,
the Israelites to abuse their live18 Paul repeated this principle and added
stock, especially those from
that the minister who labored diligently in
which they directly benefited,
teaching was to receive double honor. This
but His primary concern was
was both the highest esteem of the hearers
that His people would grasp a
and what we call now an honorarium, or
vital principle regarding the
financial compensation for his labors.
importance of providing support
In verses 10 and 11 Paul applied this
for those who minister to their
standard to a farmer plowing and after the
needs.
harvest threshing out the grain. He had
The Application of the
the reasonable expectation of receiving
benefit from the harvest. So, the minister
Examples (verses 10, 11). In
should have the hope to share the financial
the first part of verse 10, Paul
bounty of the church.
confirmed that God was more
Lesson 9
1 Corinthians 9:13-18
Those who preach the gospel have a right to live by it. Whether the minister
needs or even desires such support does not lessen the responsibility churches
have in this matter. The support of the ministry is not a new concept, but it was
taught by the Law and incorporated into the economy of this dispensation.
Even So (verses 13, 14). In verse 13, Pauls references to the Temple and
the altar spoke of the Jewish Temple and its rituals. Even though the
Corinthian church probably consisted mostly of Gentile believers, all of its
members were certainly familiar with the Mosaic worship system. The point
which Paul emphasized in verse 13 was that the Jewish priests and Levites
those who ministered about holy things and served, or waited, at the
altarwere supported by the tithes and offerings of the Israelites. Then, the
apostle concisely made the application in his argument by stating that ministry of the New Testament era is to be supported in the same manner (verse
14). The term even so essentially means in the same manner. The phrase
live of the gospel corresponds to live of the things of the temple and partakers
with the altar in verse 13. The principle of supporting the ministry by the
tithes and offerings of Gods people is still valid.
Nothing for Paul (verse 15). Once again, Paul reminded the Corinthian
believers that he had not asserted his right to ministerial support. Moreover,
93 / 1 Corinthians 9:110:15
he added he had not written about this matter to get anything for himself. As
the Corinthians knew well, when he ministered in their midst, Paul supported himself by working with Aquila and Priscilla making tents (Acts 18:1-3).
He was determined not to do anything that would give his opponents an
opportunity to try to hinder the effectiveness of his ministry. Pauls feelings
about this matter were so intense that he asserted that he would rather die
than allow anyone or anything to nullify his ministry. Paul did not glory in
his independence, but in his freedom to preach the gospel without any obligation to anyone (Gal. 6:14).
Pauls Compulsion (verses 16, 17). Paul did not want anyone to misunderstand his motivation for preaching the gospel. Even though he gloried in
the gospel, he did not consider that something for which he should have been
commended. He felt as if he had no choice but to preach the gospel, and, if he
failed to do so, something terrible might happen to himwoe is unto me
(verse 16). From the standpoint of human logic, Paul asserted, simply for the
sake of his argument or line of reasoning,
Necessity Is Laid upon Me:
that, if he voluntarily agreed to preach the
the combination of terms gives
gospel, he would have been entitled to some
the sense of the phrase.There
kind of remuneration (a reward). From other
was a compulsion laid upon
teachings, we know men are called to the
Paul to preach the gospel. It
ministry by God and no one should assume
was forced in the sense of
pressure being brought to bear
that solemn duty simply on his own volition.
for him to fulfill his calling.This
Since Paul had been called against his will,
was something that chose him,
that is, by the will and purpose of God
and he feels the constraint and
instead
of his own will or purpose, he was as
pressure to carry out the duty
of preaching.Word Studies
obligated to preach the gospel as is a stew#318 and #1945.
ard in fulfilling the responsibilities of his
position. The Greek word for dispensation is
Without Charge: free! Paul
from
a term which basically refers to a stewoffered the gospel without any
ard or the slave who managed the household
charge, fee or feeling of guilt
on the part of the people.This
or estate for a wealthy man. (See comments
word means costing nothing
on 1 Corinthians 4:1, Lesson 4, regarding
or without any expense needStewards of the mysteries of God.)
ed to be forwarded. In truth
The Gospel Preached Freely (verse
Paul offers the gospel to all
without charge.Word Study
18). If Paul did not preach for money, then
#77.
what was his payment or reward? His remuneration was the satisfaction of knowing
that he had proclaimed the gospel without obligating himself to anyone or
without obligating anyone to him. As far as all parties involved were concerned, the gospel was freely made available and freely received. Paul was
careful to note he did not abuse his power [right or privilege] in the gospel.
The Greek word for abuse essentially means not to use fully. Even though
he had a perfect right to receive material support from those to whom he ministered, Paul did not make use of that privilege, choosing instead to preach
the gospel freely.
Lesson 9
1 Corinthians 9:19-27
Although Paul preached freely, he did not consider himself to be free from
obligation in the proclamation of the gospel. That sense of duty and responsibility was also expressed in Pauls epistle to the church in Rome, I am debtor
both to the Greeks, and to the Barbarians; both to the wise, and to the unwise
(Rom. 1:14).
Pauls Driving Force (verse 19). In this verse Paul described a striking
paradox. On the one hand, he was free from everyone because he did not
accept any material support for preaching the gospel. However, he considered
himself enslaved to everyone for the purpose of preaching the gospel to them.
The man who would be no mans debtor felt indebted to everyone. That compulsion was the driving force in Pauls ministry. That he occasionally received
offerings from people other than those to whom he ministered did not dilute
the intensity or sincerity of his desire. (Compare 2 Corinthians 11:7-9.) Paul
always wanted his situation to be such that he could preach whatever needed to be proclaimed to whoever needed to hear the message.
