True Spirituality:

A Study in 1 Corinthians
by
Robert L. Deffinbaugh
deffinbaugh@bible.org
Biblical Studies Press
www.bible.org
1999
Robert L. Deffinbaugh graduated from Dallas Theological Seminary with his Th.. in 19!1. Bob is a teacher and
elder at "ommunity Bible "ha#el in Richardson$ Te%as$ and has contributed many of his Bible study series for use
by the &oundation. These lessons are from a series of messages taught by Bob in 199'.
(nless otherwise noted$ Scri#ture is ta)en from the *+, -+R."-* ST-*D-RD B.BL+/$ "o#yright 0
1912$1913$1914$1915$19!1$19!3$19!4$19!6$19!!$1996 by The Loc)man &oundation. (sed by #ermission.
TRADEMARK AND COPYRI!T IN"ORMATION
"7P8R.9:T 0 1996 B8 B.BL."-L ST(D.+S PR+SS$ L.L.". -*D T:+ -(T:7RS. -LL R.9:TS R+S+R;+D. &7R &R++
(S-9+ .*&7R-T.7*$ PL+-S+ R+-D T:+ BS& ,+B S.T+ "7P8R.9:T ST-T++*T &7R &-.R (S+ ST-T++*TS.
E#ECTRONIC ACCESS TO T!IS MATERIA#
T:.S -T+R.-L .S -;-.L-BL+ &7R (S+ 7* T:+ .*T+R*+T ;.- -* -9R+++*T ,.T: T:+ B.BL."-L ST(D.+S
&7(*D-T.7*$ - *7*<PR7&.T &7(*D-T.7* -T=
,,,.B.BL+.7R9
B.BL."-L ST(D.+S "7P8R.9:T+D B8 .*D.;.D(-L -(T:7RS -*D T:+ B.BL."-L ST(D.+S PR+SS -R+ *7T S:-R+,-R+
7R P(BL." D7-.* -*D -8 *7T B+ D(PL."-T+D ,.T:7(T P+R.SS.7*.
$S" %E$SITE COPYRI!T STATEMENT
&R7 7(R ,+BS.T+ -T ,,,.B.BL+.7R9$ 87( -8 D7,*L7-D T:+ .*&7R-T.7* -*D PR.*T .T &7R 87(RS+L& -*D
7T:+RS -S L7*9 -S .T .S 9.;+* -,-8 -*D *7 ":-R9+ .S -D+ &7R .T. .* T:.S "-S+$ &R++ +-*S &R++. .T "-**7T
B+ B(*DL+D ,.T: -*8T:.*9 S7LD$ *7R "-* - ":-R9+ B+ -D+ &7R S:.PP.*9$ :-*DL.*9$ 7R -*8T:.*9. .T .S
PR7;.D+D &7R P+RS7*-L ST(D8 7R &7R (S+ .* PR+P-R-T.7* 7& S+R7*S$ S(*D-8 S":77L "L-SS+S$ 7R 7T:+R
*7*<"7+R".-L ST(D8. T:.S R+L+-S+ D7+S *7T -PPL8 T7 7T:+R +D.- T:-* P-P+R PR.*T+D D.STR.B(T.7*.
&7R &R++ D.STR.B(T.7* 7& 7R+ T:-* 122 "7P.+S$ 87( (ST 7BT-.* ,R.TT+* P+R.SS.7* -*D "7PL8 ,.T:
R+-S7*-BL+ 9(.D+L.*+S 7& "7*T+*T "7*TR7L -*D .*"L(D+ "(RR+*TL8 ;-L.D BSP "7P8R.9:T -*D
7R9-*.>-T.7*-L -"?*7,L+D9+*TS.
&7R P+R.SS.7*$ .*@(.R+ B8 +<-.L T7 A:+-D@B.BL+.7R9B 7R "-LL 522<6!6<3'36.
True Spirituality:
A Study o& 1 Corinthians
Contents
Lesson 1= .ntroduction and Bac)ground C1 "or. 1=1<9D................................................................................................
Lesson 3= ulti#lying DiEisions C1 "or. 1=12<41D.........................................................................................................
Lesson 4 True ,isdom C1 "or. 3=1<11D..........................................................................................................................
Lesson '= Substandard Saints C1 "or. 4=1<'D..................................................................................................................
Lesson 6= - Different Loo) at Leadershi# C1 "or. 4=6<1!D............................................................................................
Lesson 1= - "all to Re#entance C1 "or. 4=15<34D..........................................................................................................
Lesson != &ollow the Leader C1 "or. '=1<31D.................................................................................................................
Lesson 5= "hurch Disci#line= Ta)ing Sin Seriously C1 "or. 6=1<14D.............................................................................
Lesson 9= "ourting Sin C1 "or. 1=1<11D..........................................................................................................................
Lesson 12= The Relationshi# Between S#irituality and Se%ual orality C1 "or. 1=13<32D..........................................
Lesson 11= Se% and the S#iritual "hristian C1 "or. !=1<!D.............................................................................................
Lesson 13= The Relationshi# Between S#irituality and Se%uality C1 "or. !=5<11D........................................................
Lesson 14= S#irituality and the Status @uo C1 "or. !=1!<3'D.........................................................................................
Lesson 1'= (ndistracted DeEotion C1 "or. !=36<'2D......................................................................................................
Lesson 16= The 9reat DiEorceFSe#arating ATruth &rom LoEeB C1 "or. 5=1<14D.........................................................
Lesson 11= ,hen a Right ay Be ,rong C1 "or. 9=1<34D.............................................................................................
Lesson 1!= Lessons &rom the Present and the Past C1 "or. 9=3'G12=12D......................................................................
Lesson 15= Lessons ,e ust Learn &rom 7ur A&athersB C1 "or. 12=11<1'D................................................................
Lessons 19 H 32= Table Tal) C1 "or. 12=1'<44D.............................................................................................................
Lesson 31= S#irituality and S#iritual 9ifts C1 "or. 11=1<4D...........................................................................................
Lesson 33= :eadshi# and :ead "oEerings C1 "or. 11=4<11D..........................................................................................
Lesson 34= 1 "orinthians 11=1<11 G .ts .ssues and .m#lications C1 "or. 11=1<11D........................................................
Lessons 3' H 36= "orrections for "ommunion C1 "or. 11=1!<4'D................................................................................
Lesson 31= S#irituality and S#iritual 9iftsFPart 1 C1 "or. 13=1<4D..............................................................................
Lesson 3!= S#irituality and S#iritual 9iftsFPart 3 C1 "or. 13='<11D............................................................................
Lesson 35= S#irituality and S#iritual 9iftsFPart 4 C1 "or. 13=13<41D........................................................................
Lessons 39<43= ,hat .s This Thing "alled LoEeI C1 "or. 14=1<14D..............................................................................
Lesson 44= S#iritual 9ifts$ Part .;= The easure of a 9ift C1 "or. 1'=1<36D................................................................
Lesson 4'= S#iritual 9ifts$ Part ;= S#iritual 9ifts and Self<"ontrol C1 "or. 1'=31<'2D................................................
Lessons 46<45= - Refresher "ourse on the Resurrection of the Dead C1 "or. 16D.......................................................
Lessons 49<'2= PaulJs "losing ,ords C1 "or. 11D..........................................................................................................
#esson 1:
Introdu'tion and $a'()round
*1 Cor+ 1:1,-.
Ma/or Outline o& 1 Corinthians
Before we begin our study of the first cha#ter of 1 "orinthians$ it would be good for us to Eiew the boo) as a
whole as summariKed in this outline=
1=1<9 .ntroduction= Salutation CEerses 1<4D and Than)sgiEing CEerses '<9D
1=12G'=31 Dealing ,ith DiEisions L (nholy Se#aration
6=1G1=32 Dealing ,ith Sin L Biblical Se#aration
!=1G12=44 @uestions -nswered= "ommitments C!D and "onEictions C5<12D
11=1G1'='2 "hurch "onductFDiEersity ,ithout DiEisions
16=1<65 The Doctrine of the Resurrection of Mesus "hrist
11=1<3' "onclusionF9etting Personal
Introdu'tion
- number of years ago$ one of the seminary students in our congregation left for a summer ministry in the
South. During that wee)$ we receiEed word that his car had bro)en down on the way and that he was stranded. .t
was re#orted as a matter for #rayer$ but in Nest$ someone suggested the church send ABobB to fi% the car. y
res#onse was that$ while . may be able to Aheal the sic)B CautomotiEely s#ea)ingD$ . am not able to Araise the
deadOB
,hile a student in seminary$ . became friends with a student who was a Eeterinarian. . always teased him by
telling him his ministry could be #reaching in a church that was going to the dogs. . wonder Nust how one would
feel about being sent to a church li)e the one in "orinth$ as described in the two e#istles of Paul to the "orinthians.
&ran)ly$ from a #urely human #oint of Eiew$ the situation in "orinth a##ears to be ho#eless.
-nd yet when we read these introductory Eerses to this e#istle$ Paul is #ositiEe$ u#beat$ and o#timistic. :is
#rayers concerning this church are filled with e%#ressions of than)sgiEing. :ow can this beI :ow can Paul be so
#ositiEe and o#timistic as he communicates with this churchI 7ne thing is certainFit is not because of the godly
conduct of many of its members.
PaulJs first words to the "orinthians are not Nust a re#etition of a standard form$ a )ind of Aboiler #lateB
greeting$ as though he were using a #re<#ac)aged com#uter #rogram which needed nothing else but to fill in the
name of the church. The salutation of this e#istle #roEides us not only with a demonstration of PaulJs o#timism and
enthusiasm in writing to these saints$ it also indicates how he can be so #ositiEe about this troubled body of
belieEers. ore than this$ it begins to lay a theological foundation for PaulJs ministry and teaching as it will be
giEen throughout the e#istle. This salutation tells us not only how Paul feels about this church$ but why he feels as
he does. 9ordon &ee has this to say about the im#ortance of these first nine Eerses of 1 "orinthians=
,ith the elaborations of this letter Paul begins a habit that will carry through to the end. .n each
case the elaborations reflect$ either directly or subtly$ many of the concerns about to be raised in
the letter itself. +Een as he formally addresses the church in the salutation$ PaulJs mind is already
at wor) on the critical behaEioral and theological issues at hand.
1
The "oundin) o& the Chur'h at Corinth
-t the end of PaulJs so<called first missionary Nourney with Barnabas$ the Merusalem "ouncil met to decide Nust
what should be rePuired of 9entile conEerts C-cts 16=1<39D. ,hen Paul and Barnabas went their se#arate ways$
Paul too) Silas with him and set out on what was to be called the second missionary Nourney of Paul C-cts 16=41<
1
9ordon D. &ee$ The First Epistle to the Corinthians C9rand Ra#ids= ,illiam B. +erdmans Publishing
"om#any Qre#rintR$ 1994D$ #. 35.
'1D. They began by reEisiting some of the churches that had been founded on the first Nourney$ deliEering to them
the decision of the Merusalem "ouncil C11='<6D.
-fter being diEinely #rohibited from #reaching in -sia C-cts 11=1D and Bithynia$ Paul$ Silas$ and Timothy
ended u# at Troas$ where Paul receiEed the Aacedonian EisionB C11=9<12D$ which brought them
3
to Phili##i where
a number were saEed and a church was established. &rom Phili##i$ Paul and his #arty went to Thessalonica$ then to
Berea$ and finally to -thens C-cts 1!D. &rom -thens$ Paul went to "orinth$ an ancient city of 9reece$ the seat of
goEernment of the Roman #roEince of -chaia. .t was in "orinth that Paul first crossed #aths with a Mew named
-Puila and his wife Priscilla. Li)e Paul$ this man was a tent<ma)er. :e and his wife had fled from .taly because of
a command from "laudius that all Mews must leaEe Rome C-cts 15=1<4D. +Eery Sabbath$ Paul went to the
synagogue$ where he sought to eEangeliKe Mews and 9ree)s C15='D. +Eentually he was Noined by Silas and Timothy$
who had Nust arriEed from acedonia. -##arently they brought a gift from the acedonians which enabled Paul to
fully deEote himself to the ,ord$ so that he gaEe all of his efforts to #reaching "hrist C15=6D.
-s usual$ PaulJs #reaching #rom#ted a reaction from the unbelieEing Mews$ so that he left the synagogue and
began to concentrate on eEangeliKing 9entiles C15=1<!D. Paul moEed his headPuarters to the house of a man named
Titius Mustus$ a 9entile 9od<fearer who liEed ne%t door to the synagogue C15=6<!D. "ris#us$ the leader of the
synagogue$ became a belieEer along with the rest of his household. any other "orinthians were also being saEed
as well and were submitting to ba#tism C15=5D. The Lord a##eared to Paul in a Eision$ assuring him that there were
many more souls to be saEed in that city and that he was not to fear. :e was to s#ea) out boldly$ rather than to hold
bac) for fear of trouble C15=9<12D.
4
-s a result$ Paul e%tended his ministry in "orinth$ staying a total of 15 months$
a considerably longer #eriod of ministry than usual.
PaulJs lengthy ministry was facilitated$ in #art$ by Mewish litigation and by the #recedent<setting ruling of
9allio$ the #roconsul of -chaia C15=13<1!D. The Mews seiKed Paul and brought him u# on charges before 9allio.
They accused him of being neither a faithful Mew nor a good citiKen. They accused him of s#ea)ing and acting
against the law. Paul did not eEen get the o##ortunity to s#ea) in his own defense. Before he could o#en his mouth$
9allio gaEe his ruling. This strife between Paul and the Mews was but another instance of the in<fighting which was
so ty#ical of the Mews. 9allio was fed u# with it and with them and was not about to be used by these Mewish Kealots
to #reEail oEer their Mewish riEals. This was not a matter for his Nudgment. :e threw them and their case out of
court.
&rom all we are told of him$ 9allio was a #agan who cared nothing for the Mews$ the gos#el$ or Paul. -nd yet
his ruling was a landmar) decision$ officially legitimiKing and #rotecting those who #reached the gos#el
throughout the entire Roman +m#ire. Mudaism was an official religion$ recogniKed and sanctioned by the Roman
goEernment. The Mews were see)ing to conEince 9allio that Paul was really no Mew and that the #reaching of the
gos#el was not the #ractice of Mudaism. Thus$ they inferred$ Paul was a threat to the stability of Roman rule. They
argued that neither Paul nor any other "hristian should be allowed to #reach the gos#el under the #ermission and
#rotection of the Roman law. ,hen 9allio refused to rule on this matter$ calling it a Mewish sPuabble$ he was
declaring PaulJs #reaching of the gos#el to be the #ractice of Mudaism. "hristianity$ 9allioJs ruling indicated$ was
Mewish and thus #rotected by Roman law. Thus$ PaulJs ministry was legal$ and any Mewish o##osition could not
claim Rome as their ally.
9allio droEe them away from his Nudgment seat. The Mews were furious$ and in retaliation they seiKed
Sosthenes$ the leader of the synagogue$ and began to beat him in front of the #roconsul. :e loo)ed on with disdain$
not at all im#ressed or concerned. This Sosthenes seems to be the same #erson who is with Paul as he writes to the
"orinthians C1=1D.
The City o& Corinth
Secular history only Eerifies and clarifies the im#ression of the city of "orinth which we gain from the #ens of
Lu)e C-ctsD and Paul C1 and 3 "orinthiansD. .t was a great city in many ways. Politically$ "orinth was the ca#ital
city of the Roman #roEince of -chaia$ a territory including nearly all of 9reece. That is why 9allio$ the #roconsul
of -chaia$ was in "orinth and heard the charge against Paul. 9eogra#hically$ "orinth was so strategically located it
could hardly do other than #ros#er. The city was situated on a #lateau oEerloo)ing the .sthmus of "orinth$ two
3
.t seems that here at Troas Dr. Lu)e Noined the #arty$ for beginning in -cts 11=12$ Lu)e changes from the
third #erson Che$ theyD to the second Cus$ weD.
4
This is certainly not the ty#ical im#ression which we haEe of Paul. ,e thin) of him as a )ind of religious
#it bull$ who sim#ly cannot be sto##ed or silenced. This Eision strongly im#lies that Paul was fearful and that
without 9odJs encouragement$ Paul may haEe held bac) for fear of Mewish re#risals.
miles distant from the 9ulf.
'
*earby was the -crocorinth$ a 1922<foot mountain that was #erfectly suited as a
citadel for the city. This fortress was so secure it was neEer ta)en by force until the inEention of gun<#owder.
6
.t
also contained an ine%haustible water su##ly in the fountain of Peirene.
1
-t the summit of -crocorinth was the
tem#le of -#hrodite$ the goddess of loEe. -t the base of the citadel stood the tem#le of elicertes$ the #atron of
seafarers.
!
Located on an isthmus$ "orinth became a crossroads for both land and sea trade. By loo)ing at a ma#$ one can
Puic)ly see that "orinth is situated between two large bodies of water and two land areas$ and these are Eirtually
surrounded by the editerranean Sea. ,ere it not for the isthmus on which "orinth was founded$ the southern #art
of 9reece would be an island in the editerranean Sea. 9oods e%changed between the north and south would
normally be shi##ed by land through "orinth.
uch of the sea trade of the editerranean from east to west also #assed through "orinth. To the west of
"orinth was the #ort city of Lechaeum on the 9ulf of "orinth. 7n her east was the #ort of "enchrae on the Saronic
9ulf. These were #orts of call for shi#s that sailed the seas. TraEel across the isthmus and through "orinth was
generally considered safer than the 322<mile Eoyage around "a#e alea$ the most dangerous ca#e in the
editerranean.
5
So dangerous was this Nourney by sea that the 9ree)s had two sayings well )nown to sailors in
those days= ALet him who sails round Malea forget his home, B and$ ALet him who sails round Malea first make his
will.B
9
To aEoid the distance and danger of the Nourney around the "a#e of alea Cnow called "a#e ata#an
12
D$ goods
would be unloaded at one #ort$ trans#orted across the four<mile stri# of land Cthrough "orinthD$ and reloaded on
the other side. Smaller shi#s were actually trans#orted with their cargo oEer the isthmus by means of rollers.
"onsePuently$ the isthmus was named the Diolkos$ Athe #lace of dragging across.B
11
*ero had #lanned a canal to
Noin the -egean and .onian seas$ and he eEen began construction in -.D. 11. The three and one<half mile canal was
finished in 1594.
13
"orinth thus became a great commercial center. Lu%uries from all oEer the world were aEailable$ and the Eices
of the world were also to be found there. These eEils did not all haEe to be im#orted$ howeEer$ for the tem#le of
-#hrodite$ the goddess of loEe$ was nearby with 1$222 cult #rostitutes who sold themselEes in the name of religion.
The 9ree)s had a #roEerb about the city which tells a great deal about its moral decay= AIt is not every man who
an afford a !ourney to Corinth.B
14
Those who were worldly wise used the Eerb AcorinthianiKeB to describe an act of
immorality. A"orinthian girlB was )nown to be a synonym for #rostitute.
1'
+stimates of the #o#ulation of "orinth range from 122$222 to 122$222. The diEersity of #eo#les who liEed in
this city is e%#lained by her history. .n PaulJs day$ "orinth was a Eery old and yet a Eery new city. A"igns of
ha#itation date #ak to the fourth millennium $.C.B
16
-le%ander made "orinth the center of a new :ellenic League
as he #re#ared for war with Persia.
11
.n 1'1 B.".$ the city was destroyed by Roman soldiers because it led the
9ree) resistance to Roman rule. -ll the males of the city were e%terminated$ and the women and children were
sold for slaEes.
1!
The city was rebuilt by Mulius "aesar 122 years later$ and it eEentually became the ca#ital of the
#roEince of -chaia. any of those who settled in "orinth were not 9ree)s. - large number of Roman soldiers
'
- Ru##recht$ A"orinth$B The %ondervan &itorial Enylopedia of the $i#le$ errill ". Tenney$ 9eneral
+ditor C9rand Ra#ids= >onderEan$ 19!6D$ .$ #. 912.
6
.bid.
1
&. &. Bruce$ The 'ew Century $i#le Commentary( I and II Corinthians C9rand Ra#ids= ,m. B.
+erdmans Publishing "o.$ 19!1D$ #. 15.
!
.bid.
5
,illiam Barclay$ The Letters to the Corinthians$ reE. ed. CPhiladel#hia= ,estminster Press$ 19!6D$ #. 3.
9
.bid.
12
.bid.
11
.bid.
13
D. :. adEig$ A"orinth$B The International "tandard $i#le Enylopedia$ reE. ed.$ 9eoffrey ,.
Bromiley$ 9eneral +ditor C9rand Ra#ids= ,m. B. +erdmans Publishing "o.$ .$ #. !!4.
14
Barclay$ Corinthians$ #. 4.
1'
.SB+$ .$ #. !!4.
16
.bid$ #. !!3.
11
.bid$ ##. !!3<!!4.
4 True Spirituality: A Study of 1 Corinthians
settled there after retiring$ haEing receiEed their freedom and Roman citiKenshi# in addition to grants of land.
15
-
Eariety of nationalities settled in "orinth$ enticed by the #ros#ects of economic #ros#erity. - good number of the
immigrants were Mews.
Being a relatiEely recent city with newly acPuired wealth brought #roblems$ for there was the absence of an
established aristocracy which would haEe #roEided a much more stable society. &arrar s#o)e of "orinth in this way=
S this mongrel and heterogeneous #o#ulation of 9ree) adEenturers and Roman bourgeois$ with
a tainting infusion of PhoeniciansT this mass of Mews$ e%<soldiers$ #hiloso#hers$ merchants$
sailors$ freedmen$ slaEes$ trades<#eo#le$ huc)sters and agents of eEery form of Eice S without
aristocracy$ without traditions and without well<established citiKens.
19
+Eery two years "orinth #resided oEer the .sthmian 9ames$ a contest in which all the 9ree) city<states too)
#art. -t these games$ the sea<god Poseidon was s#ecially honored.
32
The O''asion &or %ritin) 1 Corinthians
-fter Paul had com#leted his 15<month ministry in "orinth$ he set out for Syria with Priscilla and -Puila. 7n
reaching +#hesus$ Paul ministered for a short time$ #romising to return if the Lord willed C15=19<31D. :e left
Priscilla and -Puila there and Nourneyed on to "aesarea$ Merusalem and -ntioch C-cts 15=15<33D. -fter
strengthening the churches in -sia inor$ Paul returned to +#hesus for a much more e%tensiEe ministry. :e stayed
in +#hesus$ teaching in the school of Tyrannus for two years. ,hile in +#hesus$ he seems to haEe receiEed
unfaEorable re#orts about the "orinthian church which #rom#ted him to write his first letter to this church$ a letter
which was not #reserEed as a #art of the *ew Testament canon C1 "orinthians 6=9<11D.
Later$ while Paul was still ministering the ,ord in +#hesus$ he heard from some of AChloe0s peopleB that
diEisions were beginning to emerge among the "orinthian saints. .n addition$ Paul was informed of a case of gross
immorality in the church$ one with which the church had not dealt. .nstead of feeling shame and sorrow oEer this
sin$ at least some of the saints were #roud of their tolerance Ccha#ter 6D. :e heard also of "hristians ta)ing their
fellow<belieEers to court$ see)ing to haEe #agans #ass Nudgment on s#iritual matters Ccha#ter 1D. Paul was also told
of unbecoming conduct at the LordJs Su##er Ccha#ter 11D and of doctrinal error concerning the resurrection
Ccha#ter 16D. - three<man delegation consisting of Ste#hanas$ &ortunatus$ and -chaicus also arriEed from "orinth
C11=1!D bringing a letter which inPuired of Paul about marriage C!=1D$ Eirgins C!=36D$ food sacrificed to idols C5=1D$
s#iritual gifts C13=1D$ the collection for the saints C11=1D$ and -#ollos C11=13D. .t was while he was in +#hesus that
Paul wrote 1 "orinthians in res#onse to the re#orts and Puestions he receiEed there.
31
Paul0s Prea12le
*1:1,3.
1 Paul$ called as an a#ostle of Mesus "hrist by the will of 9od$ and Sosthenes our brother$ 3 to the
church of 9od which is at "orinth$ to those who haEe been sanctified in "hrist Mesus$ saints by
calling$ with all who in eEery #lace call u#on the name of our Lord Mesus "hrist$ their Lord and
ours= 4 9race to you and #eace from 9od our &ather and the Lord Mesus "hrist.
That Paul should write such a letter as this should come as no sur#rise to us and certainly not to the
"orinthians. -fter all$ Paul had already written one e#istle which was not #reserEed for us. Paul was the one who
first came to "orinth with the gos#el. any of the members of the church in "orinth were the fruit of his ministry
C1 "orinthians 9=3T 3 "orinthians 4=1<'D. Paul wrote with a#ostolic authority. By the will of 9od$ he was chosen
and called as an a#ostle. :e wrote with full authority. :is words were not to be ignored.
Paul addresses his e#istle to the church at "orinth and then #roceeds to define the church. This is a Eery
im#ortant definition to which we should giEe our full attention. &irst$ Paul wants us to be assured that the church
1!
.bid$ #. !!4.
15
A,hen a Roman soldier had serEed his time$ he was granted the citiKenshi# and was then sent out to
some newly<founded city and giEen a grant of land so that he might become a settler there. These Roman colonies
were #lanted all oEer the world$ and always the bac)bone of them was the contingent of Eeteran regular soldiers
whose faithful serEice had won them the citiKenshi#.B Barclay$ Corinthians$ #. '.
19
@uoted by Barclay$ #. '.
32
Bruce$ Corinthians, #. 15.
31
See 1 "orinthians 11=5.
4
Lesson 1: Introduction and Background 5
belongs to 9od. :ow often we hear churches identified in terms of who the #astor is. That is UUUUUUJs church$ and
we fill in the blan) with the #astorJs name. ,hen we do so$ we indicate our dee# and fundamental difference with
Paul who belieEed that the church belongs to 9od. 9od is the 7ne who brought the church into e%istence through
the shed blood of :is Son$ Mesus "hrist. 9od is the 7ne who sustains :is church. .t is 9odJs church.
9enerally s#ea)ing$ the term AchurchB is defined in terms of two categories= CaD the local church and CbD the
church uniEersal. The local church is understood as that body of belieEers who gather regularly in one #lace. The
AuniEersal churchB consists of all belieEers in eEery #lace and in the whole course of church history.
. do not wish to differ with these two definitions of the church. They are #robably useful ways of considering
grou#s of belieEers. But the Alocal churchB and the AuniEersal churchB are not entirely consistent with PaulJs use of
the term as he em#loys it in the *ew Testament. :ere$ the church is defined as CaD Athose 4ho ha5e 2een
san'ti&ied in Christ 6esus7 saints 2y 'allin)$B and CbD Aall 4ho in e5ery pla'e 'all upon the na1e o& our #ord
6esus ChristB CEerse 3D.
,e might be inclined to thin) of this first category as Athe local church.B .n a sense$ it is. But when Paul
s#ea)s of the church$ he sim#ly refers to a grou# of belieEers. Sometimes this grou# is a Ahouse church$B a grou# of
belieEers meeting in a certain #ersonJs home CRomans 11=6$ 19T "olossians '=16T Philemon 1=3D. These Ahouse
churchesB may haEe met in a larger gathering$ as did the saints in Merusalem Csee -cts 3='1D. Then$ Paul referred to
the Acity church$B that is$ the grou# of all belieEers in a #articular city Csee ReEelation 3 and 4D$ or the church at a
#articular city C-cts 11=33T 14=1T 15=33T Romans 11=1D. This is the way Paul referred to the "orinthian church$ the
A'hur'h o& od 4hi'h is at CorinthB C1 "orinthians 1=3T 3 "orinthians 1=1D. &inally$ Paul s#ea)s of the church as
all those liEing at one time$ who haEe trusted in Mesus "hrist for salEation.
. fear our Eiew of the church is either too narrow Cthe loal churchFour churchD or too broad Call those who
haEe eEer liEed and trusted in "hrist for salEationD. ,e #ray for our missionaries$ the missionaries we haEe sent out
from our local church$ or more broadly$ from our denominational grou#. - few churches share with those in need
within their own fellowship or loal hurh. ,hen the new belieEers Cthe hurhD at -ntioch heard a famine was
coming u#on the world$ they enthusiastically began to #re#are to giEe to their brethren in Mudea. They understood$
eEen at this early stage in their growth and maturity$ that the hurh is bigger than the local church.
,hen we hear of disasters ta)ing #lace around the world$ do we immediately begin to consider the im#act on
our brethren$ our fellow members of the world<wide church$ and act accordinglyI . fear we do not$ at least to the
degree we should. ,ith such ra#id communications in our time$ we could easily and Puic)ly learn of the trials and
tribulations of fellow belieEers$ no matter where they are in the world. -nd our ability to res#ond is also
significantly easier than it was for the saints of -ntioch. Let us begin to thin) of the church in PaulJs terms$ rather
than in the narrower terms to which we are accustomed.
.n this broader sense of the church$ we see that PaulJs e#istle$ though addressed to the saints at "orinth$ was
also written to the church at large. Loo) once again at the first two Eerses of PaulJs salutation= APaul$ called as an
a#ostle of Mesus "hrist by the will of 9od$ and Sosthenes our brother$ to the church of 9od which is at "orinth$ to
those who haEe been sanctified in "hrist Mesus$ saints by calling$ with all who in eEery #lace call u#on the name of
our Lord Mesus "hrist$ their Lord and ours.B
This broader element in PaulJs salutation is im#ortant because it reminds us that Achurch truthB is Achurch
truth.B That is$ PaulJs teaching to the saints at "orinth is Nust as a##licable and Nust as authoritatiEe for the church
at Phili##i$ or +#hesus$ or Dallas. Too many haEe tried to aEoid PaulJs teaching in his "orinthians +#istles by
insisting he is s#ea)ing to a Eery speial and uni)ue pro#lem found only in "orinth. This sim#ly does not sPuare
with PaulJs words. :is instructions to the "orinthians a##ly to eEery other saint=
11 . e%hort you therefore$ be imitators of me. 1! &or this reason . haEe sent to you Timothy$ who
is my beloEed and faithful child in the Lord$ and he will remind you of my ways which are in
"hrist$ Nust as . teach eEerywhere in eEery church C1 "orinthians '=11<1!D.
44 for 9od is not a 9od of confusion but of #eace$ as in all the churches of the saints. 4' Let the
women )ee# silent in the churchesT for they are not #ermitted to s#ea)$ but let them subNect
themselEes$ Nust as the Law also says C1 "orinthians 1'=44<4'D.
.t has also been #ointed out that in addressing the church at "orinth$ Paul does not distinguish any one
belieEer or grou# of belieEers from any other. ,e shall soon see that the "orinthian church was #lagued with the
dilemma of diEisions. :ere$ Paul does not address the church other than as one grou# of belieEers$ ePually lost as
unbelieEers$ and now ePually saEed through the #erson and wor) of Mesus "hrist. &urthermore$ Paul is careful to
em#hasiKe that the standing of the saints in "orinth and elsewhere is solely the result of the grace of 9od
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
) True Spirituality: A Study of 1 Corinthians
manifested through the Lord Mesus "hrist. There are no grounds for boasting$ e%ce#t in the #erson and wor) of
"hrist.
Paul0s Than(s)i5in)
*1:8,-.
' . than) my 9od always concerning you$ for the grace of 9od which was giEen you in "hrist
Mesus$ 6 that in eEerything you were enriched in :im$ in all s#eech and all )nowledge$ 1 eEen as
the testimony concerning "hrist was confirmed in you$ ! so that you are not lac)ing in any gift$
awaiting eagerly the reEelation of our Lord Mesus "hrist$ 5 who shall also confirm you to the end$
blameless in the day of our Lord Mesus "hrist. 9 9od is faithful$ through whom you were called
into fellowshi# with :is Son$ Mesus "hrist our Lord.
Somehow$ an e%#ression of than)sgiEing is not what . would haEe e%#ected from Paul at this #oint in time.
:ere is a church that has begun to listen to false teachers and who is challenging PaulJs authority. :ere is a church
which condones immorality and Aunconditionally acce#tsB a man whose sin shoc)s the unbelieEing #agans of that
city. :ere is a church whose #ersonal conflicts are being aired out before unbelieEing eyes in secular courts. :ow
can Paul #ossibly giEe than)sI
Paul does not giEe than)s for the sins and failures of these saints. Paul giEes than)s to 9od for what :e has
done and for what :e will ultimately do for :is children. Paul first giEes than)s for the A)ra'e o& od$B which :e
has giEen the saints in "hrist Mesus CEerse 'D. 9race is unmerited faEor$ and we must surely agree that these saints
Fnot to mention ourselEesFare unworthy. The good things which haEe already been accom#lished$ and all those
good things yet to be accom#lished$ are manifestations of 9odJs infinite grace$ bestowed u#on those who are
unworthy.
Paul giEes than)s for the sufficiency of 9odJs grace to the saints as articulated in Eerses 6<!.
6 That in eEerything you were enriched in :im$ in all s#eech and all )nowledge$ 1 eEen as the
testimony concerning "hrist was confirmed in you$ ! so that you are not lac)ing in any gift$
awaiting eagerly the reEelation of our Lord Mesus "hrist.
9odJs grace to the saints in "orinth and eEerywhere was boundless. :e enriched them in eEerything. They
were enriched in all s#eech and all )nowledge. This was achieEed through the #reaching of the Atesti1ony o&
Christ$B as it was confirmed in each and eEery belieEer. The "orinthians had no critical need for which 9od had
not made #roEision through the a#ostolic #reaching of "hrist. ,ere there false teachers who indicated the
"orinthians were lac)ing and that they needed more of somethingI They were liarsO 9od had already #roEided all
that was necessary for Ali&e and )odlinessB in "hrist Csee 3 Peter 1=3<'D. *o gift was lac)ing in the church. 9od
had #roEided Nust the right gifts for the growth and maturity and ministry of the saints in "orinth. .f the church at
"orinth was failing$ it was not due to any failure on 9odJs #art to #roEide for their needs$ but rather a failure on
their #art to a##ro#riate these means.
&inally$ Paul e%#ressed his than)sgiEing for the faithfulness of 9od and the resulting assurance that :e would
com#lete that which :e had begun in the "orinthian saints CEerses !<9D. +lsewhere$ Paul #ut it this way=
1 &or . am confident of this Eery thing$ that :e who began a good wor) in you will #erfect it until
the day of "hrist Mesus CPhili##ians 1=1D.
13 &or this reason . also suffer these things$ but . am not ashamedT for . )now whom . haEe
belieEed and . am conEinced that :e is able to guard what . haEe entrusted to :im until that day
C3 Timothy 1=13D.
These saints were eagerly awaiting the reEelation of our Lord Mesus "hrist C!aD. Their salEation had not only
the #ast and #resent benefits$ referred to earlier$ but a future ho#e. -s motley a crew as this "orinthian church
#roEed to be$ their salEation and security were 9odJs doing. "onsePuently$ Paul had great confidence concerning
this church and the future of each saint. Paul than)ed 9od because :e would confirm these saints to the end. ,hat
9od had started$ :e would finish. They were secure$ and their ho#e was certain$ Nust as Peter also writes=
4 Blessed be the 9od and &ather of our Lord Mesus "hrist$ who according to :is great mercy has
caused us to be born again to a liEing ho#e through the resurrection of Mesus "hrist from the
dead$ ' to obtain an inheritance which is im#erishable and undefiled and will not fade away$
reserEed in heaEen for you$ 6 who are #rotected by the #ower of 9od through faith for a salEation
ready to be reEealed in the last time C1 Peter 1=4<6D.
)
Lesson 1: Introduction and Background *
,hile these "orinthian saints may not consistently be faithful$ 9od is faithful. .t is through :is faithfulness
that each belieEer has been called to salEation. It is #eause of *is faithfulness that we will persevere and enter
into *is kingdom, #lameless in the day of our Lord +esus Christ.
*o wonder Paul is than)ful. .n s#ite of the stumbling and sin which is eEident in the "orinthian church$ 9od
has saEed the saints there. :e has sufficiently #roEided for their eEery s#iritual need. :e has #ur#osed to #resent
them faultless when :e establishes :is )ingdom. Paul therefore is assured that his ministry is not in Eain$ because
the salEation and sanctification of the saints in "orinth and elsewhere are the wor) of 9od. The 9od who called
these saints and destined them for glory is the 9od who called Paul to be an a#ostle and to minister to these saints.
PaulJs wor) is not in Eain$ for his wor) is ultimately 9odJs wor).
Con'lusion
Paul is writing to a Eery troubled church$ a church which e%ists in the midst of a Eery corru#t city and culture.
.n s#ite of this$ Paul has a Eery confident mood as he addresses the saints at "orinth and around the world of his
day and ours. . notice that in s#ite of the wea)nesses and willful sins of these saints$ Paul does not begin by
Puestioning the reality of their conEersion$ but by affirming the #resent and future benefits. There are te%ts which
do Puestion the reality of the faith of #ersistently wayward #rofessing belieEers$ but this is not one of them. These
saints need to be reminded of the certainty of their salEation. The certainty of their salEation rests not within
themselEes$ but in the 7ne who called them and the 7ne who will com#lete all that :e has begun. This certainty
also assures Paul that his continued ministry to this church is not in Eain.
This boo) of 1 "orinthians should cause us to reNect the myth of the #erfect *ew Testament church. ,e often
refer to ourselEes at "ommunity Bible "ha#el as a A*ew Testament church.B ,e are that in the sense that our
church is #atterned after the #rinci#les set down in the *ew Testament. ,e haEe no one A#astor$B who is the head
of the church$ but we recogniKe that "hrist is the only :ead of the church. ,e are goEerned by a #lurality of elders.
,e haEe a wee)ly obserEance of the LordJs Su##er$ and we encourage belieEers to e%ercise their s#iritual gifts in a
way that edifies the whole body. ,e do not wish to im#ly by the e%#ression A*ew Testament churchB that we are a
#erfect church or eEen that we are a good church at all times.
So often "hristians loo) bac) to the *ew Testament times as though the church in those days was nearly
#erfect. .f you read the Boo) of -cts the way . do$ there is a wonderful #eriod of bliss in the infancy of the church$
but this lasts only from late in cha#ter 3 to the end of cha#ter '. .n cha#ter 6$ a cou#le is struc) dead for lying to
the :oly S#irit. .n cha#ter 1$ there is strife between two grou#s of Mews oEer the care of their widows. -nd by the
time we get to the "orinthian church$ it is far from #erfect and hardly what could be called good. The final words
of our Lord to the seEen churches of -sia in ReEelation 3 and 4 are not com#limentary either. The church was not
#erfect in *ew Testament times$ and neither is it #erfect today. The same sins which Paul e%#oses in 1 and 3
"orinthians are #resent and eEident in eEangelical churches today. -nd so PaulJs words of admonition and
correction are Nust as a##licable to us today as they were to the saints of his day.
,e deceiEe ourselEes if we thin) we can retreat within the church walls to esca#e the eEils of the world. The
"orinthians +#istles inform us that the world too easily and Puic)ly finds its way into the church. The church is
not the #lace where we go to esca#e from sinT it is the #lace where we go to confront our sin and to stimulate each
other to loEe and good deeds. The church is not a "hristian Aclean roomB where we can get away from sinT it is a
hos#ital$ where we can find hel# and healing through the ministry of the ,ord and #rayer.
The church is not the #lace which is )e#t holy by )ee#ing sinners away. .t is the #lace where newly born
sinners are brought$ so that they can learn the Scri#tures and grow in their faith. -ll too often$ new belieEers feel
unwelcomed by the church. The church is afraid of newly saEed sinners because they do not really understand
holiness or sanctification. Let us not striEe to #reserEe the #urity of the church by )ee#ing out the newly saEed
#agans. Let us striEe to #reserEe the #urity of the church by throwing out some of the #rofessing saints who boast
only of the time they haEe #ut in at the church but whose #rofession of faith is hy#ocritical Csee 1 "orinthians 6D.
.f there was ho#e for the "orinthians$ then there is ho#e for anyone. The first nine Eerses of this e#istle are
saturated with reason for ho#e. Do you )now someone who is ho#elessly lost$ who is not Nust disinterested in the
gos#el but adamantly o##osed to itI Then ta)e ho#e from the two men from whom this letter is sent. The a#ostle
Paul was once Saul$ the Saul who stood by and held the garments for those who stoned Ste#hen$ the Paul who went
from city to city see)ing to find "hristians whom he could arrest and eEen #ut to death. This man is now willing to
giEe his life for the sa)e of the gos#el.
.f . understand the te%t correctly$ Sosthenes is another Saul. .n -cts 15$ we are told that "ris#us$ the
synagogue leader in "orinth$ came to faith in the Lord Mesus "hrist. .t a##ears that Sosthenes is his re#lacement. .
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
+ True Spirituality: A Study of 1 Corinthians
understand him to be the leader of the o##osition to Paul and the church in "orinth. -t his instigation$ it would
seem$ charges were brought against "hristianity before 9allio$ the #roconsul of -chaia C-cts 15=13<1!D. ,hen
9allio refuses to hear this case$ it is clear that Paul and the church haEe won. .n frustration and anger$ the
unbelieEing Mews turn on Sosthenes$ their leader$ beating him as 9allio watched$ unmoEed. *ow$ Sosthenes is a
traEeling com#anion of PaulJs$ a brother in the Lord. Two of the most hostile unbelieEers are now brothers in the
Lord. .s there ho#e for the lostI There most certainly isO
.f there is ho#e for the lost$ there is also ho#e for those who are saEed but whose life falls far short of the
standard set by the Scri#tures. :ere is a church that seems almost beyond ho#e. There are diEisions$ immorality$
and o##osition to the a#ostle Paul and to a#ostolic teaching. .s Paul discouragedI Does Paul giEe u# ho#eI *oO
PaulJs first words to this church are those of ho#e and confidence. PaulJs confidence and ho#e are not in the
"orinthians$ in their good intentions$ or in their diligent efforts. :is ho#e is in the 7ne who called him and who
called the "orinthian saints as well. :is ho#e is in the fact that 9od has abundantly #roEided for eEery s#iritual
need in that church. :is ho#e is in the faithfulness of the 9od who started the good wor) in these belieEers and
who is committed to bring it to com#letion.
:aEe you eEer felt that a loEed one or a friend were ho#elessI They may be a belieEer$ but their life is a mess.
This e#istle reminds us that there is ho#e for such a saint. :aEe you eEer felt that you were beyond hel#$ beyond
ho#eI This e#istle is for you. Its first words to you remind you of the harater and the work of ,od in the saints,
through the work of *is "on, +esus Christ. "ease trusting in yourself$ in your good intentions$ in your efforts$ and
once again #lace your trust in the 7ne who alone can saEe and sanctify. :eed PaulJs words of warning and of
instruction. .f there is ho#e for Saul and Sosthenes and for saints at "orinth$ there is ho#e for anyone.
+
#esson 9:
Multiplyin) Di5isions
*1 Cor+ 1:1:,31.
Introdu'tion
During my school teaching days$ . referred to one of my su#eriors as an AunbelieEerB in corres#ondence with
another "hristian. Through a sePuence of eEents$ this AunbelieEerB read my letter and was greatly offended by what
. said. Though he was a religious man$ one could not thin) of him as a "hristian. y relationshi# with this man
was greatly im#aired$ and another "hristian gaEe me this adEice= ABob$ UUUUUUUU is a Eery #roud man. The only
way to reach him with the gos#el is to a##eal to his #ride.B +Een at the time$ . )new this adEice was unbiblical$ and
now$ studying PaulJs words in the early cha#ters of the Boo) of 1 "orinthians$ . am eEen more conEinced that my
friend was wrongFdead wrongO
The first nine Eerses of 1 "orinthians 1 are PaulJs introduction to the entire letter. .n these Eerses$ we haEe
been told that Paul is the author and that he is accom#anied by Sosthenes. PaulJs e#istle is addressed not only to
the saints in "orinth but to all saints eEerywhere. Paul e%#resses his than)sgiEing to 9od for the "orinthian saints$
for the sufficiency of 9odJs #roEisions for them$ and for the certainty that 9od will com#lete what :e has begun in
them by calling them to faith in Mesus "hrist. Based u#on this foundation$ Paul now moEes on to reiterate the call
to "hristian unity CEerse 12D. :e then #oints out the ways in which this unity has bro)en down in the "orinthian
church CEerses 11<13D. .n the remainder of this cha#ter C1D$ and in the ne%t three cha#ters C3<'D$ Paul shows how
disunity is a contradiction of the gos#el and how unity is a manifestation of the gos#el.
The lessons Paul has for the saints of his day are most a##licable to our own liEes as well. The conflicts which
e%isted then are still Eery much with us today. ,e haEe conflict and strife in the church$ in the home$ and at wor).
Paul will haEe us see that not only are such diEisions contrary to the gos#el$ they should be set aside by the gos#el.
The gos#el stri)es at the heart of inter<#ersonal conflicts$ then and now. Let us listen and learn$ for the lessons Paul
has for us here are those which we should a##ly moment by moment.
A $i2li'al Challen)e Re)ardin) Corinthian Con&li'ts
*1:1:,19.
12 *ow . e%hort you$ brethren$ by the name of our Lord Mesus "hrist$ that you all agree$ and there
be no diEisions among you$ but you be made com#lete in the same mind and in the same
Nudgment. 11 &or . haEe been informed concerning you$ my brethren$ by "hloeJs #eo#le$ that
there are Puarrels among you. 13 *ow . mean this$ that each one of you is saying$ A. am of Paul$B
and A. of -#ollos$B and A. of "e#has$B and A. of "hrist.B
Paul does not begin with the #roblem of diEisions but with a #ositiEe e%hortation to maintain "hristian unity.
1
PaulJs call to unity in Eerse 12 sets the standard. :is e%#osure of diEisions in the church at "orinth in Eerses 11<13
shows a s#ecific deEiation from 9odJs standard.
. am most reluctant to challenge the translation of the te%t of Scri#ture$ es#ecially in a Eersion li)e the *-SB$
which attem#ts to be literal in its rendering of the original te%t. :ere$ howeEer$ . must raise the flag. Paul is not
e%horting the saints to Aall a)reeB on eEery subNect$ as our translation suggests.
3
,e will soon come to cha#ters 5<
12$ which deal with matters of conscience. Paul e%#ects "hristians to disagree as to matters of conscience. :e will
1
.n atthew 19$ the scribes and Pharisees PuiK Mesus about diEorce. (nder what circumstances can a
man diEorce his wifeI MesusJ res#onse is to em#hasiKe the rule and not the e%ce#tions. .t is not that e%ce#tions do
not e%ist. But to focus too much on the e%ce#tions can undermine the rule. So here Paul wants to begin with the
rule. :e then cites s#ecific e%am#les where the "orinthians haEe de#arted from it Cand these areas are not
e%ce#tions to the ruleT they are e%am#les of the ruleD.
3
Robertson and Plummer indicate that$ AThe e%#ression is ta)en from 9ree) #olitical life$ meaning Vbe at
#eaceJ or Cas hereD Vma)e u# differences.JB -rchibald Robertson and -lfred Plummer$ - Critial and E.egetial
Commentary on the First Epistle of "t. &aul to the Corinthians C+dinburgh= T. H T. "lar)$ 19!1 Qre#rintRD$ #. 12.
Leon orris Puotes Bisho# Lightfoot= AThis Vstrictly classicalJ e%#ression Vis used of #olitical communities which
are free from factions$ or of different states which entertain friendly relations with each other.JB Leon orris$ The
First Epistle of &aul to the Corinthians C9rand Ra#ids= ,m. B. +erdmans Publishing "o.$ 1911D$ ##. 45<49.
s#ea) of the diEersity of s#iritual gifts which are eEident in the church$ and he does not su##ose that this will result
in total agreement because our gifts influence our #ers#ectiEe and our Eiew#oint.
Literally$ we see from a marginal note that the te%t reads$ Ato spea( the sa1e thin).B Paul calls u#on
"hristians to Aspea( the sa1e thin).B This is Puite different from agreeing on eEerything. ,hen "hristians haEe
different conEictions$ they are not to dis#ute with one another oEer them CRomans 1'=1D. Rather they are to )ee#
their conEictions to themselEes C1'=33D. ,e are not to s#ea) about them in a way that dis#utes with others about
them or which see)s to im#ose our conEictions on others. .f we are e%horted to Aspea( the sa1e thin)B so as to
#ractice and #romote unity$ then we must s#ea) about those truths which all "hristians share.
. li)e what . )now of Barbara Bush. . do not )now if she is a "hristian$ but . thin) she is a woman of integrity.
,hile her husband was in the 7Eal office$ rs. Bush did not s#ea) #ublicly about her Eiews on abortion. . do not
agree with her #osition on abortion$ as . understand it. -nd from all . can tell$ r. Bush does not agree with her.
But while he was in office$ she did not s#ea) #ublicly about her #osition. She did not AagreeB with President Bush$
but she did As#ea) the same thingBT that is$ she s#o)e of those things on which they did agree$ rather than on those
matters where they differed. "hristians are to do li)ewise in the area of differences$ when these areas are not
fundamental areas of "hristian doctrine.
Paul further defines unity as the absence of schisms. 9ordon &ee writes$
-lthough the 9ree) word for VdiEisionsJ CshismataD is that from which we deriEe the +nglish
word Vschism$J it does not in fact mean that$ at least not in the sense of a V#artyJ or Vfaction.J The
word #ro#erly means VtearLrentJ Ccf. ar) 3=31D or the V#lowingJ of a field. The best illustration of
the #resent usage is found in the 9os#el of Mohn C!='2<'4T 9=11T 12=19<31D$ where Earious grou#s
are said to haEe diEided o#inions about Mesus$ meaning they were arguing with one another as to
his significance. Thus Paul does not refer to distinctly formed grou#s of V#artiesJ here$ but to
diEided o#inions oEer their Earious leaders$ which according to E. 11 and 4=4 haEe deEelo#ed into
Nealousy and Puarrels.
4
Two further Pualifications of unity are indicated by Paul. ,e are to be made com#lete Ain the sa1e 1indB and
Ain the sa1e /ud)1ent.B &or Paul$ maturity is not Nust an indiEidual matter but a cor#orate growth. aturity here
is the #rocess of the mending of relationshi#s
'
that ta)es #lace through the ministry of the :oly S#irit. aturity
and unity are inse#arable. Those who are truly growing in "hrist are those who are both growing u# and growing
together=
11 -nd :e gaEe some as a#ostles$ and some as #ro#hets$ and some as eEangelists$ and some as
#astors and teachers$ 13 for the ePui##ing of the saints for the wor) of serEice$ to the building u#
of the body of "hristT 14 until we all attain to the unity of the faith$ and of the )nowledge of the
Son of 9od$ to a mature man$ to the measure of the stature which belongs to the fulness of "hrist.
1' -s a result$ we are no longer to be children$ tossed here and there by waEes$ and carried about
by eEery wind of doctrine$ by the tric)ery of men$ by craftiness in deceitful schemingT 16 but
s#ea)ing the truth in loEe$ we are to grow u# in all as#ects into :im$ who is the head$ eEen
"hrist$ 11 from whom the whole body$ being fitted and held together by that which eEery Noint
su##lies$ according to the #ro#er wor)ing of each indiEidual #art$ causes the growth of the body
for the building u# of itself in loEe C+#hesians '=11<11D.
:aEing the Asa1e 1indB refers to the more general Adis#ositionB or Away of thin)ingB of the "hristian. &ee
has this hel#ful insight when he indicates the 9ree) term rendered A1indB=
S here means something close to Vdis#ositionJ CM. Beam$ T-*T .;$ 965D or Vway of thin)ingJ
CB-99+DD$ cf. 3=11$ where in contrast to the #eo#le of the world who do not haEe the S#irit$
Paul says$ VBut we haEe the nous Christ$J which in this case means something closer to the actual
thin)ing or #lans of "hrist.J
6

4
9ordon D. &ee$ The First Epistle to the Corinthians, The *ew .nternational "ommentary$ &. &. Bruce$
9eneral +ditor$ C9rand Ra#ids= ,illiam B. +erdmans Publishing "om#any$ 195! Qre#rint$ 1994RD$ #. 6'.
'
The term used here by Paul is a colorful one. Robertson and Plumber C#. 12D tell us$ A.t is used in surgery
for setting a Noint C9alenD$ and in 9ree) #olitics for com#osing factions C:ot. E. 35D.B .n the *ew Testament$ it is
em#loyed for the #rocess of mending fishing nets Catthew '=31D.
6
&ee$ #. 64$ fn. 39.
Lesson ": ,ultiplying -i.isions 11
To haEe Athe sa1e 1indB is to haEe the same outloo) or #ers#ectiEe. To haEe Athe sa1e /ud)1entB is to
agree as to a #articular decision$ to agree on a #articular issue.
1
,hen the a#ostles and the rest of the 132 saints gathered in the u##er room C-cts 1=13<1'D$ they were all li)e<
minded. They were one in s#irit and in focus. -nd when they Crightly or wronglyD selected atthias as the
re#lacement for Mudas$ they came to the Asa1e /ud)1ent.B They reached a #articular decision with unity. The
same )ind of decision<ma)ing #rocess can be seen in -cts 1=1<1 and 16=1<46. Paul li)ewise desired that they would
unanimously agree on some #articular Nudgments which he had indicated$ such as the e%communication of the
wayward brother in 1 "orinthians 6.
.f we were s#ea)ing in musical terms$ Paul is not calling for the church to sing in unisonFeEeryone singing
the same note at the same timeFbut rather he is urging the entire church to sing the same song$ in harmony. This
is what "hristian unity is about. (nfortunately$ the "orinthian saints were not liEing u# to the standard Paul set for
them. There were Puarrels and diEisions in the church$ which he had heard about from AChloe0s people.B The
situation in "orinth can be summed u# with these characteriKations of the conflicts which were eEident there=
/01 There are pro#lems of division in the hurh whih are wide spread and widely known. The strife and
contention in the church is #reEalent. ,hen Paul s#ea)s of this #roblem he says$ Aea'h one o& you is sayin) SB
CEerse 13D. This #robably does not mean each member$ without e%ce#tion$ but those who are not guilty of this eEil
are the e%ce#tion and not the rule. The #roblem is so #reEalent that it seems to be well<)nown. +Een as far away as
+#hesus$ Paul hears of this matter.
/21 The )uarrels and dissension are due to a party spirit on divisions whih fous on personalities3
individuals with whih ertain mem#ers have identified3to the e.lusion of others. +Eery one of PaulJs e%am#les
is of a #erson who identifies with a #articular #erson$ and thus who stands aloof from others.
/41 Eah of the divisions fouses on leadership. +ach of the #ersonalitiesFPaul$ -#ollos$ "e#has$ and "hrist
Fis Eiewed as the one leader that the indiEidual member has chosen to follow. +ach says$ A. am of Paul or of
-#ollos or "e#has or "hrist.B
/51 In &aul6s e.ample, none of the leaders named is viewed as responsi#le for the pro#lem or of enouraging
any to follow them and not other true apostles /or Christ1. The #roblem as it is introduced here is a Afollower
#roblemB rather than a Aleader #roblem$B in that the followers are at fault. PaulJs em#hasis will change on this
matter as time goes on$ but no *ew Testament writer eEer fails to hold indiEiduals res#onsible for whom they
choose to follow. There a##ears here to be an unholy deEotion to godly men.
/71 8e should #ear in mind that the pro#lem here is !ust #eing introdued in the first hapter of &aul6s first
/preserved1 epistle, and the pro#lem &aul identifies is in its inipient /early and undeveloped1 form. -s time passes
and as &aul6s epistles ontinue, the pro#lem will more fully develop and manifest itself. - #roblem in its earliest
form may loo) Eery different from the #roblem in its full<blown manifestation. +%#ect further deEelo#ments on this
matter as we continue our study of the "orinthian e#istles.
/91 This e.ample whih &aul sets forth is largely hypothetial. The pro#lem is not really one of loyalties and
allegianes to different apostles, #ut of loyalties to leaders who are never named in 0 or 2 Corinthians. Paul will
ma)e this abundantly clear in cha#ter '$ where he writes$
1 *ow these things$ brethren$ . haEe figuratiEely a##lied to myself and -#ollos for your sa)es$
that in us you might learn not to e%ceed what is written$ in order that no one of you might
become arrogant in behalf of one against the other C1 "orinthians '=1D.
/:1 The root pro#lem underlying the Corinthian )uarrels and fations is pride. ,e see this clearly stated by
Paul in 1 "orinthians '=1 CaboEeD. Some are A2e'o1in) arro)ant in 2ehal& o& one a)ainst the other.B But this
same #ride is eEident in our te%t as well. A*ow . mean this$ that each one of you is saying$ V. am of Paul$J and V. of
-#ollos$J and V. of "e#has$J and V. of "hristJB C1 "orinthians 1=13D. The first three hy#othetical e%am#les ta)e
#ride in the leader they haEe chosen to follow. The last ta)es #ride in thin)ing he or she is following "hrist. But
each is #roud in feeling su#erior to the rest of those referred to in PaulJs e%am#le.
/;1 The most dangerous group of all in these four e.amples is the last . Surely Paul means for us to assume
Aguilt by associationB here in Eerse 13. Paul uses the same words$ only changing the name in the case of the last
1
AS nous$ as is shown in ii. 11$ denotes the "hristian way of thin)ing in general$ the conce#tion of the
gos#el in its entiretyT the gnome$ according to Eii. 36$ refers rather to the manner of deciding a #articular #oint$
what we call o#inion$ Nudgment.B &rederic Louis 9added$ Commentary on First Corinthians$ ?regel Re#rint
Library C9rand Ra#ids= ?regel Publications Qre#rintR$ 19!!D$ #. 14.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
1" True Spirituality: A Study of 1 Corinthians
grou#. .t is true that we all should be followers of "hrist. But we should not be #roud of ourselEes for doing so.
This fourth grou# is no less #roud or arrogant than the others who are condemned. . am afraid that . understand
Paul all too well in this fourth e%am#le. Those who thin) of themselEes as being Ao& ChristB also thin) of the rest
as not being Ao& Christ.B
+%clusiEism is wrong$ eEen the e%clusiEeness of those who thin) themselEes su#erior to all other belieEers
because they follow Paul$ or -#ollos$ or "e#has$ or "hrist. Those who boast of their following "hrist are effectiEely
declaring themselEes to be the leader. Those who are Ao& ChristB do not need Paul$ or -#ollos$ or "e#has. They do
not need an a#ostle. They can discern "hristJs mind by themselEes without any outside hel# from others. These
autonomous fol)s are the most frightening grou# of all$ and Paul ma)es this clear.
Paul0s Corre'tion &or Corinthian Con&li'ts
*1:13,1;.
PaulJs rebu)e and rebuttal to the "orinthian sin begins at Eerse 14 of cha#ter 1 and continues on through
cha#ter '. .n this lesson$ we will only deal with his four lines of argument which are found in the remainder of
cha#ter 1.
Christ7 or Men<
The Priority of Christ Over Men (Verse 13)
14 :as "hrist been diEidedI Paul was not crucified for you$ was heI 7r were you ba#tiKed in the
name of PaulI
.n a nutshell$ Paul ta)es us to the core Puestion= .s salEation about the wor) of men or about the wor) of Mesus
"hristI -ll four of the grou#s mentioned by Paul in Eerse 13 were man<centered. The fourth grou# was a little
more subtle about it$ but all of these indiEiduals too) #ride in themselEes$ based u#on their #erceiEed allegiance.
Paul wants to ma)e the #oint clear and unmista)able= <ur salvation is totally a#out Christ6s work. Those who are
man<centered need to be reminded of the gos#el and of their salEation$ to recall that salEation is "hrist<centered.
"hrist has not been diEided$ so how can :is body$ the church$ be diEidedI .t was not Paul$ or -#ollos$ or "e#has$
or any other mere man who died on the cross of "alEaryT it was "hrist whose shed blood cleansed us from all sin.
Ba#tism testifies to this fact. -ll of the "orinthian saints were ba#tiKed in the name of Mesus "hrist. They were not
ba#tiKed in the name of any man. This is #eause salvation is through Christ alone$ and not through mere men$
eEen if they were a#ostles.
Pauls Priority of Preaching Over Baptism (Verses 1!1")
1' . than) 9od that . ba#tiKed none of you e%ce#t "ris#us and 9aius$ 16 that no man should say
you were ba#tiKed in my name. 11 *ow . did ba#tiKe also the household of Ste#hanasT beyond
that$ . do not )now whether . ba#tiKed any other. 1! &or "hrist did not send me to ba#tiKe$ but to
#reach the gos#el$ not in cleEerness of s#eech$ that the cross of "hrist should not be made Eoid.
Ba#tism is a Eery #rominent theme in these Eerses$ mentioned si% times here by Paul. . ta)e it that some$ at
least$ too) #ride in the #erson who ba#tiKed them. Some #eo#le a##ear to haEe been #roud and loo)ed down on
others who were not ba#tiKed by as great a celebrity as their ba#tiKer. Paul lets the air out of the tires of these #roud
name dro##ers by telling them that ba#tism is not a celebrity affair$ and com#ared to the #reaching of the gos#el$
ba#tiKing is a lower #riority to him. Do they ta)e #ride in the one who ba#tiKes themI Paul is glad he has not made
ba#tiKing a #riority$ and thus that he has ba#tiKed Eery few of the "orinthians.
.t is thus eEident that Paul Eiewed his #reaching of the gos#el as haEing a much higher #riority than ba#tiKing
new conEerts. .t can hardly be oEerloo)ed that Paul saw salEation as something which occurs inde#endently of
ba#tism. Ba#tism is im#ortant. .t is the belieEerJs #ublic identification with Mesus "hrist. But ba#tism is not Eiewed
as the means of oneJs salEationT rather it is the outward manifestation of salEation. Paul reNects the doctrine of
ba#tismal regeneration. 7therwise$ if he thought ba#tism was the means of salEation$ he would haEe made it a
much higher #riority than he did. Peo#le are saEed by belieEing the gos#el$ and it was PaulJs #riority to #reach it.
Ba#tism too) second #lace to #reaching in PaulJs life and ministry.
,e find the same #rinci#le of the #riority of #roclaiming the gos#el a##lied more broadly than Nust to ba#tism.
.t is a##lied by the Lord Mesus to the wor)ing of miracles.
1"
Lesson ": ,ultiplying -i.isions 1/
39 -nd immediately after they had come out of the synagogue$ they came into the house of
Simon and -ndrew$ with Mames and Mohn. 42 *ow SimonJs mother<in<law was lying sic) with a
feEerT and immediately they s#o)e to :im about her. 41 -nd :e came to her and raised her u#$
ta)ing her by the hand$ and the feEer left her$ and she waited on them.
43 -nd when eEening had come$ after the sun had set$ they began bringing to :im all who were
ill and those who were demon<#ossessed. 44 -nd the whole city had gathered at the door. 4' -nd
:e healed many who were ill with Earious diseases$ and cast out many demonsT and :e was not
#ermitting the demons to s#ea)$ because they )new who :e was.
46 -nd in the early morning$ while it was still dar)$ :e arose and went out and de#arted to a
lonely #lace$ and was #raying there. 41 -nd Simon and his com#anions hunted for :imT 4! and
they found :im$ and said to :im$ A+Eeryone is loo)ing for 8ou.B 45 -nd :e said to them$ ALet
us go somewhere else to the towns near#y, in order that I may preah there also= for that is what
I ame out forB Car) 1=39<45$ em#hasis mineD.
.n #ast years$ . haEe been inEolEed with the ministry of Prison &ellowshi# conducting in<#rison seminars in
Earious #risons in different #arts of the country. . found it an e%citing e%#erience to Noin with "hristians of different
denominational and theological circles in these seminars. Prison &ellowshi# has made it clear that #roclaiming the
gos#el of Mesus "hrist is the #rimary goal and not the #romotion of secondary #ractices or doctrines. ,hen we
ma)e #roclaiming "hrist our #riority$ we find we can wor) together in unity$ eEen though we may differ in
secondary matters.
"onEersely$ when we wish to be #erceiEed as better than others$ we do not em#hasiKe what we hold in
common$ but what is uniPuely us$ our distinctiEes. .n an election year$ when haEe you eEer heard a #olitical
candidate say that he agrees with his o##onentI "hurches which see) to com#ete with other churches$ or loo)
down on other churches$ must do so in terms of their differences rather than in terms of their unity and
commonality.
The subNect of the closing words of Eerse 1! Paul #ic)s u# in a little while$ but for now Paul sets down two
#owerful arguments against the )ind of #ride which eleEates AsilEer tongued oratorsB whose methods are those of
worldly wisdom and #ower which a##eal to the lost and ungodly. .n Eerses 15<36$ Paul argues that the gos#el
negates #ride in a belieEer because the gos#el is antithetical to human #ride$ human wisdom$ and human #ower. .n
Eerses 31<41$ Paul wages another attac) on human #ride by reminding the saints of who 9od has chosen to saEe$
and that few saints are those who will eEer win acclaim and status in a lost and #agan culture.
The Cross o& Christ !as No Status to the #ost
*1:1=,9>.
15 &or the word of the cross is to those who are #erishing foolishness$ but to us who are being
saEed it is the #ower of 9od. 19 &or it is written$ A. ,.LL D+STR78 T:+ ,.SD7 7& T:+
,.S+$ -*D T:+ "L+;+R*+SS 7& T:+ "L+;+R . ,.LL S+T -S.D+.B 32 ,here is the wise
manI ,here is the scribeI ,here is the debater of this ageI :as not 9od made foolish the
wisdom of the worldI 31 &or since in the wisdom of 9od the world through its wisdom did not
come to )now 9od$ 9od was well<#leased through the foolishness of the message #reached to
saEe those who belieEe. 33 &or indeed Mews as) for signs$ and 9ree)s search for wisdomT 34 but
we #reach "hrist crucified$ to Mews a stumbling bloc)$ and to 9entiles foolishness$ 3' but to those
who are the called$ both Mews and 9ree)s$ "hrist the #ower of 9od and the wisdom of 9od. 36
Because the foolishness of 9od is wiser than men$ and the wea)ness of 9od is stronger than men.
The "orinthian "hristians were characteriKed by Puarrels and a #arty s#irit. .n Eerse 14$ Paul indicates what
he constantly em#hasiKes elsewhere$ namely that diEisions are contrary to "hrist and to the gos#el. ,hy then do
"hristians get caught u# by Puarrels and strifeI The answer seems straightforward and sim#le= #ride. Pride causes
a #erson to desire to thin) of himself as being su#erior to others. .f one can identify with a leader whom he
#erceiEes to be su#erior to all others$ then he$ as a follower$ can feel su#erior to those who follow someone else. .n
Eerses 15<41$ Paul #oints to two characteristics of the gos#el which serEe as a death blow to the human #ride found
in the "orinthian church$ and$ unfortunately$ in eEery church.
.n Eerses 15<36$ Paul reminds the church that those who are status see)ers will neEer gain recognition and
status from the unbelieEing world. The gos#el does not a##eal to human #rideT it cannot eEen co<e%ist with it. The
gos#el informs us that there is only one thing to do with #rideFcrucify it.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
14 True Spirituality: A Study of 1 Corinthians
The A4ord o& the 'ross$B that is$ the gos#el$ is not a status symbol to unbelieEersT it is an offense. &or those of
us who Aare 2ein) sa5ed$B
!
the gos#el is the #ower of 9od Csee also Romans 1=11D. &or the unbelieEer$ the cross is
a shameT for the "hristian$ the cross is glorious.
The conflict between diEine wisdom and #ower and the secular worldJs Eiew of these matters should come as
no sur#rise. Throughout history 9od has wor)ed in ways that the world would neEer haEe imagined or belieEed.
9odJs #ur#ose in history is not to glorify man but to glorify :imself by demonstrating the foolishness of manJs
wisdom. The te%t which Paul cites in Eerse 19 is but one indication of 9odJs intention of #roEing manJs wisdom to
be folly. :e refers to .saiah 39=1' to show that 9od has always wor)ed in a way that is contrary to human wisdom.
,ould human wisdom haEe chosen an insignificant #eo#le li)e the Mews to be the nation among whom 9od would
dwellI ,ould human wisdom haEe chosen the land of Palestine oEer other #laces on earthI ,ould human wisdom
haEe led the .sraelites to be tra##ed between the Red Sea and the on<coming +gy#tian armyI ,ould human
wisdom haEe instructed the #eo#le of 9od to use their #ower to hel# the wea)$ rather than to use their #ower to
ta)e adEantage of the wea)I ,ould human wisdom haEe #ur#osed to saEe 9entiles through the reNection and
failure of the Mews$ rather than through their trium#hI ,ould human wisdom haEe declared that the coming
essiah was to be born of a EirginI
.n Eerse 32$ Paul as)s a series of Puestions. ,here is the wise man$ the scribe$ the debater of this ageI . thin)
he means where are they in the church$ in the outwor)ing of 9odJs #lans and #ur#osesI Paul would haEe the
"orinthians loo) around them to see where the intellectual and scholarly giants are. By and large$ those so highly
esteemed in the world are absent from the church and absent so far as the outwor)ing of 9odJs #ur#oses in human
history. -nd eEen when 9od may draw one of the Agreats$B :e first humbles them. *ebuchadneKKar is but one
e%am#le Csee Daniel 1<'D.
Does the world thin) that 9odJs wisdom is foolishI 9od has set about a course that will #roEe manJs wisdom
to be foolish. 9od will use foolishness to #roEe the ungodly to be fools. Since the world has not come to )now 9od
through its wisdom$ 9od will ma)e :imself )nown to some through means which the world regards as foolish.
9od has chosen the cross of "hrist as the means whereby men may be saEed from their sins.
Mews and 9entiles may agree on few things$ but they mutually hold that the cross of "hrist is foolish. The Mews
are into #ower through signs and wonders. -ll through our LordJs life$ they wanted to see signs and wonders. They
e%#ected their essiah to be a wonder wor)er$ here to do their bidding. +Een the disci#les bought into this frame
of mind$ so that Peter rebu)ed the Lord for s#ea)ing of :is cross Catthew 11D.
The 9entiles were into a different )ind of #owerFmind #ower$ human wisdom. They too) #ride in following
great intellectual thin)ers or #owerful orators. The message of a humble car#enterJs son$ who died as a common
criminal on a Roman cross$ was not that which the 9entiles sought. -nd the straight<forward #roclamation of this
A4ord o& the 'rossB by means that were far from entertaining or im#ressiEe was not #o#ular either. To those who
are called$ this humanly unim#ressiEe gos#el is good news$ and the #roclamation of the cross of "hrist is a
manifestation of the wisdom and the #ower of 9od.
There are two radically different Eiews of the same gos#el. The Eiew of the unbelieEer$ whether Mew or
9entile$
5
is that the gos#el is foolish and wea). The Eiew of the "hristian is that the gos#el is the wisdom and the
#ower of 9od. +Een that which seems to the unbelieEing eye to be 9odJs wea)ness and foolishness #roEes in the
end to cause manJs wisdom and #ower to #ale in insignificance.
Those %ho1 od !as Sa5ed !a5e No Status Either
*1:9?,31.
The "orinthian saints were status see)ers. Paul wanted them to see how foolish this was in the light of diEine
wisdom and #ower and how inconsistent status<see)ing is with the gos#el. &irst$ Paul challenges his readers to ta)e
a good loo) around the church to note who was not #resent among them. This he did in Eerses 15<36. 9laringly
absent in the church are those #eo#le who hold #ositions of status in the secular world$ in accordance with secular
Ealues. The church is not made u# of wise men$ scribes$ and debaters CEerse 32D. *ow$ in Eerses 31<41$ Paul wants
the "orinthians to giEe thought to who is #resent in the church.
ALoo) at yourselEes$B Paul challenges the "orinthians. 9ranting the #ossibility of a few e%ce#tions$ Paul
reminds the "orinthians of the rule. By and large$ the church is not com#osed of the wise$ the mighty$ or the noble$
!
Paul s#ea)s here of our salEation as an on<going #rocess$ and not Nust as a historical eEent.
5
.t has been obserEed that Paul diEides the whole world into two categories. These are not the categories
of AMewB and A9entile$B but of belieEer and unbelieEer.
14
Lesson ": ,ultiplying -i.isions 15
when Nudged by fleshly CunbelieEingD standards CEerse 31D. .nstead$ 9od has chosen to saEe the foolish$ the wea)$
the base and des#ised$ the Anobodies.B The word A'hosenB in Eerse 3! is Eery significant$ because it underscores
that 9od chose those on the lowest rung of the social ladder. .t was not that these were all that would come to 9odT
it is that these are those whom 9od ordained to come to :im. .t was not that 9od could do no betterT it was that
9od chose not to do better.
&ollowing the #rinci#le set down in Eerse 19$ Paul e%#lains why 9od selected the undesirables of this world
for salEation. 9od has #ur#osed to nullify the wisdom of the wise and to humble the #roud. :e has chosen to do so
by em#loying means and #eo#le that the world reNects as wea) and foolish and worthless. 9od chose the foolish
things of this world to shame the wise$ the wea) things of this world to shame the strong$ the base and des#ised
things to humble that which is highly esteemed CEerses 3!<35D.
9od has not done this because the wea) and foolish are any better than the #owerful and the #roud. :e has set
aside the highly regarded and em#loyed those things which are disdained so that all the glory might come to
:imself and not to mere men. This is the concluding #oint Paul ma)es in Eerses 39<41. .f 9od were to achieEe :is
#ur#oses through the worldly wise and #owerful$ we would be inclined to giEe the #raise and glory to the men :e
has used rather than to 9od. This world belieEes the Asha)ers and the moEersB are the ones who ma)e things
ha##en. +Een the church see)s to eEangeliKe and train those whom the world regards as Amost li)ely to succeed.B
But 9od chooses the o##osite$ those whom we e%#ect to fail Cor$ more accurately$ those we already deem to be
failuresD$ so that when :is wisdom and #ower are eEident$ there are no wise and #owerful men to ta)e their bows
before men. .nstead$ men must bow before 9od$ giEing all the glory to :im. To 9od be the glory$ great things :e
has doneO
Con'lusion
7bEiously$ there are Nust as many diEisions in the church today as there were in PaulJs day. Some of us might
argue that there are more diEisions today than in his day. The thing that amaKes me is the dramatic difference in
the way we deal with those diEisions and strife. .n the church and in "hristendom in general$ the East maNority of
cases are dealt with #sychologically. This is the first leEel of a##eal. .f all else fails$ turning to 9od and :is ,ord is
the last resort.
,hat is the root of this eEil of diEisionsI The secular world$ and a distressingly large number of #rofessing
"hristians$ would answer this Puestion without a momentJs hesitation= #oor self<esteem. This alleged AmaladyB is
said to be the root of crime$ of moral eEils Cmany of which are no longer a crimeD$ and of inter<#ersonal conflicts. .t
should come as no sur#rise that PaulJs Aroot #roblemB is Nust the o##osite of the secular world. Paul indicates that
the root of the "orinthian conflicts is #ride. .t is not that the belieEers in the church thin) too little of themselEesT
they thin) too much of themselEes. .t is not A#oor self<esteemB but Ainflated self<esteemB that is the #roblem.
,hy are these secular AcuresB being embraced by the churchI ,hy when we see) to heal conflicts and strife do
we turn to a #sychology boo) rather than to 1 "orinthiansI ,hen Paul deals with strife among the saints$ he begins
at the beginningFthe gos#el of Mesus "hrist. :is introductory words haEe already ta)en us to 9od and to :is
sufficient #roEisions for salEation and godly liEing. *ow$ after setting the standard of "hristian unity$ Paul see)s to
correct the ungodly diEisions in the church. :e does so by turning us immediately to the gos#el. 7ur salEation is
"hrist<centered and not man<centered. :ow then can "hristians diEide themselEes from other "hristians on the
basis of the men whom they haEe chosen to followI ,e were saEed in the name of Mesus "hristT how is it that we
now ta)e #ride in the names of the men we followI
.n the #ast$ . haEe adEocated Abiblical thin)ing$B and . still do. But this te%t has forced me to see that PaulJs
thin)ing goes eEen dee#er. Paul is a model for us in what might be called Agos#el thin)ing.B Ba#tism is a
command of our Lord$ and it is an im#ortant #art of our obedience to "hrist. But Paul ma)es it clear that
#roclaiming the gos#el ta)es a higher #riority in his life than #erforming ba#tisms. The Bible teaches us many
truths$ #ut the one truth whih stands a#ove all is that of the gospel . .f any other truth begins to oEershadow the
gos#el$ something is wrong.
*otice with me how the gos#el colors PaulJs thin)ing in almost any situation. .n -cts 32=3'$ we see that Paul
refuses to ta)e the AadEiceB of the saints to aEoid going to Merusalem. Paul )nows that A2onds and a&&li'tionB await
him there$ but PaulJs consuming desire is to fulfill his mission of #roclaiming the gos#el. Preaching "hrist is more
im#ortant than saEing his s)in. .n Phili##ians 4=16$ #eo#le who haEe Aa different attitudeB Paul leaEes to 9od to
change their hearts. :oweEer$ in 9alatians 1$ Paul has a scathing rebu)e for those who haEe Aa di&&erent )ospelB
Csee Eerses 1<12D. ,hen Paul is im#risoned$ and some use this fact to further themselEes at his e%#ense$ Paul
reNoices because eEen in this$ the gos#el is #reached CPhili##ians 1=13<15D. .n 1 "orinthians 9$ Paul documents his
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
1) True Spirituality: A Study of 1 Corinthians
right as an a#ostle to be su##orted by the churches where he ministers. :e #ur#osefully sets aside this right for the
sa)e of the gos#el Csee Eerses 16<34$ es#ecially Eerse 34D. ,hen Paul encourages the saints in "orinth to giEe to the
#oor$ Paul a##eals to the gos#el for their motiEation in giEing C3 "orinthians 5=9D.
7Eer and oEer and oEer again$ it is the gos#el which #roEides the standard$ the basis$ the motiEation$ and the
guiding #rinci#les for "hristian liEing. The gos#el is not merely that truth which we belieEe in order to be saEedT it
is the truth which we are to see) to gras# more fully day by day$ and the truth which we are to liEe out in our
eEeryday liEes. -s Paul #ut it$
1 -s you therefore haEe receiEed "hrist Mesus the Lord$ so wal) in :im$ ! haEing been firmly
rooted and now being built u# in :im and established in your faith$ Nust as you were instructed$
and oEerflowing with gratitude C"olossians 3=1<!D.
Paul gets to the root of the #roblem of diEision and strife when he goes to the gos#el$ for the gospel is the key,
the #asis for all human relationships(
43 -nd be )ind to one another$ tender<hearted$ forgiEing each other$ Nust as 9od in "hrist also
has forgiEen you. 6=1 Therefore be imitators of 9od$ as beloEed childrenT 3 and wal) in loEe$ Nust
as "hrist also loEed you$ and gaEe :imself u# for us$ an offering and a sacrifice to 9od as a
fragrant aroma C+#hesians '=43<6=3D.
1 .f therefore there is any encouragement in "hrist$ if there is any consolation of loEe$ if there is
any fellowshi# of the S#irit$ if any affection and com#assion$ 3 ma)e my Noy com#lete by being of
the same mind$ maintaining the same loEe$ united in s#irit$ intent on one #ur#ose. 4 Do nothing
from selfishness or em#ty conceit$ but with humility of mind let each of you regard one another
as more im#ortant than himselfT ' do not merely loo) out for your own #ersonal interests$ but
also for the interests of others. 6 :aEe this attitude in yourselEes which was also in "hrist Mesus$ 1
who$ although :e e%isted in the form of 9od$ did not regard ePuality with 9od a thing to be
gras#ed$ ! but em#tied :imself$ ta)ing the form of a bond<serEant$ and being made in the
li)eness of men. 5 -nd being found in a##earance as a man$ :e humbled :imself by becoming
obedient to the #oint of death$ eEen death on a cross CPhili##ians 3=1<5D.
13 -nd so$ as those who haEe been chosen of 9od$ holy and beloEed$ #ut on a heart of
com#assion$ )indness$ humility$ gentleness and #atienceT 14 bearing with one another$ and
forgiEing each other$ whoeEer has a com#laint against anyoneT Nust as the Lord forgaEe you$ so
also should you. 1' -nd beyond all these things #ut on loEe$ which is the #erfect bond of unity.
16 -nd let the #eace of "hrist rule in your hearts$ to which indeed you were called in one bodyT
and be than)ful C"olossians 4=13<16D.
Pride is not the root of all eEils Csee 1 Timothy 1=12D$ but it is the root of many eEils$ including strife and
diEision in the church. Pride was the cause of SatanJs downfall Csee .saiah 1'=13<1'T +Ke)iel 35=1<19D. Pride and
wisdom are closely lin)ed. .n his #ride$ Satan tem#ted -dam and +Ee in the garden. 9od had reserEed certain
)nowledge for :imself$ and that )nowledge was there on the tree of the )nowledge of good and eEil. 9od forbade
-dam and +Ee to eat of this tree$ to gain this )nowledge. +Ee saw that fruit$ that )nowledge$ as desirable$ and
sought it by eating the fruit eEen though this rePuired disobeying 9od. -nd the result of this act was diEision and
strife$ from that #oint onward in history. an does not want to admit that only 9od is all<wise. an see)s wisdom
because he wishes to bolster his #ride.
.t was #ride that #rom#ted DaEid to stay at home when he should haEe gone to war. -s a result$ he committed
adultery with another manJs wife$ and he tried to coEer this sin with murder. -s a result of DaEidJs #ride$ he
numbered the troo#s of .srael$ and thereby brought u#on his #eo#le the wrath of 9od. .t was #ride that 9od warned
the nation .srael about$ )nowing that these #eo#le would eEentually ta)e credit for that which 9od had
accom#lished by :is grace. Pride is a great eEil$ and it has for all of history been a #rominent factor in human
strife and diEision$ eEen among the #eo#le of 9od.
Paul s#otlights #ride as the root #roblem among the "orinthians. :e does not adEocate months or years of
thera#y. :e does not see the need to )now the childhood$ the bac)ground$ or the indiEidual struggles of each
"hristian. -ll they need to )now is the gos#el. .t is by means of the gos#el that 9od remoEed the conflict$ the
enmity$ between sinners and :imself. .t is also by means of the gos#el that the enmity between men is remoEed=
11 Therefore remember$ that formerly you$ the 9entiles in the flesh$ who are called
A(ncircumcisionB by the so<called A"ircumcision$B which is #erformed in the flesh by human
handsF13 remember that you were at that time se#arate from "hrist$ e%cluded from the
1)
Lesson ": ,ultiplying -i.isions 1*
commonwealth of .srael$ and strangers to the coEenants of #romise$ haEing no ho#e and without
9od in the world. 14 But now in "hrist Mesus you who formerly were far off haEe been brought
near by the blood of "hrist. 1' &or :e :imself is our #eace$ who made both grou#s into one$ and
bro)e down the barrier of the diEiding wall$ 16 by abolishing in :is flesh the enmity$ which is the
Law of commandments contained in ordinances$ that in :imself :e might ma)e the two into one
new man$ thus establishing #eace$ 11 and might reconcile them both in one body to 9od through
the cross$ by it haEing #ut to death the enmity. 1! -nd :e came and #reached P+-"+ T7 87(
,:7 ,+R+ &-R -,-8$ -*D P+-"+ T7 T:7S+ ,:7 ,+R+ *+-RT 15 for through :im
we both haEe our access in one S#irit to the &ather. 19 So then you are no longer strangers and
aliens$ but you are fellow citiKens with the saints$ and are of 9odJs household$ 32 haEing been
built u#on the foundation of the a#ostles and #ro#hets$ "hrist Mesus :imself being the corner
stone$ 31 in whom the whole building$ being fitted together is growing into a holy tem#le in the
LordT 33 in whom you also are being built together into a dwelling of 9od in the S#irit
C+#hesians 3=11<33D.
The gos#el is incom#atible with human #ride. ,hen saints striEe with other saints out of #ride$ the cure is not
to enhance their #ride$ to im#roEe their Aself<esteemBT it is to remoEe that #ride. The self<esteem of the saints does
not need to be commendedT it should not eEen be criticiKed. .t needs to be crucified. Do you wonder why our Lord
instructed :is church to remember :is suffering and death eEery wee) by the obserEance of the LordJs Table
CcommunionDI 8ou should not. "ommunion is the commemoration of the wor) of "hrist$ the gos#el. "ommunion
is not sim#ly a remembrance of an act which our Lord accom#lished in the #astT it is a way of life which we are to
emulate eEery day of our liEes.
:ow often$ when men see) to eEangeliKe the lost$ or when they attem#t to motiEate "hristians Cand
unbelieEersD to giEe or to serEe$ do they a##eal to human #ride. They glorify certain tas)s and #ositions$ so that
#eo#le will fill them for that glory. They #ublicly laud the gifts or serEice of #eo#le$ so that they will be #roud of
their contribution. 9os#el thin)ing rePuires us to do Nust the o##osite. In order to #e saved, we must onfess our
sin and admit that we are unworthy of ,od6s gift of salvation. 8e must hum#le ourselves and aept the free gift of
eternal life in +esus Christ. 8e must ease trusting in our goodness, in our works or efforts, in our worthiness, and
ast ourselves on the sinless "on of ,od who died in our plae, #earing the penalty for our sin, and giving to us
*is righteousness as a free gift. The gos#el which saEes is the gos#el which humbles$ and that humbling gos#el is
the basis for "hristian unity and harmony. .f you haEe neEer acce#ted the gos#el message$ and the gift of salEation
in "hrist of which the gos#el s#ea)s$ . urge you to do so this Eery moment.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
#esson 3
True %isdo1
*1 Cor+ 9:1,1?.
Introdu'tion
,hile . was a high school teacher in a medium security #rison$ the o##ortunity arose to Eery naturally e%#lain
the essence of the gos#el. *eEer before haEe . receiEed the reaction . did that day from two men in #articular. They
found what . was saying incredibly stu#id as$ in a Eery distinct A*ew MoiseyB twang$ one inmate e%claimed to the
other$ A-inJt that somethinJ manI -inJt that somethinJIB This manJs reaction to the gos#el was far more honest
than most$ for a great many non<"hristians feel e%actly the same way about the gos#el but are sim#ly too #olite$ or
too afraid$ to say so. .n the confines of that #rison$ those two men could haEe cared less about what . thought of
them$ and so they Eery #lainly e%#ressed e%actly what they thought of my religious beliefs.
.n the first cha#ter of his first +#istle to the "orinthians$ Paul e%#oses and then confronts the #roblem of
diEisions within the church at "orinth. :e renounces diEisions as contrary to the gos#el. &urther$ Paul im#lies that
the underlying #roblem is #ride. .ndiEiduals too) #ride in the one whom they chose to follow. -s Paul later says$
they haEe A2e'o1e arro)ant in 2ehal& o& one a)ainst the otherB C'=1D. .n Eerses 15<41 of the first cha#ter$ Paul
argued that #ride and the gos#el are incom#atible. The world will neEer esteem the gos#el or those who embrace it
because it is contradictory to all they highly esteem. The Mews$ who are im#ressed by #ower$ wanted signs Cof
#owerD. - crucified "hrist was certainly not a demonstration of #ower but of wea)ness. The 9ree)s were im#ressed
by intellectualism$ by wisdom. To them$ there was nothing wise about the gos#el. .t was foolishness to belieEe that
faith in a crucified criminal could saEe anyone from their sins.
Paul has challenged the "orinthian saints to loo) around the church and obserEe that those most esteemed by
the world are strangely absent in the church. By and large$ the church is not com#osed of wise men$ scholars$ and
debaters of the day. The church is not made u# of the cultural elite. .n Eerses 31<41$ Paul urges the saints to loo)
around them in the church to see who is #resent. The church is not made u# of the u##er crust of society but rather
the reNected and des#ised of society. 7f course there are e%ce#tions$ but the rule is clear= Aod has 'hosen the
&oolish thin)s o& the 4orld to sha1e the 4ise7 and od has 'hosen the 4ea( thin)s o& the 4orld to sha1e the
thin)s 4hi'h are stron)7 and the 2ase thin)s o& the 4orld and the despised7 od has 'hosen7 the thin)s that
are not7 that !e 1i)ht nulli&y the thin)s that areB CEerses 3!<35D. This is so that no man may boast$ but 9od may
receiEe the glory for what :e accom#lishes through those most unli)ely to succeed in this world.
7ne might conclude from what Paul has said that the gos#el really is foolish and wea). *ot at allO This is only
the way the world #erceiEes the gos#el. .n cha#ter 3$ Paul reEeals that wea)ness and sim#licity are not the end of
the story but the beginning. .t is through the wea)ness of #roclaiming the gos#el that the wisdom and #ower of
9od are made manifest. The world regards 9odJs wisdom as foolish because it is inca#able of com#rehending or
acce#ting its truths. 9odJs wisdom is a mystery which the unsaEed cannot gras#$ and no one would haEe )nown
a#art from diEine reEelation. Through :is S#irit$ 9od has reEealed :imself to men. The S#irit who searches the
de#ths of 9od has been giEen in a s#ecial way to the a#ostles. Through these ins#ired men$ diEine thoughts haEe
been translated into diEine words. Those who #ossess the S#irit by faith in "hrist can a##raise the s#iritual truths
of Scri#tureT those who are unsaEed$ and thus without the S#irit$ cannot. *o wonder they thin) 9odJs wisdom is
foolish. They cannot understand itFor 9od. But we who haEe the Scri#tures and the S#irit haEe the mind of
"hrist.
Paul0s Condu't at !is "irst Co1in)
*9:1,>.
1 -nd when . came to you$ brethren$ . did not come with su#eriority of s#eech or of wisdom$
#roclaiming to you the testimony of 9od. 3 &or . determined to )now nothing among you e%ce#t
Mesus "hrist$ and :im crucified. 4 -nd . was with you in wea)ness and in fear and in much
trembling. ' -nd my message and my #reaching were not in #ersuasiEe words of wisdom$ but in
demonstration of the S#irit and of #ower$ 6 that your faith should not rest on the wisdom of men$
but on the #ower of 9od.
The "orinthians now loo) u#on Paul somewhat li)e a teenager Eiews his or her #arents. Paul is not wise but
sim#listic. :e lac)s the charm and charisma which ma)es his s#iritual children #roud of him$ and thus they haEe
Lesson /: True 0isdo1 1
begun to listen to others who haEe a higher leEel of esteem$ es#ecially by their #eers. Paul see)s to correct their
wayward thin)ing by reminding them that he is the same Paul who came to them at the beginning$ #reaching to
them the gos#el of Mesus "hrist. .t was through his sim#listic message and methods that the "orinthians$ once
#agans$ became saints. Paul now reminds them of his message and manner when he first came to them which
resulted in their salEation.
,hen he came$ Paul did not come with su#eriority of s#eech or of wisdom. :e did not come with Ahigh
fullutinB words or thoughts$ nor did he em#loy oratorical embellishments which would draw attention to himself
and to his methods. Paul came with a sim#le$ straightforward a##roach which sought to ma)e the message$ not the
messenger$ #rimary. :e came to them Apro'lai1in) the testi1ony o& odB CEerse 1D. That is$ he came to them
#reaching the gos#el in sim#le terms$ without sensationaliKing it.
.n Eerse 4$ Paul turns his attention from his message and method to his mind set. :e describes the attitude
with which he came to the "orinthians with the gos#el. .f the charlatans of that day had liEed in our own time$
they would haEe worn e%#ensiEe clothing$ had a recent face<lift$ a self<assured manner$ and an omni#resent smile.