All Things to All People (verses 20-22). Three groups of people are
included in this passage, each of which needed to be approached somewhat
differently. Pauls desire to gain these people was twofoldhe wanted to lead
them to trust Christ in salvation and to follow Christ in Christian growth.
Those under the Law. Paul was always mindful of the high regard that
most Jews had for the Law. When it was appropriate to do so, he observed certain Mosaic requirements (Acts 16:3; 21:26).
Those without Law. Paul never insisted that any Gentile keep any of the
provisions of the Law. A classic example is he did not demand that Titus submit to circumcision (Gal. 2:3).
Those who were weak. This category possibly included both Jews who had
difficulty in turning completely from the Law and Gentiles who had problems
with a total renunciation of paganism. Paul was patient and considerate in
his dealings with such people (1 Cor. 8:13; 2 Cor. 11:29).
Sharing in the Gospel (verse 23). Paul made himself all things to all people for the sake of the gospel. He wanted the Corinthian believers to recognize
they also were to be involved in the ministry of the gospel. They could not do
that with any degree of effectiveness if they were insisting upon their own
rights and refusing to consider the needs of weaker brethren. If they could not
have a credible testimony among themselves, how could they witness to the
larger community? They needed to follow the example of Paul who did not
insist on his rights, but instead assumed awesome responsibilities. Even
though he sometimes had to endure injustices and indignities, Paul was
determined that, when he witnessed for Christ, his testimony would be
accepted without any reservation.
95 / 1 Corinthians 9:110:15
Striving for the Mastery (verses 24, 25). Beginning in verse 24 and continuing to the end of the chapter, Paul used metaphors from the athletic contests of his day to underscore the lessons which he sought to impart. The
Corinthians were certainly familiar with these events and the activities associated with them. The point which Paul wanted to emphasize was not that
people must strive relentlessly to be saved, but that once one has been saved,
he should be diligent in the manner in which he lives and witnesses for God.
The prize to which Paul referred speaks of the rewards which can be earned
by believers for faithful service to God. As an athlete must be dedicated to a
regime of vigorous, intense training, so should Christians be willing to do
whatever is necessaryeven to the extent of setting aside ones rights and
willing to be all things to all peopleto accomplish what needs to be done,
thereby gaining an incorruptible crown.
Maintaining Ones Effectiveness (verses 26, 27). To maintain his effectiveness in the service of his Master, Paul listed four things upon which he
concentrated.
1. He ran with certainty and pursued his course with the goal clearly in
mind, determined to do Gods will at any cost (verse 26).
2. He fought with purpose. He did not engage merely in shadowboxing
(verse 26).
3. He trained with intensity and by the grace of God kept his fleshly desires
and personal preferences in check (verse 27).
4. He maintained his effectiveness as a witness for God so that when he
preached to others, his message would not be disregarded (verse 27).
It should be noted that Pauls reference to his being a castaway (literally,
disapproved) was not a concern about the possible loss of his salvation, but
a concern about the possible loss of his influence as a Christian witness.
Friday, July 29
EXAMPLES FROM ISRAELS PAST
Lesson 9
1 Corinthians 10:1-11
This passage and the one following are associated with the subject matter
of chapter 9 in the sense that the believers personal conduct continued to be
Pauls primary concern. By citing significant examples from Israels past, the
apostle attempted to convince his readers to shun unworthy activities and
endeavors.
Baptized unto Moses (verses 1, 2). Many of the Corinthian believers
were certainly aware of the historical incidents which Paul cited in verses 111; however, they apparently did not grasp the significance of these events.
Paul began by reminding his readers of the circumstances that attended the
departure of the Israelites from their Egyptian bondage. When those Jews
passed through the divided waters of the Red Sea, they had an experience
akin to a baptism. They were essentially immersed in water in the sense that
they were under the cloud and enclosed by water on either side. The preposi-
97 / 1 Corinthians 9:110:15
(Num. 21:1-9). It is certainly noteworthy that Paul wrote that these Jews had
tested Christ. Perhaps he linked that incident directly to the Second Person in
the Godhead because the manna, which was the focus of the Israelites complaint, was a type of Christ, the Bread of Life (John 6:48-51). Moreover, the antidote to the serpents venom, the serpent of brass on the uplifted pole, was typical of how Jesus would be lifted up on the cross (John 3:14, 15).
Divine Judgment a Solemn Warning (verses 10, 11). The Israelites
often murmured against the Lord and His chosen leaders, Moses and Aaron
(Ex. 15:24; 16:2; 17:3; Num. 14:2; 16:11, 41; 17:5). Murmuring is an audible
expression of deep dissatisfaction which is caused by ones lack of faith in the
goodness of God. One who murmurs says, in effect, God is not to be trusted.
Paul reminded his readers that the incidents from Israels past which he had
cited were ensamples (verse 11). The Greek term for ensamples here is the
same as for examples in verse 6. The examples of the Israelites rebellion and
infidelity against God were included in the Scriptures so subsequent generations of believers could learn from them and avoid the judgments which such
incidents incurred. The expression the ends of the world indicates the church
age is the final era before the consummation of the ages, with the millennial
reign of Christ to be the crowning climax of all the eras of time.
Saturday, July 30
RESIST TEMPTATIONS,
ESPECIALLY IDOLATRY
Lesson 9
1 Corinthians 10:12-15
Conclusion
1 Corinthians 9:110:15
They which preach the gospel should live of the gospel (1 Cor. 9:14). This
is the divine plan for the support of the ministry. It is not a mere suggestion
which can be followed or disregarded as one might choose. God has always
had a method to support those who lead His people in worship and service. It
goes without saying that no one should enter the ministry for material gain.
The labourer is worthy of his hire (Luke 10:7), not because of who the laborer might be, but because of what the laborer does.
Lesson 10
The Problem of
Disorderly Worship
1 Corinthians 10:1611:34
Lesson 10
THE COMMUNION
OF THE BODY OF CHRIST
1 Corinthians 10:16-22
Communion with Christ and communion with demons cannot coexist. The
Lords Supper should be a reflection, for individual believers as well as for the
congregation as a whole, of communion with Christ. This is why the manner
in which the Lords Supper is observed and the motive for it are so critical.
One Cup, One Bread and One Body (verses 16, 17). To emphasize the
need to guard against idolatry, Paul cited the example of the Lords Supper.
(Review comments on verses 14, 15, Lesson
9.)
In this passage, as well as all of Pauls
Communion: this rich word
references to the Lords Supper in this epismeans joint participation or
fellowship. One preacher
tle, his comments are to be interpreted that
defined it as two fellows in the
the observance of the Lords Supper is to be
same ship rowing the same
done only in a congregational setting. Referdirection. It is an apt meaning
ences to the one cup, one bread and one body
of the word.We are to be in
fellowship and intimate particispeak of the commonality of fellowship and
pation with Christ.The Supper
unity of purpose which should characterize
demonstrates the need for a
the observance of the rite. The cup denotes
spirit of fellowship with Christ.
the blood which Jesus shed; the bread symWord Study #2842.
bolizes His body; the body speaks of the con99
Lesson 10
1 Corinthians 10:23-33
Perhaps it would be helpful to recapitulate what Paul taught in this epistle about a believers involvement with activities associated with idols and
idolatrous exercises. As noted in the study of 1 Corinthians 8, it was permissible to eat food that had been dedicated to an idol, and even to attend some
social functions at an idol temple as long as one understood that an idol does
not actually exist and as long as such actions did not cause any problems for
a weaker believer; however, it was an entirely different matter to become
involved in idolatrous worship activities, through which the presumed reality
of a false god would thereby be acknowledged even though no such deity actually exists (1 Cor. 10:20-22). That was why it was necessary for more mature
Christians to be concerned about how their actions would affect saints who
might be somewhat immature. Someone who was not clear on all aspects of
the matter might slip from eating meat which had been dedicated to idols to
partaking of the table of devils, which in effect would have been a lapse into
idolatry. In all these matters, the guiding principles for believers were (1) to
seek the edification of one another, and, what was even more important, (2) to
bring honor and glory to God. Of course, these principles are fully compatible.
Seeking the Benefit of Others (verses 23, 24). Verse 23 echoes something which Paul had previously asserted (1 Cor. 6:12). In this instance, however, he added an important stipulation. Even though what he might choose
to do would be permissible, he needed also to consider whether it was helpful
to others. Eating food which had been dedicated to an idol and attending
social functions at an idol temple might have been entirely permissible for a
mature Christian such as Paul, but the more important issue was how his
actions would affect other believers and his testimony as a Christian. That
was why he admonished his readers that no one should seek his own interest
without considering what impact such conduct would have on others (verse 23). The
Shambles: this is simply the marketplace.The meat offered to
word wealth in this instance does not refer
the idols would be taken after
to material matters, but to ones overall well
the sacrifice and sold to the
being.
butchers in the area.This marEating with Praise to God (verses 25,
ketplace is the shambles.This
26). After having reiterated an important
term comes from a Latin word.
It simply describes the area
principle regarding ones conduct as a Chriswhere the meat was sold on a
tian, Paul then made some specific applicaday to day basis.Word Study
tions, the first of which is seen in these vers#3111.
es which addressed the matter of eating
Lesson 10
1 Corinthians 11:1-10
This chapter begins a section on the proper order of service for public worship. The first of these issues to be addressed is the respective roles of men
and women. Under the Law, public worship was almost exclusively led by
men. While that principle essentially holds true for this age also, under certain circumstances women can be more actively involved. Because there is a
likelihood this provision can be abused, Paul wanted to delineate clearly the
role of men and women in worship.
The Structure of Authority (verses 1-3). Some scholars believe verse 1
should be attached to chapter 10; however, this verse is just as applicable to
what follows as to what preceded it. Note that Paul desired people to follow
him only as he followed Christ (verse 1). In verse 2, the apostle commended
the Corinthian believers because they remembered and observed what he had
taught them. The Greek word for ordinances is usually rendered traditions.
That term, which essentially means that which is handed down, is used in
a positive sense here. Thus, the traditions, or ordinances, which Paul had
advocated, unlike other traditions (Matt. 15:1-9), had the force of scriptural
teachings. Having laid the groundwork for what he intended to teach, Paul
then set forth the boundaries into which his argument would fit (verse 3). The
structure of authority for religious teachings and activities is as follows: God,
Christ, man, woman. It is important to remember this structure deals with
roles that are filled in spiritual worship and service.
Respecting the Authority (verses 4, 5). Pauls reference to whether people should pray with their heads covered or uncovered alluded to the custom
of that day; however, the custom was important because it recognized the
structure of authority. Customs might change from place to place and from
time to time, but the principle of proper acknowledgment of authority does
not. Thus, Paul instructed the members of the church in Corinth to follow the
Lesson 10
1 Corinthians 11:11-19
The church in Corinth was a divided congregation. During the course of the
study of this epistle, note there were differences among the Corinthian saints
over preachers, the role of men and women in worship, the observance of the
Lords Supper and the use of spiritual gifts. Paul wanted the members of
church to resolve their differences so they would not be divided.