They would haEe e%uded confidence and com#osure. But this would not be so with Paul. ,hen Paul first came to
"orinth$ he wor)ed as a blue collar laborer ma)ing tents with -Puila. :is mind set was characteriKed by his
threefold descri#tion= wea)ness$ fear$ and much trembling. :e may haEe come with a #hysical wea)ness$ for it does
seem as though Paul suffered from some #hysical affliction Csee 3 "orinthians 13=!<12D. .n addition$ . belieEe Paul
came to "orinth with a clear sense of his own limitations$ )nowing that the salEation and sanctification of men
could only be accom#lished by the miraculous interEention of 9od.
Paul also characteriKed his coming as Ain &ear and 1u'h tre12lin).B ,e )now there were fears$ as Lu)e
indicates to us. -fter #reEious #ersecution in other cities$ Paul came to "orinth where he again faced o##osition.
But the Lord a##eared to Paul with these words of assurance= ADo not be afraid any longer$ but go on s#ea)ing and
do not be silentT for . am with you$ and no man will attac) you in order to harm you$ for . haEe many #eo#le in this
cityB C-cts 15=9b<12D.
. haEe always thought of Paul as a )ind of A#it bullB eEangelist. Some dogs haEe no courage at all$ while others
may sound awesome but when threatened or harmed they #rotect themselEes by bac)ing off. Still other dogsFli)e
the #it bullFwill continue to fight until they are dead. :ow easy it is to thin) of Paul in this way$ as inEincible and
undaunting. But Lu)eJs words indicate otherwise. Paul was a man of li)e #assions with our own. :e too had fears.
But our LordJs words of assurance enabled him to #ress on in s#ite of his fears.
The e%#ression$ A&ear and tre12lin)$B seems to mean more than Nust AfearB and AtremblingB combined.
44 But the woman fearing and trembling$ aware of what had ha##ened to her$ came and fell
down before :im$ and told :im the whole truth Car) 6=44D.
16 -nd his affection abounds all the more toward you$ as he remembers the obedience of you all$
how you receiEed him with fear and trembling C3 "orinthians !=16D.
6 SlaEes$ be obedient to those who are your masters according to the flesh$ with fear and
trembling$ in the sincerity of your heart$ as to "hrist C+#hesians 1=6D.
13 So then$ my beloEed$ Nust as you haEe always obeyed$ not as in my #resence only$ but now
much more in my absence$ wor) out your salEation with fear and tremblingT 14 for it is 9od who
is at wor) in you$ both to will and to wor) for *is good #leasure CPhili##ians 3=13<14D.
31 -nd so terrible was the sight$ that oses said$ A. am full of fear and tremblingB C:ebrews
13=31D.
The e%#ression seems to conEey the realiKation on the #art of the #erson fearing and trembling that he or she
is of a lower ran)$ a lower #osition than the one who is feared. The woman who had been healed by touching Mesus
Car) 6=44D seems to haEe realiKed not only that she had been healed$ but in being thus healed$ she came to
recogniKe the greatness of the 7ne who #roduced the healing. SlaEes should submit to their masters with fear and
trembling$ recogniKing that 9od has #ut them under the authority of their masters. ,e are told by Paul to A4or(
out our o4n sal5ation 4ith &ear and tre12lin)$B )nowing that it is ultimately not our wor)ing or eEen our
willing$ but 9odJs soEereign wor) in us which causes us to will and to wor) :is good #leasure.
Pride was the underlying reason for the diEisions in "orinth. Peo#le too) #ride in following the right leader$
the leader who s#o)e words of wisdom with oratorical s)ill who also had status and esteem among the unbelieEers.
Paul s#ea)s of himself as a humble man$ a man with no confidence in his own abilities$ in his own message or
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
"# True Spirituality: A Study of 1 Corinthians
methods$ but whose trust is in 9od alone. Paul #roclaims "hrist$ )nowing that a#art from the wor)ing of 9od in
the hearts of men$ nothing eternal will ha##en.
PaulJs actions in "orinth were #ur#oseful$ not accidental or ha#haKard. .t was not that Paul was ignorant or
uneducated$ nor was it that Paul only )new about "hrist and "hrist crucified CEerse 3D. Paul determined that this
was all he would )now while ministering in "orinth Cor anywhere elseD. :e chose to limit his )nowledge to those
truths which would saEe men from their sins and transfer them from the )ingdom of dar)ness to the )ingdom of
light. +Een though many would be im#ressed by his )nowledge in areas which the unbelieEers belieEed to be
wisdom$ Paul determined not to )now such things and thus not to #reach them.
Parado%ically$ Paul came to the "orinthians in wea)ness$ fear$ and much trembling so that the #ower of 9od
might be demonstrated CEerse 'D. .f PaulJs human s)ills were dominant in his #reaching$ PaulJs #ower would be
dis#layed. But when Paul came in wea)ness #roclaiming a message men deemed foolish and men were conEerted$
it was eEident it was the result of the su#ernatural #ower of 9od and not the merely human #ower of Paul. Paul has
much more to say on this subNect later$ es#ecially in 3 "orinthians 13$ but for now we should note that PaulJs
wea)ness was not a hindrance to the demonstration of 9odJs #ower but the means through which 9odJs #ower was
dis#layed. 9odJs #ower is manifested through human wea)ness.
Paul did not want to ma)e disci#lesT that is$ Paul did not want #eo#le to be his followers. :is goal was for men
and women to trust in Mesus "hrist for salEation and to become :is followers$ :is disci#les. .f men were conEerted
because of PaulJs wisdom and because of his #ersuasiEe s)ills$ they could then be led astray by anyone who was
wiser and more #ersuasiEe. PaulJs desire was that men would #lace their faith in 9od and in :is #ower CEerse 6D.
od0s %isdo1 and the %isdo1 o& This A)e
*9:?,-.
1 8et we do s#ea) wisdom among those who are matureT a wisdom$ howeEer$ not of this age$ nor
of the rulers of this age$ who are #assing awayT ! but we s#ea) 9odJs wisdom in a mystery$ the
hidden wisdom$ which 9od #redestined before the ages to our gloryT 5 the wisdom which none of
the rulers of this age has understoodT for if they had understood it$ they would not haEe crucified
the Lord of gloryT 9 but Nust as it is written$ AThings which eye has not seen and ear has not
heard$ -nd which haEe not entered the heart of man$ -ll that 9od has #re#ared for those who
loEe :im.B
-t Eerse 1$ Paul changes from the first #erson singular CAIBD to the first #erson #lural CA4eBD. ;erses 1<1 s#o)e
of PaulJs mind set$ message$ and methods when he first came to "orinth with the gos#el. *ow in Eerse 1$ Paul
s#ea)s for more than Nust himself. . understand the A4eB to refer #rinci#ally to the a#ostles.
1
-s further
deEelo#ments in this e#istle and 3 "orinthians will show$ the real struggle was not with "orinthian cliPues$ each of
which had chosen to follow a different a#ostle$ but with those in "orinth who had turned from the a#ostles to other
teachers$ of which some will #roEe to be A&alse apostlesB C3 "orinthians 11=13<16D.
,hat characteriKes Paul that is so offensiEe to some of the "orinthians$ causing them to follow other
leadershi#I It is &aul6s >simplisti? devotion to Christ ruified. Paul has chosen to be a )ind of AMohnny<one<
note$B and the note he continues to #lay is offensiEe to both Mews and 9entiles. "onsePuently$ for a "orinthian
"hristian to identify with the a#ostle Paul is to embrace that which is foolish and wea) to the unbelieEing mind$
whether Mew or 9entile. To identify with Paul and his #reaching is to become a fool in the eyes of the world$ which
has no status. -nd so some are tem#ted to identify with new leaders whose methods and message are far more
acce#table. -ssociating with them giEes one a much higher status.
Paul does not deny that his message and methods are foolishT rather$ he em#hasiKes this is so. But in moEing
to the first #erson #lural CA4eBD$ Paul lin)s himself$ his message$ and his methods with all of the other a#ostles.
PaulJs message and methods are no different from those of his fellow a#ostles. :e s#ea)s with and for all the
a#ostles as he admonishes the "orinthians.
-t Eerse 1$ Paul ma)es another shift in his em#hasis. (# to this #oint$ Paul has granted the fact that his gos#el
is foolish and wea). *ow he begins to clarify and e%#and his instruction. The a#ostolic gos#el is foolish and wea)
to unbelieEers$ but it is neither foolish nor wea) in the sight of 9od. *either should it be regarded as foolish nor
wea) in the sight of the saints. .n Eerse 1$ Paul insists that the a#ostles do s#ea) wisdom. This wisdom is not for
1
,ould the "orinthians segment themselEes into factionsT would they distinguish their grou#s by
indiEidual leadersI Paul s#ea)s of and for the a#ostles as a grou#$ with no distinction. There may be diEisions in
the church concerning a#ostles$ but there is no dissention among the a#ostles.
"#
Lesson /: True 0isdo1 "1
all$ howeEer. There are two grou#s from whom a#ostolic wisdom is withheld. The first grou# is those who are
immature CEerse 1D. .n cha#ter 4$ Eerse 1$ Paul #lainly tells the "orinthians they are A1en o& &lesh$B A2a2es in
Christ$B and in Eerse 4$ he contends that they still remain in the same condition. Did the "orinthians chafe
because PaulJs message was too sim#leI .t was because the sim#le things were all they were able to gras#. The
#roblem was not with Paul or his colleaguesT the #roblem was with the "orinthians.
The second grou# from whom a#ostolic wisdom is withheld is those who are unbelieEers C3=1D. Paul says the
wisdom the a#ostles #reach is not of Athis a)e.B "onsePuently$ the rulers of Athis a)eB are not able to gras# it.
+Een those who are the wisest and most #owerful #eo#le of this age are unable to gras# it. This is eEident at the
cross of "alEary. There$ at the cross$ the rulers of this age reNected Mesus as the essiah as 9odJs means of
salEation. 9odJs A4isdo1B was neEer more clearly manifested to men than in the #erson of Mesus "hrist$ but the
best of this age were not able to see it. .t is obEious that they did not receiEe this A,isdomB because they crucified
:im.
PaulJs words here hel# us to distinguish between 9odJs wisdom and worldly wisdom. 9odJs wisdom was
reEealed in the #erson of the Lord Mesus "hrist at :is first coming$ but the world reNected :im and the wisdom :e
manifested. The wisdom of 9od is Aeternal 4isdo1$B a wisdom established in eternity #ast yet to be fully
im#lemented when "hristJs )ingdom is established on the earth. The wisdom of this world is Aem#irical wisdom$B
based u#on that which can be seen and heard and touched. The wisdom of 9od is otherwise. .t is not seen by the
na)ed eye$ it cannot be heard with the ears$ it cannot be fathomed by the natural mind. .t sur#asses eEen manJs
imagination. .t is other worldly. This should not come as a sur#rise to the "hristian$ for the #ro#het .saiah
indicated as much in the citation which Paul includes in Eerse 9.
Let me #ause to reflect further on this conce#t of the Aother worldlinessB of 9odJs wisdom. Do we not tend to
thin) of heaEen as an e%tension of earthJs NoysI ost #eo#le who belieEe in heaEen thin) of it as the #lace where
they will be reunited with their family and friends. -nd yet$ when Mesus s#o)e to the Sadducees$ he chided them for
their ignorance because they su##osed marriage would continue on into eternity Catthew 33=34<44T see also 1
"orinthians !=36<46D. -re we #er#le%ed when we find #ro#hecies which describe things of which we haEe neEer
seen nor heardI &or e%am#le$ there are +Ke)ielJs wheels Csee 1=11$ 19<31T 4=14T 12=3<19T 11=33D$ and there are the
Ali5in) 'reaturesB of the Boo) of ReEelation CReEelation '=1<9T 6=1<1'T 1=1T !=11T 1'=4T 16=!T 19='D. *othing in
this life can be com#ared with such things. :eaEen is not Nust an im#roEed earthT it will be Aa ne4 hea5en and a
ne4 earthB CReEelation 31=1D where there will be no sea C31=1D$ no tem#le C31=33D$ no need for sun or moon
C31=34<36T 33=6D. The streets$ we are told$ will be #aEed with gold. This may be a way of telling us that what we
Ealue most highly on earth will haEe little or no Ealue in heaEen. :eaEen$ that biblical Anew age$B is nothing li)e
the #resent age$ and thus no mortal can conceiEe of what it will be li)e. The things of 9od are other worldly$ and
thus we cannot eEen guess as to what they will be li)e.
!o4 od0s %isdo1 Is Re5ealed
*9:1:,13.
12 &or QButR
3
to us 9od reEealed them through the S#iritT for the S#irit searches all things$ eEen
the de#ths of 9od. 11 &or who among men )nows the thoughts of a man e%ce#t the s#irit of the
man$ which is in himI +Een so the thoughts of 9od no one )nows e%ce#t the S#irit of 9od. 13
*ow we haEe receiEed$ not the s#irit of the world$ but the S#irit who is from 9od$ that we might
)now the things freely giEen to us by 9od$ 14 which things we also s#ea)$ not in words taught by
human wisdom$ but in those taught by the S#irit$ combining s#iritual thoughts with s#iritual
words.
Paul has Nust shown us why 9odJs wisdom$ the wisdom which the a#ostles #roclaimed$ is reNected by the great
but unbelieEing men of this age. en of this age are limited to tem#oral$ human wisdom. They cannot gras# 9odJs
eternal wisdom. They cannot see$ hear$ or com#rehend the things of 9od. :ow then can mere mortals eEer )now
9odJs wisdomI The answer is found in Eerses 12<11. .n Eerses 12<14$ Paul e%#ounds the doctrines of ins#iration
and reEelation whereby 9od has made :is wisdom )nown through the a#ostles who haEe inscri#turated the
Adepths o& od.B .n Eerses 1'<11$ Paul turns to the ministry of the :oly S#irit in the life of the belieEer$ enabling
him to com#rehend the things of 9od which :e reEealed in the Scri#tures through the a#ostles.
3
.t is baffling to see the translation A&or$B chosen as the reading of #reference by the translators of the
*-SB. The ?M;$ *?M;$ *.;$ and Ber)eley Eersions$ and eEen M. B. Philli#sJ #ara#hrase all begin Eerse 12 with
A$ut.B The editors of the *-SB do indicate in a marginal note that some 9ree) manuscri#ts read A2ut.B The fact is
that most all of them do so with Eery s#arse su##ort for the reading they haEe selected. .n addition$ the conte%t
calls for a more decisiEe brea) here$ indicating the beginning of a new #aragra#h.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
"" True Spirituality: A Study of 1 Corinthians
:ow can men )now of a 9od who cannot be seen and whose #roEisions are beyond human thoughtI The
answer= through the :oly S#irit$ who has im#arted the )nowledge of 9od to and through the a#ostles in the *ew
Testament Scri#tures. The :oly S#irit is the ASpirit o& od.B Must as manJs human s#irit )nows the dee# thoughts
of the man$ so the S#irit of 9od$ the :oly S#irit$ )nows the intimate things of 9od. ,hen the Lord Mesus was on
the earth$ :e s#o)e many things to :is disci#les which they did not understand or eEen remember. Mesus told them
that after :is de#arture$ :e would send :is S#irit. The :oly S#irit would not only call the things :e had s#o)en to
their remembrance$ :e would also enable them to understand them so that they could record them for others. .n
addition$ the S#irit would reEeal things to come$ things of the coming age=
36 AThese things . haEe s#o)en to you$ while abiding with you. 31 But the :el#er$ the :oly
S#irit$ whom the &ather will send in y name$ :e will teach you all things$ and bring to your
remembrance all that . said to youB CMohn 1'=36<31D.
13 A. haEe many more things to say to you$ but you cannot bear them now. 14 But when :e$ the
S#irit of truth$ comes$ :e will guide you into all the truthT for :e will not s#ea) on :is own
initiatiEe$ but whateEer :e hears$ :e will s#ea)T and :e will disclose to you what is to come. 1'
:e shall glorify eT for :e shall ta)e of ine$ and shall disclose it to you. 16 -ll things that the
&ather has are ineT therefore . said$ that :e ta)es of ine$ and will disclose it to youB CMohn
11=13<16D.
Paul has already s#o)en of the wisdom of 9od as a mystery C1 "orinthians 3=!D. - mystery is something 9od
reEeals concerning the future$ which is not fully gras#ed before its fulfillment because it is beyond human
com#rehension. The a#ostles #layed a uniPue role as Aste4ards o& the 1ysteries o& odB C1 "orinthians '=1D.
-fter 9od has com#leted a wor) that was formerly a mystery$ :e fully discloses that mystery through one of :is
a#ostles. Paul was surely one of the great Amystery a#ostlesB in that it was his #riEilege to s#ea) of seEeral
mysteries. .n the Boo) of +#hesians$ Paul s#o)e of the #riEilege 9od had giEen him as an a#ostle to reEeal some of
these mysteries C+#hesians 1=4<1'T 4=1<14T 6=43D.
.n 1 "orinthians 3=12<14$ Paul describes the fulfillment of our LordJs #romise to :is disci#les Cremember that
Paul was diEinely added as the twelfth a#ostleD. an$ Paul is saying$ could neEer )now 9od on his own. But 9od
has chosen to ma)e :imself )nown through :is ,ord and through :is S#irit. :is S#irit was giEen to the a#ostles
in a s#ecial way so that the things of 9od might be inscri#turated$ diEinely ins#ired and recorded as a #art of the
Bible. The a#ostles haEe been giEen the S#irit in this uniPue way so they A1i)ht (no4 the thin)s &reely )i5en to
us 2y odB and might communicate them to us. The S#irit su#erintended this #rocess by A'o12inin) spiritual
thou)hts CAthe depths o& od$B Eerse 12D 4ith spiritual 4ordsB Cthe words of :oly Scri#tureD.
:ere is a Eery crucial difference between the a#ostles and the false a#ostles. The a#ostles claimed to s#ea) for
9od$ and they didO &alse a#ostles claimed to s#ea) for 9od$ and they did notO 9od can be )nown intimately
because :e has chosen to disclose :is innermost thoughts and being to men by means of :is S#irit wor)ing
through the a#ostles$ resulting in the *ew Testament Scri#tures. To reNect the a#ostles and their teaching as the
A4isdo1 o& odB is to reNect 9od$ for they are the only ones through whom 9od has chosen to disclose :imself. .s
the gos#el sim#listicI .t is because 9odJs way of salEation is sim#listicFone way Csee atthew !=14<1'ff.T Mohn
1'=1D. To reNect the a#ostlesJ teaching is thus to reNect the 9od who disclosed :imself to men through them.
There may be a secondary inter#retation of PaulJs words in Eerses 12<14$ but$ if so$ it is surely secondary.
any inter#ret these Eerses as s#ea)ing of 9odJs direct disclosure of :imself to men$ through :is S#irit. . do not
thin) so. . belieEe these words ma)e sense only as inter#reted aboEe. This same thought is taught by Peter as well
in 3 Peter 1=11<31. The wor) of 9od the S#irit in the liEes of "hristians in general is s#o)en of in the closing
Eerses C1'<11D of 1 "orinthians 3.
Spiritual Insi)ht: The !a5es and the !a5e,Nots
*9:18,1?.
1' But a natural man does not acce#t the things of the S#irit of 9odT for they are foolishness to
him$ and he cannot understand them$ because they are s#iritually a##raised. 16 But he who is
s#iritual a##raises all things$ yet he himself is a##raised by no man. 11 &or who has )nown the
mind of the Lord$ that he should instruct :imI But we haEe the mind of "hrist.
9od has disclosed :imself to men through the :oly S#irit. The S#irit )nows the intimate things of 9od and$
by ins#iring the a#ostles$ has translated s#iritual thoughts about 9od into s#iritual wordsFthe *ew Testament. .n
the 7ld Testament #eriod$ 9od reEealed :is ,ord through the #ro#hets. .n the *ew Testament times$ this
reEelation came through the a#ostles. 8et the unbelieEer seems blinded to the truth contained in 9odJs ,ord. :ow
""
Lesson /: True 0isdo1 "/
can this beI :ow can some find in the Bible a rich source of reEelation which enables them to )now 9od more
intimately$ while others find the Scri#tures a senseless mi%ture of writings which cannot eEen be understoodI ,hy
are some drawn to the Scri#tures and others re#ulsed by themI
The difference may be summed u# in terms of the #resence or the absence of the :oly S#irit. ,e see in Eerses
12<14 that Paul s#ea)s of the S#iritJs wor) in conEeying 9odJs thoughts to men by ins#iring the a#ostles to conEey
s#iritual thoughts through s#iritual words$ the words of the *ew Testament. *ow$ in Eerses 1'<11$ Paul writes of
the wor) of the S#irit$ enabling men and women to understand the Scri#tures and thus to )now the mind of 9od.
PreEiously$ Paul has diEided man)ind into two grou#s= C1D those who trust in the sacrificial wor) of Mesus
"hrist on the cross of "alEary for their eternal salEation and C3D those who do not. -nother way of Eiewing these
two grou#s would be= C1D those CunbelieEersD who do not #ossess the :oly S#irit$ who cannot understand the
wisdom of 9od as reEealed in the Scri#tures$ and C3D those who do #ossess the :oly S#irit$ who therefore haEe the
ca#acity to understand the Scri#tures.
The first grou# Paul refers to as Athe natural 1anB CEerse 1'D. The Anatural 1an does not a''ept the thin)s
o& the Spirit o& od.B The natural man$ who is not indwelt by the :oly S#irit$ cannot understand the Scri#tures
CAthe thin)s o& the Spirit o& odBD. 9od the :oly S#irit conEeyed the Adeep thin)s o& odB to the a#ostles$ who
by the S#iritJs ins#iration$ recorded them as Scri#ture. The Scri#tures are thus Athe thin)s o& the Spirit o& od$B
the things which the S#irit of 9od has originated and communicated. :ow can one Ade5oid o& the SpiritB Csee
Mude 19D gras# the things of the S#iritI *o wonder the wisdom of 9od seems foolish to the unbelieEer. They cannot
fathom anything which falls within the realm of the S#irit.
ore than a year ago$ Dr. Mim Lo#eK Eisited our family while interEiewing for a #osition at the (niEersity of
Te%as edical School in Dallas. - #art of his interEiew #rocess inEolEed ma)ing a #resentation of his research.
-fter Sunday dinner$ he wanted to Arun throughB his #resentation one last time$ and so we set u# the slide #roNector
in the liEing room. . must confess . did not understand a word Mim said. .t was com#letely oEer my headT it was a
different world. Both of our cats #erched on the coffee table beside the slide #roNector and were fascinated with the
slides. MimJs research was done with rats$ and the cats found the slides of great interest.
True wisdom cannot be gras#ed by those who are unsaEed$ by those who do not haEe the S#irit of 9od
dwelling within them illuminating the truth of the Scri#tures so they can )now the dee# things of 9od. True
wisdom s#ea)s of things which #ertain to a future age and of things which no man has eEer seen$ or heard$ or is
eEen able to imagine. The only way this kind of wisdom an #e known is for men to trust in +esus Christ so that
their spiritual eyes may #e opened to see the wonders of the wisdom of ,od and the world to ome.
The "hristian is the one who is called AspiritualB CEerse 16D here by Paul. ost often$ we understand the term
AspiritualB to refer to those who are mature$ who manifest the fruit of the S#irit in their liEes. Paul seems to use it
here to refer to those who #ossess the S#irit$ who liEe in the realm of the :oly S#irit because they haEe trusted in
Mesus "hrist. The one who #ossesses the :oly S#irit is able to gras# and to a##raise both tem#oral and eternal
matters. The Boo) of ProEerbs$ for e%am#le$ is diEinely ins#ired and #roEided so that we may see life clearly from
9odJs #oint of Eiew. The #ro#hetic boo)s haEe been giEen to us so that we may loo) at the eternal dimension of
9odJs #lan. Thus$ Paul can say that the "hristian who #ossesses the :oly S#irit is able to Aappraise all thin)s$B
things earthly and things eternal$ things #ertaining to this age$ and things #ertaining to the ne%t.
,hile the "hristianFAhe 4ho is spiritualBFis able to a##raise all things and thus to understand the beliefs
and the behaEior of the unsaEed$ the unsaEed CAnaturalBD man is unable to understand the "hristian CAhe 4ho is
spiritualBD. *o wonder "hristians are misunderstood and eEen #ersecuted. *o wonder they are considered foolish
and wea). This is the best the unaided mind of the natural man can do.
.n Eerse 11$ Paul closes our cha#ter with the words of .saiah '2=14= A&or who has )nown the mind of the
Lord$ that he should instruct :imI But we haEe the mind of "hristB C1 "orinthians 3=11D. These words sum u# the
difference between the non<"hristian and the "hristian. 9od has reEealed :imself to all men in the #erson of
"hrist and in the Scri#tures Csee Eerses 12<14 aboEeD. The Scri#tures ma)e no sense to the unbelieEer. This is
because it is im#ossible for the unbelieEer to gras# the things of 9od a#art from the S#irit of 9od. ,ho can )now
the mind of the LordI *o one can$ a#art from the ministry of the :oly S#irit in reEealing the ,ord of 9od through
the a#ostles and in illuminating the Scri#tures to the indiEidual belieEer. *ote that the words of Eerse 11 indicate
not only the natural manJs ignorance but also his arrogance. ,ho would thin) that any man could instruct 9odI
But this is #recisely what the unbelieEer does thin). This is why they thin) the "hristian is foolish and wea).
.n contrast to the unbelieEer$ who is obliEious to the mind of 9od$ the "hristian can say confidently$ A%e ha5e
the 1ind o& Christ.B The A4eB may refer either to the a#ostles$ who alone can s#ea) the A1ind o& Christ$B or
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
"4 True Spirituality: A Study of 1 Corinthians
more generally$ of all the saints who #ossess the :oly S#irit and the Scri#tures. .t is through the Scri#tures and the
:oly S#irit that the A1ind o& ChristB is conEeyed to the saints. The "hristian has both the ,ord of 9od and the
witness of :is S#irit$ the -uthor of that ,ord. ,hat more can one as) for than thisI
This final statement sums u# the East difference of o#inion which e%ists between "hristians and unbelieEers
oEer Awisdom.B The unbelieEer is inca#able of understanding 9odJs wisdom and so is confined to a Eery limited$
distorted tem#oral wisdom. The "hristian has the means for )nowing the mind of 9od and thus has access to the
wisdom of 9od. The "hristian should not be sur#rised by the reaction of the unbelieEer to the #reaching of the
gos#el. -nd the "hristian should not forsa)e the East wisdom 9od has made aEailable to us in order to #ursue the
wisdom which the world see)s.
Con'lusion
,hat a blow this cha#ter stri)es at human #ride. PaulJs coming to the "orinthians was far from #restigious.
:e came in wea)ness$ fear$ and much trembling. :e came with a message offensiEe to both Mews and 9ree)s. :e
refused to A(no4B anything other than the crucified "hrist$ for he came to bring the message of salEation. :is
message was not one of su#erior wisdom$ one that would a##eal to the intellectual curiosity or headiness of the
"orinthians. :is method of #resentation was not one that would naturally draw a crowd or attract a following.
&rom a merely human #oint of Eiew$ Paul did eEerything wrong when he went to "orinth. But what ha##enedI -
number of his readers came to faith in Mesus "hrist because of PaulJs mind set$ message$ and methodO
:ow could Paul do eEerything wrong Cfrom a worldly #oint of EiewD and yet sinners be conEerted and a church
bornI .n Eerses 1<6$ Paul indicates that he #ur#osed to come to the "orinthians as he did so that the "orinthiansJ
faith would Anot rest on the 4isdo1 o& 1en7 2ut on the po4er o& odB C3=6D. :ow does this ha##enI :ow is the
faith of men and women turned 9od<ward by a mind set of wea)ness and humility and by a message and method
which runs contrary to human wisdomI The answer is im#lied here and clearly stated later by Paul=
9 -nd :e has said to me$ Ay grace is sufficient for you$ for #ower is #erfected in wea)ness.B
ost gladly$ therefore$ . will rather boast about my wea)nesses$ that the #ower of "hrist may
dwell in me. 12 Therefore . am well content with wea)nesses$ with insults$ with distresses$ with
#ersecutions$ with difficulties$ for "hristJs sa)eT for when . am wea)$ then . am strong C3
"orinthians 13=9<12D.
.n 9odJs economy$ diEine wisdom is foolishness to the secular mindT diEine #ower is wea)ness to the
unbelieEer. PaulJs wea)ness and sim#licity were not obstacles to diEine wisdom and #owerT they were the means
through which 9odJs wisdom and #ower were demonstrated. :ad Paul come with self<assurance and confidence
#reaching a AwisdomB a##lauded by the world$ through a method which ran)ed with the best secular
communicators$ the best that could haEe ha##ened was that men would #lace their confidence and trust in Paul.
But when Paul came as he did$ only 9od could conEince and conEert the "orinthians$ and their faith must
therefore be in 9od$ not in Paul.
:ow does this ha##enI :ow can human wea)ness be transformed into diEine #owerI :ow can human
foolishness become diEine wisdom and #agan sinners become saintsI The answer= The ,ord of 9od and the S#irit
of 9od. The gos#el is the means by which men are saEed= A&or . am not ashamed of the gos#el$ for it is the #ower
of 9od for salEation to eEeryone who belieEes$ to the Mew first and also to the 9ree)B CRomans 1=11D. -nd how can
the gos#el become the Apo4er o& od &or sal5ationBI -gain$ the S#irit of 9od=
! ABut . tell you the truth$ it is to your adEantage that . go awayT for if . do not go away$ the
:el#er shall not come to youT but if . go$ . will send :im to you. 5 -nd :e$ when :e comes$ will
conEict the world concerning sin$ and righteousness$ and NudgmentT 9 concerning sin$ because
they do not belieEe in eT 12 and concerning righteousness$ because . go to the &ather$ and you
no longer behold eT 11 and concerning Nudgment$ because the ruler of this world has been
NudgedB CMohn 11=!<11D.
The "orinthians had become mesmeriKed by men and by human wisdom. They were wrong. ,hat had saEed
them was the ,ord of 9od and the S#irit of 9od$ wor)ing through humble men who #roclaimed a straightforward$
sim#le message of "hrist crucified$ eEen though their message and their methods were una##ealing to unsaEed
men.
.f the ,ord of 9od and the S#irit of 9od were sufficient to saEe the "orinthians$ Paul ma)es it clear to them
that the teaching of the a#ostles does conEey wisdom$ but a wisdom of a different order CEerses 1<9D. .t is a wisdom
which eEen the cultural elite CAthe rulers o& this a)e$B Eerses 1$ 5D could not com#rehend. .ndeed$ when wisdom
"4
Lesson /: True 0isdo1 "5
was #ersonified in the #erson of Mesus "hrist$ they crucified :im. ,hy would the "orinthians be so enamored with
secular$ human wisdomI .t cannot lead us to 9odT indeed$ it will turn us from 9od. :uman wisdom cannot
com#rehend 9od or the things which :e has for men. :uman wisdom is of no eternal Ealue$ and its tem#oral Ealue
is limited.
-t Eerse 12$ Paul turns us once again to the ,ord of 9od and the S#irit of 9od. ,hat men could neEer haEe
)nown about 9od Csee Eerse 9D$ 9od has chosen to reEeal to men. This :e has done through :is S#irit. :is S#irit
)nows what no man can )now about 9od. :is S#irit too) these s#iritual thoughts$ s#iritual realities$ and translated
them into s#iritual words$ the words of Scri#ture. This :e did by :is S#irit$ who ins#ired the a#ostles who were the
human authors of the *ew Testament.
en can come to )now 9od in only one wayFthrough :is ,ord and through :is S#irit. There are many
different beliefs about 9od$ but there is only one true 9od. This is the 9od who has reEealed :imself to us in the
Bible. -ll Eiews of 9od which originate with men$ rather than with 9od$ are false. -ll Eiews of 9od which come
from some other source than the Bible are false. :ow often . hear #eo#le say something li)e$ A,ell$ . li)e to thin)
of 9od as S .B .t does not matter how you would like to thin) of 9od. PaulJs words inform us that the way we
thin) about 9od is certain to be wrong$ for true wisdom comes from aboEe$ not from below. True wisdom flows
from ,od to men, not from men ,od@ward. The $i#le reveals to us a ,od that we would not have imagined, a ,od
whom we would not have wanted, a ,od whom we would not have reeived. -part from the "pirit of ,od and the
8ord of ,od, we ould never have ome to know ,od.
.f anyone can a##reciate this truth Paul is teaching$ it is the teacher. Thin) about Paul. :e was a deEout Mew$
dee#ly religious$ committed$ and sincere. But he was dead wrong. ,hen 9od reEealed :imself to Paul Cit is always
9od who initiates a relationshi# with man and who initiates the reEelation of :imself to manD$ eEerything suddenly
changed. .ndeed$ all was reEersed. The things he once #riKed$ thin)ing they won him faEor with 9od$ Paul now
counted as Adun)B CPhili##ians 4=1<11D. *ow Paul is a new man in "hrist. *ow he has come to )now 9od through
:is ,ord and through :is S#irit. That is what Paul wants for each one of us.
.f you haEe neEer trusted in Mesus "hrist$ you do not )now 9od. Aou annot know ,od apart from Christ, and
you annot know Christ apart from *is 8ord and *is "pirit. :ell will be #o#ulated with countless souls who serEed
a AgodB of their own ma)ing$ and such AgodsB are not 9od at all but only idols of our mind. ,e cannot )now 9od
through our own wisdom or insight. ,e cannot see$ hear$ or touch :im. But :e has reEealed :imself through :is
,ord$ the Bible. By the ministry of :is S#irit$ we can come to )now 9od #ersonally as the 7ne who has #roEided
for the forgiEeness of our sins and for eternal life. 9od has reEealed :imself in :is Son$ who died on the cross of
"alEary$ bearing the #enalty for our sins. :e has raised :im from the dead$ as #roof of :is satisfaction with the
wor) of "hrist. -ll we need do is to #elieve the <ne whom ,od sent, that we are sinners, deserving eternal
punishment, and that through the death of Christ, we have #een punished and raised to newness of life. I urge you
to view ,od through the pages of *oly "ripture and to trust in *is provision for salvation in +esus Christ.
y "hristian friend$ do you belieEe wisdom comes only from 9od$ through the Scri#tures$ by means of the
S#iritI .f so$ where are you see)ing daily wisdom$ the wisdom to understand the eEents and crises of daily liEingI
,here are you see)ing a )nowledge of 9od and of :is A1indBI ,here do you go to learn of the glories of the
coming age and of :is #romised )ingdomI Do you read the Bible$ or boo)s about the Bible$ or do you read
A"hristian boo)s$B s#arse with references to the ,ord of 9od or the S#irit of 9odI ,od has revealed *imself
through *is 8ord and through *is "pirit, and we do well to take heed(
1 9od$ after :e s#o)e long ago to the fathers in the #ro#hets in many #ortions and in many ways$
3 in these last days has s#o)en to us in :is Son$ whom :e a##ointed heir of all things$ through
whom also :e made the world C:ebrews 1=1<3D.
1 &or this reason we must #ay much closer attention to what we haEe heard$ lest we drift away
from it. 3 &or if the word s#o)en through angels #roEed unalterable$ and eEery transgression and
disobedience receiEed a Nust recom#ense$ 4 how shall we esca#e if we neglect so great a
salEationI -fter it was at the first s#o)en through the Lord$ it was confirmed to us by those who
heard$ ' 9od also bearing witness with them$ both by signs and wonders and by Earious miracles
and by gifts of the :oly S#irit according to :is own will C:ebrews 3=1<'D.
1 Therefore$ #utting aside all malice and all guile and hy#ocrisy and enEy and all slander$ 3 li)e
newborn babes$ long for the #ure mil) of the word$ that by it you may grow in res#ect to
salEation$ 4 if you haEe tasted the )indness of the Lord C1 Peter 3=1<4D.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
") True Spirituality: A Study of 1 Corinthians
11 &or we did not follow cleEerly deEised tales when we made )nown to you the #ower and
coming of our Lord Mesus "hrist$ but we were eyewitnesses of :is maNesty. 1! &or when :e
receiEed honor and glory from 9od the &ather$ such an utterance as this was made to :im by the
aNestic 9lory$ AThis is y beloEed Son with whom . am well<#leasedBF 15 and we ourselEes
heard this utterance made from heaEen when we were with :im on the holy mountain. 19 -nd so
we haEe the #ro#hetic word made more sure$ to which you do well to #ay attention as to a lam#
shining in a dar) #lace$ until the day dawns and the morning star arises in your hearts. 32 But
)now this first of all$ that no #ro#hecy of Scri#ture is a matter of oneJs own inter#retation$ 31 for
no #ro#hecy was eEer made by an act of human will$ but men moEed by the :oly S#irit s#o)e
from 9od C3 Peter 1=11<31D.
")
#esson 8:
Su2standard Saints
*1 Cor+ 3:1,8.
Introdu'tion
. #robably read the automobile section of the ,ant -ds more often than most. .n addition to the year$ ma)e$
and model of the car$ certain bits of information determine whether . call the owner
1
to as) for more information.
*ormally$ good automobiles are identified by labels such as$ Acream #uff$B Aimmaculate$B Ali)e new$B Ashowroom
condition$B A#ristineB or As#otless.B The losersJ category$ from which . usually buy$ are labeled Abasic
trans#ortation$B Achea#$B Arough$B Agood wor) Eehicle$B Amechanics s#ecial$B Aneeds TL"$B or eEen Augly.B -
friend once owned a ;ega Cso did .$ but . re#entedD$ and . offered to write the news#a#er ad when she decided it
was time to sell. Since it was Than)sgiEing$ . suggested the ad read= A:ereJs a real tur)eyO 7nly 49 cents a #ound.B
7ther labels are not clear about the Puality of the car for sale. Recently a :onda was adEertised as$ A7ne Eery
old owner.B . )now what Aone ownerB means$ but . could not gras# what the seller meant by AEery old.B ,ere they
elderly and no longer driEing Eery much or Eery fast$ or had the car been driEen by someone whose driEing s)ills
had deteriorated so much the car had reached a #remature demiseI
Labels are also a #art of the "hristianJs Eocabulary$ and not all are biblical. -s we a##roach the third cha#ter
of PaulJs first recorded +#istle to the "orinthians$ we find seEeral labels$ and one is the source of fairly intense
debate among eEangelicals. The label$ Acarnal "hristian$B is based u#on the rendering of our te%t in 1 "orinthians
4=1<4 by the ?ing Mames ;ersion=
1 -nd .$ brethren$ could not s#ea) unto you as unto s#iritual$ but as unto carnal$ eEen as unto
babes in "hrist. 3 . haEe fed you with mil)$ and not with meat= for hitherto ye were not able to
bear it$ neither yet now are ye able. 4 &or ye are yet carnal= for whereas there is among you
enEying$ and strife$ and diEisions$ are ye not arnal, and wal) as menI C1 "orinthians 4=1<4$
?M;$ em#hasis mineD.
The ?ing MamesJ rendering of A'arnalB comes from the influence of the Latin ;ulgate translation. The Latin
word chosen to translate the 9ree) word$ sarkinos$ is ePuiEalent to the +nglish rendering$ Acarnal.B This is
#robably not the best rendering because of the nuances of the term$ which the translators of the *-SB changed to
fleshly$ and the *.; Eersion to worldly. M. B. Philli#s focuses on the contrast Paul ma)es with those who are
spiritual and renders the term unspiritual.
There are seEeral good reasons for restricting our study to only the first four Eerses of cha#ter 4 and the to#ic
of the Acarnal "hristian.B First$ the debate oEer the category of the Acarnal "hristianB is heated$ with broad
im#lications for good or eEil. "eond$ the label$ Acarnal "hristianBFwhateEer it meansFis one Paul uses to
describe the condition of many of the "orinthian "hristians. This is a most im#ortant #oint. The first and second
+#istles of Paul to the "orinthians are about ATrue S#irituality$B the title . haEe chosen for this series. Paul defines
true s#irituality$ contrasted with the AcarnalityB of the "orinthians$ and with their understanding of s#irituality.
(nderstanding what Paul means by AcarnalB becomes crucial to our gras# of his two +#istles to the "orinthians.
,ith this in Eiew$ let us carefully and #rayerfully consider the Acarnal "hristianB summariKed in our te%t.
The Conte@t o& Our Te@t
Paul lays the foundation for this +#istle in the first nine Eerses of cha#ter 1. :e indicates his letter is not only
written to the saints at "orinth but to all the saints CEerse 3D. :e assumes that his readers are true saints$ and$
therefore$ he giEes than)s to 9od because he )nows 9od has abundantly #roEided for their salEation$ sanctification$
and future glorification. PaulJs confidence is not in the "orinthians$ but in the 9od who saEed them and who will
#erfect them CEerses '<9D.
-t Eerse 12$ Paul begins to deal with the #roblem of diEisions within the saints. :e first e%horts them to liEe in
unity CEerse 12D$ and then indicates he is aware of factions emerging in "orinth which seem to focus on following a
#articular leader CEerses 11<13D. Paul strongly reNects such diEisions as contrary to the gos#el CEerse 14D. :e then
1
7ne of the first things . try to determine is whether this car is being sold by the owner. y first
statement is$ A:i$ .Jm calling about the car you haEe adEertised in the #a#er.B .f they res#ond$ A,hich oneIB$ .
)now . am dealing with a Awheeler<dealerB of some sort$ which almost always ends the conEersation.
s#ea)s of his own ministry$ and the fact that #reaching the gos#el ta)es #riority oEer such secondary matters as
ba#tism$ im#ortant though they may be CEerses 1'<1!D.
;erse 1! serEes as PaulJs transition to his ne%t line of argument. :e says his #reaching is not done in
A'le5erness o& spee'h$B because this is detrimental to the #roclamation of the cross of "hrist. C.f the cross is the
good news that$ in "hrist$ 9od has enabled men to die to all they were as unbelieEers$ how can Paul #reach in a
way that see)s to ca#italiKe on human s)ill and abilityID
en and women who boast that they are followers of a certain #rominent leader CAI a1 o& ABD$ or of "hrist
:imself$ are e%hibiting #ride. Paul reminds his readers in Eerses 15<41 that the #reaching of "hrist crucified is
diametrically o##osed to worldly #ride. :e therefore encourages his readers in Eerses 15<36 to loo) around the
church and remind themselEes that the culturally elite$ in whom the world ta)es #ride$ are strangely absent. This is
because the gos#el is an offense to them$ a##earing to them as foolish and wea). "onEersely$ they are attracted to
worldly wisdom and #ower.
.n Eerses 31<41$ Paul tells his readers to loo) about them to see whom 9od has chosen to saEe. -s they loo) to
their left and to their right$ and in the mirror$ with few e%ce#tions$ they must note that 9od has chosen those whom
the worldJs elite des#ise and reNect. 9od chooses to saEe the wea)$ the foolish$ and those who are Anobodies.B
Through them$ :e accom#lishes :is #ur#oses so that 9odJs #ower is reEealed$ and :e receiEes the #raise and the
glory$ rather than men.
.n the first fiEe Eerses of cha#ter 3$ Paul reminds his "orinthian readers that they were saEed through
wea)ness and foolishness. ,hen Paul first came to them in "orinth$ his mentality$ his message$ and his method
were those the worldJs elite disdain. :e came in A4ea(ness and in &ear and in 1u'h tre12lin)$B CEerse 4D$
haEing #ur#osed to )now nothing the world regards as wisdom$ but only "hrist$ and "hrist crucified CEerse 3D. :e
came #reaching sim#ly$ with no secular techniPues of human #ersuasion CEerse 'D. :e did so because 9odJs #ower
is demonstrated through human wea)ness$ and menJs faith then rests in 9od rather than men CEerse 6D.
Must because the world regards the gos#el as foolish does not mean Paul and the other a#ostles haEe no wisdom
to teach. Paul does teach wisdom$ but only to those who are mature in "hrist C3=1D. PaulJs )ind of wisdom cannot
be gras#ed by those who are A4iseB in this #resent age. Paul driEes his #oint home by reminding us that 9odJs
wisdom has been reEealed in the #erson of Mesus "hrist. ,hat did the rulers of :is day do with :imI They
crucified :im CEerse 5D. .f the culturally elite Cthe A4iseB of this ageD had been able to gras# diEine wisdom$ they
could not haEe missed it in "hrist. But if they crucified our Lord$ the Lord of glory$ we must not deceiEe ourselEes
into thin)ing they can be won through worldly wisdom and worldly methods. Paul further driEes home his #oint by
turning our attention in Eerse 9 to the words of .saiah. These words buttress PaulJs argument$ informing us that the
natural senses cannot discern the things of 9od$ the eternal wisdom #ertaining to things yet to be reEealed.
.f men are not ca#able of )nowing 9od by their own efforts$ how can 9od eEer be )nown by menI Paul
answers this dilemma in Eerses 12<11. 7f :is initiatiEe$ 9od chose to reEeal :imself to men through :is :oly
S#irit. The S#irit of 9od alone )nows the Adepths o& odB and has reEealed them through the human authors of
the *ew Testament$ so that in these Scri#tures the A4isdo1 o& odB is reEealed$ which men cannot otherwise
)now CEerses 12<14D. The same S#irit who conEerted the Aspiritual thou)htsB of 9od into Aspiritual 4ordsB Ci.e.$
the *ew Testament Scri#turesD also enables belieEers to understand the wisdom of 9od. The natural$ unconEerted
man$ does not haEe the S#irit within$ and thus he cannot understand the Scri#tures. The S#irit indwells the
"hristian$ the Aspiritual 1an$B and thus he is able to understand this current age and the mysteries of 9od
reEealed in Scri#ture concerning the coming age CEerses 1'<11D.
The "orinthian saints haEe begun to loo) down u#on Paul Cand the other a#ostlesD and the gos#el message he
#reaches because it is sim#listic C"hrist crucifiedD. -nd it is #roclaimed in a way which does not stimulate or
a##eal to the flesh. The "orinthians haEe turned from Paul and his )ind of #reaching to others$ whose AwisdomB
and A#owerB are of this world. Their e%cuse for turning from Paul to other men and another AwisdomB is that Paul
fails to measure u# to the new standard set by the cultural elite$ whose message and methods a##eal to the lost.
Paul has a big sur#rise for the "orinthians in cha#ter 4. Do they thin) Paul is the #roblemI They are wrongO
Paul has already hinted at the real #roblem. .n cha#ter 3$ Eerse 1$ Paul writes$ AYet 4e do spea( 4isdo1 among
those #ho are mature.B *ow Paul tells the "orinthians they are not mature. The reason he cannot s#ea) words of
wisdom to them is because they are A'arnal.B ,e are bac) once again to the word A'arnalB Cor Afleshly$B or
AworldlyBD. .f we are to understand this te%t and the message of PaulJs +#istles to the "orinthians$ we must deal
with this term.
Lesson 4: Su$standard Saints "
The reat De2ate O5er Carnality
". .. ScofieldJs note in the Scofield Bible articulates a definition of the Acarnal man$B which some embrace and
others eschew=
Paul diEides men into three classes= psuhikos, Vof the sensesJ CMas. 4=16T Mude 19D$ or Vnatural$J
i.e. the -damic man$ unrenewed through the new birth CMohn 4=4$ 6DT pneumatikos, Vs#iritual$J
i.e. the renewed man as S#irit<filled and wal)ing in the S#irit in full communion with 9od C+#h.
6=15<32DT and sarkikos, Vcarnal$J Vfleshly$J i.e. the renewed man who$ wal)ing Vafter the flesh$J
remains a babe in "hrist C1 "or. 4=1<'D. The natural man may be learned$ gentle$ eloPuent$
fascinating$ but the s#iritual content of Scri#ture is absolutely hidden from himT and the fleshly$
or carnal$ "hristian is able to com#rehend only its sim#lest truths$ Vmil)J C1 "or. 4=3D.
3
- strong rebuttal to ScofieldJs inter#retation comes from a #am#hlet by +rnest ". Reisinger=
any who regularly occu#y church #ews$ fill church rolls$ and are intellectually acPuainted with
the facts of the gos#el neEer stri)e one blow for "hrist. They seem to be at #eace with his
enemies. They haEe no Puarrel with sin and$ a#art from a few sentimental e%#ressions about
"hrist$ there is no biblical eEidence that they haEe e%#erienced anything of the #ower of the
gos#el in their liEes. 8et in s#ite of the eEidence against them$ they consider themselEes to be Nust
what their teachers teach themFthat they are Vcarnal "hristiansJ. -nd as carnal "hristians they
belieEe they will go to heaEen$ though #erha#s not first<class$ and with few rewards.
That something is seriously wrong in liEes which reEeal such features will readily be admitted by
most readers of these #agesT no argument is needed to #roEe it. But the most serious as#ect of this
situation is too often not recogniKed at all. The chief mista)e is not the carelessness of these
church<goersT it is the error of their teachers who$ by #reaching the theory of Vthe carnal
"hristianJ$ haEe led them to belieEe that there are three grou#s of men$Fthe unconEerted man$
the Vcarnal "hristianJ and the Vs#iritual "hristianJ S all those who acce#t this QVcarnal
"hristianJR Eiew use 1 "orinthians 4=1<' to su##ort it. "onsePuently$ if it can be established that
the #re#onderance of Scri#ture teaches only two classes or categories of menFregenerate and
unregenerate$ conEerted and unconEerted$ those in "hrist and those outside of "hristFthe
Vcarnal "hristianJ teaching would be confronted with an insurmountable obNection. .t would be in
conflict with the whole em#hasis of Scri#ture and of the *ew Testament in #articular.
4

Is Carnality a #e)iti1ate Cate)ory<
;irtually all admit that while Paul has Nust C3=1'<11D diEided the world into two grou#sFthose who are
AspiritualB CsaEed$ who #ossess the S#iritD and those who are AnaturalB CunsaEed$ and thus who do not haEe
S#iritDFhe now s#ea)s of three categories in cha#ter 4$ Eerses 1<'=
"ertainly there is such a thing as a carnal or worldly "hristian$ but the Vcarnal "hristianJ theory
has in recent years ta)en on some fairly weird e%tremes that bear little relation to what this
cha#ter actually says. ,hen we remember that this is the only #lace where the *ew Testament
uses this language$ we are forced to recogniKe that it is im#ortant to get the inter#retation of the
#assage right.
'

. also recogniKe that there is a sense in which "hristians may be said to be carnal but . must add
that there are different degrees of carnality. +Eery "hristian is carnal in some area of his life at
many times in his life. -nd in eEery "hristian Vthe &lesh lusteth a)ainst the SpiritJ C9al. 6=1!D.
6
&irst "orinthians 4 is not the only #lace in the Bible where "hristians are referred to as those who fall short of
the goal of being AspiritualB=
3
ScofieldJs note at 1 "orinthians 3=1'.
4
+rnest ". Reisinger$ A,hat should we thin) of VT*E C-B'-L C*BI"TI-'6CB CPrinted by :aKell
,atson H ;iney Ltd$ 9reat Britain$ n.d.D$ ##.1$ 5.
'
D. -. "arson$ The Cross D Christian Ministry( -n E.position of &assages From 0 Corinthians C9rand
Ra#ids= Ba)er Boo)s$ 1994D$ #. 19.
6
Reisinger$ #. 5.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
/# True Spirituality: A Study of 1 Corinthians
11 7f whom we haEe many things to say$ and hard to be uttered$ seeing ye are dull of hearing. 13
&or when for the time ye ought to be teachers$ ye haEe need that one teach you again which be
the first #rinci#les of the oracles of 9odT and are become such as haEe need of mil)$ and not of
strong meat. 14 &or eEery one that useth mil) is uns)illful in the word of righteousness= for he is
a babe. 1' But strong meat belongeth to them that are of full age$ eEen those who by reason of use
haEe their senses e%ercised to discern both good and eEil C:ebrews 6=11<1'D.
1 Brethren$ eEen if a man is caught in any tres#ass$ you who are s#iritual$ restore such a one in a
s#irit of gentlenessT each one loo)ing to yourself$ lest you too be tem#ted C9alatians 1=1D.
The writer to the :ebrews uses Eery similar terms to PaulJs as he s#ea)s of those to whom he is writing as not
able to handle the s#iritual A1eatB of his teaching on elchiKede). Their immaturity causes them to still be
de#endent on others and to continue to rePuire A1il(.B .n 9alatians 1$ Paul instructs AspiritualB "hristians that
they are to come to the aid of those A'au)htB in a #articular sin. Such a saint is not s#iritual. There must be some
category into which he or she can be #laced$ since the category of AspiritualB sim#ly does not fit.
To those of the AeitherLorB school$ . haEe a few things to say. The AeitherLorB school is that grou# of #eo#le who
thin)Fyea$ who insistFthat things must be either one way$ or they must be another. +rnest Reisinger seems to say
that we must haEe either a two<fold diEision of man)ind CsaEed and unsaEed$ AspiritualB and AnaturalBD$ or we
must haEe a three<fold classification.
1
But one thing is for sure= in ReisingerJs mind$ we cannot haEe both.
Life sim#ly is not this way$ and neither are the Scri#tures. The Pharisees #ressed Mesus with this Puestion= AIs
it la4&ul to )i5e a poll,ta@ to Caesar7 or not<B Catthew 33=1!D. Do we #ay ta%es to "aesar$ or do we giEe to
9odI Mesus answered that men should do both. ,e are to giEe to "aesar what is his and to 9od what is :is. .s 9od
soEereign$ or is man res#onsible to do certain thingsI .s man a two<fold or three<fold #ersonI ,as the #romised
essiah of the 7ld Testament to be 9od or manI Some Puestions cannot be answered in an eitherLor fashion. -re
there two categories of men$ saEed and lostI 8es. -re there three categories of men$ saEed and s#iritual$ saEed and
carnal$ and unsaEedI 8es.
Perha#s the best analogy is how Mesus dealt with diEorce. .n atthew 19$ the Pharisees as) Mesus what grounds
for diEorce are acce#table to :im. Their Puestion is not sincere$ and the Pharisees$ as conserEatiEe as they were$
hold a much more liberal Eiew on this issue than did our Lord. . understand the *ew Testament to teach that our
Lord did allow for diEorce$ but for Eery few reasons. 7ur LordJs res#onse is Eery instructiEe. Para#hrased$ Mesus
answered= A. refuse to tal) about e%ce#tions$ because for you$ diEorce has become the rule$ and )ee#ing your
marriage Eows the e%ce#tion. There are e%ce#tions$ but you haEe so abused these that one can diEorce for the most
casual and insignificant of reasons. . want to em#hasiKe the ruleT . want to s#ea) about the ideal$ and the ideal is
that one man and one woman remain husband and wife until one of them diesB Csee atthew 19='<1D.
The ideal is that all "hristians should be Aspiritual.B +Eery "hristian is indwelt by the :oly S#irit$ and eEery
"hristian should wal) in the S#irit. .n 1 "orinthians 3=1'<11$ Paul s#ea)s of but two categories of men$ those with
the S#irit and those without. *ow$ in cha#ter 4$ Paul introduces a sub<category of those who are saEed and indwelt
by the S#irit= those who are saEed$ but who do not liEe in accordance with who they are and what 9od has
adePuately #roEided for them to be. ,hether this category is called Asub<standard saints$B AcarnalB or AfleshlyB or
Auns#iritualB does not matter that much. ,e sim#ly must recogniKe that Paul must deal realistically with
uns#iritual saints$ and yet he does not want to set aside the broader diEision of men into sim#ly two categories.
The AcarnalB issue is not Nust an academic matter to be debated only by theologians$ which has little or no
releEance to the daily life of the saint. The Acarnal "hristianB is not that far remoEed from the e%#erience of the
As#iritual "hristian$B whose daily life manifests the constant battle we face between the flesh and the S#irit
CRomans !=1'$ 15<19$ 3'<36T 5=1<'T 9alatians 6=14<3'D. The As#iritualB "hristian and the AcarnalB "hristian both
struggle with the #ull of the flesh and its o##osition to the S#irit. The difference between the AcarnalB saint and the
As#iritualB saint is that the Acarnal "hristianB is losing the battle$ and the As#iritual "hristianB is$ by the grace of
9od$ holding his or her ground.
- few concluding remar)s may be hel#ful about the Agreat debateB raging oEer this matter. First$ the issue is
not whether there is a legitimate category which can be labeled Athe carnal "hristian.B The issue is broader$
encom#assing matters of Alordshi# salEationB and Aeternal security.B ,hile all grant that there may be a #erson
1
A"onsePuently$ if it can be established that the #re#onderance of Scri#ture teaches only two classes or
categories of menFregenerate and unregenerate$ conEerted and unconEerted$ those in "hrist and those outside of
"hristFthe Vcarnal "hristianJ teaching would be confronted with an insurmountable obNection. .t would be in
conflict with the whole em#hasis of Scri#ture and of the *ew Testament in #articular.B +rnest ". Reisinger$ #. 5.
/#
Lesson 4: Su$standard Saints /1
who could be called a Acarnal "hristian$B the debate is oEer what im#lications and a##lications are drawn from
this. Reisinger s#ea)s for many of his colleagues when he obNects to those who use the conce#t of the carnal
"hristian to Nustify$ or inadEertently encourage$ #rofessing "hristians to liEe a life of minimal commitment and
obedience to "hrist$ all the while confident that they will get to heaEen Cthough #erha#s not Afirst classBD because
they at one time made a #rofession of faith.
. agree with Reisinger and others that this abuse of the doctrines of the grace of 9od is de#lorable.
*eEertheless$ abuse of a #articular doctrine does not #roEe that doctrine to be wrong. .n Romans 6$ Paul concludes
by saying that A4here sin in'reased7 )ra'e a2ounded all the 1oreB CRomans 6=32D. Some had concluded this
meant one could$ and eEen should$ sin that grace might abound C1=1D. Paul is horrified at this thought and strongly
reNects it. But the #erEersion of this doctrine in its a##lication by some does not #roEe that the doctrine itself is
wrong. ,e must beware of reNecting the category of the carnal "hristian Nust because some abuse it.
Chara'teristi's o& the Carnal ChristianBPart I
*3:1,8.
1 -nd .$ brethren$ could not s#ea) to you as to s#iritual men$ but as to men of flesh$ as to babes in
"hrist. 3 . gaEe you mil) to drin)$ not solid foodT for you were not yet able to receiEe it. .ndeed$
eEen now you are not yet able$ 4 for you are still fleshly. &or since there is Nealousy and strife
among you$ are you not fleshly$ and are you not wal)ing li)e mere menI ' &or when one says$ A.
am of Paul$B and another$ A. am of -#ollos$B are you not mere menI
.n college$ . too) education classes to #re#are to be a school teacher$ and we always snic)ered about the
#rofessors who taught elementary education$ which was my s#ecialty. They had become so accustomed to dealing
with little children that they treated their college students li)e elementary school students. They eEen had us file
out of class li)e we were still in )indergarten$ and often tal)ed to us as if we were children.
That is the way the "orinthians feel about Paul. :e is too elementary and too sim#listic. They are insulted by
his message and his methods. .n these first four Eerses of cha#ter 4$ Paul e%#oses the reason for his content and
method of #reaching. .t is not that Paul is inca#able of going dee#er or gras#ing secular wisdom. *either is the
#roblem that a#ostolic #reaching has gone as far as it can go. The #roblem is that his readers are carnal$ fleshly.
Paul must deal with them in an elementary fashion because$ figuratiEely s#ea)ing$ they are still elementary school
students. These A)indergarten "hristiansB want to boast that they are ta)ing graduate leEel courses.
.n some sense$ all could agree that the "orinthian "hristian falls short of the mar). By whateEer label$ the
"orinthian "hristians are childish and immature$ inca#able of in<de#th teaching. 9ranting the term AcarnalB for
the moment$ what does Paul mean by itI ,hat #icture should come to mind when we hear the term Acarnal
"hristianBI These first Eerses tell us a great deal about the characteristics of a carnal "hristian. The rest of the
boo) Cand 3 "orinthiansD has much to add to the to#ic. &or now$ let us ma)e some initial obserEations about the
carnal "hristian.
/01 In general terms, the arnal Christian is the Christian whose thinking and ations are prompted #y the
flesh. Conversely, the spiritual Christian is the saint whose attitudes, thinking, and ations are due to the
prompting of the *oly "pirit. The s#iritual "hristianJs life indicates that he or she is wal)ing in the S#irit$ in
accordance with the #rom#tings CleadingD and the #ower of the :oly S#irit. The carnal "hristian #ossesses the
S#irit$ but he or she hooses to follow the #rom#tings of the flesh and to wal) in the #ower of the flesh.
/21 $eause the arnal Christian lives in aordane with the flesh, at times it may #e hard to distinguish him
from the unsaved, >natural,? man, who also thinks and walks aording to the flesh. The difference between the
carnal C"hristianD man and the natural man is that the former has the means to liEe a godly life$ while the latter
does not. The difference between the carnal man and the natural man is that the former is saEed and going to
heaEen$ while the latter is lost and doomed for an eternity a#art from 9od.
/41 Carnal Christians are #a#es. ,hen Paul first came to "orinth$ he had to s#ea) to these #agans as to
Anatural men$B that is$ as unbelieEers$ who did not #ossess the S#irit. S#iritually s#ea)ing$ he #roclaimed the
gos#el at an elementary leEel. +Een after they were saEed$ Paul still had to s#ea) to the "orinthians as babes$ as
brand new belieEers. Paul soon begins to s#ell out some of the s#ecifics of babyhood$ and other characteristics of
immaturity emerge throughout the e#istle. But first$ let us #onder what babies are li)e$ and then com#are this to the
s#iritual realm.
Babies are littleT they are immature and must begin to grow u# Puic)ly. The "orinthian newborn saints are
immature babies who need to grow u#. Babies are wea) and Eulnerable. They are com#letely de#endent u#on
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
/" True Spirituality: A Study of 1 Corinthians
others for their food$ cleaning$ clothing$ #rotection. Being wea)$ Eulnerable and de#endent$ babies ta)e a great deal
from others$ but they do not giEe to others. There is no AgiEe and ta)eB with babiesT we giEe$ and they ta)e. -s
babies begin to grow u#$ they become more inde#endent. +Eery #arent )nows about the Aterrible twoJsBO "hildren
haEe trouble getting along with other children because they are self<centered and selfish$ and so they fight and
sPuabble oEer toys and attention.
/51 Carnal Christians are little #a#ies who stay #a#ies= they never grow up. ,e must be careful when we thin)
about Acarnal "hristiansB as babies$ because newborn saints may haEe their wea)nesses$ but they also haEe their
ca#acities. 8ou and . )now that new "hristians$ baby "hristians$ often #ut us to shame. They haEe a Keal for the
lost$ and they share boldly about their new<found faith. They haEe a dee# sense of that from which they haEe been
saEed. They haEe a hunger for the ,ord$ often deEouring it as they discoEer its riches for the first time.
Paul is not critical of the "orinthians for being immature after their conEersion at the time he first came.
PaulJs criticism stems from their haEing remained children. They haEe not grown u# and matured into adult$
serEing saints. 9rowth is normal and natural$ and when children do not grow u#$ it is considered a tragedy.
S#iritual growth is e%#ected also$ and when it does not ha##en$ it is abnormal=
11 -nd :e gaEe some as a#ostles$ and some as #ro#hets$ and some as eEangelists$ and some as
#astors and teachers$ 13 for the ePui##ing of the saints for the wor) of serEice$ to the building u#
of the body of "hristT 14 until we all attain to the unity of the faith$ and of the )nowledge of the
Son of 9od$ to a mature man$ to the measure of the stature which belongs to the fulness of "hrist.
1' -s a result$ we are no longer to be children$ tossed here and there by waEes$ and carried about
by eEery wind of doctrine$ by the tric)ery of men$ by craftiness in deceitful schemingT 16 but
s#ea)ing the truth in loEe$ we are to grow u# in all as#ects into :im$ who is the head$ eEen
"hrist$ 11 from whom the whole body$ being fitted and held together by that which eEery Noint
su##lies$ according to the #ro#er wor)ing of each indiEidual #art$ causes the growth of the body
for the building u# of itself in loEe C+#hesians '=11<11D.
1 Therefore$ #utting aside all malice and all guile and hy#ocrisy and enEy and all slander$ 3 li)e
newborn babes$ long for the #ure mil) of the word$ that by it you may grow in res#ect to
salEation$ 4 if you haEe tasted the )indness of the Lord C1 Peter 3=1<4$ see :ebrews 6=11<1'D.
Paul sim#ly states that the "orinthian belieEers haEe neEer grown u#. .t is not wrong for them to digest only
sim#le truths as newborn babes$ but it is wrong for them to fail to grow u# and not to ta)e solid food. To stay
immature is sin. The "orinthians are guilty of this malady.
/71 Carnal Christians are >8imps in the 8ord.? The "orinthian "hristians are only able to handle A1il(B
when Paul is with them. Their condition has not changed because there is no growth toward maturity$ no
moEement from A1il(B to A1eat.B ,hat is A1il($B and what is A1eatBI Paul does not s#ell this out for us in our
te%t$ but the writer to the :ebrews does=
14 &or eEeryone who #arta)es only of mil) is not accustomed to the word of righteousness$ for he
is a babe. 1' But solid food is for the mature$ who because of #ractice haEe their senses trained to
discern good and eEil. 1=1 Therefore leaEing the elementary teaching about the "hrist$ let us
#ress on to maturity$ not laying again a foundation of re#entance from dead wor)s and of faith
toward 9od$ 3 of instruction about washings$ and laying on of hands$ and the resurrection of the
dead$ and eternal Nudgment C:ebrews 6=14G1=3D.
!
-ccording to these words$ A1il(B would be those elementary truths necessary for salEation$ and the ta)ing of
oneJs first ste#s in his or her wal) in the S#irit. ,hen the "hristian moEes from A1il(B to A1eat$B he is not
moEing from A"hrist crucifiedB to Adee#er truths.B :e is moEing from a basic gras# of the meaning of "hrist
crucified to a dee#er understanding of "hrist$ and thus of the gos#el and the im#lications for godly liEing. 9ordon
&ee #uts it this way in his commentary on 1 "orinthians=
The argument of 3=1<11 im#lies that for Paul the gos#el of the crucified one is both Vmil)J and
Vsolid food.J -s mil) it is the good news of salEationT as solid food it is understanding that the
entire "hristian life is #redicated on the same realityFand those who haEe the S#irit should so
!
;erses 1 and 3 of :ebrews 1 s#ell out the curriculum for the elementary grades of our s#iritual
instruction. This seems to be done in related #airs. ADead 4or(sB are to be re#ented of for us to haEe A&aith
to4ard od.B The 7ld Testament ceremonial A4ashin)sB did not sanctify$ but rather the :oly S#irit$ who was Cat
least initially on some occasionsD receiEed by the Alayin) on o& hands.B The Aresurre'tion o& the deadB is a truth
foundational to the gos#el and to the certainty of the Aeternal /ud)1entB of the wic)ed.
/"
Lesson 4: Su$standard Saints //
understand the Vmystery.J Thus the "orinthians do not need a change in diet but a change in
#ers#ectiEe. -s orna :oo)er nicely #uts it= V8et while he uses their language$ the fundamental
contrast in PaulJs mind is not between two Puite different diets which he has to offer$ but between
the true food of the 9os#el with which he has fed them Cwhether mil) or meatD and the synthetic
substitutes which the "orinthians haEe #referred.J
5

&ut simply, #oth the >mil$? and the solid food, the >meat? of the Christian6s diet is the 8ord of ,od,
entered in Christ ruified. The "orinthian "hristians are feeding on ANun) foodB at best. -s . understand PaulJs
words$ it is not that the "orinthian saints are still trying to digest the A1il(B of the ,ord. They haEe turned u#
their noses at A1il(B and are see)ing truth CA4isdo1BD from those teachers who giEe them AfoodB that a##eals to
their fleshly natures.
The carnal "hristians of PaulJs day disdain doctrine$ as they do in our day. They do not want any diet which
rePuires study$ hard wor)$ and thought. D. -. "arson describes them this way=
They are infants still and dis#lay their wretched immaturity eEen in the way that they com#lain if
you giEe them more than mil). *ot for them solid )nowledge of Scri#tureT not for them mature
theological reflectionT not for them growing and #erce#tiEe "hristian thought. They want nothing
more than another round of choruses and a Vsim#le messageJFsomething that wonJt challenge
them to thin)$ to e%amine their liEes$ to ma)e choices$ and to grow in their )nowledge and
adoration of the liEing 9od.
9
- Eery substantial Amar)etB e%ists in the "hristian community for sermons$ ta#es$ radio and teleEision tal)
shows$ and "hristian gurus who #redigest truth for us and then tell us e%actly how to do eEerything. The boo)s on
"hristian marriage$ child<rearing$ facing lifeJs #roblems$ and handling money are endless. .t is not that all of these
boo)s are wrong Cthough some areDT it is that we must haEe eEerything #redigested for us. ,e seem inca#able of
thin)ing for ourselEes.
,hat is the goal of educationI ,hat is maturityI 7ur goal is not to teach #eo#le in a way which causes them
to come bac) again and again with eEery new Puestion$ eEery new wrin)le to their #roblems. 7ur goal in education
is to #roEide #eo#le with the tools$ the methods$ and the motiEation to learn for themselEes. ,e are neEer
com#letely inde#endent of others$ nor should we be$ but as we grow u# in the ,ord$ we should become less
de#endent. ,e should not haEe to be told eEery Aanswer$B because we should begin to find the answers for
ourselEes. .n this sense$ A1il(B is the #roduct which has been #roduced by someone else$ the nourishment we get
Asecond hand.B - motherJs CbreastD mil) is the result of her #ro#er diet$ and the baby liEes from what the mother
has #roduced. Solid food is the food we will eEentually haEe to get for ourselEes. ,e haEe too many A#ablum
solutionsB aEailable u#on #urchase and too few #eo#le able or willing to search out the truth for themselEes. The
#lethora of boo)s$ ta#es$ and materials can be either a blessing or a curse to us$ de#ending on whether they hel# us
learn to find the truth in the Scri#tures$ or whether they giEe us an e%cuse not to search out the truth for ourselEes
from the Scri#tures. There is little doubt as to which is the best=
1 y son$ if you will receiEe my sayings$ -nd treasure my commandments within you$ 3 a)e
your ear attentiEe to wisdom$ .ncline your heart to understandingT 4 &or if you cry for
discernment$ Lift your Eoice for understandingT ' .f you see) her as silEer$ -nd search for her as
for hidden treasuresT 6 Then you will discern the fear of the Lord$ -nd discoEer the )nowledge of
9od. 1 &or the Lord giEes wisdomT &rom :is mouth come )nowledge and understanding. ! :e
stores u# sound wisdom for the u#rightT :e is a shield to those who wal) in integrity$ 5 9uarding
the #aths of Nustice$ -nd :e #reserEes the way of :is godly ones. 9 Then you will discern
righteousness and Nustice and ePuity and eEery good course CProEerbs 3=1<9D.
/91 Carnal Christians are not those who think of themselves as arnal, #ut those who think of themselves as
spiritual. The Acarnal "hristianB Paul s#ea)s of is not the stereoty#ical Acarnal "hristian.B *either is that #erson
the one described earlier by Reisinger=
any who regularly occu#y church #ews$ fill church rolls$ and are intellectually acPuainted with
the facts of the gos#el neEer stri)e one blow for "hrist. They seem to be at #eace with his
enemies. They haEe no Puarrel with sin and$ a#art from a few sentimental e%#ressions about
"hrist$ there is no biblical eEidence that they haEe e%#erienced anything of the #ower of the
5
9ordon D. &ee$ The First Epistle to the Corinthians C9rand Ra#ids$ ,illiam B. +erdmans Publishing
"om#any$ 195! Qre#rinted$ 1994RD$ #. 136.
9
"arson$ #. !3.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
/4 True Spirituality: A Study of 1 Corinthians
gos#el in their liEes. 8et in s#ite of the eEidence against them$ they consider themselEes to be Nust
what their teachers teach themFthat they are Vcarnal "hristiansJ. -nd as carnal "hristians they
belieEe they will go to heaEen$ though #erha#s not first<class$ and with few rewards.
12
. must be fair to Reisinger and say that he refuses to acce#t this characteriKation as a legitimate e%am#le of the
Acarnal "hristian.B To him$ the Acarnal "hristianB is one who struggles oEer one #articular sin=
.n endeaEouring to understand how Paul thin)s of those he addresses in 1 "orinthians 4 we must
bear in mind the designation he giEes to them in cha#ter 1. :e says they are Vsanctified in "hrist
MesusJ$ they are reci#ients of Vthe grace of 9odJ$ enriched by "hrist Vin all utterance$ and in all
)nowledgeJ C1=3<6D. They are rebu)ed in cha#ter 4$ not for failing to attain to #riEileges which
some "hristians attain to$ but for acting$ des#ite their #riEileges$ li)e babes and li)e the
unregenerate in one area of their lives.
11
. agree with Reisinger that the Scri#tures do not giEe comfort or encouragement to #rofessing "hristians who
manifest no eEidence of s#iritual life. . further agree that the ty#ical descri#tion of the Acarnal "hristianB is flawed.
ore strongly than Reisinger$ it a##ears$ . feel there is a legitimate category we can designate with the label$ the
A'arnalB "hristian.
.n my study of the Acarnal "hristianB in "orinthians$ . haEe reached the sur#rising conclusion that Paul has a
com#letely different )ind of #erson in mind than we do when he refers to those who are A'arnalB or A&leshlyB in
his e#istles. The carnal "hristian is not the #erson who once made a #rofession of faith$ who has done nothing
since. The carnal "hristian is the #erson we thin) of as s#iritualFthe )ind of #erson who thin)s of himself Cor
herselfD as s#iritual=
So this is what Paul means by a VworldlyJ "hristian$ by a VcarnalJ "hristian Cif we ado#t older
+nglishD. Paul does not haEe in mind someone who has made a #rofession of faith$ carried on in
the "hristian way for a short while$ and then reEerted to a lifestyle indistinguishable in eEery
res#ect from that of the world. -fter all$ these "orinthian belieEers are meeting together for
worshi# C1 "or. 1'D$ they call on the name of the Lord Mesus "hrist C1=3D$ they are e%traordinarily
endowed with s#iritual gifts C1=6$ !T 13<1'D$ they are wrestling with theological and ethical issues
C1 "or. 5<12D$ and they are in contact with the a#ostle whose ministry brought them to the Lord.
&ar from being sold out to the world$ the flesh$ and the deEil$ they #ursue s#iritual e%#erience$ if
sometimes unwisely.
13
The A'arnal ChristianB is one who may well be regarded as As#iritualB by others=
1 A,rite this to the angel of the "hurch in Sardis= These are the words of him who holds in his
hand the seEen S#irits of 9od and the seEen stars= . )now what you haEe done$ that you haEe a
re#utation for being aliEe$ but that in fact you are deadB CReEelation 4=1$ Philli#sD.
*otice what is said to the A'arnalB saints at Sardis. They are not rebu)ed for haEing done no wor)s. 9od
indicates that :e is aware of their deeds. .t seems the saints in Sardis haEe a re#utation for being A ali5eB C. thin)
we could say As#iritualB and not miss the #ointD on the basis of their wor)s. But in s#ite of this a##arent eEidence$
9od e%#oses them as being Adead$B not Aali5e.B
.n the same cha#ter$ we see that the saints in Laodicea also thought they were As#iritual$B but 9od informed
them that they were not=
1' A-nd to the angel of the church in Laodicea write= The -men$ the faithful and true ,itness$
the Beginning of the creation of 9od$ says this= 16 V. )now your deeds$ that you are neither cold
nor hotT . would that you were cold or hot. 11 So because you are lu)ewarm$ and neither hot nor
cold$ . will s#it you out of y mouth. 1! Because you say$ A. am rich$ and haEe become wealthy$
and haEe need of nothing$B and you do not )now that you are wretched and miserable and #oor
and blind and na)ed$ 15 . adEise you to buy from e gold refined by fire$ that you may become
rich$ and white garments$ that you may clothe yourself$ and that the shame of your na)edness
12
Reisinger$ #. 1.
11
Reisinger$ #. 11. .t is #er#le%ing that Reisinger can su##ose that a Acarnal "hristianB is losing on but
one front in his or her life. .n my understanding$ a Acarnal "hristianB will be losing the war with the flesh on most
fronts. .n fact$ there may be hardly any war going on at all.
13
Bibliogra#hic information unaEailable.
/4
Lesson 4: Su$standard Saints /5
may not be reEealedT and eye salEe to anoint your eyes$ that you may see. 19 Those whom . loEe$ .
re#roEe and disci#lineT be Kealous therefore$ and re#entJB CReEelation 4=1'<19D.
:ow can this beI :ow can the ones who consider themselEes as As#iritual$B and whom others consider as
As#iritual$B be the Eery ones 9od designates as A'arnalBI The answer= we haEe the wrong criteria for Nudging
s#irituality. 7ur Nudgment is based u#on outward acts$ u#on a##earances of s#irituality. But Mesus warned about
ma)ing Nudgments on the basis of e%ternals= A-nd :e said to them$ V8ou are those who Nustify yourselEes in the
sight of men$ but 9od )nows your heartsT for that which is highly esteemed among men is detestable in the sight of
9odJB CLu)e 11=16D. The A&alse prophetsB of whom Mesus warned are those who #erformed Eery im#ressiEe wor)s$
and yet Mesus calls them those A4ho pra'ti'e la4lessnessB=
16 ABeware of the false #ro#hets$ who come to you in shee#Js clothing$ but inwardly are raEenous
wolEes. 11 8ou will )now them by their fruits. 9ra#es are not gathered from thorn bushes$ nor
figs from thistles$ are theyI 1! +Een so$ eEery good tree bears good fruitT but the bad tree bears
bad fruit. 15 - good tree cannot #roduce bad fruit$ nor can a bad tree #roduce good fruit. 19
+Eery tree that does not bear good fruit is cut down and thrown into the fire. 32 So then$ you will
)now them by their fruits. 31 *ot eEeryone who says to e$ VLord$ Lord$J will enter the )ingdom
of heaEenT but he who does the will of y &ather who is in heaEen. 33 any will say to e on
that day$ VLord$ Lord$ did we not #ro#hesy in 8our name$ and in 8our name cast out demons$ and
in 8our name #erform many miraclesIJ 34 -nd then . will declare to them$ V. neEer )new youT
de#art from e$ you who #ractice lawlessnessJB Catthew !=16<34D.
.mmediately after this$ Mesus goes on to em#hasiKe that those who are A4iseB Can interesting word in
relationshi# to the "orinthiansD are those who do what :e has taught=
3' ATherefore eEeryone who hears these words of ine$ and acts u#on them$ may be com#ared to
a wise man$ who built his house u#on the roc). 36 -nd the rain descended$ and the floods came$
and the winds blew$ and burst against that houseT and yet it did not fall$ for it had been founded
u#on the roc). 31 -nd eEeryone who hears these words of ine$ and does not act u#on them$ will
be li)e a foolish man$ who built his house u#on the sand. 3! -nd the rain descended$ and the
floods came$ and the winds blew$ and burst against that houseT and it fell$ and great was its fallB
Catthew !=3'<3!D.
-ddressing the AcarnalB :ebrew "hristians$ the writer to the :ebrews indicates that their immaturity is due to
their lac) of use of the ,ord$ while the mature are those who are wise concerning good and eEil because they haEe
#ut their biblical )nowledge to use. ABut solid food is for the mature$ who #eause of pratie haEe their senses
trained to discern good and eEilB C:ebrews 6=1' em#hasis mineD.
,hat is the difference between the Awor)sB of those who are uns#iritual CeEen unsaEedD$ and the Awor)sB of
those who are As#iritualBI The answer is amaKingly sim#le. The works of those who are >fleshly? or >arnal? are
those prompted and empowered #y the flesh. The works of those who are spiritual are prompted and empowered #y
the "pirit. Seemingly s#iritual #eo#le may hustle and bustle around the church$ doing so much they a##ear to #ut
others to shame$ while in reality their wor)s are fleshly. The AfleshlyB "hristian may eEen #rostitute his or her
s#iritual gifts$ em#loying them in self<serEing and self<#romoting ways. There is no Puestion but what the
"orinthian church is well<endowed with s#iritual gifts$ and yet PaulJs descri#tion of the meeting of the church
im#lies that the gifts are being misused. Pro#hets$ teachers and tongues<s#ea)ers$ seem to be #ushing and shoEing
to get a hearing when the church gathers. Peo#le are grandstanding their gifts.
,e are amaKed that 9od may choose to use the ministry of AcarnalB "hristians in s#ite of their sin. . am
reminded of the Phili##ian church and those who used PaulJs im#risonment as an o##ortunity to undermine his
ministry and authority$ while at the same time #romoting themselEes. +Een so$ Paul reNoiced because some seem to
haEe been saEed by the gos#el #roclaimed to them by self<serEing A#reachersB=
13 *ow . want you to )now$ brethren$ that my circumstances haEe turned out for the greater
#rogress of the gos#el$ 14 so that my im#risonment in the cause of "hrist has become well )nown
throughout the whole #raetorian guard and to eEeryone else$ 1' and that most of the brethren$
trusting in the Lord because of my im#risonment$ haEe far more courage to s#ea) the word of
9od without fear. 16 Some$ to be sure$ are #reaching "hrist eEen from enEy and strife$ but some
also from good willT 11 the latter do it out of loEe$ )nowing that . am a##ointed for the defense of
the gos#elT 1! the former #roclaim "hrist out of selfish ambition$ rather than from #ure motiEes$
thin)ing to cause me distress in my im#risonment. 15 ,hat thenI 7nly that in eEery way$
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
/) True Spirituality: A Study of 1 Corinthians
whether in #retense or in truth$ "hrist is #roclaimedT and in this . reNoice$ yes$ and . will reNoice
CPhili##ians 1=13<15D.
Being carnal is not indicated by the absence of what might be called Agood wor)s$B but the absence of the
S#irit in these Agood wor)s.B "an you imagine the shoc) waEe that hits the church at "orinth as the saints read
and reflect u#on PaulJs letterI Paul is not only calling many of the "orinthian saints carnal$ he is calling those
carnal who are most highly regarded Cand followedID as those who are s#iritual. ,e must brace ourselEes for one
more sur#rise concerning the carnal "orinthians. The carnal "orinthians are not only those who are regarded as
s#iritual$ who thin) themselEes to be s#iritualT they are also those who haEe the audacity to claim that Paul and his
fellow<a#ostles are AcarnalB=
1 *ow .$ Paul$ myself urge you by the mee)ness and gentleness of "hristF. who am mee) when
face to face with you$ but bold toward you when absentO 3 . as) that when . am #resent . may not
be bold with the confidence with which . #ro#ose to be courageous against some$ who regard us
as if we walked aording to the flesh. 4 &or though we wal) in the flesh$ we do not war
according to the flesh C3 "orinthians 12=1<4$ em#hasis mineD.
Con'lusion
Some can be called Acarnal "hristians.B "arnal "hristians are Afleshly "hristians$B belieEers in Mesus "hrist
whose thin)ing and actions are rooted in the flesh rather than in the S#irit. AS#iritual "hristiansB are those who
mortify the flesh$ and wal) Calbeit im#erfectlyD in accordance with the #rom#tings and #ower of the :oly S#irit.
"arnal "hristians are not #roficient in the Scri#tures because the wisdom of 9od is not )nown through fleshly
wisdom but through the S#irit Csee 3=1'<11D. S#iritual "hristians see) to #lummet the de#ths of the wisdom of 9od
reEealed in :is ,ord through the enablement of the :oly S#irit. &urther$ they see) to a##ly the teachings of the
Scri#tures through the #ower of the S#irit.
The two +#istles of Paul to the "orinthians deal with the fruits of carnality. Paul see)s to #oint his readers to
Atrue s#irituality.B -s we continue on in our study$ we will gain insight into why As#iritual saintsB are often
considered AcarnalB and why Acarnal "hristiansB are thought to be As#iritual.B ,e will become increasingly aware
that times haEe changed$ but #eo#le haEe not. The #ages of PaulJs e#istles read li)e the #ages of our daily
news#a#er.
SalEation is a radical change. .t is not merely adding "hrist to our lifeT it is not Nust AinEiting "hrist into our
life.B "alvation is the hange from death to life, from darkness to light. "alvation is aompanied #y repentane,
the turning away from all that we one depended upon for eternal life, from all that we one held preious as non@
#elievers. SalEation turns oneJs life$ oneJs Ealues and thin)ing$ u#side<down and inside<out. "ertain instant
changes do occur at conEersion$ but many of the changes ta)e #lace in the life<long #rocess of santifiation, that
proess #y whih we are #eing transformed into the image and likeness of Christ. The Acarnal "hristianB resists
this change. ,hile he or she is more than adePuately endowed with all that is necessary for growth in godliness$
they fail to a##ro#riate these resources and$ in so doing$ become carnal. 7Eer time$ they lose not only their a##etite
for the A1il( o& the %ord$B but they begin to see) their s#iritual nourishment from the well of Aworldly wisdom$B
which is no wonder since this wisdom is amiable to the flesh. The cross of "hrist rePuires the mortification$ not the
indulging$ of the flesh.
Two of the Christian6s greatest resoures are the 8ord of ,od and the "pirit of ,od$ as Paul em#hasiKed in
cha#ter 3. 8e must saturate our minds with the 8ord of ,od, so that our thinking is transformed CRomans 13=1<3T
+#hesians '=1!<3'D. 8e must also apply the truth of ,od6s 8ord so that our senses are, #y appliation of the truth,
trained to disern #etween good and evil C:ebrews 6=13D. To omprehend the 8ord of ,od, and then apply it, we
must rely upon the ena#lement of the *oly "pirit. ,e are to A4al( in the Spirit$B to aEoid succumbing to the
magnetic #ull of the flesh C9alatians 6=14<3'D. ,e are to Asow to the "piritB so that we shall A&ro1 the Spirit reap
eternal li&e.B S#iritual growth is #ossible only by the grace of 9od$ but this does not mean we must be #assiEe in
the #rocess$ orFworse yetFwe should see) to #erEert 9odJs grace into an e%cuse for sin CRomans 6=32G1=3$ 16<
34T Mude 'D.
If there is any >key? to the spiritual life, surely it is summed up in terms of the 8ord of ,od and the "pirit of
,od. :ow great is our need to grow u# as "hristians and to become increasingly de#endent u#on 9odJs ,ord and
:is S#irit.
. wonder into what category the a#ostle Paul would #ut our church and each of us. .f Paul calls those AcarnalB
who are thought to be As#iritual$B what of those whom we would call AcarnalBI . thin) we must turn to Paul for his
own words= ATest yourselEes to see if you are in the faithT e%amine yourselEesO 7r do you not recogniKe this about
/)
Lesson 4: Su$standard Saints /*
yourselEes$ that Mesus "hrist is in youFunless indeed you fail the testIB C3 "orinthians 14=6D. This #assage is not
meant to encourage "hristians who fall short of the mar)$ some who may be called Acarnal.B Paul is not trying here
to assure us that we will get to heaEen no matter how sinful our liEes may be. :e is trying to conEince us that we
may be Acarnal$B no matter how As#iritualB we or others may thin) we are. The #ro#er a##lication of this te%t is
repentane$ not relief.
31 Therefore #utting aside all filthiness and all that remains of wic)edness$ in humility receiEe
the word im#lanted$ which is able to saEe your souls. 33 But #roEe yourselEes doers of the word$
and not merely hearers who delude themselEes. 34 &or if anyone is a hearer of the word and not a
doer$ he is li)e a man who loo)s at his natural face in a mirrorT 3' for once he has loo)ed at
himself and gone away$ he has immediately forgotten what )ind of #erson he was. 36 But one
who loo)s intently at the #erfect law$ the law of liberty$ and abides by it$ not haEing become a
forgetful hearer but an effectual doer$ this man shall be blessed in what he does CMames 1=31<36D.
The danger of dispensationalists is to make unfruitful, fleshly Christians omforta#le in their arnality /or
even in their un#elief1, onfident that a one@time profession seures them a plae in heaven. The danger of the
reformed theologian is legalism. Those who strongly hold that A&ruits o& repentan'eB must be eEident in the liEes
of those who #rofess faith in "hrist also tend at times to ePuate these AfruitsB with e%ternal acts of Arighteousness.B
"pirituality must not #e !udged on the #asis of e.ternals, #ut on the #asis of the work of the "pirit in the life of the
individual. -s Paul will say shortly$ s#irituality is not really something we can Nudge at all$ but something we must
leaEe to 9od. Let us not concern ourselEes so much with the AcarnalityB of others$ as with the carnality in our own
liEes.
ay we not fail the test$ but from our study of this e#istle and from the rest of 9odJs ,ord$ may we continue to
Agrow in the grace and )nowledge of our Lord and SaEior Mesus "hrist. To :im be the glory$ both now and to the
day of eternity. -menB C3 Peter 4=15D.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
#esson >:
A Di&&erent #oo( at #eadership
*1 Cor+ 3:>,1;.
Introdu'tion
"hristianity has had its share of APied Pi#ers$B those charismatic Cin #ersonalityD indiEiduals who seem to be
able to lead a grou# of followers anywhere they wish. ,e are all too familiar with the names of men li)e Mim Mones
and DaEid ?oresh$ and we wince at the memory of what they did to their followers$ not to mention the name of our
Lord. Then there are some whose sins haEe deEastated others$ and at times haEe wrought financial haEoc for many
"hristian ministries.
.t is not Nust the Away outB fringes of "hristianity which are #lagued with leaders who haEe nearly total control
oEer the liEes of their followers$ but whose #ersonal liEes are out of control. . )now of seEeral men whose failures
haEe caused great damage to the church and to the cause of the gos#el. There seems to be one common element in
these disastersFthe men who fell were so #owerful$ and their control so great$ that they seemed almost
Aunsto##able.B The reason for this= these leaders were so eleEated and reEered in the minds of their followers that
they were considered beyond the tem#tations and sins of man)ind. ,hen men are eleEated too highly in the minds
of their followers$ the #eo#le begin to thin) their leaders are infallible$ that they are aboEe the sins we see in
ordinary #eo#le. -nd so they refuse to belieEe the eEidences of sin$ eEen when they are com#elling. +Een if they are
guilty of )nown sin$ no one seems to feel sufficiently Pualified to attem#t to rebu)e or correct them.
The #roblem of esteeming leaders too highly starts Eery subtly and innocently. .t begins with a dee# res#ect
and a##reciation$ often because this indiEidual has led them to "hrist$ or that he Cor sheD has significantly
contributed to their s#iritual growth. This one #erson is giEen e%cessiEe credit for the wor) of 9od and eleEated to
a #osition of authority aboEe what should be giEen to men. -llegiance to this leader becomes a status symbol in
which followers ta)e great #ride. 7ut of this misguided allegiance$ they feel obligated to ignore or eEen o##ose
other "hristian leaders.
This is #recisely the #roblem at "orinth$ as described in its inci#ient stages in the early cha#ters of 1
"orinthians. But by the time we reach the end of 3 "orinthians$ it is a much more deEelo#ed and dangerous matter.
Peo#le are not attaching themselEes to one a#ostle as o##osed to the othersT they are attaching themselEes to false
a#ostles$ who are not serEants of 9od$ but serEants of Satan=
13 -nd . will )ee# on doing what . am doing in order to cut the ground from under those who
want an o##ortunity to be considered ePual with us in the things they boast about. 14 &or such
men are false a#ostles$ deceitful wor)men$ masPuerading as a#ostles of "hrist. 1' -nd no
wonder$ for Satan himself masPuerades as an angel of light. 16 .t is not sur#rising$ then$ if his
serEants masPuerade as serEants of righteousness. Their end will be what their actions deserEe C3
"orinthians 11=13<16D.