Friday, August 5
HOW TO OBSERVE
THE LORDS SUPPER
Manna
Despising the Church of God (1 Corinthians 11:21, 22): Despise means to show contempt, scorn, or lack of respect. It was
said of Jesus, He is despised and rejected
of men. . . . he was despised, and we
esteemed him not (Isa. 53:3).
The Corinthians despised the Lord and
His church by the way they observed the
Lords Supper. They turned it into a
drunken party instead of a sacred memorial of His blood and body. Similar contempt
was recently reported in The Wall Street
Journal which told how many are rejecting
old-fashioned religion. One nondenominational group observed the Lords Supper
with soft drinks and cookies. Likewise,
opening the Lords Supper despises the
Lord and His church by inviting all to His
table without respect to the moral and doctrinal qualifications He has laid down, and
the church is to require (1 Cor. 5:1-13; Jude
3).
Lesson 10
1 Corinthians 11:20-26
This passage and the one following deal with specific instructions regarding the observance of the Lords Supper.
Pauls comments were specifically made to correct some serious errors that had developed
within the membership of the
church in Corinth about the
Lords Supper.
Not As a Social Meal (verses 20-22). In these verses Paul
reversed the order which formal
arguments
usually
follow
because he first gave his conclusion (verses 20) and then listed
his reasons (verse 21, 22). What
the apostle said was that the
members of the church in
Corinth were not to observe the
Lords Supper as if it were a
social meal. In verse 20 the
expression When ye come togeth-
Lesson 10
1 Corinthians 11:27-34
Having considered the proper setting for the Lords Supper and the manner of its observance, Paul next addressed the individual participants. In dealing with this topic, he was concerned about the attitude or motives which one
has when he eats the bread and drinks the cup.
Examine Ones Motive (verses 27-29). One of the most misunderstood
and misapplied stipulations regarding the Lords Supper is what it means to
eat the bread and drink the cup unworthily (verse 27). Many people have
Manna
Conclusion
1 Corinthians 10:1611:34
It has been nearly two thousand years since Paul wrote to the church in
Corinth about the problems of the respective roles of men and women in worship and the proper observance of the Lords Supper. These issues are still
controversial today among many churches. Although some customs might
have changed, the principles which Paul advocated have not. God is not
pleased with disorderly worship.
Lesson 11
The Problem of
Church Dysfunction
1 Corinthians 12:1-31
The abuse of spiritual gifts was among the many problems which beset the
church in Corinth. Consequently, a discussion of spiritual gifts constitutes a
substantial portion in chapters 1214 of the epistle of 1 Corinthians. In chapter 12, Paul provided some basic information regarding the nature and purpose
of spiritual gifts. Except for faith, hope and love, the spiritual gifts served a temporary, but critical purpose in helping the early churches while the New Testament was being written and compiled.
Monday, August 8
Lesson 11
1 Corinthians 12:1-3
In the ensuing discussion of spiritual gifts, Paul would emphasize the sovereignty of the Spirit; however, he wanted the readers to understand clearly that
over and above the person and work of the Holy Spirit is that of Jesus Christ.
The Spirit guides believers into all truth and glorifies Christ instead of the Spirit (John 16:13-15).
Spiritual Gifts (verse 1). The opening words of this chapter are reminiscent of those of chapters 7 and 8, all of which indicate Paul was answering
inquiries that had been asked him in the letter which the church had sent him.
The word gifts is in italics, which means that it was supplied by the translators
of the King James Version. In the Greek version the term rendered spiritual is
pneumatika, which is the plural form and is accompanied by the definite article. Thus, Paul actually wrote, Now concerning the spirituals, brethren, I would
not have you ignorant. The pneumatika were special abilities which were given
to certain believers for the overall advancement of the cause of Christ, particularly in and through His churches. Spiritual gifts should be distinguished from
talents. Those who had gifts could use them without any preparation or development, while natural endowments, then as now, needed to be developed.
Dumb Idols (verse 2). Seemingly, the membership of the church in
Corinth consisted largely of Gentile believers who had come out of paganism.
110
Tuesday, August 9
THE SOVEREIGNTY OF THE SPIRIT
Lesson 11
1 Corinthians 12:4-11
Having laid a foundation for his discussion of spiritual gifts, Paul proceeded to explain the nature of the gifts and, more specifically, the manner in
Lesson 11
1 Corinthians 12:12, 13
In his discussion of spiritual gifts, the apostle Paul consistently emphasized these gifts were given for the common good of the entire congregation.
Lesson 11
1 Corinthians 12:14-19
Previously Paul had stressed the critical need for unity and integrity in a
church body. In these verses the apostle stressed how each individual member of a congregation makes a valuable contribution to the overall ministry of
a church. Like a human body, a church is a unified organism with many members.
The Body and Its Members (verses 14-17). The church in Corinth, like
many other early churches, was a congregation that consisted of believers of
different races and socioeconomic standings. There were men and women,
Jews and Gentiles and slaves and masters. The members of that church also
had different spiritual gifts, some of which were deemed, at least by some
individuals, to be more spectacular than others. In this passage Paul wanted
to emphasize that the overall well being of the bodyor congregation
depends on how well its members function. If some parts of a human body are
missing or unable to function properly, the body might still exist, and perhaps
even do quite well, but it is impaired nonetheless, and other members often
have to compensate to some extent. This principle also applies to the life and
effectiveness of a congregation. A human body has to have a brain, but it cannot be all brain; some additional members are necessary.
The Members Set in the Body (verse 18). In this verse Paul underscored
the sovereignty of God in His creative act. When God made man, He chose of
His own volition to make the human body as it is. The different organs and
parts of the body, when functioning properly, are a marvel of creative design
and efficiency (Psalm 139:14), and, when there are problems, it is because of
the presence of sin as a working principle in the human race. God saw fit to
provide the body with some parts that come individually (heart, brain and
stomach), others that are in pairs (lungs, hands and ears) and still others that
are in sets (teeth and fingers). God set each member of the body in the organism as it pleased Him. Similarly, God gave different spiritual gifts to the members of the early churches, and He gives different talents to present-day
Friday, August 12
MANY MEMBERS, BUT ONE BODY
Lesson 11
1 Corinthians 12:20-26
In this passage Paul continued to use the body and its members as an analogy of a church and its members. Having established the twin principles of
bodily unity and the diversity of functions within the body, Paul was ready to
take his argument to the next level, which is the interdependence of the members of the body.
Interdependent Members (verses 20, 21). Each of the members of the
body need to work together harmoniously for the body to function properly.
With the eye an individual can see something that is desirable, but the eye
cannot grasp the object; the hands are needed for that. There is no need for
either the eye or the hands to try to do the function of the other. In fact, that
would be an utter impossibility; however, the eye and hands do need to fulfill
their respective duties. The head and the feet denote the two extremities of a
human body. They are as dissimilar in function as they are in appearance,
Saturday, August 13
DIFFERENT GIFTS
FOR DIFFERENT NEEDS
Lesson 11
1 Corinthians 12:27-31
In this passage Paul concluded his argument based on the analogy of the
human body and a congregation of believers, with special emphasis on the
role of spiritual gifts in the individual lives of the church members and the
corporate life of the church. While the gifts and needs were different, the overall purpose for the bestowal of spiritual gifts was to enhance the ministry of
the church.
Members of the Body of Christ (verse 27). With this verse Paul completed his analogy. In a very pointed manner, he likened the church in Corinth
to the body of Christ, and by application, the same can be said for every scriptural church. One must not assume that all churches together constitute the
body of Christ. Instead, each individual congregation is, in and of itself, a body
of Christthat is, a body of baptized believers which belongs to Christ. Noteworthy also is that Paul not only stressed the importance of the church, but
the critical role of individual believers as well, indicated by the stipulation
Conclusion
1 Corinthians 12:1-31
Among the members of the church in Corinth, spiritual gifts might have
abounded, but they were seriously abused. The proper role of the spiritual
gifts was vividly illustrated by Paul in his comparison of a church with the
human body. As members of a congregational body, each believer is dependent
upon one another. There might be diversity in gifts, but there must also be
unity in purpose.
Lesson 12
The Problem of
Childish Members
1 Corinthians 13:114:40
In chapters 13 and 14, Paul continued to deal with the matter of spiritual
gifts. Chapter 13 is often regarded as the great love chapter of the Bible. It is
the more excellent way to which Paul referred in 1 Corinthians 12:31. Chapter 14 also gives directions for the proper use of spiritual gifts, especially some
which were esteemed so highly by the members of the church in Corinth.
Whether one is considering the exercise of spiritual gifts among the early
churches or exercising the use of natural gifts in this day, one of the most critical guidelines is, Let all things be done decently and in order (1 Cor. 14:40).
Monday, August 15
Lesson 12
1 Corinthians 13:1-7
Perhaps no other passage in the entire Bible has been more widely quoted,
profoundly cherished or completely severed from its context than 1 Corinthians 13, the love chapter. The principles
which Paul so eloquently set forth in this
Charity: this is one of the best
chapter can indeed apply to a variety of cirknown words in Greek by Engcumstances and situations; however, one
lish speaking people.This is the
should understand the setting of this chapword agape. It means love,
affection, good will. It implies
ter to avoid making any improper applicathat it is an action not an emotions.
tion.The word charity implies
Love As a Motivator (verses 1-3). It is
actions of kindnesses and good
certainly worth repeating that Pauls purdeeds done out of a heart of
pose in 1 Corinthians 13 was to stress the
compassion and care.This is
the love of God for man, and it
ideal way to exercise the spiritual gifts. The
is the love we are to return to
apostles mention of the tongues of men and
God. It asks for nothing in
angels was a reference to the gift of tongues,
return.This is the highest form
or the ability to speak in a language which
of love we know.Word Study
#26.
one did not know (verse 1). Angels generally
spoke in the language of the people whom
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Tuesday, August 16
THE SUPREMACY OF LOVE
Lesson 12
1 Corinthians 13:8-13
Not only did agape love enhance the quality of the spiritual gifts when they
were exercised in love, but such love has great value of itself. In fact, it is far
superior to any of the traits believers possess or exhibit. After everything else
has passed away, true love will continue.
Love Endures Beyond Temporary Gifts (verse 8). In these verses the
references to prophecies, tongues and knowledge indicate these spiritual gifts.
Even though Paul specifically mentioned only three gifts, the implication is
that all the others are included, except for those listed in verse 13. Thus, all
the spiritual gifts except for faith, hope and love were temporary gifts. The
verbs used in referring to the gifts of love, prophecy, tongues and knowledge
are especially noteworthy.
Love never fails. The Greek word for fails is ekpipto, which means to fall
from. Love never falls from its place.