Paul e%#oses the #roblem of diEisions C1=12<13D and indicates that these are contrary to the
gos#el C1=14<1!D. :e writes that the gos#el does not diEide saints from one another$ but it does
diEide true belieEers from the unsaEed. To the lost$ the gos#el is both foolish and wea)$ and they
are in #ursuit of A4isdo1B and Apo4er.B This is the reason so few of the cultural elite are found
in the congregation of the saints C1=15<36D$ and also the reason those who ma)e u# the church
can be identified as the non<eliteFindeed the reNects of society. ,hen 9od saEes and uses the
wea)$ the foolish$ and the insignificant to accom#lish :is #ur#oses$ the glory must go to :im
C1=31<41D.
Those who identify themselEes with a certain leader do so in #ride$ confident that his Cor herD message and
methods are highly esteemed by the culture of that day. Paul reminds them that this was not the way they began
their "hristian life. :e came to them in wea)ness$ fear$ and much trembling. :e did not come with a A#owerfulB
message or method of #resentation$ but with the sim#le #roclamation of "hrist crucified. ,hile that message and
method may not haEe won the #raise of the lost$ it was the means of their salEation C3=1<6D.
Paul is not willing to concede that his message is really foolish and wea)T it only a##ears that way to the lost.
-nd no wonder$ for the lost are unable to gras# the wisdom of 9od. .t is only for those who are saEed and who are
mature in their faith. The unsaEed find 9odJs wisdom com#letely beyond their com#rehension. Left to themselEes$
lost men will neEer )now 9od C3=1<9D. ,hat men can neEer )now about 9od by their own reasoning or searching$
9od chooses to reEeal to men. :e does so by means of the :oly S#irit$ who ins#ires and enables the *ew Testament
writers to #ut the Aspiritual thou)htsB concerning the dee# things of 9od into the Aspiritual 4ordsB recorded in
the *ew Testament Scri#tures C3=12<14D. The natural man$ deEoid of the S#irit$ can neEer )now these truths$ eEen
though reEealed in the Scri#tures$ but the "hristian$ enabled by the S#irit$ has the A1ind o& Christ$B enabling him
to understand this #resent age and the one to come C3=1'<11D.
The A#roblemB the "orinthian "hristians haEe with Paul is really their #roblem$ not his. Their failure to grow
u# through the ,ord to mature "hristians causes them to turn from the A1il( o& the %ordB and return to the
teachings of men and the wisdom of men. The carnality of the "orinthian "hristians is not eEident by their lac) of
religious tal) or actiEity$ but by shallowness in their )nowledge and #ractice of the ,ord of 9od$ and in their
distorted de#endence on one #erson$ whom they #roudly claim to follow C4=1<'D.
*ow at Eerse 6$ Paul commences to show the folly of e%alting one leader so highly that all others are reNected.
:e will do so in Eerses 6<1! by the use of three analogies. .n Eerses 6<9$ Paul s#ea)s of the church as a farm$ and
the a#ostles as farm wor)ers. .n Eerses 12<16$ Paul s#ea)s of the church as a building under construction. Paul is
the A1aster 2uilderB who has laid the foundation. 7thers now wor) to com#lete the building on his foundation.
:e s#ea)s of the standard for building and the rewards for those who build well. &inally$ in Eerses 11 and 1!$ Paul
s#ea)s of the church as a tem#le$ the dwelling #lace of 9od$ and the seEere consePuences for defiling it.
7ur te%t is one we must carefully study Cas with all Scri#tureD$ for it is misused as a #roof<te%t by many=
:ere is another #aragra#h that has suffered much in the church Ccf. 3=1<11T 4=1<'D= from those
who would deconte%tualiKe it in terms of indiEidualistic #o#ular #iety Ci.e.$ how . build my own
"hristian life on "hristD$ to certain Protestants who haEe used it as grist for the "alEinist<
-rminian debate oEer the security of the belieEer$ to those in the Roman "atholic tradition who
haEe found in it the single #iece of *T eEidence for the doctrine of #urgatory. Paul addresses
none of these issues$ not eEen indirectly. :is concern is singular$ that those currently leading the
church ta)e heed because their #resent wor) will not stand the fiery test to come$ haEing shifted
from the im#erishable VstuffJ of Mesus "hrist and him crucified.
1
Let us listen well$ for we are all builders. PaulJs words offer great encouragement to us to be good builders$ as
well as a reminder that our building must be on the foundation laid by the a#ostles$ and according to the standards
Paul has set down. The Puality of our wor) will be reEealed at the coming of our Lord. The rewards are great$ but
so are the consePuences for liEing in such a way as to defile the dwelling #lace of 9od.
The Apostles and od0s "ar1
*3:>,-.
6 ,hat$ after all$ is -#ollosI -nd what is PaulI 7nly serEants$ through whom you came to
belieEeFas the Lord has assigned to each his tas). 1 . #lanted the seed$ -#ollos watered it$ but
9od made it grow. ! So neither he who #lants nor he who waters is anything$ but only 9od$ who
ma)es things grow. 5 The man who #lants and the man who waters haEe one #ur#ose$ and each
will be rewarded according to his own labor. 9 &or we are 9odJs fellow wor)ersT you are 9odJs
field$ 9odJs building.
*otice that Paul s#ea)s of himself and -#ollos alone$ omitting Peter for the moment Ccom#are 1=13D. Paul is
the first to come to "orinth with the gos#el$ followed later by -#ollos. These were the two a#ostles most intimately
associated with this church. "ontrary to the translation found in the new and the old ?ing Mames ;ersions Cwhich
render A%ho<BD$ Paul begins his Puestion with the word A%hat<B. By as)ing A%hat<B rather than A%ho<B$ Paul
focuses on the #lace or #osition to which the "orinthiansJ leaders haEe been eleEated$ rather than u#on the
#ersonalities of each. ATo what #osition or #lace haEe you assigned your leaderIB Paul as)s.
Their answer to PaulJs Puestion is something li)e= Ay leader is my eEerythingO y leader is my teacher$ my
counselor$ my guide$ my confidence$ my #ride.B Paul brings the "orinthians bac) down to earth. S#ea)ing of
himself and -#ollos$ the two greatest leaders the "orinthians haEe )nown$ he says$ in effect$ A,e are not heroes$ to
be adoredT we are not gods$ to be worshi##edT we are not masters$ to be blindly followed. ,e are sim#ly serEants of
9od$ serEants who by 9odJs grace and a##ointment were allowed to be instrumental in your coming to "hrist.B
These two men are the means by which many of the "orinthians came to faith$ but they #oint these fol)s to "hrist$
1
9ordon D. &ee$ The First Epistle to the Corinthians$ The *ew .nternational "ommentary$ &. &. Bruce$
9eneral +ditor C9rand Ra#ids= ,illiam B. +erdmans Publishing "om#any 195! Qre#rint$ 1994RD$ ##. 141<14!.
Lesson 5: A -ifferent Look at Leadership 41
to trust in :im and to follow :im$ to be :is disci#les. ,hateEer was accom#lished by their coming$ it is 9od who
accom#lishes itT it is 9od who is asterT they are but serEants. :ow then can the "orinthians #lace them on a
#edestalI
9od did not choose either Paul or -#ollos to be the single instrument to achieEe :is #ur#oses in "orinth. +ach
has his own tas)$ his own calling. Paul$ as the first to come to "orinth$ is the seed #lanterT -#ollos$ who follows$ is
the Awaterer.B The ministry of each$ Paul and -#ollos$ is de#endent u#on the other. They are not com#etitors or
riEals$ but teammates$ fellow<wor)ers. They wor) in com#lementary roles$ rather than com#etitiEe roles. Both are
engaged in the same wor)$ in the same goal of ma)ing disci#les$ those who trust in and follow our Lord Mesus
"hrist. They are AoneB CEerse 5D$ so how can their alleged followers and su##orters CAI a1 o& Paul7 A I a1 o&
ApollosBD be diEidedI
Both unity and diEersity can be seen in the com#lementary ministries of Paul and -#ollos. Both serEe the same
asterT both are engaged in accom#lishing the same tas). Both are brothers in "hrist. But each one has his own
uniPue calling and contribution to ma)e to the oEerall tas). +ach will receiEe a reward$ granted according to his
own labor. This is not s#iritual socialism$ where each member contributes what he wills and all are rewarded ali)e$
regardless of their faithfulness$ diligence$ or #ersonal sacrifices.
;erse 9 #lays a critical role in this #assage by serEing as a transition from the analogy of the AfarmB to that of
Aconstruction.B ,hen Paul says$ A"or 4e are od0s &ello4,4or(ersC you are od0s &ield7 od0s 2uildin)$B he is
telling us two Eery im#ortant things. &irst$ he is indicating that all the saints belong to 9od$ and none of them
belongs to any a#ostle. Second$ he distinguishes himself and -#ollos$ as a#ostles$ from all the rest of the saints in
"orinth. :e and -#ollos are a#ostlesT the rest are not. The translation of the ?ing Mames ;ersion best e%#resses
this= A%e Dthe apostlesE are la2orers to)ether 4ith od: ye are od0s hus2andry7 ye are od0s 2uildin).B The
a#ostles #lay a uniPue role in the founding of the church$ a role not to be du#licated by any other. .n a uniPue way$
the a#ostles did Alabor together with 9odB in their intimate contact with :im$ and in being witnesses of :is
resurrection$ but es#ecially in the Alaying of the foundation of the churchB by being the human authors of the *ew
Testament Scri#tures. This occurred through the ins#iration of the :oly S#irit$ as #reEiously described by Paul in
3=12<14. Paul s#ea)s of this a#ostolic foundation in his e#istle to the +#hesians=
19 So then you are no longer strangers and aliens$ but you are fellow citiKens with the saints$ and
are of 9odJs household$ 32 haEing been built u#on the foundation of the a#ostles and #ro#hets$
"hrist Mesus :imself being the corner stone$ 31 in whom the whole building$ being fitted together
is growing into a holy tem#le in the LordT 33 in whom you also are being built together into a
dwelling of 9od in the S#irit C+#hesians 3=19<33D.
The writer to the :ebrews also s#ea)s of this uniPue grou# of men through whom 9od chose to reEeal :imself
in the *ew Testament Scri#tures=
1 9od$ after :e s#o)e long ago to the fathers in the #ro#hets in many #ortions and in many ways$
3 in these last days has s#o)en to us in :is Son$ whom :e a##ointed heir of all things$ through
whom also :e made the world. 4 -nd :e is the radiance of :is glory and the e%act re#resentation
of :is nature$ and u#holds all things by the word of :is #ower. ,hen :e had made #urification
of sins$ :e sat down at the right hand of the aNesty on high C:ebrews 1=1<4D.
1 &or this reason we must #ay much closer attention to what we haEe heard$ lest we drift away
from it. 3 &or if the word s#o)en through angels #roEed unalterable$ and eEery transgression and
disobedience receiEed a Nust recom#ense$ 4 how shall we esca#e if we neglect so great a
salEationI -fter it was at the first s#o)en through the Lord$ it was confirmed to us by those who
heard$ ' 9od also bearing witness with them$ both by signs and wonders and by Earious miracles
and by gifts of the :oly S#irit according to :is own will C:ebrews 3=1<'D.
9od has s#o)en in Earious ways and at Earious times. :e has s#o)en through the #ro#hets. But the ,ord we
hold in our hands$ the Bible$ was giEen to the saints of Earious ages as 9od s#o)e :is ins#ired ,ord in such a way
as to #ermanently record it for men of a later time. The A4ord spo(en throu)h an)elsB C3=3D is the 7ld Testament.
The word s#o)en through :is Son C1=3D is that which the a#ostles heard$ and which they$ by diEine ins#iration$
recorded. 9od accredited these Afoundation layersB by enabling them to #erform Asi)ns and 4onders and 5arious
1ira'lesB and A2y )i&ts o& the !oly SpiritB C3='D. Paul claims this same a#ostolic authority$ and thus he #layed a
significant role in laying the foundation=
11 . haEe become foolishT you yourselEes com#elled me. -ctually . should haEe been commended
by you$ for in no res#ect was . inferior to the most eminent a#ostles$ eEen though . am a nobody.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
4" True Spirituality: A Study of 1 Corinthians
13 The signs of a true a#ostle were #erformed among you with all #erseEerance$ by signs and
wonders and miracles C3 "orinthians 13=11<13D.
-s Paul moEes on to his second analogy$ that of A9odJs buildingB which is under construction$ he underscores
the necessity of building u#on this foundation and of not forsa)ing it for another.
od0s $uildin)
*3:1:,1>.
12 By the grace 9od has giEen me$ . laid a foundation as an e%#ert builder$ and someone else is
building on it. But each one should be careful how he builds. 11 &or no one can lay any
foundation other than the one already laid$ which is Mesus "hrist. 13 .f any man builds on this
foundation using gold$ silEer$ costly stones$ wood$ hay or straw$ 14 his wor) will be shown for
what it is$ because the Day will bring it to light. .t will be reEealed with fire$ and the fire will test
the Puality of each manJs wor). 1' .f what he has built surEiEes$ he will receiEe his reward. 16 .f
it is burned u#$ he will suffer lossT he himself will be saEed$ but only as one esca#ing through the
flames.
Before we loo) at PaulJs words here$ let us ta)e note of PeterJs words in his first e#istle$ words which closely
#arallel those of Paul=
1 Therefore$ #utting aside all malice and all guile and hy#ocrisy and enEy and all slander$ 3 li)e
newborn babes$ long for the #ure mil) of the word$ that by it you may grow in res#ect to
salEation$ 4 if you haEe tasted the )indness of the Lord. ' -nd coming to :im as to a liEing
stone$ reNected by men$ but choice and #recious in the sight of 9od$ 6 you also$ as liEing stones$
are being built u# as a s#iritual house for a holy #riesthood$ to offer u# s#iritual sacrifices
acce#table to 9od through Mesus "hrist C1 Peter 3=1<6D.
Let us loo) also at a different but related image from PaulJs +#istle to the +#hesians=
11 -nd :e gaEe some as a#ostles$ and some as #ro#hets$ and some as eEangelists$ and some as
#astors and teachers$ 13 for the ePui##ing of the saints for the wor) of serEice$ to the building u#
of the body of "hristT 14 until we all attain to the unity of the faith$ and of the )nowledge of the
Son of 9od$ to a mature man$ to the measure of the stature which belongs to the fulness of "hrist.
1' -s a result$ we are no longer to be children$ tossed here and there by waEes$ and carried about
by eEery wind of doctrine$ by the tric)ery of men$ by craftiness in deceitful schemingT 16 but
s#ea)ing the truth in loEe$ we are to grow u# in all as#ects into :im$ who is the head$ eEen
"hrist$ 11 from whom the whole body$ being fitted and held together by that which eEery Noint
su##lies$ according to the #ro#er wor)ing of each indiEidual #art$ causes the growth of the body
for the building u# of itself in loEe C+#hesians '=11<11D.
These te%ts show how the same basic to#ic of the church is addressed by means of a Eariety of images. Peter
s#ea)s of indiEidual s#iritual growth as the result of de#endence on the ,ord of 9od$ and then moEes on to the
cor#orate growth of the church as 9od #laces indiEidual belieEers CAli5in) stonesBD into the structure. This
Aspiritual houseB is the dwelling #lace of 9od$ and the tem#le from which s#iritual worshi# is offered to the glory
of 9od.
Li)e Peter does in 1 Peter 3$ Paul s#ea)s of Achurch growthB in +#hesians '. Be warned$ howeEer$ for it is
nothing li)e the Achurch growthB of today. PaulJs imagery in +#hesians ' is not that of a house or a tem#le$ but of a
body. The a#ostlesJ tas) was to ePui# the rest of the body to fulfill their indiEidual tas)s Cas enabled by their
s#iritual giftsD within the body$ so that the whole body grows u# to maturity$ the standard and goal of which is Athe
!ead$B Mesus "hrist. The whole body grows u# to the image and character of "hrist as each member of the body
carries out his or her assigned tas).
Paul s#ea)s of this AgrowingB of the church$ the body of "hrist$ in 1 "orinthians 4=12<16. The church is
li)ened to a building which is under construction. Paul calls himself a A4ise 1aster 2uilder$B who has laid the
foundation on which others build. ,hen Paul refers to himself as a wise master builder$ it is with a Eery deliberate
goal in mind. The "orinthians thin) themselEes wise$ and they consider Paul and the other a#ostles sim#le$ foolish$
and wea). Their thin)ing is wrongO Paul is wise whether or not the "orinthians belieEe it to be so.
.n Eerses 6<9$ Paul s#o)e of himself and of -#ollos. *ow$ Paul s#ea)s only of himself. :e is a wise master
builder. This word A4iseB Cunfortunately obscured by the rendering As)illfulB in the *.;D is #ur#oseful and
4"
Lesson 5: A -ifferent Look at Leadership 4/
#ointed. The "orinthians thin) themselEes to be wise$ and Paul to be foolish Csee '=12D. But it is they who are
foolish$ and Paul and the a#ostles who are A4ise.B .f they would be wise$ let them recogniKe PaulJs uniPue role as a
A4ise 1aster 2uilder$B and let them build only u#on the foundation he has laid. Paul is not boasting in his role$
for this is Aa''ordin) to the )ra'e o& odB and not according to his innate abilities C4=12D.
:ere$ Paul s#ea)s not in the #lural CAwe$B AusBD of himself and -#ollos$ but only of himself CAIBD. Paul
distinguishes himself from -#ollos. Paul is the one who #lantedT -#ollos is the one who later waters C4=1D. Paul
alone is the foundation<layer in "orinth$ and others li)e -#ollos built u#on that foundation. -#ollos is a #owerful
and eloPuent s#ea)er$ a man mighty in the Scri#tures C-cts 15=3'D$ but also a man who built u#on the foundation
Paul laid in "orinth. Paul came first to "orinth with the gos#el as the sower of the seed. -#ollos is the one who
watered. Paul laid the foundation in "orinth$ and -#ollos and others built u#on it. 8ou will remember that it was
Priscilla and -Puila$ those whom Paul taught$ who Ae@plained to hi1 the 4ay o& od 1ore a''uratelyB C-cts
15=31D. Since Priscilla and -Puila are students of Paul$ it seems self<eEident that -#ollos learns second<hand from
Paul. :e builds on PaulJs foundation.
.n the #reEious e%am#le of the Afarm$B the a#ostles li)e Paul and -#ollos are #rimarily in Eiew. .t is their wor)
which Paul see)s to show as Aone wor)$B #ressing toward a common goal$ so that the a#ostles are wor)ing in
coo#eration with each other$ rather than com#eting with one another. *ow$ in Eerses 12<16$ the entire church is in
Eiew. -t the outset Paul refers to his wor)$ that of laying a foundation on which others will build. .t is a uniPue
wor)$ a wor) reserEed for a#ostles li)e Paul$ and for those who articulate the gos#el in the *ew Testament
Scri#tures. PaulJs wor) of Afoundation layingB is re#resented as a finished wor)$ as a wor) which is not to be
re#eated$ and most certainly not to be reEised. +Een he cannot change the foundation he has laid=
1 . am amaKed that you are so Puic)ly deserting :im who called you by the grace of "hrist$ for a
different gos#elT ! which is really not anotherT only there are some who are disturbing you$ and
want to distort the gos#el of "hrist. 5 But eEen though we$ or an angel from heaEen$ should
#reach to you a gos#el contrary to that which we haEe #reached to you$ let him be accursed. 9 -s
we haEe said before$ so . say again now$ if any man is #reaching to you a gos#el contrary to that
which you receiEed$ let him be accursed C9alatians 1=1<9D.
The -#ostle Paul loo)s u#on his mission of laying the foundation for the "orinthian church as com#lete. ,hat
remains is for the saints at "orinth Cand elsewhereD to engage themselEes in com#leting the construction. The
#ro#er function of each wor)er is PaulJs #rimary focus. .n construction terms of our own day$ Paul giEes us three
general guidelines. First, we must #uild aording to the #uilding ode. 7ur city of Richardson$ Te%as$ has a
building code$ a Eery strict one. 7ne must follow all )inds of rules when building. &or e%am#le$ if my memory is
correct Cand the code hasnJt changedD$ electrical wiring must be sta#led within 13 inches of the bo%$ where an
outlet or switch is #laced. 9odJs AcodeB for building is the Afoundation.B *o building can ta)e #lace that is not on
the foundationT that is$ not in accord with the foundation. The apostles6 dotrine /the 'ew Testament "riptures1 is
the #uilding ode, aording to whih we #uild /minister1.
"eond, the #uilder must use the #est materials. *ot only are we to be careful to build according to the code
Con the a#ostlesJ foundationD$ we are to build with the best materials. Some materials are chea#$ but they donJt last.
The church is 9odJs building$ built not only to last for time$ but for eternity. The materials which last are those
which are eternal. That which is eternal is of 9od$ of :is ,ord$ and of :is S#irit. -s these well<)nown words
e%#ress$ ATis only one life$ TJwill soon be #ast. 7nly whatJs done for "hrist will last.B
Third, the #uilder must #uild skillfully. - friend of mine is a master craftsman. :is woodwor)ing is #erfection.
,hen he needed a new house$ he did not haEe time to build it himself$ so he had a contractor build it for him. -
good friend adEised him not to go out to Asee how it was comingB until after it was finished. :e was right. y
friend could not haEe endured watching his home being built the way they are so often built today. . haEe gone to
the construction site to see countless nails which missed their mar)$ not eEen close to the Noist or rafter they were
su##osed to stri)e. 9od does not want :is building built slo##ily. :e is the Abuilding ins#ector$B watching eEery
stage of construction$ eEery bit of labor we inEest. Thus$ Paul e%horts us to build well.
-s is eEident in Eerses 14<16$ there is good reason to ta)e PaulJs urging seriously. The AbuildingB will haEe its
final ins#ection when our Lord returns. .t will be tested by fire$ and that which endures will be the basis of each
builderJs rewards. .f his wor) remains$ he receiEes a reward. .f his wor) does not remain$ there will be no reward=
13 .f any man builds on this foundation using gold$ silEer$ costly stones$ wood$ hay or straw$ 14
his wor) will be shown for what it is$ because the Day will bring it to light. .t will be reEealed
with fire$ and the fire will test the Puality of each manJs wor). 1' .f what he has built surEiEes$ he
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
44 True Spirituality: A Study of 1 Corinthians
will receiEe his reward. 16 .f it is burned u#$ he will suffer lossT he himself will be saEed$ but only
as one esca#ing through the flames C1 "orinthians 4=13<16D.
Paul is not tal)ing about salEation here. This is not a #roof<te%t for the doctrine of #urgatory. Paul is saying
that a "hristianJs wor)s may be burned u# by the fire of diEine Nudgment$ but not the belieEer. The belieEer will be
saEed$ but only by the As)in of his teeth.B
Someone might thin) PaulJs words encourage the Acarnal "hristianB to liEe a careless$ self<indulgent life$
)nowing he will get to heaEen regardless. - Eery few "hristians whom . haEe )nown actually dare to state= A. )now
that if . sin as . #lan to$ . may not get any rewards in heaEen$ but . )now . will get to heaEen$ and thatJs all that
matters.B They thin) that they are getting the Abest of both worlds.B :ow foolishO :ow dangerousO PaulJs ne%t
words are aimed right at those who might try to #erEert his teaching in #ractice$ so that a life of sinful self<
indulgence is based on the AcomfortB of his words in Eerse 16.
Don0t Ta1per %ith the Te1ple
*3:1?,1;.
11 DonJt you )now that you yourselEes are 9odJs tem#le and that 9odJs S#irit liEes in youI 1! .f
anyone destroys 9odJs tem#le$ 9od will destroy himT for 9odJs tem#le is sacred$ and you are that
tem#le.
,hat a sting PaulJs words$ ADon0t you (no4 A <B must be in the ears of the "orinthiansO They are so wise.
They )now so much. 8et Paul as)s with seeming bewilderment$ ADon0t you (no4 that you yoursel5es are od0s
te1ple7 and that od0s Spirit li5es in you<B
3
The building described by Paul as under construction in Eerses 12<
16 is A9odJs buildingB C4=9D. -nd now$ as Paul indicates$ it is 9odJs tem#le$ :is dwelling #lace. ,hile elsewhere
Paul s#ea)s of each indiEidual belieEer as 9odJs dwelling #lace C1 "orinthians 1=19D$ here he s#ea)s of the whole
church as 9odJs dwelling$ through the S#irit. ,e are not the tem#le$ but we are a tem#le$ a #lace where 9od
dwells. Because 9od dwells there$ the tem#le is holy$ and it must remain holy.
Since this is the case$ we should understand the seriousness of the im#lications for defiling 9odJs tem#le.
,hen we liEe godly liEes$ in obedience to :is ,ord through the #ower of the S#irit$ we dis#lay 9odJs glory C1
Peter 3=9D. .n so doing$ we are good wor)ers$ building u# the church in accordance with our calling. But when a
"hristian fails to fulfill their mission$ then they become a detriment to the church. .n the symbolic terminology of
Paul$ we AdestroyB C*-SBD or Ade&ileB C?M;D the tem#le of 9od when we are not building well.
The consePuences for such defilement are seEere$ because we are defaming the re#utation of 9od by defiling
:is tem#le. Those who would do damage to 9odJs dwelling #lace should e%#ect seEere consePuences. Paul does not
hold bac) when he warns$ AI& any 1an destroys the te1ple o& od7 od 4ill destroy hi17 &or the te1ple o&
od is holy7 and that is 4hat you areB CEerse 1!D. Must what does this meanI ,e )now from the #receding Eerses
Ces#ecially Eerses 14<16D that a "hristian will not lose his salEation$ but that he will lose his reward. Lest one feel
too smug and secure in sin$ howeEer$ let him #onder the meaning of the word AdestroyB in Eerse 1!. Paul does not
see) to comfort any "hristian who #ur#oses to sin willfully. This #assage cannot be construed to encourage a sinful$
carnal$ lifestyle$ unless it is greatly distorted$ for PaulJs words of warning are clear.
Con'lusion
Must how does one defile the tem#le of 9odI Paul giEes a Eery strong word of warning for defiling the tem#le$
but he does not define for us Nust how one defiles it. Let us #ursue this matter as we conclude our study of this te%t.
/01 - person an >defile the temple of ,od? #y doing the things for whih &aul re#ukes the Corinthians. 7ne
can defile the tem#le by diEiding it u# into little grou#s and factions. 7ne can defile the tem#le by forsa)ing the
sim#licity of the gos#el and see)ing wisdom elsewhere. :e can defile the tem#le of 9od by se%ual immorality
Ccha#ter 6D or by ta)ing a brother to the law court Ccha#ter 1D. 9odJs tem#le can be defiled by diEorce Ccha#ter !D or
by causing a wea)er brother to sin through the insensitiEe use of your rights as a "hristian Ccha#ters 5<12D. 7ne
can defile the tem#le of 9od by misconduct at the LordJs Su##er and the meeting of the church Ccha#ters 11<1'D.
7ne can also defile the tem#le by false teaching Ccha#ter 16D.
/21 - person an >defile? or >destroy? the temple #y failing to perform their part in its onstrution. "an you
imagine a building under construction where there are whole sections missingI - #artially constructed tem#le is a
3
Paul em#loys this Puestion ten times in 1 "orinthians C4=11T 6=1T 1=3$ 4$ 9$ 16$ 11$ 19T 9=14$ 3'D$ and
only 1 time elsewhere CRomans 1=11D.
44
Lesson 5: A -ifferent Look at Leadership 45
re#roach to the 9od who dwells within. -ccording to +#hesians '$ each belieEer contributes to the building u# of
the body Cthe tem#le in our te%tD. The body does not function as it should unless eEery member of the body is doing
its #art C+#hesians '=16<11D. ,hen "hristians fail to fulfill their #art in the construction #rogram$ the tem#le is
adEersely affected.
y reader friend$ let me as) you a #ointed Puestion. .f$ as Paul teaches in our te%t$ eEery "hristian is to build
u#on the foundation of the a#ostles$ if each belieEer is to build s)illfully$ using only the best materials$ then how is
your contribution to the building goingI Do you )now what #art you are to #layI Do you )now what #art of the
tem#le is yours to buildI 8ou cannot build well if you are not building at all. .f you are not building at all$ you are
defiling the tem#le.
,e liEe in a consumer age. By and large$ the church growth moEement caters to members$ or see)ers$ as
consumers. .t finds out the )ind of church #eo#le want to attend$ and then see)s to #roEide this )ind of church.
"onsePuently$ some churches may haEe many of their #ews filled$ but with #eo#le who e%#ect$ eEen demand$ to get
what they want from the church in terms of serEices$ yet at a bargain #riceFat little or no cost to themselEes. They
want to get much and giEe little.
Paul )nows nothing of this )ind of church. Paul )nows only of the )ind of church where eEery member is a
wor)er$ and where there is no such thing as a shir)er. PaulJs words here haEe a Eery clear inference. :e assumes
we )now that we haEe an obligation to build the tem#le$ to #lay an actiEe role in the building u# of the church$ the
body of "hrist. ,hy then in most churches do a few members giEe much$ some members giEe a little$ and many to
most members do not giEe at allI ,hy does the church haEe so much trouble getting Eolunteers to teach in Sunday
School$ and to hel# with the many tas)s in the churchI .t is sim#ly because many consider themselEes a #art of the
church Crightly or wronglyD$ but fail to gras# the fact that 9od rePuires eEery member of it to be a wor)ing member$
contributing to the growth and ministry of the church.
/41 8e defile the hurh when we do not #uild on the foundation of the apostles, or when we fail to #uild well.
*ot only are we obliged to be an actiEe contributor to the construction of 9odJs tem#le$ we are to build well. ,e are
to build u#on the foundation of the a#ostles. That foundation is referred to as the Aapostles0 do'trineB in -cts 3='3.
.t is now what we )now as our *ew Testament. .f we are building$ we are to build well. This means that we must
)now the foundation well$ for all of our building must conform to it$ conform to the AcodeB the Bible sets down.
Some #eo#le seem to thin) that Awor)ing hardB in the church is enough. Paul would not agree. ,e are to wor)
hard$ but only in com#liance with$ and in submission to$ :is ,ord$ the Bible. &or the builder who would wor) so
as to #lease 9od and to obtain :is a##roEal and reward$ he or she must build in accordance with sound doctrine$
the a#ostlesJ doctrine. ,or)ers must wor) in accordance with sound doctrine. Doctrine is therefore im#ortant to
eEery "hristian$ and not Nust for the theologians.
Sound$ a#ostolic doctrine is foundational. (sing the construction analogy$ sound doctrine is not enough. -
building consists of more than a foundation. But a building is only as good as the foundation on which it is
constructed. Sound doctrine is not rePuired Nust for those who teachT it is rePuired as the basis for each and eEery
ministry which ta)es #lace in the church. Those who show mercy should do so in accordance with sound doctrine.
Those who giEe must giEe in accordance with sound doctrine. &or e%am#le$ they must not giEe to the su##ort of
those who are false teachers C3 Mohn !<11D. Those who serEe should serEe in accordance with sound doctrine. Those
who AloEeB must loEe within the confines which sound doctrine defines=
9 -nd this . #ray$ that your loEe may abound still more and more in real )nowledge and all
discernment$ 12 so that you may a##roEe the things that are e%cellent$ in order to be sincere and
blameless until the day of "hristT 11 haEing been filled with the fruit of righteousness which
comes through Mesus "hrist$ to the glory and #raise of 9od CPhili##ians 1=9<11D.
Sound doctrine is the basis for all ministry. ,e dare not see) to serEe 9od a#art from sound doctrine.
-t "ommunity Bible "ha#el$ those in leadershi# #ositions haEe s#ent many hours laying out a curriculum for
adult and youth education. ,e belieEe that if sound doctrine is foundational and fundamental to all ministry and to
s#iritual growth$ then we must offer teaching which #roEides the essentials for sound doctrine. But this must also
include a commitment on your #art to ta)e adEantage of this teaching. 8ou need not get all of your teaching in our
church$ but you do need to get it somewhere$ and from a source that is based u#on the Scri#tures. Do you )now the
subNect matter which is essential to haEing a firm foundation in doctrineI Do you haEe a curriculum for your own
#rogram of s#iritual growthI y fear is that most of us are better #re#ared for our retirement than we are for our
#resent growth and ministry. This is a res#onsibility which you must assume$ along with us.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
4) True Spirituality: A Study of 1 Corinthians
,hen we serEe in a slo##y$ ha#haKard fashion$ we defile the church. . frePuently hear #eo#le as)$ A:ow do we
motiEate #eo#le to serEe in the churchIB . thin) Paul has answered this one for us already. ,e teach them that they
will stand before 9od and giEe an account of their ministry$ and that they will be rewarded or #ut to shame on the
basis of their faithfulness. But another Puestion is as)ed as well= A:ow do we get #eo#le to serEe well$ to serEe with
e%cellenceIB -ll too often$ those who do serEe minister in a way that may #ass as AEolunteer labor$B but which
would neEer be acce#table in the wor) #lace. PaulJs words should do the tric). Paul tells us that we are going to be
Nudged on materials and craftsmanshi#. - slo##y Nob for 9od is most certainly going to defile the tem#le of 9od$
and this is a most serious matter.
/51 Disunity and divisions are destrutive and defiling to the hurh, and thus a most serious matter. DiEisions$
often the result of following a #articular leader and reNecting all others$ are a Eery serious offense$ an act of
destruction and defilement so far as the u#building of the church is concerned. &or saints to be diEided and to
o##ose one another is a tearing down of the church$ not a building u# of the tem#le of 9od. Let us see the eEil of
diEisions$ and also the serious consePuences which it brings to us #ersonally.
ay 9od grant that we see the crucial role which the a#ostles #layed in *ew Testament times$ by laying the
foundation for our faith and ministry in the Scri#tures. This was a one<time$ once<for<all role$ one that does not
need re#eating. -nd may 9od grant that each of us may see the crucial role which we haEe to #lay in the building
u# of the church. ay each of us do our tas)$ and do it well$ to the glory of 9od and to our benefit as well. -nd
may we see that diEisions are destructiEe to the church$ and thus ta)en most seriously by 9od.
4)
#esson ?:
A Call to Repentan'e
*1 Cor+ 3:1=,93.
Introdu'tion
&our )ey words sum u# the #roblems Paul addresses in the church at "orinth=
/01 Divisions. There are diEisions in the church at "orinth. Paul contends that there must be unity$ for it is
"hrist alone who has saEed us$ and we who trust in :im are all one body. Paul reminds his readers that while
leaders in the church may haEe different tas)s to #erform$ all are engaged in the same cause.
/21 Leaders. The e%isting diEisions had been made on the basis of #ersonalities$ those whom the "orinthians
chose to follow as their leader$ those to whom their followers belong. Paul is about to show that leaders are merely
serEantsT those who thin) of themselEes as AbelongingB to a certain grou# need to be reminded that all the leaders
in the church of our Lord belong to them$ and not the reEerse.
/41 &ride. The "orinthians boast in their leaders$ in whom they ta)e great #ride. The "orinthians do not ta)e
#ride in what they themselEes are$ or in what they are doing$ but in the status and success of their leader. They are
#roud Eicariously. Paul undermines and attac)s human #ride by #ointing to the )ind of #eo#le 9od generally
e%cludes Cthe cultural eliteD$ and those whom :e includes Cthe wea)$ the foolish$ the nobodiesD. The things of 9od
are foolish to the world$ and the things of the world are foolish to 9od. The gos#el is not about the indulging of the
flesh$ but about the mortification of the flesh. The gos#el s#ells death to human #ride$ for all that is worthy of
#raise is the wor) of 9od and not of men.
/51 8isdom. Status in "orinth seems to be determined more on oneJs intellectual standing than on oneJs
wealth. Those whose teaching is regarded highly by the secular community as being AwiseB are most highly
esteemed. The one who is highly s)illed in s#ea)ing and #ersuasion is eEen more highly esteemed. Paul reminds
his readers that diEine wisdom is incom#rehensible to the natural Clost$ unsaEedD man. DiEine wisdom does not
come from the great thin)ers of this age. 9od reEeals :is wisdom through :is ,ord and through :is S#irit.
.n cha#ter 4$ Paul comes right to the heart of the matter. The #roblem in "orinth is not PaulJs #roblem$ but the
#roblem of the "orinthian saints. Paul is unable to s#ea) 9odJs wisdom to the "orinthians because they are too
immature$ too uns#iritual CAcarnalBD to handle it. The "orinthiansJ carnality is eEident in their inability to handle
teaching and doctrine which has not been #redigested by someone for them CAmil)BD. .ndeed$ eEen the Amil)yB
truths are loo)ed u#on with scorn$ because they seem so elementary and sim#listic. *ot only is the carnality of the
"orinthians eEident in their s#iritual a##etite Cand digestionD$ it is eEident in the factions which e%ist in the church$
factions centered u#on certain leaders.
(# to Eerse 15 of the third cha#ter of 1 "orinthians$ Paul has Alaid a foundationB for his bottom line$ which
begins at Eerse 15. &or the first time$ Paul calls u#on his readers to do something$ to change something. The )ey
word is the word AletB C4=15$ 31T '=1D. :is readers are challenged to sto# deceiEing themselEes and to become fools
C4=15D. They are to cease boasting in men. They are to loo) u#on Paul and his fellow<a#ostles in a new way C'=1f.D.
7ur focus in this lesson is the final Eerses C15<34D of cha#ter 4.
;erses 15<34 are a call to re#entance. -lthough the word Are#entB is not found in these Eerses$ the conce#t of
re#entance is Eery clear. To re#ent is to turn around or to change oneJs mind. Paul calls for the "orinthians to
change their thin)ing and their actions regarding wisdom and regarding their leaders. The errors so #reEalent in
the "orinthian church are Nust as eEident in the church in our day as they were to Paul so long ago. Let us listen to
Paul to see how we must re#ent if we are to be truly s#iritual.
%isin) Fp 2y $e'o1in) a "ool
*3:1=,9:.
15 Let no man deceiEe himself. .f any man among you thin)s that he is wise in this age$ let him
become foolish that he may become wise. 19 &or the wisdom of this world is foolishness before
9od. &or it is written$ A:e is the one who catches the wise in their craftinessBT 32 and again$
AThe Lord )nows the reasonings of the wise$ that they are useless.B
4+ True Spirituality: A Study of 1 Corinthians
The "orinthians are an arrogant and conceited bunch$ who ta)e great #ride in their wisdom$ a fact which
becomes increasingly clear in this e#istle Csee '=1<12D. PaulJs first words in Eerse 15 must sting$ for he addresses
the "orinthians as self<deceiEed. To )ee# on as they are thin)ing and behaEing$ the "orinthians #roEe themselEes
to be unwiseFindeed to be downright foolishFat least in the sight of 9od.
Paul calls u#on us to Afess u#B to our error$ to ac)nowledge that by thin)ing ourselEes to be wise$ we are
foolish and self<deceiEed. :e instructs us to forsa)e A4isdo1B and to embrace A&ollyBT in so doing we will be wise.
,e find our Lord em#loying a similar )ind of argument in the 9os#els.
3' Then Mesus said to :is disci#les$ A.f anyone wishes to come after e$ let him deny himself$
and ta)e u# his cross$ and follow e. 36 &or whoeEer wishes to saEe his life shall lose itT but
whoeEer loses his life for y sa)e shall find it. 31 &or what will a man be #rofited$ if he gains the
whole world$ and forfeits his soulI 7r what will a man giEe in e%change for his soulIB Catthew
11=3'<31D
Paul is not telling us that eEery foolish #erson is really wise. *either is he calling u#on us to forsa)e eEery
)ind of wisdom but a certain )ind of wisdom. :e is not rePuiring us to become foolish in eEery sense of the term$
but to become foolish in a #articular sense. ,e can only understand what Paul means here in conte%t. The one who
Athin(s hi1sel& 4ise in this a)eB is #roud and ta)es #ride in the wisdom of this age$ rather than in the wisdom of
9od. To become truly wiseFwise as 9od Eiews wisdom$ wise in those diEine and eternal matters which 9od
reEeals through :is ,ord and :is S#iritFwe must forsa)e worldly wisdom and embrace what the world regards as
folly. .n sim#le terms$ we must become foolish by embracing the sim#listic and AfoolishB truths of the gos#el$ of
a#ostolic doctrine$ of "hrist crucified. ,e must embrace that which the world has reNected as foolish.
The "orinthians had been saEed by belieEing the A&oolishB message #roclaimed by Paul$ the message that
Mesus "hrist died on the cross of "alEary for our sins$ and was buried and then raised from the dead$ ascending into
heaEen and being seated at the right hand of 9od. They had been saEed by the #reaching of "hrist crucified when
Paul came in wea)ness$ fear$ and much trembling$ #roclaiming the sim#le truths of the gos#el in a straightforward
fashion. Since PaulJs de#arture$ some saints haEe begun to loo) down u#on Paul$ his message$ and his methods.
They are being tem#ted to follow others whose message has a worldly a##eal$ messengers whose style is eloPuent
and im#ressiEe.
Paul now calls u#on the "orinthians to re#ent$ to change their minds$ and to turn around. 7nce again$ as after
their salEation$ they are to regard the worldJs wisdom as folly$ and 9odJs folly Cthe gos#el$ the #reaching of "hrist
crucifiedD as true wisdom. They must admit their folly and turn bac) to the gos#el as first #roclaimed by Paul$ and
later confirmed and corroborated by -#ollos and others.
Paul now cites two 7ld Testament #assages as #roof te%ts to show that worldly wisdom is folly and that 9odJs
AfollyB Cin the eyes of the worldD is true wisdom. The first Puotation is from the Boo) of Mob= A&or it is written$ V:e
is the one who catches the wise in their craftinessJB CEerse 19bT see Mob 6=4D. This Puotation is most interesting.
These are the words of +li#haK$ one of MobJs Afriends.B Paul Puotes a man who is later rebu)ed by 9od for being
wrong= A-nd it came about after the Lord had s#o)en these words to Mob$ that the Lord said to +li#haK the
Temanite$ Vy wrath is )indled against you and against your two friends$ because you haEe not s#o)en of e what
is right as y serEant Mob hasJB CMob '3=!D.
:ow can Paul cite these words as a #roof te%tI +li#haK$ li)e his friends$ was not wrong in what he said about
9odT he was wrong in how he a##lied this truth to Mob. +li#haK was accusing Mob of being A'ra&ty$B and thus
e%#lained MobJs sufferings as diEine Nudgment for sin. This was not the case Csee Mob 1=1$ 5D. 9od does tri# u# the
wic)ed by em#loying their own cunning CwisdomD to be the means of their downfall=
11 &or their feet run to eEil$ -nd they hasten to shed blood. 1! .ndeed$ it is useless to s#read the
net .n the eyes of any birdT 15 But they lie in wait for their own bloodT They ambush their own
liEes. 19 So are the ways of eEeryone who gains by EiolenceT .t ta)es away the life of its
#ossessors. S 39 Because they hated )nowledge$ -nd did not choose the fear of the Lord. 42
They would not acce#t my counsel$ They s#urned all my re#roof. 41 So they shall eat of the fruit
of their own way$ -nd be satiated with their own deEices. 43 &or the waywardness of the naiEe
shall )ill them$ -nd the com#lacency of fools shall destroy them CProEerbs 1=11<19$ 39<43D.
The AwiseB of this age are not so smart after all. 9od allows the wise to carry out their schemes$ but :e
em#loys their cunning schemes Ctheir wisdomD to bring about their own downfall. The gallows which #roud :aman
built$ on which he #lanned to hang ordecai$ became the Eery instrument by which the )ing ended :amanJs life.
.n the 9os#els$ the scribes and Pharisees deemed themselEes to be AwiseB in the inter#retation of the 7ld
4+
Lesson ): A Call to 2epentance 4
Testament. .n their Awisdom$B the scribes and Pharisees orchestrated the crucifi%ion of our Lord. This cunning$
which resulted in the crucifi%ion of "hrist$ also resulted in the guilt and condemnation of these leaders$ unless of
course they re#ented and ac)nowledged Mesus as their essiah.
Do you see why Paul can use this Eerse to undergird his #oint that the worldJs wisdom is really follyI +li#haK
thought himself wise. :e$ in his Awisdom$B a##ointed himself as MobJs counselor. +li#haK was dealing with Mob as
though he CMobD were foolish and needed to wise u#. The truth was that +li#haK became the illustration of the Eery
truth he misa##lied toward Mob. +li#haK was tri##ed u# by his own wisdom.
The second Puote Paul em#loys comes from the Psalms= A-nd again$ VThe Lord )nows the reasonings of the
wise$ that they are uselessJB CEerse 32T see Psalm 9'=11D. .t is interesting that the Psalm actually reads= AThe Lord
)nows the thoughts of man$ That they are a mere breath.B PaulJs citation is significant in that it Earies slightly at
two #oints. &irst$ Paul e%changes the word A4iseB for the word A1an.B .n the conte%t of the Psalm$ it becomes
clear that the unbelieEing man thin)s himself wise$ when he is really foolish Csee Eerses 3$ '$ 5D. -nd so the
reasonings or thoughts of unsaEed man are the reasonings of one who thin)s himself wise. Second$ Paul uses the
rendering Auseless$B while the translators of the Psalm use the e%#ression A1ere 2reath.B The thoughts of arrogant
CwiseD men are futile$ or useless$ because they are tem#oral rather than eternal. anJs thoughts are restricted to
Athis ageB and 9odJs thoughts are eternal. anJs thoughts$ eEen if true in this age$ are not true in the ne%t. They
#ass away. erely tem#oral truths are thus AuselessB truths$ so far as eternity is concerned.
Paul has shown us why the #ursuit of worldly wisdom is foolish. ,orldly wisdom is merely tem#oralT it will
not last. anJs reasonings are useless so far as eternity is concerned. But manJs reasonings are not Nust uselessT
they are destructiEe. They not only lead us astray$ but actually become the means of tri##ing us u#$ of causing us to
stumble. anJs wisdom is destructiEe. .t is no wonder that we should forsa)e worldly wisdom$ and #ursue the
wisdom of 9od which comes through the ,ord and the S#irit.
$oastin) and $elon)in)
*3:91,93.
31 So then let no one boast in men. &or all things belong to you$ 33 whether Paul or -#ollos or
"e#has or the world or life or death or things #resent or things to comeT all things belong to you$
34 and you belong to "hristT and "hrist belongs to 9od.
Paul now calls for a second act of re#entance$ closely lin)ed with the forsa)ing of worldly wisdom. ,e are
instructed to forsa)e boasting in men. There is no Puestion but that the "orinthians boast in their leaders$ in the
men to whom they #elong=
13 *ow . mean this$ that each one of you is saying$ A. am of Paul$B and A. of -#ollos$B and A. of
"e#has$B and A. of "hristB C1 "orinthians 1=13D.
' &or when one says$ A. am of Paul$B and another$ A. am of -#ollos$B are you not mere menI C1
"orinthians 4='D.
1 *ow these things$ brethren$ . haEe figuratiEely a##lied to myself and -#ollos for your sa)es$
that in us you might learn not to e%ceed what is written$ in order that no one of you might
become arrogant in behalf of one against the other C1 "orinthians '=1D.
The situation in "orinth is neither new or noEel. Throughout history$ men haEe found their AidentityB or
AsignificanceB in grou#s. They ta)e #ride in belonging to a certain grou#$ a certain leader. ,e see this in the gangs
which roam the streets$ and in the young #eo#le who )ill innocent$ un)nown Eictims Nust to be acce#ted by the
gang. "ults are another e%am#le of the same #roblem. "ertain charismatic Cin #ersonality$ not necessarily in
theologyD leaders attract a following of #eo#le who need a sense of identity$ of belonging. Some of these followers
will belieEe anything they are taught and do anything they are told by their leader. Their #ride is not in themselEes$
#er se$ but in the one leader they haEe chosen to follow aboEe all others. These #eo#le become #roud and arrogant$
and they boast in a mere manFtheir leader.
Paul #ulls the rug out from under this #ractice in Eerses 15<32 by #roEing the A4isdo1 o& 1enB to be folly. .f
we turn away from the wisdom of men and embrace the foolishness of "hrist crucified$ we will surely cease to
boast in these AwiseB men. These men in whom the "orinthians boast are reEered for the worldly wisdom they
teach. *ow$ if their teaching is shown not only to be worthless$ but destructiEe$ these men lose their attraction.
But this is the reason Paul has already su##lied. ,hen he calls u#on his readers to cease boasting in men in
Eerse 31$ he giEes yet another reason for doing so= A&or all things belong to you.B ,hat does Paul mean when he
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
5# True Spirituality: A Study of 1 Corinthians
tells us that all things are oursFand how does this undermine boasting in menI Let us see) to understand what
Paul is telling us$ for it is a significant #art of his Abottom lineB in these Eerses.
LetJs go bac)Fway bac)Fin the Bible to identify some crucial differences between true wisdom$ 9odJs
wisdom$ and that which is false. True wisdom$ as Paul indicates in 3=12<11$ is that which 9od has reEealed in the
Scri#tures$ and continues to illuminate through :is S#irit. 9odJs wisdom is that which :e has reEealed. That
which :e has not reEealed is outside the bounds of our Aneed to )now$B and thus #ur#osefully concealed from us.
,hen -dam and +Ee were in the 9arden of +den$ the Awisdom of 9odB was sim#le= A-nd the Lord 9od
commanded the man$ saying$ V&rom any tree of the garden you may eat freelyT but from the tree of the )nowledge
of good and eEil you shall not eat$ for in the day that you eat from it you shall surely dieJB C9enesis 3=11<1!D. The
tree of the )nowledge of good and eEil was Ahidden wisdom$B that which 9od indicated men were not to )now.
Satan Eirtually called 9odJs wisdom a lie$ succeeding in getting +Ee to see) that )nowledge which was forbidden.
&rom the fall onward$ true wisdom and false wisdom haEe been carefully distinguished. True wisdom is that
whih ,od has revealed in *is 8ord= false wisdom is that whih *e has onealed( AThe secret things belong to
the Lord our 9od$ but the things reEealed belong to us and to our sons foreEer$ that we may obserEe all the words of
this lawB CDeuteronomy 39=39D.
.n the Boo) of ProEerbs$ both true and false wisdom are symboliKed by a woman. &alse wisdom is #ortrayed
by the imagery of a #rostitute$ the Astran)e 4o1an.B True wisdom is #ersonified by a noble woman$ sometimes
referred to as Ada1e 4isdo1.B *otice the contrast in ProEerbs between these two women and the wisdom they
offer to men. adam &olly offers the naiEe young man a secret encounter=
1 y son$ )ee# my words$ -nd treasure my commandments within you. 3 ?ee# my
commandments and liEe$ -nd my teaching as the a##le of your eye. 4 Bind them on your
fingersT ,rite them on the tablet of your heart. ' Say to wisdom$ A8ou are my sister$B -nd call
understanding your intimate friendT 6 That they may )ee# you from an adulteress$ &rom the
foreigner who flatters with her words. 1 &or at the window of my house . loo)ed out through my
lattice$ ! -nd . saw among the naiEe$ . discerned among the youths$ - young man lac)ing sense$
5 Passing through the street near her cornerT -nd he ta)es the way to her house$ 9 .n the twilight$
in the eEening$ .n the middle of the night and in the dar)ness. 12 -nd behold$ a woman comes to
meet him$ Dressed as a harlot and cunning of heart. 11 She is boisterous and rebelliousT :er feet
do not remain at homeT 13 She is now in the streets$ now in the sPuares$ -nd lur)s by eEery
corner. 14 So she seiKes him and )isses him$ -nd with a braKen face she says to him= 1' A. was
due to offer #eace offeringsT Today . haEe #aid my Eows. 16 Therefore . haEe come out to meet
you$ To see) your #resence earnestly$ and . haEe found youB CProEerbs !=1<16D.
adam &olly #reys u#on the naiEe. She Alur(s$B for her wor) is not done in #ublic. She see)s out the
Eulnerable and offers him an e%#erience with the un)nown. She a##eals to his ego$ flattering him until he
surrenders$ to his own destruction. This is not so with Dame ,isdom. She does her wor) in #ublic. She #ublicly
offers her wisdom to any who will receiEe it. She does not flatterT instead$ she s#ea)s to those who need her as
A&oolsB and those who are Anai5e.B She offers truth$ and a truth which leads to fullness of life=
1 Does not wisdom call$ -nd understanding lift u# her EoiceI 3 7n to# of the heights beside the
way$ ,here the #aths meet$ she ta)es her standT 4 Beside the gates$ at the o#ening to the city$ -t
the entrance of the doors$ she cries out= ' ATo you$ 7 men$ . call$ -nd my Eoice is to the sons of
men. 6 7 naiEe ones$ discern #rudenceT -nd$ 7 fools$ discern wisdom. 1 Listen$ for . shall s#ea)
noble thingsT -nd the o#ening of my li#s will #roduce right things. ! &or my mouth will utter
truthT -nd wic)edness is an abomination to my li#s. 5 -ll the utterances of my mouth are in
righteousnessT There is nothing croo)ed or #erEerted in them. 9 They are all straightforward to
him who understands$ -nd right to those who find )nowledge. 12 Ta)e my instruction$ and not
silEer$ -nd )nowledge rather than choicest gold. 11 &or wisdom is better than NewelsT -nd all
desirable things can not com#are with herB CProEerbs 5=1<11D.
,hen our Lord #resented :imself as .sraelJs essiah$ we should not be sur#rised that :e did so by #ublicly
teaching Cas in the Sermon on the ountD. :e did not see) to gain followers on the fringes of Mudaism$ but :e went
to Merusalem and taught in the tem#le. :e engaged the teachers and leaders of the nation$ and showed their
teaching to be in error.
Paul and the a#ostles taught #ublicly on the teaching of diEine wisdom. -s he traEeled from city to city$ the
first #lace he went was the synagogue$ where he began to #roclaim "hrist crucified. .t is true that unbelieEers did
5#
Lesson ): A Call to 2epentance 51
not gras# or acce#t his message$ but this was because they were blind$ not because Paul was being secretiEe or
Eague. ,hile Paul and the other a#ostles #roclaimed the ,ord of 9od o#enly$ the false teachers s#ecialiKed in the
un)nown or in the obscure. They gained their re#utation and following by teaching what was new and noEel$ and
the reason was that it was not true$ and it was not wise. But it did a##eal to many of the unsaEed.
11 *ow while Paul was waiting for them at -thens$ his s#irit was being #roEo)ed within him as
he was beholding the city full of idols. 1! So he was reasoning in the synagogue with the Mews
and the 9od<fearing 9entiles$ and in the mar)et #lace eEery day with those who ha##ened to be
#resent. 15 -nd also some of the +#icurean and Stoic #hiloso#hers were conEersing with him.
-nd some were saying$ A,hat would this idle babbler wish to sayIB 7thers$ A:e seems to be a
#roclaimer of strange deities$BF because he was #reaching Mesus and the resurrection. 19 -nd
they too) him and brought him to the -reo#agus$ saying$ Aay we )now what this new teaching
is which you are #roclaimingI 32 A&or you are bringing some strange things to our earsT we want
to )now therefore what these things mean.B 31 C*ow all the -thenians and the strangers Eisiting
there used to s#end their time in nothing other than telling or hearing something new.D C-cts
1!=11<31D
-s we read the e#istles of Paul and Peter$ we find that the church was constantly #lagued by false teaching$
and this teaching concentrated on the Eague and the un)nown. .t focused on what 9od has not s#o)en$ rather than
on what :e has reEealed=
4 -s . urged you u#on my de#arture for acedonia$ remain on at +#hesus$ in order that you may
instruct certain men not to teach strange doctrines$ ' nor to #ay attention to myths and endless
genealogies$ which giEe rise to mere s#eculation rather than furthering the administration of 9od
which is by faith. 6 But the goal of our instruction is loEe from a #ure heart and a good
conscience and a sincere faith. 1 &or some men$ straying from these things$ haEe turned aside to
fruitless discussion$ ! wanting to be teachers of the Law$ eEen though they do not understand
either what they are saying or the matters about which they ma)e confident assertions C1 Timothy
1=4<!D.
! But haEe nothing to do with worldly fables fit only for old women. 7n the other hand$
disci#line yourself for the #ur#ose of godliness C1 Timothy '=!D.
4 .f anyone adEocates a different doctrine$ and does not agree with sound words$ those of our
Lord Mesus "hrist$ and with the doctrine conforming to godliness$ ' he is conceited and
understands nothingT but he has a morbid interest in controEersial Puestions and dis#utes about
words$ out of which arise enEy$ strife$ abusiEe language$ eEil sus#icions$ 6 and constant friction
between men of de#raEed mind and de#riEed of the truth$ who su##ose that godliness is a means
of gain. 1 But godliness actually is a means of great gain$ when accom#anied by contentment C1
Timothy 1=4<1D.
4 &or the time will come when they will not endure sound doctrineT but wanting to haEe their
ears tic)led$ they will accumulate for themselEes teachers in accordance to their own desiresT '
and will turn away their ears from the truth$ and will turn aside to myths C3 Timothy '=4<'D.
11 -s also in all his QPaulJsR letters$ s#ea)ing in them of these things$ in which are some things
hard to understand$ which the untaught and unstable distort$ as they do also the rest of the
Scri#tures$ to their own destruction C3 Peter 4=11D.
*ow$ in the light of what we )now about false teaching and false teachers$ let us see) to gras# what Paul is
saying to us in 1 "orinthians 4=31<34. &alse teachers$ in order to draw a #ersonal following$ must teach AtruthB
uniPue to them$ which is not being taught by others. They must haEe a distinctiEe message. This message cannot be
the gos#el$ or the a#ostlesJ doctrine$ because eEery "hristian teacher would teach these truths. They must teach a
AhigherB truth$ a truth which results from s#eculatiEe teaching on obscure issues. These matters a##eal to the
curiosity of some. .n gaining this Ainside information$B the followers of such a leader consider their understanding
of truth aboEe that of the rest. .t allowed men to become #roud and to loo) down on others$ li)e Paul. ,hateEer
noEel truth a giEen teacher em#hasiKed$ he alone would be the source of that truth. *o wonder the "orinthians ta)e
#ride in men. Their s#iritual AgurusB are finding all )inds of AtruthB which others do not$ and Cdue to their
ignorance and inferior teachingD cannot see. The only way to be in this inner circle of Atruth$B this gnostic Cfrom
the word Ato )nowBD cult$ is to AbelongB to the grou#$ es#ecially to its leader.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
5" True Spirituality: A Study of 1 Corinthians
But su##ose there is no such thing as the AtruthB these false teachers #eddle so #ersuasiEelyI Su##ose$ as Paul
has Nust indicated in Eerses 15<32$ that this Aworldly wisdomB of the false teachers is really worthless and
destructiEeI ,hat a##eal do these leaders haEe nowI *oneO The church does not haEe an e%clusiEe Ainner circleB
of the informed and an Aouter circleB of the ignorant. The truth of ,od /like wisdom in &rover#s1 is prolaimed to
all, and all are urged to em#rae that truth. The truth #elongs to every #eliever. .ndeed$ the teachers Cif they are
teachers of diEine wisdomD belong to the whole body. Teachers do not own their followersT the saints own their
teachers$ each and eEery one of themO
- word of e%#lanation may be hel#ful at this #oint. .n the te%t$ the different teachers to whom Paul refers in
Eerse 33 are all a#ostolic leaders. These are not false teachers at all. That is correct. But in Eerse 1 of cha#ter '$
Paul indicates that these well )nown and highly regarded leaders are being used symbolically to refer to other
unnamed leaders. -s PaulJs teaching in his "orinthian +#istles continues$ it becomes increasingly clear that a
number of these cultic leaders are false a#ostles$ false teachers$ who are see)ing to lead men astray from the truth
Csee -cts 32=35<43T 1 "orinthians 1'=4!T 16=41<45T 3 "orinthians 3=1!T '=1<3T 11=13<16D. . haEe gone beyond
PaulJs immediate meaning$ because it is all too clear where he is going. .n these early cha#ters of 1 "orinthians$
Paul already sees the diEisions in the church as the seed bed of heresy$ and so it will be.
.t is not Nust the teachers who belong to the "orinthians. .n Eerse 33$ Paul moEes on from APaul$B AApollos$B
and ACephasB to a larger category$ that of Aall thin)sB CEerse 31D= A&or all things belong to you$ 33 whether Paul
or -#ollos or "e#has or the world or life or death or things #resent or things to comeT all things belong to you$ 34
and you belong to "hristT and "hrist belongs to 9od.B .n what sense do Athe 4orld$B Ali&e or death$B Athin)s
present or thin)s to 'o1eB belong to usI ,hat does Paul mean by these wordsI
D. -. "arson$ an e%cellent scholar$ #oses this e%#lanation=
The fiEe things that follow APaul or -#ollos or "e#hasB re#resent the fundamental tyrannies of
human life$ the things that enslaEe us$ the things that hold us in bondage. S The world sPueeKes
us into its mold Ccom#are Rom. 13=1<3D. .t demands so much of our attention and allegiance that
we seldom deEote thought and #assion to the world to come. S Similarly$ this #resent life
clamors to be treated as if it were worthy of ultimate res#ect. S -nd at the end of this life there
is only S death$ which hoEers oEer us$ the ultimate s#ecter. S Thus the constant urgency of the
present and S the Eague #romises and threats of the future combine to diEert our attention away
from the 9od who holds both the #resent and the future in his hands.
1
"arsonJs inter#retation has much to commend it. . would ta)e a slightly different slant$ but one that does not
really contradict his e%#lanation. PaulJs words here are not uniPue to the *ew Testament$ for he has used seEeral of
them elsewhere=
4! But in all these things we oEerwhelmingly conPuer through :im who loEed us. 45 &or . am
conEinced that neither death$ nor life$ nor angels$ nor #rinci#alities$ nor things #resent$ nor
things to come$ nor #owers$ 49 nor height$ nor de#th$ nor any other created thing$ shall be able to
se#arate us from the loEe of 9od$ which is in "hrist Mesus our Lord CRomans 5=4!<49D.
.n Romans 5$ Paul is trying to be all<inclusiEe. :e is see)ing to conEince us that there is absolutely nothing
which can se#arate us from the loEe of 9od. ADeath and li&eB and Athin)s present and thin)s to 'o1eB are
o##osites$ encom#assing eEerything in between. . thin) Paul has the same general intent in 1 "orinthians 4. The
Athin)sB he lists are$ no doubt$ the things which seem to own us$ or which would try to do so. They are also the
things to which we can Eoluntarily belong by ma)ing them our master.
. see a lin) between the #eo#le and the things Paul lists together$ which is the )ey to understanding his
meaning. The "orinthians thin) their leaders are the one and only aEenue through which A4isdo1B and the
Athin)sB Cthe content of their teaching or wisdomD they want can be obtained. &alse teachers a##eal to the flesh by
offering #eo#le what they want Csee 3 Timothy '=4<'T 3 Peter 3 and 4D. These Eulnerable saints thin) the only way
they can get what they want is through their leaders$ so they gladly belong to them. Paul is saying that all true
teachers belong to the saints already. -ll of 9odJs reEealed truth$ :is reEealed wisdom$ belongs to the whole
church$ not some elite grou# of )nowers CgnosticsD. Besides this$ all things belong to the saints. *o one has a
Acorner on the mar)etB of what 9od has for :is own. They are owned by all of :is children$ and accessible to all as
well. The wisdom teachers of this age haEe nothing to offer the saint$ nothing with which to tem#t him. &orsa)ing
1
D. -. "arson$ The Cross and Christian Ministry C9rand Ra#ids= Ba)er Boo)s Q.nter<;arsity PressR$
1994D$ ##. 51<5!.
5"
Lesson ): A Call to 2epentance 5/
true wisdom to #ursue false wisdom is li)e forsa)ing your #lace as a son of the worldJs richest man to liEe with a
homeless beggar$ who says he )nows the )ey to obtaining wealth. Does this sounds a little li)e the #rodigal sonI
:ow are all these Athin)sB oursI ,hy do we #ossess AallB thingsI .t is not due to our wisdom$ to our social
standing$ to our status. It is the result of #elonging to Christ. ,e belong to "hrist$ Paul reminds us$ and "hrist
belongs to 9od CEerse 34D. Since all things belong to 9od$ we #ossess them in "hrist. :ow foolish the thin)ing of
the "orinthians isO They are loo)ing u#on the sim#le teaching of "hrist crucified as shallow and elementary. They
are beginning to see) AwisdomB and AstandingB in mere men$ and in the wisdom of this world. That wisdom is
worthless and destructiEe. 9odJs wisdom and wealth has been #roEided for us in Christ. To forsa)e "hrist is to
become #oor and foolish$ eEen though we consider ourselEes rich and wise Csee ReEelation 4=1'<33D. Being rooted
and grounded and growing in "hrist is being truly wise and truly rich=
9 &or you )now the grace of our Lord Mesus "hrist$ that though :e was rich$ yet for your sa)e :e
became #oor$ that you through :is #oEerty might become rich C3 "orinthians 5=9D.
4 Blessed be the 9od and &ather of our Lord Mesus "hrist$ who has blessed us with eEery s#iritual
blessing in the heaEenly #laces in "hrist C+#hesians 1=4D.
1 &or . want you to )now how great a struggle . haEe on your behalf$ and for those who are at
Laodicea$ and for all those who haEe not #ersonally seen my face$ 3 that their hearts may be
encouraged$ haEing been )nit together in loEe$ and attaining to all the wealth that comes from the
full assurance of understanding$ resulting in a true )nowledge of 9odJs mystery$ that is$ "hrist
:imself$ 4 in whom are hidden all the treasures of wisdom and )nowledge C"olossians 3=1<4D.
Con'lusion
-s . conclude my messages$ . usually focus on a##lication. . will do so in this message as well. But let us not
lose sight of the fact that this te%t is PaulJs a##lication. These Eerses are PaulJs bottom line$ his way of indicating
what we should do with what he has taught us. ,hat then has Paul instructed us to doC $asially, he has alled on
us to repent, to hange our minds regarding wisdom and men. 8e are to ease taking pride in the wisdom of men,
in the wisdom of this age. 8e are to regard the wisdom of this age as folly. 8e are to em#rae ,od6s wisdom whih
the world regards as folly. 8e are to return to the simple message of the gospel3the message of Christ ruified3
as the wisdom of ,od and the foundation for our ministry.
. fear that we do not distinguish shar#ly enough between the two AwisdomsB before us that call u#on us to
belieEe and to act according to their doctrine. The Boo) of ProEerbs ma)es it clear that such a distinction is not
only Ealid$ it is im#eratiEe. The Boo) of Mames ma)es the same strong distinction=
1' But if you haEe bitter Nealousy and selfish ambition in your heart$ do not be arrogant and so lie
against the truth. 16 This wisdom is not that which comes down from aboEe$ but is earthly$
natural$ demonic. 11 &or where Nealousy and selfish ambition e%ist$ there is disorder and eEery
eEil thing. 1! But the wisdom from aboEe is first #ure$ then #eaceable$ gentle$ reasonable$ full of
mercy and good fruits$ unwaEering$ without hy#ocrisy. 15 -nd the seed whose fruit is
righteousness is sown in #eace by those who ma)e #eace CMames 4=1'<15D.
.n his e%cellent boo)$ entitled$ ,od in the 8asteland$ DaEid &. ,ells ma)es a strong distinction between these
two wisdoms. :e sums u# this distinction in this #aragra#h=
There are$ then$ two o##osing ways of thin)ing about the world that can be found in the ,est
today. The one belongs to those who haEe narrowed their #erce#tion solely to what is naturalT the
other belongs to those whose understanding of the natural is framed by the su#ernatural. The one
ta)es in no more than what the senses can gleanT the other allows this accumulation of
information to be informed by the reality of the transcendent. The one indiscriminately celebrates
diEersityT the other see)s to understand lifeJs diEersity in the light of its unity. The one can go no
further than intuitionT the other #ierces through to truth. The one #resumes that eEerything
changes and that change is the only constantT the other measures the things that change by the
standard of things that are changeless. The one loo)s only to the shifting contents of human
consciousness$ which differ from one indiEidual to the ne%tT the other holds the indiEidual
consciousness u# for com#arison to the larger realms of meaning in which are rooted those things
that are common to all human nature. The one ac)nowledges no ultimate certaintiesT the other
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
54 True Spirituality: A Study of 1 Corinthians
#laces the highest Ealue on ultimate certainties. -ll of these differences arise from the sim#le fact
that the one #ers#ectiEe receiEes its meaning from 9od and the other does not.
3
First &aul alls on us to renoune the seular wisdom of this age and to view life through the divine wisdom
whih ,od provides through *is 8ord and *is "pirit. This does not say that "hristians should not be dee#ly
engaged in the search for )nowledge and truth. .t does say that for the "hristian$ wisdom begins with 9od and
ends with :im. -s the writer of the #roEerb says$ AThere is no wisdom and no understanding -nd no counsel
against the LordB CProEerbs 31=42D. ,hen we study nuclear #hysics$ astronomy$ or com#uter science$ we begin with
the foundation which 9od has laid. ,e test all claims to truth by the standard of 9odJs truth$ the ,ord of 9od.
,hen diEine wisdom contradicts human )nowledge$ we )now which to Puestion and which to trust.
Too many "hristians are see)ing truth in the o##osite direction. They begin with human understanding and
reasoning$ and then loo) to the Bible for an illustration or a #roof te%t. The wisdom of ,od is the foundation on
whih all of our #uilding should take plae, and the standard for all that we think and do. Let us carefully consider
the East differences between diEine wisdom and the wisdom of this age. Let us beware of #lacing our trust or our
#ride in the wisdom of menT let us embrace the wisdom of 9od$ )nowing that it alone is true wisdom.
The seond area of repentane whih &aul alls for is the hange of mind and ation whih harateriEes us
in terms of our #oasting in men. The wisdom of men is foolish and destructiEe. The wisdom of 9od belongs to all
the saints$ and it is not mediated to us by any one man who is the )ey to certain )nowledge un)nown and
un)nowable to others. -ll truth belongs to us$ and all those who teach the truth of 9od belong to us$ the saints. ,e
do not belong to our teachersT they belong to us. ,e do ourselEes a great disserEice by deEoting ourselEes to only
one human leader.
Mesus made it clear that men are not to usur# the #osition and the #rerogatiEes which are :is alone Catthew
34=1<13D. Mesus did not choose one a#ostle$ but twelEe. :e did not instruct the church to haEe only one leader$ but a
#lurality of leaders )nown as elders. The #osition of A#astor$B as it is #racticed today$ is un)nown to the *ew
Testament writers. ,e find churches today structured in a way that directly contradicts the teaching of PaulF
churches established on the basis of allegiance to one man.
en are e%alted in other ways aboEe and beyond that which they should be. Those of us who teach the
Scri#tures often use 9ree)$ :ebrew$ and theological terms in a way which sends an entirely wrong message= that
no one can study or teach the Scri#tures who has not learned :ebrew$ 9ree)$ and theology. So we haEe a whole
congregation of #eo#le who feed on A1il($B the truth #rocessed and deliEered by the #reacher$ but who cannot
chew on any meat of the ,ord themselEes. ,e often see) to deEelo# leadershi# in the same ways the world does$
and we honor those who gather a #ersonal following. ,e sanctify this by saying$ A- leader is one who has
followers.B - #i#lial leader is a man who, in o#ediene to ,od6s diretion and alling, leads. :e may or may not
haEe many followers. Mesus did not haEe many followers in the end$ and neither did Paul. ,e must not Nudge
AleadersB by how many #eo#le follow them.
"ertain #ractices and teachings in the church of our time should be carefully thought through in the light of
PaulJs teaching in our te%t. 7ne of the current buKK words in leadershi# circles is Amentoring.B ,e should be Eery
careful that mentoring does not degenerate into Amentoring.B ,e are not to train men to become followers of men.
,e are to teach and encourage men and women to be followers of "hrist. :ow easy it is in the name of mentoring
to Eiolate PaulJs instructions to us from our te%t. A-ccountabilityB is another #o#ular conce#t$ which can easily be
distorted into an undue attachment and deEotion to a mere man.
&inally$ PaulJs words should cause us to see the folly of following one man to the neglect Cand eEen reNectionD
of others. :ow easy it is to find our identity and our status lin)ed with one #erson. ,hen we do this$ diEisions arise
within the church of our Lord. . am not a charismatic "hristian$ but . do thin) we might learn some things from
good$ solid charismatic teaching and #ractice. Li)ewise$ charismatics could gain by learning from us. Pre<
tribulational thin)ers could learn some things from the A#ost<tribbers$B and Eice<Eersa. -rminians could learn
much from those of us who are "alEinists$ and we may learn some things from them. .solating ourselEes to the
#oint where our identity is summed u# by one #erson$ or one #ers#ectiEe$ de#riEes us of the wealth 9od has for
each of us. AAllB things are ours. Let us learn from many of those gifted to teach$ and not Nust one or a few. ,e can
learn through radio$ ta#es$ and reading$ as well as by a broader contact with belieEers. Let us ma)e use of the East
wealth 9od has giEen to us in "hrist.
3
DaEid &. ,ells$ ,od in the 8asteland C9rand Ra#ids= ,illiam B. +erdmans Publishing "om#any$ 199'D$
#. '6.
54
Lesson ): A Call to 2epentance 55
The teaching of our te%t #oses two e%tremes of which we should re#ent. The first e.treme is that of going too
far afield, seeking truth from human wisdom, when we should searh for it in the 8ord of ,od. The seond e.treme
is in #eing too narrow, in limiting ourselves to #ut one leader, one perspetive, one soure of wisdom. ay 9od
)ee# us from these e%tremes$ and enable us to see) true wisdom as taught in the Scri#tures and e%#ounded by a
large number of those whom 9od has gifted to teach and to lead us.
"or "urther Thou)ht
There is an e%Puisite com#ass of Eision here that is tragically lost when all of our "hristianity
means nothing more than Vfinding fulfillmentJ or see)ing #ersonal #eace orFworse yetF
identifying with the VrightJ #arty or "hristian guru. ,e are 9odJs$ and that transforms
eEerything. .f we truly understand this$ there are no tyrannies left. ,e will want all that 9od has
for us$ both in this life and in the life to come. -nd that means we will neEer reduce the 9od<
siKed dimensions of biblical "hristianity to all that can be embraced by Nust one "hristian teacher
or wor)er$ no matter how able or wise. &actionalism is utter folly. *ot only does it hurt the
church$ it im#oEerishes all those who embrace it$ for it cuts them off from the wealth of the
heritage that rightly belongs to all the children of 9od.
4
.f leaders are too greatly eleEated in the #o#ular mind$ they can do almost anything$ and large
numbers of their followers will trail along unPuestioningly. ,e marEel how many educated
9ermans followed -dolf :itler without #rotestT we marEel how many religious #eo#le followed
Mim Mones to their death. But e%am#les that are not so e%treme may be more difficult to detect. .t
is #ossible so to lioniKe some "hristian leader that we start ma)ing e%cuses for his or her serious$
#erha#s eEen catastro#hic$ faults. ,hat we must remember is that the leaders are no more than
serEants. eanwhile$ 9od loEes his church$ and he holds accountable those who see) to build the
church.
'
,hat might this mean for us today$ in #ractical termsI S But it does mean that if you are$ say$ a
Lutheran$ you must not cut yourself off from what is right and good in the ,esleyan$ Reformed$
charismatic$ -naba#tist$ and other lines. C-nd of course$ . could haEe re#hrased that sentence in
any combination.D -t the local church leEel$ it will not do to lioniKe one #articular leader
C#referably recently retired or deceasedOD at the e%#ense of all the others. (ltimately$ to do so is to
assign him or her almost tyrannical #owers. *ot only does it breed factionalism$ it ignores the
East heritage and wealth that are ours sim#ly because we are "hristians and we belong to 9od.
-nd$ in the sense already e%#ressed$ what belongs to 9od belongs to us. ust we haEe fights oEer
church musicI ,e should haEe the best$ the most 9od<centered$ the most truthful$ the most
edifying. But must it all be in one styleI .s there nothing to be gained from wide e%#osure to the
com#any of saints in many #arts of the world who haEe e%#ressed their adoration of the SaEior
with richness of hymnody we can neEer e%haust$ but which we ignore to our detrimentI
6
4
"arson$ #. 55.
'
"arson$ #. 53.
6
"arson$ #. 59.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
#esson ;:
"ollo4 the #eader
*1 Cor+ 8:1,91.
Introdu'tion
The "orinthian church has a leadershi# crisis. Small cliPues haEe attached themselEes to leaders in whom they
ta)e #ride. :ighly regarded in the secular world$ these leaders are chosen because of their message and their
methods. Their content is thought to be the essence of wisdom. Their methods are #owerful. ;iewed sim#ly from
the stand#oint of numbers$ the church may be e%#eriencing significant growth.
&rom PaulJs statements in the first three cha#ters of 1 "orinthians$ one would su##ose that each cliPue is a
#ersonal following of one of the a#ostles$ of Paul$ -#ollos$ or Peter. ,e should already haEe concluded that the
a#ostles themselEes are not the #roblem. They are not com#eting with one another for #ositions of #ower and
#rominence.
1
.f we thin) the riEalry at "orinth is between the followers of certain a#ostles li)e Paul or -#ollos or
Peter$ Paul has a sur#rise for us in cha#ter '. :ere$ in Eerse 1$ Paul indicates that the real cliPues haEe been
established around #ersonal allegiance to certain unnamed men$ who are not a#ostles. -s the two +#istles of Paul
to the "orinthians continue to unfold$ it becomes increasingly clear that some of these leaders are s#iritual C1
"orinthians 1'=4!<45D$ and some are not eEen belieEers$ but rather A&alse apostlesB C3 "orinthians 11=13<16D.
.n contrast to the Aleadershi#B of these cult<li)e leaders$ we find the -#ostle Paul. .n cha#ter '$ Paul s#ea)s of
himself$ along with his fellow<a#ostles$ and informs the "orinthians about the way in which he and his colleagues
should be regarded C'=1<6D. :e then e%#oses the real leadershi# #roblem at "orinth$ outlining the dramatic contrast
between the way the "orinthians Eiew themselEes and the way they Eiew Paul C'=1<14D. ;erses 1'<1! e%#ress PaulJs
emotional a##eal to the "orinthians to heed his instruction and to follow his leadershi#. The final Eerses C15<31D
contain a warning for those who will not re#ent of their error. Paul will come to them$ and if need be$ he will come
with Aa rod.B
The Conte@t o& Our Te@t
-fter his introductory words C1=1<9D$ Paul brings u# the #roblem of diEisions among the "orinthians. &rom
1=12G4=9$ Paul a##roaches the #roblem in terms of #rinci#le. :e shows that the basis for the diEisions in "orinth is
contradictory to the gos#el as it is e%#ounded in the Scri#tures. .n 1=12G4=9$ Paul attac)s the "orinthian schisms
theologicallyT now$ beginning at 4=12$ Paul s#ells out s#ecific correctiEe measures which must be ta)en to set this
matter right. :ere$ Paul is not only calling for re#entance$ but s#elling out the form re#entance must ta)e.
Paul indicates in 4=12 that each "hristian must be careful how he or she builds u#on the foundation which
Paul has laid. The ministry of each belieEer is described as the construction of a #ortion of Aod0s 2uildin)B C4=9D.
+ach belieEer is a wor)man$ assigned with the construction of a certain #ortion. +ach must build on the foundation
Paul has laid. Both the materials and the wor)manshi# of each belieEer must be of the highest Puality. .f the
wor)manJs wor) endures$ he will receiEe a reward from 9od C4=14<1'D. .f the wor)manJs construction is
detrimental and destructiEe to the Ate1ple o& odB CEerses 11<1!D$ Paul warns that 9od will destroy this wor)man.
.t is clear from the conte%t that this does not refer to his eternal damnation Csee Eerse 16D$ but it must surely s#ea)
of earthly Nudgment C6=6D$ and of loss of eternal rewards C4=16D.
.n 4=15<34$ Paul warns the "orinthians not to deceiEe themselEes by thin)ing themselEes to be wise in this
age. This worldly wisdom is AfollyB to 9od and actually the means of our own downfall C4=19<32D. ,e must
therefore become truly wise by becoming a fool in this age C4=15D. ?nowing that the wisdom which comes from
men is foolish to 9od$ one must certainly cease boasting in men C4=31<34D$ as though they are the means to diEine
wisdom. Rather than ta)ing #ride in belonging to a certain grou# and a #articular leader$ the "orinthians should
reNoice that in "hrist they #ossess all things$ and they belong only to 9od.
*ow$ in '=1<6$ Paul sets down yet another manifestation of the re#entance which 9od desires and rePuires
from the "orinthians. Let us listen well to these words of the -#ostle Paul$ )nowing that what 9od rePuired of the
"orinthians$ :e also rePuires of us. Let us see) not only to discern the strong words of this a#ostle$ but also his
warmth of heart and his gentle s#irit. :ere is a man who is a model leader$ a model for all to follow.
1
7ne could not haEe said this of the disci#les before the crucifi%ion and ascension of our Lord$ for in
those days of :is earthly ministry$ they were com#etitiEe with each other Csee ar) 9=44<4!T 12=46<'6D.
Si1ply Ste4ards
*8:1,>.
1 Let a man regard us in this manner$ as serEants of "hrist$ and stewards of the mysteries of 9od.
3 .n this case$ moreoEer$ it is rePuired of stewards that one be found trustworthy. 4 But to me it is
a Eery small thing that . should be e%amined by you$ or by any human courtT in fact$ . do not eEen
e%amine myself. ' &or . am conscious of nothing against myself$ yet . am not by this acPuittedT
but the one who e%amines me is the Lord. 6 Therefore do not go on #assing Nudgment before the
time$ but wait until the Lord comes who will both bring to light the things hidden in the dar)ness
and disclose the motiEes of menJs heartsT and then each manJs #raise will come to him from 9od.
The "orinthians had giEen themselEes to one leader$ a leader whom they eleEated to the #lace which rightly
belongs only to our Lord. S#ea)ing for himself and for the other true a#ostles$ Paul see)s to reEise their #erce#tion
of leaders. +Een those whom 9od had a##ointed as a#ostles are to be regarded as serEants$ not as masters. Paul
made this #oint earlier in cha#ter 4$ Eerse 6= A,hat then is -#ollosI -nd what is PaulI SerEants through whom
you belieEed$ eEen as the Lord gaEe o##ortunity to each one.B
.n this Eerse C4=6D$ Paul em#loys the first of three 9ree) terms for a serEant$ which he will em#loy in reference
to himself and the other a#ostles. Diakonos is a common term for serEant$ which on a few occasions refers to the
office of deacon. The term for serEant in '=1 is hyperetes$
3
which refers to a slaEe who was seated under the dec) of
a shi# and was one of a number of rowers$ by whom the shi# was #ro#elled. .t is not a #osition of status$ and thus
Paul em#loyed this term to em#hasiKe the humble serEice of the a#ostles. The third term$ oikonomos$ is rendered
Asteward.B The steward was also a slaEe$ but one giEen a higher authority$ under his master=
The oikonomos /oikos and nemein1 was the res#onsible head of the establishment$ assigning to
each slaEe his duties and entrusted with the administration of the stores. :e was a slaEe in
relation to his master CLu)e %ii. '3D$ but the epitropos or oEerseer Catt. %%. 5D in relation to the
wor)men.
4
Thus the "orinthians must ta)e their leader off the #edestal on which they had #laced him Cor herD. +Een
a#ostles are mere men$ who haEe been chosen and a##ointed by 9od to be :is serEants$ and to whom :e has giEen
authority to serEe as Aste4ards o& the 1ysteries o& od.B These words are #regnant with meaning$ but we will
only mention seEeral im#ortant nuances. &irst$ the a#ostles are serEants. SerEants do not own thingsT they are
owned by their aster. -s serEants$ the a#ostles did not own or #ossess their followers as the false teachers seemed
to do$ and as their followers eEen boasted CA,e are of SBD. -s stewards$ the a#ostles had a certain authority to act
in behalf of their aster$ but they are still slaEes$ serEants of "hrist. -s slaEes and stewards$ the a#ostles are not
intent on #leasing men Csee 9alatians 1=12D$ but on #leasing the aster. The Lord is their aster$ and :e will be
their Mudge. They will giEe account to :im for their stewardshi#$ and the standard for Nudgment is their faithfulness
in fulfilling their stewardshi#.
.n Eerses 4 and '$ Paul now #ursues the matter of the Nudgment of himself and the other a#ostles as 9odJs
stewards. :e is conEeying to the "orinthians the inherent wea)nesses in human Nudgment. Paul informs them that
he is not oEerly influenced by their Nudgment of his faithfulness to his calling as an a#ostle. :e does so$ not by
directly attac)ing their ability to Nudge him$ but rather by #ointing out his own limitations in Nudging himself. .f
Paul cannot rely com#letely on his own self<eEaluation$ then how can he be heaEily influenced by the Nudgment of
the "orinthians$ whose )nowledge of Paul is much more limitedI Paul can search his conscience to see if there is
something worthy of an indictment$ but eEen if his conscience giEes him a clean bill of health$ his conscience may
be ill<informed. "onsePuently$ the only 7ne who is com#letely Pualified to Nudge Paul is his aster. .t is the Lord
who e%amines him.
3
.t is significant that this term is em#loyed by Paul$ es#ecially in the light of PaulJs testimony in -cts
31=11= AVBut arise$ and stand on your feetT for this #ur#ose . haEe a##eared to you$ to a##oint you a minister
QhyperetenR and a witness not only to the things which you haEe seen$ but also to the things in which . will a##ear
to you.JB The first words our Lord s#o)e to Paul on that Damascus road characteriKed his ministry as an a#ostle as
that of lowly serEice. *o doubt this influenced his choice of words in Eerse 1. AThe word QhyperetasR originally
denotes those who S in the lower tier of a trireme$ and then came to mean those who do anything under another$
and hence sim#ly Vunderlings.JB -rchibald Robertson and -lfred Plummer$ - Critial and E.egetial Commentary
on the First Epistle of "t. &aul to the Corinthians C+dinburgh= T. H T. "lar)$ 19!1 Qre#rintRD$ #. !'.
4
-rchibald Robertson and -lfred Plummer$ #. !'.
Lesson *: 3ollo' the Leader 5
.f human Nudgment is fallible$ then Paul can rightly instruct the "orinthians to refrain from ma)ing final
Nudgments$ which should be left to 9od. This he does in Eerse 6. AThere&oreB indicates that the instructions Paul
giEes here are the conclusion Cor the a##licationD of his argument in Eerses 1<'. ,hen he says$ Ado not )o on
passin) /ud)1ent$B we )now that the "orinthians are #assing Nudgment$ and Paul is instructing them to cease
doing so.
:ow can Paul instruct us to cease Nudging$ when we )now there are times when we must NudgeI ,hat is wrong
with the "orinthiansJ Nudging that might not be wrong with other NudgmentsI Let us #ause for a moment to
consider what the Bible as a whole has to say on the subNect of Nudging. ,e are rePuired to Nudge many things. Let
me mention some of them. The Boo) of ProEerbs is written to enable us to discern character$ and Earious character
ty#es are EiEidly described= the naiEe$ sim#le or gullible$ the fool$ the sluggard$ and the scoffer. "ontrasted with
these is the wise. ,e are to deal with a #erson according to their character$ and thus we must Nudge character$ based
u#on the descri#tions giEen in Scri#ture. ,e are to Nudge sin$ which is clearly defined in the Scri#tures$ and clearly
eEident in our life C1 "orinthians 11=1!<41D and in the life of another C1 "orinthians 6D. ,e are also to ma)e
Nudgments on s#iritual matters inEolEing belieEers C1 "orinthians 1D. ,e are to Nudge the doctrinal truth of what we
are taught C-cts 1!=12<11D.
There are also things we must not Nudge. ,e are not to Nudge the conEictions of a brother in the Lord$ since
these are not matters of biblically defined sin$ but of liberties CRomans 1'='D. *either are we to Nudge or s#ea)
against a brother in any matter which the Scri#tures haEe not defined as sin$ and for which we haEe no biblical
su##ort. To do so is to #lace ourselEes aboEe the ,ord of 9od and to #ass Nudgment on 9odJs law and 9od$ the
LawgiEer and the Mudge CMames '=11<13D.
,hen 9od calls u#on the saints to Nudge$ they do so in 9odJs behalf Catthew 15=15<19D. ,hen we wrongly
Nudge$ we Nudge in 9odJs #lace CMames '=11<13D. .n our te%t$ Paul is forbidding men to Nudge in 9odJs #lace$
#assing Nudgment u#on those things which 9od alone can Nudge. The Nudgment which does not belong to men is
that which will be done by our Lord in the day of Nudgment$ when :e returns to the earth to establish :is )ingdom
C1 "orinthians 4=12<16D. ,e dare not A)o on passin) /ud)1entB before Athe ti1eB C'=6D. The Nudgment Paul
forbids is 9odJs Nudgment$ a Nudgment to be carried out by 9od in :is a##ointed time. This Nudgment is 9odJs
Nudgment alone$ because it is that which only 9od can #erform.
;erse 6 characteriKes the Nudgment of which Paul s#ea)s= it is diEine Nudgment$ the Nudgment 9od :imself will
#ronounce. :ere is the Nudgment of belieEers in Mesus "hrist$ not the Nudgment of unbelieEers. The outcome of this
is not #unishment$ but rewards. .n order to e%alt one leader$ the "orinthians find it necessary to Nudge and
condemn the rest. Paul s#ea)s of rewards$ of 9odJs #raise$ for all. .t is a future Nudgment which will occur when
the Lord comes. .t is the final Nudgment$ the final Eerdict$ when all the results are in. 7ur Nudgment is tem#oral and
incom#leteT it is not final$ nor can it be. Let me see) to illustrate what this means. During the recent elections$
teleEision networ)s continued to giEe u#dated results$ as the #recincts closed and Eotes were counted and re#orted.
-fter a while$ certain trends became a##arent$ and winners were A#redictedB and announced as such. ,hile such
#redictions are usually accurate$ the final outcome cannot be determined until all the #recinct Eoting #laces haEe
closed and all the ballots haEe been counted. 7ur Nudgment is not the final Eerdict. Such #ronouncements belong
only to 9od.
,hen 9od #asses Nudgment in that coming day$ it will result in #raise. That #raise will be giEen for things
un)nown and un)nowable to us.
'
Paul tells us that 9odJs Nudgment will occur when :e reEeals or brings to light
Athin)s hidden in the dar(nessB and when :e discloses Athe 1oti5es o& 1en0s hearts.B These Aheart motiEesB
and Athin)s hidden in the dar(nessB are not Nust the wrong and sinful things inEisible to the human eye$ but also
the wholesome and commendable things we cannot see or )now. 7nly 9od can reEeal these things$ and reEeal
them :e willO (ntil then$ we do not haEe sufficient information on which to ma)e a final Nudgment.
Paul instructs the "orinthian saints to cease Nudging their fellow serEants because they do not haEe sufficient
data on which to base a Nudgment now. The arrogant$ boastful "orinthians who are Nudging actually thin) they are
wise enough to Nudge in 9odJs #lace. They base their Nudgments on outward a##earances$ a Eery dangerous thing to
'
?nowing that the final Nudgment of our serEice comes from the Lord when :e returns$ and that it is
based u#on things we cannot see or )now at #resent$ hel#s to e%#lain two te%ts in the 9os#el of atthew. This
#rinci#le Paul sets down concerning the future Nudgment of men e%#lains why both belieEers and unbelieEers are
sur#rised and ta)en bac) by the final Nudgment of 9od. .n atthew !=16<34$ our Lord reEealed that many self<
righteous religious leaders would be reNected as unbelieEers by our Lord$ much to their sur#rise. .n atthew 36=41<
'2$ those belieEers whom our Lord commends for their righteous deeds do not eEen remember what they haEe done
for the Lord or realiKe that such deeds were acts worthy of diEine rewards.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
)# True Spirituality: A Study of 1 Corinthians
do Csee Lu)e 11=16D. *o wonder we will soon find Paul insisting that all do not #ossess gifts which #roduce Eisible
results C1 "orinthians 13=39<42D. These are the gifts the boastful "orinthians hold in such high esteem$ because
those granted such gifts are able to #roduce Eisible results$ and thus Nudged s#iritually su#erior by their fellow<
saints.