Lesson 12
1 Corinthians 14:1-11
The final portion of Pauls discussion of spiritual gifts is chapter 14, which
consists largely of a contrast between the relative values for a congregation of
the gifts of prophesying and speaking in tongues. In verses 1-11, Paul emphasized how beneficial prophesying could be to a church.
Speaking for the Benefit of Others (verses 1-4). After what Paul said
about love, only one exhortation would be in order: Follow after charity
[love] (verse 1). The Greek term for follow after is a strong verb which essentially means, run after, or pursue vigorously. However, since the Corinthian believers were living in a time when temporary spiritual gifts were operative, it was certainly acceptable for them to want to receive a gift which could
be helpful to the edification of the congregation. The two gifts which seemed
to be desired by many of the Corinthians were prophecy and tongues. Of these
gifts the one which could be most easily counterfeited was tongues, and that
seems to have been what was occurring in many instances. To discourage the
Corinthian saints from abusing the gift of tongues, Paul told them prophecy
was more beneficial to the
greater number of people. The
anna
expression unknown tongue does
Prophesying in the Early Church (1
not refer to an unintelligible spirCorinthians 14:2-5): In speaking of the
itual language which God entemporary gifts existing immediately prior
abled the speaker to utter as an
to the completion of the Bible, Paul pointindication of great spirituality,
ed out the gift of prophecy was superior to
Lesson 12
1 Corinthians 14:12-19
In this passage Paul reiterated some stipulations about the use of the gift
of tongues, and he expanded his exhortation to include praying and singing as
well as speaking in other languages. Although Paul exercised the gift of
tongues on numerous occasions, he did not boast about the matter.
No Unknown Tongue (verses 12-14). Once again, Paul stressed that
the spiritual gifts were for the overall well being of the congregation. To
intensely desire a gift was entirely acceptable as long as the intent was the
edification of the church and not for elevation of the believer (verse 12); however, if one wanted to speak in another language, he should also pray that he
would be given the interpretation of what he would say (verse 13). If the ability to interpret were lacking, there would not be any benefit from what was
said (verse 14). On the basis of all Paul had to say regarding the use of the gift
of tongues, it should be obvious there is no such thing as an unknown tongue.
Some people claim they are enabled to speak in a spiritual language or a
heavenly language because of their depth of spirituality or spiritual maturity. Such a belief is a reflection of spiritual misunderstanding or immaturity,
however, for two reasons. First, the gift of tongues no longer exists. Moreover,
when that gift was operable, it consisted of the ability to speak in another
human language, one which could be understood by those familiar with that
language.
With the Spirit and with Understanding (verses 15-17). It appears
from Pauls argument in these verses that some of the members of the
Corinthian church were faking the gift of
tongues, which reflected how highly some of
Unknown Tongue: first there is
no word for unknown. Unknown
these people regarded that gift. The apostle
is not in the text, and as you
told them, however, they needed to speak
can see in your Bible, it is in
with understanding as well as with the spiritalics.This is added by the
it. Thus, under such a stipulation, those who
translator.The word for tongue
means language.What Paul
counterfeited the gift of tongues also had to
writes about here is not a lanlie about being able to understand what
guage no person knows, but
they were saying. Paul consistently and
instead, the speaking of a
relentlessly adhered to his guiding principle
known language that one has
not studied.This gift of tongues
for the use of the spiritual gifts, which was
is the ability to speak in a recthat they were to be exercised for the beneognized language of the world
fit of the congregation. Instead of arguing
so that the people of that lanwith those who claimed untruthfully to
guage can understand the
have the gift of tongues, Paul simply said, if
gospel.Word Study #1100.
they could not sing, pray and speak with
Lesson 12
1 Corinthians 14:20-32
In this passage Paul set forth some guidelines which, if followed, would
provide the greatest benefit for all who were involved in the matter of spiritual gifts. The gifts of tongues and prophecy were highly impressive gifts, and
they needed to be exercised with great care.
Tongues, a Sign for Unbelievers (verses 20-22). In verse 20, Paul gave
the Corinthian believers a kind admonition which he prefaced with the term
brethren. The fact that such an admonition was necessary indicates how
touchy the matter of speaking in tongues had become in the church in
Corinth. Pauls appeal was for the Corinthians to be mature (not children)
in their understanding regarding the spiritual gifts in general and that of
tongues in particular; however, they were encouraged to be childlike (in malice be ye children) in their attitude toward each other. The Greek word for
men in this instance actually means mature or complete. Verse 21 is based
on Isaiah 28:11, the lesson that the sovereign God can use people who speak
an unfamiliar language to accomplish His purposes. This thought led to
Pauls conclusion in the first part of verse 22 that the gift of tongues was a
sign for unbelievers, of which the marvelous phenomenon that occurred on
the day of Pentecost is the classic example (Acts 2:1-11). However, the
Corinthians who were counterfeiting the gift of tongues were trying to
impress other believers.
Lesson 12
1 Corinthians 14:33-40
With this passage Paul concluded his extended discussion of the spiritual
gifts. One matter he addressed in these verses which he had not considered
previously was that women were not to exercise any spiritual gifts in the public worship services. Throughout these final verses, Paul emphasized the
importance of conducting church matters in an orderly manner.
Avoid Confusion (verses 33-35). The entire universe attests to the wonderful fact that God is associated with order and harmony. On the other hand,
when disorder intrudes the result is tumult, commotion and chaos. What is
true of the universe as a whole is also true for a church. God is not responsible for confusion in a church, nor is He pleased with such a situation (verse
33). It was possible to exercise spiritual gifts in such a way to cause disorder
and disharmony in a congregation. Thus, the apostle Paul gave yet another
stipulation regarding the use of spiritual gifts. That exhortation, which was
applicable to all the churches, was that women were not to speakthat is,
they were not to exercise any spiritual gift such as prophecy, speaking in
tongues or interpretation of tonguesin the churches (verse 34). If any
woman wanted to discuss a matter or obtain additional information, she was
to consult her husband in private (verse 35). The principle which Paul
invoked in this situation was that women are to be subject to men, an issue
which was addressed in Lesson 10. (Review comments on 1 Corinthians 11:119).
Conclusion
1 Corinthians 13:114:40
Lesson 13
The Problem of
Forgetful Believers
1 Corinthians 15:116:24
The apostle Paul closed his epistle to the church in Corinth with two critical reminders. First, he brought to the minds of his readers some wonderful
truths regarding the resurrection of Jesus Christ, and, based upon that great
accomplishment, the assurance that believers shall enjoy ultimate victory
over sin and death. Finally, Paul reminded the Corinthian saints they were to
be mindful of the needs of others. How one treats less fortunate people can
provide telling insights into his spirituality.
Monday, August 22
Lesson 13
1 Corinthians 15:1-11
Paul began his discussion of the resurrection with a reference to the gospel,
after which he quickly proceeded to cite some witnesses who had firsthand
knowledge of the risen Lord. The acceptance of the gospel had brought some
remarkable changes in the lives of the Corinthian believers.
The Essence of the Gospel (verses 1-4). In stating, I declare unto you the
gospel, Paul reminded his readers of the gospel which he had preached to
them previously (verse 1). Although they accepted by faith the message of salvation which the apostle had proclaimed, he wanted them to understand that
they needed to keep in mind what they had heard and to live in such a manner to give a positive reflection of the salvation which they had received (verse
2). The phrase unless ye have believed in vain did not suggest they could lose
their salvation, but it was an encouragement to maintain an effective testimony for Christ. In verses 3 and 4, Paul set forth the essence of the gospel,
that it is the message of the death, burial and resurrection of Christ. Since the
word gospel essentially means good news, it is a message of hope and assurance for all who accept it. The good news about Christs death is that He died
for others; the good news about His burial is that His tomb is empty; the good
news about His resurrection is that He was victorious over death, a victory
through which all believers shall also be triumphant.
133
Manna
Defining the Gospel (1 Corinthians 15:14): The gospel is the death, burial and resurrection of Jesus Christ according to the
Scriptures. To Paul and the Corinthians,
the according to the scriptures (verses 3,
4) formula attached to the end of the statement indicates the happening was not just
a New Testament heralded event.
That which is perfect (1 Cor. 13:10)
was in the early stages of being completed.
So, at the time Paul wrote to the Corinthians, the Old Testament was still their primary, if not only inspired record of the
gospel. Such is reflected in Pauls method
of first preaching from the Old Testament
in the synagogues when entering a city
(Acts 17:1-3). The passion and resurrection
of Christ is the central theme of the entire
Bible from Genesis to Revelation! Likewise,
the gospel is the premier message of the
Lords churches today.
Manna
Some
Post-Resurrection
Appearances (verses 5-8). Following His resurrection, Jesus
made several appearances to
various individual believers and
groups. It is difficult to ascertain
the exact order of these appearances, but the following list gives
the likely sequence of events.
1. To Mary Magdalene (Mark
16:9; John 20:11-18).
2. To the other women (Matt.
28:8-10).
3. To Peter (Luke 24:34; 1 Cor.
15:5).
4. To the Emmaus disciples
(Mark 16:12, 13; Luke 24:13-32).
5. To the apostles and others,
but not Thomas (Mark 16:14-18;
Luke 24:33-48; John 20:19-25).
6. To the apostles, with Thomas
present (John 20:26-29).
7. To the seven disciples by the
Sea of Galilee (John 21:1-23).
8. To the apostles in Galilee
(Matt. 28:10, 16-20).
9. To more than five hundred
believers (1 Cor. 15:6).
10. To James (1 Cor. 15:7).
11. To the apostles at the ascension (Luke 24:49-52; Acts 1:4-12).
12. To Stephen (Acts 7:55).
13. To Paul near Damascus
(Acts 9:3-6; 1 Cor. 15:8).
14. To Paul in the Temple (Acts
22:17-21).
15. To Paul in Corinth (Acts
18:9, 10).
16. To Paul in Jerusalem (Acts
23:11).
17. To John on the isle of Patmos (Rev. 1:10-20).
Lesson 13
1 Corinthians 15:12-28
Manna
Manna
Lesson 13
1 Corinthians 15:29-41
This passage includes some matters that are difficult to understand. It will
be helpful, however, to keep in mind that the overall subject which is being
addressed is the resurrection, and the topic of more immediate consideration
is how the dead are raised. Having clearly established the reality of the resurrection and some of the consequences, Paul then set forth some features
regarding the manner of the resurrection.
Baptism and the Resurrection (verses 29-31). Verse 29 has generated
all manner of debate and controversy. To understand what Paul meant by the
phrase baptized for the dead one needs to recall what baptism symbolizes. It
depicts the death, burial and resurrection of Jesus Christ and the fact that
the believer has died to sin and has been raised to walk in newness of life
(Rom. 6:2-11). Thus, baptism gives a twofold emphasis to death: the literal
death of Jesus and the believers symbolic death to sin. Baptism is also a pictorial promise that believers will be resurrected even though they will experience physical death. The likelihood of physical death was something which
Paul and others like him had to face each day (verse 30). If there is no hope
for resurrection, why would people put themselves in constant jeopardy of
their lives, Paul asked. The threat of physical death was so constant and so
real that Paul exclaimed, I die daily; however, despite that fact Paul was
always ready to affirm (protest) how pleased he was with the Corinthian
saints (verse 31). The Greek term for your rejoicing actually means our glorying.