7ne thing remains Eague in what Paul says$ something we must infer from the conte%t= what are the
"orinthians Nudging about which they are told to cease #assing NudgmentI .t seems eEident that it is ma)ing a final
and decisiEe Nudgment on the success and Puality of the ministry of an a#ostle of our Lord. Paul warns these
"orinthians Cwho are themselEes Aser5antsB of "hristD not to )ee# on #assing Nudgment on the serEice of those
serEants who are a#ostles$ and in so doing condemning a#ostolic leadershi#$ while choosing to follow a #articular
faEorite leader. Must who these indiEiduals are becomes more and more clear as PaulJs e#istles fill in further details.
A Surprisin) Re5elation
*8:?,13.
1 *ow these things$ brethren$ . haEe figuratiEely a##lied to myself and -#ollos for your sa)es$
that in us you might learn not to e%ceed what is written$ in order that no one of you might
become arrogant in behalf of one against the other. ! &or who regards you as su#eriorI -nd what
do you haEe that you did not receiEeI But if you did receiEe it$ why do you boast as if you had not
receiEed itI 5 8ou are already filled$ you haEe already become rich$ you haEe become )ings
without usT and . would indeed that you had become )ings so that we also might reign with you.
9 &or$ . thin)$ 9od has e%hibited us a#ostles last of all$ as men condemned to deathT because we
haEe become a s#ectacle to the world$ both to angels and to men. 12 ,e are fools for "hristJs
sa)e$ but you are #rudent in "hristT we are wea)$ but you are strongT you are distinguished$ but
we are without honor. 11 To this #resent hour we are both hungry and thirsty$ and are #oorly
clothed$ and are roughly treated$ and are homelessT 13 and we toil$ wor)ing with our own handsT
when we are reEiled$ we blessT when we are #ersecuted$ we endureT 14 when we are slandered$ we
try to conciliateT we haEe become as the scum of the world$ the dregs of all things$ eEen until
now.
"enturies before the days of Paul and the "orinthians$ *athan the #ro#het #roEided us an e%cellent e%am#le of
indirect confrontation. DaEid had sinned greatly$ not only by ta)ing Bathsheba in an adulterous act$ but by also
attem#ting to coEer u# his sin of the thinly<Eeiled murder of her husband. ,hen *athan confronted DaEid$ he did
not immediately accuse him of his sins. .nstead$ he a##roached DaEid with the story of a #oor man whose only
lamb was ta)en away by a Eery rich man. DaEid was incensed and demanded that this AsinnerB be brought to
Nustice. 7nly then did *athan disclose that this story was but a #arable$ and that the guilty man was none other
than ?ing DaEid. DaEid confessed his sin and was forgiEen$ although serious consePuences followed. The indirect
a##roach of *athan was effectiEe as it committed DaEid to a righteous course of action in #rinci#le when it did not
a##ear to relate #ersonally to him. 7nce DaEid embraced the matter in #rinci#le$ *athan s#elled it out to the )ing
in Eery #ersonal terms.
Paul does something Eery similar in the first cha#ters of 1 "orinthians. The "orinthians haEe a #roblem of
diEisions in the church$ diEisions based u#on undue attachment to a #articular leader$ one that leads to the reNection
Cor at least disdainD of other leaders. The leader they follow is a great source of #ride to these cultic cliPues. They
boast of belonging to a #articular #erson as their leader. Paul first deals with the matter in #rinci#le$ contrasting
the gos#el$ wea) and foolish in the eyes of the unbelieEing world$ with the false wisdom and #ower of those who
are considered leaders in the secular world.
Paul also addresses the #roblem of diEisions at "orinth in terms of #ersonalities= Paul$ -#ollos$ "e#has
QPeterR$ and "hrist C1=13D$ and then later Nust in terms of himself CPaulD and -#ollos in 4='<6. Paul and -#ollos are
not com#etitors but co<wor)ers in the )ingdom of 9od. +ach has his uniPue role to #lay. Paul was first at "orinth$
and so he s#ea)s of himself as the one who sowed the seed of the gos#el there. Later$ -#ollos arriEed at "orinth$
and so Paul s#ea)s of him as the one who waters C4=1D. Both are laboring in the same cause of the gos#el. Both are
Aone.B -nd each has his own distinct role to #lay$ Nust as each will receiEe his own rewards. There is unity in
diEersity as seen in the relationshi# of Paul and -#ollos. :ow can any attem#t be made to #lay them against each
otherI
*ow in Eerse 1 of cha#ter '$ Paul has a sur#rise for his readers. The #roblem is not between the a#ostles$ or
eEen between any who might claim to be followers of a #articular a#ostle as o##osed to the rest. Paul s#ea)s of the
a#ostlesF#articularly of himself and -#ollos because both ministered at "orinthFin a figuratiEe way. The a#ostles
are used as a )ind of #arable or analogy. &rom what he has said about his relationshi# with -#ollos$ Paul ho#es to
)#
Lesson *: 3ollo' the Leader )1
turn the "orinthians from the folly of attaching themselEes to one leader$ while o##osing the rest. :e s#ea)s of
himself and -#ollos so that they might learn in them Anot to e@'eed 4hat is 4ritten$B which in turn will )ee#
them from boasting in one man oEer and aboEe another.
&or the moment$ let us dwell on PaulJs general statement$ and then moEe on to the #articulars of PaulJs
argument in su##ort of his general statements. The real #roblem at "orinth is not between any of the a#ostles or
their alleged followers. The real #roblem is diEisions and cliPues which center about others. PaulJs teaching to this
#oint in the first +#istle to the "orinthians is intended to draw menJs attention and commitment to the Scri#tures$
to A4hat is 4ritten.B The "orinthians de#arted from the Scri#tures$ and in so doing$ #roudly boasted of their
attachment to a certain leader and their disdain for others. .n Eerses 1<' of cha#ter 4$ Paul e%#oses the carnality of
the "orinthians and offers as eEidence of their condition their wea)ness in handling the ,ord and their attachment
to men. *ow$ Paul indicates that carnal "hristians attach themselEes to men because they haEe gone beyond the
Scri#tures to find truth and wisdom.
.n a general way$ these "orinthians haEe become arrogant in behalf of one against another. .n Eerse !$ Paul
becomes much more s#ecific= the "orinthians haEe become arrogant against the a#ostles. ;erses !<14 are a gra#hic
descri#tion of how the "orinthians loo) at themselEes and$ in contrast$ how they loo) at Paul and his fellow<
a#ostles.
Paul raises three Eery crucial Puestions in Eerse ! which$ if answered correctly by the "orinthians$ will e%#ose
the seriousness of their self<dece#tion and sin. Paul first as)s$ A%ho re)ards you as superior<B ,ho is their
NudgeI .f the "orinthians are so high and mighty$ who thin)s thisI .s it the unbelieEing communityI 9od is their
Nudge$ not the corru#t "orinthians of that day. Paul as)s yet another Puestion= A%hat do you ha5e that you did not
re'ei5e<B Do the "orinthians boast in their abilitiesI ,here did these abilities come fromI .f they were giEen$ and
they were$ then they were giEen by 9od. .f the "orinthians are boasting in their 9od<giEen gifts$ then they are
boasting in 9odJs #lace. They haEe the wrong Nudge$ and they haEe the wrong obNect of #raise. en haEe ta)en the
#lace of 9od.
There is then a third and final Puestion= A.f all that the "orinthians #ossess is a 9od<giEen gift$ then how can
they boast$ as if it were not a giftIB The "orinthians thin) themselEes so wise. They are arrogant and boastful. 8et$
if they are so wise$ how can they be so foolish as to ta)e credit for something they were giEen$ as though they were
not the reci#ients of a giftI They haEe forgottenFor worse yet$ they haEe forsa)enFgrace. These all<wise
"orinthians are self<deceiEed.
.n Eerse 5$ by diEine ins#iration and enablement$ Paul Eirtually reads the minds of his audience and describes
the way they loo) on themselEes. They are AalreadyB filledT they haEe AalreadyB become rich. .ndeed$ they haEe
become )ings. These "orinthians are much li)e the Laodiceans of ReEelation 4= ABecause you say$ V. am rich$ and
haEe become wealthy$ and haEe need of nothing$B and you do not )now that you are wretched and miserable and
#oor and blind and na)edJB CReEelation 4=1!D.
The word Aalready$B used twice by Paul in Eerse 5$ is most enlightening. .t indicates that in their minds$ the
"orinthians haEe AalreadyB arriEed. .t will soon be clear that Paul and the other a#ostles haEe not. :ow can this
beI :ow can the carnal "orinthians thin) they haEe arriEed when the a#ostles haEe notI
.n effect$ the "orinthians thin) that they haEe AalreadyB entered into the )ingdomT they haEe AalreadyB
entered into the full benefits and blessings of "hristJs wor) at "alEary. They are not unli)e a number of #rofessing
"hristians today$ who argue that all of the blessings resulting from "hristJs wor) on the cross are our #resent
#ossession$ and that all we need do is haEe the faith to claim them. They claim to #ossess them and loo) down
u#on all who do not. They also claim that those who do not #ossess them suffer and are afflicted in this life and do
not e%#erience success and the good life here and now.
Such thin)ing contradicts the clear teaching of our Lord and of his a#ostles. Mesus clearly s#ea)s of suffering
and adEersity in this life$ and the glories of :is )ingdom in the ne%t$ as did all of the a#ostles=
15 A.f the world hates you$ you )now that it has hated e before it hated you. 19 .f you were of
the world$ the world would loEe its ownT but because you are not of the world$ but . chose you out
of the world$ therefore the world hates youB CMohn 16=15<19D.
44 AThese things . haEe s#o)en to you$ that in e you may haEe #eace. .n the world you haEe
tribulation$ but ta)e courageT . haEe oEercome the worldB CMohn 11=44D.
33 Strengthening the souls of the disci#les$ encouraging them to continue in the faith$ and
saying$ AThrough many tribulations we must enter the )ingdom of 9odB C-cts 1'=33D.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
)" True Spirituality: A Study of 1 Corinthians
3! 7nly conduct yourselEes in a manner worthy of the gos#el of "hristT so that whether . come
and see you or remain absent$ . may hear of you that you are standing firm in one s#irit$ with one
mind striEing together for the faith of the gos#elT 35 in no way alarmed by your o##onentsF
which is a sign of destruction for them$ but of salEation for you$ and that too$ from 9od. 39 &or to
you it has been granted for "hristJs sa)e$ not only to belieEe in :im$ but also to suffer for :is
sa)e$ 42 e%#eriencing the same conflict which you saw in me$ and now hear to be in me
CPhili##ians 1=3!<42D.
12 That . may )now :im$ and the #ower of :is resurrection and the fellowshi# of :is sufferings$
being conformed to :is deathT 11 in order that . may attain to the resurrection from the dead
CPhili##ians 4=12<11D.
13 -nd indeed$ all who desire to liEe godly in "hrist Mesus will be #ersecuted C3 Timothy 4=13D.
13 BeloEed$ do not be sur#rised at the fiery ordeal among you$ which comes u#on you for your
testing$ as though some strange thing were ha##ening to youT 14 but to the degree that you share
the sufferings of "hrist$ )ee# on reNoicingT so that also at the reEelation of :is glory$ you may
reNoice with e%ultation C1 Peter '=13<14D.
:ow can these "orinthians miss the fact that if we identify with "hrist in this age$ we will suffer reNection$
#ersecution$ and affliction$ but with the assurance of entering into the blessings of :is )ingdom when :e comesI
The answer is Puite sim#le. &irst$ Paul has already told us that these "orinthians need to learn not to Ago beyond
what is written.B They are wrong because they haEe forsa)en the Scri#tures as the only source of diEine truth.
Second$ they haEe twisted the Scri#tures #ertaining to #ro#hecy and future things. Li)e many others in *ew
Testament times Cnot to mention our ownD$ they haEe distorted the doctrine of the resurrection$ future Nudgment$
and the blessings of "hristJs )ingdom=
13 *ow if "hrist is #reached$ that :e has been raised from the dead$ how do some among you say
that there is no resurrection of the deadI C1 "orinthians 16=13D
3 That you may not be Puic)ly sha)en from your com#osure or be disturbed either by a s#irit or a
message or a letter as if from us$ to the effect that the day of the Lord has come C3 Thessalonians
3=3D.
15 en who haEe gone astray from the truth saying that the resurrection has already ta)en #lace$
and thus they u#set the faith of some C3 Timothy 3=15D.
4 ?now this first of all$ that in the last days moc)ers will come with their moc)ing$ following
after their own lusts$ ' and saying$ A,here is the #romise of :is comingI &or eEer since the
fathers fell aslee#$ all continues Nust as it was from the beginning of creationB C3 Peter 4=4<'D.
.f the "orinthians$ boasting in their worldly wisdom$ thin) they haEe arriEed$ they are ePually conEinced the
a#ostles haEe not. Mudgmentally$ they loo) down u#on the a#ostles in their suffering and humble serEice. Paul
#aints the #icture of the "orinthians$ sitting Aon highB loo)ing down from their lofty heights$ disdaining the
a#ostles who are a shame and a re#roach to them. Paul says 9od has e%hibited the a#ostles before the world as
those condemned to die$ as those being led to their e%ecution. They are a s#ectacle to angels and to men. The
a#ostles are foolsT the "orinthians are wise. The a#ostles are wea)T the "orinthians are strong. The "orinthians are
distinguishedT the a#ostles are without honor CEerse 12D.
PaulJs descri#tion of the a#ostles in Eerse 11 sounds remar)ably li)e a descri#tion of the lowest rung of our
own social ladder today. .t also sounds li)e the men and women . haEe seen in #risons and in the s)id road
missions in Earious #arts of this country. They are hungry and thirsty$ #oorly clothed$ roughly treated$ and
homeless. Though not said$ it ta)es little imagination to #icture the contrasting condition of the "orinthians. .n
todayJs terms$ the "orinthians are li)e many of the teleEangelists of our time. They are well fed$ im#eccably
dressed$ highly esteemed Cthis may be changingD$ often #ossessing seEeral e%#ensiEe homes$ indeed$ mansions.
+Een more amaKing is the res#onse of Paul and his fellow a#ostles to the abusiEe treatment of the world$ and
eEen some in the church. This res#onse is described in Eerses 13 and 14. Rather than liEing li)e )ings off of the
saints$ Paul labors with his own hands. :e is not su##orted by those whom he serEesT rather$ he su##orts them
C-cts 15=4T 32=44<46T 1 "orinthians 9=1<34T 3 "orinthians 11=!<9T 3 Thessalonians 3=9D. ,hen the a#ostles are
reEiled$ they giEe a blessing in return. ,hen #ersecuted$ they endure. ,hen slandered$ they see) to conciliate. .n
s#ite of thisFor #erha#s$ because of thisFthey are regarded as the scum of the world$ the dregs$ the bottom of the
social barrel.
)"
Lesson *: 3ollo' the Leader )/
.n some ways$ those who haEe raised teenagers may identify somewhat with PaulJs words. Parents inEest their
liEes in their children. They do without so their children might haEe what they need. .n the early days of childhood$
the children de#end u#on their #arentsT they cling to them. But when the teenage years arriEe$ teens begin to thin)
of their #arents as a liability$ rather than an asset. They #refer to be seen a#art from their #arents than with them.
This is the same way the "orinthians loo) u#on and treat Paul$ only worse.
A "atherly Appeal and a %ord o& %arnin)
*8:18,91.
1' . do not write these things to shame you$ but to admonish you as my beloEed children. 16 &or
if you were to haEe countless tutors in "hrist$ yet you would not haEe many fathersT for in "hrist
Mesus . became your father through the gos#el. 11 . e%hort you therefore$ be imitators of me. 1!
&or this reason . haEe sent to you Timothy$ who is my beloEed and faithful child in the Lord$ and
he will remind you of my ways which are in "hrist$ Nust as . teach eEerywhere in eEery church.
15 *ow some haEe become arrogant$ as though . were not coming to you. 19 But . will come to
you soon$ if the Lord wills$ and . shall find out$ not the words of those who are arrogant$ but their
#ower. 32 &or the )ingdom of 9od does not consist in words$ but in #ower. 31 ,hat do you
desireI Shall . come to you with a rod or with loEe and a s#irit of gentlenessI
PaulJs res#onse to the "orinthians is nothing less than amaKing$ an e%am#le of what he has Nust said in Eerses
13 and 14. Paul is a model leader. :e is a Eery different leader from those whom some "orinthians are choosing to
follow=
19 &or you$ being so wise$ bear with the foolish gladly. 32 &or you bear with anyone if he
enslaEes you$ if he deEours you$ if he ta)es adEantage of you$ if he e%alts himself$ if he hits you in
the face. 31 To my shame . must say that we haEe been wea) by com#arison. But in whateEer
res#ect anyone else is bold C. s#ea) in foolishnessD$ . am Nust as bold myself C3 "orinthians
11=19<31D.
The unholy leaders whom some find so a##ealing are authoritarian leaders. They are men who lead in the
same way the #agans ruled oEer others Csee ar) 12='3D. They #ush #eo#le around$ and their followers loEe it.
PaulJs words in Eerses 1'<1! are a dramatic contrast to this )ind of leadershi#. :e does not see) to shame
them$ or #ut a guilt tri# on them. 9uilt is #rofitable when it is a res#onse to sin$ and when it leads to re#entance.
$ut the fuel on whih the ministry and life of the hurh runs is not guilt, #ut grae. PaulJs e#istle is not written to
shame the "orinthians$ but to warn them of the direction in which they are heading$ and to urge them to turn
around. Paul s#ea)s to them not as a Alord$B but as their father$ and that he is$ for many came to faith through his
ministry.
Paul could command them to follow certain rules$ but here he e%horts them to follow him$ to follow his
e%am#le CEerse 11D. ,hile Paul cannot be #resent with the "orinthians$ he does send his finest giftFTimothy Csee
Phili##ians 3=19<3'D. Timothy will remind them of what they haEe already seen and heard from Paul. :e will
remind them of PaulJs conduct Chis waysD and of his teaching$ which are in "hrist. PaulJs #reaching is fleshed out
by his #ractice. Paul can not only say$ ADo as . say$B but also$ ADo as . do.B Paul #ractices what he #reaches.
Timothy will remind the "orinthians of these matters. &urthermore$ TimothyJs reminder of PaulJs teaching and
conduct will be e%actly the same message as he and Paul teach in any other church= A6ust as I tea'h e5ery4here
in e5ery 'hur'h.B This is a Eery im#ortant statement$ which contradicts all those who tell us that PaulJs words to
the "orinthian church are uniPuely fashioned for this one situation$ but not for other churches. That is not what
Paul says. :is teaching and his #ractice are consistent in eEery church.
-re there those who will not heed PaulJs gentle #lea for re#entanceI -re there those who haEe somehow
become bold in PaulJs absence$ conEinced that they will neEer see him againI ,ith Paul gone$ some "orinthian
leaders are beginning to reign roughshod oEer their followers. :ow bold they are in PaulJs absenceO &or such fol)s$
Paul has a stronger word of warning= ALoo) outO . am coming soon$ and when . come$ . will be as tough as . haEe
to be.B
PaulJs intent is to come as Puic)ly to "orinth as he can. :is desire is that the saints there haEe heeded his
written warnings and made right the things in which they are wrong. .f such is the case$ Paul can e%#ect to come
and be warmly receiEed$ forgetting the sins of the #ast. But if there is no re#entance$ if those who o##ose him
#ersist$ Paul will come in #ower$ and he will then use his a#ostolic authority to deal with them. The eloPuent
s#eech of these leaders will not be enough when Paul arriEes$ for he will e%#ose their lac) of real s#iritual #ower.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
)4 True Spirituality: A Study of 1 Corinthians
Timothy will come shortly. But soon$ Paul is coming to "orinth. :ow do they want him to comeI Do they wish
to haEe him come with loEe and a s#irit of gentleness$ made #ossible by their re#entanceI 7r$ do they wish him to
come with the rod of correctionI The choice is theirs.
Con'lusion
PaulJs words to the "orinthians are for us as well$ and they haEe much to say. Let me conclude by suggesting
some of the im#lications of our te%t.
/01 &aul6s words speak volumes on the su#!et of leadership. . hear a great deal about leadershi# in the church
these days. Sadly$ most of what is said is from the secular wisdom of this world. ,e seem to hear more from Peter
Druc)er than from Mesus or from Paul. ,hat is said that AsoundsB s#iritual is usually secular at its coreFwith a
sugar coating of s#iritual terminology$ #roof<te%ted by some #assage$ strained beyond its meaning or intent.
Paul attributes the leadershi# which many "orinthians follow to the secular wisdom and #ower of the day.
These are the leaders whose followers disdain and eEen reNect the a#ostles. PaulJs leadershi# is described as a
radical contrast to this worldly<wise leadershi#. ,e are told that a leader is Aone who has followers.B Leadershi#$
by this definition$ is not a matter of diEine calling or of "hrist<li)e character. Paul must haEe oEerloo)ed something
Eery im#ortant$ then$ when he s#elled out the Pualifications for leaders in 1 Timothy 4 and Titus 1. Peter too must
haEe missed the mar) in the fifth cha#ter of 1 Peter.
.f . could ta)e u# the te%t of 1 "orinthians ' and wring it out li)e a wet rag$ it would Eirtually ooKe with
"hrist$ AChrist 'ru'i&ied.B .n Eerses 1<6$ Paul s#ea)s of himself and the other a#ostles as serEants and stewards$
and he urges the "orinthians to hold u# on Nudgments they cannot and should not be ma)ing. . find this
reminiscent of our Lord=
35 Mesus therefore said$ A,hen you lift u# the Son of an$ then you will )now that . am :e$ and
. do nothing on y own initiatiEe$ but . s#ea) these things as the &ather taught eB CMohn 5=35D.
'3 Mesus said to them$ A.f 9od were your &ather$ you would loEe eT for . #roceeded forth and
haEe come from 9od$ for . haEe not eEen come on y own initiatiEe$ but :e sent eB CMohn
5='3D.
'9 A&or . did not s#ea) on y own initiatiEe$ but the &ather :imself who sent e has giEen e
commandment$ what to say$ and what to s#ea)B CMohn 13='9D.
12 ADo you not belieEe that . am in the &ather$ and the &ather is in eI The words that . say to
you . do not s#ea) on y own initiatiEe$ but the &ather abiding in e does :is wor)sB CMohn
1'=12D.
3' ADo not Nudge according to a##earance$ but Nudge with righteous NudgmentB CMohn !=3'D.
'! A-nd if anyone hears y sayings$ and does not )ee# them$ . do not Nudge himT for . did not
come to Nudge the world$ but to saEe the world. '5 :e who reNects e$ and does not receiEe y
sayings$ has one who Nudges himT the word . s#o)e is what will Nudge him at the last dayB CMohn
13='!<'5D.
,ere the a#ostles homelessI So was our Lord=
6! -nd as they were going along the road$ someone said to :im$ A. will follow 8ou whereEer 8ou
go.B 65 -nd Mesus said to him$ AThe fo%es haEe holes$ and the birds of the air haEe nests$ but the
Son of an has nowhere to lay :is headB CLu)e 9=6!<65D.
-re Paul and his a#ostolic colleagues des#ised and reNected$ the scum of the earthI So was the Lord Mesus
"hrist. -re they e%hibited as those condemned to deathI So was our Lord=
4 :e was des#ised and forsa)en of men$ - man of sorrows$ and acPuainted with griefT -nd li)e
one from whom men hide their face$ :e was des#ised$ and we did not esteem :im. ' Surely our
griefs :e :imself bore$ -nd our sorrows :e carriedT 8et we ourselEes esteemed :im stric)en$
Smitten of 9od$ and afflicted. 6 But :e was #ierced through for our transgressions$ :e was
crushed for our iniPuitiesT The chastening for our well<being fell u#on :im$ -nd by :is
scourging we are healed. 1 -ll of us li)e shee# haEe gone astray$ +ach of us has turned to his
own wayT But the Lord has caused the iniPuity of us all To fall on :im C.saiah 64=4<1D.
)4
Lesson *: 3ollo' the Leader )5
,hen the a#ostles are abused$ mistreated$ and wrongly accused$ do they res#ond graciously$ see)ing
reconciliationI So did our Lord.
15 SerEants$ be submissiEe to your masters with all res#ect$ not only to those who are good and
gentle$ but also to those who are unreasonable. 19 &or this finds faEor$ if for the sa)e of
conscience toward 9od a man bears u# under sorrows when suffering unNustly. 32 &or what credit
is there if$ when you sin and are harshly treated$ you endure it with #atienceI But if when you do
what is right and suffer for it you #atiently endure it$ this finds faEor with 9od. 31 &or you haEe
been called for this #ur#ose$ since "hrist also suffered for you$ leaEing you an e%am#le for you to
follow in :is ste#s$ 33 ,:7 "7.TT+D *7 S.*$ *7R ,-S -*8 D+"+.T &7(*D .* :.S 7(T:T 34
and while being reEiled$ :e did not reEile in returnT while suffering$ :e uttered no threats$ but
)e#t entrusting :imself to :im who Nudges righteouslyT 3' and :e :imself bore our sins in :is
body on the cross$ that we might die to sin and liEe to righteousnessT for by :is wounds you were
healed. 36 &or you were continually straying li)e shee#$ but now you haEe returned to the
She#herd and 9uardian of your souls C1 Peter 3=15<36D.
The a#ostles are sim#ly liEing out the life of "hrist= A&or to me$ to liEe is "hrist$ and to die is gainB
CPhili##ians 1=31D. This is e%actly what we are called$ and eEen commanded$ to do. Paul instructs the "orinthians
to be imitators of him C1 "orinthians '=11D. .n the conte%t of his words$ we see that he is calling u#on us to suffer
for "hristJs sa)e$ to Ata(e up our 'ross daily$B and to follow :im. The ross is not merely the means #y whih we
are saved= it is the #asis for our santifiation, and it is the paradigm for our daily lives. The foolishness and the
weakness of the gospel is that whih we not only em#rae to #e saved, #ut whih we em#rae as the model for our
lives. *o wonder Paul forsa)es secular leadershi# #rinci#les and turns us to "hrist. To do this is not drudgeryT it is
a Noy and a #riEilege=
39 &or to you it has been granted for "hristJs sa)e$ not only to belieEe in :im$ but also to suffer
for :is sa)e$ 42 e%#eriencing the same conflict which you saw in me$ and now hear to be in me
CPhili##ians 1=39<42D.
5 ore than that$ . count all things to be loss in Eiew of the sur#assing Ealue of )nowing "hrist
Mesus my Lord$ for whom . haEe suffered the loss of all things$ and count them but rubbish in
order that . may gain "hrist$ 9 and may be found in :im$ not haEing a righteousness of my own
deriEed from the Law$ but that which is through faith in "hrist$ the righteousness which comes
from 9od on the basis of faith$ 12 that . may )now :im$ and the #ower of :is resurrection and
the fellowshi# of :is sufferings$ being conformed to :is deathT 11 in order that . may attain to the
resurrection from the dead CPhili##ians 4=5<11D.
/21 &aul6s words aution us a#out seeking to please men, rather than ,od, and striving to do those things
whih appear to #e suessful and worthwhile. There is a time to Nudge ourselEes and others. But here Paul warns
of the danger of Nudging others. :e eEen warns of the danger of Nudging oneself. The "orinthians want to #ossess
those s#iritual gifts which are Eerbal and Eisible$ the gifts many thin) are the best. Paul shoc)s them by
challenging their system of eEaluating the im#ortance of the gifts in cha#ter 13. :e see)s to encourage those with
seemingly insignificant gifts that they indeed #lay a most Eital role in the body of "hrist. Let us be careful that we
do not gauge our effectiEeness on the basis of what others say$ or eEen on the basis of what we thin) or feel. <ur
task is not to sueed, #ut as servants and stewards to fulfill the alling whih ,od has given us. 7ur wor) may not
seem successful$ significant$ or effectiEe$ but neither did our LordJs word win the a##roEal of men. Paul too loo)s a
miserable failure. But today is not the time to Nudge the results of our ministry$ and we are not the ones to Nudge
such things. Let us leaEe these matters to 9od and faithfully continue to fulfill our stewardshi#.
/41 &aul6s words e.hort us to live in the light of the seond oming. To Paul$ what we do in the #resent is Eery
im#ortant$ but only when considered in the light of eternity. The "orinthians err in assuming that they #resently
#ossess those blessings 9od #roEides and #romises for the future. They fail to understand that those who are men
and women of faith must be willing to suffer for "hristJs sa)e in this age$ so that they can enter into :is glory in
the ne%t. This is the theme of the Boo) of :ebrews$ and the #oint of all those named in the Ahall of faithB in
:ebrews 11. The unbelieEing world$ with its AwisdomB and A#owerB is all of this age. The "hristianJs AworldB
includes this age and the one to come. ,e are to liEe in this age in the light of the ne%t. The unbelieEer liEes only
for the #resent. +schatology Cthe doctrine of future thingsF#ro#hecyD has Eery im#ortant im#lications for godly
liEing in this #resent age.
/51 &aul6s teahing in the first four hapters of 0 Corinthians is an e.ample of godly leadership and a model
for us in dealing with pro#lems in the hurh. The church at "orinth has many #roblems$ but in the light of
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
)) True Spirituality: A Study of 1 Corinthians
eternity$ we #robably haEe Nust as many in our own church today. Paul could haEe come on li)e gangbusters$
wielding his a#ostolic authority by naming names and calling out orders. :e could haEe gone straight to "orinth
and Ahad it outB with the #roblem #eo#le. PaulJs dealings with those in the wrong at "orinth are an e%am#le of his
instructions to Timothy in handling #roblem #eo#le at +#hesus=
31 Therefore$ if a man cleanses himself from these things$ he will be a Eessel for honor$
sanctified$ useful to the aster$ #re#ared for eEery good wor). 33 *ow flee from youthful lusts$
and #ursue righteousness$ faith$ loEe and #eace$ with those who call on the Lord from a #ure
heart. 34 But refuse foolish and ignorant s#eculations$ )nowing that they #roduce Puarrels. 3'
-nd the LordJs bond<serEant must not be Puarrelsome$ but be )ind to all$ able to teach$ #atient
when wronged$ 36 with gentleness correcting those who are in o##osition$ if #erha#s 9od may
grant them re#entance leading to the )nowledge of the truth$ 31 and they may come to their
senses and esca#e from the snare of the deEil$ haEing been held ca#tiEe by him to do his will C3
Timothy 3=31<31D.
:ow could Paul be more gentle than he is with the "orinthiansI :e e%#oses the #roblem and then deals with it
in #rinci#le$ rather than in terms of #ersonalities. ,hen he does name names$ they are only figuratiEe analogies so
that the real cul#rits remain unnamed. &inally$ Paul clearly e%#oses the #roblem= little grou#s of arrogant
"hristians are #roudly following leaders who use secular means and who #roclaim a secular message$ turning
belieEers from the truths of the ,ord and the sim#licity of the gos#el. These fol)s haEe come to thin) too highly of
themselEes and too #oorly of Paul and his fellow<a#ostles. -nd yet eEen now$ Paul admonishes them as their father$
see)ing to bring about re#entance and reconciliation without the use of more aggressiEe means. 7nly as a last
resort does Paul threaten the use of these more forceful means. *ere is a different #reed of leader, a leader who is
like Christ, and a leader whom all of us should seek to imitate. Let us learn to deal with #roblems as graciously as
Paul.
/71 Finally, &aul6s teahing in hapters 0@5 lays the foundation for what he is a#out to say in hapters 7 and
following. There are many s#ecific #roblems in "orinth which need correction. The ne%t matter Paul must address
is incest in the church Ccha#ter 6D. ,hy does Paul not begin with this #roblemI .t is because right thin)ing
#recedes right conduct. The "orinthians are misbehaEing because they are wea) in their gras# of the ,ord. PaulJs
first four cha#ters are about the right foundation. The "orinthians must see that 9odJs ,ord is true wisdom$ and
that 9odJs #ower is dis#layed through human wea)ness. They must understand that the gospel of +esus Christ is
the foundation for all life and ministry in the hurh. Christ ruified is the foundation and the standard for all
hurh life. -nd the good news of the gospel is that whih hum#les us, #reaking our pride and arrogane. 7nly
when these fundamental matters are set straight does Paul moEe on to address #articular #roblems. Bight thinking
preedes right ondut. Bight thinking omes from the 8ord of ,od as we are illuminated and empowered #y the
"pirit of ,od. ay we be men and women of the ,ord$ filled with :is S#irit.
))
#esson =:
Chur'h Dis'ipline: Ta(in) Sin Seriously
*1 Cor+ >:1,13.
Introdu'tion
,hen a friendJs car began to behaEe in a strange manner$ . Eolunteered to bring it home to ta)e a loo) at it. .
too) my daughter$ Menny$ and a friend by this fellowJs house and e%changed cars with him$ which meant . had to
driEe his car #ast the girlsJ school on the way home. Must as we a##roached the school$ the car began to behaEe Eery
badly$ missing and bac)firing noisily so that we sounded li)e a Eery troubled Eersion of "hitty<"hitty<Bang<BangO
-s we #assed by the school$ . loo)ed bac) in the mirror Nust in time to see my daughter and her friend$ without any
signal$ diEe down into the seat. They did not want anyone to see them in that old$ sic)ly car. The car was no status
symbolF. would haEe duc)ed myself$ but someone had to driEe.
.f li)ened to an automobile$ the church at "orinth is a wrec). The engine barely runs Con Nust a few cylindersD$
the transmission sli#s$ and the wheels are about to fall off. The irony is that the "orinthians driEe about in this car
with heads held high. They are #roud of their car CchurchD$ and they let eEeryone )now it.
.n the first four cha#ters of 1 "orinthians$ Paul introduces a shameful #roblem in the church. The "orinthians
#roudly attach themselEes to certain leaders$ whose teaching seems to disclose a AwisdomB not )nown or taught by
other teachers$ and certainly not by Paul or his fellow<a#ostles. These cliPues and factions are undermining the
unity of the church and are a denial of the gos#el of Mesus "hrist. .n cha#ters 6 and 1$ Paul calls attention to two
other #roblems #laguing the church= immorality and lawsuits.
"ha#ter 6 is not actually about the immorality of one church member$ as much as it is about the #ride and
#assiEity of the entire church in res#onse to this sinner. .t is not until the end of cha#ter 1 CEerses 13<32D that Paul
e%#oses the eEil of immorality. ,e see then that cha#ters 6 and 1 are a unit. "ha#ter 6 introduces the matter of
immorality and the obligation of the church to e%ercise disci#line. "ha#ter 1 ta)es u# the issue of "hristians ta)ing
each other to law courts CEerses 1<11D$ and then concludes with PaulJs teaching on immorality.
,e might loo) at cha#ters 1<1 in this way. "ha#ters 1<' address Ain houseB sin$ sins that are not recogniKed or
regarded by the unsaEed. These first four cha#ters s#ea) of diEisions which are neither biblical nor godly$ those
based u#on leaders$ #ride$ human wisdom$ and #ower. "ha#ters 6 and 1 deal with sins which are being #racticed in
#ublic$ while the world loo)s on in amaKement. "ha#ter 6 e%#oses a situation in which the "orinthians should
diEideT that is$ they should se#arate themselEes from one who #rofesses to be saEed$ but who is liEing in sin. *ot
only those in "orinth$ but others elsewhere are aware of the immorality of this man in the "orinthian church$ and
eEen the #agans are shoc)ed. .n the first 11 Eerses of cha#ter 1$ Paul shows how unholy diEisions haEe been ta)en
into the #ublic Eiew$ when belieEers are ta)ing each other to court to settle their differences. .n Eerses 13<32$ Paul
returns to the issue of immorality to show why this is such a great eEil.
A Sho'(in) Sin
*>:1.
1 .t is actually re#orted that there is immorality among you$ and immorality of such a )ind as
does not e%ist eEen among the 9entiles$ that someone has his fatherJs wife.
+Een though far remoEed from the "orinthians$ news reaches Paul of immorality in the church. PaulJs
introductory words$ AIt is actually reported A $B are instructiEe. The translation Aa'tuallyB e%#resses PaulJs shoc)
and dismay. But the same term is rendered A'o11onlyB in the ?ing Mames ;ersion. The em#hasis here falls on the
fact that the immorality in the "orinthian church is common )nowledge. Thus$ the *ew Merusalem Bible renders
PaulJs words$ AI ha5e 2een told as an undou2ted &a't A +B . am inclined to thin) Paul intends us to get both of
these nuances. Paul is shoc)ed that immorality is ta)ing #lace in the church$ and that this fact is such common
)nowledge that no one doubts it.
.t is bad enough that Paul hears of immorality in the "orinthian church$ but what Paul has yet to say is eEen
more disturbing. ,hile it is #ossible$ eEen li)ely$ that immorality is common#lace in the church$ Paul turns to a
s#ecific instance. .t seems that this is a Aworst case scenarioBT that is$ there are other cases of immorality in the
church which may haEe been )nown to Paul$ but the s#ecific instance he refers to is the situation in which a son
has ta)en his fatherJs wife. PaulJs words seem to inform us that this is not a Aone night fling$B because he says$
Aso1eone has his &ather0s 4i&e.B The sin is still going on as Paul writesO ,hether or not the father is aliEe is
unclear. ,hether this man is married to his fatherJs wife is also not clearly indicated. *either are we told that the
woman is a #rofessing "hristian. ,e do )now that Paul does not instruct the church to cast the woman out$ but
only the man. .t is Eery clear that a man is liEing immorally with his fatherJs wife$ something which would be
shoc)ing to an 7ld Testament saint CLeEiticus 15=5T Deuteronomy 33=42T 3!=32D$ something which was forbidden
by the a#ostles C-cts 16=32$ 39T 31=36D$ and something which is considered taboo by the #agan "orinthians.
Sin !as Spread Throu)hout the Chur'h
*>:9.
3 -nd you haEe become arrogant$ and haEe not mourned instead$ in order that the one who had
done this deed might be remoEed from your midst.
The sin of this one man is but the ti# of the iceberg. 7ther cases of immorality Cacce#table to the 9entilesOD can
no doubt be reEealed. But while Paul is distressed by the sin of this one man$ he is eEen more disturbed by the
sinful res#onse of the church. They haEe A%ecome arrogant$B and at the same time$ are Eirtually doing nothing to
correct this matter. Paul is distressed by the arrogance of the saints at "orinth. ,e haEe already been told of their
arrogance in the first four cha#ters of 1 "orinthians. *ow Paul s#ea)s of it in relationshi# to this case of
immorality.
,e could understand this arrogance in relation to this sin in the church in seEeral ways=
First, the Corinthians may #e proud of this man6s sin. .n the secular world$ this A#ride in sinB is eEidenced by
those who #arade their sins #ublicly on teleEision tal) shows. Something similar may be ha##ening at "orinth.
Remember that in the #agan religions of "orinth$ immorality was #racticed as a #art of their heathen Aworshi#.B
The "orinthians could haEe redefined the rules so that this sinful act is loo)ed u#on as enlightened "hristianity. Do
you thin) this suggestion is groundlessI . encourage you to read about the false teachers in 3 Peter and Mude and to
read the accounts of the teaching and lifestyle of DaEid ?oresh on his com#ound Nust an hourJs driEe from Dallas$
Te%as.
"eond, the Corinthians might #e puffed up and proud, not #eause of this man6s sin, #ut #eause of the
>loving way in whih they deal with him.? .n this thera#eutic age when the church is often loo)ed u#on more as a
Asu##ort grou#B than a Aholy te1ple$B church members refuse to disci#line members and continue to embrace
sinning saints$ eEen when it is clear they haEe no intention of re#enting of their sins$ and eEen when they #ublicly
#ersist in their sinful ways. .f this is the case in "orinth$ they would loEe the e%#ression of our day$ Aunconditional
acce#tance.B . haEe neEer seen this e%#ression in the Bible$ but . often hear it on the li#s of "hristians. .t is a
banner some hold high. .t is a banner some hold with pride.
Third, the Corinthians may #e proud and arrogant, not #eause of this sin or their response to it, #ut in spite
of this sin. ,e haEe already been informed about the #ride of the "orinthians. 7f what are they so #roudI ,ell$
they ta)e #ride in their leaders$ in their message$ and in their methods. They ta)e #ride in their Awisdom$B a
wisdom which is worldly that loo)s down on the sim#le message of "hrist crucified and the a#ostles who #roclaim
it. .t may Nust be that these saints are so #roud that they cannot or will not ac)nowledge or act u#on the sins which
are #ublic and undeniable. M. B. Philli#s seems to understand the "orinthiansJ #ride in this way$ for he renders
PaulJs words$ A-re you still #roud of your churchIB The *ew +nglish Bible reads$ AAnd you 'an still 2e proud o&
yoursel5esGB Pride is the result of turning from the truth. Pride )ee#s one from seeing the truth. The "orinthians
maintain an attitude of #ride when the situation should #roduce mourning.
The last #art of Eerse 3 indicates that while the "orinthians should e%communicate this man from the church$
they haEe not done so. Paul also giEes us insight into why the "orinthians do not act and what would change this.
These saints are #roud when they should be mourning. Pride is what )ee#s the church from e%#elling the wayward
and willful saint. ourning is what should be ta)ing #lace in the church$ and if it does$ the saints will e%#el the
immoral man.
,hen my wife has gone to school for the day$ . am left at home alone. 7ur cats )now that when my wife leaEes
and the front door closes$ a whole new set of rules are in #lace. 7ur cats loEe to Num# u# on the table. .f there is a
clothes bas)et filled with clothes$ so much the better. ,hat they really loEe is a bas)et full of warm clothes$ Nust out
of the drier. . almost neEer ma)e the cats get down. ,hen . do$ it is because Meannette is home. But those cats loo)
so cute all curled u# in a clothes bas)et. .Jm #roud of our cats$ and that is why . donJt correct them$ eEen though .
)now that what they are doing is wrong.
Lesson +: Church -iscipline: Taking Sin Seriously )
*ow$ if one of our cats bro)e its bac) and was in terrible #ain$ Meannette and . would mourn. ,e would be
dee#ly saddened by this malady. -nd eEen though it would brea) our hearts$ we would ta)e him to the Eet and haEe
him #ut to slee#. . do not see) to correct that in which . ta)e #ride. . do see) to correct any situation which causes
me to mourn. Sin should cause the "orinthians to mourn$ but it does not. .nstead$ as strange as it may seem$ these
saints continue to be #uffed u# with #ride. 7ne can hardly e%#ect a #roud church to commence the #ainful #rocess
of correction. -t this #oint$ Paul sim#ly says that this #erson should be remoEed from their midst. .n the ne%t
Eerses$ we shall see the form that Paul e%#ects correction to ta)e$ the correction in which Paul himself is a
#artici#ant.
Paul0s Response in A2sentia
*>:3,>.
4 &or .$ on my #art$ though absent in body but #resent in s#irit$ haEe already Nudged him who has
so committed this$ as though . were #resent. ' .n the name of our Lord Mesus$ when you are
assembled$ and . with you in s#irit$ with the #ower of our Lord Mesus$ 6 . haEe decided to deliEer
such a one to Satan for the destruction of his flesh$ that his s#irit may be saEed in the day of the
Lord Mesus.
,hat a great e%cuse Paul has for not getting inEolEed in this ugly situation in "orinth. -fter all$ he is far
remoEed. ,hat can he doI ,ell for one thing$ Paul can write a letter. &or another$ he can act eEen from a distance.
Paul describes the disci#line #rocess in Eerses 4<6$ and he s#ea)s of himself as an actiEe #artici#ant. :e thereby
sets the e%am#le and ho#es the "orinthians will follow.
Paul may be #hysically absent$ but he is neEer s#iritually absent. This is true not only of the "orinthian church$
but of the other churches Csee "olossians 3=6D. PaulJs references to his #rayers Csee Romans 1=9T +#hesians 1=1!T
Phili##ians 1=4<6T 1 Thessalonians 1=3<4$ etc.D and his #ersonal )nowledge of #eo#le in churches where he has
neEer yet Eisited Ce.g. Romans 11D are indicatiEe of his s#iritual #resence beyond his #hysical local church. any
of the "orinthians are PaulJs s#iritual children Csee '=1'<11D. :e not only writes to them$ but he ma)es eEery effort
to obtain re#orts of how they are coming along. ,hen word of #roblems in "orinth reaches Paul$ he does not allow
his absence to )ee# him from doing the right thing. :e is with these saints in s#irit$ and so while the "orinthians
haEe not yet done anything to correct the situation$ Paul informs them that he has ta)en action. :e has already
acted as though he were #resent. :e has done what he would do if he were #resent$ and what those who are #resent
should do. .n following PaulJs e%am#le$ they will carry out the )ind of disci#line which the Scri#tures rePuire.
16 A-nd if your brother sins$ go and re#roEe him in #riEateT if he listens to you$ you haEe won
your brother. 11 But if he does not listen to you$ ta)e one or two more with you$ so that by the
mouth of two or three witnesses eEery fact may be confirmed. 1! -nd if he refuses to listen to
them$ tell it to the churchT and if he refuses to listen eEen to the church$ let him be to you as a
9entile and a ta%<gatherer. 15 Truly . say to you$ whateEer you shall bind on earth shall be bound
in heaEenT and whateEer you loose on earth shall be loosed in heaEen. 19 -gain . say to you$ that
if two of you agree on earth about anything that they may as)$ it shall be done for them by y
&ather who is in heaEen. 32 &or where two or three haEe gathered together in y name$ there .
am in their midstB Catthew 15=16<32T see also 9alatians 1=1<3T 3 Thessalonians 4=1$ 1'<16T
Titus 4=12<11D.
This te%t in atthew 15 is our LordJs instructions to :is disci#lesFthe a#ostlesFamong whom Paul has been
added as the re#lacement of Mudas. ,hat our Lord commanded the a#ostles$ they were to instruct the churches$ so
that church disci#line would be an on<going #ractice throughout the history of the church. ore than any other
te%t$ atthew 15 s#ells out the #rocess of disci#line. PaulJs words in 1 "orinthians 6 closely #arallel those of our
Lord. Let us consider some of the )ey elements of church disci#line$ as taught by our Lord and reiterated by Paul in
our te%t.
/01 Churh disipline is a proess. *ere, in 0 Corinthians 7, &aul speaks of the final step of disipline.
atthew 15 s#ells out the full #rocess of church disci#line$ from the #riEate rebu)e of a single saint$ to the
collectiEe e%#ulsion from the congregation by the whole church. The reason Paul deals only with the last ste# of
this #rocess in 1 "orinthians 6 is that the willful rebellion of the sinner is eEident$ and his sin has already become
#ublic )nowledge. Disci#line must be as #ublic as the sin.
C21 Churh disipline is the o#ligation of the whole hurh. Paul s#ea)s of the disci#line #rocess ta)ing #lace
when Ayou are asse12led.B 7ur Lord instructed that the matter be told Ato the 'hur'hB Catthew 15=1!D. .n the
atthew te%t$ it is assumed that this will ha##en after the wayward indiEidual has been #riEately confronted. .n the
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
*# True Spirituality: A Study of 1 Corinthians
case of the immoral man in the church at "orinth$ the matter has already become a matter of #ublic )nowledge.
"onsePuently$ the correction must be as #ublic as the sin. ,e see in the Scri#tures that the final ste# of disci#line is
ta)en by the entire church$ when they haEe assembled. The Lord #romises :is s#ecial #resence when such a
gathering is assembled for disci#line=
19 A-gain . say to you$ that if two of you agree on earth about anything that they may as)$ it shall
be done for them by y &ather who is in heaEen. 32 A&or where two or three haEe gathered
together in y name$ there . am in their midstB Catthew 15=19<32D.
:ow often this te%t is misa##lied$ as though our Lord is referring to Nust any gathering of two or three saints.
.n the conte%t$ the gathering of but two or three is sufficient for the Lord to be s#ecially #resent in this most
difficult duty.
/41 Churh disipline involves all of the loal hurh, and it has impliations for the hurh at large. Paul
calls for the whole "orinthian church to be inEolEed. This is a most difficult assignment$ for the "orinthian church
is diEided into Earious factions that seem unable to wor) together on anything. "hurch disci#line should be
e%ercised in unity. But Paul goes eEen further than rePuiring the whole church to #artici#ate in this act of
disci#line. Paul$ acting with the church in this matter$ strongly im#lies that church disci#line should be e%ercised
more generally$ by all the churches. .n our day of great mobility and many churches to attend$ someone who is
under disci#line usually finds it easy to sim#ly attend elsewhere. .t seems that word of disci#line needs to be
communicated to other churches$ and that other churches haEe an obligation to honor that act of disci#line if the
wayward #arty attem#ts to AmoEe his membershi#B to that church. .t also suggests that newcomers to any church
should be interEiewed$ to be certain that they are not under disci#line elsewhere.
/51 Churh disipline is to #e done in the name and in the power of our Lord. The church acts on behalf of the
Lord in carrying out disci#line. This is why the LordJs #resence is #romised in disci#line. This is why Paul s#ea)s
of acting Ain the na1e o& the #ord 6esusB and in Athe po4er o& the #ord 6esusB C1 "orinthians 6='D. ,e act on
9odJs behalf$ and thus when we act$ 9od acts as well Csee atthew 15=15<19D.
/71 Churh disipline delivers the sinner into the power of "atan. "hurch disci#line e%#els the wayward and
unre#entant saint from the church$ from #artici#ating in its worshi# Ci.e.$ the LordJs TableD$ and from fellowshi#
with indiEiduals or small grou#s of belieEers. .n so doing$ the sinning saint not only loses the #ositiEe benefits of
being a #art of the church body$ but is #laced in the Eery dangerous #osition of being Eulnerable to SatanJs attac)s.
.n PaulJs words$ the one who is disci#lined is Adeli5ered to SatanB Csee also 1 Timothy 1=32D. Satan is a destroyer$
a roaring lion see)ing whom he may deEour Csee 1 Peter 6=5D. ,hen the church e%#els a wayward member$ that
#erson is giEen oEer to Satan$ )nowing that he delights in destruction. .t is not a #retty #icture$ nor is it something
any church should ta)e lightly. ,hen we deliEer one oEer to Satan$ we are sim#ly giEing the unre#entant "hristian
what he has chosen. To remain in sin is to be in the bondage of Satan C3 Timothy 3=3'<31D. To be disci#lined is
sim#ly to hand that one oEer fully to Satan. Disipline onfirms a hoie that the sinner has already made.
/91 8hile "atan has the power to destroy the flesh, he does not have the authority to destroy the spirit. -t
SatanJs rePuest$ he was giEen the authority to attac) Mob$ but this authority has always had boundaries. 9iEen 9odJs
#ermission$ Satan could do so much to Mob and no more Csee Mob 1=13T 3=1D. Satan does not haEe the #ower to
s#iritually destroy one who is saEed by the blood of Mesus "hrist=
3! Ay shee# hear y Eoice$ and . )now them$ and they follow eT 35 and . giEe eternal life to
them$ and they shall neEer #erishT and no one shall snatch them out of y hand. 39 y &ather$
who has giEen them to e$ is greater than allT and no one is able to snatch them out of the
&atherJs handB CMohn 12=3!<39D.
41 ,hat then shall we say to these thingsI .f 9od is for us$ who is against usI 43 :e who did not
s#are :is own Son$ but deliEered :im u# for us all$ how will :e not also with :im freely giEe us
all thingsI 44 ,ho will bring a charge against 9odJs electI 9od is the one who NustifiesT 4' who
is the one who condemnsI "hrist Mesus is :e who died$ yes$ rather who was raised$ who is at the
right hand of 9od$ who also intercedes for us. 46 ,ho shall se#arate us from the loEe of "hristI
Shall tribulation$ or distress$ or #ersecution$ or famine$ or na)edness$ or #eril$ or swordI 41 Must
as it is written$ A&or Thy sa)e we are being #ut to death all day longT ,e were considered as
shee# to be slaughtered.B 4! But in all these things we oEerwhelmingly conPuer through :im
who loEed us. 45 &or . am conEinced that neither death$ nor life$ nor angels$ nor #rinci#alities$
nor things #resent$ nor things to come$ nor #owers$ 49 nor height$ nor de#th$ nor any other
created thing$ shall be able to se#arate us from the loEe of 9od$ which is in "hrist Mesus our Lord
CRomans 5=41<49D.
*#
Lesson +: Church -iscipline: Taking Sin Seriously *1
SatanJs destructiEe #owers and desires e%tend only as far as the flesh=
35 A-nd do not fear those who )ill the body$ but are unable to )ill the soulT but rather fear :im
who is able to destroy both soul and body in hellB Catthew 12=35D.
15 A-nd the nations were enraged$ and Thy wrath came$ and the time came for the dead to be
Nudged$ and the time to giEe their reward to Thy bond<serEants the #ro#hets and to the saints and
to those who fear Thy name$ the small and the great$ and to destroy those who destroy the earthB
CReEelation 11=15D.
/:1 Churh disipline is only for those who are saints or for those who profess to #e saints. Paul ma)es it Eery
clear in Eerses 13 and 14 that church disci#line is for those who are inside the church$ and not for those who are
outside. The Lord ma)es the same #oint in atthew 15=16$ where :e begins$ AI& your 2rother sins A +B The final
outcome of church disci#line is that a belieEer who willfully remains in sin is treated as a 9entile and a ta%<
gatherer C15=1!D. -ssociation with the belieEer under disci#line is to be terminated$ but he is still to be regarded as
a brother$ and not as an enemy C3 Thessalonians 4=1'<16D.
/;1 Churh disipline is not a final !udgment whih ondemns one to eternal hell, #ut one whih has the goal
of the sinner6s repentane and final salvation. "hurch disci#line is to be e%ercised for the highest good of the
sinning saint. "onsePuently$ Paul ma)es it Eery clear that Aturning one oEer to SatanB in church disci#line is not a
final act of condemnation$ but an action ta)en with a Eiew to the wayward saintJs re#entance from sin in this life$
or at least his s#iritual salEation in the ne%t. Disipline is a severe mery, whih is painful to those who disipline,
and to the one disiplined. It is mery in that it seeks the highest good of the wayward saint.
A $i2li'al Mandate &or Chur'h Dis'ipline
*>:?,=.
1 8our boasting is not good. Do you not )now that a little leaEen leaEens the whole lum# of
doughI ! "lean out the old leaEen$ that you may be a new lum#$ Nust as you are in fact
unleaEened. &or "hrist our PassoEer also has been sacrificed. 5 Let us therefore celebrate the
feast$ not with old leaEen$ nor with the leaEen of malice and wic)edness$ but with the unleaEened
bread of sincerity and truth.
.n Eerse 3$ Paul indicates that the res#onse of the "orinthians to this great sin is Nust the o##osite of what it
should be. They should mourn and then remoEe this one from their midst. .nstead they are #uffed u# with #ride and
do nothing about this eEil. Paul wants to be absolutely clear that the arrogance of the "orinthians is not good. ,hy
notI Because it is destructiEe. ,e surely )now it is harmful to the man liEing in sin. But now Paul see)s to show us
how destructiEe failing to deal with sin is to the church. :e does so by an 7ld Testament ritual$ which was fulfilled
in "hrist$ but also has much a##lication to the *ew Testament saint.
Paul turns his readers to imagery of leaEen$ and the way a little bit of leaEen can change the whole lum# of
dough in which it is found. The sinner whom the "orinthians embrace and fail to #ut out of the church is li)ened
to a little leaEen #laced in a lum# of dough. .f left there for long$ it changes the whole batch of dough. .f this sinner
is allowed to remain in the fellowshi# of the saints at "orinth$ he will contaminate the entire church$ Nust as -chan
brought harm to the entire nation of .srael Csee Moshua !D. By remoEing this man from their midst$ the church at
"orinth not only see)s the sinnerJs restoration$ they also #romote their own #urity.
*ow Paul begins to fine tune this leaEen and lum# analogy$ turning to a s#ecific celebration in the 7ld
Testament. Paul reminds his readers of the feast of unleaEened bread$ which was to begin immediately after the
PassoEer lamb was sacrificed=
1 A7bserEe the month of -bib and celebrate the PassoEer to the Lord your 9od$ for in the month
of -bib the Lord your 9od brought you out of +gy#t by night. 3 -nd you shall sacrifice the
PassoEer to the Lord your 9od from the floc) and the herd$ in the #lace where the Lord chooses
to establish :is name. 4 8ou shall not eat leaEened bread with itT seEen days you shall eat with it
unleaEened bread$ the bread of affliction Cfor you came out of the land of +gy#t in hasteD$ in order
that you may remember all the days of your life the day when you came out of the land of +gy#t.
' &or seEen days no leaEen shall be seen with you in all your territory$ and none of the flesh
which you sacrifice on the eEening of the first day shall remain oEernight until morningB
CDeuteronomy 11=1<'D.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
*" True Spirituality: A Study of 1 Corinthians
-fter the PassoEer was celebrated$ the &east of (nleaEened Bread commenced. The .sraelites were to go
throughout their dwellings$ see)ing to find any leaEen and remoEe it. They were to eat unleaEened bread. LeaEen is
a symbol of sin$ and the PassoEer lamb was a #ro#hetic foreshadowing of our Lord Mesus "hrist. Paul calls :im
AChrist our Passo5erB CEerse !D and reminds us that :e has been sacrificed. .f "hrist is our PassoEer and :e has
been sacrificed$ what is to follow$ giEen the 7ld Testament #rototy#eI The leaven is to #e removed. Since "hrist
has been sacrificed$ we are not to harbor sin in our liEes$ but to see) to identify sin and remoEe it. ,ee) after wee)
when we celebrate the LordJs Table$ we are commemorating the fulfillment of PassoEer. This is no mere ritualT it is
a reminder of what should follow the sacrifice of the LambFcleansing in the cam#O The leaEen in the "orinthian
church Cthe cam#D is this sinner. :e must be remoEed. ,hat better time and #lace is there than in the meeting of
the church$ where the LordJs Table is celebratedI
Paul is not content to allow us to thin) that "hristJs atoning death$ celebrated at the LordJs Table$ should only
be a##lied to this man and his e%#ulsion from the church. .n Eerse 5$ Paul broadens the a##lication$ indicating
other forms of Alea5enB which are all too eEident in the church. The Aold lea5enB Cthis sinner who needs to be
e%#elledD and the Anew leaEen$B that of malice and wic)edness$ must be #ut away. alice and wic)edness refers to
that whole s#ectrum of Asacred sinsB which are harbored and eEen nurtured in the church. They must go$ and in
their #lace there should be the Aunlea5ened 2read o& sin'erity and truthB CEerse 5D. ,e are to #ut off the
hy#ocrisy and the false wisdom we haEe embraced and return to #urity of motiEation and of doctrine.
Clari&i'ation on Separation
*>:-,13.
9 . wrote you in my letter not to associate with immoral #eo#leT 12 . did not at all mean with the
immoral #eo#le of this world$ or with the coEetous and swindlers$ or with idolatersT for then you
would haEe to go out of the world. 11 But actually$ . wrote to you not to associate with any
so<called brother if he should be an immoral #erson$ or coEetous$ or an idolater$ or a reEiler$ or a
drun)ard$ or a swindlerFnot eEen to eat with such a one. 13 &or what haEe . to do with Nudging
outsidersI Do you not Nudge those who are within the churchI 14 But those who are outside$ 9od
Nudges. RemoEe the wic)ed man from among yourselEes.
This is not the first letter Paul has written to the "orinthians. Paul indicates in Eerse 9 that he has #reEiously
written to the "orinthians on the subNect of se#aration. .n that first letter$ he instructs them not to associate with
immoral #eo#le. PaulJs #reEious instructions include unbelieEing sinners of all )inds$ those who are immoral$ those
who are coEetous$ those who swindle$ and those who are idolaters. The "orinthians either misunderstand or twist
PaulJs words to mean something other than what Paul intends. They$ li)e the Mews of MesusJ day$ ePuate holiness
with se#aration from unbelieEers. ,hen he writes to the "orinthians$ Paul is not instructing them to aEoid contact
with unbelieEers. There is no way to aEoid contact with unsaEed sinners$ other than by means of death. The only
way to aEoid Athe worldB is not to liEe in the world. Besides this$ our task is not to avoid sinners, #ut to live among
them in suh a way as to reveal Christ to them(
14 A8ou are the salt of the earthT but if the salt has become tasteless$ how will it be made salty
againI .t is good for nothing anymore$ e%ce#t to be thrown out and tram#led under foot by men.
1' 8ou are the light of the world. - city set on a hill cannot be hidden. 16 *or do men light a
lam#$ and #ut it under the #ec)<measure$ but on the lam#standT and it giEes light to all who are
in the house. 11 Let your light shine before men in such a way that they may see your good
wor)s$ and glorify your &ather who is in heaEenB Catthew 6=14<11D.
9 But you are a chosen race$ a royal #riesthood$ a :7L8 *-T.7*$ a #eo#le for 9odJs own
#ossession$ that you may #roclaim the e%cellencies of :im who has called you out of dar)ness
into :is marEelous lightT 12 for you once were not a #eo#le$ but now you are the #eo#le of 9odT
you had not receiEed mercy$ but now you haEe receiEed mercy. 11 BeloEed$ . urge you as aliens
and strangers to abstain from fleshly lusts$ which wage war against the soul. 13 ?ee# your
behaEior e%cellent among the 9entiles$ so that in the thing in which they slander you as
eEildoers$ they may on account of your good deeds$ as they obserEe them$ glorify 9od in the day
of Eisitation C1 Peter 3=9<13D.
The "hristian must liEe in the world and rub shoulders with it in order to be a witness to the lost. ,hat a
"hristian cannot do is #artici#ate with the world in sin. ,e are to be in the world$ but we are to be unlike the
world$ liEing out the life of "hrist as lights in a dar) #lace=
*"
Lesson +: Church -iscipline: Taking Sin Seriously */
4 But do not let immorality or any im#urity or greed eEen be named among you$ as is #ro#er
among saintsT ' and there must be no filthiness and silly tal)$ or coarse Nesting$ which are not
fitting$ but rather giEing of than)s. 6 &or this you )now with certainty$ that no immoral or im#ure
#erson or coEetous man$ who is an idolater$ has an inheritance in the )ingdom of "hrist and 9od.
1 Let no one deceiEe you with em#ty words$ for because of these things the wrath of 9od comes
u#on the sons of disobedience. ! Therefore do not be #arta)ers with themT 5 for you were
formerly dar)ness$ but now you are light in the LordT wal) as children of light 9 Cfor the fruit of
the light consists in all goodness and righteousness and truthD$ 12 trying to learn what is #leasing
to the Lord. 11 -nd do not #artici#ate in the unfruitful deeds of dar)ness$ but instead eEen e%#ose
themT 13 for it is disgraceful eEen to s#ea) of the things which are done by them in secret. 14 But
all things become Eisible when they are e%#osed by the light$ for eEerything that becomes Eisible
is light. 1' &or this reason it says$ A-wa)e$ slee#er$ -nd arise from the dead$ -nd "hrist will
shine on youB C+#hesians 6=4<1'D.
Paul does not mean for the "orinthians to try to )ee# the church out of the world$ but to )ee# the world out of
the church. :e means that those who #rofess to be saEed must liEe li)e one who is saEed. - #erson should not be
embraced as a belieEer whose #rofession and #ractice are in contradiction. The "orinthians are not to associate
with a #erson claiming to be a "hristian$ who continues to liEe in sin. .mmorality is not the only basis for church
disci#lineT there is also coEetousness$ idolatry$ slanderous s#eech$ drun)enness$ or swindling. &ellowshi# with
someone who falls into this category is forbidden. This does not sim#ly mean that this #erson is e%communicated
from the meetingCsD of the churchT it also means that indiEidual belieEers must withdraw any manifestations of
fellowshi#. This includes the sharing of a meal$ which in biblical times was an intimate act of fellowshi# Csee
ReEelation 4=32D.
"hurch disci#line is a form of Nudging$ a form which is not only #ermitted but rePuired. 7utsiders are not a
#ro#er s#here of Nudgment$ but those who #rofess "hrist are to be scrutiniKed so far as their conduct is concerned.
9od will Nudge unbelieEers at the #ro#er time. Some unbelieEers will be saEed by the grace of 9od and$ li)e us$
esca#e the wrath of 9od through faith in "hrist. 7thers will be Nudged of 9od$ but this is not our res#onsibility. The
bottom line for the "orinthians is that they must #ut this immoral man out of their church.
This last e%#ression$ ARe1o5e the 4i'(ed 1an &ro1 a1on) yoursel5es$B is Eirtually a Puotation of
Deuteronomy 1!=! from the Se#tuagint$ the 9ree) translation of the :ebrew 7ld Testament=
3 A.f there is found in your midst$ in any of your towns$ which the Lord your 9od is giEing you$ a
man or a woman who does what is eEil in the sight of the Lord your 9od$ by transgressing :is
coEenant$ 4 and has gone and serEed other gods and worshi#ed them$ or the sun or the moon or
any of the heaEenly host$ which . haEe not commanded$ ' and if it is told you and you haEe heard
of it$ then you shall inPuire thoroughly. -nd behold$ if it is true and the thing certain that this
detestable thing has been done in .srael$ 6 then you shall bring out that man or that woman who
has done this eEil deed$ to your gates$ that is$ the man or the woman$ and you shall stone them to
death. 1 7n the eEidence of two witnesses or three witnesses$ he who is to die shall be #ut to
deathT he shall not be #ut to death on the eEidence of one witness. ! The hand of the witnesses
shall be first against him to #ut him to death$ and afterward the hand of all the #eo#le. So you
shall pur)e the e5il &ro1 your 1idst CDeuteronomy 1!=3<!$ em#hasis mineD.
The e%#ression is similar to that found elsewhere in the 7ld Testament=
! A.f a man is caught )idna##ing any of his countrymen of the sons of .srael$ and he deals with
him Eiolently$ or sells him$ then that thief shall dieT so you shall #urge the eEil from among youB
CDeuteronomy 3'=!D.
,hat Paul calls for in the *ew Testament church is not significantly different from what oses communicated
to the nation .srael. -fter all$ in the 7ld Testament$ 9od dwelt in the midst of :is #eo#le$ and thus the .sraelites
were rePuired to remoEe sin and sinners from their midst. .n the *ew Testament$ Paul informs the "orinthians that
9od now indwells :is tem#le$ the church. They too must remoEe sin from their midst$ because a holy 9od indwells
them. .n both cases$ it is recogniKed that remoEing the sinner may include death. This is a most serious ste#$ one
which we will ta)e only when we ta)e sin and 9odJs commandments seriously.
Con'lusion
PaulJs words in 1 "orinthians 6 are sobering. They are meant to be. :e has already written$ A.f any man
destroys the tem#le of 9od$ 9od will destroy him$ for the tem#le of 9od is holy$ and that is what you areB C1
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
*4 True Spirituality: A Study of 1 Corinthians
"orinthians '=1!D. *ow$ the "orinthians are reminded of their duty to #lay a #art in this #rocess by remoEing the
wayward and willful sinner from their midst. 7ur te%t raises a number of issues. -llow me to summariKe some of
them.
8hatever happened to sinC 8ears ago$ a secular #sychiatrist$ Dr. ?arl enninger$ wrote a boo) entitled$
8hatever $eame of "in. +Een this man realiKes that eEils haEe become too A#sychologiKed$B and that a sim#le
diagnosis of AsinB is needed. . can imagine the )inds of diagnosis we would haEe today for the malady of this
"orinthian man$ liEing with his fatherJs wife. ,e could delEe into his #ast and #robably find some e%cuse for
Aabuse.B Some would argue that he must haEe some )ind of genetic #redis#osition Cbiological #redestinationID for
this )ind of conduct. 7thers would argue that his conduct is normal$ and that the #roblem in the church is with
narrow<minded church members. Those who buy into the thera#eutic mentality would #rescribe long$ intensiEe
Cand e%#ensiEeD thera#y. any$ . am sure$ would tell us that this manJs #roblem is A#oor self<esteem.B The cure is
for him to Afeel better about himself.B This would certainly mean that church disci#line would be considered
harmful$ rather than hel#ful. &or Paul$ the diagnosis is sim#le$ and so is the #rescri#tion. The #roblem is the sin of
immorality$ and the #rescri#tion is to remoEe him from the church. ,hen the Bible is the standard for conduct$ and
it is Eiewed and used for defining sin and righteousness$ the diagnosis of this manJs #roblem is not that difficult.
8hatever happened to disipline /hurh and otherwise1C The "orinthian church fails to e%ercise disci#line on
the immoral man to whom Paul is referring. -t the same time$ Paul accuses the church of being arrogant. :ow can
this beI . can thin) of one way. To e%ercise disci#line is to ac)nowledge that you haEe done all that you can$ and
that you haEe failed. .f we are thin)ing clearly as "hristians$ we realiKe that there is nothing s#iritual which we
can accom#lish. ,e cannot saEe anyoneT we can only #roclaim the message of "hrist crucified$ and )now that 9od$
through :is S#irit$ will draw those to :imself whom :e has chosen. ,e cannot bring about the sanctification of a
belieEer. 7nce again$ we can$ as faithful stewards$ do what 9od has giEen us to do$ but we cannot #roduce the
results. .n PaulJs words$ we may #lant or water$ but it is 9od who giEes the growth.
.n our arrogance$ we can sometimes conEince ourselEes that$ giEen enough time$ we can turn someone from
their sin. There is a great deal of em#hasis on counseling in our culture$ and eEen in the church. There is a #lace
for counsel$ but we often giEe ourselEes and our system of counseling too much credit. ,e donJt want to admit
failure$ and so we refuse to ta)e that final ste# of AremoEing the wic)ed #erson from ourselEes.B Must a little more
time$ we su##ose$ and we can correct this #ersonJs thin)ing. "hurch disci#line is based u#on the recognition that
we haEe done what we can in the conte%t of the church$ and that 9od can turn that wayward #erson to re#entance
a#art from us and a#art from our ministry$ whether that be teaching$ or hel#s$ or e%hortation.
The church has unconsciously begun to thin) of itself as a Asu##ort grou#.B There are no doubt some senses in
which we do function as a Asu##ort grou#.B But the su##ort grou# mentality is a Eery dangerous one. Su##ort
grou#s can cause indiEiduals to #ut their trust in Athe grou#B rather than in 9od. Su##ort grou#s often #ride
themselEes for Abeing there$B no matter what the wayward one has done$ or will do. The su##ort grou# #ur#oses to
always Abe there$B while the church #ur#oses not to be there indefinitely for the one who refuses to heed a rebu)e
and to turn from willful sin.
The thera#eutic moEement within "hristianity has #ro#agated a term which$ to my )nowledge$ is neEer found
in the Bible. Those who frePuently em#loy this term adEocate a #ractice which is antithetical to the duty of
e%ercising church disci#line. The term is Aunconditional acce#tanceB or Aunconditional loEe.B The assum#tion is
that we must loEe one another unconditionally. There is a sense in which this is true$ of course. But we are not to
AloEeB others unconditionally in terms of the way they wish to define loEe. To e%ercise disci#line on a wayward
saint is to loEe that #erson and to see) their highest good. To unconditionally acce#t that #erson is to neEer refuse
to haEe fellowshi# with them$ thin)ing which directly o##oses PaulJs teaching in our te%t. APo#B #sychology and
A#o#B theology must neEer set aside biblical commands. PaulJs words to the "orinthians in cha#ter 6 end with a
clear command. ,hen called for$ we will either obey this command$ or we will sin.
8hatever has happened to hurh disiplineC . haEe seen Eery little of it. +Een when such disci#line is ta)en$
all too many church members are tem#ted to second<guess the church and to #riEately continue to fellowshi# with
the one under disci#line. This is a most serious matter$ for if . understand the Scri#tures correctly$ to do so is to
become a #artner with that #erson in his or her sin.
"hurch disci#line is one of those Eery clear duties of the church and of the indiEidual "hristian. ,hy$ then$ is
it not #racticed more oftenI . haEe #reEiously suggested that arrogance may be one cause. . would also suggest that
these days fear may now be a cause for not ta)ing disci#linary action. ,e may be afraid to ta)e a stand against sin
because we are afraid of reNection. ,e may be afraid of a##earing to be narrow and unloEing. ,e may be unwilling
to lose the friendshi# and the fellowshi# of those we loEe. Some church leaders are afraid of being sued for ta)ing
*4
Lesson +: Church -iscipline: Taking Sin Seriously *5
disci#linary action against a church member. .t can and does ha##en. . sus#ect that it will ha##en more and more
in the coming days.
Sometimes we are afraid that the wor) of 9od will be thwarted by church disci#line. .n seEeral instances of
which . am aware$ a "hristian leader was the brother in sin. That leader$ when rebu)ed$ would not re#ent. Sadly
some faithless saints res#onded= ABut the wor) that 9od is doing in this #erson is so great$ we canJt afford to
Neo#ardiKe it by e%ercising disci#line.B 9odJs wor) is bigger than any man or any organiKation. ,od6s work is
making sinners holy, to *is glory. ,hen a leader continues in sin$ the church should disci#line him #ublicly$ as an
e%am#le to all C1 Timothy 6=19<32D. ,hen any saint is #laced under disci#line$ it serEes notice to the world that the
church does not accommodate sin.
&inally$ the #o#ular teachings and #ractices of the Achurch growth moEementB haEe tended Cwhether
consciously or unconsciouslyD to discourage church disci#line. The church growth e%#erts tend to measure the
success of a church in terms of numerical growth. This moEement see)s to attract unbelieEers to the church by
being Asee)er<friendly$B by ma)ing unbelieEing Asee)ersB Chere is an o%ymoronFsee Romans 4=12<11T +#hesians
3=1<4D feel comfortable with the church and with the "hristian message. :ow can this #ossibly be in the light of
PaulJs teaching in cha#ters 1 and 3I The message of the cross is foolish. DiEine truth concerning 9od is
incom#rehensible to the lost. Men and women are not saved #y getting omforta#le with ,od, #ut #y #eoming
unomforta#le #y the onvition of the *oly "pirit that they are sinners, that ,od is righteous, and that !udgment
awaits the sinner CMohn 11=!<11D. ,hen 9od struc) -nanias and Sa##hira dead for their dece#tion$ the unbelieEing
world was not comfortableT in fact$ it caused them to stay away from the church. *eEertheless$ many were being
saEed Csee -cts 6=11<11D. "inful men should not and annot #e omforta#le in the presene of a holy ,od, save
through the leansing of their sins #y the shed #lood of +esus Christ. Men and women annot ome to faith without
first #eoming unomforta#le a#out their sin and ,od6s !udgment. That is what being saEed is all aboutFbeing
saEed from the wrath of 9od u#on sinners.
7ur duty to disci#line #roEides a strong incentiEe for #reEentatiEe action. ,e all )now these words addressed
to #arents in the 7ld Testament=
1 A-nd these words$ which . am commanding you today$ shall be on your heartT ! and you shall
teach them diligently to your sons and shall tal) of them when you sit in your house and when
you wal) by the way and when you lie down and when you rise u#. 5 A-nd you shall bind them
as a sign on your hand and they shall be as frontals on your forehead. 9 A-nd you shall write
them on the door#osts of your house and on your gatesB CDeuteronomy 1=1<9D.
,e )now this command comes from the Lord$ and that we$ as #arents$ should )ee# it. The following command
is further motiEation to obey the command to teach our children the way of the Lord=
15 A.f any man has a stubborn and rebellious son who will not obey his father or his mother$ and
when they chastise him$ he will not eEen listen to them$ 19 then his father and mother shall seiKe
him$ and bring him out to the elders of his city at the gateway of his home town. 32 -nd they
shall say to the elders of his city$ VThis son of ours is stubborn and rebellious$ he will not obey us$
he is a glutton and a drun)ard.J 31 Then all the men of his city shall stone him to deathT so you
shall remoEe the eEil from your midst$ and all .srael shall hear of it and fearB CDeuteronomy
31=15<31D.
.f we liEed in 7ld Testament times$ and )new that we must stone our own child for being disobedient and
rebellious$ it would giEe us good reason to be diligent in #erforming those duties aimed at #reEenting such
rebellion and disobedience in our children. Parents todayF"hristian #arentsFdo not eEen s#an) their children.
any of them are #roud of this fact$ as though such disci#line is brutal and #rimitiEe. .t does not matter that the
Scri#tures teach us that s#an)ing our children is one
1
means of dealing with sin. S#an)ing #roEides a lesson that
informs our children that sin has Eery real$ Eery #ainful consePuences. :ell$ my "hristian friend$ is not going to be
a Atime out.B There may be occasions when a Atime outB is a##ro#riate$ but there are also times when #ainful #hysical
consePuences are e%#erienced. *o$ . do not adEocate beating a child. *o$ . do not defend those who abuse their children.
8es$ there is a time to s#an)$ and most of us haEe forgotten when it is. .f we will not s#an) a wayward child$ when
would we #ossibly Adeli5er so1eone o5er to Satan &or the destru'tion o& their &leshBI
1
Listen well. . am not saying that s#an)ing is the only way to deal with disobedient children. . am saying$
on the basis of the ,ord of 9od$ that it is one means of doing so. To reNect this means entirely is as wrong as
constantly resorting to s#an)ing as the only way to deal with children. Let us not err in either direction.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
*) True Spirituality: A Study of 1 Corinthians
*ow for the bottom line. ,hy would we disci#line a wayward saint$ when we will not disci#line ourselEesI .
find myself Eery #assiEe and Puiet about those sins in others which are #resent in my life as well. -s we shall soon
see in 1 "orinthians Ce.g.$ cha#ter 9D$ the "orinthians haEe Eery little self<disci#line. This being the case$ why
would we e%#ect this church to be strong on disci#lineI .f we would disci#line others$ we must first disci#line
ourselEes. This disci#line is not that which comes only from within ourselEes Csee "olossians 3=32<34D$ but which
comes from the S#irit of 9od Csee 3 Timothy 1=!T 3 Peter 1='<!D.
.n the #ast$ . haEe been inEolEed in #rison ministry$ and on more than one occasion . haEe seen a commitment
to ta)e sin seriously. . was told of one occasion when a #articular inmate was acting ina##ro#riately toward a
young woman Eolunteer$ who came with a grou# to minister to the inmates. - number of these inmates were new
"hristians$ who were serious about their own "hristian wal) and about obeying the Lord Mesus. They tal)ed among
themselEes about this one inmate$ who was acting ina##ro#riately. They tal)ed about 1 "orinthians 6$ and
concluded that they should Adisci#lineB the sinning inmate. 9iEen their Eiolent #ast and their lac) of de#th in the
Scri#tures$ they thought this man should be #ut to death and were actually ready to do it. &ortunately$ a more
mature "hristian hel#ed them come to a more accurate understanding of church disci#line. But the fact is that
these men were serious about sin and about obeying the Scri#tures. ,ould that you and . were as serious about sin
as they wereO ,e must begin by ta)ing u# our cross$ by mortifying the flesh daily. Then$ and only then$ will we be
willing and able to deal with sin in the liEes of others.
9od ta)es sin seriously. That is why the cross of "alEary was necessary. 9od too) our sin so seriously that :e
sent :is Son to die in our #lace$ to suffer the #unishment for our sins. The good news of the gos#el is that while
9od ta)es our sin seriously$ and while our sin must be Nudged$ :e has Nudged our sins in "hrist. To enter into this
forgiEeness$ all we need do is to receiEe the gift of salEation which 9od offers to us by faith in :is Son. ,hen we
see how seriously 9od has ta)en our sins$ we see how serious we must be about sin as well.
*)
#esson -:
Courtin) Sin
*1 Cor+ ?:1,11.
Introdu'tion
8ears ago when . was a seminary student$ we liEed in an a#artment beside the seminaryJs #ar)ing lot. Late one
night . was wor)ing on a #a#er$ and . went outside to try to wa)e u# in the cris# night air. -s . sat on the bac)
ste#s of our second floor a#artment$ . saw a car driEe into the #ar)ing lot$ #ull u# close to one of the buildings$ and
then turn off the headlights. *o one got out of the car. Somehow$ that seemed a little unusual to me. -fter a little
while$ . went down to the #ar)ing lot and got close enough to the car to see four heads silhouetted in the dim light
of the #ar)ing lot. There had been a number of burglaries in the recent #ast$ and it occurred to me that these four
fellows might not haEe noble intentions.
. went home and called the #olice$ trying to ma)e this matter sound as casual as #ossible. . told them where .
liEed and that a car with four men was #ar)ed in the seminary #ar)ing lot. . informed them that . was aware of
nothing illegal ta)ing #lace$ but that it did loo) a little sus#icious in the light of recent burglaries in the
neighborhood. . as)ed if they might haEe a sPuad car Nust cruise by and ta)e a loo) when conEenient.
*o more than a cou#le minutes later$ four sPuad cars conEerged on the scene$ Puic)ly locating the sus#icious
car and surrounding it. . watched the scene$ ta)en bac) by the dramatic scene for which . was res#onsible. . then
began to feel guilty. Su##ose nothing was wrong$ or su##ose . had created all this trouble for nothing. - few days
later$ . mentioned the incident to a #rofessor friend. :e told me what had ha##ened. Three of the four men in the
car were seminary students. The fourth indiEidual was a man whom they had concluded was demon<#ossessed.
They were in the #rocess of trying to e%orcise the demon when the #olice arriEed.
y #rofessor friend and . could not hel# but laugh at what must haEe ha##ened. "an you imagine trying to
e%#lain to the #olice what you were doing there in the middle of the nightI "an you see the loo)s on the faces of
the #olicemen if you told them you were casting out a demonI ,hen . as)ed my friend what he would say$ he
re#lied$ A.Jd lieOB . )now what he meant. There is no way that these #olicemen could #ossibly understand what was
ta)ing #lace in that car.
This story illustrates the fact that the world of the #oliceman is a Eastly different world from that of the
#reacher. *o doubt #reachers would haEe some difficulty gras#ing the world of the #oliceman$ but . can assure you
the #oliceman would haEe an eEen more difficult tas) understanding the s#iritual world in which the #reacher liEes
and o#erates. This is e%actly the #oint Paul tries to ma)e as he rebu)es the "orinthian saints for ta)ing one another
to court. The secular$ legal world of the courtroom is Eastly different from the s#iritual realm of the church. -nd yet
"hristians who haEe dis#utes with other "hristians are loo)ing to worldly Nudges to settle their differences. PaulJs
words to the "orinthians could not be more a##licable to "hristians today. ,e liEe in an age when law suits are
more common than they haEe eEer been in our history. "hristians are ta)ing fellow<"hristians to court. +Een
churches are being sued. 7ne #rominent #astor indicated that the church in which he had been ministering had
four lawsuits #ending against it at the time he ste##ed aside to assume other res#onsibilities. Let us listen to Paul
and learn what the S#irit of 9od has to say to us in this te%t.
The Conte@t o& Our Te@t
The first four cha#ters of 1 "orinthians focus on the #roblem of fleshly diEisions within the church. Little
factions$ each with their own leader$ haEe arisen. ,orldly wisdom has been embraced in #lace of the wisdom of
9od in "hrist. Pride is one of the distinguishing mar)s of these "orinthians. .n their false #ride$ the "orinthians
haEe begun to Nudge Paul Cand other a#ostlesD unfairly$ and to loo) down u#on him$ his ministry$ and his message.
Paul has gently rebu)ed these saints$ and at the end of cha#ter '$ he urges them to heed his admonition so that he
will not haEe to come to them A4ith a rodB C'=31D.
,hile the "orinthians are wrongly diEiding oEer #etty distinctions$ they are unwilling to se#arate themselEes
from one who is #ersisting in sin$ a sin so abominable that eEen the #agans are shoc)ed. .n 1 "orinthians 6$ Paul
rebu)es the church for failing to e%ercise church disci#line on a man who is liEing with his fatherJs wife. Paul
informs the church of his action$ eEen from afar$ and urges them to follow his e%am#le. They haEe somehow
misunderstood his #reEious letter$ su##osing that he is teaching that "hristian se#aration is a se#aration from
unbelieEing sinners. Paul corrects this misconce#tion by insisting that the se#aration he adEocates is a se#aration
from #rofessing "hristians whose #ractice is heathen.
"ha#ter 1 ta)es u# the issues Paul has s#o)en of in cha#ter 6. .n the first 11 Eerses of cha#ter 1 Cour te%tD$ Paul
addresses the sinful diEisions of the "orinthian saints which haEe made their way into #ublic Eiew in the ciEil
courts. The diEisions Paul s#ea)s of theoretically in cha#ter ' are now addressed s#ecifically in cha#ter 1. ;erses
13<32 continue PaulJs instruction concerning the "hristian and the laws of the land. .f the "orinthians are see)ing
to deal with their dis#utes according to ciEil law in Eerses 1<11$ they seem to be loo)ing to the same law to define
morality. -nd so Paul see)s to show the "orinthians the Ahigher roadB of morality$ which comes not from ciEil laws
but from the gos#el.
Paul0s Indi't1ent
*?:1.
1 Does any one of you$ when he has a case against his neighbor$ dare to go to law before the
unrighteous$ and not before the saintsI
-re the "hristians in "orinth thin)ing and behaEing in terms of ciEil lawI Then Paul will #resent them with
an indictment in Eerse 1 of cha#ter 1. Paul has been e%ceedingly gentle in the #reEious cha#ters$ only indirectly
introducing the #roblem of diEisions in the church. *ow$ Paul is becoming Eery s#ecific and reEeals that he is most
distressed. The blood must be rushing to PaulJs face as he writes$ A:ow dare you go to law before the unrighteous
when you haEe a dis#ute with a fellow<belieEer and not go before the churchIB
SeEeral things cause Paul to be greatly distressed by the "orinthiansJ conduct. First, dis#utes are eru#ting
between belieEers in the church. The saints are at odds with one another. The term Anei)h2orB in Eerse 1 may
a##ear to be general$ but in the conte%t of the entire #assage it is clear that Paul is s#ea)ing s#ecifically of
"hristians who are ta)ing fellow<belieEers to court Csee Eerse 1D. "eond$ these dis#utes between belieEers are
being ta)en to the secular courts by these "orinthian belieEers. Third$ unrighteous Cthat is$ unbelieEingD Nudges are
being as)ed to arbitrate between "hristians. Fourth$ when these dis#utes are ta)en before unbelieEing Nudges$ the
whole ugly ordeal is carried out before the curious eyes of unbelieEing s#ectators. The world gets to watch these
"hristians fight with one another in court. Fifth$ these dis#utes haEe not been ta)en to the church$ where they
belong.
. understand all of what Paul has been saying in Eerse 1 in the light of our LordJs teaching in atthew 15=16<
32 and PaulJs teaching in 1 "orinthians 6. .f a brother has a dis#ute or an offense with another brother$ this should
first be addressed #ersonally and #riEately$ one to one. .f this does not bring about reconciliation and harmony$ then
one or two witnesses must be brought along. .f this does not result in re#entance and reconciliation$ then the matter
should be ta)en to the whole church. .f the belligerent #arty does not heed the admonition of the whole church$ the
wayward saint must be e%#elled from the fellowshi# of the church.
Dis#utes between belieEers should be resolEed as #riEately as #ossible within the church$ unless the wayward
saint chooses to disregard the church$ in which case that indiEidual should be #ublicly e%communicated. .nstead of
these two indiEiduals at "orinth going through this #rocess$ they haEe ta)en their grieEances to the local courts to
see) a Nudgment from an unbelieEing Nudge. Paul is shoc)ed and greatly distressed by this a##roach.
The Chur'h7 Not the Courts
*?:9,?.
3 7r do you not )now that the saints will Nudge the worldI -nd if the world is Nudged by you$ are
you not com#etent to constitute the smallest law courtsI 4 Do you not )now that we shall Nudge
angelsI :ow much more$ matters of this lifeI ' .f then you haEe law courts dealing with matters
of this life$ do you a##oint them as Nudges who are of no account in the churchI 6 . say this to
your shame. .s it so$ that there is not among you one wise man who will be able to decide
between his brethren$ 1 but brother goes to law with brother$ and that before unbelieEersI
Paul as)s a sePuence of Puestions of the "orinthians$ which indirectly e%#ose the #athetic condition of the
saints at "orinth. &iEe times in this cha#ter Paul as)s the Puestion$ ADo you not (no4 A <B This stri)es a Eery
hard blow at the #ride of the "orinthians$ who thin) themselEes so Eery wise$ and Paul so Eery naiEe and
#roEincial in his thin)ing.
Paul begins$ ADo you not (no4 that the saints 4ill /ud)e the 4orld<B They most certainly should )now this=
Lesson : Courting Sin *
31 A. )e#t loo)ing$ and that horn was waging war with the saints and oEer#owering them 33
until the -ncient of Days came$ and Nudgment was #assed in faEor of the saints of the :ighest
7ne$ and the time arriEed when the saints too) #ossession of the )ingdom. S 3! VThen the
soEereignty$ the dominion$ and the greatness of all the )ingdoms under the whole heaEen will be
giEen to the #eo#le of the saints of the :ighest 7neT :is )ingdom will be an eEerlasting )ingdom$
and all the dominions will serEe and obey :imJB CDaniel !=31<33$ 3!D.
35 -nd Mesus said to them$ ATruly . say to you$ that you who haEe followed e$ in the
regeneration when the Son of an will sit on :is glorious throne$ you also shall sit u#on twelEe
thrones$ Nudging the twelEe tribes of .sraelB Catthew 19=35D.
' -nd . saw thrones$ and they sat u#on them$ and Nudgment was giEen to them. -nd . saw the
souls of those who had been beheaded because of the testimony of Mesus and because of the word
of 9od$ and those who had not worshi#ed the beast or his image$ and had not receiEed the mar)
u#on their forehead and u#on their handT and they came to life and reigned with "hrist for a
thousand years CReEelation 32='D.
Paul assumes they do )now it$ and that their actions are com#letely contradictory to their theology. .f these
saints are going to reign with "hrist and #artici#ate in the Nudgment of the world$ how in the world can these
"orinthians turn now to the unsaEed for NudgmentI .f the righteous will Nudge the unrighteous at the second
coming$ how can the "orinthian "hristians now be loo)ing to a heathen to Nudge the righteousI
Paul as)s a second Puestion in Eerse 4= ADo the "orinthians not )now that they will be Nudging the angelsI
-nd$ if so$ why is it that they are not now able to Nudge in the triEial matters of this lifeIB Both the 7ld Testament
Scri#tures and the *ew are clear that the saints will Nudge the world. :oweEer$ there is no clear statement in the
7ld or *ew Testaments Cother than this statement by PaulD that the saints will Nudge the angels. .t is not a great
reach to infer this$ howeEer. The saints will reign with "hrist when :e comes and establishes :is )ingdom. ,hen
"hrist Nudges the world$ we will #artici#ate. Through our Lord$ 9od will also Nudge the angels CSee .saiah 3'=31<
33T 3 Peter 3='T Mude 1T ReEelation 32=12D. .f this Nudging of the angels is also a #art of our LordJs reign$ and if we
shall reign with :im$ then we too will Nudge the angels. &urthermore Paul$ as an a#ostle$ is giEen the authority to
reEeal that which is a mystery in the 7ld Testament. .f these "orinthians haEe begun to trust in other CfalseD
a#ostles$ then #erha#s it is time they reconsider their source of authority and reEelation. .f they are listening to
Paul$ they would )now such things.
;erse ' is understood in a number of different ways$ de#ending u#on the translation.
1
. #refer the translation
C#ara#hraseD of M. B. Philli#s= A.n any case$ if you find you haEe to Nudge matters of this world$ why choose as
Nudges those who count for nothing in the churchIB
Paul driEes home the #oint he ma)es in the Puestions of Eerses 3 and 4. .f the saints will Nudge both the world
and the angels at the coming of "hrist$ why in the world do they turn to the worldJs Nudicial system to #ronounce
Nudgment in a dis#ute between two belieEersI +s#ecially is this true after what Paul has already written=
1' But a natural man does not acce#t the things of the S#irit of 9odT for they are foolishness to
him$ and he cannot understand them$ because they are s#iritually a##raised. 16 But he who is
s#iritual a##raises all things$ yet he himself is a##raised by no man. 11 &or who has )nown the
mind of the Lord$ that he should instruct :imI But we haEe the mind of "hrist C1 "orinthians
3=1'<11D.
9iEen their inability to com#rehend or a##raise s#iritual things$ the Nudgment of worldlings cannot count for
much in the church. .f this is true$ why would church members turn to them for Nudgment in s#iritual thingsI
.n cha#ter '$ Paul assures the "orinthians he is not trying to shame them by what he says= A. do not write these
things to shame you$ but to admonish you as my beloEed childrenB C1 "orinthians '=1'D.
*ow$ in cha#ter 1$ Paul does try to shame them$ and rightly soO They should be ashamed of themselEes for
ta)ing their dis#utes before unbelieEing Nudges$ as unbelieEers loo) on in amaKement$ or amusement. ,e are often
told by some alleged #sychological e%#erts of our day that there is a great difference between guilt and shame$ and
that shame has no #lace in our dealings with others. :ogwashO Shame should be our res#onse to guilt. ,e should
feel ashamed for those things for which we are truly guilty before 9od. ,hile the guilt for our sins is forgiEen
through the shed blood of Mesus "hrist$ we still loo) bac) on the eEil things we did with shame Csee Romans 1=31D.
Those who see) to rid us of shame should be ashamed.
1
.n reality$ it is #robably oneJs understanding of the meaning of the Eerse which dictates the translation.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
+# True Spirituality: A Study of 1 Corinthians
Paul as)s the "orinthians if there is not one wise #erson among them who is Pualified to Nudge the dis#ute
between these two "orinthian saints. ,hat a blow to their #rideO These are the ones who are so wise$ so Eery wise.
These are the ones so Puic) to Nudge Paul and find him wanting. These Eery saints can #roudly follow one leader
and condemn the rest. ,here are these "orinthian critics when they are neededI ,hy is no one able to Nudge such
mundane mattersI .nstead$ the saints are at one anotherJs throats$ all the while as the world loo)s on. The
"orinthians are great at being NudgmentalT they are absent when there is a need for Nudges.
A2out %innin) and #osin)
*?:;,11.
! -ctually$ then$ it is already a defeat for you$ that you haEe lawsuits with one another. ,hy not
rather be wrongedI ,hy not rather be defraudedI 5 7n the contrary$ you yourselEes wrong and
defraud$ and that your brethren. 9 7r do you not )now that the unrighteous shall not inherit the
)ingdom of 9odI Do not be deceiEedT neither fornicators$ nor idolaters$ nor adulterers$ nor
effeminate$ nor homose%uals$ 12 nor thieEes$ nor the coEetous$ nor drun)ards$ nor reEilers$ nor
swindlers$ shall inherit the )ingdom of 9od. 11 -nd such were some of youT but you were
washed$ but you were sanctified$ but you were Nustified in the name of the Lord Mesus "hrist$ and
in the S#irit of our 9od.
&or the com#etitiEe "orinthians$ life is all about winning and losing. Lawsuits are certainly about winning and
losing. Paul ma)es a most troubling announcement= any "orinthian "hristian who ta)es another belieEer to court
has already lost. 9oing to court with a fellow<belieEer is a no<win situation. The better way is to ta)e the loss.
.magine Paul telling us that it is better to be a Eictim than a Eictor. .s Paul saying that it is better to be wronged$
better to be defraudedI
:ow can this beI Loo)ing at PaulJs words from the dar) side$ Nust what )ee#s the "orinthian saints from
ta)ing the loss$ from being the EictimI The only reasons . can thin) of are all bad ones. ,e donJt want to ta)e a
loss because of our #ride. ,e donJt want to let the other #erson get the better of us. ,e donJt want to lose. .f we are
materialistic$ we donJt want to lose money or #ossessions$ which are more #recious to us than our relationshi#s
with fellow<belieEers. Those who are self<centered and self<serEing do not want to haEe any of their rights Eiolated.
,e #rotect and e%ercise our rights$ no matter what the cost to others.
PaulJs instructions to the "orinthian "hristians can only be understood in terms of the utterly different Ealue
system of the "hristian$ as o##osed to that of the unbelieEer. ,hen Mesus inEited men to follow :im$ they were
instructed to Ata)e u# their cross dailyB to follow :im. Thus, the Christian is a person whose life is dominated and
direted #y the ross of Calvary. It was on the ross of Calvary that our Lord was wronged, and this #rought a#out
our salvation. The wrongful death of "hrist is established by Peter as the model for the "hristian in 1 Peter 3$
Eerses 15<36.
This is the reason our Lord taught :is disci#les not to retaliate$ but to return good for eEil Catthew 6='4<'5D.
This is what Paul teaches as well CRomans 13=1!<31D. Mesus taught that if a man forces you to go a mile$ you should
go two miles instead Catthew 6='1D. The one who as)s of us should receiEe from us Catthew 6='3D. 7ur goal in
life is not to accumulate #ossessions or to #rotect and #reserEe them. ,e are to giEe all these things u#$ gladly. 7ur
attitude should not be to see) our own interests ahead of others$ but rather to see) the interests of others ahead of
our own CPhili##ians 3=1<5D. This being the case$ we should be willing to be wronged and defrauded$ es#ecially for
the sa)e of the gos#el and for the testimony of the church.
.t is a terrible thing for one "hristian to ta)e another to court. +Een worse$ the defendant is a croo). .n Eerses
1<!$ Paul addresses the #laintiff$ the one who feels offended or ill<treated. Paul urges the #laintiff to ta)e his
grieEance to the church and to suffer loss rather than damage the re#utation of the church and hinder the gos#el by
e%#osing the sins of a brother to the world. LoEe$ after all$ coEers a multitude of sins CProEerbs 12=13T 1 Peter '=5D.
But now Paul turns to the defendant$ who may haEe a smir) on his face. :ow comforting to hear Paul rebu)e his
adEersary. But when Paul gets to him$ he is not gentle.
.f the #laintiff must be willing to be wronged and defrauded$ this certainly is not an inEitation to the others to
wrong and defraud. Some of these "orinthians are croo)s$ and they #rey u#on Cnot #raying forD their own brothers
in the Lord. &or such as these$ Paul has something to say= A"roo)s donJt go to heaEenOB ,ould we not agree that
heaEen is not a haEen for sinners$ but a blessed sanctuary for those who haEe been saEed$ those whose sins haEe
been forgiEen$ those who haEe forsa)en their sinsI .t is true that the "orinthians were once sinners$ those whose
lifestyle was sinful. But that was the #ast$ and this is the #resent. The "orinthians were a horrible bunch as
unsaEed sinners. PaulJs list is not com#lete$ but it is broad and all<inclusiEe.
+#
Lesson : Courting Sin +1
ADonJt )id yourselEes about this fact$B Paul warns$ Abecause sinners will not inherit the )ingdom of heaEen.B
Sinners include those who commit se%ual sin outside of marriage CidolatersD$ those who serEe other gods of Earious
)inds CidolatersD$ those who commit se%ual sins against their #artner in marriage CadulterersD$ #assiEe CeffeminateD
and actiEe Chomose%ualsD se%ual deEiates. Those e%cluded from heaEen are thieEes$ those who lust for what others
#ossess Cthe coEetousD$ alcoholics Cdrun)ardsD$ those who s#ea) against others CreEilersD and con artists CswindlersD.
This is a sam#ling of those whom no one e%#ects to find in heaEen$ and rightly so. :eaEen is a holy #lace$ because
9od dwells there. "onsePuently$ unholy #eo#le will not be there.
The "orinthian church includes those who are characteriKed by all of these sins. But when they were saEed$
this became a #ast$ which should be forgotten and forsa)en. SalEation includes re#entance. Bepentane means that
we not only agree with ,od that we are sinners, doomed to eternal torment, and that Christ6s righteousness will
save us, #ut also that we turn from a life of sin to a life of righteousness. 7f course this does not mean that we will
liEe a life of sinless #erfection. But neither does it mean that we can )ee# on liEing in sin$ as we once did while we
were unsaEed. "alvation is the proess of turning from darkness to light, from death to life, from sin to
righteousness. "alvation means that we should never onsider ontinuing on in sin, even though ,od6s grae is
greater than all our sin Csee Romans 1=1ff.D.
This is a sobering thought$ is it notI The gos#el is about sinners who are turned from sin to righteousness. The
gos#el is about turning away from the sins which once dominated us. .t is one of the greatest comforts for the
"hristian. ,hat we were as unbelieEers$ we are not now as "hristians. 7ur sins of the #ast are not only forgiEen$
they are forgotten by 9od. ,hen men and women are released from #rison$ they are often thought of as criminals$
eEen though they haEe #aid their debt to society. Regretfully$ many are still criminals because #rison has not
#roduced re#entance. -t best$ former #risoners are e%<offenders. But the "hristian who was once a thief is not Nust
an e%<thiefT he is a new creation. The old things haEe #assed away$ re#laced by what is new C3 "orinthians 6=1!D.
,hat we once were as an unbelieEer$ we will neEer be again. There are no second<class citiKens in heaEen$ based
u#on what was once oneJs #ractice as a sinner.
,e find another great comfort here in PaulJs words= no sinner is too far gone for 9od to saEe. 9ranted$ Paul
does not here include Amurderers$B but this is not because murderers cannot be saEed. .t is because there are no
murderers in the "orinthian congregation. -s we meet as a church today to worshi# our Lord$ there is a man with
us who was a murderer$ more than once. :e was giEen a 622<year sentence. :e eEen esca#ed from #rison once.
That man is a brother in "hrist$ a new creature. :e is not an e%<murdererT he is a new creation in "hrist. Some
#eo#le thin) homose%uals are the lowest #eo#le on earth. Some of the "orinthians were once homose%uals$ but
they are no longer. There is hope for every kind of sinner, and when that sinner repents of his sin, he need never
turn #ak.
Paul has a Eery different Eiew of the relationshi# of the #ast to the #resent than that #o#ularly held by many
#sychologists and #sychiatrists today. .n the #sychological world of our day$ what one was in the #ast determines
what he is in the #resent. This is why so much time and money is s#ent digging u# the #ast. .t ma)es a great
e%cuse for sin in the #resent. PaulJs thin)ing is Nust the o##osite for "hristians. 8hat we were in the past does not
determine what we are today, #eause the ross of Christ separates us not only from our sins #ut from our past.
Christ stands #etween us in the present and us as we were in the past. ,hat we were is not what we are. The cross
of "hrist is the reason why we can be now what we were not then. The cross of "hrist is the reason "hristians
cannot and must not be croo)s. .t is not because "hristians cannot sin$ but because they must not sin. &or a
"hristian to be a croo) is for a #erson to return to that wic)ed state from which he Cor sheD was deliEered by the
grace of 9od in "hrist.
,hen we were saEed$ we were com#letely saEed$ seEered from our #ast identity and giEen a new identity. ,e
were washed$ cleansed of our sin and our guilt. ,e were sanctified$ set a#art from sin unto holiness. ,e were
Nustified$ legally declared righteous through the righteousness of Mesus "hrist$ im#uted to us by faith. -ll of this
trans#ired in the name of Mesus "hrist.
Con'lusion
Let us be clear on what Paul says here. Paul rebu)es the "orinthian saints for failing Cor refusingD to resolEe
their dis#utes with one another within the church. Paul wants his readers to see the folly of ta)ing s#iritual matters
before unbelieEers$ who can haEe no gras# of the real issues. Paul )nows$ as the "orinthians should$ that the legal
system deals with the #rotection of menJs rights and the see)ing of oneJs self<interest$ while the gos#el is about the
surrender of oneJs rights and the see)ing of the best interests of others. .f the dis#ute cannot be resolEed within the
church$ Paul adEocates that the offended #arty suffer the loss$ for the sa)e of the gos#el. .n no case should any
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
+" True Spirituality: A Study of 1 Corinthians
"hristian thin) that brea)ing the laws of man or 9od is something a #erson can continue after coming to faith in
"hrist$ as though this doesnJt matter. "roo)s do not go to heaEenT saints do.
,hy is Paul ta)ing this situation in "orinth so seriouslyI ,hy$ in the light of his gentleness in the first four
cha#ters$ does Paul suddenly become agitated about lawsuits between "hristiansI &irst$ the issue is the unity of the
church$ the body of "hrist. The church is one body$ and belieEers are all brothers. The focus of each belieEer is to
build u# the body of "hrist$ which means that he must build u# indiEidual belieEers. Ta)ing a fellow<belieEer to
court is not what edification Cbuilding u#D is about. 9enerally$ we ta)e another #erson to court to ta)e him a#art$
not to build him u#. The church is a tem#le$ the dwelling #lace of a holy 9od. To destroy the tem#le Cby attac)ing
its membersD is to inEite diEine destruction C4=11<1!D. Lawsuits in "orinth are a denial of the gos#el. To continue to
act as we formerly did$ as sinners$ denies the radical change the gos#el ma)es. 8e were sinners= we are now saints,
a holy nation, delaring the e.ellenies of *im who saved us C1 Peter 3=1<11D. -s "hristians$ we cannot #ersist in
thin)ing and acting as we formerly did$ a#art from "hrist.
(nreconciled relationshi#s haEe an adEerse affect u#on our worshi#$ and there must be reconciliation before
we can worshi# in unity and harmony=
34 A.f therefore you are #resenting your offering at the altar$ and there remember that your
brother has something against you$ 3' leaEe your offering there before the altar$ and go your wayT
first be reconciled to your brother$ and then come and #resent your offeringB Catthew 6=34<3'D.
6 *ow may the 9od who giEes #erseEerance and encouragement grant you to be of the same
mind with one another according to "hrist MesusT 1 that with one accord you may with one Eoice
glorify the 9od and &ather of our Lord Mesus "hrist CRomans 16=6<1D.
Paul )nows$ as our Lord taught as well$ that the #rocess of litigation is the o##osite of the #rocess of
reconciliation=
36 Aa)e friends Puic)ly with your o##onent at law while you are with him on the way$ in order
that your o##onent may not deliEer you to the Nudge$ and the Nudge to the officer$ and you be
thrown into #rison. 31 Truly . say to you$ you shall not come out of there$ until you haEe #aid u#
the last centB Catthew 6=36<31D.
Reconciliation is the goal of the "hristian. Retribution or restitution is the goal of litigation. Reconciliation
can be commenced immediatelyT litigation drags on endlessly. Reconciliation is #ursued #riEately$ and becomes no
more #ublic than is necessary. Litigation is #ublic. Mesus therefore instructs :is followers to see) reconciliation
before$ and instead of$ litigation. 7nce the #rocess of litigation has commenced$ it is nearly irreEersible$ and the
two litigants become irreconcilable. . haEe seen marriage #artners re#ent and be reconciled through biblical
counsel and rebu)e. . haEe yet to see a reconciliation ta)e #lace in the diEorce courts. The law may do well at
defining se#aration$ but it does not do well at uniting. *o wonder Paul is so distressed at what is ha##ening at
"orinth.
.t seems that the "orinthians do not ignorantly or innocently #ursue the resolution of their dis#utes in the law
courts of that day. . belieEe these saints #ur#osely aEoid ta)ing their dis#ute to the church. They do not want to deal
with this matter on a s#iritual leEel. They do not wish to reconcile. They most certainly do not want to be
confronted with their sin and challenged to re#ent. They do not wish to run the ris) of being under church
disci#line. They want to #rotect their rights and their #ossessions. They want to get ahead of their o##onent$ not to
ta)e a loss. The law courts held AcloutB and could force a #erson to act in a certain way. The church only has
s#iritual authority$ which to the carnal saints is another form of wea)ness. They want to ma)e something ha##en$
and so the #rocess of see)ing reconciliation in the church is carefully aEoided$ and the secular courts are chosen
instead.
SeEeral #rinci#les are either taught or assumed in our te%t$ which . shall enumerate.
/01 The Christian6s values and guiding priniples are diametrially opposed to those of the world, and thus
they are inomprehensi#le to the un#eliever. "hristians march to the beat of a different drum. ,e do not liEe for
the #resent$ but for the future. 7ur actions in time are goEerned by the future certain realities of the )ingdom of
9od$ as declared in the Scri#tures.
C21 Fn#elievers are una#le to !udge spiritual matters, and they should not #e asked to do so. Because the
Eiews and Ealues of the unbelieEer and the "hristian are so Eastly different$ non<belieEers are sim#ly not suited to
the tas) of Nudging belieEers in s#iritual matters.
+"
Lesson : Courting Sin +/
/41 The Christian6s itiEenship is not in this world, #ut in the ne.t. The values and guiding priniples of the
$i#le must take priority over the values and guiding priniples of this age. The A4isdo1B of the "hristian must be
the wisdom of 9od$ the wisdom of the cross of "hrist$ the wisdom of the Bible$ and not the wisdom of this age. ,e
are therefore guided and goEerned by the Scri#tures. The Scri#tures teach us to obey the laws of the land$ but
always as subordinate to the laws of 9od.
/51 The Christian6s responsi#ilities take priority over his rights. The essence of the "hristian life is Ata)ing u#
our cross$B of Adying to self$B and serEing 9od by serEing others. 7ur goal is neither to #romote our own interests
or to #reserEe them$ but to sacrifice these for the cause of "hrist.
/71 "piritual issues are very different from legal issues, although the two are related. "piritual issues take
priority over legal issues. This is the reason the "hristian is instructed to stay out of court if at all #ossible$ eEen if
it means ta)ing a loss to do so.
C91 8hen &aul teahes Christian dotrine, it is not isolated from Christian pratie, #ut diretly linked to
pratial matters. Paul does not teach doctrine in isolation. :e teaches doctrine as the basis for our actions.
Dotrine is the #asis of godly living and pratie. Thus$ when Paul teaches us about the doctrine of "hristJs
kenosis$ :is Aem#tyingB of :imself$ he does so in the conte%t of strife and contention in the Phili##ian church Csee
Phili##ians 3=1ff.D. Doctrine is not meant to be heard and filed awayT it is meant to be liEed.
/:1 The litigation proess does not failitate reoniliation and harmony, #ut is ounter@produtive to it. This
is the reason we are urged to aEoid litigation if at all #ossible.
C;1 The legal #attles referred to in 0 Corinthians 9 are a onrete e.ample of the divisions whih e.isted in
Corinth, as first mentioned #y &aul in hapter 0. "trained relationships, relationships not reoniled in the hurh,
are the ause of all sorts of other sins. :usbands and wiEes$ children and #arents$ struggle with unreconciled
relationshi#s. any of the #roblems we face can be found to originate here with unforgiEing$ unre#entant hearts.
The gospel is not only a#out man6s reoniliation with ,od, #ut also a#out man6s reoniliation with man Csee
+#hesians 3=11<33D. To #e reoniled with Christ is to #e reoniled with men. <ur alling as Christians is to #e
reonilers C3 "orinthians 6=1!<19D$ and this will not ha##en in the secular court room.
:aEing set down some of the #ertinent #rinci#les which goEern our handling of conflicts in the church$ we
must ma)e some attem#t at answering some Eery hard Puestions. .s the "hristian neEer to go to court under any
circumstancesI Does this a##ly to ciEil #roceedings or to criminal #roceedings as wellI Should a "hristian eEer
A#ress chargesB against a fellow<belieEerI These are Eery difficult Puestions$ for which there are not always blac)
and white answers. -llow me to ma)e a few comments on these issues for your consideration.
,e )now from the Scri#tures that Paul has seEeral encounters with the court system of his day. ,hen Paul is
brought before 9allio$ it is in "orinth Csee -cts 15=13<1!D. There$ 9allioJs decision is reached and announced
before Paul can eEen s#ea) a word$ and the result is a landmar) decision. 9allio rules that "hristianity is Mewish$
and thus men li)e Paul can #roclaim the gos#el under the same #rotection of the Romans that the Mews enNoy.
Later$ when Paul is arrested in Merusalem$ he a##eals his case to "aesar$ )nowing that a fair trial is im#ossible in
Merusalem or "aesarea Csee -cts 36=1<13D. ,e do not )now the outcome of his trial for certain. The Boo) of -cts
ends with Paul in Rome$ and we )now a few more details from PaulJs A#rison e#istles$B such as Phili##ians.
.t is not wrong for Paul to a##ear in court in these cases$ so we must conclude that while "hristians are urged
not to ta)e one another to court$ this is not the same as saying that a "hristian should neEer a##ear in court. -
"hristian may find that his or her s#ouse files for diEorce in a ciEil court$ and we may haEe no other choice but to
res#ond Cfailure to res#ond brings its own fore)nown resultsD. .t would seem$ at least in my way of Eiewing the
*ew Testament teaching on diEorce$ that a "hristian may eEen haEe the o#tion to file for diEorce in the case of
immorality Csee atthew 6=43D. ,hen another #arty chooses to sue us$ we haEe little recourse$ other than to ma)e
our best case before the court. .n this day and age$ churches are being sued much more frePuently$ ironically$
sometimes because they haEe e%ercised church disci#line.
,hat Paul see)s to forbid in our te%t is "hristians loo)ing to the secular court system to resolEe s#iritual
conflicts between themselEes. There are times when two "hristians a##ear in court when neither is attem#ting to
harm the other. &or e%am#le$ one "hristian might accidentally run into the car of another belieEer. :is insurance
com#any may try to withhold #ayment$ eEen though he admits guilt. .n such a case$ the two #arties might a##ear
in court$ but it is the two #artiesJ insurance com#anies see)ing some )ind of legal Nudgment. . )now of one case
where a #ro#erty deed was altered$ and the #ro#erty in Puestion belonged to a "hristian cam#. The #ro#erty was
donated by a "hristian$ who allegedly altered the deed. .n this case$ the ownershi# of the #ro#erty had to be
defined$ and it could only be done in court Cor so . was toldD.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
+4 True Spirituality: A Study of 1 Corinthians
.t may be necessary to go to court to #rotect the interests of someone other than ourselEes. Su##ose you were
a##ointed the guardian of two young children$ and a relatiEe was illegally trying to gain control of the #ro#erty of
these children$ #ro#erty for which you were giEen res#onsibility. .n such a case$ you might haEe to act through the
court system to #rotect the interests of the children. ,hen we are acting in a fiduciary ca#acity$ and not for self<
interest$ legal action may be necessary for us to serEe others well.
.t is #ossible that while one cannot ta)e a brother to court a#art from church disci#line$ it might be rePuired
after church disci#line. 8ou will remember from our LordJs teaching in atthew 15 that once the whole church has
sought to turn a man from his sin and been ignored$ the church is to e%communicate him$ treating him as a
Aentile and a ta@ )atherer.B -s . understand our LordJs words$ the #erson is to be dealt with as though he were
an unbelieEer.
3
.f this #erson were$ letJs say$ se%ually molesting his little girl$ a concerned "hristian mother might
haEe to see) a custody hearing or might eEen rePuest an inNunction. 7nce again$ this cannot be for reEenge$ but for
the best interests of both the husband and the child.
.t should be said that some "hristians get into legal troubles$ troubles which necessitate them going to court$
because they do not see) #ro#er legal counsel before ma)ing agreements or commitments. Lawyers are not Nust in
#ractice to get us out of troubleT they are also there to )ee# us out of trouble. Sometimes we may get ourselEes into
trouble because we want to a##ear s#iritual$ and so we agree to do things without defining the details. Differences
and disagreements which result from such agreements are unnecessary$ and the result of our own carelessness.
There may be a time to inEolEe both a lawyer and a "hristian brother. C.f you are fortunate$ you may find a
good "hristian lawyer who meets both of these rePuirements.D -s . understand and haEe obserEed the legal system$
a #erson accused of a crime may Eery well need to be re#resented by one who is an e%#ert in the law. The court
system is set u# in such a way that both the #rosecution and the defense do their best to #roEe their case. The
#rosecution is not going to try to defend the one they are accusing. To fail to haEe an attorney when accused of a
crime seems foolish in most instances. -t the same time$ s#iritual issues need to be addressed$ and an unbelieEing
lawyer is not ca#able of dealing with these matters. - similar situation is eEident when Eisiting someone who is
hos#italiKed with Eery troubling sym#toms. This #erson needs the best medical hel# he can find. 7n the other
hand$ he and his family members and friends need #rayer and biblical encouragement. ,hile there are cases in
which we must choose between a lawyer and a "hristian who is wise in the ,ord$ there are also many times when
we need both. Sometimes we must choose the courtroom or the church$ but at other times we must not lose contact
with either.
. must admit that in the #ast . would haEe said that PaulJs words in 1 "orinthians 1 are to be a##lied to ciEil
cases$ and not to criminal matters. The list of offenses Paul giEes us in Eerses 9 and 12 include those matters which
are morally wrong Cadultery$ coEetousnessD and those which are criminally wrong Ce.g. swindlers$ thieEesD. There
may be times when the "hristian chooses not to #ress criminal charges against a fellow<belieEer. There may also be
times when this is done for the good of that belieEer and for the good of society. ;iolent #hysical abuse may be an
occasion where #ressing charges is in order$ es#ecially after church disci#line has been carried out. There are no
nice and neat answers to such troublesome matters$ but we do haEe s#iritual #rinci#les to guide us. .n the final
analysis$ we should act in a way that we belieEe ta)es 9odJs ,ord seriously$ which #romotes the gos#el$ and which
brings glory to 9od.
Do not eEer forget that the courts before which we may stand now are not the Acourt of final a##eal.B 9od
alone will bring Nustice to this earth. .t is before 9od whom we must all stand. .f we are wronged in this life$ be
assured that 9od will ma)e things right in the ne%t. The ultimate Nudgment is the one which we should regard as
the final Nudgment. :ow awesome it will be for sinners to stand before 9od to giEe an account for reNecting Mesus
"hrist as 9odJs #roEision for sinners to be saEed$ to be cleansed$ to be sanctified$ to be Nustified. &or those of us
who haEe been forgiEen$ let us count it a #riEilege to forgiEe those who wrong us.
7ne more thing which is Eery im#ortant must be said. The "orinthian "hristians end u# in the ciEil courts
because their conflicts were not dealt with in their early stages. "onflicts are li)e cancer= the sooner we get after
them$ the sooner we will be healed$ and the more li)ely it is that the consePuences will not be deEastating. There
are those who are reading these words whose relationshi#s are in trouble. :usbands and wiEes$ be reconciled to
each other. .f you cannot resolEe your conflicts by yourselEes$ do not see) to solEe them in a court of law$ but follow
out the #rinci#les of atthew 15. The sooner conflicts are addressed$ the more li)ely the cure. Parents$ donJt wait
until it is too late to try to heal bro)en relationshi#s with your children. BelieEers$ you )now who has something
3
This must be Pualified$ howeEer$ in the light of 3 Thessalonians 4=1'<16. The willful saint is to be treated
as an outsider but still considered Cin heartD as a brother. The brother is to be shunned$ not des#ised.
+4
Lesson : Courting Sin +5
against you$ or against whom you haEe some )ind of grudge. See) out your brother$ and heal that relationshi#. .t
will be not only for the good of the gos#el$ and the glory of 9od$ but for your good as well.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
#esson 1::
The Relationship $et4een
Spirituality and Se@ual Morality
*1 Cor+ ?:19,9:.
Introdu'tion
The #reEious owners of our church building did not belieEe in orthodo% "hristianity. -s . heard the story$
interest and attendance were lagging$ so they decided to as) Earious members of their congregation to share about
their occu#ations. 7ne Sunday$ an e%otic dancer was scheduled to share about her wor). Since we liEe nearby$ .
ha##ened to driEe by the church building as that meeting too) #lace. The #lace was Eery crowded$ though . didnJt
)now why at the time. *ow$ . call it their Eersion of a Abody lifeB meeting. The dancerJs body brought the #lace to
life$ or so it seems.
.t neEer ceases to amaKe me how some who #rofess to )now and serEe 9od can be so la% Cor eEen worseD when
it comes to se%ual morality. 7ne of the common characteristics of a cult is a distortion Cin one way or anotherD of
se%ual morality. &or some$ it is the denial of any se%ual #leasure$ while for others it is the indulgence in all sorts of
se%ual encounters. DaEid ?oresh and his following of Branch DaEidians$ for e%am#le$ were )nown to haEe a Eery
biKarre system of se%ual behaEior.
r. ?oresh and his followers might haEe felt Eery comfortable in the "orinthian church. 8ou will recall that in
1 "orinthians 6$ Paul rebu)ed the church for failing to disci#line a man who was liEing with his fatherJs wife. The
"orinthian #agans were shoc)ed by such conduct$ and yet many in the church became #roud oEer their handling of
this matter. Paul instructed the church to #ut this man out of their assembly$ thus #lacing him within SatanJs
e%tended reach Cto destroy his #hysical bodyD$ and also disassociating the church from this wayward saint and his
willful sin.
.t is not strange that Paul deals with immorality in 1 "orinthians 1$ since he introduced the subNect in cha#ter
6. The Puestion is$ A,hy did Paul interNect the matter of "hristians ta)ing fellow<belieEers to court in 1=1<11IB .t
almost a##ears as though the first 11 Eerses of cha#ter 1 are out of #lace. . donJt thin) so. Some time ago a friend
of mine s#o)e to a grou# of socialites in *ew 8or)$ engaging in conEersation with a #articular young intellectual.
y friend said to him$ A8our #roblem is that you donJt )now the difference between legality and morality. Some
sins are not crimes. -nd some crimes are not sins.B
The "orinthians a##ear to haEe the same #roblem. They a##ear to ePuate morality with legality. &or many of
them$ whateEer is legal is moral. This a##ears to be the reason Paul returns to the subNect of immorality after
introducing the "orinthian lawsuits. The "orinthians are becoming too wise for Paul and for the a#ostolic
#reaching of the cross of "hrist. They are submitting themselEes to other teachers$ whose message and methods are
far more #restigious and #o#ular in their secular culture. .f the "orinthian "hristians are liEing according to
human Nudgment$ then why not ta)e their dis#utes before unsaEed Nudges$ who Nudge only according to human
wisdomI .f they are to acce#t the legal o#inions of "orinthian Nudges regarding dis#utes among belieEers$ why not
also acce#t the legal definition of moralityI ,hy not let legality determine moralityI .f one can accom#lish such a
gigantic logical lea#$ then a "hristian can do Eirtually anything any #agan "orinthian can do. -mong the things
they can do is Eisit a cult #rostitute.
But . am not willing to let the "orinthians off Puite this easily. ,hile they are in error about the relationshi#
between legality and morality$ they also ma)e a Eery graEe mista)e concerning the relationshi# between s#irituality
and morality. The teaching of the Bible is entirely consistent on this relationshi#. True s#irituality results in
morality$ in godliness. True s#irituality turns one away from immorality. Paul has Nust said as much=
9 7r do you not )now that the unrighteous shall not inherit the )ingdom of 9odI Do not be
deceiEedT neither fornicators$ nor idolaters$ nor adulterers$ nor effeminate$ nor homose%uals$ 12
nor thieEes$ nor the coEetous$ nor drun)ards$ nor reEilers$ nor swindlers$ shall inherit the
)ingdom of 9od. 11 -nd such were some of youT but you were washed$ but you were sanctified$
but you were Nustified in the name of the Lord Mesus "hrist$ and in the S#irit of our 9od C1
"orinthians 1=9<11D.
The "orinthians no longer see it this way$ which is the reason they become #roud of conduct which shoc)s
eEen #agans Csee 1 "orinthians 6=1<3D. They haEe twisted s#irituality to such a degree that their Eersion of
s#irituality is the basis for immorality$ rather than the basis for holiness.
The immorality Paul deals with in our te%t is se%ual immorality. S#ecifically$ Paul addresses se%ual immorality
with a #rostitute. .t seems this #articular form of immorality is widely acce#ted as normal and moral$ as well as
legal. ,e should remember that #rostitution in "orinth is a Areligious act of worshi#.B "orinth ta)es #ride in the
tem#le of -#hrodite$ the goddess of loEe$ which has 1$222 cult #rostitutes. .n the name of religion$ men can
indulge their fleshly a##etites. The 9ree)s haEe a #roEerb about the city of "orinth$ which tells us much of its
moral decay= A.t is not eEery man who can afford a Nourney to "orinth.B
1
Those who are worldly wise use the Eerb
Ato corinthianiKeB to describe an act of immorality. A"orinthian girlB was a synonym for a #rostitute.
3
&or a
"orinthian saint$ concluding that whateEer is legal is also moral leaEes him a great deal of latitude. There isnJt
much he canJt do under this definition of morality.
The Stru'ture o& Our Te@t
The structure of our te%t may be Eiewed from at least two Eantage #oints. .n Eerses 13<1'$ Paul focuses on a
statement of the "orinthiansJ doctrinal basis for their immorality. This is either a false or distorted #remise held by
the "orinthians$ which Paul #roceeds to correct. ;erses 16<32 deal with the #roblem of immorality from the
#ers#ectiEe of the ignorance of the "orinthiansFwhat they donJt )now Cor choose to forgetD. Thus$ three times in
these Eerses we find$ ADid you not (no4 A <B Paul turns their attention to what they should )now and its
im#lications for se%ual morality.
There is yet another way of understanding the structure of our te%t. ;erses 13<32 giEe the biblical basis for
se%ual morality$ and s#ecifically why se%ual immorality is wrong for the belieEer. ;erse 13 e%#lains why se%ual
immorality is wrong for the "hristian= it is an obstacle to oneJs s#iritual growth. ;erses 14<32 demonstrate that
immorality is an offense against 9od=
;erses 14<1' Se%ual immorality is an offense against 9od
;erses 16<1! Se%ual immorality is an offense against the Lord Mesus "hrist
;erses 15<32 Se%ual immorality is an offense against the :oly S#irit
. belieEe we will discoEer that PaulJs curriculum in dealing with se% is not what we would find being taught in
the #ublic schools. :oweEer$ it is what eEery "hristian must )now$ and what we should #roclaim to our children
and #ractice in the se%ually indulgent world of our time.
Se@ual I11oralityBSinnin) A)ainst One0s Sel&
3

*?:19.
-ll things are lawful for me$ but not all things are #rofitable. -ll things are lawful for me$ but .
will not be mastered by anything C*-SBD.
A+Eerything is #ermissible$ for meBFbut not eEerything is beneficial. A+Eerything is #ermissible
for meBFbut . will not be mastered by anything C*.;D.
A. am free to do anything$B you say. 8es$ but not eEerything is for my good C*ew +nglish BibleD.
A&or me there are no forbidden thingsBT maybe$ but not eEerything does good C*ew Merusalem
BibleD.
.n inter#reting Eerses 13<1'$ we must first determine whether the statements Paul giEes are his own theology$
misunderstood and misa##lied$ or the twisted theology of the "orinthians. -s indicated by the Puotation mar)s
em#loyed in the *.; and by the other translations . haEe cited$ many ta)e the foundational statements of these
Eerses to be the theology of the wayward "orinthians. This is the way . choose to understand them as well$ eEen
1
,illiam Barclay$ The Letters to the Corinthians$ reE. ed. CPhiladel#hia= The ,estminster Press$ 19!6D$ #.
4.
3
D. :. adEig$ A"orinth$B The International "tandard $i#le Enylopedia$ reE. ed.$ 9eoffrey ,.
Bromiley$ 9eneral +ditor C9rand Ra#ids= ,m. B. +erdmans Publishing "o.$ 19!9D$ Eol. .$ #. !!4.
4
See also Romans 1=16<34$ es#. E. 11T 3 Peter 3=19T Mohn 5=4'.
Lesson 1#: The 2elationship Bet'een Spirituality and Se4ual ,orality +
though there may be a measure of truth in them. That the "orinthiansJ theology is a distortion of PaulJs should not
be sur#rising.
The #remise on which the "orinthians seem to base their immorality is that whateEer is legal is also moral. -ll
things$ they claim$ are lawful for them$ which seems to mean in #ractice that they are free to do anything that is
not against the law. .t may well be that the "orinthians attem#t to Nustify their theology on the basis of PaulJs
teachingFteaching such as this=
1' &or sin shall not be master oEer you$ for you are not under law$ but under grace. 16 ,hat
thenI Shall we sin because we are not under law but under graceI ay it neEer beO CRomans
1=1'<16D
1 .t was for freedom that "hrist set us freeT therefore )ee# standing firm and do not be subNect
again to a yo)e of slaEery C9alatians 6=1D.
PaulJs dealing with the #roblem of immorality here is brief. :e could argue with the #remise$ AAll thin)s are
la4&ul A $B but he does not. PaulJs breEity should be understood in the light of seEeral facts. &irst$ Paul s#ent
considerable time in "orinth. :e does not need to teach the "orinthians as much as to remind them of what he has
taught them already. Second$ Paul is #lanning to return to "orinth$ where he can deal with these #roblems face to
face. Third$ since this is a letter$ Paul does not haEe unlimited s#ace in which to write$ so he goes to the Eery heart
of the issues$ confident of what he has taught and what he will teach when he returns.
,ithout debating the issue of what things are #ermissible Calthough surely not all things are #ermissibleF
there are many #rohibitions in the *ew Testament$ as well as in the 7ldD$ Paul #oints them to a higher standard.
,hateEer that list of A#ermissibleB things may be$ not all #ermissible things are adEisable. .f one is buying a house$
it is not enough to )now that a certain list of homes is for sale Cthese are all #ossible #urchasesD. "ertain houses are
a wise inEestment$ and others will #roEe to be a waste of money. - "hristian must therefore determine his conduct
on some higher$ more selectiEe standard. The standard is clearly stated by Paul= A*ot all things are #rofitableB
CEerse 13D. But how does one )now what conduct is #rofitable or un#rofitableI Paul clarifies the matter by his
second statement= A. will not be mastered by anythingB CEerse 13D.
PaulJs teaching in our te%t is but an abbreEiated Eersion of what he has taught in Romans 1. The "hristian
dare not feel free to AliEe in sin$B because he or she has Adied to sinB when Noined by faith to the #erson and wor)
of Mesus "hrist. Dying to sin is symboliKed in "hristian ba#tism. By going under the water$ we #roclaim in a
symbolic way that we died in "hrist$ and were buried. By coming forth from the water$ we #roclaim that we haEe
been raised from the dead$ in "hrist$ now enabled to liEe an entirely new life. To continue to liEe in sin is to deny
eEerything we belieEed when we were saEed$ and eEerything we symbolically #roclaim when we were ba#tiKed.
-s "hristians$ we haEe been freed from our bondage to sin so that we may now serEe 9od in righteousness
Csee Romans !=1<1D. ,e are therefore to #ut away the old sinful #ractices that once enslaEed us and to liEe a life of
righteousness$ through the #ower of 9od which is in us. 7ur aim as unbelieEers was to indulge our own fleshly
lusts$ and in doing so$ we were actually enslaEed to sin and to Satan Csee also +#hesians 3=1<4D. *ow$ haEing been
freed from our bondage to sin$ we must not return to our former lifestyle. -ny #ractices which enable the flesh to
gain mastery oEer us must be aEoided$ eEen if they are not forbidden by Scri#ture. The writer to the :ebrews Ccould
it be PaulID says much the same thing=
1 Therefore$ since we haEe so great a cloud of witnesses surrounding us$ let us also lay aside
eEery encumbrance$ and the sin which so easily entangles us$ and let us run with endurance the
race that is set before us$ 3 fi%ing our eyes on Mesus$ the author and #erfecter of faith$ who for the
Noy set before :im endured the cross$ des#ising the shame$ and has sat down at the right hand of
the throne of 9od C:ebrews 13=1<3D.
To a marathon runner$ eEerything which is not a AwingB is a Aweight.B 7ne of our church members is running
in a marathon race this Eery day. There is nothing wrong with a la#to# com#uter$ but . guarantee that -l -ngell is
not carrying a la#to# with him. :e may carry one when he traEels on an air#lane$ but he does not carry one in a
marathon race because it doesnJt enhance his ability to win the race.
Paul further e%#lains the statement$ Anot all thin)s are pro&ita2le$B with the additional statement$ AI 4ill not
2e 1astered 2y anythin).B PaulJs words address a matter about which our Lord taught=
32 ABut lay u# for yourselEes treasures in heaEen$ where neither moth nor rust destroys$ and
where thieEes do not brea) in or stealT 31 for where your treasure is$ there will your heart be also.
33 The lam# of the body is the eyeT if therefore your eye is clear$ your whole body will be full of
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
# True Spirituality: A Study of 1 Corinthians
light. 34 But if your eye is bad$ your whole body will be full of dar)ness. .f therefore the light that
is in you is dar)ness$ how great is the dar)nessO 3' No one 'an ser5e t4o 1astersC &or either he
4ill hate the one and lo5e the other7 or he 4ill hold to one and despise the other+ You 'annot
ser5e od and 1a11on+ 36 &or this reason . say to you$ do not be an%ious for your life$ as to
what you shall eat$ or what you shall drin)T nor for your body$ as to what you shall #ut on. .s not
life more than food$ and the body than clothingI 31 Loo) at the birds of the air$ that they do not
sow$ neither do they rea#$ nor gather into barns$ and yet your heaEenly &ather feeds them. -re
you not worth much more than theyIB Catthew 1=32<31$ em#hasis mineD
-ccording to our Lord$ one must choose between the AtreasuresB of this life and the AtreasuresB of the ne%t.
To treasure the things of this life is to haEe a Abad eye$B and thus to fail to see things clearly. C8ou will remember
that the "orinthians are not thin)ing too clearly.D Then$ changing images$ Mesus warns that one can serEe only one
master$ not two. .f 9od is our aster$ then we dare not see) to serEe another. But the Aother masterB is not a
#erson$ but things$ the things of this lifeFeating$ drin)ing$ bodily needs. .f we are #reoccu#ied with such things$
we cannot focus on our one aster$ and on :is coming )ingdom.
.n the light of our LordJs teaching$ PaulJs words are a##lied to a Eery #ractical a##licationFse%ual
immorality. The "orinthians thin) of a brief Eisit to the #rostitute as a casual thing$ something with no long<term
commitments Cli)e an AaffairBD. :ow can such a casual relationshi# hurtI PaulJs res#onse reEeals a Eery different
#ers#ectiEe of se%ual immorality. Does the male ego loo) u#on such a liaison as a conPuestI *ot soO .mmorality is
a moral surrender which leads to bondage. .t is not the man who masters the woman$ but the #rostitute Cand the sin
she #romotesD which masters the man.
Thin) about Samson in the 7ld Testament for a moment. ,ho better than he illustrates the mastery of the
#rostitute oEer the manI Samson was the strongest man on the earth at that time. :e could easily sna# the bonds
#laced around him. :e could )ill a thousand men with the Nawbone of a don)ey CMudges 16=1'<11D. But Samson
was not in controlT it was the woman of his life. -nd so$ not once$ but seEeral times$ he giEes in to the seductions of
a woman. Samson was in bondage. :e was mastered. This is so for all who choose this #ath Csee ProEerbs !=1<3!D.
- Eery #o#ular word today used eEen in "hristian circles is the #sychological word$ Aaddiction.B ;irtually
eEery malady )nown to man is described as an Aaddiction.B en and women$ under the bondage of se%ual
immorality are said to haEe a Ase%ual addiction.B -lcoholism is s#o)en of as an addiction$ one for which the
indiEidual under bondage is hardly seen to be res#onsible Cafter all$ it was genetically #redestinedD. &ood is an
addiction. -nd now$ co<de#endency is an addiction. ,here will these addictions endI . thin) . )now. They end with
a new aster$ Mesus "hrist. ,e can serEe but one master. ,hen that aster is our Lord Mesus "hrist$ all other
AmastersB must be set aside.
Paul refuses to engage in any #ractice which will #roEe to be AaddictiEe$B any #ractice which will come to
master him$ rather than facilitating him in his serEice of the aster. The a##lication of the #rinci#le Paul sets
down is Eery im#ortant. This is where error and false teaching can arise. .f certain #ractices really are #ermissible$
then these are liberties$ which the "hristian might enNoy$ but need not enNoy. Paul s#ends more time discussing this
in cha#ters 5<12. Some #ractices haEe no gri# on some "hristians$ but they become the source of bondage to others.
,e should neEer #ractice those liberties which might enslaEe us. ,e should not #ractice those liberties which
might encourage a wea)er brother to follow our e%am#le$ and thus become enslaEed through his wea)ness.
But what about those things 9od has intended for our enNoymentI .s it wrong for the "hristian to enNoy
fishing$ or golfing$ or watching the Dallas "owboys on T;I Some would go too far and tell us that if we are
enNoying life$ something is wrong$ such as those to whom Paul refers in 1 Timothy '=
1 But the S#irit e%#licitly says that in later times some will fall away from the faith$ #aying
attention to deceitful s#irits and doctrines of demons$ 3 by means of the hy#ocrisy of liars seared
in their own conscience as with a branding iron$ 4 men who forbid marriage and adEocate
abstaining from foods$ which 9od has created to be gratefully shared in by those who belieEe and
)now the truth. ' &or eEerything created by 9od is good$ and nothing is to be reNected$ if it is
receiEed with gratitudeT 6 for it is sanctified by means of the word of 9od and #rayer C1 Timothy
'=1<6D.
&alse teachers s#ea) not from the leading of the S#irit but from the dece#tiEe doctrines of the eEil one$
communicated through his demonic actiEity Ccom#are this with 3 "orinthians 11=14<16D. They see) to #rohibit
"hristians from enNoying the things 9od has giEen us to enNoy. -ll too often$ those thus de#riEed of the #leasures
which come from 9od$ become the ones who oEerreact by casting themselEes into fleshly indulgence.
#
Lesson 1#: The 2elationship Bet'een Spirituality and Se4ual ,orality 1
The solution to the #roblem of being mastered by the flesh is not the aEoidance of all #leasures in the flesh=
32 .f you haEe died with "hrist to the elementary #rinci#les of the world$ why$ as if you were
liEing in the world$ do you submit yourself to decrees$ such as$ 31 ADo not handle$ do not taste$
do not touchOB 33 Cwhich all refer to things destined to #erish with the usingDFin accordance
with the commandments and teachings of menI 34 These are matters which haEe$ to be sure$ the
a##earance of wisdom in self<made religion and self<abasement and seEere treatment of the body$
but are of no Ealue against fleshly indulgence C"olossians 3=32<34D.
The solution is to aEoid those fleshly #leasures 9od identifies as sin$ and those we )now to be enslaEing
CAaddictiEeB for usD$ and to gratefully enNoy the blessings of 9od with than)sgiEing$ seeing lifeJs #leasures as a gift
from 9od=
' &or eEerything created by 9od is good$ and nothing is to be reNected$ if it is receiEed with
gratitudeT 6 for it is sanctified by means of the word of 9od and #rayer C1 Timothy '='<6D.
1! .nstruct those who are rich in this #resent world not to be conceited or to fi% their ho#e on the
uncertainty of riches$ but on 9od$ who richly su##lies us with all things to enNoy. 15 .nstruct
them to do good$ to be rich in good wor)s$ to be generous and ready to share$ 19 storing u# for
themselEes the treasure of a good foundation for the future$ so that they may ta)e hold of that
which is life indeed C1 Timothy 1=1!<19D.
11 Do not be deceiEed$ my beloEed brethren. 1! +Eery good thing bestowed and eEery #erfect gift
is from aboEe$ coming down from the &ather of lights$ with whom there is no Eariation$ or
shifting shadow CMames 1=11<1!D.
Se@ual I11oralityBAn O&&ense A)ainst od
*?:13,18.
14 &ood is for the stomach$ and the stomach is for foodT but 9od will do away with both of them.
8et the body is not for immorality$ but for the LordT and the Lord is for the body. 1' *ow 9od has
not only raised the Lord$ but will also raise us u# through :is #ower.
7ne must decide where the "orinthianJs theological #osition ends and PaulJs commentary begins. . am
inclined to understand these Eerses in this way=
The Corinthian0s Position:
&ood is for the stomach and the stomach is for
food
but 9od will do away with both of them.
Paul0s Corre'tion:
8et the body is not for immorality$ but for the
LordT and the Lord is for the body.
1' *ow 9od has not only raised the Lord$ but
will also raise us u# through :is #ower.
The "orinthian #osition is not hard to gras#. .t is a com#letely Athis worldlyB Eiew of life leading to a lifestyle
of se%ual morality. Remember$ this #assage is about se%ual morality$ not about food.
'
The logic is sim#le$ eEen
though it is erroneous. The #ur#ose of food is to fill the stomach$ to meet its #hysical needs. The nature of the
stomach is that it rePuires foodT its #ur#ose is to #rocess food. &ood and the stomach are #hysical entities$ and thus
they will #erish. But 9od will do away with them. 7ur Lord taught that it is not food which defiles a man$ and thus
all foods are clean Csee ar) !=15<19D. 7ne is thus free to eat of any food$ )nowing that food and the stomach are
made for each other. Beyond this$ food and the stomach haEe no eternal function because 9od will do away with
them$ so one may eat what he li)es without guilt.
The uns#o)en inference is that the "orinthians a##ly the Eery same logic to the body and its se%ual design and
a##etites to se%ual liaisons with #rostitutes. A-fter all$B . hear more often than . wish to say$ A.Jm only human.B
A9od made me a se%ual being$B the "orinthians reason. A:e made me to need se%. So when . haEe se% with a
'
:aEing made this distinction$ one must also recogniKe that Aeating$B Adrin)ing$B and Abeing merry Ce.g.
immoralityD$B are often inter<related$ as Paul will #oint out elsewhere$ such as in 1 "orinthians 12=1<14 and Titus
1=12<11. *otice also that the reEerse is true. -sceticism denies foods and se% C1 Timothy '=1<6D. Peter$ in his
second e#istle$ also indicates that fleshly indulgence encom#asses foods and immorality Csee 3 Peter cha#ter 3D.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
" True Spirituality: A Study of 1 Corinthians
#rostitute$ it is sim#ly meeting my #hysical needs$ Nust as . eat when . am hungry. -nd what difference does it ma)e
what . do in this body anyway$ since 9od is going to do away with itIB
. differ with a number of biblical scholars$ who do not include the statement about 9od doing away with food
and the stomach as being the creed of the "orinthians. . thin) it is Eery much their theology. Paul corrects this
error in Eerse 1' by confidently claiming that 9od will raise u# our bodies from the dead$ Nust as :e raised our
Lord from the dead. But this is #recisely the #roblemFsome of the "orinthians do not belieEe in the resurrection
of the dead$ which is why Paul deEotes cha#ter 16 to this subNect.
6
8ou will see that the resurrection of the dead is a
#roblem area in a number of other churches as well Csee -cts 1!=43T 3 Thessalonians 3=3T 3 Timothy 3=15D.
Denying the resurrection of the dead is a denial of the Aday o& the #ord$B a day of Nudgment on sinners. To deny a
coming future Nudgment is the foundation for adEocating a sinful lifestyle now Csee 3 Peter 4D. Paul waits until
cha#ter 16 to defend the doctrine of the resurrection. But for the moment$ he declares it with confidence as the
basis for se%ual morality in this life$ contrary to the theory and #ractice of some of the "orinthians.
Paul e%#oses the error that 9od will sim#ly do away with fleshly things li)e the body$ with no future or eternal
consePuences. .n addition$ Paul sets down a Eery different standard regarding our #hysical body and its a##etites.
.n PaulJs words$ the A2ody is not &or i11oralityBT the body is A&or the #ord$B and Athe #ord is &or the 2ody.B
9od did not create the body with its se%ual ca#abilities and driEes to satisfy these desires indiscriminately. 9od
made manJs #hysical body for :is #ur#oses$ ultimately to bring glory to :imself. This is PaulJs bottom line in Eerse
32= AThere&ore )lori&y od in your 2ody.B ,e are not to use our bodies to serEe ourselEes$ but to serEe 9od. The
se%ual dimension of our ma)eu# is to be e%ercised only within the bonds of marriage. .n our marital relationshi#$
including the se%ual union which is holy within marriage Csee :ebrews 14='D$ we are to symbolically re#resent the
union of "hrist and :is church. Se% has a holy function$ which is to be carried out only in the conte%t of marriage.
Paul has yet another thing to say$ something which some find difficult to understand. Paul writes that Athe
#ord is &or the 2ody.B ,e cannot liEe without eating$ but most of us donJt need to worry about death by starEation.
There is an im#ortant lesson here which we see throughout the Bible. Life does not really come from food. Life
comes from 9od$ from )nowing :im and from obeying :is commandments. ,hen our Lord was tem#ted for '2
days and nights in the wilderness$ :e did not eat for that #eriod of time. 7ne of SatanJs tem#tations was for our
Lord to ma)e stones into bread. .t is as though Satan were saying$ A.f you are the essiah$ then you must liEe to
fulfill your mission. 8ou cannot let yourself starEe out here in the wilderness$ so create bread from these stones$
eEen if it means disobeying 9od.B 7ur LordJs answer$ rooted in the theology of the eighth cha#ter of Deuteronomy
and in the e%#erience of .srael in the wilderness$ was that A1an does not li5e on 2read alone7 2ut on e5ery 4ord
that pro'eeds out o& the 1outh o& odB Catthew '='D.
9od is the ultimate source of life$ not bread. 9od #reserEed the .sraelites in the wilderness with bread from
heaEen. Mesus told the Mews who wanted mere #hysical bread that :e was the bread of 9od$ come down from
heaEen to giEe them life. :e was Athe 2read o& li&eB CMohn 1=43<46D. :e was the A4aterB which would giEe the
woman at the well eEerlasting life CMohn '=14<1'D. ,hen :is disci#les urged Mesus to eat$ Mesus res#onded that :is
food was to do the will of the &ather$ who sent :im CMohn '=41<4'D. 7ur life is but a Ea#or$ and the life which we
e%#erience moment by moment comes from 9od. 7ur bodies need 9od more than they need food. :e is the source
of life$ both #hysical and eternal Csee Mohn 1=1<6D.
*o wonder Paul can liEe out his life in a way that does not indulge his bodily desires$ but denies them Csee 1
"orinthians 9=3'<3!D. *o wonder he liEes so dangerously and suffers #hysically in his ministry Csee 1 "orinthians
'=9<14D. *o wonder he can say that to liEe CreNected and #ersecutedD is "hrist$ and to die is gain CPhili##ians
1=31D. *o wonder the false teachers cater to the desires of the flesh$ while Mesus and :is a#ostles call u#on men to
ta)e u# their cross$ and to crucify the flesh and its desires.
13 Therefore do not let sin reign in your mortal body that you should obey its lusts$ 14 and do not
go on #resenting the members of your body to sin as instruments of unrighteousnessT but #resent
yourselEes to 9od as those aliEe from the dead$ and your members as instruments of
righteousness to 9od CRomans 1=13<14D.
13 So then$ brethren$ we are under obligation$ not to the flesh$ to liEe according to the fleshF14
for if you are liEing according to the flesh$ you must dieT but if by the S#irit you are #utting to
death the deeds of the body$ you will liEe CRomans 5=13<14D.
6
See 1 "orinthians 16=13$ where the denial of the resurrection by some "orinthians is clearly indicated by
Paul.
"
Lesson 1#: The 2elationship Bet'een Spirituality and Se4ual ,orality /
6 Therefore consider the members of your earthly body as dead to immorality$ im#urity$ #assion$
eEil desire$ and greed$ which amounts to idolatry C"olossians 4=6D.
Se@ual I11oralityBAn O&&ense A)ainst Our #ord
*?:1>,1;.
16 Do you not )now that your bodies are members of "hristI Shall . then ta)e away the members
of "hrist and ma)e them members of a harlotI ay it neEer beO 11 7r do you not )now that the
one who Noins himself to a harlot is one body with herI &or :e says$ AThe two will become one
flesh.B 1! But the one who Noins himself to the Lord is one s#irit with :im.
"e.ual immorality is an offense against ,od, from whom, through whom, and for whom are all things
/inluding our #odies3Bomans 00(491. "e.ual immorality is also a sin against the Lord +esus Christ. The
"orinthians err in thin)ing too little of their s#iritual union with "hrist and in ta)ing too lightly their se%ual union
with #rostitutes.
PaulJs argument in Eerses 16<1! rests on the incom#atibility of two unions= CaD the "orinthiansJ union with
"hrist$ and CbD their union through se%ual intercourse with a #rostitute. *ote PaulJs words later in 1 "orinthians
where he refers to the union of the belieEer with Mesus "hrist by saEing faith=
13 &or eEen as the body is one and yet has many members$ and all the members of the body$
though they are many$ are one body$ so also is "hrist. 14 &or by one S#irit we were all ba#tiKed
into one body$ whether Mews or 9ree)s$ whether slaEes or free$ and we were all made to drin) of
one S#irit. 1' &or the body is not one member$ but many. S 15 But now 9od has #laced the
members$ each one of them$ in the body$ Nust as :e desired. 19 -nd if they were all one member$
where would the body beI 32 But now there are many members$ but one body. S 3! *ow you are
"hristJs body$ and indiEidually members of it C1 "orinthians 13=13<1'$ 15<32$ 3!D.
,hen we trust in Mesus "hrist for the forgiEeness of our sins and for eternal life$ we are united with "hrist. But
there is another union$ which is incom#atible with our union with "hristFthe union of a man with a #rostitute.
This AunionB is referred to in Eerse 11. Paul buttresses his argument by citing 9enesis 3=3'$ a te%t to which our
Lord also refers Catthew 19=6T ar) 12=5D. Paul refers to this same te%t in +#hesians 6=41$ there in relationshi#
to the holy union of a man with his wife. To haEe se% with someoneFeEen a #rostituteFis no casual matter$ Paul
reminds us. To haEe se% with a #rostitute is to become one with her. :ow can one who has been Noined with "hrist
now Noin with a harlotI 7nly by Ata(in) a4ay the 1e12ers o& ChristB to do so CEerse 16D.
-t least some of the "orinthians hold the Eiew that what one does in the body has no relationshi# to what one
is and does in the s#irit. Paul directly contradicts this error. The one who Noins himself to "hrist becomes one in
s#irit with "hrist CEerse 1!D. The one who Noins himself to a harlot becomes one flesh with her. Paul insists that one
cannot be one in s#irit with the SaEior and one in the flesh with a harlot. Thus$ what is done s#iritually does
directly relate to what is done in the body. ,e dare not thin) of ourselEes as s#iritual when what we are doing in
our bodies is immoral=
1 .f then you haEe been raised u# with "hrist$ )ee# see)ing the things aboEe$ where "hrist is$
seated at the right hand of 9od. 3 Set your mind on the things aboEe$ not on the things that are
on earth. 4 &or you haEe died and your life is hidden with "hrist in 9od. ' ,hen "hrist$ who is
our life$ is reEealed$ then you also will be reEealed with :im in glory. 6 Therefore consider the
members of your earthly body as dead to immorality$ im#urity$ #assion$ eEil desire$ and greed$
which amounts to idolatry. 1 &or it is on account of these things that the wrath of 9od will come$
! and in them you also once wal)ed$ when you were liEing in them C"olossians 4=1<!D.
Se@ual I11oralityBA Sin A)ainst the !oly Spirit
*?:1=,9:.
15 &lee immorality. +Eery other sin that a man commits is outside the body$ but the immoral man
sins against his own body. 19 7r do you not )now that your body is a tem#le of the :oly S#irit
who is in you$ whom you haEe from 9od$ and that you are not your ownI 32 &or you haEe been
bought with a #rice= therefore glorify 9od in your body.
,e haEe Nust seen that Paul lin)s our s#iritual identity in "hrist with our conduct in our #hysical bodies. The
s#irit and the body are inse#arably lin)ed in orthodo% "hristian doctrine and teaching. Paul establishes yet another
lin) between the s#iritual and the #hysical in Eerses 15<32. Body and S#irit are directly related to each other
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
4 True Spirituality: A Study of 1 Corinthians
because the "hristianJs body and 9odJs S#irit are inse#arably lin)ed at the time of our salEation. The union of the
"hristian and the Person of "hrist occurs at the time of salEation$ and it is brought about by the :oly S#irit= A&or
by one S#irit we were all ba#tiKed into one body$ whether Mews or 9ree)s$ whether slaEes or free$ and we were all
made to drin) of one S#iritB C1 "orinthians 13=14D.
The S#irit not only accom#lishes the union of the new belieEer with "hrist$ the S#irit actually indwells the
"hristian from the moment of his salEation. -ccording to PaulJs words in 1 "orinthians 13=19$ our body is the
tem#le of the :oly S#irit. Before$ in cha#ter 4$ Paul indicated that the :oly S#irit indwells the church$ the
cor#orate body of "hrist=
11 Do you not )now that you are a tem#le of 9od$ and that the S#irit of 9od dwells in youI 1! .f
any man destroys the tem#le of 9od$ 9od will destroy him$ for the tem#le of 9od is holy$ and that
is what you are C1 "orinthians 4=11<1!T see also +#hesians 3=19<33D.
*ow$ Paul s#ea)s of the indiEidual belieEer as the tem#le of the :oly S#irit. Both$ of course$ are true without
any contradiction. To use oneJs body as an instrument of sin by haEing a se%ual union with a #rostitute is a most
des#icable sin. .t is a uniPuely defiling and wretched sin$ as Paul indicates by the words of Eerse 15= A&lee
immorality. +Eery other sin that a man commits is outside the body$ but the immoral man sins against his own
body.B
:ow is se%ual sin uniPuely a sin against the body$ while other sins are Nust sins we commit in the bodyI Let me
see) to illustrate this by using the analogy of a fine automobile. .f . owned a magnificent Rolls Royce$ there are
many ways . could sin in that car. . could$ for e%am#le$ e%ceed the s#eed limit. . would be sinning in the car$ but
not sinning against it. .f . were to rob a ban) and use the Rolls for a getaway car$ . would once again be sinning in
the car. But if . needed a load of cow manure for our flower garden$ and . o#ened the doors and shoEeled that
manure into the car to trans#ort it from the barnyard to my home$ that$ my friend$ would be sinning against the
Rolls Royce.
<ur #odies have #een reated #y ,od Csee Psalm 149D. They have #een reated as the temple of the *oly
"pirit, and as instruments #y whih we an serve and glorify ,od. <ur #odies are not our own, #ut a stewardship
entrusted to us #y ,od, so that we might serve and glorify *im. "ine the Christian has died to sin in Christ, and
has #een raised in Christ to newness of life, we dare not use our #odies as instruments of unrighteousness, #ut we
must use them as instruments of righteousness(
13 Therefore do not let sin reign in your mortal body that you should obey its lusts$ 14 and do not
go on #resenting the members of your body to sin as instruments of unrighteousnessT but #resent
yourselEes to 9od as those aliEe from the dead$ and your members as instruments of
righteousness to 9od CRomans 1=13<14D.
.n the words of our te%t$ each of us must Athere&ore )lori&y od in our 2odyB CEerse 32D.
"onsePuently$ se%ual immorality is not an o#tion. Se%ual immorality is a sin of the highest order. .f we are to
liEe in a manner consistent with our calling$ we must A&lee i11oralityB CEerse 15D. Paul not only means we are to
aEoid immorality$ we are to flee from it. ,e are to aEoid it li)e we would a deadly sna)e. ,e are not to see how
close to sin we can getT rather we are to see how far away from sin we can stay. Se%ual immorality is sin$ and it
should be aEoided with Keal.
Con'lusion
Some may wish to restrict the a##lication of PaulJs teaching in our te%t Nust to the #rohibition of se% with a
#rostitute. . do not thin) we dare narrow the a##lication in such a way. -fter all$ it is Paul who a##lies an 7ld
Testament te%t on o%en to meeting the needs of those who #reach Csee 1 "orinthians 9='<1'DO . belieEe Paul
addresses se%ual immorality with a #rostitute because this is a Eery common sin in "orinth$ eEen among the saints$
and it is a sin the church does not ta)e seriously enough. Paul ta)es the most AcasualB sin Cin the minds of the
"orinthiansD and shows it to be utterly sinfulT how much more are any other se%ual sins condemnedI Must because
one is saEed and s#iritually aliEe is no reason to ta)e our actions in the flesh lightly.
,e should be greatly informed by the way Paul engages in Ase% education.B The term$ Ase% educationB is
highly charged with emotion on the #art of some "hristians$ and rightly so. . sim#ly #oint out to you what PaulJs
curriculum consists of in 1 "orinthians. Paul does not describe in intimate detail the nature and #ractice of
immorality. To do so might become a tem#tation for us. Paul does not see) to #reEent se%ual immorality among
"hristians by frightening them with the #hysical adEerse consePuences$ li)e #regnancy$ -.DS$ and other se%ually
transmitted diseases. Paul$ as always$ goes bac) to the gos#el. PaulJs argument for se%ual morality is rooted in
4
Lesson 1#: The 2elationship Bet'een Spirituality and Se4ual ,orality 5
sound doctrine$ s#ecifically the doctrines which #ertain to salEation. The gos#el is the basis for se%ual Cand eEery
other )ind ofD morality.
*ote also that Paul could Eery Puic)ly deal with the "orinthiansJ immorality by sim#ly referring to the rules.
*ot only is se%ual immorality forbidden by the 7ld Testament law$ it is forbidden by our Lord and by the Merusalem
"ouncil. .n -cts 16$ se%ual immorality was one of the four things s#ecifically forbidden to the 9entiles Csee
A&orni'ationB in -cts 16=19<31$ 35<39D. .mmorality was Aagainst the rules$B but Paul wants the "orinthians not
Nust to )ee# the rules$ but to consciously serEe 9od by doing that which is consistent with our calling$ with the
gos#el$ and with sound doctrine. .t is necessary to )ee# the rules$ but let us do so for the right reasons. :ere$ Paul
giEes us the reasons for se%ual #urity.
The #roblem of se%ual immorality in the "orinthian church is due$ in #art$ to the fact that such conduct is not
considered sinful or illegal by the #agan "orinthian culture. The "orinthians seem to liEe more in conformity to
the standards of their culture than to the standard set by "hrist. .f a certain #ractice is legal$ some "orinthian
"hristians seem to thin) it is moral. The Bible has a much higher set of standards than this. .f something is illegal$
it is almost always immoral for the "hristian Ce%ce#t for those few times when the law forbade what 9od
commandsFe.g. -cts 6=39D. ,hen the laws of the land allow certain forms of conduct$ we must as) ourselEes if
that #ractice is #ermitted in the Scri#tures. &or e%am#le$ the law may allow immorality$ but the Bible forbids it.
Then there are those things which both the law and the Bible allow. These AlibertiesB may or may not be adEisable
for the "hristian. The use of any "hristian liberty should be subNect to the following Puestions=
C1D Does this #ractice contribute to my own s#iritual growth and maturityI
C3D Does this #ractice contribute to the growth and maturity of fellow<belieEersI
C4D Does this #ractice further the gos#elI
C'D Does this #ractice glorify 9odI
Liberties are those things which the Bible says . am free to do. .f any matter is really a liberty$ it is something .
am as free not to do as . am free to do. . should be free not to do anything which is a liberty. .f . am not free$ it is
not really a liberty. .f . am not free$ then in PaulJs words$ . am Amastered byB it. LetJs assume that eating #o#corn is
a "hristian liberty. .f . cannot control my a##etite for #o#corn so as not to eat it$ then . am in bondage to #o#corn. .
)now of #eo#le who say something li)e this= A7h$ . can Puit UUUUUUing any time . want. .JEe done it a hundred
times.B ,hateEer we canJt sto# doing is #robably something which masters us. PaulJs commitment is not to let his
body master him$ but to become the master of his body=
3' Do you not )now that those who run in a race all run$ but only one receiEes the #riKeI Run in
such a way that you may win. 36 -nd eEeryone who com#etes in the games e%ercises self<control
in all things. They then do it to receiEe a #erishable wreath$ but we an im#erishable. 31 Therefore
. run in such a way$ as not without aimT . bo% in such a way$ as not beating the airT 3! but . buffet
my body and ma)e it my slaEe$ lest #ossibly$ after . haEe #reached to others$ . myself should be
disPualified C1 "orinthians 9=3'<3!D.
7ur te%t has something Eery definitiEe to say on the subNect of abortion. 7ne of the classic arguments of the
#ro<abortion moEement is that Athe womanJs body is her own #riEate #ossession$B so that no one Cnot eEen
goEernmentD can tell her what to do with her body. 7f course$ the #ro<abortion moEement Eiews the unborn child
as merely a #art of the womanJs body. Thus$ the woman is free to do whateEer she wishes with that unborn child$
including )illing it. PaulJs words deny the Eery #remise u#on which the #ro<abortion #osition is based=
19 7r do you not )now that your body is a tem#le of the :oly S#irit who is in you$ whom you
haEe from 9od$ and that you are not your ownI 32 &or you haEe been bought with a #rice=
therefore glorify 9od in your body C1 "orinthians 1=19<32D.
The womanJs body is not her own$ not to mention the child she carries within. She is not free to use her body
as she chooses. The "hristian should realiKe that the body is not to be em#loyed for self<gratification Cmost often$
immorality is the cause of an unwanted #regnancyD$ but for the glory of 9od. PaulJs words in our te%t will certainly
be Nudged AfoolishB by those who wish to liEe in sin.
7ur te%t reminds me that it is only the "hristian who Ealues se% highly enough. The unbelieEing world li)es to
loo) down on the "hristian$ as though we haEe no a##reciation for se%$ as though we thin) se% is eEil$ or at least
uns#iritual. The truth is that only a "hristian can a##reciate the true Ealue of se%. .n the Bible$ the se%ual union is
a #art of the marriage relationshi#$ and this relationshi# #ortrays or symboliKes the union of "hrist and :is church.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
) True Spirituality: A Study of 1 Corinthians
.f se% is a )ind of symbol$ and what it symboliKes is the ultimate EalueFthe ultimate goodFthen se% is a most
beneEolent gift and #riEilege. .t is a great blessing.
The "hristian sanctifies se% by restricting it to the sanctity of the marriage bed C:ebrews 14='D and only to
oneJs s#ouse. Those who degrade se% ma)e it common. The word Apro&aneB and the word A'o11onB are nearly
synonymous in the Bible. Those who restrict se%ual intimacy to their marriage #artner Ealue it most highly. Those
who indiscriminately engage in se% ma)e it common and #rofane.
Let me illustrate. y wife has a set of s#ecial dishes. These dishes are more e%#ensiEe and more beautiful than
our other dishes. The s#ecial dishes are saEed for s#ecial occasions. They are not used as often as our AeEerydayB
dishes. *obody gets u#set if an eEeryday dish is dro##ed and bro)en. But there is a little more consternation if a
s#ecial dish is bro)en. That which is most #recious is used with greater discrimination than that which is common
or #rofane.
. haEe a fairly large collection of tools. ost of my tools . am willing to loan out to others. Some are restricted
to a much smaller grou#. y micrometers$ for e%am#le$ are not generally aEailable for borrowers. This is because
they are delicate$ #recise$ and e%#ensiEe tools. . do not want these tools abused$ and so . restrict their use. 7n the
other hand$ .Jll loan a crescent wrench to Eirtually anyone. ,hat is most Ealued is most restrictedT that which is
least Ealued is commonly aEailable. 9od Ealues se%$ and so should we$ which is why it is restrictiEe for the
"hristian. - #rostitute ma)es se% #rofane$ common.
- boo) in our library is entitled$ 'eed, the 'ew Beligion.
1
.n the self<indulgent society in which we liEe$ need
has become a com#elling reason for our actions. .f we thin) we AneedB something$ then it is only reasonable that
this need be met. The East maNority of the adEertising before us on teleEision and in other forms of the media$ see)s
to conEince us that we haEe a need$ and that their #roduct is the answer to this need. 8hat every man and woman
needs is the forgiveness of sins and the assurane of eternal life, through faith in the shed #lood of +esus Christ on
the ross of Calvary. There is no higher need. -nd the only fulfillment of this >need? is salvation. ,od alls on us
to aknowledge that +esus Christ is *is only #egotten "on. 8e must admit that we are sinners, in need of
forgiveness and !ustifiation #y ,od6s grae alone. -ll other needs #ale into insignificance in com#arison to this
need. Let us loo) to "hrist to satisfy this need$ and eEery other need as well. Mesus "hrist is all we really need. -nd
haEing :im by faith$ we shall turn away from se%ual immorality.
.s it #ossible that you haEe already fallen$ that you are already guilty of se%ual immoralityI There is
forgiveness through the finished work of +esus Christ on the ross of Calvary. The good news is that those who
have made themselves se.ually >unlean? an #e leansed ompletely. This can be seen in the forgiEeness granted
the woman at the well in Mohn '$ or in the forgiEeness of the woman caught in the act of adultery CMohn 5D. .t can
also be seen in the saints at "orinth=
9 7r do you not )now that the unrighteous shall not inherit the )ingdom of 9odI Do not be
deceiEedT neither fornicators$ nor idolaters$ nor adulterers$ nor effeminate$ nor homose%uals$ 12
nor thieEes$ nor the coEetous$ nor drun)ards$ nor reEilers$ nor swindlers$ shall inherit the
)ingdom of 9od. 11 -nd such were some of youT but you were washed$ but you were sanctified$
but you were Nustified in the name of the Lord Mesus "hrist$ and in the S#irit of our 9od C1
"orinthians 1=9<11D.
1! Therefore if any man is in "hrist$ he is a new creatureT the old things #assed awayT behold$
new things haEe come C3 "orinthians 6=1!D.
Perha#s PaulJs words can best be summed u# by Paul$ as he writes to the Phili##ians=
1! Brethren$ Noin in following my e%am#le$ and obserEe those who wal) according to the #attern
you haEe in us. 15 &or many wal)$ of whom . often told you$ and now tell you eEen wee#ing$ that
they are enemies of the cross of "hrist$ 19 whose end is destruction$ whose god is their a##etite$
and whose glory is in their shame$ who set their minds on earthly things. 32 &or our citiKenshi#
is in heaEen$ from which also we eagerly wait for a SaEior$ the Lord Mesus "hristT 31 who will
transform the body of our humble state into conformity with the body of :is glory$ by the e%ertion
of the #ower that :e has eEen to subNect all things to :imself CPhili##ians 4=1!<31D.
1
Tony ,alter$ 'eed, The 'ew Beligion CDowners 9roEe$ .llinois= .nterEarsity Press$ 1956D.
)
#esson 11:
Se@ and the Spiritual Christian
*1 Cor+ ;:1,;.
Introdu'tion
,hen my friend "raig *elson and . were in .ndia$ we decided to s#ea) from the Boo) of 9enesis$ alternating
messages between us. ,e first s#o)e on Macob and his wiEes Chis two wiEes$ Leah and Rachel$ and their two
handmaids$ >il#ah and BilhahFsee 9enesis 39 and 42D$ entitling that message$ AThe Battle of the Brides.B -fter
teaching the story of Mose#hJs betrayal by his brothers from cha#ter 4!$ we came to cha#ter 45 and the story of how
Mudah un)nowingly becomes a father through Tamar$ his daughter<in<law. ,e then came to cha#ter 49 and the
story of the tem#tation of Mose#h by Poti#harJs wife$ who eEentually falsely accuses Mose#h of ra#e.
-fter the second or third message$ a friend informed us that one of the men had wal)ed out during the meeting
in #rotest. "raig and . were shoc)ed. ,hat had we said that was so offensiEeI ,e were told that we were tal)ing
too much about se%. This man did not want us to meddle with his se% life. ,e sim#ly s#o)e about se% as often as
the subNect came u# in the Boo) of 9enesis.
.f you thin) about it$ you will haEe to agree that se% is a subNect frePuently addressed in the Scri#tures$ both
7ld Testament and *ew. Though the Bible handles this subNect matter much differently than the secular world$ it
does haEe much to say on the subNect. . can only thin) of one reason for matters #ertaining to se% to be so
frePuently discussed in the BibleFse%uality must be Eery closely related to s#irituality.
The beliefs and #ractices of the "orinthian saints seem to Eary greatly when it comes to matters of se%ual
Ealues and conduct. ,e haEe already been introduced to the liberal e%treme in cha#ters 6 and 1. .n cha#ter 6$ Paul
rebu)es the church at "orinth for failing to e%ercise church disci#line on a man liEing in an incestuous relationshi#
with his fatherJs wife. .n the second half of cha#ter 1 CEerses 13<32D$ Paul confronts those who feel that haEing se%
with a #rostitute is not contrary or detrimental to oneJs s#iritual life. There are those in "orinth whose se%ual
Ealues are shoc)ing$ eEen to the #agan "orinthians Csee 6=1D.
.n our te%t$ it seems that for some belieEers s#irituality is a #rete%t for se%ual immorality$ while for others
s#irituality means abstaining from se% altogether. .n cha#ter !$ Paul turns his attention to those who seem to regard
all se% as dirty$ and who therefore adEocated celibacy. &or those who are single$ it means staying single and$ unli)e
today$ celibate as well. &or those who are married$ it seems to mean that these cou#les should also refrain from
se%ual relations.
The Corinthian Error and the Culture o& That Day
.n the matter of se%ual conduct$ the "orinthians liEe in a Eery troubled world$ not unli)e the world of our own
day. The ancient world of PaulJs day has a Eery distorted Eiew of women$ se%$ and marriage. -. ,. ;errall$ the
great classical scholar$ once said that one of the chief diseases of which ancient ciEiliKation died was a low Eiew of
women.
1
The 9ree)s were not )nown for se%ual #urity=
Prostitution was an essential #art of 9ree) life. Demosthenes had laid it down as the common
and acce#ted rule of life= A,e haEe courtesans for the sa)e of #leasureT we haEe concubines for
the sa)e of daily cohabitationT we haEe wiEes for the #ur#ose of haEing children legitimately$ and
haEing a faithful guardian for all our household affairs.B
3
The Roman se%ual ethic was no better=
But at the time of Paul$ Roman family life was wrec)ed. Seneca writes that women were married
to be diEorced and diEorced to be married. .n Rome the Romans did not commonly date their
years by numbersT they called them by the names of their husbands. artial the Roman #oet tells
of a woman who had ten husbandsT MuEenal tells us of one who had had eight husbands in fiEe
yearsT Merome declares it to be true that in Rome there was a woman who was married to her
twenty<third husband and she herself was his twenty<first wife. ,e find eEen a Roman +m#eror
1
,illiam Barclay$ The Letters to the ,alatians and Ephesians CPhiladel#hia= The ,estminster Press$
1965D$ #. 199.
3
Barclay$ #. 321.
-ugustus demanding that her husband should diEorce the lady LiEia when she was with child
that he might himself marry her. ,e find eEen "icero$ in his old age$ #utting away his wife
Terentia that he might marry a young heiress$ whose trustee he was$ that he might enter into her
estate$ in order to #ay his debts.
4
7ne would ho#e the Mews would be e%em#lary in matters of se% and marriage$ but this sim#ly is not the case.
.n PaulJs day Mudaism reEerenced neither women nor marriage. A.t was Mose#hus who wrote$ VThe
woman is worse than the man in eEerythingJ CMose#hus$ Contra -pionem$ 3$ 321D. *o wonder$ in
the light of such harsh attitudes$ that the Synagogue #rayer boo) has the man offer the daily
#rayer$ V. than) Thee$ 7 Lord$ that Thou hast not made me a 9entile dog nor a woman.JB
'
.n the
age of the coming of "hristianity$ eEen with Mudaism the marriage bond was in #eril. So great
was its #eril that the Eery institution of marriage was threatened. Mewish girls were refusing to
marry at all because the #osition of the wife was so uncertain.
6
+Een in our own time$ the ancient ritual of Afemale circumcisionB is #racticed. This surgical #rocedure Cif one
dares to dignify it by such termsD is of no benefit to the woman$ but im#osed u#on the female so that she may neEer
haEe the enNoyment of se%. .t seems that in the minds of those men who im#ose this on women$ it is the womanJs
#lace to giEe #leasure to the man$ but neEer the womanJs #lace to receiEe #leasure from the man. Sadly$ among
#agans and "hristians ali)e$ there is a similar Cif less brutalD belief strongly held by some today. The man e%#ects
his wife to giEe him se%ual #leasure at any time$ but he feels little or no obligation toward fulfilling his wife
se%ually.
PaulJs words concerning se% and marriage were des#erately needed in his day and no less needed in our own
day. Let us listen to the finest se% education aEailable to menFa word from 9od on se% and marriage$ through the
-#ostle Paul.
An O5er5ie4 o& the Tea'hin)
o& the $i2le on Se@ and Marria)e
PaulJs words in 1 "orinthians !=1<! are in res#onse to a Puestion as)ed by some of the "orinthian saints who
corres#ond with him. Paul is rePuired to address a grou# of "orinthian saints who haEe ado#ted an e%treme Eiew
of se% and marriage. PaulJs words in the first seEen Eerses of cha#ter ! should be understood in light of the broader
teaching of the Bible concerning se% and marriage. Before deEoting our attention to the distorted Eiews of se% and
marriage which some of the "orinthians hold$ let us remind ourselEes of what the Bible as a whole says on the
subNect.
.n 9enesis 3=15$ we read that 9od said$ AIt is not )ood &or the 1an to 2e alone: I 4ill 1a(e hi1 a helper
suita2le &or hi1.B Being alone$ that is$ being single$ was not good$ and so 9od created a hel#er suitable for -dam$
a wife to be his com#anion and counter#art. &rom the Boo) of ProEerbs$ we )now that 9od designed marriage and
se% not only as a means for bringing children into this world$ but also as 9odJs a##ointed means for a man to find
#leasure in his wife=
16 Drin) water from your own cistern$ -nd fresh water from your own well. 11 Should your
s#rings be dis#ersed abroad$ Streams of water in the streetsI 1! Let them be yours alone$ -nd not
for strangers with you. 15 Let your fountain be blessed$ -nd reNoice in the wife of your youth. 19
-s a loEing hind and a graceful doe$ Let her breasts satisfy you at all timesT Be e%hilarated
always with her loEe CProEerbs 6=16<19D.
.n the *ew Testament$ we are told that Mesus attended a wedding and then miraculously #roEided wine when
their su##lies were e%hausted CMohn 3=1<11D. The -#ostle Paul assumed that elders and deacons would be married$
with children C1 Timothy 4=3$ 13D. Paul also encouraged younger widows to marry C1 Timothy 6=1'D. :e claimed
the right as an a#ostle to Alead about a wifeB C1 "orinthians 9=6D. The writer to the :ebrews also held marriage in
high esteem$ and the #ro#er realm for se%ual enNoyment between husband and wife. ALet marriage be held in honor
among all$ and let the marriage bed be undefiledT for fornicators and adulterers 9od will NudgeB C:ebrews 14='D.
.n the Bible$ marriage is Eiewed as the norm$ and the single life as the e%ce#tion. arriage is Eiewed as holy$
righteous$ and good. Those who see) to #rohibit marriage as something eEil are identified as false teachers by Paul
4
Barclay$ #. 323.
'
"ited by 9ary .nrig$ Life in *is $ody C,heaton= :arold Shaw Publishers$ 19!6D$ #. 161.
6
Barclay$ ##. 322<321.
Lesson 11: Se4 and the Spiritual Christian
C1 Timothy '=1<6D. ,hen we a##roach 1 "orinthians !$ we must do so confident that marriage is a good gift from
9od$ a gift many "hristians gratefully receiEe and enNoy.
A Tou'hy Issue
*;:1.
*ow concerning the things about which you wrote$ it is good for a man not to touch a woman
C*-SBD.
*ow for the matters you wrote about= .t is good for a man not to marry C*.;D.
.t is generally assumed that the "orinthians wrote a letter to Paul as)ing his adEice on certain matters.
Beginning with the statement$ ANo4 'on'ernin) the thin)s a2out 4hi'h you 4rote AB in 1 "orinthians !=1$
Paul continues to go bac) to their Puestions Cnot necessarily in the order they raised themD and to giEe his answer.
.t seems good to as) our own Puestion$ li)e the little lady in the T; commercial who as)s$ A,hereJs the beefIB
,hereJs the PuestionI Paul does not say$ A*ow concerning the things you haEe as)ed$B but rather$ ANo4
'on'ernin) the thin)s a2out 4hi'h you 4rote AB There is a considerable difference here.
Some #eo#le as) a Puestion which is not meant to be enlightening. any Puestions are as)ed in a way which
cleEerly AteachesB the one who is as)ed or others who are listening. Some see) to undermine the teaching or
authority of the one as)ed. This is surely the #ur#ose of the Puestions the scribes and Pharisees as)ed our Lord. But
here$ we should recogniKe that we are assuming something not s#ecifically stated. ,ere the "orinthians really
as)ing Paul PuestionsI -nd$ if so$ were their Puestions sincereI
. raise this issue because of what Paul has already told us in his letter to the "orinthians. There are diEisions in
the "orinthian church. ;arious little grou#s haEe their own leaders and their own doctrines. +ach grou# ta)es #ride
in itself$ in its leader$ and in the AwisdomB it #ossesses. Those in one grou# loo) down on those in another$ because
they are not so wise nor so #ersuasiEe and #owerful$ nor well esteemed by the #agan world of that day. 7ne thing
many "orinthians share is their disdain for the -#ostle Paul. They belieEe they are wise$ and Paul is foolish=
5 8ou are already filled$ you haEe already become rich$ you haEe become )ings without usT and .
would indeed that you had become )ings so that we also might reign with you. 9 &or$ . thin)$
9od has e%hibited us a#ostles last of all$ as men condemned to deathT because we haEe become a
s#ectacle to the world$ both to angels and to men. 12 ,e are fools for "hristJs sa)e$ but you are
#rudent in "hristT we are wea)$ but you are strongT you are distinguished$ but we are without
honor. 11 To this #resent hour we are both hungry and thirsty$ and are #oorly clothed$ and are
roughly treated$ and are homelessT 13 and we toil$ wor)ing with our own handsT when we are
reEiled$ we blessT when we are #ersecuted$ we endureT 14 when we are slandered$ we try to
conciliateT we haEe become as the scum of the world$ the dregs of all things$ eEen until now C1
"orinthians '=5<14D.
.n the light of PaulJs assessment of his standing in the hearts and minds of the "orinthians giEen here$ it
seems we should be Eery careful about assuming too much when we come to those things the "orinthians haEe
written to Paul. -re theyFwise as they areFtrying to enlighten PaulI .t is indeed #ossible.
1
-re they writing to
Paul as their s#iritual father and mentor$ wanting to hear and to heed his wisdomI .t is not Eery li)ely. . am
therefore inclined to Eiew their communication with Paul with some sus#icion. Paul may Eery graciously aEoid
giEing us any greater detail than to s#ecify the issues raised by their communication with him$ whether rightly
motiEated or not.
,e )now from PaulJs words in cha#ter 6 that when a man is found to be liEing with his fatherJs wife$ the
church does not mournfully e%ercise church disci#lineT rather$ they become #roud C6=3D. Some "orinthians are
#roud as a result of sin and their res#onse to it. ,hen Paul raises the issue of se% and marriage in cha#ter !$ he is
dealing with the o##osite e%treme in the church S those who haEe oEerreacted to fleshly lusts$ see)ing to
oEercome them by asceticism. These fol)s are Nust as #roud of their asceticism as the others named in cha#ter 6 are
of their fleshly indulgence.
!
Perha#s these ascetics haEe become so smug they assume Paul will a##laud them.
-fter all$ when it comes to se%ual abstinence and remaining single$ Paul stands out among the a#ostles$ and among
1 A
Rather than a friendly e%change$ in which the new belieEers in "orinth are as)ing s#iritual adEice of
their mentor in the Lord$ their letter was #robably a res#onse to PaulJs #reEious Letter mentioned in 6=9$ in which
they were ta)ing e%ce#tion to his #osition on #oint after #oint.B 9ordon D. &ee$ The First Epistle to the
Corinthians$ The *ew .nternational "ommentary$ &. &. Bruce$ 9eneral +ditor C9rand Ra#ids= ,illiam B.
+erdmans Publishing "om#any$ 195! Qre#rint$ 1994RD$ ##. 311<31!.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
1## True Spirituality: A Study of 1 Corinthians
those in the churches Csee 1 "orinthians 9='<6D. They may not agree with Paul on many matters$ but these ascetics
seem to want PaulJs endorsement here. PaulJs words in res#onse to their communication will shoc) them. They
will not get what they e%#ect nor what they want. They will get much more than they as)ed.
Before attem#ting to inter#ret PaulJs words in Eerse 1$ we must #ause to #oint out that the translation of the
*.; is inaccurate. The e%#ression$ Anot to tou'h a 4o1an$B is a reference to se%ual intercourse$ not marriage$ and
thus the *.; is in error when it translates as it does.
The idiom Vto touch a womanJ occurs nine times in 9ree) antiPuity$ ranging across si% centuries
and a Eariety of writers$ and in eEery other instance$ without ambiguity it refers to haEing se%ual
intercourse. There is no eEidence of any )ind that it can be e%tended or watered down to mean$ V.t
is good for a man not to marry.J
5

The "orinthian ascetics would not sanction se%ual immorality. .ndeed$ they would not sanction se%. They feel
that se% is dirty$ whether within marriage or without. This tells us more about the ascetics than it does about
biblical morality= ATo the #ure$ all things are #ureT but to those who are defiled and unbelieEing$ nothing is #ure$
but both their mind and their conscience are defiledB CTitus 1=16D. :aEing concluded that all se% is eEil$ these fol)s
follow out the im#lications of their false doctrine. .f all se% is eEil$ then it is eEil to enNoy se% in marriage.
:usbands and wiEes should abstain from se%$ unless for the bearing of children Cif thatD. -nd those who are single
should aEoid the Atem#tation to haEe se%B by aEoiding and abstaining from marriage. Paul cannot and will not
endorse such a Eiew.
,hat is most im#ressiEe in cha#ter ! is the gentleness of the -#ostle Paul. :e is certainly #racticing what he
#reaches. Remember these words Paul wrote to Timothy about dealing with those who are in error=
34 But refuse foolish and ignorant s#eculations$ )nowing that they #roduce Puarrels. 3' -nd the
LordJs bond<serEant must not be Puarrelsome$ but be )ind to all$ able to teach$ #atient when
wronged$ 36 with gentleness correcting those who are in o##osition$ if #erha#s 9od may grant
them re#entance leading to the )nowledge of the truth$ 31 and they may come to their senses and
esca#e from the snare of the deEil$ haEing been held ca#tiEe by him to do his will C3 Timothy
3=34<31D.
:ow easy it would haEe been for Paul to come on strong with these "orinthians. .nstead$ he gently see)s to
show them the error of their thin)ing and conduct. :e clearly distinguishes between his #ersonal conEictions$ his
counsel CadEiceD$ and his authoritatiEe a#ostolic commands Csee !=1<!$ '2D. :is a##roach is to introduce the issue at
hand and then gently correct the errors. .n later cha#ters Ce.g. 5<12D$ PaulJs initial gentleness leads to a Eery clear
and forceful conclusion.
The ascetics of the "orinthian church haEe oEer<reacted to the immorality of that day$ concluding that all se%
is dirty and should be aEoided$ eEen within marriage. ,hen Paul says$ AIt is )ood &or a 1an not to tou'h a
4o1an$B . thin) he is re#eating the #osition held by the "orinthian ascetics. This was their slogan. Paul re#eats
the statement$ not because he agrees with it in its entirety$ but because he agrees with it in #art. :e will shortly set
out to clarify the circumstances in which celibacy could serEe a beneficial #ur#ose. . am going to adEance to Eerses
1<9 at this #oint to suggest Nust how se%ual abstinence could be beneficial. . do this because the main thrust of
Eerses 1<! is to address the role of se% within marriage. Later Eerses will e%#and u#on the benefits a celibate
lifestyle can #roduce.