Awake to Righteousness (verses 32-34). Verse 32 is another controversial Scripture. Did Paul literally fight with wild beasts in Ephesus, or did he
use that expression to describe the fierce resistance he encountered from
wicked opponents to the gospel? This writer believes that Paul spoke figuratively in this matter. If he had actually fought wild beasts in the arena, it
seems he most certainly would have included that experience in the lengthy
list of sufferings he had endured. (Compare 2 Corinthians 11:23-28.) The last
part of verse 32 is the Epicurean philosophy, which holds that, since there is
no existence beyond this life, we should enjoy our time on earth to the fullest.
(Compare Luke 12:16-21.) Paul continued to warn against worldly philosophies of life in verses 33 and 34. The expression evil communications in this
instance means bad company. The word manners is from ethos which is
related to ethics or ethical. Bad company is likely to have a detrimental effect
on a Christian life-style. Thus, Paul called on the Corinthian believers to
awake to righteousness.
The Method of the Resurrection (verses 35-38). In this passage Paul
answered the objections of those who reasoned that once a physical body has
decomposed it cannot be restored. The Greek word for fool literally means
mindless one (verse 36). This is not the same term that Jesus used in
Lesson 13
1 Corinthians 15:42-58
Lesson 13
1 Corinthians 16:1-12
God has always intended for His people to be mindful of the needs of others. Under the Law, the Jews were directed to help the poor (Lev. 19:9, 10;
Deut. 24:19-22). During the time of the early churches, material support from
congregations for impoverished believers seems to have been an established
and widespread practice. (Compare Acts 2:45; 4:35; 6:1; 11:27-30; Galatians
2:10; 1 Timothy 5:9.)
Instructions for the Collection (verses 1-4). The collection for the
saints was an offering which Paul was raising for the poor saints in the
church in Jerusalem. He also solicited contributions from the other churches
with whom he had labored, such as those in Galatia (Gal. 2:10) and Macedoniaspecifically, Philippi, Thessalonica and Berea (2 Cor. 8:1-4). Paul directed the members of the Corinthian congregation to set aside a special offering
each Sunday (verse 2). The specific amount to be given was to be determined
by each individual, but it was to be based on as God hath prospered him.
Thus, by contributing beforehand, the Corinthian believers would have their
Lesson 13
1 Corinthians 16:13-24
All who serve the Lord are to be treated with proper respect and their
endeavors appropriately acknowledged and supported. Moreover, among
believers there should always be mutual love and prayerful concern for one
another. All Christian relationships should be pursued in the light of Christs
return.
Stand Fast in the Faith (verses 13, 14). Verse 13 consists of a fourfold
exhortation that is reminiscent of a series of military commands.
Be watchful. In days prior to radar and other electronic means of detection,
sentries played a critical role for the military. Vigilance was absolutely essential for the troops safety and success.
Be firm. This admonition is directed against wavering, uncertainty or
doubt. Believers are to stand fast in the faith, the teachings and practices
which Gods people and His churches are to maintain.
Be manly. The term quit, used in this instance, refers to the manner in
which one acts or conducts himself. To be manly is to be courageous despite
any threats or opposition which one might encounter.
Be strong. This exhortation means that one is not to accept defeat. In the
Christian warfare there is no place for retreat. The armor of God is designed
for attack and advance (Eph. 6:13-18).
The admonition of 1 Corinthians 16:14 tempers the foregoing commands so
that believers will not act harshly or be abrasive in their dealings with either
other Christians or nonbelievers (1 Peter 4:8).
Encourage Other Laborers (verses 15-18). The exhortation in verses 15
and 16 is awkward in construction; however, what Paul said was that the
members of the church in Corinth were to honor Stephanas and his family.
Stephanas had been a faithful member of that congregation from its inception. (See comments on 1 Corinthians 1:16, Lesson 1.) Pauls statement that
Stephanas and his family had addicted themselves to the ministry of the
saints sounds more intriguing in English than it really is. The Greek word
for addicted basically means to be completely in line with or to be firmly
inclined toward. Stephanas and his family were fully committed to serving
other believers. Stephanas and the two men who accompanied him were evidently the ones who had brought the letter from the church in Corinth to
Paul, and they probably were the brethren of whom Paul wrote in verse 12.
If that is so, then these men would have taken Pauls reply, the epistle of 1
Corinthians, back to Corinth. Stephanas, Fortunatus and Achaicus were a
great encouragement to Paul, and he urged the Corinthian saints to acknowledge what they had done (verse 18).
Salutations in the Lord (verses 19-21). In keeping with his custom, Paul
included greetings from various groups and individuals in the closing of this
epistle. The term Asia denotes a province which corresponds to the western
Conclusion
1 Corinthians 15:116:24
Christians are sometimes called, The People of the Book, meaning that
our lives are to be governed by the Bible. Unfortunately, we sometimes forget
how we should conduct ourselves. Pauls epistle to the church in Corinth was
a reminder of some things which the members of that congregation should
and should not do. The resurrected Lord gives assurance that Christians can
live victoriously, a practical demonstration of which is revealed by believers
concern for one another.
145 / Bibliography
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