!
.s it #ossible that some who were #roud in cha#ter 6 are #roud because the immorality of this man liEing
in an incestuous relationshi# made their asceticism loo) #iousI aybe they do not #ut out sinners so that the
#seudo<righteous loo) #ious.
5
9ordon D. &ee$ #. 3!6. &ee goes on to say of Eerse 3$ ASecond$ there is no )nown eEidence that the idiom
Vto haEe a wifeJ means Vto ta)e a wife.J .n fact this idiom is common in biblical 9ree) and usually means either to
VhaEe se%uallyJ C+%od. 3=1T Deut. 35=42T .sa. 14=11D or sim#ly to #e married or to be in continuing se%ual relations
with a man or woman Csee es#. 6=1 and !=39T cf. ar) 1=15T Mohn '=15D.B &ee$ #. 3!5.
1##
Lesson 11: Se4 and the Spiritual Christian 1#1
The $ene&its o& Stayin) Sin)le
*;:?,-.
1 But this . say by way of concession$ not of command. ! 8et
9
. wish that all men were eEen as .
myself am. :oweEer$ each man has his own gift from 9od$ one in this manner$ and another in
that. 5 But . say to the unmarried and to widows that it is good for them if they remain eEen as ..
9 But if they do not haEe self<control$ let them marryT for it is better to marry than to burn.
The first thing we should obserEe is that celibacy does haEe its benefits. ,hen celibacy Cabstaining from se%$
and thus from marriageD contributes to the cause of "hrist$ it is de#icted #ositiEely in the Bible. 7ur Lord s#o)e
#ositiEely of celibacy=
11 But :e said to them$ A*ot all men can acce#t this statement$ but only those to whom it has
been giEen. 13 A&or there are eunuchs who were born that way from their motherJs wombT and
there are eunuchs who were made eunuchs by menT and there are also eunuchs who made
themselEes eunuchs for the sa)e of the )ingdom of heaEen. :e who is able to acce#t this$ let him
acce#t itB Catthew 19=11<13D.
Paul s#ea)s #ositiEely of it as well in 1 "orinthians 9 in reference to his choice and to that of Barnabas also to
remain single C1 "orinthians 9='<1D. &inally$ in the Boo) of ReEelation we are told that the 1''$22 will be celibates=
4 -nd they sang a new song before the throne and before the four liEing creatures and the eldersT
and no one could learn the song e%ce#t the one hundred and forty<four thousand who had been
#urchased from the earth. ' These are the ones who haEe not been defiled with women$ for they
haEe )e#t themselEes chaste. These are the ones who follow the Lamb whereEer :e goes. These
haEe been #urchased from among men as first fruits to 9od and to the Lamb CReEelation 1'=4<'D.
,hen Paul s#ea)s of se%ual abstinence and celibacy$ he does so in a Eery carefully defined manner. *otice the
Pualifications Paul sets down regarding se%ual abstinence=
/01 &aul does wish that all of the Corinthians ould #e single /and thus se.ually eli#ate1. Paul indicates his
A4ishB that all men were as he. .t is clear that this could not and should not be. Paul sim#ly desires that men might
be free from distractions in order to deEote themselEes to serEing 9od Csee also 1 "orinthians !=4'<46D.
/21 &aul does not seek to impose this on the Corinthians= he indiates this is his wish, stated #y onession
and not as a ommand /oh, that we might #e so honest1. The ascetics seem to haEe im#osed their Eiew of
s#irituality u#on all. Paul does not re#resent his #reference as a biblical im#eratiEe$ but as a #ersonal #reference
which 9od has allowed him to e%#ress as such. (nli)e many of us$ Paul carefully distinguishes between those
commands which are from "hrist$ and must not be ignored$ and the counsel he offers which men can Cand #erha#s
shouldD disregard. . am reminded of PaulJs adEice to -#ollos$ which -#ollos declined to acce#t and a##ly=
13 But concerning -#ollos our brother$ . encouraged him greatly to come to you with the
brethrenT and it was not at all his desire to come now$ but he will come when he has o##ortunity
C1 "orinthians 11=13D.
/41 This distintion #etween onession and ommand is not an inditment against the inspiration of the
"riptures, #ut an affirmation of them. Some might Puestion why anything we find in the Scri#tures is less than a
command$ but this is the Eery nature of conEictions. ,hen Paul indicates that a certain Eiew or #reference of his is
not by diEine reEelation$ and therefore not binding on his readers$ he is demonstrating #ersonal integrity by not
trying to giEe the im#ression that his desires are 9odJs desires. By doing so$ he also underscores the fact that the
rest of the Scri#tures are ins#ired and authoritatiEe=
1' 8ou$ howeEer$ continue in the things you haEe learned and become conEinced of$ )nowing
from whom you haEe learned themT 16 and that from childhood you haEe )nown the sacred
writings which are able to giEe you the wisdom that leads to salEation through faith which is in
"hrist Mesus. 11 -ll Scri#ture is ins#ired by 9od and #rofitable for teaching$ for re#roof$ for
correction$ for training in righteousnessT 1! that the man of 9od may be adePuate$ ePui##ed for
eEery good wor) C3 Timothy 4=1'<1!D.
.f any of PaulJs statements are less than a Athus saith the #ord$B we can count on Paul to tell us so.
9
. haEe serious doubts about the choice made by the translators of the *-SB here. The ?ing Mames
;ersion Cand the 9ree) te%ts which underlie itD seem to giEe the correct rendering of A"orB and not AYet.B ;erse !
is thus an e%#lanation of PaulJs statement in Eerse 1.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
1#" True Spirituality: A Study of 1 Corinthians
/51 &aul does not speak of eli#ay as a spiritually superior state #ut as a less distrated state, a way of
serving our Lord with greater fous and onsisteny. The "orinthian celibates surely thought of themselEes as more
s#iritual and were #roud of their celibacy. They must haEe loo)ed down on those who were married. But it doesnJt
ta)e a :arEard graduate to recogniKe that many singles today who )now Mesus "hrist as SaEior are not serEing 9od
with the intensity and focus of some who are married and haEe families.
/71 &aul sees this singleness and eli#ay as a matter related to one6s gift and alling. (nli)e most students of
the Scri#tures$ . am not saying that celibacy is a s#iritual gift. . am saying that celibacy is related to oneJs gift and
calling. .f one were to conclude that there was such a thing as Athe gift of celibacy$B it would haEe to be from this
#assage$ and Puite fran)ly$ this #assage does not com#el one to reach this conclusion. "onsider the reasons that
there does not seem to be such a thing as a gift of celibacy=
'owhere else in the $i#le is eli#ay identified as a spiritual gift. There are seEeral te%ts in Scri#ture
where Earious s#iritual gifts are enumerated. .n none of these te%ts is celibacy listed as a s#iritual gift.
In 0 Corinthians :(:, &aul does not all eli#ay a gift. Paul sim#ly says each one has his gift$ Aone in
this manner& an' another in that.B The e%#ression$ Aone in this 1anner7 and another in thatB is
unusual$ if Paul means for us to conclude that celibacy is a s#iritual gift. 7ne would haEe e%#ected him to
say$ Aone has this gift$ and another that$B
12
or something to this effect. Paul seems to be s#ea)ing about the
manner in which different gifts are e%ercised and not what the #articular gift may be.
If eli#ay were a spiritual gift, it differs from all the other spiritual gifts. +Eery other gift is related to a
function. +Eery other gift can be conEerted to a Eerb. The gift of hel#s entails hel#ing. The gift of teaching
entails teaching. The gift of e%hortation entails e%horting. Must e%actly what does the gift of celibacy doI
So far as . can tell$ it does nothing other than to #reEent one from haEing se%.
If I orretly understand those who #elieve eli#ay is a gift, then the gift of eli#ay is the a#sene of
se.ual desire. .f not the absence of desire$ celibacy is an added measure of self<control. Those whom .
haEe heard s#ea) of celibacy as a gift do not define it Eery carefully. (sually it would seem as though the
one who is celibate is the #erson who does not desire se% or marriage. . haEe neEer met such a #erson$ at
least as far as the absence of se%ual desire is concerned. There are many #eo#le who may not wish to
marry$ but few of them claim to lac) se%ual desire. :ow does the absence of se%ual desire Cif there is such
a thingD minister to the body of "hristI .f there were a gift of celibacy$ . )now of a number of #eo#le who
are widowed or diEorced who would welcome such a gift$ but . haEe neEer seen it.
I understand eli#ay to #e the onsious hoie to ontrol one6s se.ual desires and to remain single so
that one6s gifts and alling may #e more effetively utiliEed. Paul was an a#ostle of Mesus "hrist.
-#ostleshi#$ along with other gifts$ was bestowed u#on Paul at the time of his conEersion. .t would haEe
been difficult$ if not im#ossible$ for Paul to carry out his calling if he had been married and the father of a
number of children. "an you imagine a family man going from city to city$ liEing in one home and then
another$ sometimes being self<su##orting$ and other times liEing on the gifts of othersI "an you see PaulJs
wife and family being cast into #rison with him$ or being left alone without any su##ortI "elibacy was the
ideal state for a man li)e Paul$ who had his gifts and calling. . thin) that is what Paul means when he
says$ AS ea'h 1an has his o4n )i&t7 one in this 1anner7 and another in that.B ,e might #ara#hrase
PaulJs words in this way= A+ach man has his own gifts and calling$ which are carried out in one manner
or another$ some serEing 9od through marriage$ and some serEing :im through remaining single.B Some
ministries are conducted much better in the conte%t of marriage and the family. Paul would haEe trouble$
for e%am#le$ showing hos#itality. ,hether one chooses to marry or to remain single should be determined
on how that #ersonJs gift and calling can best be fulfilled. &or some$ this will mean marriage Cand all that
comes with it$ li)e the #leasures and res#onsibilities of se%DT for some it may mean celibacy Cwith the
freedom and undistracted life that comes with itD.
Staying single Cand thus se%ually inactiEeD may be the calling of some. .f it is your calling$ it is for the glory of
9od and for the #romotion of the gos#el. But the single life and se%ual abstinence is not the rule$ as Paul )nows.
-nd so in Eerses 3<6$ we find Paul s#ea)ing of the role of se% in marriage.
12
Thus$ the *ew +nglish Bible actually #ara#hrases$ A. should li)e you all to be as . am myselfT but
eEeryone has the gift 9od has granted him$ one this gift and another that.B
1#"
Lesson 11: Se4 and the Spiritual Christian 1#/
Se@ and Spirituality in Marria)e
*;:9,>.
3 But because of immoralities$ let each man haEe his own wife$ and let each woman haEe her
own husband. 4 Let the husband fulfill his duty to his wife$ and li)ewise also the wife to her
husband. ' The wife does not haEe authority oEer her own body$ but the husband doesT and
li)ewise also the husband does not haEe authority oEer his own body$ but the wife does. 6 Sto#
de#riEing one another$ e%ce#t by agreement for a time that you may deEote yourselEes to #rayer$
and come together again lest Satan tem#t you because of your lac) of self<control.
*otice the three<fold #arallel structure in Eerses 3<' which stress the mutuality of se%ual #leasure and se%ual
duty=
Let each man haEe his own wife$ and let each woman haEe her own husband CEerse 3D.
Let the husband fulfill his duty to his wife$ and li)ewise also the wife to her husband CEerse 4D.
The wife does not haEe authority oEer her own body$ but the husband doesT and li)ewise also the husband
does not haEe authority oEer his own body$ but the wife does CEerse 'D.
Paul does not stress the submission of the wife to her husband here$ as though it is his role to get #leasure from
his wife$ and her role to giEe #leasure to her husband. There is mutual submission here$
11
so that both the husband
and the wife are to subordinate their interest C#leasure in se%D to the interest of their mate. "onsider the guiding
#rinci#les for what we might call AS#irit<filled marital se%.B
/01 The norm is that Christians will marry and that as a Christian ouple, the hus#and and wife will en!oy
regular se.ual relations. The ascetics are absolutely wrong in thin)ing and teaching that se% is uns#iritual and thus
ina##ro#riate eEen within the bonds of matrimony. "onsistently abstaining from se% in marriage is not only
unnatural$ it is unholy.
/21 - healthy se. life is a preventative for immorality. - healthy and #leasurable se% life between a husband
and wife is a normal and natural release of se%ual tension$ and thus it is hel#ful in the #reEention of se%ual
immorality. 9ood se% in marriage is not a guarantee that there will be marital fidelity. .f one mate is unfaithful to
the other$ it does not necessarily mean that the offended s#ouse has failed to satisfy the other. DaEid certainly had
enough wiEes to satisfy his se%ual a##etites$ but he committed adultery anyway. The lusting eye is neEer satisfied.
*eEertheless$ Paul s#ea)s of se%ual relations in marriage as a #reEentatiEe for se%ual immorality outside of
marriage= A$e'ause o& i11oralities7 let ea'h 1an ha5e his o4n 4i&e7 and let ea'h 4o1an ha5e her o4n
hus2and.B The ascetics are wrong. To abstain from marital se% #roEes to be a tem#tationT to enNoy marital se%
#romotes edification.
/41 $oth hus#and and wife should eagerly engage in the se.ual at as their duty, #oth to ,od and to their
mate. .t is not Nust the wife who is commanded to giEe herself to her husbandT the husband is li)ewise commanded
to giEe himself to his wife. .n fact$ the husband is first commanded to giEe himself to his wife$ and then the wife to
her husband Csee Eerse 4D.
/51 $oth hus#and and wife should not only give themselves for se., #ut eah should seek to produe the
ultimate pleasure for their partner. Beahing the ultimate pleasure in the se.ual union is what #est insures against
immorality. &rustratingly unfulfilling se% to one #artner or the other will also tem#t one to be immoral. The Ause
meB mindset in se%ual intimacy falls far short of the mar) which Paul sets for us here. The duty of the husband is
to satisfy his wife se%ually$ Nust as the duty of the wife is to satisfy her husband. This is the best one can do to stay
se%ually #ure and to encourage oneJs mate to do li)ewise.
/71 'either the hus#and nor the wife has the authority to deprive
13
their mate se.ually. .f . haEe not said it
clearly enough$ . will say it bluntly here= it is wrong to deprive one6s mate of the pleasures of se.ual intimay.
There is nothing s#iritual about aEoiding se%. . thin) . should also say that there is nothing #articularly s#iritual
about demanding se% either.
/91 Those Christians who have #een fori#ly making a eli#ate of their mate #y withholding se. are
ommanded to stop sinning in this fashion. PaulJs command to Astop depri5in) one anotherB in Eerse 6 strongly
11
"om#are +#hesians 6=31 with 6=33<44.
13
AThe use of the Eerb Vde#riEeJ is es#ecially stri)ing. This is the same Eerb used in 1=!<5 for the man who
had defrauded another. .t is a #eNoratiEe word for ta)ing away what rightfully belongs to another S .B &ee$ #. 351.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
1#4 True Spirituality: A Study of 1 Corinthians
im#lies that a number of "orinthian "hristians are already withholding se% from their mates. Paul tells us that
withholding se% from your mate is sin$ a sin which must be re#ented of$ and a sin which we must correct by
obeying our LordJs command through Paul. Paul s#o)e of the benefits of staying single by concession$ rather than
by command. But the instruction to husbands and wiEes to se%ually fulfill each other is a command$ not a wish or a
suggestion. To refuse to hange in this area is to willfully diso#ey one of ,od6s ommands.
/:1 "e.ual a#stinene is to #e a rare and temporary e.eption to the norm of regular se.ual union. There are
obEiously times when normal se%ual relations are tem#orarily interru#ted. .n the 7ld Testament$ a man was not to
haEe se% with his wife during her monthly #eriod Csee LeEiticus 16=19$ 3'T 15=19D. :ere$ Paul s#ea)s of the
tem#orary interru#tion of a cou#leJs marital se% life to facilitate #rayer. The reason should be obEious$ es#ecially
for #arents with children in the home. Bedtime seems to be the only A#riEateB time two #arents haEe. This means
that besides slee#$ closing the bedroom door affords the o##ortunity to enNoy se%ual intimacyT it also affords the
o##ortunity for #rayer. &ran)ly$ it is difficult to haEe both #rayer and se% on the same agenda$ es#ecially if the
#rayer is urgent and e%tended. &or a bachelor$ Paul seems to understand married life Eery well.
14
Paul sets down some Eery stringent rePuirements regarding the cessation of normal se%ual relations in
marriage. First$ the decision to abstain from se% must be mutually reached by the husband and the wife. There
must not be a unilateral decision made by one s#ouse. "eond$ a cessation of normal se%ual relations should only
ta)e #lace for matters of great urgency. . understand PaulJs words in Eerse 6 to refer to s#ecific$ urgent matters of
#rayer$ and not normal #rayers. The ?ing Mames ;ersion may well be the original te%t$ and it includes fasting with
#rayer.
Third$ normal se%ual relations should be resumed Puic)ly$ so that Satan may not ta)e adEantage of their lac) of
self<control. This statement should haEe really irritated the "orinthian ascetics$ who thought of their se%ual
abstinence as the e#itome of self<control. *ot according to PaulO Se%ual abstinence did not strengthen these saints
in their battle with the flesh and with SatanT it wea)ened them$ and it made them Eulnerable.
(nfortunately$ . haEe )nown of situations in which A#rayerB was the e%cuse of one mate for aEoiding se% with
the other. ,ho can be more #ious than one who giEes u# se% for #rayerI -nd who can be so uns#iritual as to
criticiKe anyone for neglecting their se% life to enhance their #rayer lifeI .t is the ultimate s#iritual Alion in the
roadB Cto use an e%#ression from the Boo) of ProEerbsD. - Alion in the roadB is a com#elling reason Ce%cuseD for
aEoiding what one really doesn6t want to do. .f the truth were )nown$ a healthy se%ual relationshi# between a man
and his wife may facilitate a richer #rayer life. . say this on the basis of PeterJs words in 1 Peter 4=! A8ou husbands
li)ewise$ liEe with your wiEes in an understanding way$ as with a wea)er Eessel$ since she is a womanT and grant
her honor as a fellow heir of the grace of life$ so that your #rayers may not be hindered.B Surely AliEing with oneJs
wife in an understanding wayB includes the se%ual relationshi#. - se%ually frustrated and irritated mate is not a
good #rayer #artner.
Con'lusion
The church at "orinth did not write to Paul about diEisions and factions$ about false wisdom or #ride$ about
leaders who loo)ed down on Paul and his gos#el. They wrote to Paul about se%$ and s#ecifically$ about abstaining
from se%. They do not want adEice from Paul on their se% liEesT they only want his endorsement. But if they had
wanted adEice on matters of se%$ do you thin) they would haEe e%#ected wise counsel from PaulI :ow can a man
who is both a bachelor and a #reacher teach these Aworldly wiseB fol)s anything about se%I They must belieEe they
)now it all. They may haEe been the Dr. RuthJs of their day. But$ wonder of wonders$ 9od chose to giEe the finest
se% education aEailable$ the best counsel on se% in marriage$ through Paul. 7nce again$ the wisdom of 9od is
Eastly other than the wisdom of menO
. wish . could haEe seen the loo)s on the faces of the "orinthian ascetics as they heard PaulJs res#onse to what
they haEe written. These fol)s must be so #uffed u# with #ride at their self<control and Eictory oEer fleshly desires.
,hile they differ with Paul in many matters$ surely they thin) Paul will a##laud them for maintaining that se% is
dirty and should be aEoided$ eEen in marriage. They do not want PaulJs adEice or instruction$ only his
14
There are some$ of course$ who argue that Paul had once been married. This conclusion is the result of
seEeral inferences. .t begins with PaulJs statement in -cts 31=12 that he Acast his EoteB against some saints who
were on trial for being "hristians. The first assum#tion is that Paul must haEe been a member of the Sanhedrin to
be able to Acast his Eote.B The ne%t assum#tion is that all those on the Sanhedrin had to be married Cthis does not
come from the Scri#turesD. Therefore$ it is concluded that Paul was once married and was either diEorced or
widowed. This is #ossible$ but in no way is it a fact which the Scri#tures com#el us to assume. 7ne way or the
other$ it really isnJt im#ortant.
1#4
Lesson 11: Se4 and the Spiritual Christian 1#5
endorsement. ,hat they receiEe is something entirely different. Paul agrees that abstaining from se% can be
beneficial$ but only in the most restricted a##lications. .nstead of a##lauding them for abstaining from se% in
marriage$ Paul instructs them to engage in se% with their s#ouses as a duty. This must not be done with gritted
teeth$ and the goal of each mate should be to satisfy the other.
The "orinthian ascetics thin) that s#irituality is antithetical to the enNoyment of se% within marriage. Paul
wants his readers Cwhich includes usD to understand that s#irituality encom#asses eEery as#ect of oneJs life$
including se%. .f you are married$ haEe you eEer thought of whether your se% life is S#irit<filled or notI 8ou should.
Paul is teaching husbands and wiEes that servanthood is the fundamental ingredient to satisfying se%ual intimacy
in marriage. :ow many times haEe you read these words #enned by Paul in his +#istle to the Phili##ians=
1 .f therefore there is any encouragement in "hrist$ if there is any consolation of loEe$ if there is
any fellowshi# of the S#irit$ if any affection and com#assion$ 3 ma)e my Noy com#lete by being of
the same mind$ maintaining the same loEe$ united in s#irit$ intent on one #ur#ose. 4 Do nothing
from selfishness or em#ty conceit$ but with humility of mind let each of you regard one another
as more im#ortant than himselfT ' do not merely loo) out for your own #ersonal interests$ but
also for the interests of others. 6 :aEe this attitude in yourselEes which was also in "hrist Mesus$ 1
who$ although :e e%isted in the form of 9od$ did not regard ePuality with 9od a thing to be
gras#ed$ ! but em#tied :imself$ ta)ing the form of a bond<serEant$ and being made in the
li)eness of men. 5 -nd being found in a##earance as a man$ :e humbled :imself by becoming
obedient to the #oint of death$ eEen death on a cross CPhili##ians 3=1<5D.
:ow often haEe you considered PaulJs teaching here as goEerning your se%ual relationshi# with your s#ouseI .f
marriage is a reflection of the union "hrist has with :is church$ then how would we thin) the #hysical union of a
man and his wife is not of great im#ortance to 9odI True$ this is a A#riEateB matter$ between man and wife$ but
why would we thin) the angels would not be watching and learning Csee 1 "orinthians 11=12DI Se% is not AdirtyBT
it is a gift of 9od$ which is to be enNoyed in the confines of marriage and to #ortray the most #recious AunionB of
all$ the union of 9od and :is church.
9od has uniPuely fashioned the man and the woman so that they are Eery different. . do not mean different in
the biological sense$ but different in their ma)eu#. :usbands tend to res#ond Eery Puic)lyT wiEes are not as Puic)ly
stimulated and not by the same )inds of things. . haEe heard it said by some that men and women are mismatched$
se%ually s#ea)ing. -nd so they are$ by diEine design. Se% cannot be mutually satisfying without real loEe. .n this
sense$ biblical se% is Ama)ing loEe.B -nd loEe is manifested in sacrifice. 7nly as both the husband and the wife
sacrifice their own interests Cse%ually s#ea)ingD is the other satisfied. Sacrificial serEanthood is the )ey to S#irit<
filled se%.
. want to be Eery clear here that we are not Nust tal)ing about some )ind of techniPue$ which$ if followed$
brings ma%imum #leasure to the one who em#loys it. The husband should be sensitiEely attuned to his wife$
see)ing to bring her fulfillment. But this is not Nust because it is the way he will find his own fulfillment. LoEe<
ma)ing in marriage see)s to bring #leasure to oneJs s#ouse at oneJs own e%#ense. There is a lot of tal) about
Ama%imum se%$B but se% should neEer be a##roached selfishly as the means to the ultimate goal of self<satisfaction.
ATa)ing u# oneJs crossB a##lies in the board room and in the bedroom.
.n his +#istle to the Thessalonians$ Paul s#ecifically deals with se% as a #art of the belieEerJs sanctification=
4 &or this is the will of 9od$ your sanctificationT that is$ that you abstain from se%ual immoralityT
' that each of you )now how to #ossess his own Eessel in sanctification and honor$ 6 not in
lustful #assion$ li)e the 9entiles who do not )now 9odT 1 and that no man transgress and
defraud his brother in the matter because the Lord is the aEenger in all these things$ Nust as we
also told you before and solemnly warned you. ! &or 9od has not called us for the #ur#ose of
im#urity$ but in sanctification. 5 "onsePuently$ he who reNects this is not reNecting man but the
9od who giEes :is :oly S#irit to you C1 Thessalonians '=4<5D.
Sanctification includes the aEoidance of se%ual immorality CEerse 4D. .t also inEolEes the "hristian relating to
his or her s#ouse se%ually in a way that is distinctly "hristian and not #agan CEerses '<6D. .t is clear that we may
sin in the matter of se%$ and that 9od is the aEenger in such cases CEerse !D. 9od has not called us to im#urity but
to holiness$ and this holiness will be eEident in the way we se%ually relate to our s#ouse CEerse !D. To reNect PaulJs
Ase% educationB is to reNect the S#irit of 9od CEerse 5D.
. am not amaKed that the unbelieEing world$ se%<craKed and self<craKed as it is$ finds frustration more than
fulfillment in the bedroom. . am dee#ly distressed that many "hristians are liEing defeated liEes in relation to se%.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
1#) True Spirituality: A Study of 1 Corinthians
Some are sim#ly not haEing se%$ usually due to the disobedience of one of the two #artners$ and sometimes due to
the a#athy of both. Some are engaging in illicit se%$ either by means of #ornogra#hy or illicit se%ual unions outside
of marriage. 7thers find se%ual stimulation in the wor)#lace by telling off<color stories and by suggestiEe dress and
tal). The newest tem#tation is Acyber se%$B illicit se% by means of the com#uter. . donJt thin) . will tell you all of
the ways this can be done. :o#efully$ . do not )now them. :ere is a definite area of danger$ and . ho#e that you can
see that it is totally self<serEing.
PaulJs teaching in Eerses 1<! #resent us with two a##arent #roblems. First$ Paul s#ea)s of marriage and se% as
a #reEentatiEe to immorality= ABut because of immoralities$ let each man haEe his own wife$ and let each woman
haEe her own husbandB CEerse 3D. These words seem to suggest that Paul Eiews se% and marriage in a less than
noble way. .s se% only a #reEentatiEe and not a #leasure for the "hristianI PaulJs second statement raises similar
Puestions= ALet the husband fulfill his duty to his wife$ and li)ewise also the wife to her husbandB CEerse 4D. .s se%
only a duty and not a delightI
. would say first that in our fallen world and culture$ se% is Eiewed #rimarily in terms of selfish #leasure. Se%$
a#art from biblical serEanthood$ is self<centered #leasure see)ing. . would li)e you to consider se% in the light of
the Agreat commandmentB of the Bible=
4' But when the Pharisees heard that :e had #ut the Sadducees to silence$ they gathered
themselEes together. 46 -nd one of them$ a lawyer$ as)ed :im a Puestion$ testing :im$ 41
ATeacher$ which is the great commandment in the LawIB 4! -nd :e said to him$ AV8ou shall loEe
the Lord your 9od with all your heart$ and with all your soul$ and with all your mind.J 45 This is
the great and foremost commandment. 49 The second is li)e it$ V8ou shall loEe your neighbor as
yourself.J '2 7n these two commandments de#end the whole Law and the Pro#hetsB Catthew
33=4'<'2D.
The whole Law can be summed u# by two commandments= C1D loEe 9od with all of oneJs being$ and C3D loEe
your neighbor.
:ow does one loEe 9odI Peter tells us how we are to conduct ourselEes in relation to 9od=
1' -s obedient children$ do not be conformed to the former lusts which were yours in your
ignorance$ 16 but li)e the :oly 7ne who called you$ be holy yourselEes also in all your behaEiorT
11 because it is written$ A8ou shall be holy$ for . am holy.B 1! -nd if you address as &ather the
7ne who im#artially Nudges according to each manJs wor)$ conduct yourselEes in fear during the
time of your stay u#on earthT 15 )nowing that you were not redeemed with #erishable things li)e
silEer or gold from your futile way of life inherited from your forefathers C1 Peter 1=1'<15D.
LoEing 9od rePuires being holy. Being holy means not being conformed to those lusts which once dominated
us as unbelieEers. .mmorality is one of the sins which characteriKes the "orinthians Csee 1 "orinthians 1=9<11D.
Thus$ the "hristian should ferEently desire to aEoid immorality. -nd so when Paul s#ea)s of marriage and se% as a
#reEentatiEe for immoralities$ why should we thin) Paul is ta)ing se% lightlyI Righteousness is the higher goal$
and marriage Cand se%D are a means to this goal. Paul does not thin) little of se%T he thin)s more highly of
righteousness. .snJt being godly a higher goal than being se%ually fulfilledI The #roblem is not with PaulT it is with
us. ,e Ealue se% more highly than #leasing 9od.
The second dimension of the great commandment is that we should loEe our neighbor as our self. :ow does
this relate to the subNect of se% within marriageI 7ur wife Cor our husbandD is our neighbor. ,e are to loEe our
s#ouse as we loEe our self Csee also +#hesians 6=35<43D. To do so$ we must #ut the Cse%ualD interests of our mate
aboEe our own. LiEing by the law of loEe ma)es it my duty to se%ually fulfill my s#ouse. .s my duty demeaning$
something for which . should a#ologiKeI .t is my duty to )ee# the commandments of my Lord. .s this demeaningI
*ot at allO The goal for which . should striEe is to see my duty as my delight. This is the way DaEid and other godly
men a##roached 9odJs law Csee Psalm '2=1<5T see also 119=9<11$ 3'$ 14!<1''D.
. would li)e to suggest to you that se% is similar to worshi#. .ndeed$ in the #agan cultures Csuch as with the
"anaanites in the 7ld Testament and the "orinthians in the *ewD se% was a #art of worshi# Csee also +%odus 43=1<
1 and 1 "orinthians 12=1<5D. -nd no wonder$ for ma)ing se% a #art of worshi# assured the Aworshi##ersB of instant
satisfaction.
. fear that we a##roach worshi# in a way that is all too similar to the way many a##roach se%. Some$ who feel
li)e worshi# does not satisfy or fulfill them$ are inclined to aEoid it. ,e eEaluate worshi# more in terms of what we
haEe gained than in what we haEe giEen. . would remind you that the o#eratiEe term when it comes to worshi# is
1#)
Lesson 11: Se4 and the Spiritual Christian 1#*
sacrifice$ not fulfillment. . would further say that worshi# Cli)e se%D is not so much about see)ing #leasure for
ourselEes as it is about giEing #leasure to 9od.
Se%uality and s#irituality are Eery closely related. Paul calls for each of us who )nows 9od through Mesus
"hrist to eleEate our se%uality to the standard 9od has set$ to ma)e se%uality an e%#ression of our s#irituality to the
glory of 9od$ and ultimately for our good.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
#esson 19:
The Relationship $et4een Spirituality and Se@uality
*1 Cor+ ;:=,1?.
Introdu'tion
-s . was driEing home from a funeral$ . ha##ened to notice a billboard adEertising the serEices of a lawyer or
grou# of lawyers. . may haEe missed some of the small #rint because . was trying to watch the road$ but the
billboard read something li)e this=
Traffic tic)etsFW'6
DiEorceFW36
.magine thatO .t is easier to ta)e care of a failed marriage by diEorce than to handle a traffic Eiolation. . am
sure diEorce is not as easy or as chea# as this sign might lead us to belieEe$ but the reality is that diEorce can rather
readily be obtained. . wonder how many #eo#le #ass by that sign and say to themselEes$ A&or a mere W36$ . could
solEe my #roblems.B
"hristians are now resorting to the diEorce courts nearly as often as those who #rofess no faith at all. - few
years ago$ diEorce was loo)ed down u#on by our culture. *ow diEorce is acce#ted. .t may eEen be accurate to say
that diEorce is adEocated as the better way for those whose marriages are a mess. The church used to o##ose
diEorce. Then$ in some Ae%ce#tionalB cases$ it came to endorse it. *ow it seems$ diEorce is sim#ly acce#ted as a
fact of life.
oral conditions in PaulJs day are at an all<time low. .n some circles at least$ diEorce is more the rule than the
e%ce#tion=
But at the time of Paul$ Roman family life was wrec)ed. Seneca writes that women were married
to be diEorced and diEorced to be married. .n Rome the Romans did not commonly date their
years by numbersT they called them by the names of their husbands. artial the Roman #oet tells
of a woman who had ten husbandsT MuEenal tells us of one who had had eight husbands in fiEe
yearsT Merome declares it to be true that in Rome there was a woman who was married to her
twenty<third husband and she herself was his twenty<first wife. ,e find eEen a Roman +m#eror
-ugustus demanding that her husband should diEorce the lady LiEia when she was with child
that he might himself marry her. ,e find eEen "icero$ in his old age$ #utting away his wife
Terentia that he might marry a young heiress$ whose trustee he was$ that he might enter into her
estate$ in order to #ay his debts.
1
.t is not sur#rising that the subNect of diEorce arises in this e#istle. The city of "orinth is morally corru#t.
.mmorality is common #ractice and generally acce#ted. .mmorality is not shoc)ing to the saints. They somehow
are able to embrace a man liEing immorally with his fatherJs wife Ccha#ter 6D$ and Paul finds it necessary to #roEe
that haEing se%ual relations with a #rostitute is wrong Ccha#ter 1D. ,here there is immorality$ diEorce is not far
behind. .n addition to immorality in the church at "orinth$ diEisions and riEalries are also common#lace C1=12ff.$
etc.D. .s it any wonder that diEision ta)es #lace within marriagesI .f one "hristian has no hesitancy to ta)e another
to court C1=lff.D$ should we be shoc)ed that a marriage made in heaEen is being dissolEed in the law courtsI
.f diEorce is only regarded as the Alesser of two eEilsB in "orinth$ that is bad enough. But a segment of the
church goes so far as to Eiew diEorce as the s#iritual thing to do. Some "orinthian ascetics hold that se% is dirty$
eEen within marriage. The ne%t ste# is to loo) u#on marriage as eEil$ something not unheard of in the churches
Csee 1 Timothy '=4D. .f se% and marriage are uns#iritual$ does this mean that a As#iritual "hristianB should see) to
be loosed from the bonds of marriageI -nd what of those who find themselEes married to an unbelieEerI Paul has
written in cha#ter 1 that the union of a "hristian with a #agan #rostitute has Eery serious s#iritual im#lications
C1=11ff.D. .s a "hristian sinning eEery time he has se%ual intercourse with his unbelieEing s#ouseI
7ur te%t is #enned by the -#ostle Paul to correct the misconce#tions and false doctrine some "orinthian
church leaders are teaching and some "orinthian "hristians are embracing regarding se% and marriage. Paul
addresses three different grou#s in Eerses 5<11. .n Eerses 5 and 9$ Paul writes to those who are unmarried. .n Eerses
1
,illiam Barclay$ The Letters to the ,alatians and Ephesians CPhiladel#hia= The ,estminster Press$
1965D$ #. 323.
12 and 11$ the a#ostle addresses those marriages in which both #artners are "hristians. &inally$ in Eerses 13<11$
Paul writes to those "orinthian "hristians whose mates are unsaEed.
PaulJs words in Eerses 1<11 are s#o)en from three different #ers#ectiEes$ which the a#ostle clearly identifies$
and which we need to )ee# in mind as we attem#t to inter#ret and a##ly them. First, &aul speaks from the
standpoint of his own personal onvitions and preferenes in Eerses 1 and !. :e begins by saying$ A$ut this I say
2y 4ay o& 'on'ession7 not o& 'o11andB CEerse 1D. :e then goes on to e%#ress that he wishes that all men were as
himself. Paul is single as a matter of #ersonal conEiction. :e desires that all might remain single$ li)e himself$ but
he )nows better. :e does not s#ea) with a#ostolic authority$ and those who do not follow his adEice are not
regarded as disobedient to a diEine command. This same #ers#ectiEe is carried on in Eerses 5 and 9$ where Paul
reiterates the #otential benefit of remaining single and yet urges single saints to marry rather than to burn.
"eond, &aul speaks as an apostle of +esus Christ, who is simply repeating the instrutions of the Lord +esus
in Eerses 12 and 11= A$ut to the 1arried I )i5e instru'tions7 not I7 2ut the #ord AB CEerse 12D. Paul is sim#ly
reiterating MesusJ teaching on diEorce when he instructs both the "hristian husband and the "hristian wife not to
initiate diEorce.
Third, &aul speaks as an apostle of +esus Christ, #ut of matters on whih our Lord did not give instrution in
verses 02@09( A$ut to the rest I say7 not the #ord7 AB CEerse 13D. -s . understand PaulJs words here$ he is saying
that he s#ea)s only for himself$ and not for the Lord. Paul is saying that his teaching here is a#ostolic instruction$
with full a#ostolic authority. The difference here is that the subNect matter was not taught by our Lord. Paul s#ea)s
for our Lord$ but he is not re#eating instructions which the Lord gaEe :is a#ostles while on earth. The reason is
Puite sim#le. The Mews cannot conceiEe of a mi%ed marriage$ the marriage of a belieEer and an unbelieEer Cor$ at
least$ between a Mew and a 9entileD. .n Merusalem and the land of .srael$ such a #ossibility would sound incredible$
so why would anyone teach those in a mi%ed marriage about marriageI But in "orinth$ mi%ed marriages are
ineEitable after Paul and others #roclaim the gos#el. *o doubt most of these mi%ed marriages occurred because one
of the two unbelieEing #artners is saEed after the commitment of marriage has been made.
,ith these thoughts in mind$ let us listen carefully to Paul to learn what he has to say about marriage and
diEorce. :is words are Nust as a##licable to our own day as to his.
One Sure Solution &or Di5or'eBDon0t Marry
*;:=,-.
5 But . say to the unmarried and to widows that it is good for them if they remain eEen as .. 9 But
if they do not haEe self<control$ let them marryT for it is better to marry than to burn.
PaulJs words here must be understood in light of the oEerall teaching of the Bible on marriage and celibate
single life. The Lord Mesus$ a defender of the sanctity of marriage$ says this on marriage and staying single=
9 A-nd . say to you$ whoeEer diEorces his wife$ e%ce#t for immorality$ and marries another
woman commits adultery.B 12 The disci#les said to :im$ A.f the relationshi# of the man with his
wife is li)e this$ it is better not to marry.B 11 But :e said to them$ A*ot all men can acce#t this
statement$ but only those to whom it has been giEen. 13 &or there are eunuchs who were born
that way from their motherJs wombT and there are eunuchs who were made eunuchs by menT and
there are also eunuchs who made themselEes eunuchs for the sa)e of the )ingdom of heaEen. :e
who is able to acce#t this$ let him acce#t itB Catthew 19=9<13D.
The Mews of MesusJ day ta)e diEorce lightly. They see it not as a )ind of necessary eEil$ but as a right. The only
differences between liberal and conserEatiEe Mews on diEorce are oEer the reasons for a diEorce. The liberal Mews
feel diEorce can be granted for Eirtually any reason Csee atthew 19=4D. "onserEatiEe Mews feel diEorce is not Puite
so easy to obtain$ nor can the basis for a diEorce be so triEial. Mesus shoc)s them all with :is conserEatism$ eEen
:is disci#les.
Mesus refuses to allow :is o##onents to control the agenda. They do not as) Mesus about the morality of
diEorceT they only want :im to reEeal :is Eiews on what grounds are sufficient for a diEorce. Mesus refuses to
concentrate on the e%ce#tions$ but rather dwells on the rule. 9od neEer commanded men to diEorce. -t the Eery
most$ 9od reluctantly allows men to diEorce for Eery limited reasons$ due to the hardness of menJs hearts. Mesus
goes bac) to the garden and sets before :is Puestioners 9odJs ideal for marriage= 7ne man$ married to the same
woman$ for life. ,hat 9od Noins together$ no man should dare to se#arate.
Lesson 1": The 2elationship Bet'een Spirituality and Se4uality 111
The disci#les of our Lord are shoc)ed. They seem to haEe no idea that Mesus ta)es such a hard line on diEorce.
.f this is the way it isFthat a man should not really enter into marriage thin)ing he can get out of that union by
means of a diEorceFthen maybe one should not marry at all. aybe a man should remain single. Mesus does not
correct :is disci#les for reaching this conclusion. .nstead$ Mesus actually encourages the disci#les along the line
they are thin)ing. Mesus ma)es it clear that :is words will not be acce#ted or a##lied by many$ but that some haEe$
and others will ta)e :is teaching seriously. Some men are born as eunuchs$ and thus se% Cand by inference$
marriageD is not a li)ely alternatiEe. 7ther men are made eunuchs by men. Perha#s unwillingly$ some men are
castrated and #rohibited from the #leasures of se% and the Noys of marriage. But there is a third grou#$ a grou#
which Mesus clearly commendsFthose who Eoluntarily choose the celibate lifestyle$ not for their own selfish
reasons$ but for the sa)e of the )ingdom of 9od. Those who are able to acce#t and a##ly this same commitment are
encouraged to do so. Mesus$ li)e Paul in our te%t$ adEocates staying single as a way of serEing 9od$ which some
should embrace.
7ne #ers#ectiEe is that some who are single should contem#late ma)ing this a #ermanent state. But Paul also
giEes what may initially a##ear to be contradictory counsel to Timothy$ who is ministering to the saints in +#hesus=
11 But refuse to #ut younger widows on the list$ for when they feel sensual desires in disregard of
"hrist$ they want to get married$ 13 thus incurring condemnation$ because they haEe set aside
their #reEious #ledge. 14 -nd at the same time they also learn to be idle$ as they go around from
house to houseT and not merely idle$ but also gossi#s and busybodies$ tal)ing about things not
#ro#er to mention. 1' Therefore$ . want younger widows to get married$ bear children$ )ee#
house$ and giEe the enemy no occasion for re#roachT 16 for some haEe already turned aside to
follow Satan C1 Timothy 6=11<16D.
,hile Paul giEes instructions concerning the #ermanent su##ort of a Eery select grou# of elderly widows in
Eerses 4<12$ he s#ecifically #rohibits su##orting younger widows in Eerses 11<16. .nstead of instructing young
widows to stay single$ he encourages them to remarry. :is logic seems to flow in this manner. .f #ermanent su##ort
were #roEided for younger widows Csomething li)e welfare or social security todayD$ then many would be
Atem#tedB to stay single. To be su##orted by the church$ they would rightly feel obliged to ma)e a #ledge to stay
single Cnot unli)e the Eow a nun ta)es in the "atholic churchD. -s time #asses$ this young woman would begin to
feel the tug of her se%ual #assions CEerse 11D. .n the words of Paul from 1 "orinthians !$ this young widow would
begin to A2urn.B
3
,hen a certain r. ,onderful comes along$ this woman would be tem#ted to des#ise her
commitment to "hrist and to brea) her Eow$ thus bringing condemnation u#on herself. &urther$ fully su##orted by
the church$ some young widows would be tem#ted to become busybodies$ since they would haEe a lot of time on
their hands. They haEe neither a family to care for nor a Nob to consume their time and energies. -nd so$ Paul
instructs$ let younger widows marry.
:ere we haEe the two e%tremes. 7n the one hand$ the single life is commended$ by our Lord and by the
-#ostle Paul. 7n the other$ marriage is commended$ both by our Lord and by Paul. :ow can we reconcile these
seemingly conflicting instructionsI
- similar a##arent contradiction is found in the words of our Lord concerning disci#leshi#. 7n the one hand$
Mesus inEited men and women to follow :im$ to become :is disci#les. 7n the other hand$ Mesus almost seems to
discourage #otential followers from becoming :is disci#les. Both a##ear to be ha##ening in this te%t in Lu)eJs
9os#el=
6! -nd as they were going along the road$ someone said to :im$ A. will follow 8ou whereEer 8ou
go.B 65 -nd Mesus said to him$ AThe fo%es haEe holes$ and the birds of the air haEe nests$ but the
3
The AburningB of which Paul s#ea)s is most li)ely the burning of unfulfilled se%ual #assion. This is a
#icturesPue way of describing the tremendous se%ual frustration of a celibate "hristian and the distraction from
ministry this creates. .n 3 "orinthians 11=39$ Paul em#loys the same term$ Ato 2urnB C9ree)$ #urooD$ to e%#ress
his intense concern oEer the s#iritual welfare of another "hristian who is led into sin.
Some thin) this burning in Eerse 9 refers to the #enalty faced by those who try to remain celibate$ but as a
result fall into se%ual sin. There may be eEidence to su##ort the fact that the Mews belieEed the flames of 9ehenna
were for the immoral. &or e%am#le$ Bruce cites from Mewish sources$ AS where the wise men say$ V,hosoeEer
multi#lies conEersation with a woman S will in the end inherit 9ehenna.J S 7r elsewhere$ where Rab says to R.
Mudah as they are wal)ing along a road and see a woman wal)ing ahead of them$ V:urry u# and get in front of
9ehennaJ Ci.e. get in front of that woman so that$ out of sight$ she may also be out of mindD.B &. &. Bruce$ I and II
Corinthians C9rand Ra#ids= ,m. B. +erdmans Publishing "o.$ 1952D$ #. 15. -s interesting as it may be$ this
conce#tion of AburningB does not a##ear to be what Paul is referring to in this #assage.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
11" True Spirituality: A Study of 1 Corinthians
Son of an has nowhere to lay :is head.B 69 -nd :e said to another$ A&ollow e.B But he said$
APermit me first to go and bury my father.B 12 But :e said to him$ A-llow the dead to bury their
own deadT but as for you$ go and #roclaim eEerywhere the )ingdom of 9od.B 11 -nd another also
said$ A. will follow 8ou$ LordT but first #ermit me to say good<bye to those at home.B 13 But Mesus
said to him$ A*o one$ after #utting his hand to the #low and loo)ing bac)$ is fit for the )ingdom
of 9odB CLu)e 9=6!<13D.
Mesus does want men and women to be :is disci#les$ to follow :im. But :e does not want half<hearted
followers. :e )nows our hearts$ and how easily we can be turned from the #ath of disci#leshi#. :e )nows the
difficulties and demands of following :im. -nd so when :e inEites #eo#le to follow :im$ :e clearly sets out the
demands of disci#leshi#. :e discourages the faint<hearted from starting on a course which they will not com#lete.
Thus$ :e both inEites #eo#le to follow :im$ and :e discourages #eo#le from following :im. The result is that
those who do follow :im are more li)ely to endure$ for they haEe counted the cost of disci#leshi#.
The same is true of #ur#osing to stay single. The Bible encourages some to stay single$ as the most effectiEe
way to serEe 9od. 8et the Bible also discourages men and women from staying single$ )nowing that many who
commit themselEes to such a life will not )ee# it and will bring condemnation u#on themselEes. The result is that
those few who choose to follow "hrist by staying single are those who are most committed to doing so$ and thus
are the most li)ely to #erseEere in their commitment to a celibate single lifestyle.
The satisfaction of our 9od<giEen se%ual desires within the conte%t of mar riage is wholesome and good. There
is no intrinsic merit in the su##ression of se%ual desire. .f se%ual fulfillment Ca definite AgoodBD is Eoluntarily set
aside for the #ur#ose of ministering to others$ eEen as our Lord did$ then celibacy is better. .f oneJs serEice as a
celibate is one of constant #reoccu#ation with se%ual desires$ marriage is the better way. .t is surely better to marry
and be se%ually #ure than to fall into se%ual immorality.
. am conEinced that PaulJs words here are not intended to )ee# most "hristians from marrying nor to #lace a
stigma on those who do. 8et they haEe great Ealue for eEery "hristian who is not yet married. ,hile it is less true
today than in times #ast$ marriage has been considered the norm$ and any who did not get mar ried felt a strong
#ressure to do so. The im#lication of PaulJs adEice here is that no "hristian should as sume that marriage is the
#ath 9od would haEe for them. Both the benefits and the liabilities of marriage should be carefully weighed. "an a
cou#le say with genuine conEiction that 9od has led them to marry and that their marriage will enhance their
ministry rather than restrict itI There would be fewer diEorces among "hristians if cou#les gaEe more
consideration to the cost and commitments of marriage before saying$ A. do.B ,hile some "hristian young #eo#le
may be reluctant to admit it$ strong se%ual #assion is a Eery good reason for marriage$ but let them be certain to
marry a godly mate.
Before leaEing these Eerses$ let us consider the #ractical im#lications of what Paul has Nust said. :e certainly
indicates that marriage is not sin. .n fact$ marriage may be instrumental in )ee#ing a saint from sin. Remaining
single can be a Eery beneficial means to serEing 9od$ for those who haEe the self<control to handle their se%ual
#assions. 8et it can #roEe to be a tem#tation greater than some can handle$ if they lac) sufficient self<control.
PaulJs teaching is liberating in the sense that it remoEes the social stigma some feel if they remain single. .n
my college days$ this stigma created what was )nown as Asenior #anic$B the #henomenon which occurred #rimarily
among senior class single women who saw no immediate #ros#ects for marriage. To those who are single$ PaulJs
words mean they can reNoice in the freedom being single giEes them to serEe 9od. *either those who are single$
nor those who are married$ should see themselEes as any more s#iritual than the rest. ,hether single or married$
we are to serEe the Lord and to see) :is glory. Being single or being married should be Eiewed the way Paul loo)s
at liEing or dying in Phili##ians 1. +ither o#tion has its benefits and blessings. "onsePuently$ there is no need to
agoniKe oEer oneJs marital state$ but rather we should see) to serEe the Lord$ whether married or single.
,hen . counsel with cou#les who are loo)ing toward getting married$ . li)e to challenge them to consider
PaulJs teaching in 1 "orinthians !. Paul #uts marriage into #ers#ectiEe in this cha#ter. :e ma)es it clear that
marriage is neither uns#iritual$ nor is it heaEen on earth. arriage is a liberty which some "hristians will e%ercise
to the glory of 9od$ but which some "hristians may forego to the glory of 9od. arriage is not the )ey to
ha##iness$ to significance$ eEen to s#irituality. - #erson who thin)s they cannot be ha##y without marriage is the
man and woman who should seriously consider staying single as an o#tion. The one who will most benefit from
marriage is the one who does not feel com#elled to marry to find ha##iness or Noy in this life. .n the "hristian life$
it is the one who giEes u# his life who gains it.
11"
Lesson 1": The 2elationship Bet'een Spirituality and Se4uality 11/
Counsel &or Christian Couples
*;:1:,11.
12 But to the married . giEe instructions$ not .$ but the Lord$ that the wife should not leaEe her
husband 11 Cbut if she does leaEe$ let her remain unmarried$ or else be reconciled to her
husbandD$ and that the husband should not send his wife away.
There are two distinct grou#s in "orinth who need counsel regarding the "hristian and diEorce= C1D "hristian
cou#les$ where both husband and wife are belieEers in Mesus "hristT and C3D Ami%ed mar riages$B where one of the
two #artners has come to faith in "hrist after marriage. ;erses 12<11 address the first grou#. .t may be that the
ascetics who so forcefully condemned se% Csee 1 "orinthians !=1D also forbade marriage. This is most certainly the
case in +#hesus=
1 But the S#irit e%#licitly says that in later times some will fall away from the faith$ #aying
attention to deceitful s#irits and doctrines of demons$ 3 by means of the hy#ocrisy of liars seared
in their own conscience as with a branding iron$ 4 men who forbid marriage and adEocate
abstaining from foods$ which 9od has created to be gratefully shared in by those who belieEe and
)now the truth. ' &or eEerything created by 9od is good$ and nothing is to be reNected$ if it is
receiEed with gratitudeT 6 for it is sanctified by means of the word of 9od and #rayer C1 Timothy
'=1<6D.
This may also be the teaching in "orinth$ which is held by some. .f this is the case$ it is easy to see why Paul
must s#ea) to the "hristian cou#les in "orinth concerning diEorce. .f staying single is what it ta)es to be s#iritual$
then does this mean "hristian cou#les should terminate their marriagesI .f such action is considered s#iritual$ does
this #roEide an easy CeEen s#iritualD out for those who are weary of their marriageI DiEorce is certainly a culturally
acce#table o#tion in "orinth. PaulJs words to "hristian cou#les regarding diEorce are clear$ concise$ and
authoritatiEe.
PaulJs words on diEorce can be summed u# by seEeral statements$ enumerated below=
/01 &aul6s teahing on divore is not his own, #ut that of the Lord +esus Christ. ,hateEer we ma)e of PaulJs
other statements$ nothing could be more clear in Eerses 12 and 11 than that Paul teaches with the authority of our
Lord. Paul is teaching what Mesus taught. Those who li)e to read PaulJs instructions as those of an eccentric
bachelor dare not do so here.
C21 &aul6s teahing here is addressed to Christian ouples, those marriages in whih #oth hus#and and wife
trust in +esus Christ.
/41 &aul6s teahing in these verses is mutual3what he teahes the hus#ands, he applies as well to the wives.
Paul is not a chauEinist here Cor elsewhereD. :e re#eatedly states that what is good for the husband is good for the
wife$ and Eice<Eersa.
/51 &aul teahes #oth Christian hus#ands and Christian wives that they are not to initiate a severing of their
marital union. This statement rePuires some clarification and e%#ansion. *o "hristian mate can control the actions
of the other. Thus$ it is #ossible that one mate may forsa)e the marriage$ eEen though he or she is a belieEer. Paul
s#ea)s to each in terms of the s#here of their control and res#onsibility. They$ on their #art$ are not to seEer the
marital union. This initiation of a seEerance is not to be ta)en in a narrow sense. Paul is not Nust forbidding the
"hristian s#ouse to file for a diEorce first. :e is not Nust #rohibiting one mate from #ac)ing u# and leaEing the
other. :e is instructing each mate to do eEerything in his or her #ower to )ee# the marriage aliEe and well. - mate
who disobeys PaulJs teaching in the #reEious Eerses may withhold se% from the other #artner and thus tem#t him or
her to be unfaithful$ or to initiate the diEorce. ,e should neEer be the cause of our #artnerJs de#arture.
&urther$ when Paul forbids terminating the marriage$ he forbids both se#aration and diEorce. -ll too often$ .
hear "hristians ac)nowledge that diEorce is forbidden$ and then #roceed to encourage someone in a troubled
marriage to se#arate. Their thin)ing is that diEorce is one thing$ and se#aration is Puite another. . belieEe Paul
clearly differs. Paul em#loys two different terms in Eerses 12 and 11$ when he forbids the termination of marriage.
.n the *-SB$ the first term is translated Alea5e$B with a marginal note which indicates the literal meaning is
Ade#art from.B The same term occurs at the beginning of Eerse 11. This same word is em#loyed by our Lord in :is
teaching on diEorce= A"onsePuently they are no longer two$ but one flesh. ,hat therefore 9od has Noined together$
let no man separateB Catthew 19=1$ em#hasis mineD. But when Paul s#ea)s s#ecifically to husbands at the end of
Eerse 11$ he em#loys a term which is rendered by the e%#ression$ Asend her awayB Cwith a marginal note indicating
the alternatiEe$ AleaEe herBD. .n the Eernacular of our times$ Paul is forbidding both se#aration and diEorce.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
114 True Spirituality: A Study of 1 Corinthians
.n PaulJs day$ it may be technically true that both women and men could obtain a diEorce. Practically s#ea)ing$
howeEer$ . am conEinced it is much easier for the husband to diEorce his wife than for the wife to diEorce her
husband. .n my o#inion$ the womanJs esca#e from an unsuccessful marriage would often be by sim#ly leaEing$
without any diEorce. The husband would more li)ely$ more easily$ and more frePuently be the one who diEorced his
wife. +ither way$ Paul does not distinguish between se#aration and diEorce.
. haEe seen a number of "hristian cou#les se#arate$ and . must say that it is not only unbiblical$ it is counter<
#roductiEe. Se#arations do not #aEe the way for reconciliationT they #aEe the way for a diEorce. @uite fran)ly$ those
who se#arate are ha##ier a#art. Life is easier. The tensions and conflicts are remoEed$ but the #roblems with the
relationshi# are not solEed. ;ery often$ the mate that se#arates Nustifies their actions by insisting that they donJt
intend to diEorce$ but nearly always this is the outcome. -ll too often$ se#aration is em#loyed as a bargaining tool$
as a means of forcing the other #artner to do what the se#arating #artner dictates.
Paul sees a marital union where the two #artners liEe se#arately as a bro)en union$ and eEen worse$ as a
bro)en Eow. So does our Lord. .n the words of our Lord$ A%hat there&ore od has /oined to)ether7 let no 1an
separate.B To liEe a#art is to liEe in disobedience.
- Puestion may now be in your mind= A.s it neEer #ermissible to leaEe$ eEen when the wife is in #hysical
dangerIB .t may be #ermissible$ eEen adEisable$ for a wife to tem#orarily leaEe$ so as not to e%#ose herself or her
children to #hysical harm from an abusiEe Coften when drun)D husband and father. LeaEing for the eEening or for
the night is not the same as se#aration$ howeEer. The motiEe must be carefully considered. ;ery often$ the danger is
not as great as feared or re#resented. -buse has become a Alion in the roadB for many$ a com#elling e%cuse for
disobeying 9odJs command. .t may be that the wife should call the #olice. "ertainly she should follow the teaching
of atthew 15=16<32. But too often the AEiolenceB which seems to Nustify the wifeJs se#aration is the result of
#roEocation on the #art of the AabusedB #artner.
/71 In these verses, &aul mentions no e.eptions to his prohi#ition on terminating marriage. PaulJs words are
clear and em#hatic to "hristian cou#les= ADonJt diEorce and donJt se#arateF#eriodOB :e giEes no e%ce#tions here.
This does not necessarily #roEe that there are no e%ce#tions$ no reasons why a "hristian can diEorce. .t does
underscore the fact that diEorce is$ at best$ the e%ce#tion to the rule$ and Paul is here em#hasiKing the rule. .t is
much the same in atthew 19$ where the scribes and Pharisees PuiKKed Mesus on the reasons for diEorce. Mesus
)new that :is Puestioners had made the e%ce#tion the rule$ and thus :e refused to tal) about e%ce#tions$ but rather
stressed the ideal$ as Eiewed from the original marriage of -dam and +Ee in the 9arden of +den. 9od intended a
man and a woman to be Noined together as one flesh for life. ,hat 9od has Noined$ let no man se#arate. So it is
with Paul. .n a city and a church where diEorce is not only #ermissible$ but where some thin) it As#iritual$B Paul
does not wish to em#hasiKe the e%ce#tions to the rule. +Een where diEorce may be an alternatiEe$ it is only
#ermitted as a )ind of necessary eEil$ giEen the fallen state of sinful men.
/91 &aul does not mean for us to view the first part of verse 00 as an e.eption, although many $i#le students
interpret his words as an e.eption. Someone is sure to obNect to my contention that Paul ma)es no e%ce#tions in
this #assage. .t may a##ear that this is e%actly what Paul does when he writes$
12 But to the married . giEe instructions$ not .$ but the Lord$ that the wife should not leaEe her
husband 11 Cbut if she does leaEe$ let her remain unmarried$ or else be reconciled to her
husbandD$ S
Some Eiew this #arenthetical statement in Eerse 11 as a )ind of e%ce#tion to what was written in Eerse 12 and
the latter #art of Eerse 11. ,e are told that Paul )new some would not Cor could notD )ee# this command.
4
.n
answer to the hy#othetical Puestion$ A,hat if . do get a diEorce$ anywayI$B Paul is thought to haEe res#onded$
AThen at least remain single$ or be reconciled to your husband.B . find it difficult to acce#t this Eiew eEen though
the translations of both the *-S; and the *.; seem to reflect it.
'
,hy does Paul ma)e such a strong statement
forbidding diEorce for a "hristian cou#le only to #arenthetically undercut his instruction by suggesting an
alternatiEe course of action for those who decide not to obeyI . cannot belieEe Paul is saying$ in effect$ ADonJt eEer
diEorceT but if you do anyway$ then donJt remarry unless it is to your estranged mate.B
4
Leon orris$ for e%am#le$ says that PaulJs statement in Eerse 11 enEisages the #ossibility of disobedience
to this inNunction Cor #erha#s of the action of the husbandD.B Leon orris$ The First Epistle of &aul to the
Corinthians C9rand Ra#ids= ,m. B. +erdmans Publishing "o.$ 1911D$ ##. 125<129.
'
The *.; and the *-S; haEe rendered Eerse 11 as the grammatical construction would usually be ta)en.
There are e%ce#tions to this$ howeEer$ and this seems to be the #lace for one of them. ,hy would Paul instruct a
"hristian cou#le not to diEorce$ fail to mention so much as one e%ce#tion$ and then giEe the im#ression that there
is an alternatiEe course of action for any who would choose to disobey his instructionI
114
Lesson 1": The 2elationship Bet'een Spirituality and Se4uality 115
This is e%actly the )ind of logic we strongly #rotest today. ,hen our children are taught se% education in the
#ublic schools$ at best they are told$ ADonJt haEe #remarital se%$ but if you do$ use a condom.B ,e argue that
adEocating the use of condoms is acce#ting and eEen adEocating #remarital se%. . agree. -nd . would #oint out that
Eiewing PaulJs teaching in Eerse 11 as an e%ce#tion also encourages the diEorce which Paul has Nust #rohibited.
There are at least two solutions to the #roblem of inter#reting PaulJs words at the beginning of Eerse 11. &irst$
we can stress the #assiEe Eoice of the Eerb Ato se#arateB C9ree)$ horidEoD so that the initiatiEe ta)en is by the other
mate= A.f it should ha##en that you are diEorced Cby the otherD$ then donJt marry againT or be reunited with your
mate if #ossible.B - second #ossibility is to see the grammatical construction as e%ce#tional$ and stress the fact that
this se#aration or diEorce is not a hy#othetical #ossibility for the future$ but a historical fact= ABut if she is
se#arated from him she should either remain unattached or else be reconciled to her husbandB CPhilli#sDT ABut if
she be already se#arated from him SB C"onybeareD. The latter solution is held by a number of biblical scholars$
including Bisho# +llicott= AThe a#ostle$ in case such se#aration should already haEe ta)en #lace$ antici#ates the
difficult Puestion which might then arise by #arenthetically remar)ing that in such a case the woman must not
marry again$ but ought to be reunited to her former husband.B
6
.t is easy to understand why such a Puestion has arisen in the church. ,hat about those who haEe already
diEorcedI .t is too late to aEoid a diEorce. So what should they do nowI PaulJs words are intended to hel# such
#eo#le ma)e the best of their situation. They should not remarry$ for that would be adultery. They must remain
single or be reNoined to their former mate.
PaulJs #osition on diEorce is but a reiteration of our LordJs teaching on the subNect. -mong "hristians$ diEorce
should not eEen be considered as an o#tion. 9ranted$ diEorce is #ermissible in the case of immorality$ but it is
neEer something in which 9od delightsT it is something 9od tolerates$ due to the hardness of menJs hearts. DiEorce
is not a license for the wic)ed to sin by forsa)ing their Eows and their mateT it is a #rotection for the AinnocentB
#artner$ ma)ing legal #roEision for their remarriage. .f the other #artner chooses to disregard biblical teaching$
they may #ursue a diEorce$ which is beyond the obedient "hristianJs control. .f the disobedient #artner diEorces
and marries another$ . belieEe both Paul and our Lord would agree that the Ainnocent #artyB Cor at least the
offended #artyD has the freedom to remarry for two reasons= C1D the marital union has already been bro)en by the
other #artyJs adultery$ and C3D remarriage to the #artner who initiates the diEorce is im#ossible once that #artner
has married another CDeuteronomy 3'D. Li)e Mesus$ Paul would haEe eEery "hristian seriously consider the
#ossibility of liEing the single life. .f one marries after this consideration$ it should be based on a clear conEiction
that the marriage will #romote 9odJs #ur#oses and enhance the ministry of both Ccom#are atthew 19=12<13 with
1 "orinthians !=1$ 1<9$ 36ff.D=
9 Two are better than one because they haEe a good return for their labor. 12 &or if either of them
falls$ the one will lift u# his com#anion. But woe to the one who falls when there is not another
to lift him u#. 11 &urthermore$ if two lie down together they )ee# warm$ but how can one be
warm aloneI 13 -nd if one can oEer#ower him who is alone$ two can resist him. - cord of three
strands is not Puic)ly torn a#art C+cclesiastes '=9<13D.
A Messa)e &or Those %ith Mi@ed Marria)es
*;:19,1?.
13 But to the rest . say$ not the Lord$ that if any brother has a wife who is an unbelieEer$ and she
consents to liEe with him$ let him not send her away. 14 -nd a woman who has an unbelieEing
husband$ and he consents to liEe with her$ let her not send her husband away. 1' &or the
unbelieEing husband is sanctified through his wife$ and the unbelieEing wife is sanctified through
her belieEing husbandT for otherwise your children are unclean$ but now they are holy. 16 8et if
the unbelieEing one leaEes$ let him leaEeT the brother or the sister is not under bondage in such
cases$ but 9od has called us to #eace. 11 &or how do you )now$ 7 wife$ whether you will saEe
your husbandI 7r how do you )now$ 7 husband$ whether you will saEe your wifeI
6
"harles +llicott$ ed.$ "t. &aul6s Epistles to the Corinthians CLondon= "assell H "om#any$ n.d.D$ .$ #. 6!.
The translation and e%#lanation which . faEor can be found in :enry -lford$ The ,reek Testament C"hicago=
oody Press$ 1915D$ ..$ P. 634T The Twentieth Century 'ew Testament Coody Bible .nstituteD$ as cited in The 'ew
Testament from 29 Translations C9rand Ra#ids= >onderEan$ 191!DT and ,. Robertson *icoll$ ed.$ The E.positor6s
,reek Testament C9rand Ra#ids= ,m. B. +erdmans Publishing "o.$ 19!' Qre#rintRD$ ..$ #. 536. &rom fn. 3 aboEe$
it is eEident that orris also leaEes room for this inter#retation.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
11) True Spirituality: A Study of 1 Corinthians
The Asu#er s#iritualB ascetics must haEe a hand in this matter. They might be willing to grant that a marriage
between "hristian mates should Cor at least couldD be maintained C#referably without se%Fsee !=1<6D. But for a
"hristian to be married to an unbelieEer is another matter. :ow can a "hristian remain in a marriage union with
an unbelieEerI Does the 7ld Testament Law not forbid mi%ed marriagesI Does Paul not teach the same Csee 1
"orinthians !=49T 3 "orinthians 1=1'<15DI :ow then can a "hristian be married to an unbelieEerI
There is a great deal of difference between entering into a marriage with an unbelieEerFand staying in a
marriage where oneJs mate is an unbelieEer. PaulJs teaching elsewhere s#ea)s to those who haEe not yet entered
into an unePual yo)e.
1
:ere$ Paul s#ea)s to those who are already married. The assum#tion is that there was not an
unePual yo)e at the time of the marriage$ as both were unbelieEers. *ow$ one has come to faith in Mesus "hrist$ and
the result is that the marriage union is not the same. But the #rinci#le which should guide the belieEer who is
married to an unbelieEer while unsaEed is three times re#eated in the following Eerses=
1! 7nly$ as the Lord has assigned to each one$ as 9od has called each$ in this manner let him
wal). -nd thus . direct in all the churches C1 "orinthians !=1!D.
32 Let each man remain in that condition in which he was called C1 "orinthians !=32D.
3' Brethren$ let each man remain with 9od in that condition in which he was called C1
"orinthians !=3'D.
.n contem#orary terms$ marriage is a #re<e%isting condition. Such conditions as those in which one is found at
the time of conEersion should be maintained as a belieEer.
!
Paul giEes #ointed a##lication to this #rinci#le in Eerses 13<11. .n Eerses 13<1'$ Paul urges the belieEing
marriage #artner to do all he or she can to #reserEe the marriage. This is because the teaching of the ascetics is
e%actly o##osite the truth. The belieEing #artner and the children of this mi%ed marriage are not defiled by the
#resence of the unbelieEer. To the contrary$ the unbelieEing #artner and the children of the union are AsanctifiedB
by the #resence of the belieEing #artner.
Must what does Paul mean by the term AsanctificationBI This is a matter of considerable discussion. .t is
generally agreed that Paul is not teaching that the unsaEed #artner is somehow saEed by the faith of the other.
Some go to considerable lengths to find scri#tural grounds for infant ba#tism$
5
a most difficult feat. Paul seems to
desire to communicate in general terms that there are s#iritual benefits for the one who chooses to remain married
to a belieEing #artner$ eEen though this #erson is unsaEed.
The term AsanctifyB is often used in a general way$ not referring to salEation. .n 1 Timothy '=6$ Paul teaches
that foods once #rohibited Cand still forbidden by someD are AsanctifiedB by means of the ,ord of 9od and #rayer
Ccf. also -cts 12=9<11D. .n the 7ld Testament$ contact with the AholyB altar rendered the things which touched it
holy= A"or se5en days you shall 1a(e atone1ent &or the altar and 'onse'rate itC then the altar shall 2e 1ost
holy7 and 4hate5er tou'hes the altar shall 2e holyB C+%odus 39=4!T cf. LeEiticus 1=15D. Those who came into
close #ro%imity with 9odJs #eo#le e%#erienced 9odJs blessing= AAnd I 4ill 2less those 4ho 2less you7 and the
one 4ho 'urses you I 4ill 'urse+ And in you all the &a1ilies o& the earth shall 2e 2lessedB C9enesis 13=4DT ASo
the #ORD said7 HI& I &ind in Sodo1 &i&ty ri)hteous 4ithin the 'ity7 then I 4ill spare the 4hole pla'e on their
a''ount0B C9enesis 15=31D. Because of Mose#h$ Poti#har and Pharaoh were blessed C9enesis 49=6$ '!=14<31D.
. ta)e it then that the unbelieEing husband or wife #artici#ates in what might be called the fringe benefits of
the salEation of the belieEing mate.
9
.f the unbelieEing #artner was not Asan'ti&iedB by the marital union with the
"hristian$ there would be serious consePuences for the children resulting from the union. .n PaulJs words$
AOther4ise your 'hildren are un'leanB CEerse 1'D. Paul reasons that if marriage to an unbelieEer in some way
defiles the belieEing mate$ it must also defile the children of that union. But since the unbelieEer is blessed in the
belieEer$ so also are the children. Remaining married to an unbelieEer has no negatiEe connotations for the
belieEing #artner or the children$ but there are distinct adEantages for the unbelieEer. There is$ therefore$ no good
1
. do not understand the #rinci#le focus of PaulJs words here to be marriage$ but rather to refer to unePual
associations with unbelieEers in doing the wor) of 9od.
!
There are Pualifications and e%ce#tions to this #rinci#le$ but this is the guiding #rinci#le$ and e%ce#tions
are Nust thatFe%ce#tions.
5
"f. &rederic Louis 9odet$ Commentary on First Corinthians C9rand Ra#ids= ?regel Publications$ 19!!
Qre#rintRD$ ##. 4'lff.
9
ABut it is a scri#tural #rinci#le that the blessings arising from fellowshi# with 9od are not confined to
the immediate reci#ients$ but e%tend to others S .B orris$ #. 112.
11)
Lesson 1": The 2elationship Bet'een Spirituality and Se4uality 11*
reason for the belieEer to see) to dissolEe the marriage. -ll of this$ howeEer$ is contingent on the desire of the
unbelieEer to remain married Ccf. Eerses 13<14D. ,hat is the "hristian #art ner to do if the unbelieEer wishes to
terminate the marriageI ;erses 16 and 11 answer this Puestion=
16 8et if the unbelieEing one leaEes$ let him leaEeT the brother or the sister is not under bondage
in such cases$ but 9od has called us to #eace. 11 &or how do you )now$ 7 wife$ whether you will
saEe your husbandI 7r how do you )now$ 7 husband$ whether you will saEe your wifeI C1
"orinthians !=16<11D.
Paul ma)es no attem#t to instruct the unbelieEerT he only see)s to reassure the "hristian whose mate wishes to
dissolEe the marriage. ,hile the belieEer should not initiate a diEorce$ neither should the "hristian aggressiEely
attem#t to resist it when initiated by the unbelieEer. .n circumstances where the unbelieEer acPuires a diEorce$ the
belieEing #artner is no longer under bondage CEerse 16D. Must what is meant by this is a matter of dis#ute. "ertainly
the belieEer who is diEorced is no longer bound to the duties of marriage. So too the belieEer is no longer under
obligation to maintain the marriage. . understand that Paul is saying$ beyond this$ that the belieEing #artner is
loosed from the marriage Ces#ecially in the case where the unbelieEer remarriesD and is morally free to remarry if
so desired. .f the unbelieEer who has #ursued the diEorce has married another$ there is no way the original husband
or wife could remarry that one CDeuteronomy 3'=1<'D. .f the unbelieEer should wish to be reNoined to the belieEing
#artner$ there is the Puestion of whether or not that belieEer should now become unePually yo)ed to an unbelieEer$
and to haEe an unbelieEer as the head of the home. . ta)e it that Paul assumes the unbelieEer has diEorced in order
to remarry$ and under these conditions$ the "hristian is clearly free to remarry$ Aonly in the #ordB CEerse 49D.
The reason the "hristian should not A#ut u# a fightB to resist the di Eorce seems to be twofold= &irst$ the
"hristian Ahas 2een 'alled in pea'eB CEerse 16D$ and second$ forceful efforts to saEe a mate by resisting diEorce are
li)ely to be unfruitful CEerse 11D. Paul does not say that the "hristian is called to #eace$ as many Eersions suggest$
but that we haEe been called in #eace Cthe 9ree)<word is en$ not eisD. Those who say that we are called to #eace
may be oEerloo)ing the words of our Lord=
ADo not thin) that . came to bring #eace on the earthT . did not come to bring #eace$ but a sword.
&or . came to set a man against his father$ and a daughter against her mother$ and a daughter<in<
law against her mother<in<lawT and a manJs enemies will be the members of his household. :e
who loEes father or mother more than e is not worthy of eT and he who loEes son or daughter
more than e is not worthy of e. -nd he who does not ta)e his cross and fol low after e is not
worthy of e. :e who has found his life shall lose it$ and he who has lost his life for y sa)e
shall find itB Catthew 12=4'<49D.
The gos#el often creates adEersity and animosity. .f the world hated our Lord$ it will also reNect us CMohn 16=15<
19D.
Paul is calling our attention to the manner in which we were brought to the Lord. There is a sense in which
our salEation was neither #eaceful nor gentle. PaulJs conEersion$ for e%am#le$ was not a #eaceful e%#erience. :e
was sto##ed dead in his trac)s and dramatically turned aboutFconEerted Ccf. -cts 9=1<19D. Before we are saEed$
our s#irits may be dee#ly troubled$ conEicted by the S#irit of 9od. 7ur liEes may be in shambles and chaos. 9od
aggressiEely draws us to :imself. *eEertheless$ those instruments through whom the gos#el is #roclaimed are
usually gentle. .t is not by means of their forcefulness or #ushiness that we are conEerted. This is es#ecially true
when it comes to the conEersion of an unsaEed mate=
.n the same way$ you wiEes$ be submissiEe to your own husbands so that eEen if any of them are
disobedient to the word they may be won without a word by the behaEior of their wiEes$ as they
obserEe your chaste and res#ectful behaEior. -nd let not your adornment be e%ternal onlyF
braiding the hair$ and wearing gold Newelry$ and #utting on dressesT but let it be the hidden
#erson of the heart$ with the im#erishable Puality of a gentle and Puiet s#irit$ which is #recious in
the sight of 9od C1 Peter 4=1<'D.
The meaning of PaulJs words comes to this= A.f your unbelieEing mate is willing to liEe with you$ donJt you in
any way attem#t to terminate the marriage. There is benefit for all if he remains. But if he or she is determined to
de#art$ donJt create a situation of strife and turmoil$ for this )ind of setting is not that which enhances your
witness. Surely you donJt thin) that a fight oEer the diEorce will saEe the lost$ do youIB
12
12
The 9ree) e%#ression used in Eerse 11 is em#loyed at times in the Se#tuagint$ the 9ree) translation of
the 7ld Testament$ in a way that suggests ho#e for a #ositiEe result$ almost with the sense of A#erha#sB Ccf. 3
Samuel 13=33T +sther '=1'T Moel 3=1'T Monah 4=9D. Because of this$ some commentators thin) Paul is encouraging
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
Con'lusion
This te%t teaches us that 9od ta)es marriage seriously$ and so should we. .t is$ in #art$ because 9od ordained
the institution of marriage$ and :e did so as a #ermanent union of a man and a woman$ a union which no one
should se#arate. ,e should not initiate se#aration or diEorce because our Lord and :is a#ostles thus commanded
us.
There is another reason why marriage is so im#ortant. arriage is a symbol of something much greater. .f you
remember the story in the Boo) of *umbers C16=43<41D$ a man was caught gathering wood for the fire on the
Sabbath. The #eo#le inPuired of oses as to what they should do. . do not thin) it was because the Law was
unclear$ but rather because they may haEe thought the #unishment for such an act was too seEere. oses instructed
the .sraelites to stone the man. ,hy was 9od so harsh as to rePuire a manJs life for gathering woodI The Sabbath
was the sign of the osaic "oEenant. To brea) the Sabbath was a ca#ital crime because it symboliKed the brea)ing
of the coEenant 9od made with .srael at Sinai.
.n the same way$ marriage is a symbol.
33 ,iEes$ be subNect to your own husbands$ as to the Lord. 34 &or the husband is the head of the
wife$ as "hrist also is the head of the church$ :e :imself being the SaEior of the body. 3' But as
the church is subNect to "hrist$ so also the wiEes ought to be to their husbands in eEerything. 36
:usbands$ loEe your wiEes$ Nust as "hrist also loEed the church and gaEe :imself u# for herT 31
that :e might sanctify her$ haEing cleansed her by the washing of water with the word$ 3! that
:e might #resent to :imself the church in all her glory$ haEing no s#ot or wrin)le or any such
thingT but that she should be holy and blameless. 35 So husbands ought also to loEe their own
wiEes as their own bodies. :e who loEes his own wife loEes himselfT 39 for no one eEer hated his
own flesh$ but nourishes and cherishes it$ Nust as "hrist also does the church$ 42 because we are
members of :is body. 41 &or this cause a man shall leaEe his father and mother$ and shall cleaEe
to his wifeT and the two shall become one flesh. 43 This mystery is greatT but . am s#ea)ing with
reference to "hrist and the church. 44 *eEertheless let each indiEidual among you also loEe his
own wife eEen as himselfT and let the wife see to it that she res#ect her husband C+#hesians
6=33<44D.
:ow s#iritual it seemed to the ascetics of "orinth to forsa)e their marriages and to liEe the life of a celibate.
The only #roblem is that marriage is a diEinely ordained institution$ an institution 9od ordained at the beginning
of creation$ an institution whose true meaning and significance was not realiKed until after the coming of the Lord
Mesus "hrist Cthis is why Paul calls it a A1ysteryBD. The way "hristians conduct themselEes in marriage is a #icture
to the world of the relationshi# of "hrist and :is church Cthose belieEers in "hrist who ma)e u# :is body$ the
churchD. &or one to forsa)e his or her mate is to #ortray a false message of "hristJs faithfulness to :is bride$ and
the faithfulness of the bride to "hrist.
Some #ride themselEes for not obtaining a diEorce$ while loo)ing down u#on those who are diEorced. Such
#ride is ill<founded. Let me indicate two reasons why this is so. &irst$ diEorce is not always the result of sinT it is
sometimes the result of righteousness. ;erses 1'<11 s#ea) of a diEorce which is initiated by the unbelieEing #artner
in a marriage. The im#lication is Eery clear that the reason the unbelieEer is de#arting from the marriage is that the
other #artner is a belieEer. The unbelieEer no longer wants to remain in the marriage because of the righteousness
of the other #artner. ,e dare not thin) or im#ly that whereEer there is diEorce there is sin on the #art of both
#artners. *either #artner is eEer free from sinT but there are diEorces that are the result of righteousness$ and not of
sin$ at least on the #art of the belieEing #artner.
Second$ a marriage that merely e%ists$ but which lac)s the loEe$ intimacy$ and Noy of a godly marriage$ is an
offense to the 7ne who first instituted marriage in the 9arden of +den. @uite fran)ly$ there are all too many
marriages li)e this$ both outside and inside the church. The marriage may be legally intact$ but the relationshi# is
Eirtually dead. DiEorce is li)e a death certificateFit #ronounces someone to be legally dead. - decree of diEorce
#ronounces a marriage to be legally dead. There are a good many marriages aroundFeEen in the churchFwhich
are functionally dead$ eEen though they haEe neEer been legally declared dead by a certificate of diEorce. ,hile
diEorce is often a sin$ a sub<standard marriage is li)ewise a sin. 7ur Lord intended "hristian marriage to reflect
the loEe and intimate relationshi# which e%ists between Mesus "hrist and :is bride$ the church Cthe body of all true
belieEersD. Te%ts li)e +#hesians 6=33<44 s#ell out the res#onsibilities of both the husband and the wife$ so that the
the saEed mate to #erseEere$ striEing to saEe the marriage so as to saEe the lost #artner. Bruce$ for e%am#le$ ta)es
this #osition C#. !2D. .n the conte%t of this Eerse$ Paul is saying that one ought not resist the de#arture of the
unbelieEing mate$ so the o##osite sense is im#lied.
s#iritual union of "hrist and :is bride may be dis#layed through the earthly relationshi# of a husband and his wife.
,hen a marriage is dead or dying$ it reflects badly on our Lord and :is relationshi# with :is church. This is a
most serious offense. Let no one ta)e #ride for haEing aEoided diEorce who has li)ewise aEoided striEing in the
#ower of the S#irit to manifest "hrist in their marriage.
DonJt be so sure that your marriage is as healthy as you thin). any of those with whom . haEe dealt in this
ugly matter of diEorce haEe not had so much as a clue to the des#erate condition of their marriageFuntil it was too
late. :ow is your communication with your mateI -re you able to tal) frePuently and o#enly with your s#ouse
about dee#ly #ersonal mattersI 7r is your conEersation Nust oEer routine thingsFwhatJs for dinner$ whoJs #ic)ing
u# the )ids$ and so onI "om#lacency and ta)ing the other for granted is lethal to a marriage. Do not assume that
your marriage is going as well as you would li)e to thin).
7ur te%t challenges those who are single. any of those who are single are Aunha##ily unmarried.B They haEe
not chosen to liEe their liEes to the glory of 9od by remaining singleT they are single because no one has made
them a better offer Cof marriageD. Paul challenges eEery single #erson to be content in their single state. The single
person should not see marriage as the key to happiness or fulfillment, !ust as the married person should not see
the single life as the key to happiness. Peo#le who are content with their #resent state are those who haEe the
greatest freedom to choose marriage or the single life$ and who can be content with either$ )nowing that in either
state$ they can serEe and glorify 9od. The one who is des#erate to marry is in danger of Num#ing at anything$ of
gras#ing at any straw. The one who is content as a single will ta)e a more careful loo) at the #ossibility of
marriage$ )nowing it is not something which they must haEe to be ha##y and fulfilled.
The fat that marriage is a permanent ommitment whih is not meant to #e #roken should ause every person
onsidering marriage to enter into that union as a life@long ovenant. .f$ as our LordJs disci#les reason$ it is better
Anot to 1arry$B then this is Nust one more cause for considering the bonds of marriage most carefully. -nd if
diEorce is not 9odJs Aesca#e hatchB for unha##y marriages$ and #ermanence is the standard$ this should #roEide a
strong incentiEe for eEery "hristian to striEe to ma)e their marriage wor)$ and if it is not wor)ing$ to endeaEor by
9odJs grace to mend and reconcile the relationshi#. Being married is something li)e owning a car= .f you canJt
re#lace it$ then the only o#tion is to maintain it.
There are undoubtedly those who may read this message who haEe already gone through diEorce. 8ou must
)now that 9od hates diEorce Calachi 3=11D$ and you should )now as well that our Lord #ermits diEorce in Eery
restricted circumstances. *either our Lord nor Paul eEer encourage anyone to diEorce. :aEing said this$ it may be
that your diEorce was unbiblical. The good news is that 9od forgiEes sinners. :e dealt graciously with a woman
caught in the act of adultery=
4 -nd the scribes and the Pharisees brought a woman caught in adultery$ and haEing set her in
the midst$ ' they said to :im$ ATeacher$ this woman has been caught in adultery$ in the Eery act.
6 *ow in the Law oses commanded us to stone such womenT what then do 8ou sayIB 1 -nd
they were saying this$ testing :im$ in order that they might haEe grounds for accusing :im. But
Mesus stoo#ed down$ and with :is finger wrote on the ground. ! But when they #ersisted in
as)ing :im$ :e straightened u#$ and said to them$ A:e who is without sin among you$ let him be
the first to throw a stone at her.B 5 -nd again :e stoo#ed down$ and wrote on the ground. 9 -nd
when they heard it$ they began to go out one by one$ beginning with the older ones$ and :e was
left alone$ and the woman$ where she was$ in the midst. 12 -nd straightening u#$ Mesus said to
her$ A,oman$ where are theyI Did no one condemn youIB 11 -nd she said$ A*o one$ Lord.B -nd
Mesus said$ A*either do . condemn youT go your way. &rom now on sin no moreB CMohn 5=4<11D.
Paul has Nust reminded the "orinthians of their #ast$ and that it is #ast=
9 7r do you not )now that the unrighteous shall not inherit the )ingdom of 9odI Do not be
deceiEedT neither fornicators$ nor idolaters$ nor adulterers$ nor effeminate$ nor homose%uals$ 12
nor thieEes$ nor the coEetous$ nor drun)ards$ nor reEilers$ nor swindlers$ shall inherit the
)ingdom of 9od. 11 -nd such were some of youT but you were washed$ but you were sanctified$
but you were Nustified in the name of the Lord Mesus "hrist$ and in the S#irit of our 9od C1
"orinthians 1=9<11D.
&or those who haEe sinned as unbelieEers$ the cross of "hrist ma)es us new creatures$ with a bright future and
a forgiEen #ast=
1! Therefore if any man is in "hrist$ he is a new creatureT the old things #assed awayT behold$
new things haEe come C3 "orinthians 6=1!D.
.f we are belieEers in Mesus "hrist and haEe sinned as "hristians$ our sins may be forgiEen$ by sim#ly
re#enting of them and confessing them to 9od=
9 .f we confess our sins$ :e is faithful and righteous to forgiEe us our sins and to cleanse us from
all unrighteousness C1 Mohn 1=9D.
. must warn you that haEing heard PaulJs words in 1 "orinthians ! ma)es you more accountable for your
actions regarding marriage and diEorce. The most dangerous sin of all for the "hristian is the sin which is willfully
committed$ on the #resum#tion that 9od is obligated to forgiEe us. The #resum#tuous sin is one which is
committed with the #resum#tion that 9od must forgiEe us for our sins$ eEen the ones which we are about to do$
)nowing they are rebellion against 9od. This is the )ind of sin . belieEe the writer to the :ebrews warns against=
' &or in the case of those who haEe once been enlightened and haEe tasted of the heaEenly gift
and haEe been made #arta)ers of the :oly S#irit$ 6 and haEe tasted the good word of 9od and the
#owers of the age to come$ 1 and then haEe fallen away$ it is im#ossible to renew them again to
re#entance$ since they again crucify to themselEes the Son of 9od$ and #ut :im to o#en shame. !
&or ground that drin)s the rain which often falls u#on it and brings forth Eegetation useful to
those for whose sa)e it is also tilled$ receiEes a blessing from 9odT 5 but if it yields thorns and
thistles$ it is worthless and close to being cursed$ and it ends u# being burned C:ebrews 1='<5D.
31 &or if we go on sinning willfully after receiEing the )nowledge of the truth$ there no longer
remains a sacrifice for sins$ 3! but a certain terrifying e%#ectation of Nudgment$ and the fury of a
fire which will consume the adEersaries. 35 -nyone who has set aside the Law of oses dies
without mercy on the testimony of two or three witnesses. 39 :ow much seEerer #unishment do
you thin) he will deserEe who has tram#led under foot the Son of 9od$ and has regarded as
unclean the blood of the coEenant by which he was sanctified$ and has insulted the S#irit of
graceI 42 &or we )now :im who said$ A;engeance is ine$ . will re#ay.B -nd again$ AThe Lord
will Nudge :is #eo#le.B 41 .t is a terrifying thing to fall into the hands of the liEing 9od C:ebrews
12=31<41D.
Let us then sum u# what Paul has said to us in the Eerses we haEe considered= Those who are truly s#iritual
will giEe serious thought to whether or not they should marry. The ruial issue is not our happiness, #ut our
holiness, and #ringing glory to ,od #y serving *im. "hristian cou#les should not thin) of diEorce as an o#tion$ as
an AoutB from an unha##y marriage. +ach #artner should be committed to the other$ see)ing to grow together in
loEe and intimacy$ thereby glorifying 9od through their marriage. Those who are married to an unbelieEer should
do eEerything they can to maintain the marriage$ )nowing that this union can be a blessing to the unbelieEing mate
and the children of that union. .f the unbelieEer insists u#on leaEing the marriage$ we must not see) to #reserEe the
union by force$ )nowing that it is 9od who saEes$ and that :e does so in #eace.
#esson 13:
Spirituality and the Status Iuo
*1 Cor+ ;:1;,98.
Introdu'tion
Today we begin a new year$ the time when many reflect on the #ast$ and #ur#ose to do some things differently
in the future. These changes are often referred to as A*ew 8earJs resolutions.B 7ne of the reasons we ma)e
resolutions is that in our nation$ we haEe the freedom to ma)e changes. Thin) of the many ways in which
-mericans haEe the o#tion to change. ,e can change Nobs$ or churches$ houses$ or cars. any -mericans change
their lifeJs mate by diEorce and remarriage. (#ward mobility giEes those who are hard<wor)ing Cand fortunateD the
chance to change their social and economic status. Some #eo#le eEen choose to change se%O
"hange is a Eital #art of -merican life. ,hy do millions of Te%ans Cand those in other states as wellD choose to
buy lottery tic)etsI They ho#e to s#end a Eery little amount of money and ma)e a great deal of money by winning
the lottery. The underlying reason #eo#le try to win the lottery is that becoming rich will enable them to change
their way of life Cwhich is not always for the better$ as history has shownD.
uch of #olitics is about change. .t may not be accurate to ma)e these distinctions between the two dominant
#artiesFRe#ublican and DemocraticFbut rather between #olitical conserEatiEes and #olitical liberals. Liberals
li)e to thin) of themselEes as #rogressiEes$ and therefore tend to be much more inclined to see) change.
"onserEatiEes thin) of themselEes as those who AconserEeB what is best$ rather than moEing from one e%#eriment
to another. "onserEatiEes do not want change$ but stability. .f they want change$ it is to return to Ealues$ #olicies$
and structures which haEe been set aside by the liberals.
The current theological debate among eEangelicals is oEer what is called the Alordshi# salEation issue.B
BelieEe it or not$ the debate is really oEer change. 7ne side of the debate see)s to defend their understanding of
grace Cas o##osed to AlawB or Awor)sBD by insisting that one can be truly saEed$ and yet not manifest outward
changes of conEersion. The other side$ see)ing to distinguish AliEing faithB Ca faith that #roduces wor)sD from
Adead faithB Ca faith without wor)sFsee Mames 3=1'<31D$ insists that there must be some change in a #ersonJs life
if we are to be confident that genuine conEersion has occurred.
7ur te%t is about changeFbut not Nust any change. Paul is not resisting Nust any )ind of change here. :e is
s#ea)ing of a #reoccu#ation with changing oneJs status. Paul cannot be o##osed to all change$ for conEersion is a
radical change.
1! Therefore if any man is in "hrist$ he is a new creatureT the old things #assed awayT behold$
new things haEe come C3 "orinthians 6=1!D.
1 -nd you were dead in your tres#asses and sins$ 3 in which you formerly wal)ed according to
the course of this world$ according to the #rince of the #ower of the air$ of the s#irit that is now
wor)ing in the sons of disobedience. 4 -mong them we too all formerly liEed in the lusts of our
flesh$ indulging the desires of the flesh and of the mind$ and were by nature children of wrath$
eEen as the rest C+#hesians 3=1<4D.
14 But now in "hrist Mesus you who formerly were far off haEe been brought near by the blood of
"hrist C+#hesians 3=14D.
5 &or you were formerly dar)ness$ but now you are light in the LordT wal) as children of light
C+#hesians 6=5D.
14 -nd when you were dead in your transgressions and the uncircumcision of your flesh$ :e
made you aliEe together with :im$ haEing forgiEen us all our transgressions C"olossians 3=14D.
SalEation is a radical change$ from dar)ness to light$ from death to life$ from being under condemnation to
being Nustified. ,hat starts at salEation continues through the #rocess of sanctification=
6 Therefore consider the members of your earthly body as dead to immorality$ im#urity$ #assion$
eEil desire$ and greed$ which amounts to idolatry. 1 &or it is on account of these things that the
wrath of 9od will come$ ! and in them you also once wal)ed$ when you were liEing in them. 5
But now you also$ #ut them all aside= anger$ wrath$ malice$ slander$ and abusiEe s#eech from your
mouth. 9 Do not lie to one another$ since you laid aside the old self with its eEil #ractices$ 12 and
haEe #ut on the new self who is being renewed to a true )nowledge according to the image of the
7ne who created him C"olossians 4=6<12T see also +#hesians '=1!<3'D.
.n this sense$ the "hristian should neEer be content with his or her s#iritual status$ but should always be
#ressing on to greater maturity=
12 That . may )now :im$ and the #ower of :is resurrection and the fellowshi# of :is sufferings$
being conformed to :is deathT 11 in order that . may attain to the resurrection from the dead. 13
*ot that . haEe already obtained it$ or haEe already become #erfect$ but . #ress on in order that .
may lay hold of that for which also . was laid hold of by "hrist Mesus. 14 Brethren$ . do not
regard myself as haEing laid hold of it yetT but one thing . do= forgetting what lies behind and
reaching forward to what lies ahead$ 1' . #ress on toward the goal for the #riKe of the u#ward
call of 9od in "hrist Mesus. 16 Let us therefore$ as many as are #erfect$ haEe this attitudeT and if
in anything you haEe a different attitude$ 9od will reEeal that also to youT 11 howeEer$ let us )ee#
liEing by that same standard to which we haEe attained CPhili##ians 4=12<11T see also 3 Peter 1=3<
11D.
The change Paul s#ea)s about is social in nature$ rather than s#iritual. -t the beginning of this +#istle to the
"orinthians$ Paul calls the "orinthiansJ attention to their humble state at the time of their calling=
1
31 &or consider your calling$ brethren$ that there were not many wise according to the flesh$ not
many mighty$ not many nobleT 3! but 9od has chosen the foolish things of the world to shame
the wise$ and 9od has chosen the wea) things of the world to shame the things which are strong$
35 and the base things of the world and the des#ised$ 9od has chosen$ the things that are not$
that :e might nullify the things that are$ 39 that no man should boast before 9od C1 "orinthians
1=31<39D.
.n s#ite of their humble beginnings$ the "orinthians haEe become #uffed u# and arrogant. There are cliPues
and factions$ and the "orinthians ta)e #ride in their leaders and in their su#erior wisdom C1 "orinthians 1=11<13T
4=4T '=1<!D. The "orinthians haEe eEen come to loo) down u#on Paul. They loo) u#on themselEes as haEing
arriEed$ and they disdain Paul because$ to the world$ he a##ears to be wea)$ foolish$ and dishonored C'=5<14D. They
are no longer content to be A4ea(B or A&oolish$B eEen though this was their condition when called. They are no
longer willing to hold to a#ostolic doctrine alone as the truth$ but are im#ressed with that which the world regards
as wisdom. .s it any wonder that Paul finds it necessary to instruct these status<see)ers to be content with their
worldly status because change is irreleEantI
.n the immediate conte%t of cha#ter !$ Paul has been writing to the "orinthians concerning se%$ marriage$ and
diEorce. The ascetics in the church at "orinth seem to ta)e #ride in the fact that they disdain and aEoid se%
altogether. Their banner seems to be$ AIt is )ood &or a 1an not to tou'h a 4o1anB CEerse 1D. They a##ly this
#rinci#le to those who are married. &rom this e%treme$ it is only a short distance to disdaining marriage altogether$
so that some "hristian cou#les are seriously considering diEorce. -nd those inEolEed in mi%ed marriages feel eEen
more Nustified in abandoning their marriages. .n Eerses 5<11$ Paul instructs "hristian cou#les to aEoid diEorce or
se#aration$ and he urges the "hristian #artner in a mi%ed marriage to do eEerything #ossible to #reserEe the
marriage. The belieEing #artner is not defiled in so doing$ but is a blessing to the unbelieEing mate and the
children.
PaulJs words regarding change$ recorded in Eerses 1!<3'$ follow immediately. ,hen Paul com#letes this
#aragra#h$ he immediately returns to the subNect of marriage throughout the remainder of the cha#ter CEerses 36<'2D.
,hile it may initially a##ear that PaulJs teaching on change in Eerses 1!<3' is some )ind of digression$ nothing could
be further from the truth. The first word of Eerse 1!$ AonlyB connects the #aragra#h to something earlier$ but in a way
that contrasts with it.
3
Paul is thus lin)ing this #aragra#h with his #reEious instruction. &urthermore$ it is not difficult
to see how PaulJs teaching on change relates to what he has taught earlier in the cha#ter. Some of the "orinthians
su##ose that changing their relationshi#s will ma)e them more s#iritual. ,ouldnJt a "hristian cou#le who abstains
from se% altogether be more s#iritual than a cou#le who enNoys a se%ual relationshi#I ,ouldnJt one who forsoo)
marriage for the higher calling of serEing 9od be more s#iritual than one who remains fettered by marriageI PaulJs
1
.n this sense$ PaulJs words are not that different from those of oses$ centuries before$ who reminded the
.sraelites of their humble beginnings Csee Deuteronomy !=!<5T 5=11<1'T 31=1<11D.
3
AThis sentence is tied to what #recedes by the e%ce#ting conNunction VneEertheless$J which itself refers
bac) to the e%ce#tion in E. 16ab.B 9ordon D. &ee$ The First Epistle to the Corinthians C9rand Ra#ids= ,illiam B.
+erdmans Publishing "om#any$ 195!D$ #. 429.
Lesson 1/: Spirituality and the Status 5uo 1"/
answer is an em#hatic A*oOB The s#iritual "hristian is the one who maintains the marital commitments in which he
or she was found at the time of their salEation.
The Stru'ture o& the Te@t
The structure and em#hasis of our te%t are Eery clear$ as eEident in the arrangement below=
1! 7nly$ as the Lord has assigned to each one$ as 9od has called each$ in this manner let him wal). -nd
thus . direct in all the churches.
15 ,as any man called already circumcisedI Let him not become uncircumcised. :as
anyone been called in uncircumcisionI Let him not be circumcised. 19 "ircumcision is
nothing$ and uncircumcision is nothing$ but what matters is the )ee#ing of the
commandments of 9od.
32 Let each man remain in that condition in which he was called.
31 ,ere you called while a slaEeI Do not worry about itT but if you are able also to become
free$ rather do that. 33 &or he who was called in the Lord while a slaEe$ is the LordJs
freedmanT li)ewise he who was called while free$ is "hristJs slaEe. 34 8ou were bought
with a #riceT do not become slaEes of men.
3' Brethren$ let each man remain with 9od in that condition in which he was called.
Three times Paul re#eats the #rinci#le that "hristians are to remain in the condition in which they were found
at the time of their salEation$ with only slight Eariations. .nters#ersed are two s#ecific illustrations of the #rinci#le.
The first is that of circumcisionT the seond is that of slaEery. Let us consider this #rinci#le and its im#lications for
twentieth century "hristians.
Keepin) %ithin One0s Callin)
*;:1;,1-.
1! 7nly$ as the Lord has assigned to each one$ as 9od has called each$ in this manner let him
wal). -nd thus . direct in all the churches. 15 ,as any man called already circumcisedI Let him
not become uncircumcised. :as anyone been called in uncircumcisionI Let him not be
circumcised. 19 "ircumcision is nothing$ and uncircumcision is nothing$ but what matters is the
)ee#ing of the commandments of 9od.
PaulJs words are a command$ one he says is uniEersal and taught by him in eEery church. "hristians are to
remain in that condition in which they were called. This most certainly does not mean that a conEerted ban) robber
continues in a life of crime$ nor that a conEerted #rostitute #ersists in her trade. 8ou may remember that our Lord
told the adulterous woman$ Ao and sin no 1oreB CMohn 5=11D. But Paul is saying to those who haEe become status
conscious not to fi% their attention or their energies on an u#ward change of status.
Paul em#hatically states that 9od has soEereignly assigned each belieEer with a station in life$ and it is from
this station that they are to serEe :im. 7ur A#laceB in this world is not a matter of chance$ or sim#ly the result of
racial or economic or social bias Cthough these may well be factorsD. <ur plae in this world has #een assigned to
us #y none other than our Lord. ,e )now that #lace because it is the station in life we held at the time of our
calling to faith. -nd this AcallingB is to serEice$ as well as to salEation.
4
This calling is to serEe 9od where we are.
,hen our Lord deliEered the demoniac from his bondage$ this man #led with :im to accom#any :im when :e
de#arted. 7ur Lord denied this rePuest$ instructing him to$ Ao ho1e to your people and report to the1 4hat
)reat thin)s the #ord has done &or you7 and ho4 !e had 1er'y on youB Car) 6=19D.
-s a general rule$ we haEe been called at a certain #oint in time$ within a #articular culture$ and with a
#articular social station in life. .t is in this setting that we are to begin to liEe out our faith and to fulfill our calling.
That is #recisely what Paul did. Throughout his life Cas described in the Boo) of -ctsD$ Paul continued to bear
testimony to "hrist and to his own conEersion$ not only to 9entiles$ but to Mews$ in #articular to radical Mews who
o##osed the gos#el$ Mews Nust li)e Paul himself once was.
:ow amaKing and assuring it is to realiKe that 9od has #re#ared us before our conEersion to be$ and to do$
what :e has #ur#osed for us after our conEersion. -ll of the eEents and factors which sha#ed us as unbelieEers are
4
This is eEident in the conEersion of Saul$ where he is informed of his calling as a witness to the grace of
9od$ to both Mews and 9entiles$ including )ings Csee -cts 9=16<11T 33=13<31T 31=1'<15D.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
1"4 True Spirituality: A Study of 1 Corinthians
a #art of the diEine #lan$ a #art of our calling. Dr. S. Lewis Mohnson was for many years the chairman of the *ew
Testament C9ree)D De#artment of Dallas Theological Seminary. :e chose to maNor in 9ree) when he was an
unbelieEer in college. :e did so because this subNect best freed u# his schedule to #ursue golfing. 9od orchestrates
the sha#ing eEents and elements in our liEes before we are saEed$ to ePui# us to minister when we are saEed.
?nowing this$ we ought not attem#t to bury all that we were at the time of our conEersion$ but rather to build on it.
Paul illustrates his #oint by turning to the issue of circumcision. "ircumcision is a status symbol for the Mews.
7ne is highly regarded or disdained Cby MewsD sim#ly on the basis of whether one has been circumcised. 7n the
other hand$ there haEe always been 9entiles who are biased against those who are Mews. "ircumcision is no status
symbol Cnor was the Star of DaEidD in 9ermany when :itler ruled. "onsePuently$ while there may be a #ro<Mewish
faction in "orinth$
'
there is li)ely an anti<Mewish faction as well. Those who see) the a##roEal of this grou# will
not want circumcision. But if they are already circumcised$ they might be tem#ted to try to remoEe the
eEidences of circumcision. .n fact$ some actually underwent a surgical #rocedure to attem#t to mas) their earlier
circumcision.
6
Paul counters the inclination to change oneJs status by undergoing or concealing circumcision. .t sim#ly does
not matter. Some of the "orinthians haEe come to measure s#irituality in terms of circumcision$ whether by its
#resence or its absence. Paul teaches us that s#irituality has nothing to do with circumcision. "ircumcision was a
sign of the -brahamic "oEenant$ instituted during the life of -braham C9enesis 1!=1<1'D$ and it was also rePuired
by the Law of oses C+%odus '=31T LeEiticus 13=4D. .t was rePuired of those 9entiles who wanted to enter into the
religion of .srael C+%odus 13=''$ '5D. "ircumcision was a symbol of what should and must ta)e #lace in the heart
CDeuteronomy 12=11D. 9od #romised to circumcise the hearts of :is #eo#le$ so that they would loEe :is Law and
obey it from the heart CDeuteronomy 42=1D. The *ew Testament ma)es it clear that circumcision as a rite has been
su#erseded by the reality which it symboliKed=
9 &or in :im all the fulness of Deity dwells in bodily form$ 12 and in :im you haEe been made
com#lete$ and :e is the head oEer all rule and authorityT 11 and in :im you were also
circumcised with a circumcision made without hands$ in the remoEal of the body of the flesh by
the circumcision of "hristT 13 haEing been buried with :im in ba#tism$ in which you were also
raised u# with :im through faith in the wor)ing of 9od$ who raised :im from the dead. 14 -nd
when you were dead in your transgressions and the uncircumcision of your flesh$ :e made you
aliEe together with :im$ haEing forgiEen us all our transgressions$ 1' haEing canceled out the
certificate of debt consisting of decrees against us and which was hostile to usT and :e has ta)en
it out of the way$ haEing nailed it to the cross. 16 ,hen :e had disarmed the rulers and
authorities$ :e made a #ublic dis#lay of them$ haEing trium#hed oEer them through :im. 11
Therefore let no one act as your Nudge in regard to food or drin) or in res#ect to a festiEal or a
new moon or a Sabbath dayF1! things which are a mere shadow of what is to comeT but the
substance belongs to "hrist. 15 Let no one )ee# defrauding you of your #riKe by delighting in
self<abasement and the worshi# of the angels$ ta)ing his stand on Eisions he has seen$ inflated
without cause by his fleshly mind$ 19 and not holding fast to the head$ from whom the entire
body$ being su##lied and held together by the Noints and ligaments$ grows with a growth which is
from 9od C"olossians 3=9<19D.
"ircumcision is of no Ealue because that which it foreshadows has come through "hrist. .t may haEe some
Ealue for those of Mewish descent$ who minister to Mews C-cts 11=1<4D$ but it is #rohibited for any who see) to be
circumcised by this Awor)B to their faith$ or to #lace themselEes under the Law of oses$ or to aEoid #ersecution
from the Mews C9alatians 3=1<4T 6=1<13T 1=11<11D. Thus Paul can say of circumcision$ A"or neither is 'ir'u1'ision
anythin)7 nor un'ir'u1'ision7 2ut a ne4 'reationB C9alatians 1=16D. To see) to change oneJs status by means of
circumcision or uncircumcision is sim#ly a waste of time and effort. Stay the way you were when you were saEedO
'
-s there most certainly was. See 3 "orinthians 11=33<34.
6
AThe Mews$ of course$ insisted u#on circumcision$ and during the accabean struggle the #erformance of
the rite had assumed a #aramount #lace. The uncircumcised were$ for them$ outside the coEenant of 9od. They
were cut off from the blessings 9od had for :is #eo#le. .n a sense circumcision could be said to be eEerything. &or
many of the 9entiles$ on the other hand$ circumcision was something to be loo)ed down on. .t was the mar) of the
religion of a des#ised #eo#le. &or them it was a sign of emanci#ation when$ as sometimes ha##ened$ a Mewish
youth$ by undergoing a surgical o#eration Ce.g. . acc. i. 16D$ tried to efface the mar)s of his circumcision in order
to ta)e his #lace in the wider world of :ellenistic culture.B Leon orris$ The First Epistle of &aul to the
Corinthians C9rand Ra#ids= ,m. B. +erdmans Publishing "o. 1911D$ ##. 113<114.
1"4
Lesson 1/: Spirituality and the Status 5uo 1"5
The Mews understand circumcision to be a sign of oneJs commitment to the Law of oses. This is why the Mews
are so adamant about circumcising the 9entiles Csee -cts 16=1<3D. 7nce again$ Paul shows that the symbol of
#hysical circumcision is of no real significanceT but what is significant is the reality to which it #oints=
A"ircumcision is nothing$ and uncircumcision is nothing$ but 4hat 1atters is the (eepin) o& the 'o11and1ents
o& odB CEerse 19$ em#hasis mineD. This is entirely consistent with PaulJs teaching elsewhere. .n Romans$ for
e%am#le$ Paul stresses that it is not circumcision per se which matters$ but obedience to 9odJs commandments=
1

36 &or indeed circumcision is of Ealue$ if you #ractice the LawT but if you are a transgressor of
the Law$ your circumcision has become uncircumcision. 31 .f therefore the uncircumcised man
)ee#s the rePuirements of the Law$ will not his uncircumcision be regarded as circumcisionI 3!
-nd will not he who is #hysically uncircumcised$ if he )ee#s the Law$ will he not Nudge you who
though haEing the letter of the Law and circumcision are a transgressor of the LawI 35 &or he is
not a Mew who is one outwardlyT neither is circumcision that which is outward in the flesh
CRomans 3=36<35T see also 9alatians 1=13<14D.
The danger is that we may find ourselEes more committed to the outward symbol than to the inner reality. This
)ind of e%ternalism leads to an undue concern with outward a##earances$ and to a false set of standards regarding
s#irituality. 7ur Lord attac)ed this )ind of e%ternalism= A-nd :e said to them$ V8ou are those who Nustify
yourselEes in the sight of men$ but 9od )nows your heartsT for that which is highly esteemed among men is
detestable in the sight of 9odJB CLu)e 11=16T see also atthew 1=1<15D. The symbol of circumcision is of no great
matterT the substance of circumcision is. Therefore$ the one who was circumcised when saEed should stay
circumcised$ and the one uncircumcised when saEed should stay uncircumcised. Both the circumcised and the
uncircumcised belieEer should Ealue that which circumcision symboliKes.
The Status Iuo and Sla5ery
*;:9:,98.
32 Let each man remain in that condition in which he was called. 31 ,ere you called while a
slaEeI Do not worry about itT but if you are able also to become free$ rather do that. 33 &or he
who was called in the Lord while a slaEe$ is the LordJs freedmanT li)ewise he who was called
while free$ is "hristJs slaEe. 34 8ou were bought with a #riceT do not become slaEes of men. 3'
Brethren$ let each man remain with 9od in that condition in which he was called.
The #rinci#le which underlies Eerses 1!<3' is re#eated by Paul in Eerse 32$ in its sim#lest form= A#et ea'h
1an re1ain in that 'ondition in 4hi'h he 4as 'alled.B Paul then see)s to illustrate this in relationshi# to the
institution of slaEery. "ircumcision has to do with s#iritual or religious status Cor$ in the minds of some$ ethnic or
racial statusDT slaEery has to do with social status. .n no earthly society of which . am aware are slaEery or
serEanthood #laces of status. 7ur Lord oEerturned the relationshi# of status and serEice. :e became a serEant to
saEe us$ and because of this$ 9od eleEated :im to a #osition of eEen higher status CPhili##ians 3=6<11D. 7ur Lord
did not Eiew menial serEice too demeaning for :im to #erform CMohn 14D. .n fact$ our Lord s#o)e of :imself as the
7ne who would serEe :is followers in the )ingdom of 9od CLu)e 13=4!D.
Li)e the #reEiously mentioned circumcision$ slaEery is an outward$ earthly condition which is irreleEant to
oneJs s#iritual standing before 9od. .f one was called while a slaEe$ this should not be a matter of great concern$
consuming oneJs mental and #hysical energies. 7n the other hand$ it is #ossible for some to obtain their freedom. .f
this is the case$ then one should ta)e adEantage of this o##ortunity. &reedom from slaEery affords additional
o##ortunities for ministry.
. am reminded of Mose#h$ who due to circumstances largely beyond his control$ became a slaEe in the land of
+gy#t. During his years as a slaEe$ we find Mose#h effectiEely serEing his masters and :is 9od. So far as the
biblical record is concerned$ the only time Mose#h made any effort to bring about his freedom was when he s#o)e to
the butler$ as)ing him to remember him in his incarceration C9enesis '2=1'<16D. ,e also )now that this attem#t
did not #roduce Mose#hJs freedom$ either from Nail or from slaEery. .ndeed$ Mose#h remained a slaEe of Pharaoh to
the day of his death. :ad winning his freedom been Mose#hJs #reoccu#ation$ he would haEe had little time or
energy to minister to others as he did.
.f the secular world and falsely s#iritual saints Eiew slaEery only from an e%ternal #ers#ectiEe$ Paul giEes a
com#letely different #ers#ectiEe in Eerses 33 and 34. The first thing Paul wants the "orinthians to understand is
1
There is a world of difference between the commitment to obey 9odJs commandments Csome of which
are in the Law of osesD$ and #lacing oneself under the Law of oses as a means for obtaining righteousness and
salEation. Paul a##lauds the former and condemns the latter. Some dis#ensationalists obscure the difference.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
1") True Spirituality: A Study of 1 Corinthians
that slaEery or freedom haEe nothing to do with oneJs status before 9od. The one who is called by "hrist while a
slaEe is$ in reality$ the LordJs freedman. The ultimate slaEery is our slaEery to Satan$ sin$ and death. SalEation sets
us free CLu)e '=15T Mohn 5=41<41T Romans 1=32<34D. .n "hrist$ both the freedman and the slaEe haEe been freed
from sin and death$ and thus they are ePual. This is #recisely PaulJs #oint in 9alatians 4=35 AThere is neither Mew
nor 9ree)$ there is neither slaEe nor free man$ there is neither male nor femaleT for you are all one in "hrist Mesus.B
any #eo#le distort PaulJs teaching in this Eerse. :e is not saying that all earthly distinctions haEe been
eliminated in "hrist. There are still distinctions between slaEes and free men$ between male and female$ eEen
between Mew and 9ree). But$ in "hrist$ all these different categories of men and women are one in terms of their
standing before 9od. -ll men are one in their sin and condemnationT all who haEe trusted in "hrist are one in their
standing before 9od$ clothed in the righteousness of Mesus "hrist. Because of this$ Paul can tell slaEes and free men
that they are ePual in the sight of 9od$ and that changing their status regarding slaEery will not change their
s#iritual standing before 9od.
But Paul does not sto# here$ haEing shown that belieEing slaEes and belieEing free men are all ePual in 9odJs
sight$ freed from sin and its consePuences. :e goes on$ s#ea)ing to slaEes and free men$ showing that in reality
both are Asla5es.B .f both are free in Christ$ they are also both slaEes to Christ. -s the .sraelites whom 9od freed
from their +gy#tian slaEery became 9odJs slaEes$ so both slaEes and free men$ saEed by the blood of "hrist$ and
freed from the #ower of sin and death$ are slaEes of Mesus "hrist. This is nothing to be ashamed ofT it is something
of which to boast. *o wonder the a#ostles often s#o)e of themselEes and others as bondslaEes of "hrist CRomans
1=1T 9alatians 1=12T "olossians 1=!T '=!T 3 Peter 1=1D.
,hen all is said and done$ and all the e%ternals are stri##ed away$ there are no class distinctions in "hrist.
Because of this$ a "hristian slaEe need not be obsessed with gaining his or her freedom. There is no corres#onding
command for free men$ instructing them not to agoniKe oEer being free$ or informing them that they can become
slaEes without sinning. ,ho would want to become a slaEeI But a command is giEen that those who haEe been
emanci#ated in "hrist should not return to enslaEement to men. Paul does not s#ea) of becoming a slaEe in the
literal sense here. :e is s#ea)ing about becoming menJs slaEes in a different way. :is words are e%#lained in the
first cha#ter of his +#istle to the 9alatians=
1 . am amaKed that you are so Puic)ly deserting :im who called you by the grace of "hrist$ for a
different gos#elT ! which is really not anotherT only there are some who are disturbing you$ and
want to distort the gos#el of "hrist. 5 But eEen though we$ or an angel from heaEen$ should
#reach to you a gos#el contrary to that which we haEe #reached to you$ let him be accursed. 9 -s
we haEe said before$ so . say again now$ if any man is #reaching to you a gos#el contrary to that
which you receiEed$ let him be accursed. 12 &or am . now see)ing the faEor of men$ or of 9odI
7r am . striEing to #lease menI .f . were still trying to #lease men$ . would not be a bond<serEant
of "hrist C9alatians 1=1<12D.
-s . understand the situation in both the region of 9alatia and in the city of "orinth$ the 9alatians are further
down the #ath toward heresy and a#ostasy than the "orinthians. Both the 9alatians and the "orinthians are
accused of listening to false teachers who see) to #roclaim another gos#el C9alatians 1=1<12T 3 "orinthians 11='$
13<16D. Both grou#s seem to haEe a #roblem with diEision and strife C9alatians 6=14<31T 1 "orinthians 1=12<13T
4='T '=1<14D. Both grou#s seem to be Eery sensitiEe to the a##roEal or disa##roEal of men C9alatians 1=12T 1=13T 1
"orinthians 1<4D.
Mesus taught us that Ano 1an 'an ser5e t4o 1astersB Catthew 1=3'D. Paul is saying essentially the same
thing. Those concerned with winning menJs a##roEal are those who will see) to im#roEe their worldly status$ by
circumcision or uncircumcision Cde#ending on the grou# whose faEor they see)D$ or by striEing to e%tricate
themselEes from the stigma of slaEery. But in see)ing manJs a##roEal$ they must abandon see)ing to #lease 9od$
for the two are incom#atible. By see)ing to win manJs a##roEal$ the "orinthians are enslaEing themselEes to the
Ealues of an unbelieEing world Cor a carnal churchD.
The "orinthians$ li)e all saints$ are saEed by the blood of Mesus "hrist. -s such$ they were bought at the #rice
of the #recious blood of the SaEior Csee 1 Peter 1=1!<31D. They were redeemed from slaEery$ so how can they return
to bondageI .f the a##roEal of 9od is our goal$ and not the esteem of men$ then matters li)e circumcision and
slaEery will not consume us. ,e will sim#ly see) to serEe 9od whereEer :e has #laced us.
8et one more thing should be said about this statement in Eerse 34$ found earlier in cha#ter 1$ Eerse 32. The
word Apri'eB only #artially conEeys the idea inherent in the original te%t. This same term is em#loyed by Paul in 1
Timothy 6=1!$ ALet the elders who rule well be considered worthy of double honor$ es#ecially those who wor) hard
at #reaching and teaching.B The term AhonorB in 1 Timothy 6 is also inadePuate in and of itself. A!onorB refers
1")
Lesson 1/: Spirituality and the Status 5uo 1"*
not Nust to res#ect$ but to money$ as most commentators #oint out. :onor is shown to the elder who rules well by
#aying him well. .n our te%t$ the #rice #aid is indicatiEe not only of the Ealue Cand thus honorD which is due our
Lord$ but which comes to those who haEe trusted in :im for salEation. . belieEe that in a subtle way$ Paul is saying
something li)e= A,hy would you #ossibly see) the honor and esteem of men$ by conforming to their Ealues$ when
9od has bestowed the greatest honor on us by saEing us with :is #recious bloodIB
Con'lusion
&aith in "hrist brings many changes. Some are immediate$ and others are #rogressiEe. But there are also
changes which should not be soughtT in #articular$ "hristians should not see) to change things which do not
matter$ Nust to win the a##roEal of men. ,e must recogniKe that 9od has ordained the condition we were in at the
time we were called to faith. .t is in this setting that we should see) to serEe :im$ and to bear witness to :is grace.
But what if 9odJs will is for us to change our circumstancesI First$ we should loo) u#on this as the e%ce#tion$
and not as the rule. "eondly$ rather than s#ending much fruitless energy agoniKing about such changes$ we should
sim#ly trust 9od to bring about those changes$ or ma)e it obEious that such change Con our #artD is :is will. . am
reminded of the teaching of our Lord on this subNect of Au#ward mobilityB=
! -nd :e began s#ea)ing a #arable to the inEited guests when :e noticed how they had been
#ic)ing out the #laces of honor at the tableT saying to them$ 5 A,hen you are inEited by someone
to a wedding feast$ do not ta)e the #lace of honor$ lest someone more distinguished than you may
haEe been inEited by him$ 9 and he who inEited you both shall come and say to you$ V9iEe #lace
to this man$J and then in disgrace you #roceed to occu#y the last #lace. 12 But when you are
inEited$ go and recline at the last #lace$ so that when the one who has inEited you comes$ he may
say to you$ V&riend$ moEe u# higherJT then you will haEe honor in the sight of all who are at the
table with you. 11 &or eEeryone who e%alts himself shall be humbled$ and he who humbles
himself shall be e%altedB CLu)e 1'=!<11D.
.f 9od chooses to eleEate us$ :e most certainly can and will bring it to #ass. ,e do not need to see) our own
adEancement. ,e should leaEe this to 9od. -nd we should understand that in the diEine economy$ AmoEing u#B Cin
the worldJs termsD is not necessarily adEancing. The way Au#B in 9odJs economy is Adown.B
,hat Paul is see)ing to teach us in our te%t may be summed u# in one word$ which is not found in our te%t$
but which #ermeates its teachingFcontentment=
1' -nd some soldiers were Puestioning him$ saying$ A-nd what about us$ what shall we doIB
-nd he said to them$ ADo not ta)e money from anyone by force$ or accuse anyone falsely$ and be
content with your wagesB CLu)e 4=1'D.
12 Therefore . am well content with wea)nesses$ with insults$ with distresses$ with #ersecutions$
with difficulties$ for "hristJs sa)eT for when . am wea)$ then . am strong C3 "orinthians 13=12D.
11 *ot that . s#ea) from wantT for . haEe learned to be content in whateEer circumstances . am
CPhili##ians '=11D.
4 .f anyone adEocates a different doctrine$ and does not agree with sound words$ those of our
Lord Mesus "hrist$ and with the doctrine conforming to godliness$ ' he is conceited and
understands nothingT but he has a morbid interest in controEersial Puestions and dis#utes about
words$ out of which arise enEy$ strife$ abusiEe language$ eEil sus#icions$ 6 and constant friction
between men of de#raEed mind and de#riEed of the truth$ who su##ose that godliness is a means
of gain. 1 But godliness actually is a means of great gain$ when accom#anied by contentment. !
&or we haEe brought nothing into the world$ so we cannot ta)e anything out of it either. 5 -nd if
we haEe food and coEering$ with these we shall be content. 9 But those who want to get rich fall
into tem#tation and a snare and many foolish and harmful desires which #lunge men into ruin
and destruction. 12 &or the loEe of money is a root of all sorts of eEil$ and some by longing for it
haEe wandered away from the faith$ and #ierced themselEes with many a #ang C1 Timothy
1=6<12D.
6 Let your character be free from the loEe of money$ being content with what you haEeT for :e
:imself has said$ A. will neEer desert you$ nor will . eEer forsa)e youB C:ebrews 14=6D.
"ontentment is the confidence and Puiet #eace which enables the "hristian to acce#t our lot in life and to
serEe 9od in our circumstances$ )nowing :e is the 7ne who a##ointed themFfor :is glory and for our good.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
1"+ True Spirituality: A Study of 1 Corinthians
.t is here that the Agood life gos#eleersB lead many saints astray. They do not teach or encourage men to acce#t
their circumstances and to Noyfully serEe 9od in them. They assure men that 9od does not want any of :is children
to e%#erience #ain or sorrow or the lac) of anything we desire. They tell us that if we but haEe sufficient faith and
em#loy the right techniPues$ 9od is obliged to giEe us what we want$ and to remoEe us from difficulty and
adEersity. They are wrong, dead wrong. The things which they #romise here and now are most often things 9od has
#romised us then and there$ in :is )ingdom. .n the light of the weight of the glory which is to be reEealed$ the
trials and tribulations of this life seem inconsePuential=
11 Therefore we do not lose heart$ but though our outer man is decaying$ yet our inner man is
being renewed day by day. 1! &or momentary$ light affliction is #roducing for us an eternal
weight of glory far beyond all com#arison$ 15 while we loo) not at the things which are seen$ but
at the things which are not seenT for the things which are seen are tem#oral$ but the things which
are not seen are eternal C3 "orinthians '=11<15D.
Some of us are trying to change things in our liEes which 9od does not want changed. The changes 9od
desires in our liEes are not so much in our circumstances$ but in our character. .f we are A4al(in) in the li)htB as
we should be$ then we will continually be in :is ,ord$ and we will see sins that need re#enting of and commands
that rePuire our obedience. Let us not see) to change what 9od has arranged. Let us change that which 9od has
condemned CsinD$ #utting off the deeds of the old nature$ and #utting on the deeds of the new.
&or those of us who are waiting for things to change before we serEe 9od$ PaulJs words instruct us to get going
now. -re you waiting for a less demanding Nob$ a schedule that is more o#en$ a bigger house or #aychec)I
RecogniKe that 9od has alled you where you are$ and :e has also #ur#osed for you to serve *im where you are.
Let us not wait for things to change before we are obedient to our calling.
Some of us deEote a great deal of energy see)ing to change others. . sim#ly challenge you to consider whether
we are trying to change things which 9od has called us to change. -s . understand the Scri#tures$ there are a
whole lot more sins in this world that we are to e%#ose by godly liEing than we are to change by #olitical action or
other e%ternal #ressure. Let us be Eery careful to consider what we are to change.
. am once again im#ressed that PaulJs teaching is always rooted in the truths of the gos#el. The gos#el is not a
truth used to enter the faith$ and then set aside. The gospel is the standard for our ondut. The gos#el is the basis
and the means for all that we do Csee "olossians 3=1D. :ow can Paul tell an uncircumcised "hristian that
circumcision isnJt im#ortant$ nor is uncircumcisionI .t is because salEation is the #rocess by which s#iritual
circumcision occurs. SalEation is the substance of which circumcision was merely the shadow Csee "olossians 3=5<
11D. Paul can li)ewise tell the slaEe that while the outward social status of being a slaEe may not be changed$ it is
not that im#ortant since both slaEe and master are ePual in "hrist. $oth are free from the #ondage of sin and
death= #oth are slaves of +esus Christ. It is the gospel whih e)ualiEes #elievers, so that none is #etter than any
other in their spiritual standing with ,od. -ll men are ePual in falling short of the glory of 9od and in falling
under the sentence of death and diEine condemnation. -ll "hristians are ePual in that their standing with 9od is
the righteousness of "hrist. - failure to gras# or to a##ro#riate the gos#el leads to the #roblems before us. The
gos#el is the answer to each and eEery #roblem Paul addresses in our te%t.
.f you are reading this message$ and you haEe not yet trusted in Mesus "hrist for the forgiEeness of your sins$
and for the gift of eternal life$ then the gos#el is the solution to your #roblem. Bepenting of your sins and turning
to faith in +esus Christ is the most important hange you will ever make. .t is the one change which eEery human
being on the face of the earth must ma)e in order to dwell in 9odJs heaEen. 9od often brings trials and adEersity
into menJs liEes to bring them to the #lace where they are willing to change$ to the #oint where they are willing to
forsa)e their sinful life$ and to embrace 9odJs only means of salEation. .s your life one of chaos and confusionI -re
you weary of the burden of your sinsI Do you fear death and facing a righteous 9odI Then the gospel is the good
news of a hange whih will determine your eternal destiny. The gospel is the good news that our sins are forgiven
#y +esus Christ, who died in the sinner6s plae and who offers *is righteousness and eternal life. -ll you need to
do is to ac)nowledge your sin$ and your need of forgiEeness$ and to trust in what Mesus "hrist has done in your
#lace$ and you will be saEed. :ere is the one change you most des#erately need to ma)e. . urge you to do so today.
1"+
#esson 18:
Fndistra'ted De5otion
*1 Cor+ ;:9>,8:.
36 *ow concerning Eirgins . haEe no command of the Lord$ but . giEe an o#inion as one who
by the mercy of the Lord is trustworthy.
31 . thin) then that this is good in Eiew of the #resent distress$ that it is good for a man to
remain as he is.
3! -re you bound to a wifeI Do not see) to be released. -re you released from a
wifeI Do not see) a wife. 35 But if you should marry$ you haEe not sinnedT and if a
Eirgin should marry$ she has not sinned.
8et such will haEe trouble in this life$ and . am trying to s#are you.
39 But this . say$ brethren$ the time has been shortened$
so that from now on those who haEe wiEes should be as though they had noneT
42 and those who wee#$ as though they did not wee#T
and those who reNoice$ as though they did not reNoiceT
and those who buy$ as though they did not #ossessT
41 and those who use the world$ as though they did not ma)e full use of itT
for the form of this world is #assing away.
43 But . want you to be free from concern.
7ne who is unmarried is concerned about the things of the Lord$ how he may
#lease the LordT 44 but one who is married is concerned about the things of the
world$ how he may #lease his wife$ 4' and his interests are diEided.
-nd the woman who is unmarried$ and the Eirgin$ is concerned about the things of
the Lord$ that she may be holy both in body and s#iritT but one who is married is
concerned about the things of the world$ how she may #lease her husband.
46 -nd this . say for your own benefitT not to #ut a restraint u#on you$ but to #romote what is
seemly$ and to secure undistracted deEotion to the Lord.
41 But if any man thin)s that he is acting unbecomingly toward his Eirgin daughter$ if she
should be of full age$ and if it must be so$ let him do what he wishes$ he does not sinT let her
marry. 4! But he who stands firm in his heart$ being under no constraint$ but has authority
oEer his own will$ and has decided this in his own heart$ to )ee# his own Eirgin daughter$ he
will do well. 45 So then both he who giEes his own Eirgin daughter in marriage does well$
and he who does not giEe her in marriage will do better.
49 - wife is bound as long as her husband liEesT but if her husband is dead$ she is free to be
married to whom she wishes$ only in the Lord. '2 But in my o#inion she is ha##ier if she
remains as she isT and . thin) that . also haEe the S#irit of 9od.
Introdu'tion
Distractions can be deEastating. - mother who is driEing her children to school turns her attention for Nust a
moment to arbitrate a sPuabble between her children or to fasten a childJs seat belt$ and fails to heed a sto# sign. -
businessman driEing to the air#ort ta)es his eyes off the road for Nust a moment to dial a number on his mobile
#hone or to change the ta#e in his stereo$ and fails to obserEe a stalled car directly in his #ath. &ollowing alcohol
and drugs$ . would guess that distractions are one of the maNor contributors to automobile accidents.
Some of us are more susce#tible to distraction than others$ but all of us are easily diEerted from our mental
focus. &or e%am#le$ you and . would both be distressed to )now how many times in this sermon your attention will
drift from our te%t and what . am saying to something else$ li)e the football game which starts half way through
this sermon$ or the dinner warming in the oEen$ or the guests coming this afternoon$ or the ministry grou# meeting
tonight. ,e are constantly forced to refocus our minds$ which drift so easily.
.n our te%t$ Paul see)s to hel# his readers minimiKe the distractions which so easily focus our hearts and minds
on earthly things$ rather than on things eternal. S#ecifically$ Paul wants each of his readers to Eiew their marital
status and ambitions in the light of eternity. .n the conte%t of 1 "orinthians !$ Paul has been res#onding to the
"orinthiansJ Puestions about marriage and s#irituality. .t seems a##arent that there are some ascetics in the church
who teach that se% is dirty and should be abstained from$ eEen in marriage. The inference$ whether stated Cas in 1
Timothy '=4D or im#lied$ is that marriage is a less than s#iritual institution. "onsePuently$ Paul adEises those who
are single to stay that way$ if they haEe the self<control to do so CEerses 5<9D. To those already married who might
be thin)ing about terminating their union$ Paul says$ in effect= ADonJt eEen thin) about it.B Those marriages in
which both #artners are belieEers are not to giEe marriage or se#aration a thought. .f someone has already
se#arated or diEorced their belieEing mate$ they are to either remain single or to be reconciled and reunited with
their s#ouse CEerses 12<11D. To those married to an unbelieEer$ they should not initiate a se#aration or diEorce$
because their #resence in that marriage is a benefit to both their mate and any children born of that union CEerses
13<1'D. .f the unbelieEing mate o#ts to end the marriage$ the belieEer should not see) to force the unbelieEer to
change his or her mind$ since salEation does not come about by force$ but in #eace CEerses 16<11D.
Distin)uishin) $et4een a Co11and and Counsel
*;:9>.
*ow concerning Eirgins . haEe no command of the Lord$ but . giEe an o#inion as one who by the
mercy of the Lord is trustworthy.
.n Eerses 36<'2$ Paul giEes his adEice and the #ractical a##lications of the #rinci#le he has set down three
times in Eerses 1!<3'. But before he does so$ he clearly identifies his words in Eerses 36<'2 as his counsel$ and not
as his command. ,e tend to thin) of Paul as an aggressiEe$ Ata)e chargeB )ind of man. ,e might thin) that his
eEery word is a Athus saith the Lord$B which we dare not disobey. Paul does giEe commands$ which he e%#ects us to
obey$ but when he does so$ he ma)es it clear that this is the case C1 "orinthians !=12D. ,hen his words are an
e%#ression of his #ersonal conEictions and #references$ he indicates this as well C!=1<!$ 36D. Paul giEes this counsel
in Eerses 36<'2 in res#onse to the Puestions #osed to him by the "orinthians C!=1D. :is AadEiceB has therefore been
solicited.
,hile Paul indicates that he is giEing his adEice$ he also encourages his readers to ta)e that adEice seriously.
,hile setting aside PaulJs adEice is not a sin CEerses 31<35D$ one will do well to ta)e PaulJs counsel seriously. Paul
indicates that while his adEice may not be a##lied the same way by all$ it should be regarded as reliable counsel. :e
tells us that his counsel is Atrust4orthyB CEerse 36D.
1
:is counsel is not PaulJs #ersonal o#inion$ giEen
inde#endently of diEine enablement$ but is the fruit of diEine mercy which was giEen to him. This man$ who may
neEer haEe been married$ can giEe wise counsel on the subNect because of 9odJs mercy shown to him. Let no one
therefore ta)e his words lightly.
Sometimes$ . must confess that . Calong with other #reachers and teachers of the BibleD am guilty of #assing
off my conEictions and #references as though they were co<signed by 9od. ,hen one reads or e%#ounds the
Scri#tures$ one s#ea)s with Scri#tural authority. ,hen one s#ea)s his o#inion$ that is another matter. :ere$ Paul is
being straightforward about the fact that he is giEing adEice and not laying down a command. .f the "orinthians
choose to do other than what Paul recommends$ they are not sinning C!=35D. .f Paul is clear to tell us when he is not
giEing us a command$ surely we dare not attem#t to #ass off our ideas$ #references$ or #reNudices as though they are
a word from 9od.
One0s Marital Status in the #i)ht o& Present Pro2le1s
*;:9?,9=.
31 . thin) then that this is good in Eiew of the #resent distress$ that it is good for a man to remain
as he is. 3! -re you bound to a wifeI Do not see) to be released. -re you released from a wifeI
Do not see) a wife. 35 But if you should marry$ you haEe not sinnedT and if a Eirgin should marry$
she has not sinned. 8et such will haEe trouble in this life$ and . am trying to s#are you.
7ne of the difficulties in dealing with this #assage is determining what Paul means by certain terms and
e%#ressions. &or e%am#le$ what does Paul mean by the e%#ression$ Athe present distress$B in Eerse 31I .n Eerse 39$
what does he mean by the statement$ Athe ti1e has 2een shortenedBI . haEe chosen to understand the introductory
1
The 9ree) word which the *-SB here renders Atrust4orthyB is used by Paul a number of times. .n the
#astoral e#istles$ it is used of sayings which are AfaithfulB or AreliableB Csee 1 Timothy 1=16T 4=1T '=9T 3 Timothy
3=11T Titus 4=5D.
Lesson 14: 6ndistracted -e.otion 1/1
statement of each #aragra#h as being #arallel to his concluding statement in the same #aragra#h. . haEe attem#ted
to conEey this understanding by the arrangement of the #assage at the beginning of this message.
By ta)ing the a##roach of seeing PaulJs introductory statement as meaning Eirtually the same thing as his
concluding statement$ . find . am able to understand what Paul means. The Apresent distressB of Eerse 31 is
further e%#lained and defined by the e%#ression$ Atrou2le in this li&e$B in Eerse 35. The statement$ Athe ti1e has
2een shortened$B in Eerse 39 is e%#lained by the later e%#ression$ Athe &or1 o& this 4orld is passin) a4ayB CEerse
41D. -nd finally$ Ato 2e &ree &ro1 'on'ernB CEerse 43D is to Ase'ure undistra'ted de5otion to the #ordB CEerse
46D.
Paul ta)es u# the #hrase$ Ait is )ood$B em#loying it twice in Eerse 31 to introduce the matter at hand. 8ou will
recall that this cha#ter begins with the statement$ ANo4 'on'ernin) the thin)s a2out 4hi'h you 4rote7 it is )ood
&or a 1an not to tou'h a 4o1an.B The ascetics in the church at "orinth thin) they haEe an endorsement from
Paul concerning their distorted Eiew of s#irituality. Paul starts with a statement which seems to agree with them.
There is some common ground$ but not that much. -s PaulJs argument in cha#ter ! unfolds$ he re#eats the
e%#ression$ Ait is )ood$B to show that his understanding of goodness differs greatly from the ascetics. The two<fold
Ait is )oodB of Eerse 31 #uts the reader on notice that Paul is further clarifying his initial statement in Eerse 1$ and
thus he is correcting the teaching of the ascetics. To them$ it is good for married #artners to abstain from se% in
marriage$ and eEen to forsa)e their marriages. Paul will say in Eerse 3! that Ait is )oodB for married cou#les to stay
that way. Paul does not defend the ascetics in our te%t$ but demonstrates their error.
PaulJs adEice in Eerses 31<35 is #redicated on the fact that there is some )ind of #resent distress. The nature of
this AdistressB is understood differently by Bible students. . am inclined not to ta)e the e%#ression in a narrow
fashion Cthat is$ some #articular situation in "orinth as Paul writes$ which #assesD$ but rather in a more general
sense. . ta)e it that Paul is referring to Atrou2le in this li&eB as he states in Eerse 35.
,hile we haEe no indication of a #articular #roblem in "orinth at the time of this e#istle$ we do haEe a great
deal of reEelation on the matter of a general distress which all "hristians should e%#ect to e%#erience by Eirtue of
their identification with "hrist=
15 A.f the world hates you$ you )now that it has hated e before it hated you. 19 .f you were of
the world$ the world would loEe its ownT but because you are not of the world$ but . chose you out
of the world$ therefore the world hates youB CMohn 16=15<19D.
31 -nd after they had #reached the gos#el to that city and had made many disci#les$ they
returned to Lystra and to .conium and to -ntioch$ 33 strengthening the souls of the disci#les$
encouraging them to continue in the faith$ and saying$ AThrough many tribulations we must enter
the )ingdom of 9odB C-cts 1'=31<33D.
13 -nd indeed$ all who desire to liEe godly in "hrist Mesus will be #ersecuted C3 Timothy 4=13T
see also Romans 5=15<36T 1 "orinthians '=11T 9alatians 1='T 1 Peter '=13<1'D.
. understand Paul to be saying that while unbelieEers haEe always resisted and reNected the #ro#hets$ the
coming of "hrist has intensified menJs o##osition toward 9od$ and s#ecifically toward those who loEe and serEe
:im. This distress or trouble is life<long. 7ne who is a follower of "hrist should e%#ect and endure it. But when
one marries and has children$ the distress is eEen greater because now it is not Nust we who suffer$ but our family as
well. Paul wishes us to limit our e%#osure to those #ressures which might tem#t us to bac) off from a bold
#rofession of the gos#el. Thus$ one who is single should seriously consider staying that way.
"an you imagine Paul being married with children and see)ing to carry on the ministry we see described in
the Boo) of -ctsI Those who can e%#ect o##osition and #ersecution should consider staying single. . cannot
imagine a single "hristian see)ing marriage and a family if the descri#tion of PaulJs circumstances is what he or
she might e%#ect as well=
11 To this #resent hour we are both hungry and thirsty$ and are #oorly clothed$ and are roughly
treated$ and are homelessT 13 and we toil$ wor)ing with our own handsT when we are reEiled$ we
blessT when we are #ersecuted$ we endureT 14 when we are slandered$ we try to conciliateT we
haEe become as the scum of the world$ the dregs of all things$ eEen until now C1 "orinthians
'=11<14D.
;erses 3! and 35 s#ea) not only to the single saint$ encouraging him or her to remain single$ but Paul also
addresses the married belieEer$ adEising that one not see) to be loosed. 7nce one is married Cwith or without
childrenD$ it is too late to reduce oneJs e%#osure by see)ing to terminate the marriage or to abandon oneJs family.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
1/" True Spirituality: A Study of 1 Corinthians
Paul does not here em#hasiKe his words to those already marriedT he is em#hasiKing his counsel to those who are
single and eligible to marry. This is because Paul has s#o)en with greater authority in #rohibiting the "hristian
from #ursuing diEorce or se#aration CEerses 12<11D.
"hristians can be assured of facing trouble in this life. arriage and a family only multi#lies the troubles one
may e%#ectT thus those who are single should consider the o#tion of remaining Nust as they are. .f they choose to
marry$ they haEe not sinned$ but they haEe increased their troubles in this life. ar) Twain once said something
li)e this= A.tJs easier to stay out than to get out.B Paul does not eEen giEe us a way out of marriage$ but he does say
that while Agetting outB is not an o#tion$ Astaying outB is. PaulJs o##onents$ the ascetics$ forbid marriage C1
Timothy '=4DT Paul sim#ly encourages the saints to seriously consider the single life as a lifestyle$ for the glory of
9od and the adEancement of the gos#el.
Marria)e and the Shortness o& Ti1e
*;:9-,31.
39 But this . say$ brethren$ the time has been shortened$ so that from now on those who haEe
wiEes should be as though they had noneT 42 and those who wee#$ as though they did not wee#T
and those who reNoice$ as though they did not reNoiceT and those who buy$ as though they did not
#ossessT 41 and those who use the world$ as though they did not ma)e full use of itT for the form
of this world is #assing away.
The Su#er Bowl will soon be u#on us$ and . )now many will be watching the #layoffs when they get home.
&ootball fanatics )now all too well what the Atwo<minute offenseB is. .t is the offensiEe strategy em#loyed when
time is short. ,hen a football team is behind in the final two minutes of the game$ this is no time for running the
ball. This is a time for sideline #asses and for running out of bounds to sto# the cloc). .n this #aragra#h$ Paul urges
his readers to liEe out their liEes li)e they were in a Atwo<minute offense.B The time is short$ and eEery decision we
ma)e should be made in the light of the shortness of time and the urgency of our tas).
The basis for PaulJs e%hortations here is the Ashortness of the time.B The *-SB translates it$ A the ti1e has
2een shortenedB CEerse 39D$ and then further clarifies in Eerse 41$ Athe &or1 o& this 4orld is passin) a4ay.B :ow
has Athe ti1e A 2een shortenedBI .t is #ossible that Paul sim#ly means to say$ Athe ti1e is short$B which is the
way the *.; translates the e%#ression. .t is also #ossible$ howeEer$ that Paul means to say that the first coming of
our Lord has somehow brought matters to a head$ to a conclusion$ so that we now are assured that the end is near.
.f not$ then we are at least informed once again that the end is near=
11 -nd this do$ )nowing the time$ that it is already the hour for you to awa)en from slee#T for
now salEation is nearer to us than when we belieEed. 13 The night is almost gone$ and the day is
at hand. Let us therefore lay aside the deeds of dar)ness and #ut on the armor of light CRomans
14=11<13D.
11 *ow these things ha##ened to them as an e%am#le$ and they were written for our instruction$
u#on whom the ends of the ages haEe come C1 "orinthians 12=11D.
31 7therwise$ :e would haEe needed to suffer often since the foundation of the worldT but now
once at the consummation of the ages :e has been manifested to #ut away sin by the sacrifice of
:imself C:ebrews 9=31D.
1! -nd the world is #assing away$ and also its lustsT but the one who does the will of 9od abides
foreEer. 15 "hildren$ it is the last hourT and Nust as you heard that antichrist is coming$ eEen now
many antichrists haEe arisenT from this we )now that it is the last hour C1 Mohn 3=1!<15D.
4 Blessed is he who reads and those who hear the words of the #ro#hecy$ and heed the things
which are written in itT for the time is near CReEelation 1=4D.
7ne of the great dangers which confronts the "hristian is losing sight of the shortness of the time=
'6 ABut if that slaEe says in his heart$ Vy master will be a long time in coming$J and begins to
beat the slaEes$ both men and women$ and to eat and drin) and get drun)B CLu)e 13='6D.
4 ?now this first of all$ that in the last days moc)ers will come with their moc)ing$ following
after their own lusts$ ' and saying$ A,here is the #romise of :is comingI &or eEer since the
fathers fell aslee#$ all continues Nust as it was from the beginning of creationB C3 Peter 4=4<'D.
1/"
Lesson 14: 6ndistracted -e.otion 1//
,e must liEe in the light of the nearness of the return of our Lord$ of the inauguration of :is )ingdom$ and
thus of the end of this #resent age.
.n Eerses 39b<41a$ Paul s#ells out seEeral s#ecific areas in which to a##ly our belief in the shortness of the
time.
so that from now on those who haEe wiEes should be as though they had noneT CfamilyD
and those who wee#$ as though they did not wee#T C#ainLsufferingD
and those who reNoice$ as though they did not reNoiceT C#leasureD
and those who buy$ as though they did not #ossessT C#ossessionsD
and those who use the world$ as though they did not ma)e full use of itT C#owerD
The first area of a##lication is that of marriage= Aso that &ro1 no4 on those 4ho ha5e 4i5es should 2e as
thou)h they had none.B This is not an instruction for men to neglect their wiEesO Paul is not s#ea)ing so much
about what husbands are to giEe to their wiEes as about what they are to e%#ect from them. ,e must understand
and a##ly PaulJs words here in relation to what he has written in +#hesians 6. :usbands are to care for their wiEes
as "hrist cares for :is church. ,e are thus to nourish and cherish them$ not neglect them. This is why Paul adEises
those who are single to stay that way$ because if each fulfills their role$ they will sacrificially care for the other. The
demands of this sacrificial care are set aside only by staying out of marriage$ not by neglecting the wife in
marriage$ or by ending the marriage.
8et another dimension to PaulJs teaching seems #rimary in this te%t which #laces so much em#hasis on this
#resent age which is so brief as o##osed to the coming age. ,e are to Ealue all things in terms of how long they
last and on how much benefit they #roEide. ,e should be willing to forego tem#oral things of limited benefit$ if by
doing so we gain eternal things of infinite Ealue. arriage is tem#oral$ not eternal=
39 But Mesus answered and said to them$ A8ou are mista)en$ not understanding the Scri#tures$ or
the #ower of 9od. 42 &or in the resurrection they neither marry$ nor are giEen in marriage$ but
are li)e angels in heaEenB Catthew 33=39<42D.
*othing earthly should ta)e #recedence oEer that which is eternal. :uman relationshi#$ while im#ortant$
should neEer ta)e #riority oEer our deEotion to 9od=
31 A.f anyone comes to e$ and does not hate his own father and mother and wife and children
and brothers and sisters$ yes$ and eEen his own life$ he cannot be y disci#leB CLu)e 1'=31D.
:ere is a truth which is not Eery #o#ular and which is hardly eEer mentioned in eEangelical churches$ because
AfamilyB has been eleEated to a #lace where it conflicts with our deEotion to 9od. Let us ta)e the words of our Lord
and of the -#ostle Paul most seriously. &amily must not be AfirstB in the life of the "hristian$ eEen if it is first in
many churches. Paul wants us to wal) the narrow line of )ee#ing marriage and family in its #ro#er #lace. ,e must
not loo) down u#on it$ forbidding or forsa)ing marriage as the ascetics do. *either should we eleEate marriage and
family aboEe its #ro#er #lace$ as a gift of 9od for this life only.
The seond area of a##lication is to sorrow and suffering= Aand those 4ho 4eep7 as thou)h they did not
4eep.B 7ur hedonistic age #laces too much Ealue on #leasure$ and therefore does eEerything #ossible to aEoid #ain.
The #sychological tal) shows haEe more than their share of tear<filled Eoices$ telling of their woes$ and of warm$
com#assionate thera#ists telling the sufferer that they can Afeel their #ain.B The #roblem with #ain is that some
masochists loEe it and see) to bring it u#on themselEes$ as though it were a Eirtue to suffer needlessly. Then there
are the hedonists$ who will do anything to Asto# the #ain$B including suicide. +ternity giEes us a Eery different Eiew
of earthly #ain.
' ABlessed are those who mourn$ for they shall be comfortedB Catthew 6='D.
' -nd :e shall wi#e away eEery tear from their eyesT and there shall no longer be any deathT
there shall no longer be any mourning$ or crying$ or #ainT the first things haEe #assed awayB
CReEelation 31='D.
+arthly sorrows will be #ut aside in heaEenT thus when 9od calls u#on us to suffer for the sa)e of :is name$
we should reNoice in it$ )nowing that it is insignificant in com#arison to the heaEenly glory which is to be ours=
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
1/4 True Spirituality: A Study of 1 Corinthians
11 Therefore we do not lose heart$ but though our outer man is decaying$ yet our inner man is
being renewed day by day. 1! &or momentary$ light affliction is #roducing for us an eternal
weight of glory far beyond all com#arison$ 15 while we loo) not at the things which are seen$ but
at the things which are not seenT for the things which are seen are tem#oral$ but the things which
are not seen are eternal C3 "orinthians '=11<15D.
The third area of a##lication Paul cites is that of #leasure= Aand those 4ho re/oi'e7 as thou)h they did not
re/oi'e.B The ascetics seem to disdain all #leasure as sinfulT the hedonists of "orinth see no sin in #erEerse
#leasures. 7nce again$ Paul see)s to stri)e a ha##y medium. :e does not instruct the "orinthians to aEoid
eEerything which causes one to reNoice or to ta)e #leasure in it. :e sim#ly warns them that earthly #leasures fall far
short of eternal reNoicing. The #leasures of the wic)ed are short<liEed$ and they lead them headlong to destruction
Csee Psalm !4=1<32T ProEerbs 1=1<3!T Lu)e 1=36D. The legitimate #leasures of this life should be enNoyed and
receiEed gratefully from the hand of a loEing and gracious 9od$ and they should be em#loyed to the glory of 9od C1
Timothy '='<6T 1=1!<19D. -s Mohn Pi#er recently em#hasiKed in his writings$ finding #leasure in this life is not
wrongT what is wrong is finding #leasure a#art from 9od. -ll earthly #leasures$ other than those focused toward
9od$ are but the Apassin) pleasures o& sinB C:ebrews 11=36D. ,e are to recogniKe earthly #leasures as short<liEed
and not find them the essence of this life or the ne%t. ,hen we do reNoice$ let it be in those things which are worthy
of our reNoicing=
32 A*eEertheless do not reNoice in this$ that the s#irits are subNect to you$ but reNoice that your
names are recorded in heaEenB CLu)e 12=32D.
Fourth$ Paul a##lies the shortness of the time to materialism= Aand those 4ho 2uy7 as thou)h they did not
possess.B The truth of the matter is that we do not really #ossess anything in the first #lace. ,hen 9od brought the
nation .srael into the land of "anaan$ :e made it clear that this was :is land$ not their land. :e informed them
that the "anaanites had been eEicted from the land because of their sin and warned that they too would be eEicted
if they did not liEe according to :is commandments CLeEiticus 36=34T Deuteronomy '=34<41T 9='<1D. +s#ecially in
the *ew Testament$ "hristians are taught that they are stewards of the #ossessions 9od has #laced in their care.
Mesus challenges :is disci#les to sell their #ossessions and giEe to the #oor CLu)e 13=44D. :e tells the story of the
rich fool$ who sought to saEe all of his #ossessions CLu)e 13=11<31D. :e teaches :is disci#les to lay u# treasures in
heaEen and not on earth Catthew 1=19<32D. Paul tells Timothy to remind the rich that their abundance comes from
9od$ and that they are to be Ari'h in )ood deeds$B being A)enerous and ready to shareB C1 Timothy 1=1!<19D.
Mesus warns about greed when :e says$
16 ABeware$ and be on your guard against eEery form of greedT for not eEen when one has an
abundance does his life consist of his #ossessionsB CLu)e 13=16D.
The things we now #ossess will either be used u#$ worn out$ or stolen here Catthew 1=19D$ or they will be
burned u# at the end of the age C3 Peter 4=12<13D. ,e had better not thin) of anything we #urchase as our
#ermanent #ossession. The Ati1e is shortB CEerse 39D$ and the A&or1 o& this 4orld is passin) a4ayB CEerse 41D$ so
we had better not #ut too much stoc) in Athings.B
&inally$ in Eerse 41 Paul seems to sum u# the whole matter of our attitude toward this world and our
relationshi# to it.
-nd those who use the world$ as though they did not ma)e full use of itT for the form of this
world is #assing away.
PaulJs use of the term AuseB seems to im#ly two things. First$ it im#lies that the things of this world are not
ours$ but 9odJs$ and that we are only stewards$ entrusted with them=
11 A.f therefore you haEe not been faithful in the use of unrighteous mammon$ who will entrust
the true riches to youI 13 -nd if you haEe not been faithful in the use of that which is anotherJs$
who will giEe you that which is your ownIB CLu)e 11=11<13D
"eond, the term AuseB here seems to haEe the sense of Ata)e adEantage of$B or use to oneJs own #ersonal
adEantage. Third$ the term AuseB rePuires a choice to be made$ either to AuseB the thing in Puestion$ or not to use it.
Fourth$ the term AuseB here im#lies a tem#orary use$ a use that has a limited life. - battery may be used for a time$
and then its usefulness ends. Paul wants us to thin) of AusingB the things of this world as a tem#orary use$ a use
that will end. The way we AuseB what the world offers to us determines what we will haEe Alaid u# in heaEen.B
&rom time to time$ someone will call and say something li)e= ABob$ we haEe two tic)ets to the Dallas "owboys
football game this afternoonT do you thin) you could use themIB The use of these tic)ets is offered to me. They
1/4
Lesson 14: 6ndistracted -e.otion 1/5
were not mine$ but . can ma)e use of them if . choose to do so. a)ing use of them may not ma)e a better man of
me$ or further the gos#el$ but doing so could be a lot of fun. The "hristian liEes in this life$ )nowing that he or she
is sim#ly #re#aring for the ne%t. ,hile were are here in this world$ we see) to Alay up treasure in hea5enB
Catthew 1=19<31D. ,e )now that 9od Ari'hly supplies us 4ith all thin)s to en/oyB C1 Timothy 1=1!D. ,e also
)now that while some things the world offers to us are lawful$ all of these are not #rofitable C1 "orinthians 1=13D.
Some may hinder the gos#el or the s#iritual wal) of a fellow<belieEer. Some may be detrimental to our wal). This
means that we should not ma)e use of eEerything which the world offers to let us use. ,e should use this world
thoughtfully and selectiEely.
The unbelieEerJs outloo) is Eastly different. .t is summed u# by the beer commercial= A8ou only go around
once$ so grab all the gusto you can get.B "hristians )now they Ago aroundB in this life only for a short time$ and
that we Ago aroundB the ne%t life for all eternity. Because eEerything this world offers to us does not contribute to
the )ingdom of 9od$ we choose not to grab all the gusto we can get. ,e choose not to fully use all the world offers.
This is the reason Paul later informs the "orinthians of those rights and liberties he has chosen not to use=
13 .f others share the right oEer you$ do we not moreI *eEertheless$ we did not use this right$ but
we endure all things$ that we may cause no hindrance to the gos#el of "hrist C1 "orinthians
9=13D.
16 But . haEe used none of these things. -nd . am not writing these things that it may be done so
in my caseT for it would be better for me to die than haEe any man ma)e my boast an em#ty one
C1 "orinthians 9=16D.
15 ,hat then is my rewardI That$ when . #reach the gos#el$ . may offer the gos#el without
charge$ so as not to 1a(e &ull use of my right in the gos#el C1 "orinthians 9=15$ em#hasis mineD.
Peter agrees$ when he writes=
11 -ct as free men$ and do not use your freedom as a coEering for eEil$ but use it as bondslaEes of
9od C1 Peter 3=11D.
,e should not see) to go through our life in this world Agrabbing all the gustoB we can lay our hands on. ,e
are free to ma)e use of those things which are lawful$ but our higher calling challenges us to set aside tem#orary
#leasures and to striEe for those things which last. ,e should therefore not see) to AuseB eEerything this life offers
to us$ but to AuseB those things which #romote the gos#el and the growth of the saints$ including ourselEes.
The writer to the :ebrews said of oses$
3' By faith oses$ when he had grown u#$ refused to be called the son of PharaohJs daughterT 36
choosing rather to endure ill<treatment with the #eo#le of 9od$ than to enNoy the #assing
#leasures of sinT 31 considering the re#roach of "hrist greater riches than the treasures of +gy#tT
for he was loo)ing to the reward C:ebrews 11=3'<31D.
*ot all of the #leasures we are to #ass u# are sinful #leasures. Paul calls on us to giEe u# some of the
legitimate$ lawful #leasures of this life for the sa)e of the )ingdom of 9od. :is final words underscore the fact that
these liberties are Apassin) pleasuresBT they are a #art of the A&or1 o& this 4orld 4hi'h is passin) a4ayB C1
"orinthians !=41D.
7ur Lord underscored that the things of this life often A#ass awayB in this life=
19 ADo not lay u# for yourselEes treasures u#on earth$ where moth and rust destroy$ and where
thieEes brea) in and steal. 32 But lay u# for yourselEes treasures in heaEen$ where neither moth
nor rust destroys$ and where thieEes do not brea) in or stealT 31 for where your treasure is$ there
will your heart be alsoB Catthew 1=19<31D.
Peter goes eEen further$ reminding us that those things which may endure through this life will suddenly come
to their end at the coming of our Lord Mesus "hrist=
12 But the day of the Lord will come li)e a thief$ in which the heaEens will #ass away with a roar
and the elements will be destroyed with intense heat$ and the earth and its wor)s will be burned
u#. 11 Since all these things are to be destroyed in this way$ what sort of #eo#le ought you to be
in holy conduct and godliness$ 13 loo)ing for and hastening the coming of the day of 9od$ on
account of which the heaEens will be destroyed by burning$ and the elements will melt with
intense heatO 14 But according to :is #romise we are loo)ing for new heaEens and a new earth$
in which righteousness dwells C3 Peter 4=12<14D.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
1/) True Spirituality: A Study of 1 Corinthians
9odJs ,ord does not #ass away Catthew 3'=46D$ and neither do #eo#le Csee Lu)e 11=9T 1 Thessalonians
3=19D. ,e should gladly giEe u# the use of those things which are tem#oral and which do not benefit us in eternity$
so that we may carry out our tas) and calling in this world.
1! -nd the world is #assing away$ and also its lustsT but the one who does the will of 9od abides
foreEer C1 Mohn 3=1!D.
Marria)e and Fndistra'ted De5otion
*;:39,3>.
43 But . want you to be free from concern. 7ne who is unmarried is concerned about the things
of the Lord$ how he may #lease the LordT 44 but one who is married is concerned about the
things of the world$ how he may #lease his wife$ 4' and his interests are diEided. -nd the woman
who is unmarried$ and the Eirgin$ is concerned about the things of the Lord$ that she may be holy
both in body and s#iritT but one who is married is concerned about the things of the world$ how
she may #lease her husband. 46 -nd this . say for your own benefitT not to #ut a restraint u#on
you$ but to #romote what is seemly$ and to secure undistracted deEotion to the Lord.
.n the #reEious Eerses$ Paul called u#on the "orinthian "hristians to consider marriage in light of the
shortness of the time and in Eiew of the fact that the A&or1 o& this 4orld is passin) a4ay.B arriage$ after all$ is
not an eternal institution$ but one diEinely #roEided for men and women in this age$ rather than in the age to come
Csee atthew 33=42D. arriage is a right$ a liberty$ which can be either e%ercised or set aside. Paul has Nust
challenged the "orinthians to consider the #ossibility of remaining single$ not because this ma)es one more
s#iritual than others$ but because it may enhance their serEice in these shortened days.
*ow in Eerses 43<46$ Paul continues to adEocate staying single$ but from the stand#oint of oneJs deEotion to
9od. .n Eerse 44$ Paul introduces this segment with an e%#ression of his desire to hel# the "orinthians be A&ree
&ro1 'on'ernB CEerse 43aD. .n Eerse 46$ Paul ends the segment by indicating that his intention has been to hel#
them Ase'ure undistra'ted de5otion to the #ord.B Staying single is one way that some "hristians can reduce
distractions from their deEotion to the Lord.
Mesus #ut the matter this way$ s#ea)ing of distracting concerns about material things= A*o one can serEe two
mastersT for either he will hate the one and loEe the other$ or he will hold to one and des#ise the other. 8ou cannot
serEe 9od and mammonB Catthew 1=3'D. Paul is saying the same thing$ using marriage as the distraction. The
one who is unmarried$ Paul tells us$ is concerned about the things of the Lord$ about how he can #lease the Lord.
The one who is married has a )ind of Aconflict of interest.B The man who is married is obligated to #lease his wife.
This is not wrong$ for the "hristian husband #ictures the loEe and care of "hrist for :is church as he cares for his
wife Csee +#hesians 6=33<44D. The "hristian woman who is unmarried is concerned about the things of the Lord$
about being holy in body and in s#irit$ while the woman who marries now has the obligation to #lease her husband.
Remaining single #roEides an o##ortunity for the "hristian to serEe the Lord unreserEedly$ without the
conflicting obligation of attending to the needs of oneJs s#ouse. But staying single does not automatically #roduce
this result$ as the ascetics may teach or im#ly. . see a lot of "hristian singles in the church today$ and Eery$ Eery few
of them are deEoting themselEes to serEing 9od and others. . fear that most of those who remain single are not in
this condition out of commitment to com#ly with PaulJs adEice in our te%t. Those who are single by choice may
well be in that condition for the wrong reasons. .t may be that a #erson is single out of fear$ fear that marriage may
not wor). Statistics seem to underscore such fears. .t may be that a #erson has remained single to aEoid the
commitment of marriage. .t may be that one stays single for sinful and immoral reasons$ eEen #racticing their
immorality with other singles in the church. Some haEe remained single because they are too selfish to giEe
themselEes to another. Staying single is not automatically the s#iritual thing to do$ but it most certainly can be an
o##ortunity to deEote oneself to the Lord.
SeEeral years ago . conducted a wedding serEice$ and . used Eerses 43<46 as the te%t of my message. .t may
seem strange to youFit certainly did to those at the ceremony. .n truth$ this te%t not only encourages someone who
is single to seriously consider staying single$ it also is a te%t which can greatly benefit those who marry. Remember
that Paul has a lot to say in this cha#ter about staying in that condition in life in which we were called. Those who
feel they haEe to change their circumstances to be ha##y$ or to be s#iritual$ really do not understand what the
"hristian life is all about. . belieEe those most ha##ily married are those who did not feel they had to marry to be
ha##y. Those who feel that life is not what it ought to be unless they are married e%#ect too much of marriage$ and
will consePuently neEer be as content in marriage as they could be. Must as those who giEe u# their liEes are the
ones who gain it$ and those who lead do so by serEing$ those who are ha##ily married could be ha##y unmarried.
1/)
Lesson 14: 6ndistracted -e.otion 1/*
This is because their #rimary goal in life is not to be ha##y$ but to be holy$ whether this means staying single or
getting married.
Spe'i&i' Appli'ations
*;:3?,8:.
41 But if any man thin)s that he is acting unbecomingly toward his Eirgin daughter$ if she should
be of full age$ and if it must be so$ let him do what he wishes$ he does not sinT let her marry. 4!
But he who stands firm in his heart$ being under no constraint$ but has authority oEer his own
will$ and has decided this in his own heart$ to )ee# his own Eirgin daughter$ he will do well. 45
So then both he who giEes his own Eirgin daughter in marriage does well$ and he who does not
giEe her in marriage will do better C*-SBD.
41 .f anyone thin)s he is acting im#ro#erly toward the Eirgin he is engaged to$ and if she is
getting along in years and he feels he ought to marry$ he should do as he wants. :e is not
sinning. They should get married. 4! But the man who has settled the matter in his own mind$
who is under no com#ulsion but has control oEer his own will$ and who has made u# his mind
not to marry the EirginFthis man also does the right thing. 45 So then$ he who marries the
Eirgin does right$ but he who does not marry her does eEen better C*.;D.
8ou will note from these two translations that biblical scholars inter#ret PaulJs words in Eerses 41<45 in two
distinct ways. The #roblem we face is how to understand PaulJs words Ahis 5ir)in.B The *-SB translators
understand Paul to be referring to a fatherJs Eirgin daughter$ while the translators of the *.; belieEe Paul is
s#ea)ing to a young man who is engaged to be married to a Eirgin. .n the +ast$ often the #arents choose the
marriage #artner for their child$ and so one can mentally #icture a father reading what Paul has written and
res#onding$ APaul$ what should . as a father of a young woman doI Should . heed your words by refusing to let my
daughter marryI ,hat if she is already engagedIB The young "hristian "orinthian man who has already become
engaged before PaulJs letter arriEes might as)$ AShould . go ahead and get married$ or should . brea) my
commitment to marryIB
.n either case$ PaulJs res#onse is essentially the same as his teaching to those who haEe not committed
themselEes to another for marriage= A.f you are able to ta)e the heat for standing firm in your conEictions not to
marry your daughter to another$ then do soT if not$ do not agoniKe about it. .t is not a matter of sin$ but sim#ly a
matter of A)oodB and A2etter.B The same answer is a##lied to the young man who is engaged to marry a young
woman= A.f you conclude that marriage is the #ro#er course for your life$ then donJt agoniKe oEer this$ do itT you
haEe not sinned in so doing. .f$ on the other hand$ you are able to gracefully reEerse your decision$ and you haEe
the will #ower to do so$ then release yourself from this commitment and remain single. The one who marries does
wellT the one who does not marry does eEen better.B
A %ord to %ido4s
*;:3-,8:.
49 - wife is bound as long as her husband liEesT but if her husband is dead$ she is free to be
married to whom she wishes$ only in the Lord. '2 But in my o#inion she is ha##ier if she
remains as she isT and . thin) that . also haEe the S#irit of 9od.
Paul has almost com#letely coEered the territory. :e has s#o)en to those who are married$ whether in a mi%ed
marriage Cone #artner is a belieEer$ the other is notD$ or those ePually yo)ed. These are to stay married$ and not
eEen to thin) about diEorce. They are not to de#riEe each other se%ually$ which would only tem#t them to sin.
Those who are unmarried should consider the s#iritual benefits of remaining single. Those who are engaged Cor
who are #lanning their daughterJs marriageD should feel free not to #roceed with marriage$ but they should not feel
guilty about marriage either. *ow Paul turns to the only category which is leftFwidows Cas distinguished from
EirginsD.
Those who are married should consider themselEes bound to that #artner until death se#arates them. .f a
womanJs husband dies$ she is then free to marry because the union is bro)en by death. The only condition #laced
on this widow is that she marry another belieEer. *eEertheless$ Paul encourages such a widow to giEe due thought
to remaining single$ for the same reasons he has outlined aboEe. These words of adEice are an e%#ression of PaulJs
o#inion$ but failing to heed them is not sin. .t is not Nust PaulJs o#inion$ he suggests$ but counsel which he belieEes
comes from the S#irit of 9od. .t is$ we might say$ ins#ired adEice.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
1/+ True Spirituality: A Study of 1 Corinthians
Con'lusion
"ha#ter ! is a )ind of self<contained unit. .n this cha#ter$ Paul shows the relationshi# of oneJs s#irituality to
se%$ celibacy$ marriage and the single life. Paul deals with this subNect in star) contrast to the ascetics of "orinth. .
belieEe they set down rules for all to )ee# on this matter of se% and marriage. To them$ one could hardly be
s#iritual if they enNoyed se%$ eEen though in the confines of matrimony. Their hard and fast rules$ without
e%ce#tions$ are Eery different from PaulJs counsel. 7n some matters$ there is no room for concession or
com#romise. Those who are married are to stay married. Those who are married are not to abstain from se% in that
marriage$ e%ce#t for unusual and Eery limited circumstances. But when it comes to whether one should marry$ Paul
all of a sudden turns from laying down rules to giEing adEice. :e does not demand that the "orinthians ta)e his
adEice$ and eEen tells them that they do not sin by acting contrary to his counsel. Rather than attem#t to add
weight to his eEery word$ Paul indicates when he is s#ea)ing with full a#ostolic authority and when he is giEing his
o#inion. Paul is not nearly as dogmatic and authoritarian as some in the "orinthian church Csee 3 "orinthians
11=19<31D.
This te%t reminds us of the freedoms we enNoy in the "hristian life$ and that we should not always loo) to the
Bible or to others in authority to inform us of the content of 9odJs will. Some "hristians want eEerything in blac)
and white. They want nice sim#le rules$ with all of the decisions of life about the will of 9od nicely summed u# for
them. .n effect$ they do not want to belieEe that they haEe the freedom to choose between acce#table alternatiEes.
They want 9od to ma# out their life so that they do not haEe to ma)e agoniKing decisions. This te%t reminds us
that many of lifeJs decisions are our res#onsibility. Paul giEes adEice. :e tries to hel# us in thin)ing about the
issues inEolEed. But in the final analysis$ Paul calls on us to decide what we will do. .t is my o#inion that when we
decide between two morally acce#table alternatiEes$ 9od is not as concerned with whih we choose$ as :e is with
why we choose as we do.
PaulJs teaching here ma)es it clear that what we do in this life must be determined in the light of eternity. 7ur
choices should not be made on the basis of what Afeels good$B or on what ma)es me Aha##y$B but on what #leases
9od and furthers :is )ingdom.
-t the beginning of cha#ter !$ Paul seems to agree with the ascetics. .n a sense$ he does agree$ for he goes on
to e%tol the Eirtues of remaining single. But his reasons for doing so are so Eery different from those of the ascetics.
The ascetics Nudge oneJs s#irituality by outward$ e%ternal a##earances. Paul calls for "hristians to consider
remaining single$ so that we might serEe 9od more deEotedly and without distraction. <ur deision a#out whether
we should marry should not #e made solely on the #asis of what we are free to do, #ut on the #asis of what ourse
of ation #est ena#les us to serve ,od. Let us not lose sight of the fact that the time is short$ and the days are eEil.
Let us ma)e those choices which best adEance the gos#el and which enable us to serEe 9od wholeheartedly.
1/+
#esson 1>:
The reat Di5or'eBSeparatin) JTruth "ro1 #o5eK
*1 Cor+ =:1,13.
Introdu'tion
8ears ago$ there was a teleEision #rogram which gaEe contestants the chance to identify an obNect. The hitch
was that these obNects were not seen from a normal #ers#ectiEe$ but from a microsco#ic or Eery close u# Eiew. .t
could be a s#onge or a flower or something else$ but because it was so close u#$ it was Eery difficult to identify. .
had great difficulty AseeingB our te%t for the same reason= . was loo)ing at it too closely. To understand 1
"orinthians 5$ we need to bac) off and see) to understand PaulJs teaching here from a broader #ers#ectiEe. SeEeral
obserEations$ made from a distance$ should contribute greatly to our understanding of this te%t=
/01 Meat offered to idols is speifially prohi#ited for ,entile saints, whih must ertainly inlude the saints at
Corinth.
35 A&or it seemed good to the :oly S#irit and to us to lay u#on you no greater burden than these
essentials= 39 that you abstain from things sacrificed to idols and from blood and from things
strangled and from fornicationT if you )ee# yourselEes free from such things$ you will do well.
&arewellB C-cts 16=35<39D.
32 -nd when they heard it they began glorifying 9odT and they said to him$ A8ou see$ brother$
how many thousands there are among the Mews of those who haEe belieEed$ and they are all
Kealous for the LawT 31 and they haEe been told about you$ that you are teaching all the Mews who
are among the 9entiles to forsa)e oses$ telling them not to circumcise their children nor to
wal) according to the customs. 33 ,hat$ then$ is to be doneI They will certainly hear that you
haEe come. 34 Therefore do this that we tell you. ,e haEe four men who are under a EowT 3' ta)e
them and #urify yourself along with them$ and #ay their e%#enses in order that they may shaEe
their headsT and all will )now that there is nothing to the things which they haEe been told about
you$ but that you yourself also wal) orderly$ )ee#ing the Law. 36 But concerning the 9entiles
who haEe belieEed$ we wrote$ haEing decided that they should abstain from meat sacrificed to
idols and from blood and from what is strangled and from fornicationB C-cts 31=32<36D.
Some Mews wanted to im#ose many rules and regulations on the 9entile conEerts$ but the Merusalem council
determined that only four rePuirements would be made. 7ne of these was a #rohibition against eating meat offered
to idols.
1
+ating meat offered to idols is not a "hristian liberty.
/21 8hile &aul initially appears to grant the premise that eating meat offered to idols is a matter of li#erty in
hapter ;, this same permissiveness is not found at the end of &aul6s argument on the su#!et.
1' Therefore$ my beloEed$ flee from idolatry. 16 . s#ea) as to wise menT you Nudge what . say. 11
.s not the cu# of blessing which we bless a sharing in the blood of "hristI .s not the bread which
we brea) a sharing in the body of "hristI 1! Since there is one bread$ we who are many are one
bodyT for we all #arta)e of the one bread. 15 Loo) at the nation .sraelT are not those who eat the
sacrifices sharers in the altarI 19 ,hat do . mean thenI That a thing sacrificed to idols is
anything$ or that an idol is anythingI 32 *o$ but . say that the things which the 9entiles
sacrifice$ they sacrifice to demons$ and not to 9odT and . do not want you to become sharers in
demons. 31 8ou cannot drin) the cu# of the Lord and the cu# of demonsT you cannot #arta)e of
the table of the Lord and the table of demons. 33 7r do we #roEo)e the Lord to NealousyI ,e are
not stronger than :e$ are weI C1 "orinthians 12=1'<33D.
C41 &aul6s approah to orreting error in 0 Corinthians is to grant his opponents some slak at the #eginning
of his argument, only to show they are wrong #y the time he onludes. This is a most significant #oint and is the
)ey to understanding much of this e#istle. .n cha#ter !$ Eerse 1$ Paul a##ears to agree with the ascetics$ who thin)
that se% is wrong= AIt is )ood &or a 1an not to tou'h a 4o1an.B The ascetics seem to haEe ta)en this as a global
1
There is discussion in the commentaries as to what the 9ree) term$ rendered Ameat offered to idolsB
means$ but it is im#ortant to note that #recisely the same 9ree) term Paul uses in 1 "orinthians 5=1 is what Lu)e
em#loys in -cts 16=39. ,hateEer some "orinthians considered their liberty$ the a#ostles and church leaders
forbade.
#rinci#le$ so that "hristians were abstaining from se% in marriage$ were see)ing to abandon their e%isting
marriages$ and were instructing those who were single that they could not marry Csee 1 Timothy '=4D. -s PaulJs
argument in cha#ter ! deEelo#s$ he commands married #artners not to cease se%ual relationshi#s for any e%tended
#eriod of time$ he instructs married cou#les not to leaEe their marriage #artners$ and he ma)es it clear that eligible
singles are not sinning if they choose to marry.
.n 1 "orinthians 11<1'$ Paul deals with s#irituality$ s#iritual gifts$ and the roles of men and women in the
church. Some lea# on the fact that Paul mentions women #raying and #ro#hesying as a #ossibility$ as though this
#roEes that he condones such #ractice. ,hat they ignore is that this reference to women #raying or #ro#hesying
with an uncoEered head is found at the beginning of PaulJs argument$ and not at the conclusion. By the time Paul
reaches the end of cha#ter 1'$ we )now those who #ossess certain gifts$ or who are #rominent in their #ublic
#artici#ation in the meeting of the church$ may not be so s#iritual. ,e find that the most Eerbal and Eisible gifts are
not of the greatest Ealue$ but the unseen gifts. ,omen are not giEen #ermission to lead and to assume Eisible and
Eerbal ministries in the church meeting$ but are to remain silent.
,hat Paul allows to stand initially in his argument$ he may eEentually #roEe to be wrong. This is the case in 1
"orinthians 5<12. .n cha#ter 5$ he allows those "orinthians who Eiew themselEes as being more s#iritual than
others to retain this false notion momentarily. But by the end of cha#ter 12$ those who thin) they haEe the liberty to
eat meat offered to idols are shown u# for what they are. The Awea)er brethrenB of cha#ter 5 seem to be the
Astronger brethrenB in cha#ter 12. Those su##osedly Awea)er brethrenB who refrained from eating meat offered to
idols were not only in com#liance with the decree of the Merusalem "ouncil$ but with the teaching of Paul.
The bac)ground of our te%t may be summariKed in this way. The Puestion of eating meat offered to idols is not
new$ but a Puestion which was raised shortly after 9entiles began to come to faith in "hrist. The a#ostles and early
church leaders at Merusalem considered the matter and concluded that 9entile "hristians should not eat meat
offered to idols$ along with aEoiding blood$ things strangled$ and fornication. - grou# of "orinthian "hristians$
thin)ing themselEes to be wiser than the a#ostles$ deEelo#ed a reasoned argument that meats offered to idols could
be eaten. They eEen went so far as to loo) down on those who refrained from eating idol<meat. These meat<eaters
seem to haEe ta)en #ride in their su#erior )nowledge and s#irituality. Paul has some things to say to these stronger
brethren. (sing their own #remises$ Paul will show that they haEe fallen short of true s#irituality.
.t is this broader #ers#ectiEe of cha#ter 5 which resolEes some of the a##arent #roblems in its inter#retation
and a##lication$ and which ma)es sense of PaulJs teaching. This te%t may seriously reEerse or reEise some of our
AconEictionsB and cause us to loo) at our liberties in a different light.
The Relationship $et4een #o5e and Kno4led)e
*=:1,3.
1 *ow concerning things sacrificed to idols$ we )now that we all haEe )nowledge. ?nowledge
ma)es arrogant$ but loEe edifies. 3 .f anyone su##oses that he )nows anything$ he has not yet
)nown as he ought to )nowT 4 but if anyone loEes 9od$ he is )nown by :im.
Paul sets the stage for his teaching on meats offered to idols in Eerses 1<4. .n these three Eerses$ addressed to
those who #rided themselEes for their higher )nowledge and who indulged themselEes in the name of liberty$ Paul
lays down four foundational truths which they need to gras#. .f these truths were understood and a##lied$ the error
of these libertines would be recogniKed as such and abandoned.
/01 Christian knowledge is ommon knowledge, availa#le to all. There was an ancient heresy )nown as
gnosticism which #lagued the early church. 9nostics #rided themselEes in #ossessing )nowledge not )nown by all.
This secret )nowledge was not found in Scri#ture$ but outside of biblical reEelation$ and it was handed down orally
to those Ain the )now.B Paul denies that there is any such )nowledge outside of the Scri#tures and )nown by the
s#iritually elite. :e writes$ ANo4 'on'ernin) thin)s sa'ri&i'ed to idols7 4e (no4 that 4e all ha5e (no4led)eB C1
"orinthians 5=1aD. ?nowledge is not restricted to the few but is aEailable to all.
.n the Boo) of ProEerbs$ error and dece#tiEe )nowledge is #ersonified by Aadam &olly.B This woman is
symboliKed by the #rostitute$ who a##eals not to the head but to the hormonesT she a##eals to fleshly #ride and
sensual desires. :er a##eal is secret and snea)y. She lur)s in the dar) alleys$ and she whis#ers her offer of illicit
)nowledge CProEerbs !=1<3!D. Truth and wisdom is #ersonified in ProEerbs by a gracious and intelligent woman$
Dame ,isdom. She #ublicly #roclaims truth to all who will hear and learn$ s#ea)ing o#enly in broad daylight and
in the most #ublic #lace Csee ProEerbs 5=1<31D. True )nowledge is offered to all$ while false wisdom is secretly and
seductiEely #resented to the naiEe.
Lesson 15: The 7reat -i.orce8Separating 9Truth 3ro1 Lo.e: 141
/21 Even true knowledge, whih is wrongly interpreted or applied, an puff up the pride of the knower, while
genuine love plaes others ahead of self and seeks to #uild them up.
3
The A)nowledgeB which these AstrongerB
"orinthian brethren #ossessed was #roducing the wrong effect. True loEe is not #uffed u# with #ride$ and it does
not serEe self<interest C1 "orinthians 14='<6D. ?nowledge is not o##osed to loEe$ but is to be closely associated with
it$ as we can see in the Scri#tures=
3 -nd if . haEe the gift of #ro#hecy$ and )now all mysteries and all )nowledgeT and if . haEe all
faith$ so as to remoEe mountains$ but do not haEe loEe$ . am nothing C1 "orinthians 14=3D.
! But Nust as you abound in eEerything$ in faith and utterance and )nowledge and in all
earnestness and in the loEe we ins#ired in you$ see that you abound in this gracious wor) also C3
"orinthians 5=!D.
19 -nd to )now the loEe of "hrist which sur#asses )nowledge$ that you may be filled u# to all
the fulness of 9od C+#hesians 4=19D.
16 But s#ea)ing the truth in loEe$ we are to grow u# in all as#ects into :im$ who is the head$
eEen "hrist C+#hesians '=16D.
9 -nd this . #ray$ that your loEe may abound still more and more in real )nowledge and all
discernment CPhili##ians 1=9D.
3 That their hearts may be encouraged$ haEing been )nit together in loEe$ and attaining to all the
wealth that comes from the full assurance of understanding$ resulting in a true )nowledge of
9odJs mystery$ that is$ "hrist :imself C"olossians 3=3D.
6 But the goal of our instruction is loEe from a #ure heart and a good conscience and a sincere
faith C1 Timothy 1=6D.
12 But you followed my teaching$ conduct$ #ur#ose$ faith$ #atience$ loEe$ #erseEerance C3
Timothy 4=12D.
33 Since you haEe in obedience to the truth #urified your souls for a sincere loEe of the brethren$
ferEently loEe one another from the heart C1 Peter 1=33D.
1 The elder to the chosen lady and her children$ whom . loEe in truthT and not only .$ but also all
who )now the truth C3 Mohn 1=1D.
4 9race$ mercy and #eace will be with us$ from 9od the &ather and from Mesus "hrist$ the Son of
the &ather$ in truth and loEe C3 Mohn 1=4D.
/41 Those who suppose themselves to fully know only reveal their true ignorane /verse 21. 7ur )nowledge in
this life is #artial$ and eEen that which has been reEealed by 9od is neEer #erfectly gras#ed Csee 1 "orinthians
14=5<14D. Those who s#ea) arrogantly of what they )now are ignorant and self<deceiEed$ often deceiEing others as
well CRomans 1=35<43T 3=1!<34T 9alatians 1=5T "olossians 3=15T 1 Timothy 1=!T 3 Peter 3=1!<19D. .n 1 "orinthians$
Paul does not hesitate to tell us when he is s#ea)ing the command of the Lord C!=12T 1'=4!D$ and neither does he
fail to tell us when he is s#ea)ing his #ersonal o#inions or conEictions C!=1$ 36$ '2D. <ver@onfidene is often an
indiation of ignorane, while humility is the outgrowth of knowledge.
/51 Christians are not to #oast in knowing, #ut to re!oie in #eing known #y ,od, and this is the result of
loving ,od /verse 41. ,hen Mesus sent :is disci#les out to #roclaim the coming of the )ingdom of 9od$ they
returned$ reNoicing oEer the mighty wor)s 9od had accom#lished through them. Mesus gently corrected them
saying$ AA do not re/oi'e in this7 that the spirits are su2/e't to you7 2ut re/oi'e that your na1es are re'orded
in hea5enB CLu)e 12=32D. :ere$ Paul tells "hristians that they should not reNoice in )nowing$ but in being )nown
by 9od. SalEation sur#asses any shee#s)in Cdi#lomaD we will eEer obtain. Moreover, the way that we are known #y
,od is not #eause of our knowledge, #ut #eause of the love whih ,od has produed within us for *imself. 7nce
again$ loEe ta)es #riority oEer )nowledge. ,hat a humbling truth Paul has #ut before these all<)nowing$ stronger
saints. .f )nowledge was the most im#ortant thing of all$ and if they )new more than others$ than they were the
s#iritual elite. But they haEe sought to e%cel in a category which is subordinate to loEe.
3
That is PaulJs #oint here$ it seems$ but in Phili##ians 1=9$ Paul indicates that loEe must be informed lest
it degenerate to mindless sentimentalism.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
14" True Spirituality: A Study of 1 Corinthians
Trans&or1in) Truth Into Error
*=:8,?.
' Therefore concerning the eating of things sacrificed to idols$ we )now that there is no such
thing as an idol in the world$ and that there is no 9od but one. 6 &or eEen if there are so<called
gods whether in heaEen or on earth$ as indeed there are many gods and many lords$ 1 yet for us
there is but one 9od$ the &ather$ from whom are all things$ and we e%ist for :imT and one Lord$
Mesus "hrist$ by whom are all things$ and we e%ist through :im.
.t comes as no sur#rise to hear that false teaching leads to Earious )inds of eEil. But it is also #ossible to
#erEert the truth=
1 ,hat shall we say thenI -re we to continue in sin that grace might increaseI 3 ay it neEer
beO :ow shall we who died to sin still liEe in itI CRomans 1=1<3D.
' &or certain #ersons haEe cre#t in unnoticed$ those who were long beforehand mar)ed out for
this condemnation$ ungodly #ersons who turn the grace of our 9od into licentiousness and deny
our only aster and Lord$ Mesus "hrist CMude 1='D.
+Een Satan sought to use the truth in such a way as to tem#t our Lord to do what was eEil Catthew '=1<11D.
.n Eerses '<1$ Paul su##lies us with the doctrineFtrue doctrineFwhich the AstrongerB "orinthians twisted in
order to Nustify eating meat offered to idols. The doctrine which all "hristians A)nowB is that there is but one 9od.
This is one of the foundation stones of the "hristian faith. .t is em#hatically laid down in the early cha#ters of the
Boo) of Deuteronomy=
1 AV. am the Lord your 9od$ who brought you out of the land of +gy#t$ out of the house of
slaEery. ! 8ou shall haEe no other gods before e. 5 8ou shall not ma)e for yourself an idol$ or
any li)eness of what is in heaEen aboEe or on the earth beneath or in the water under the earth. 9
8ou shall not worshi# them or serEe themT for .$ the Lord your 9od$ am a Nealous 9od$ Eisiting
the iniPuity of the fathers on the children$ and on the third and the fourth generations of those
who hate e$ 12 but showing loEing)indness to thousands$ to those who loEe e and )ee# y
commandmentsJB CDeuteronomy 6=1<12D.
' A:ear$ 7 .sraelO The Lord is our 9od$ the Lord is oneO 6 -nd you shall loEe the Lord your 9od
with all your heart and with all your soul and with all your might. 1 -nd these words$ which . am
commanding you today$ shall be on your heartT ! and you shall teach them diligently to your sons
and shall tal) of them when you sit in your house and when you wal) by the way and when you
lie down and when you rise u#. 5 -nd you shall bind them as a sign on your hand and they shall
be as frontals on your forehead. 9 -nd you shall write them on the door#osts of your house and
on your gatesB CDeuteronomy 1='<9D.
There is but one 9od. :e is the "reator and Sustainer of all things. :e is the 7ne from whom all things come$
and for whom all things e%ist C1 "orinthians 5=1D. ,hile there is but one 9od$ :e e%ists in three #ersons= &ather$
Son$ and :oly S#irit. :ere$ Paul s#ea)s only of &ather and Son as the one true 9od$ but it is clear that while he
distinguishes &ather and Son$ he also considers them as 7ne. The &ather is the 7ne from whom all things haEe
comeT the Son is the 7ne through whom all things are$ and through whom we e%ist CEerse 1D. "ontrary to the
obNections of the Mewish religious leaders of our LordJs day$ the deity of our Lord was not a contradiction to the
e%istence and worshi# of 9od as the only 9od.
&rom this foundational truth concerning 9od$ a truth uniEersally acce#ted by all "hristians$ the "orinthians
sought to build an argument which rationaliKed the eating of meats offered to idols$ eEen though this was forbidden
by the Merusalem "ouncil. :ea#ing inference u#on inference$ these AwiseB and As#iritualB saints Nustify their self<
indulgence. Paul traces their reasoning from the truth of 9odJs e%clusiEe e%istence as 9od to the error of eating
meats offered to idols.
.f there is but one 9od Cand all "hristians )now this to be trueD$ then there are no other Agods.B .dols are
symbols or re#resentations of these Ano<gods.B These Ano<godsB e%ist only in the minds of their heathen
worshi##ers$ and not in reality. Thus$ since there are no other gods than 9od$ idols really haEe no meaning or
significanceFthey re#resent nothing. .dols are something li)e confederate moneyFthey haEe nothing to bac)
them u#$ so they are worthless. .f idols are nothing$ then the foods offered to them are of no significance either.
eats offered to gods which donJt e%ist are thereby assumed to haEe no negatiEe or #rofane contamination by their
use in false worshi#. .f this is so$ as some of the "orinthians haEe reasoned$ then meats offered to idols are
14"
Lesson 15: The 7reat -i.orce8Separating 9Truth 3ro1 Lo.e: 14/
certainly free of moral contamination$ and thus can be eaten without moral Pualms. Those who fail to thin) on this
high leEel are obEiously wea)er "hristians$ whose scru#les are not to be ta)en into account. -nd if these Awea)er
"hristiansB follow the e%am#le of their Astronger brethren$B then they are so much the better for haEing done so$
eEen though their consciences are #ric)ed by eating this meat.
Meremiah said it well= AThe heart is more deceitful than all else -nd is des#erately sic)T ,ho can understand
itIB CMeremiah 1!=9D. Through twisted logic and com#ounded inferences$ some "orinthians haEe turned the truth of
9od into a lie. They haEe made orthodo% doctrine the basis for their sin. .n Eerses !<14$ Paul will show these
AstrongerB brethren that they haEe become #uffed u# with )nowledge$ but they haEe failed to show loEe for their
brothers.
Before we moEe on to these Eerses$ let us #ause for one moment to loo) bac) on the truth on which these
"orinthians based their #ractice of eating idol<meat. The truth that there is but one 9od is em#hatically taught in
Deuteronomy 1 and 5. But 9od neEer intended that men should #erform the Agreat diEorce$ B se#arating truth from
loEe. The "orinthians error was based u#on a lac) of )nowledge$ not an abundance of )nowledge. The "orinthians
lac)ed loEe$ but this loEe was lin)ed to )nowledge and doctrinal teaching. Loo) once more at what 9od
commanded the .sraelites=
' A:ear$ 7 .sraelO The Lord is our 9od$ the Lord is oneO 6 -nd you shall loEe the Lord your 9od
with all your heart and with all your soul and with all your might. 1 -nd these words$ which . am
commanding you today$ shall be on your heartT ! and you shall teach them diligently to your sons
and shall tal) of them when you sit in your house and when you wal) by the way and when you
lie down and when you rise u#. 5 -nd you shall bind them as a sign on your hand and they shall
be as frontals on your forehead. 9 -nd you shall write them on the door#osts of your house and
on your gatesB CDeuteronomy 1='<9D.
The truth that 9od is 7ne$ that :e is 9od alone$ was taught to the .sraelites. .t was truth which they
des#erately needed to )now and to #ractice by shunning eEery form of idolatrous worshi# and #ractice. The truths
which 9od taught the .sraelites through oses were to be on their hearts. .n the Bible$ the AheartB is not Nust the
seat of the emotions Cthe AbowelsB are more closely identified with emotionsD$ it includes the mind and the will of
the indiEidual. The .sraelites were not only to )now of 9odJs e%clusiEe e%istence$ they were to loEe 9od with all
their heart$ soul$ mind$ and strength CDeuteronomy 1=6T atthew 33=4!T ar) 13=42T Lu)e 12=3!D. .n their loEe for
9od$ they were to teach their children to do li)ewise CDeuteronomy 1='<9D. LoEe and )nowledge were not to be
diEorcedT they were to be interwoEen. *o one )new and taught this more than the -#ostle Paul= ABut the goal of
our instruction is loEe from a #ure heart and a good conscience and a sincere faithB C1 Timothy 1=6D. The Agreat
diEorceB which these "orinthians had brought about by their teaching and #ractice was the se#aration of loEe and
)nowledge. Paul has shown how their A)nowledgeB has been twisted to e%cuse and eEen encourage sinT now he will
show them how their AloEeB is lac)ing as well.
#a'(in) in #o5e
*=:;,13.
! :oweEer not all men haEe this )nowledgeT but some$ being accustomed to the idol until now$
eat food as if it were sacrificed to an idolT and their conscience being wea) is defiled. 5 But food
will not commend us to 9odT we are neither the worse if we do not eat$ nor the better if we do eat.
9 But ta)e care lest this liberty of yours somehow become a stumbling bloc) to the wea). 12 &or
if someone sees you$ who haEe )nowledge$ dining in an idolJs tem#le$ will not his conscience$ if
he is wea)$ be strengthened to eat things sacrificed to idolsI 11 &or through your )nowledge he
who is wea) is ruined$ the brother for whose sa)e "hrist died. 13 -nd thus$ by sinning against
the brethren and wounding their conscience when it is wea)$ you sin against "hrist. 14
Therefore$ if food causes my brother to stumble$ . will neEer eat meat again$ that . might not
cause my brother to stumble.
.f the A)nowledgeB of some "orinthians was defectiEe$ so was their loEe. :aEing dealt with their A)nowledgeB
in Eerses '<1$ Paul moEes on to show the deficiency of their loEe in Eerses !<14. .t may be that these "orinthians
#rided themselEes on their loEe$ as well as their )nowledge. Somehow$ they were #uffed u# with #ride oEer the fact
that they continued to embrace and su##ort a member who was liEing in an incestual relationshi# Ccha#ter 6D. Paul
will show that their loEe no more meets 9odJs standards than does their )nowledge.
The "orinthians were using their CdefectiEeD )nowledge to the detriment of one who a##eared to be a wea)er
brother. Paul will show them that one who loEed his brother would surrender any right which would be detrimental
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
144 True Spirituality: A Study of 1 Corinthians
to the wea)er brother. &or the time being$ Paul allows some false assum#tions to stand unchallenged. :e allows the
idol<meat eater to thin) he is more s#iritual$ and that the one who has scru#les oEer eating such meat is the
Awea)er brother.B Paul argues$ using the theology and assum#tions of the allegedly Astronger brother.B
,hile some saints with su#erior )nowledge seem to haEe the right to eat idol<meat$ there are others who haEe
not come to this same )nowledge. :ow$ then$ does the one with A)nowledgeB res#ond to the one without itI
S#ecifically$ what does a man do about eating idol<meat when a Awea)er brotherB belieEes it is wrong to eat such
meatI This wea)er brother cannot so easily disassociate the idol<meat from the idol$ or from the heathen worshi#
associated with it$ due to his #ast inEolEement in such worshi#. .f this brother with his Awea)er conscienceB were
to eat such meat$ he would do so without faith$ and thus he would sin.
Paul now ma)es a Eery im#ortant #oint in Eerse 5. eat is really a matter of indifference. "ontrary to the
thin)ing of the Astronger brother$B eating such meat doesnJt ma)e him more s#iritual. "onEersely$ if one were not
to eat such idol<meat$ it would not in any way diminish his standing before 9od. .t is a sort of A:eads$ . winT tails$
you loseB #ro#osition. . donJt gain anything by eating idol<meat$ nor do . lose anything by refusing it. -nyone who
ma)es a big deal of idol<meat has failed to gras# this fact. The writer to the :ebrews has something similar to say
on this matter= ADo not be carried away by Earied and strange teachingsT for it is good for the heart to be
strengthened by grace$ not by foods$ through which those who were thus occu#ied were not benefitedB C:ebrews
14=9D.
,hile neither eating meat nor abstaining from it changes my s#iritual status$ what . do with this meat can
haEe a great im#act on my brother. .f something is a true liberty$ . can #arta)e of it in good conscience$ Nust as . can
abstain from it in good conscience$ for . am not doing what . belieEe to be wrong. But a truly wea)er brother does
not haEe the same liberty. :e does not see eating this meat as a liberty$ but as a sin. .f he Eiews me as the stronger
brother$ then what . do is an e%am#le for him to follow. .f . am more s#iritual by eating idol<meat$ then my wea)er
brother assumes he will be more s#iritual for following my e%am#le. But since his conscience is not clear with
res#ect to idol<meat$ eating of it will be a sin for him.
,hen . insist on e%ercising my liberty$ in s#ite of the fact that others do not haEe this liberty$ . am encouraging
my Awea)er brotherB to sin. .n Eerse 12$ Paul em#loys a Eery well<)nown term$ which is translated AstrengthenedB
in the *-SB CAemboldened$B ?M;$ *.;$ Ber)eleyT Aencouraging$B M. B. Philli#sD. The word is seldom used in this
negatiEe sense by Paul$ but is most often #ositiEely used with the meaning AedifiedB or Abuilt u#.B +ating idol<meat
is reEerse edification. .t builds u# or strengthens others$ encouraging them to sin. True loEe$ Paul has Nust said in
Eerse 1 Aedi&iesB Cthe same root wordD. +ating idol<meat so as to encourage a wea)er brother to sin is not wal)ing
in loEeO .t is$ instead$ #utting a stumbling bloc) in his #ath CEerse 9D.
.n Eerses 11 and 13$ Paul shows that eating idol<meat is not only a sin against a brother$ it is a sin against our
Lord. :ere is how PaulJs argument #lays out in these Eerses. "hrist died for sinners$ to saEe them from their sin
and to sanctify them. "hristJs wor) on the cross of "alEary was to set men free from their sin$ and to #resent them
holy and blameless to the &ather. "hristJs wor) on the sinnerJs behalf was for their edification$ for their s#iritual
birth$ growth$ and maturity. ,hen a thoughtless$ self<serEing saint insists on eating idol<meat$ he )nows that his
Awea)er brotherB will be encouraged to follow his e%am#le. But in so doing$ the wea)er brother is not edifiedT he is
caused to stumble. .nsisting on my right to eat idol<meat may cause a fellow saint to stumble$ falling into sin$ and
in causing this$ . find myself wor)ing at cross #ur#oses with "hrist. . am therefore not only sinning against my
wea)er brother$ . am sinning against my Lord. This is a most serious offense indeed.
.n Eerse 14$ Paul sets down a #rinci#le which establishes the relationshi# of loEe to )nowledge and "hristian
liberties. *o liberty should eEer be e%ercised when it acts contrary to loEe. *o liberty of mine should be a s#iritual
detriment or hindrance to my brother in "hrist. .f . loEe my brother$ . will gladly forego any liberty which will
cause my brother to stumble. .f eating meat Cany meat$ not Nust meats offered to idolsD would cause a wea)er
brother to stumble$ then . should gladly be willing neEer to eat meat again. *o right should be e%ercised which is
contrary to loEe$ and loEe always see)s to edify.
Con'lusion
. would li)e to suggest that we ta)e a good$ long loo) at these two categories of the AstrongerB brother and the
Awea)erB brother. -s . understand cha#ters 5<12 and Romans 1'<16$ the stronger brother is the one whose gras# of
the Scri#tures may free him from unnecessary #rohibitions. The stronger brother is Puite often the one who
understands his "hristian liberties. But if the AstrongerB brother is to be a s#iritual saint$ he must also be willing to
set aside those liberties. To e%ercise oneJs liberties at the e%#ense of a wea)er brother is certainly not s#iritual.
144
Lesson 15: The 7reat -i.orce8Separating 9Truth 3ro1 Lo.e: 145
The stronger brother is also the one who recogniKes those things which are contrary to 9odJs ,ord. .n the case
of meats offered to idols$ the stronger brother must be the one who )nows they are forbidden$ and who therefore
abstains from eating them. The Awea)er brotherB would be the one who concluded that eating idol<meats was a
"hristian liberty$ in s#ite of the decree of the Merusalem "ouncil. &rom PaulJs final words on this issue in cha#ter
12$ . thin) we must conclude that the more s#iritual brother is the one who abstains from idol<meats$ gras#ing its
eEil associations.
-ll too often today$ the Awea)er brotherB is defined as the one who does not gras# his "hristian liberties.
,hile alcoholism and drun)enness are surely wrong$ drin)ing a glass of wine is not forbidden. ,hen a Atee
totalerB saint insists that another "hristian must not drin) eEen a glass of wine$ he should also be willing to acce#t
the label of the Awea)er brother.B The one who insists you cannot e%ercise a liberty is the one who is wea) and
#oorly informed. The one who insists that another must refrain from a matter of liberty because that liberty is
offensiEe has missed the #oint of the Scri#tures. 8ou may find smo)ing offensiEe$ but you are not a Awea)er
brotherB unless you are so wea) that you will follow the e%am#le of the one who lights u#. ost of those who insist
that others refrain from alcohol or tobacco Cbecause #arta)ing of them is sinD are not those who are truly wea)$ and
who will Eiolate their consciences by following the e%am#le of the one who #arta)es.
&or those matters which are liberties$ the one who is truly s#iritual will be willing to forego them if e%ercising
his liberty is at the e%#ense of another. The )nowledge which informs us of a liberty must be subNect to the loEe
which #uts the interests of our brother before our own.
. thin) it is safe to say that many$ if not most of us$ are of the intellectual "hristian stri#e$ while there are
many others who are the AloEing "hristianB ty#e. ,e )now that our Lord does not want )nowledge without loEe
Csee ReEelation 3=1<!D. ,e )now as well that :e does not want us to loEe a#art from )nowledge CPhili##ians 1=9T 1
Timothy 1=6D. Let us see) to A)now 9odB and to AloEe :im.B Let us not diEorce loEe and truth. Both are essential$
and each contributes to the other.
,hat Paul has written here in cha#ter 5 should in no way be misinter#reted to mean that he is o##osed to
theology. :is +#istle to the Romans is a theological master#iece$ surEeying the doctrine of salEation. Paul warns us
about those who teach false doctrine C1 Timothy 1=4T '=1T 1=4D and encourages us to be nourished with sound
doctrine C1 Timothy '=1D. Mude s#o)e of our obligation to A'ontend earnestly &or the &aith7 4hi'h 4as on'e &or all
deli5ered to the saints.B Peter warned us of those who distort the teachings of Paul C3 Peter 4=11D. 7ur Lord
warned of those who would teach the #rece#ts of men as though they were diEinely reEealed doctrine Catthew
16=9D. ,e are e%#ected to be students of theology and to be #recise in the doctrines which we hold.
:aEing em#hasiKed the im#ortance of theology and sound doctrine$ we must also recogniKe our limitations in
this area. 7ur theology can only go as far as 9odJs reEelation. ,e )now there are many things which 9od has not
reEealed CDeuteronomy 39=39T -cts 1=1<!T 1 "orinthians 14=9$ 13D$ and we must be careful not to Afill in the
blan)sB which 9od has #ur#osely left o#en. -ll too often$ we s#end more time trying to su##ly the missing #ieces$
rather than concentrating u#on what 9od has reEealed. &alse reEelation frePuently maNors on 9odJs silence in
Scri#ture. Students of Bible #ro#hecy often try to lay out the scheme of the end times when 9od has deliberately
been Eague$ sometimes by failing to tell us things we would li)e to )now and at other times telling us future eEents
in terms too symbolic to understand.
,e need to be Eery careful not to trust our own logic and reason$ as o##osed to 9odJs clear commandments.
Those who hold to infant ba#tism$ for e%am#le$ reach their conclusions totally by way of analogy and inference.
They conclude that #arents should ba#tiKe their infant children$ although there is not one *ew Testament
command to do so$ and not one clear e%am#le of it being #racticed by the early church. ,hile . a##reciate much of
the teaching and insights offered by those who hold to a reformed or coEenant theology$ . am greatly troubled that
none of their foundational coEenants are s#ecifically named as such in the Bible$ and that the coEenants which are
identified Cthe *oahic$ -brahamic$ osaic$ DaEidic$ and *ew coEenantsD are not giEen #ro#er em#hasis.
Inferenes and human logi should never take preedene over divine derees and ommandments. Some of the
"orinthian saints were able to set aside the decree of the Merusalem "ouncil and eat meat offered to idols$ based
u#on their reasoning by hea#ing inference u#on inference$ starting with diEine truth and ending in disobedience.
Paul instructs us to subordinate our reasoning Coften #uffed u# and distorted by our #rideD to diEine commands =
A,e are destroying s#eculations and eEery lofty thing raised u# against the )nowledge of 9od$ and we are ta)ing
eEery thought ca#tiEe to the obedience of "hristB C3 "orinthians 12=6D.
There are two Eastly different )inds of reasoningFone we should avoid li)e the #lague$ and the other we
should #ractice and #erfect. The first )ind of reasoning is the reasoning of un#elief leading to diso#ediene. The
seond is the reasoning of faith unto o#ediene. +Ee #racticed the formerT -braham the latter.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
14) True Spirituality: A Study of 1 Corinthians
9od instructed -dam and +Ee not to eat of the tree of the )nowledge of good and eEil$ warning them that to do
so would result in death. Satan Puestioned +Ee in such a way as to cast a doubt on 9odJs character and on :is
command. She was forbidden to eat of the tree of the )nowledge of good and eEil. She was to trust 9od and to obey
:im by giEing u# an illicit means to )nowledge. -s she loo)ed at this one forbidden tree$ she came to loo) u#on it
as desirable$ and thus she ate of it. +Ee trusted in her own reasoning$ and she consePuently disobeyed 9od.
-braham reasoned unto obedience. -braham )new that 9od had #romised this son in his and SarahJs old age$
when they were Aas good as dead$B so far as bearing children was concerned. *eEertheless$ he )new that 9od was
the "reator$ the 7ne who called what did not e%ist into e%istence. :e contem#lated his own body and that of his
wife Sarah$ dead as they both were so far as bearing children$ and chose to belieEe 9odJs #romise$ in s#ite of what
he saw CRomans '=11<33D. Late in his life$ -braham was commanded by 9od to offer u# his son .saac as a
sacrifice. -braham once again contem#lated the situation in the light of who 9od was. :e )new that when he and
Sarah were as good as dead with regard to bearing children$ 9od gaEe them a son anyway. Their son was born as
from the dead. -nd so$ when 9od commanded him to sacrifice his son .saac$ -braham )new this son was the
means to fulfill 9odJs #romises. :e also )new that 9od was able to bring life to Cor throughD the dead$ and so he
reasoned from his wal) with 9od$ and from the ,ord of 9od$ that 9od was able to raise eEen the dead C:ebrews
11=19D. -#raham reasoned #y faith unto o#ediene. This is the )ind of reasoning 9od wants of us. :e does not
want "hristians to sto# thin)ingT :e wants "hristians to thin) biblically$ to thin) with a renewed mind$ so as to
haEe sound Nudgment$ and thus to obey 9odJs commands Csee Romans 13=1<4f.D. ,e "hristians do not thin) too
muchT we thin) too little$ and when we do thin)$ we often thin) humanly$ unto unbelief and disobedience. Let us
think more, with a renewed mind, and aording to ,od6s 8ord, unto o#ediene to *is ommands.
14)
#esson 1?:
%hen a Ri)ht May $e %ron)
*1 Cor+ -:1,93.
Introdu'tion
8ears ago$ . found it necessary to deal with the Social Security office in -ustin. ,hen . #honed to describe my
situation and to see) an answer as to what . should do$ the woman who too) my call began trying to find a category
in which to #lace me. "ertain o#tions were o#en to those classified as Aministers$B and this was the category about
which . was inPuiring. .mmediately$ the woman as)ed if . was an Aordained minister.B ,hen . told her A*o$B she
was obEiously troubled. . belieEe she then as)ed if . was the A#astorB of the church where . serEed. -gain$ . had to
say A*o$B to which she res#onded$ A,hen you get to be a real minister$ call me bac).B
The "orinthians haEe the same #roblem with the classification of an Aa#ostle.B The "orinthians could well say
to Paul$ A,hen you get to be a real a#ostle$ contact us again.B Some of the "orinthians haEe seEeral #roblems with
PaulJs a#ostleshi#. The first is PaulJs message. PaulJs message is sim#listic C"hrist crucifiedD$ and it is one that
does not find general acce#tance. "eond$ PaulJs methods are una##ealing. :e does not Cindeed$ he will notD use
the #ersuasiEe techniPues of some$ which many find a##ealing. :is s#eech is far from eloPuent$ and this is by
choice. Finally$ Paul does not charge for his serEices. They thin) that no one worth their salt would teach and
#reach for nothing$ because after all$ you get what you #ay forO
PaulJs a#ostleshi# is under fire$ but this is not PaulJs #rimary reason for writing 1 "orinthians 9. This ninth
cha#ter of PaulJs first +#istle to the "orinthians is the center#iece of three cha#ters deEoted to the Puestion they
raise about eating meat offered to idols Csee 5=1D. .n reality$ there is really nothing to inPuire about concerning this
matter$ because the Merusalem "ouncil has decreed that meats offered to idols are forbidden for the 9entile saints
Csee -cts 16=35<39T 31=36D. Paul chooses not to mention this$ but to tem#orarily grant the #remise of some that
meat offered to idols is #ermissible for the AstrongB "hristian. +Een if the )nowledge of the Astronger brotherB
freed him to eat idol<meat$ loEe should constrain him to aEoid it for the sa)e of his Awea)erB brother. Since foods
do not determine oneJs standing before 9od$ eating this meat does not ma)e one the better for it$ nor does
abstaining from eating it hinder oneJs wal) with 9od. The "hristian who wal)s in loEe will abstain from any
liberty which hinders another belieEer.
*ow$ in cha#ter 9$ Paul #resses further this o#tion of refraining from oneJs rights by illustrating it from his
own life and ministry. :e first sets out to #roEe$ without a doubt$ that he is an a#ostle and that as such$ he has the
right to eat and drin) at the e%#ense of those to whom him ministers. :aEing done so$ he then e%#lains why he has
chosen to refuse this right$ at great #ersonal cost. *ot being su##orted at the e%#ense of those to whom Paul
ministers is 1D the basis for antici#ated rewards related to his ministry and$ C3D a means by which the gos#el can be
#roclaimed more effectiEely.
PaulJs #ractice in this matter of eating and drin)ing at the e%#ense of others is giEen to the "orinthians and to
us as an e%am#le. .t sets the benchmar) for those who are truly s#iritual. Let us listen and learn$ and then #ut these
truths into #ractice$ motiEated by loEe for the SaEior and for our fellowman.
Paul0s Apostleship De'lared and De&ended
*-:1,9.
1 -m . not freeI -m . not an a#ostleI :aEe . not seen Mesus our LordI -re you not my wor) in
the LordI 3 .f to others . am not an a#ostle$ at least . am to youT for you are the seal of my
a#ostleshi# in the Lord.
Paul ma)es two claims here$ which are the basis for rights he will surrender in his serEice to the "orinthians
as a serEant of "hrist. :e does not need to defend one of these claimsT the other will be e%tensiEely defended. The
first claim is obEiously not challenged by the "orinthians. Paul is a free man and not a slaEe. -s a free citiKen of
the Roman +m#ire$ he has great liberties. .n Eerse 19$ Paul tells his readers that in s#ite of his freedom$ he has
made himself a slaEe to all men.
The seond right Paul claims is that of an a#ostle. This claim is challenged or doubted by a number of the
"orinthians$ some of whom claim a#ostolic authority themselEes=
6 &or . consider myself not in the least inferior to the most eminent a#ostles. 1 But eEen if . am
uns)illed in s#eech$ yet . am not so in )nowledgeT in fact$ in eEery way we haEe made this
eEident to you in all things. ! 7r did . commit a sin in humbling myself that you might be
e%alted$ because . #reached the gos#el of 9od to you without chargeI S 13 But what . am doing$
. will continue to do$ that . may cut off o##ortunity from those who desire an o##ortunity to be
regarded Nust as we are in the matter about which they are boasting. 14 &or such men are false
a#ostles$ deceitful wor)ers$ disguising themselEes as a#ostles of "hrist C3 "orinthians 11=6<!$
13<14D.
Because of the sim#licity C"hrist crucifiedD of PaulJs message and of his method of deliEery$ some are ashamed
of Paul and see) leadershi# from others$ who haEe a more #o#ular method and message. They also Puestion PaulJs
a#ostolic authority because he does not charge for his serEices.
PaulJs words in the first Eerses of cha#ter 9 are intended to remind the "orinthians that Paul truly is an
a#ostle$ with full a#ostolic authority. :e is an a#ostle on a #ar with the other 11 a#ostles of our Lord. Some
Cincluding myselfD go so far as to say Paul is 9odJs re#lacement for Mudas$ and thus the 13th of the 13 a#ostles. The
a#ostles are men who were witnesses to the resurrection of our Lord Csee -cts 1=31<33T 3=43T 4=16$ etc.D. Paul too
claims to haEe AseenB the resurrected Lord Mesus. :is uniPue conEersion e%#erience ma)es him a witness of the
resurrection$ li)e the other a#ostles Csee -cts 9=1<9T 33=1'D. PaulJs first words in this e#istle concern his diEinely
a##ointed a#ostleshi#= APaul$ called as an a#ostle of Mesus "hrist by the will of 9od$ and Sosthenes our brotherB C1
"orinthians 1=1D.
.f anyone should be conEinced of PaulJs a#ostleshi#$ it is the "orinthians. They are the fruit of his a#ostolic
labors. :e is the one who came$ sowing the seeds of the gos#el. Those who are now loo)ed u# to as leaders are
rea#ing the fruits of what Paul has sown. -s an a#ostle$ he came #reaching "hrist crucified$ and as a result of his
ministry$ many of the "orinthians come to faith. They are the seal$ the #roof$
1
of his a#ostleshi#. 7thers might
Puestion PaulJs a#ostleshi#$ but surely not the "orinthians.
Paul0s Ri)hts as an Apostle
*-:3,?.
4 y defense to those who e%amine me is this= ' Do we not haEe a right to eat and drin)I 6 Do
we not haEe a right to ta)e along a belieEing wife$ eEen as the rest of the a#ostles$ and the
brothers of the Lord$ and "e#hasI 1 7r do only Barnabas and . not haEe a right to refrain from
wor)ingI
PaulJs a#ostleshi# is under attac). Some are actually e.amining him CEerse 4D. This term is used of Mesus being
e.amined by Pilate CLu)e 34=1'D$ of Peter and Mohn on trial C-cts '=9D$ and of Paul being interrogated by the
Romans C-cts 35=15D. ,e )now that Paul is also being e.amined by the "orinthians=
4 But to me it is a Eery small thing that . should be e%amined by you$ or by any human courtT in
fact$ . do not eEen e%amine myself. ' &or . am conscious of nothing against myself$ yet . am not
by this acPuittedT but the one who e%amines me is the Lord C1 "orinthians '=4<'D.
.t should not come as a sur#rise that the all<wise "orinthians set themselEes aboEe Paul$ Nudging his
s#irituality C3 "orinthians 12=1D$ his ministry$ and eEen his a#ostleshi#.
The "orinthians are PaulJs wor) C9=1D$ and thus it is only right that he should be su##orted by them. Paul does
not s#ea) of Asu##ortB or Amoney$B but rather of his Ari)ht to eat and drin(.B Su##orting an itinerate #reacher is
#rimarily a matter of giEing him room and board Csee -cts 11=16T 4 Mohn 6<5D. Paul uses Afood and drin)B for good
reason$ because the issue at hand is the eating of meat offered to idols. Paul first claims the right to Aeat and
drin(B at the e%#ense of the "orinthians$ and then e%#lains why he refrains from doing so. Throughout this
cha#ter$ the imagery of eating and drin)ing is maintained in PaulJs e%am#les and #roof te%ts.
PaulJs right as an a#ostle to Aeat and drin(B e%tends not only to himself$ but to a wife. -s an a#ostle$ he has
the right to be married and to ta)e his wife along with him as he #roclaims the gos#el. Those to whom he ministers
haEe the obligation to #roEide both he and his wife with food and drin). This$ as Paul #oints out$ is the case with
all of the other 11 a#ostles. 7nly Paul and Barnabas haEe chosen not to e%ercise this right.
1
A- VsealJ was im#ortant in an age when many could not read. - mar) stam#ed on clay$ or wa%$ or some
similar substance$ was first of all a mar) of ownershi#$ and then a means of authentication.B Leon orris , The
First Epistle of &aul to the Corinthians C9rand Ra#ids= ,m. B. +erdmans Publishing "om#any$ 1911D$ #. 143.
Lesson 1): 0hen a 2ight ,ay Be 0rong 14
PaulJs words here$ lin)ing his right to eat and drin) and his right to Alead aboutB a wife$ strongly im#ly one of
the reasons Paul chooses to remain single. .f Paul does not e%ercise his right to be #roEided with his meals Cand
lodgingD$ then he is in no #osition to su##ort a wife. :e is willing to A#ay the #riceB of his conEictions$ but he does
not wish for a wife to suffer the hardshi#s he has chosen to endure.
Being an a#ostle then is haEing the right to be su##orted by those to whom he ministers. :is right to Are&rain
&ro1 4or(in)B Cat a secular NobD enables him to deEote himself to those to whom he ministers$ his A4or( in the
#ordB CEerse 1D. -ll of the other a#ostles e%ce#t Barnabas haEe chosen to e%ercise the right to be su##orted and to
lead about a wife. Paul and Barnabas haEe gone aboEe and beyond the call of duty. They haEe chosen not to
e%ercise their rights in these matters.
Paul0s Apostoli' Ri)hts Supported
*-:;,19a.
! ,ho at any time serEes as a soldier at his own e%#enseI ,ho #lants a Eineyard$ and does not
eat the fruit of itI 7r who tends a floc) and does not use the mil) of the floc)I 5 . am not
s#ea)ing these things according to human Nudgment$ am .I 7r does not the Law also say these
thingsI 9 &or it is written in the Law of oses$ A8ou shall not muKKle the o% while he is
threshing.B 9od is not concerned about o%en$ is :eI 12 7r is :e s#ea)ing altogether for our
sa)eI 8es$ for our sa)e it was written$ because the #lowman ought to #low in ho#e$ and the
thresher to thresh in ho#e of sharing the cro#s. 11 .f we sowed s#iritual things in you$ is it too
much if we should rea# material things from youI 13 .f others share the right oEer you$ do we not
moreI
.n Eerses !<13$ Paul amasses an oEerwhelming collection of #roofs for his right as an a#ostle to be #roEided
food and drin) by those to whom he ministers. .n Eerse !$ Paul cites three e%am#les from the secular world of wor)
to show that the wor)er in each case e%#ects to eat of the fruit of his wor). .n each of these three cases$ the
occu#ation is a biblical image a##lied to the "hristian minister. .n +#hesians 1$ Paul s#ea)s of the "hristian life in
terms of s#iritual warfare and describes 9odJs #roEisions in terms of the armor of the soldier. .srael is li)ened to a
Eineyard$ the #eo#le of 9od as Eine tenders Csee .saiah 6T atthew 32=1<11T 31=44<'1D. The image of the she#herd
is a##lied not only to our Lord Ce.g.$ Mohn 12D$ but also to those who minister Csee 1 Peter 6=1<6D. .n Eerses 5<13a$
Paul turns to the 7ld Testament Law$ as setting down the #rinci#le of su##ort. - little later$ in the ne%t #aragra#h$
Paul offers further #roof. There$ Paul turns to those engaged in tem#le ministry CEerse 14D. The final #roof$ which
is sufficient on its own$ is the teaching of our Lord :imself CEerse 1'D.
Paul turns to three occu#ations in which the wor)er labors with the e%#ectation of eating or drin)ing from the
fruit of his labor. The soldier does not haEe time to #roduce his own rations$
3
and so they are #roEided for him. The
keeper of the Eineyard e%#ects to eat some of the gra#es and to drin) some of the wine he has labored to #roduce.
The shepherd tends the floc) with the e%#ectation that he can drin) of the mil) of the floc). .n eEery case$ the
laborer e%#ects to eat or drin) some of the fruits of his labor.
These are basically secular e%am#les. Some might obNect that Paul is not s#ea)ing so much from diEine
wisdom$ as from that which is merely human. Paul therefore turns to the 7ld Testament Scri#tures$ #articularly to
the Law of oses$ where we read this instruction= A8ou shall not muKKle the o% while he is threshingB
CDeuteronomy 36=4<'D.
7ne hardly e%#ects this te%t to bear u#on the situation in "orinth. .t is an 7ld Testament te%t$ not a *ew
Testament instruction. .t is addressed to the ancient .sraelites$ as they are about to #ossess the land of "anaan. .t is
a command which was handed down to the .sraelites by oses$ recorded in the Law of oses. .t is a #assage
which refers to o%en$ not to #reachers. The only thing it a##ears to haEe in common with PaulJs to#ic in our te%t is
that it is a reference to foodFfood for the o%en.
PaulJs use of this 7ld Testament commandment is most instructiEe$ not only for its teaching$ but as an e%am#le
of PaulJs method of inter#reting and a##lying the 7ld Testament Scri#tures. Paul indicates that his use of this te%t
is not an indirect or secondary a##lication of the te%t$ but a direct a##lication. :e informs us that 9od did not giEe
this command because of :is great com#assion on animals Cthough :e is com#assionate toward :is creaturesD$ but
rather as an instruction #rimarily for us. :e is s#ea)ing Aalto)ether &or our sa(e.B Since the o% labors by treading
the grain$ #roducing food for man$ it should not be muKKled$ so that it may #arta)e of the food which is the fruit of
its labors. .n other words$ this commandment was giEen to the .sraelites to teach them the #rinci#le that the
3
The term em#loyed here does not Nust refer to money$ which the soldier is #aid$ but to Athat #art of a
soldierJs su##ort giEen in #lace of #ay Qi.e. rationsR S .B ThayerJs 9ree) Le%icon$ #. '!1.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
15# True Spirituality: A Study of 1 Corinthians
Ala2orer is 4orthy o& his 4a)es$B and should therefore benefit from his labors by being allowed to eat some of the
grain.
By the way$ this #rinci#le which 9od set down for the .sraelites$ and which Paul sets down for the "orinthians$
is #racticed by the more #rogressiEe and successful businesses of our time. .t is )nown as A#rofit sharing.B .f an
auto wor)er is only #aid a certain amount of money #er hour$ he may lac) the motiEation to wor) hard and to
#roduce as many cars Cat as high a PualityD as #ossible. But when this same wor)er is giEen a share of the #rofits$
he is motiEated to #roduce PualitatiEely and PuantitatiEely$ because the better he does his Nob$ the more he will
benefit from his labors.
The laborer should labor in ho#e$ in the e%#ectation of benefiting from the fruit of his labors. The #lowman$
who #re#ares the field for sowing$ and the thresher Cthe o%D$ should both benefit from their labors. .n all of the
e%am#les Paul has named so far$ the laborer has benefited directly from the food which his labor has hel#ed to
#roduce. The o% labors to thresh the grain$ and thus is giEen the freedom to eat some of the same grain. .n PaulJs
case$ it is different. :e labors among the "orinthians in s#iritual things. :e has the right to benefit from them in a
material way. .f he labors in the greater Cs#iritualD wor)$ then surely he will do so in the ho#e of benefiting in the
lesser CmaterialD wor) of the "orinthians. Paul reminds them that they are already #racticing this #rinci#le. -t the
time of PaulJs writing$ some who labored among the "orinthians were also being su##orted materially by the
saints. .f these late comers Cthe rea#ersD can e%#ect to benefit materially from the "orinthians$ how much more so
the earliest comers$ the sowers$ li)e Paul and BarnabasI
Paul0s Ri)hts7 !is Re4ards7 and the ospel
*-:192,93.
*eEertheless$ we did not use this right$ but we endure all things$ that we may cause no hindrance
to the gos#el of "hrist. 14 Do you not )now that those who #erform sacred serEices eat the food
of the tem#le$ and those who attend regularly to the altar haEe their share with the altarI 1' So
also the Lord directed those who #roclaim the gos#el to get their liEing from the gos#el. 16 But .
haEe used none of these things. -nd . am not writing these things that it may be done so in my
caseT for it would be better for me to die than haEe any man ma)e my boast an em#ty one. 11 &or
if . #reach the gos#el$ . haEe nothing to boast of$ for . am under com#ulsionT for woe is me if . do
not #reach the gos#el. 1! &or if . do this Eoluntarily$ . haEe a rewardT but if against my will$ .
haEe a stewardshi# entrusted to me. 15 ,hat then is my rewardI That$ when . #reach the gos#el$
. may offer the gos#el without charge$ so as not to ma)e full use of my right in the gos#el. 19 &or
though . am free from all men$ . haEe made myself a slaEe to all$ that . might win the more. 32
-nd to the Mews . became as a Mew$ that . might win MewsT to those who are under the Law$ as
under the Law$ though not being myself under the Law$ that . might win those who are under the
LawT 31 to those who are without law$ as without law$ though not being without the law of 9od
but under the law of "hrist$ that . might win those who are without law. 33 To the wea) . became
wea)$ that . might win the wea)T . haEe become all things to all men$ that . may by all means
saEe some. 34 -nd . do all things for the sa)e of the gos#el$ that . may become a fellow #arta)er
of it.
This right$ clearly established by 9od in the 7ld Testament Law of oses$ eEident in the world of PaulJs day$
and #racticed by his fellow a#ostles$ Paul Calong with BarnabasD chooses to set aside rather than use it to his
adEantage. :e does this at great #ersonal e%#ense$ and thus Paul states in Eerse 13 that it is necessary for he and
Barnabas to Aendure all thin)s.B PaulJs refusal to e%ercise his rights results in the adEersities and difficulties he
has already described in cha#ter '= ATo this #resent hour we are both hungry and thirsty$ and are #oorly clothed$
and are roughly treated$ and are homelessT and we toil$ wor)ing with our own handsT when we are reEiled$ we
blessT when we are #ersecuted$ we endureB C1 "orinthians '=11<13D. PaulJs decision to set aside his right to su##ort
is costly. .t is a cost he #ur#oses to endure$ and this for the sa)e of the gos#el of Mesus "hrist.
:ow does declining financial su##ort remoEe a hindrance to the adEance of the gos#el of "hristI &or one
thing$ PaulJs wor) as a tent<ma)er #uts him in touch with the lost. Preachers often liEe in a )ind of seclusion$
finding it difficult to get close enough to the lost to be a testimony. ,or)ing in the secular wor) #lace #uts one in
contact with #eo#le$ heathen #eo#le who need to hear the gos#el. ,or)ing in the secular wor) #lace giEes one the
o##ortunity to be a witness by the Puality of our wor) and of our relationshi#s. *ot see)ing or ta)ing funds from
#eo#le is something which ta)es the world by sur#rise. ,e all )now that many unbelieEers$ not to mention many
"hristians Cincluding most of usD$ roll our eyes when we hear the teleEangelists on teleEision as)ing oEer and oEer
for money. Paul is a man who not only refuses to e%ercise his right to be su##orted by the "orinthians$ but often
15#
Lesson 1): 0hen a 2ight ,ay Be 0rong 151
labors so that he can su##ort the needy. .n doing this$ Paul sets himself a#art from many of the religious charlatans
of his day and causes #eo#le to loo) u#on him and his message with a measure of res#ect.
.f Paul has not already made his #oint about haEing the right as an a#ostle to eat and drin) at the e%#ense of
the "orinthians$ Paul now giEes two final #roofs of this right in Eerses 14 and 1'. The first is his reference to the
tem#le wor)ers$ who by Eirtue of their labor obtain a share of the tem#le offerings. ,hether this is in the #agan
tem#les of that day$ or whether in the .sraelitesJ tem#le in Merusalem$ the right of those who labor in this religious
wor) is obEious.
The final argument Paul offers in su##ort of his a#ostolic right of food and drin) is the teaching of our Lord
:imself= ASo also the Lord directed those who #roclaim the gos#el to get their liEing from the gos#elB CEerse 1'D.
The Puestion the scholars as) is this= A,here does our Lord teach thisIB . thin) :is teaching of this #rinci#le
is Eery clear in :is sending out of the disci#les=
1 -nd :e called the twelEe together$ and gaEe them #ower and authority oEer all the demons$ and
to heal diseases. 3 -nd :e sent them out to #roclaim the )ingdom of 9od$ and to #erform
healing. 4 -nd :e said to them$ ATa)e nothing for your Nourney$ neither a staff$ nor a bag$ nor
bread$ nor moneyT and do not eEen haEe two tunics a#iece. ' -nd whateEer house you enter$ stay
there$ and ta)e your leaEe from there. 6 -nd as for those who do not receiEe you$ as you go out
from that city$ sha)e off the dust from your feet as a testimony against them.B 1 -nd de#arting$
they began going about among the Eillages$ #reaching the gos#el$ and healing eEerywhereB CLu)e
9=1<1D.
1 *ow after this the Lord a##ointed seEenty others$ and sent them two and two ahead of :im to
eEery city and #lace where :e :imself was going to come. 3 -nd :e was saying to them$ AThe
harEest is #lentiful$ but the laborers are fewT therefore beseech the Lord of the harEest to send out
laborers into :is harEest. 4 9o your waysT behold$ . send you out as lambs in the midst of wolEes.
' "arry no #urse$ no bag$ no shoesT and greet no one on the way. 6 -nd whateEer house you
enter$ first say$ VPeace be to this house.J 1 -nd if a man of #eace is there$ your #eace will rest
u#on himT but if not$ it will return to you. ! -nd stay in that house$ eating and drin)ing what
they giEe youT for the laborer is worthy of his wages. Do not )ee# moEing from house to house. 5
-nd whateEer city you enter$ and they receiEe you$ eat what is set before youT 9 and heal those in
it who are sic)$ and say to them$ VThe )ingdom of 9od has come near to you.J 12 But whateEer
city you enter and they do not receiEe you$ go out into its streets and say$ 11 V+Een the dust of
your city which clings to our feet$ we wi#e off in #rotest against youT yet be sure of this$ that the
)ingdom of 9od has come near.J 13 . say to you$ it will be more tolerable in that day for Sodom$
than for that cityB CLu)e 12=1<13D.
7ur Lord :imself is su##orted in :is ministry Csee Lu)e 5=1<4D$ and :e li)ewise e%#ects :is disci#les to be
su##orted by those who benefit from their #reaching and ministry of healing. The church is taught by the a#ostles
that it is obligated to care for the needs of those who minister the ,ord of 9od Csee 9alatians 1=1T 1 Timothy 6=1!<
15D.
Paul refrains from receiEing this su##ort from the "orinthians for two #rimary reasons$ which he articulates in
Eerses 16<34. First, &aul refrains from e.erising his right to #e supported #eause his resulting sarifiial servie
will #ring him a reward. Paul is called as an a#ostle. -s such$ it is his duty to #roclaim the gos#el$ a duty of which
he was informed at the time of his conEersion. &or him to carry out his duty by #reaching the gos#el is not serEice
worthy of a s#ecial reward. ,e are e%#ected to fulfill our duty Csee Lu)e 1!=9<12D. ,hen we e%ceed the s#eed limit$
we can e%#ect to be giEen a traffic citation and to #ay a fine. But when we obey the s#eed limit$ we haEe no right to
e%#ect a #olice officer to #ull us oEer$ #raise us for our obedience$ and then reward us with a W32 bill. 7ur duty is
what we are rePuired and e%#ected to do$ for which there is no ho#e of reward.
The rewards come when we act AaboEe and beyond the call of duty.B - number of years ago$ a #lane crashed
shortly after ta)e off in ,ashington$ D. ". .t was a cold winter day$ and there was ice on the Potomac RiEer into
which the #lane crashed. - number of rescue wor)ers rushed to the scene$ and Puite of few of the #assengers were
rescued. *one of the emergency wor)ers were cited for their braEery$ eEen though they ris)ed their liEes to rescue
some of the crash Eictims. 7ne man was singled out for #raise by the media. This man ha##ened to be nearby when
the air#lane crashed. :e was watching the rescue efforts from one ban) of the riEer when he noticed a women in
the icy water in front of him. any of the media were there$ cameras rolling as #eo#le were sin)ing in the frigid
waters. They didnJt seem to thin) of throwing down their cameras and Num#ing into the riEer to hel# someone. But
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
15" True Spirituality: A Study of 1 Corinthians
this man did Num# into the riEer$ ris)ing his life to #ull the woman to shore. :e was #raised for his actions because
they were not rePuiredT they were aboEe and beyond the call of duty.
- "hristian is not really free to refrain from #roclaiming the gos#el. .t is our duty to do so. ,hen we tell
others about "hrist$ we should not e%#ect to be rewarded for doing so. .f we wish to be rewarded$ we must do
something aboEe and beyond our duty. PaulJs duty is to #reach the gos#el$ and his right is to be su##orted in so
doing. But when Paul chooses to set aside this right to food and drin)$ he enters into the realm of Eoluntary
sacrifice$ and thus into the realm where he can antici#ate a diEine reward. Surrendering our rights is a basis for
rewards$ and so Paul gladly surrenders his right to be su##orted.
&aul6s seond reason for setting aside his rights to food and drink is to promote the gospel. 7nce in Eerse 19
and again in Eerse 34$ Paul tells us that this is his reason for abstaining from the free e%ercise of his right to be
su##orted=
19 &or though . am free from all men$ . haEe made myself a slaEe to all$ that . might win the
more.
34 -nd . do all things for the sa)e of the gos#el$ that . may become a fellow #arta)er of it C1
"orinthians 9=19$ 34D.
The first statement$ in Eerse 19$ is a reference to PaulJs freedom. :e is not a slaEe. :e is$ indeed$ a AnatiEe
Roman citiKen$B a man born free as a Roman citiKen$ as o##osed to those who haEe #urchased their citiKenshi#$ or
to those who are slaEes and haEe no rights as Roman citiKens Csee -cts 33=33<39D. This liberty and these rights$
Paul gladly surrenders$ thus becoming the slaEe of all men wheneEer this adEances the cause of "hrist.
4
.n Eerse 34$ Paul again draws attention to the fact that he sets aside his liberties or rights when doing so is for
the sa)e of the gos#el. The gos#el is an offense to the unbelieEer$ and only when chosen of 9od and Puic)ened by
the S#irit will men be able to get #ast the offense of the gos#el to be saEed. ,hateEer liberties Paul can sacrifice$ he
will sacrifice$ in order to adEance the gos#el. -s much as #ossible$ Paul will accommodate the Mews$ so that they
might come to "hrist. Li)ewise$ when Paul is among the 9entiles$ he refrains from any liberties which they find
offensiEe$ so that they might more easily hear and heed the gos#el. To those under the Law$ he see)s to conduct
himself in a way that does not offend their sensitiEities$ so that they might come to "hrist. To those 9entiles not
under the 7ld Testament Law$ Paul li)ewise adNusts his conduct$ so that they might not needlessly be offended$ and
turn away from the gos#el as they turned away from him.
,hat Paul is saying here in Eerses 19<34 is similar to what the writer to the :ebrews writes=
1 Therefore$ since we haEe so great a cloud of witnesses surrounding us$ let us also lay aside
eEery encumbrance$ and the sin which so easily entangles us$ and let us run with endurance the
race that is set before us$ 3 fi%ing our eyes on Mesus$ the author and #erfecter of faith$ who for the
Noy set before :im endured the cross$ des#ising the shame$ and has sat down at the right hand of
the throne of 9od C:ebrews 13=1<3D.
There are Asins 4hi'h easily entan)le usB in our "hristian wal). These must be #ut aside because they are
sins. But other things are not sinsT they are encumbrances. These hinder us from e%celling in the race we are
running. Thus the author urges us to set these encumbrances aside.
Paul is saying nearly the same thing$ or at least a##lying the same #rinci#le. .f the goal of the "hristian is the
salEation of souls$ then the "hristian should willingly set aside anything which hinders this goal. Some of our
rights or liberties as "hristians may actually be hindrances to the goal of winning souls. &or Paul$ being married
and being su##orted by the church were hindrances to his mission as a called a#ostle. "onsePuently$ he ha##ily set
them aside$ )nowing that this not only enhances his ministry$ but increases his rewards.
.t is Eitally im#ortant for you to understand that in Eerses 19<34 Paul is not teaching= A,hen in Rome$ do as
the Romans do.B Paul is not s#ea)ing about the sins of others with which he is willing to #artici#ate. Paul is
tal)ing about accommodating himself to the wea)nesses of the lost$ by surrendering any liberties which might
#roEe offensiEe to them and thus hinder his #reaching of the gos#el. 7ne might be inEited to ma)e a gos#el
#resentation in a retirement home. 7ne could go with drums$ guitars$ and an electronic )eyboard. But it is #ossible
that an organ or #iano accom#animent would be receiEed more readily. ,hy insist on your rights$ when #racticing
them might needlessly alienate someone who is lost$ )ee#ing them from hearing the gos#elI Paul is willing to
sacrifice the free e%ercise of any liberty if doing so will further the gos#el. *eEer will Paul thin) of committing a
4
,e must also #oint out that Paul sometimes insists on his rights as a Roman citiKen$ but this is only
when it is for the good of the gos#el Csee -cts 11=46<'2T 33=33<39D.
15"
Lesson 1): 0hen a 2ight ,ay Be 0rong 15/
sin in order to identify with the lost. 7ne does not need to win an alcoholic to "hrist by getting drun) with him$ or
to conEert a drug addict by getting high with him. .t is one thing to commit a sin in the name of furthering the
gos#elT it is Puite another to sacrifice a liberty for the sa)e of the gos#el.
Con'lusion
It may #e needless to say, #ut I will nonetheless say it again as I onlude this message( This passage proves
that &aul has the right to #e supported in his ministry, and that he also has the privilege of not e.erising it, for
his own #enefit /his reward1 and for the advane of the gospel. This te.t does not teah that individuals or
hurhes have the right not to support those who preah.
.n our te%t$ Paul has s#ent a great deal of time defending his right as an a#ostle to be su##orted Cto eat and
drin)D by those to whom he ministers. :e has s#ent no time attem#ting to defend his status as a free man Cnot a
slaEeD. ,hy is there this em#hasis on his rights as an a#ostleI First, #eause his apostleship is #eing hallenged
#y some in Corinth, espeially #y those who are false apostles /see 2 Corinthians 001. Paul will not giEe ground on
the matter of his a#ostleshi#$ because he will not surrender the truth of the gos#el to those who would change it.
"eond, &aul emphasiEes his rights as an apostle #eause these rights are the most evident and least disputed.
-side from Paul and Barnabas$ all of the other a#ostles not only su##ort these rights$ they e%ercise them in their
ministries. .f anyone wishes to challenge Paul on the matter of being su##orted$ they will also haEe to ta)e on Peter
and all the rest of the 11. The Ali2ertyB to eat idol<meats$ claimed by some "orinthians and e%#osed by Paul in
cha#ter 5$ is based on Eery thin reasoning$ which is directly o##osed to the decree of the Merusalem "ouncil Cwhich
includes the a#ostlesD. Paul wants his Ari)htB to be understood as indis#utable$ before he goes on to decline it for
the sa)e of the gos#el.
/01 &aul6s use of the <ld Testament in our te.t has muh to teah us a#out the role of the <ld Testament
"riptures in the life of the 'ew Testament saint. ,e dare not write off any #ortion of the 7ld Testament Scri#tures
as irreleEant to our liEes. Paul tells us that this #assage in Deuteronomy 36=' was Aalto)etherB written for our
edification and instruction. :e directly a##lies it to his right to su##ort as an a#ostle. ,hile we are not .sraelites$
liEing in the #romised land under the osaic "oEenant$ the commandments found in the Law of oses are
neEertheless a##licable to us. Behind the commandment$ there is a #rinci#le$ and that #rinci#le should not be
oEerloo)ed or set aside.
Let me see) to illustrate what . mean from another 7ld Testament command$ giEen three times in the Law of
oses= A8ou shall bring the choice first fruits of your soil into the house of the Lord your 9od. 8ou are not to boil a
)id in the mil) of its motherB C+%odus 34=19T see also 4'=31T Deuteronomy 1'=31D.
This Sunday has been set aside by many eEangelical churches as the Asanctity of human life Sunday$B because
of the slaughter of millions of unborn children through abortion$ legaliKed by the decision of the Su#reme "ourt
oEer 32 years ago in the case of Boe v. 8ade. This case$ incidentally$ was filed in Dallas by a cou#le of young law
students. ARoeB is a #seudonym for the woman who was denied an abortion and then filed suit against the
#rosecutor$ :enry ,ade.
7ne may not immediately see the releEance of this ancient command to abortion$ but it is Eery real and direct.
The .sraelites were commanded neEer to boil a )id in its motherJs mil). *ow what were the chances in ancient
times that this would eEer ha##enI This command$ li)e the command not to muKKle the o%$ was giEen to teach a
Eery im#ortant #rinci#le. 9od did not care any more for the mother goat or the young )id than :e did the o%. 9od
wanted to teach an im#ortant truth. - she goat or cow becomes AfreshB Cthat is$ she begins to giEe mil)D when she
deliEers her offs#ring. The motherJs mil) is #roEided to #reserEe the life of the offs#ring and to #romote its health
and growth. To boil a )id in its motherJs mil) is to A#rofaneB the mil) by causing it to serEe a #ur#ose e%actly the
o##osite of what 9od intended. :ow can one destroy the life of a )id with the Eery mil) intended to #reserEe and
#romote its lifeI .t would be a great traEesty.
The motherJs womb is a haEen for the unborn child. .t is a #lace of safety$ a #lace where the life of the unborn
child is #rotected from danger. The womb is the #lace where the child who has been conceiEed can grow to the
#oint where it can enter into the world and liEe inde#endently of the motherJs body. :ow horrid to thin) that there
are now abortion clinics which #ros#er by inEading this #lace of safety$ this sanctuary of human life$ and destroy
that life. :ow unnatural it is that the mother who has giEen life to this unborn child now sets out to destroy it$
when her body is designed to #rotect it. This ancient commandment$ which seems so out of #lace in the modern
world$ stands before our society to condemn it for the eEil of abortion.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
154 True Spirituality: A Study of 1 Corinthians
/21 &aul teahes us that we should willingly forego the e.erise of any right whih would prove to #e a
hindrane to the gospel. ,e can see this #rinci#le at wor) in the #erson and wor) of our Lord. .t was eEident in
this incident$ recorded by atthew=
3' -nd when they had come to "a#ernaum$ those who collected the two<drachma ta% came to
Peter$ and said$ ADoes your teacher not #ay the two<drachma ta%IB 36 :e said$ A8es.B -nd when
he came into the house$ Mesus s#o)e to him first$ saying$ A,hat do you thin)$ SimonI &rom
whom do the )ings of the earth collect customs or #oll<ta%$ from their sons or from strangersIB
31 -nd u#on his saying$ A&rom strangers$B Mesus said to him$ A"onsePuently the sons are e%em#t.
3! But$ lest we giEe them offense$ go to the sea$ and throw in a hoo)$ and ta)e the first fish that
comes u#T and when you o#en its mouth$ you will find a stater. Ta)e that and giEe it to them for
you and eB Catthew 1!=3'<3!D.
Mesus$ as the Son of 9od$ had eEery right to consider :imself e%em#t from the tem#le ta%. :e had eEery right
not to #ay this ta%. -nd yet$ :e did #ay it$ lest the e%ercise of :is rights hinder the #reaching of the gos#el. :is
message brought much offense to the Mews$ but :e would not add to the offense by the e%ercise of a right which
could easily be set aside.
The greatest e%am#le of the #rinci#le of setting aside oneJs rights for the sa)e of the gos#el is seen in the
incarnation of our Lord and in :is sacrificial death for the sins of men=
6 :aEe this attitude in yourselEes which was also in "hrist Mesus$ 1 who$ although :e e%isted in
the form of 9od$ did not regard ePuality with 9od a thing to be gras#ed$ ! but em#tied :imself$
ta)ing the form of a bond<serEant$ and being made in the li)eness of men. 5 -nd being found in
a##earance as a man$ :e humbled :imself by becoming obedient to the #oint of death$ eEen
death on a cross. 9 Therefore also 9od highly e%alted :im$ and bestowed on :im the name
which is aboEe eEery name$ 12 that at the name of Mesus eEery )nee should bow$ of those who are
in heaEen$ and on earth$ and under the earth$ 11 and that eEery tongue should confess that Mesus
"hrist is Lord$ to the glory of 9od the &ather CPhili##ians 3=6<11D.
Some wrongly conclude that what our Lord set aside in :is coming to the earth was some #ortion of :is deity.
+esus is fully divine and fully human. *e did not set aside any of *is deity to ome to this earth as a man= *e
simply added perfet humanity to *is deity. ,hen Paul s#ea)s of our Lord em#tying :imself$ :e does not mean
that Mesus became less than the 9od :e was in heaEen$ seated at the &atherJs right hand. :e means that when Mesus
came to the earth as the 9od<man$ :e surrendered :is rights as 9od. *e did not ease to #e ,od= *e set aside *is
rights as ,od. -nd because of this$ you and .$ along with eEery belieEer$ haEe been forgiEen of our sins and entered
into eternal life. .t is at this #oint of sacrificing :is rights that our Lord$ li)e Paul$ enters into the #lace of blessing
and reward. -nd so Paul s#ea)s not only of our LordJs resurrection and ascension$ but also of :is being highly
e%alted with a name higher than any other name. Mesus$ who surrendered :is rights and stoo#ed lower than any
7ld Testament saint could eEer imagine$ was also e%alted higher than any could imagine$ as a result of :is
sacrifice.
.t is the surrender of our LordJs rights which ma)es salEation #ossible for you. :aEe you receiEed the gift of
salEation which our LordJs sacrifice made #ossibleI .f not$ . inEite you to receiEe :is gift of salEation now. Aou
simply need to onfess that you are a sinner, deserving of ,od6s eternal punishment, and to reeive #y faith the
forgiveness of sins and divine righteousness whih our Lord aomplished through *is death, #urial, resurretion
and asension to the Father. -nd if you haEe receiEed this gift$ then you are obligated to wal) in our LordJs ste#s$
willingly setting aside your rights$ for the adEancement of the gos#el Csee 1 Peter 3=15<36D.
/41 In the light of &aul6s words in 0 Corinthians G, many of the things he has written earlier ome into sharper
fous. .n cha#ter '$ Paul s#ea)s of his suffering and humiliation$ contrasted with the #ride and lofty attitude of the
"orinthians. ,e can now see that Paul e%#erienced what he did for the sa)e of the gos#el. Those "orinthians who
began to loo) down on the gos#el because of Paul are dead wrong. PaulJs attitudes and actions are com#letely consistent
with the gos#el. To distance themselEes from Paul is to stand a#art from the gos#el as well.
.n 1 "orinthians 1$ Paul s#ea)s of the "orinthians going to court with one another. ,e can now understand
why. They are intent not only on #racticing their rights$ but in #rotecting and #reserEing them. Law courts are
about rights. .f the "orinthians will not sacrifice their rights for the good of their brethren and for the adEancement
of the gos#el$ we would e%#ect to see them in the courts$ where rights can be #rotected. Later in cha#ter 1$ Paul
writes that while all things might be lawful$ all things do not edify. ,e now can see that cha#ter 9 is a much fuller
e%#lanation of his words in cha#ter 1. -nything which causes a wea)er brother to stumble Ccha#ter 5D or which
hinders the adEancement of the gos#el should be set aside.
154
Lesson 1): 0hen a 2ight ,ay Be 0rong 155
PaulJs words in cha#ter ! about marriage and about staying single also come into shar#er focus. &or one to
follow PaulJs e%am#le regarding su##ort$ it would be a Eirtual necessity to remain single. ,hen one sets aside the
right to su##ort$ he nearly always sets aside the right to Alead about a wife.B arriage is a #riEilege$ a right$ and as
such$ it is also that which can be set aside$ for the edification of others and for the #romotion of the gos#el. *o
wonder Paul can s#ea) of not see)ing to gain the full measure of all that life has to offer. -nd no wonder Paul can
s#ea) as he does in cha#ter ! about being content with the status of a slaEe. +Een one born free$ as Paul was$
should be willing to ma)e himself the slaEe of men by surrendering those rights which hinder the gos#el.
/51 &aul6s teahing in hapter G sheds light on those who insist upon e.erising their alleged right to eat meat
offered to idols in hapter ;. &or many$ the rePuirements of the Law or of any *ew Testament commands$ are the
high water mar) of s#irituality. To )ee# the rules is to be s#iritual. To e%ercise eEery right not forbidden by the
rules Cor made #ossible by finding a way around the rulesD is also the e#itome of s#irituality. -Eoiding what is
#rohibited and begrudgingly doing what is commanded is as far as the legalist will go. The Law is the sto##ing
#lace for the legalists$ who will then indulge themselEes in their liberties. &or Paul$ it is Nust the o##osite. The
rePuirements of the Law are the starting #oint. The bare minimum is what the Law rePuires or forbids. To abide
within the Law is not #roof of s#irituality or the basis for rewards. Rewards can be ho#ed for only when one goes
aboEe and beyond the rePuirements of the Law Cis this not what Mesus s#ea)s about in the Sermon on the ountID.
7ne should thin) of acting sacrificially only when one willingly giEes u# the e%ercise of a right$ for the sa)e of a
brother or for the sa)e of the gos#el. Those who thin) themselEes s#iritual for )ee#ing the rules are wrong. The
Law set the starting #oint$ not the sto##ing #oint.
Let me see) to illustrate what . mean. The Law called for men to tithe. . do not wish to get into all the
intricacies of what contributions the Law rePuired. 8ou should )now$ howeEer$ that in addition to the rePuired
offerings and gifts$ there were the free<will offerings. Those who belieEe in tithing often ta)e #ride in the fact that
they giEe their 12 #ercent. -s . understand PaulJs words in our te%t$ giEing what is re)uired is not a basis for
rewards. 7ur rewards begin when we willingly choose to giEe sacrificially$ beyond the tithe. This is what the
"orinthians do$ and this is why Paul commends them for doing so Csee 3 "orinthians 5=1<16D. .t is also why Paul
indicates that what he encourages them to do is not a commandFit is beyond the rePuirements$ entering into the
area of true sacrifice Csee 5=5D.
/71 &aul6s words should #e seriously pondered #y those enamored with the teahings of the hurh growth
movement. This moEement has the lofty goal of drawing men and women to church and to faith in "hrist. The
trouble with this moEement is that growth in numbers becomes the measure of s#irituality and success. Too many
churches who #ursue church growth are willing to sacrifice the gos#el to get growth. .s the LordJs table offensiEe
or una##ealing to the lost$ they sayI Then let us do away with it$ or hide it away in some obscure time and #lace$ so
that the lost will be attracted to church. -re the doctrines of 9odJs holiness$ manJs sin$ and eternal torment
una##ealing to the lost$ they sayI Then #lay them down. See) to lure the lost to faith without these essentials$ and
let them learn the Afine #rintB of the gos#el later. -lthough Paul s#ea)s to us about surrendering our rights for the
sa)e of the gos#el$ we are more inclined to surrender the gos#el for the sa)e of our rights. Let the church growth
moEement Cand all the rest of usD ta)e heedO
/91 &aul6s words also hallenge the urrent mindset that those who are spiritual are those who have a >full@
time ministry.? . cannot tell you how many times . haEe seen and heard words and actions which betray the
#resence of a two<story s#irituality. Those who are really s#iritual go to seminary or deEote themselEes to full<time
ministry. .f this is so$ then Paul must not be all that s#iritual. *o wonder some "orinthians challenge his
s#irituality C3 "orinthians 12=1<3D. PaulJs s#irituality is eEidenced by his willingness to sacrifice his rights for the
sa)e of the gos#el. 7ne such right is that of haEing a full<time ministry. Let us beware of false standards of
s#irituality. Let those who thin) they will be more effectiEe by ministering Afull<timeB #ause to reflect on PaulJs
A#art<timeB ministry$ for the sa)e of the gos#el.
/:1 &aul6s teahing in 0 Corinthians G sheds new light on the matter of pleasing ,od. Pleasing 9od does not
result from merely )ee#ing the rules. Pleasing 9od comes from #ersonal sacrifice$ for the glory of 9od$ the good of
others$ and the adEance of the gos#el. any "hristians tal) about A)nowing the will of 9od.B ,hat they really
want is a rule boo)$ much li)e that of the scribes and Pharisees of MesusJ day. They want to )now what is right and
what is wrong. They want to aEoid only what is sin and to enNoy eEerything else. They want the "hristian life all
s#elled out in terms of doJs and donJts. They want to )now all the donJts$ so that they can indulge themselEes in the
doJs. Paul informs us that 9od is #leased when we ANust say noB to the things which could be a Ayes.B 9od is
#leased when we choose to refrain from a right because of our loEe for 9od and for our brother$ and because we do
not want to hinder the adEance of the gos#el. This is why . belieEe 9od does not lay down more doJs and donJts. :e
wants to giEe us as many liberties as #ossible$ and then to see what we are willing to sacrifice for the gos#el and for
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
15) True Spirituality: A Study of 1 Corinthians
:is glory. &leasing ,od goes far #eyond keeping the rules. &leasing ,od #egins when we have kept the rules, and
when we start to sarifie our rights for the sake of the gospel. ay 9od cause us to reflect on this te%t$ and on its
many im#lications for our liEes$ for our good and :is glory.
15)
#esson 1;:
#essons "ro1 the Present and the Past
*1 Cor+ -:98L1::1:.
Introdu'tion
y Dad told me one time that a #reacher comes across better when he has that Alean$ hungry loo).B . thin) my
Dad has something there$ and unfortunately . wish . had that loo) now as . attem#t to e%#ound these Eerses in the
ninth and tenth cha#ters of 1 "orinthians. . feel something li)e the woman in a weight loss grou#$ who made this
confession. She had lost a great deal of weight and was Eery #leased with herself. 7ne of her bad habits had been
sto##ing at a donut sho# eEery morning on her way to wor). There$ she consumed more than her share of fat grams
and calories. *ow that she had gotten control of her eating$ she was elated. 7n the way to wor) one morning$ she
was #assing by the donut sho# where she had failed so many times. 7n an im#ulse$ she turned in to the sho#. This
time$ it was going to be different. She was going to order a cu# of coffee$ and nothing else$ and #roEe to herself that
she finally had control of her eating.
She ordered her cu# of coffee and sat down to drin) it. There$ across the table from her$ was a man who was
not showing the same self<control. :e was drin)ing coffee and eating donuts coEered with #owdered sugar.
Suddenly$ he stood u# and left the tableFleaEing one sugar<coEered donut sitting on the table right in front of her.
.t was too muchO She could not let this donut go to waste. She snatched it u# and snarfed it down$ dro##ing tell<
tale eEidences of the sugar all oEer the front of her dress. Then$ to her horror$ the man returned. :e had not left at
all$ but only gotten u# to refill his cu#. :ow could she deny that she had eaten his donutI :ow could she e%#lainI
-ll of us struggle with self<control. So do the "orinthians. .n our te%t$ Paul draws together all of his #reEious
admonitions concerning the character and the conduct of the "orinthian saints. There are diEisions and strife$ with
many loo)ing down u#on Paul as an a#ostle and u#on his sim#listic gos#el of "hrist crucified. There is immorality
o#enly #racticed by some of the saints$ and some so Eile that eEen the #agan "orinthians are shoc)ed. "hristians
there are defensiEe of those things they consider their liberties$ and they loo) to the secular law courts to #rotect
their legal rights. Some "hristians in "orinth are see)ing to deal with immorality.
.n the immediate conte%t$ Paul has been dealing with the Puestion of meats offered to idols. This issue is first
raised in cha#ter 5. &or the moment$ Paul allows their #remises to stand unchallenged. These are= C1D they haEe the
right to eat meat offered to idols since there is only one 9odT C3D they are wiser and stronger than those who haEe
scru#les against eating such meats$ and C4D because this is their right$ they haEe no reason not to e%ercise it. Paul
deals with the last #remise first. .n cha#ter 5$ Paul indicates that their right to eat meat$ based on their
A(no4led)eB is to be set aside for the sa)e of their A4ea(erB brethren. To insist on e%ercising their rights by
eating such meat to the detriment of their brother is not wal)ing in loEe.
.n the first 34 Eerses of cha#ter 9$ Paul contrasts his attitudes and actions with those who insist on eating these
meats. :e conclusiEely #roEes his right to Aeat and drin(B at the e%#ense of the brethren to whom he ministers by
citing biblical su##ort from the 7ld Testament law$ from secular life$ from the #ractice of his fellow<a#ostles$ and
from the teaching of our Lord. .n s#ite of his undeniable right to Aeat and drin(B at the e%#ense of others$ Paul
sets this liberty aside$ so that his ministry of the gos#el will be enhanced. They insist on e%ercising a ArightB which
is wrong$ and no right at allT Paul sets aside a ArightB that is indis#utable.
-t Eerse 3' of cha#ter 9$ Paul begins to a##roach the subNect of eating meats offered to idols from a Eery
different #ers#ectiEe. :is #oint is #owerfully made$ but it goes eEen beyond the issue of eating certain meats. PaulJs
words in our te%t a##ly to eEery one of the #roblems of the "orinthian church mentioned in cha#ters 1<9. Paul will
show his readers that the "orinthiansJ #roblems are not new$ but sim#ly a re#etition of the #roblems faced by the
ancient .sraelites$ as they made their way from +gy#t to the #romised land. :e will also sum u# all of these
common #roblems and show that they haEe a common denominator$ that all are sins of self<indulgence.
The #roblems of the ancient .sraelites to which Paul refers$ and the #roblems at "orinth which Paul has
e%#osed$ are #recisely the same #roblems you and . face as "hristians today. Let us listen to PaulJs words and learn$
for to do so will aEoid much needless failure in our "hristian liEes.
All A 2ut One A
*-:98,9;.
3' Do you not )now that those who run in a race all run$ but only one receiEes the #riKeI Run in
such a way that you may win. 36 -nd eEeryone who com#etes in the games e%ercises self<control
in all things. They then do it to receiEe a #erishable wreath$ but we an im#erishable. 31 Therefore
. run in such a way$ as not without aimT . bo% in such a way$ as not beating the airT 3! but . buffet
my body and ma)e it my slaEe$ lest #ossibly$ after . haEe #reached to others$ . myself should be
disPualified.
The "orinthians who feel free to eat meat offered to idols thought that they were wiser and more s#iritual than
their A4ea(er 2rethren.B .t is their su#erior )nowledge on which their liberty to eat idol<meat is based. PaulJs
words in our te%t must sting= ADo you not (no4 A <B
1
.f this is not enough$ he will also say in Eerse 1 of cha#ter
12$ AI do not 4ant you to 2e una4are7 2rethren A +B These smug saints #rided themselEes on their )nowledge of
the 7ld Testament$ as seen from PaulJs words in cha#ter 5$ Eerses '<1. But they are ignorant. Paul ta)es them bac)
to some im#ortant lessons they missed. But first Paul introduces this concluding section by an illustration from the
.sthmian games.
3
any run as contestants in a race$ but there is only one winner. ,e )now that to be true from our own
e%#erience with the Su#er Bowl. The San Diego "hargers found little consolation in coming in second. They are as
deflated as the Dallas "owboys$ who lost to the San &rancisco &orty<*iners the wee) before. +Eery contestant in
the race see)s nothing less than to win the race. 7nly one runner receiEes the #riKe. The "orinthians should do no
less than the contestants in the .sthmian gamesFthey should run in such a way as to win.
Paul is not tal)ing about salEation here. :e is not urging the lost to wor) hard in order to reach the goal of
winning their salEation. :e is challenging the "orinthian saints to striEe to fulfill their calling as saints. PaulJs
words here should be understood in the light of his words elsewhere$ along with those of Peter=
4 Suffer hardshi# with me$ as a good soldier of "hrist Mesus. ' *o soldier in actiEe serEice
entangles himself in the affairs of eEeryday life$ so that he may #lease the one who enlisted him
as a soldier. 6 -nd also if anyone com#etes as an athlete$ he does not win the #riKe unless he
com#etes according to the rules C3 Timothy 3=4<6D.
6 But you$ be sober in all things$ endure hardshi#$ do the wor) of an eEangelist$ fulfill your
ministry. 1 &or . am already being #oured out as a drin) offering$ and the time of my de#arture
has come. ! . haEe fought the good fight$ . haEe finished the course$ . haEe )e#t the faithT 5 in the
future there is laid u# for me the crown of righteousness$ which the Lord$ the righteous Mudge$
will award to me on that dayT and not only to me$ but also to all who haEe loEed :is a##earing C3
Timothy '=6<5D.
1 Therefore$ . e%hort the elders among you$ as your fellow elder and witness of the sufferings of
"hrist$ and a #arta)er also of the glory that is to be reEealed$ 3 she#herd the floc) of 9od among
you$ e%ercising oEersight not under com#ulsion$ but Eoluntarily$ according to the will of 9odT and
not for sordid gain$ but with eagernessT 4 nor yet as lording it oEer those allotted to your charge$
but #roEing to be e%am#les to the floc). ' -nd when the "hief She#herd a##ears$ you will receiEe
the unfading crown of glory C1 Peter 6=1<'D.
Races are not won automatically. The athlete who wins out#erforms his fellow<athletes$ who also want to win.
The athlete who wins the race is that indiEidual who most wants to win$ who #ur#oses to win$ and who is willing
to #ay the #rice for winning. The thing which sets a winning athlete a#art from the rest is his self<control. This
1
This is similar to the Puestion our Lord as)ed the Mewish religious leaders= A!a5e you not read A <B
See atthew 13=4$ 6T 19='T 33=41.
3
The .sthmian games were Aheld eEery two years under the #atronage of "orinth and second only to the
7lym#ics.B They Awere e%traEagant festiEals of religion$ athletics$ and the arts$ attracting thousands of com#etitors
and Eisitors from all oEer the em#ire. .ts s#onsors and greater athletes were honored in .sthmia itself by
monuments$ statues$ and inscri#tions. Paul would haEe been in "orinth during the 9ames of -.D. 61 Cin the
S#ringD. Since there were no #ermanent facilities for Eisitors until the Second "entury -.D.$ they had to stay in
tents. Broneer C##. 6$ 12D conNectures that Paul would haEe had am#le o##ortunity to #ly his trade and share the
gos#el with the crowds Eisiting the 9ames of that year.B 9ordon D. &ee, The First Epistle to the Corinthians$ The
'ew International Commentary$ &. &. Bruce$ 9eneral +ditor C9rand Ra#ids= ,illiam B. +erdmans Publishing
"om#any$ 195! Qre#rint$ 1994RD$ #. '44$ fn. 1.
Lesson 1*: Lessons 3ro1 the %ast and the %resent 15
self<control is not sim#ly eEident in the race$ nor is it restricted only to the realm of athletics. The winning athlete
disci#lines eEery area of his life so that he may win the race. The winning athlete will not stay u# late watching
teleEision or going out$ because his body needs rest. :e will not eat li)e eEeryone else$ because many foods will
only ma)e him fat and flabby. +Eery as#ect of the athleteJs life is disci#lined$ so that he may win the #riKe.
.f such disci#line characteriKes the athlete in the .sthmian games$ how much more should the "hristian be
willing to e%ercise self<control to Awin the raceB set before himI .n the Second "entury -.D.$ the crown awarded
the winner of the race was of #ine or of withered celery.
4
The "hristian striEes to win an eternal$ unfading crown.
:ow much more effort and sacrifice should we be willing to ma)e in order to win so great a crownI
All A 2ut T4o
*1::1,>.
1 &or . do not want you to be unaware$ brethren$ that our fathers were all under the cloud$ and all
#assed through the seaT 3 and all were ba#tiKed into oses in the cloud and in the seaT 4 and all
ate the same s#iritual foodT ' and all dran) the same s#iritual drin)$ for they were drin)ing from
a s#iritual roc) which followed themT and the roc) was "hrist. 6 *eEertheless$ with most of them
9od was not well<#leasedT for they were laid low in the wilderness.
&rom the .sthmian games held near "orinth$ Paul turns to the first generation of .sraelites to leaEe +gy#t$
cross through the Red Sea$ and begin to ma)e their way toward the #romised land. These ancient .sraelites of 7ld
Testament times are the counter#arts of the "orinthians and "hristians today. Paul refers to them as A our &athersB
C12=1D. ,hile there are differences between .srael and the church$ Paul wants his readers to sense the continuity.
Their e%#eriences are not that different from our own$ and their failures are Nust li)e ours.
There were those in "orinth who loo)ed u#on themselEes as AstrongB in the faith$ and who loo)ed down u#on
others as Awea).B Those who thin) themselEes AstrongB are those whom Paul is showing to be wea)$ and whom he
will shortly warn that their oEer<confidence may lead to their own downfall C12=13D. These "orinthians$ li)e their
Mewish counter#arts Csee atthew 4=5<12T Romans 9=1<6f.T 11=1!<3'T 9alatians 3=16D$ seemed to thin) their
#riEileges guarantee that they would not fall$ and that they would surely AwinB the race before them. Paul turns
their attention to the first generation of .sraelites to leaEe +gy#t$ showing that while they were granted blessings
which closely #arallel those of the *ew Testament saints$ they neEertheless fail to enter into the #romised land.
Their bodies were strewn throughout the wilderness$ and while all those who left +gy#t e%#erience 9odJs diEine
#roEisions$ only two finished their course by entering into the #romised land Csee *umbers 1'=42<43D.
.n the first fiEe Eerses of cha#ter 12$ Paul follows the same general theme he has introduced in 9=3'<3!$ where
he #oints out that in a race$ all run$ but one wins. *ow$ in 12=1<6 he turns to the ancient .sraelites and #oints to the
blessings which all e%#eriencedT yet most failed to enter the land$ dying instead in the wilderness. The first blessing
was that of diEine deliEerance$ or we might say salEation. -ll were under the cloud$ and all #assed through the sea.
.n so doing$ the .sraelites esca#ed from their ca#tiEity$ and the army which #ursued them #erished. -s the .sraelites
loo)ed bac) u#on the Red Sea$ through which they had Nust #assed and which now caEes in u#on their enemies$
they must haEe thought to themselEes$ A,eJre saEed.B The *ew Testament #arallel is the salEation from sin and
death through our identification with "hrist by faith.
The seond blessing which all the .sraelites e%#erienced was that of Aba#tism.B +ssentially$ ba#tism refers to
identification with something. The term was used of a garment which was immersed in a die$ which identified with
it by ta)ing on that color. The .sraelites of old were Aba#tiKedB too$ in a sense. They were enEelo#ed by the cloud
and also by the sea as they followed oses. -s water ba#tism Cby immersionD symboliKes our identification with
"hrist in :is death$ burial$ and resurrection Csee Romans 1=4T 9alatians 4=3!D$ so .sraelJs immersion in the cloud
and in the sea symboliKed their identification with oses$ the one who is a #rototy#e of the essiah to come Csee
Deuteronomy 15=16D.
.sraelJs third blessing was a counter#art to the LordJs Su##er or communion. -t communion$ we eat of the
bread$ and we drin) of the wine. The bread symboliKes the sinless body of our Lord. The wine symboliKes the blood
which :e shed on our behalf$ cleansing us from sin. The .sraelites of old were blessed with eating and drin)ing
which foreshadowed the communion we now celebrate by eating the bread and drin)ing the wine. They all ate of
the s#iritual food. This food was the manna$ which 9od miraculously #roEided for the .sraelites for '2 years. 7ur
Lord indicated that :e was li)e this manna$ only Eastly better$ because :e was the A2read 4hi'h 'o1es do4n out
o& hea5en7 and )i5es li&e to the 4orldB CMohn 1=44D.
4
&ee$ #. '4!$ fn. 32.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
1)# True Spirituality: A Study of 1 Corinthians
The .sraelites of old also had their own Aspiritual drin(.B This drin) was the water 9od miraculously
#roEided oEer the years which they s#ent in the wilderness. Mesus s#o)e of :imself as the source of this A4aterB
Csee Mohn '=!<16T !=4!<49D. PaulJs words in 1 "orinthians 12=' are indeed sur#rising. :ere$ Paul identifies "hrist
as the Aspiritual ro'( 4hi'h &ollo4edB the .sraelites in the wilderness. This is a most amaKing statement. There
are any number of fantastic e%#lanations of what Paul means. The sim#lest way to understand Paul is to recogniKe
that he is not s#ea)ing of a #hysical roc)$ but of a s#iritual roc). "hrist was the source of the water$ #articularly on
those occasions when oses struc) the roc). But more than this$ Paul wants us to )now that "hrist was eEer
#resent with :is #eo#le in their wilderness tre). :e was there to care for :is #eo#le$ to meet their need for water.
9od su#ernaturally #roEided for all of the true needs of all the .sraelites during their '2 years in the
wilderness. :e diEinely #roEided for their salEation$ for their #rotection$ and for their guidance$ by the cloud and
by leading them through the sea. :e Aba#tiKedB them$ identifying them with oses$ :is diEinely a##ointed leader.
9od #roEided for the food and water which these .sraelites rePuired while in the wilderness. 8et in s#ite of all these
diEine #roEisions$ the .sraelites failed to enter into the land. 7nly two of all those wilderness wanderers eEer
entered the land of "anaan. +Een oses was not #ermitted to enter the land. +Een though 9od #roEided for their
essential needs$ they did not #lease 9od$ and they did not enter the land. any left +gy#tT all #artoo) of diEine
blessings and #riEilegesT only two entered the #romised land.
DiEine blessings and #riEileges do not guarantee that one will A4in the ra'e.B *o one can eEer say that they
failed to finish the race because they were not adePuately #roEided for. Those who failed to enter into the #romised
land are those who failed to a##ro#riate 9odJs #roEisions. ore than this$ those who failed to enter into the
#romised land were those who lac)ed self<disci#line$ and who fell due to their self<indulgence. .n Eerses 1<12$ Paul
will identify those s#ecific sins which #lagued the ancient .sraelites$ resulting in their failure to #lease 9od and to
#ossess the land of "anaan. +ach of these failures is a sin of self<indulgence$ and each #oints to a sin which is
#rominent in the "orinthian church of PaulJs day$ as well as in our church today.
Israel0s $esettin) Sins
*1::?,1:.
1 *ow these things ha##ened as e%am#les for us$ that we should not craEe eEil things$ as they
also craEed. ! -nd do not be idolaters$ as some of them wereT as it is written$ AThe #eo#le sat
down to eat and drin)$ and stood u# to PL-8.B 5 *or let us act immorally$ as some of them did$
and twenty<three thousand fell in one day. 9 *or let us try the Lord$ as some of them did$ and
were destroyed by the ser#ents. 12 *or grumble$ as some of them did$ and were destroyed by the
destroyer.
.n Eerse 1$ Paul s#ea)s of the .sraelites as Aour &athers$B stressing the continuity of the #eo#le of 9od$ 7ld
Testament and *ew. *ow$ in Eerse 1$ Paul writes that the e%#eriences of Aour &athersB is for us. :e may eEen be
saying that their e%#eriences are e%am#les of us.
'
-gain$ in Eerse 11$ Paul stresses the im#ortance of these 7ld
Testament stories as they directly bear on our liEes. The overall lesson to #e learned from Israel6s wilderness
wandering is that we should not rave evil things. "raEing eEil things is that self<indulgence which )ee#s us from
Awinning the raceB and which )e#t the .sraelites from entering the land of "anaan. "elf@ontrol is the disipline we
impose on our flesh so that we an win the rae. .n Eerses 1<12$ we will see that Paul lin)s the e%#erience of the
ancient .sraelites directly to the e%#erience of the "orinthians Cand usD. They lac)ed self<control$ and they craEed
eEil things. +ach of the failures Paul highlights from the history of the first generation of .sraelites is a failure of
self<indulgence. -nd each of the failures is associated with eating and drin)ing$ with food. &oodFthat is$ meat
offered to idolsFis still the issue at hand$ and Paul now shows us what we can learn about food and self<
indulgence from the .sraelites of old.
The first o&&ense o& the Israelites7 as 4e ha5e already 1entioned7 is J'ra5in) e5il thin)s+K This seems to be
a general heading under which the other failures are listed as s#ecific transgressions. This AcraEingB of eEil things
is lin)ed with eating=
1 *ow the #eo#le became li)e those who com#lain of adEersity in the hearing of the LordT and
when the Lord heard it$ :is anger was )indled$ and the fire of the Lord burned among them and
consumed some of the outs)irts of the cam#. S ' -nd the rabble who were among them had
)reedy desiresT and also the sons of .srael we#t again and said$ A%ho 4ill )i5e us 1eat to eat<
6 A,e remember the fish which we used to eat free in +gy#t$ the cucumbers and the melons and
'
&ee C#. '61$ fn. !D indicates that the original e%#ression may Nust as well be rendered Ae%am#lesLty#es for
usB as Ae%am#lesLty#es of us.B Surely we can see ourselEes in the attitudes and actions of the 7ld Testament saints.
1)#
Lesson 1*: Lessons 3ro1 the %ast and the %resent 1)1
the lee)s and the onions and the garlic$ 1 but now our a##etite is gone. There is nothing at all to
loo) at e%ce#t this manna.B ! *ow the manna was li)e coriander seed$ and its a##earance li)e
that of bdellium. 5 The #eo#le would go about and gather it and grind it between two millstones
or beat it in the mortar$ and boil it in the #ot and ma)e ca)es with itT and its taste was as the taste
of ca)es ba)ed with oil. 9 -nd when the dew fell on the cam# at night$ the manna would fall with
it. S 4' So the name of that #lace was called ?ibroth<hattaaEah$ because there they buried the
#eo#le who had been greedy C*umbers 11=1$ '<9$ 4'$ em#hasis mineD.
14 They Puic)ly forgot :is wor)sT They did not wait for :is counsel$ 1' But 'ra5ed intensely
6
in
the wilderness$ -nd tem#ted
1
9od in the desert. 16 So :e gaEe them their rePuest$ But sent a
wasting disease among them CPsalm 121=14<16$ em#hasis mineD.
:ow tragic is this descri#tion of the .sraelites in the wilderness. .t was not that they lac)ed food to eat$ for 9od
#roEided for their bodily needs. They grumbled because they found 9odJs #roEisions unsaEory. They wanted
something tastier$ something s#icier. -nd in so doing$ they came to des#ise 9odJs #roEisions and to longingly loo)
bac) to the days of their slaEery$ as though they were the Agood old days$B sim#ly because they then had tastier
food. The unbridled craEing$ the fleshly desires of the .sraelites which they sought to satisfy$ led to their death in
the wilderness. Self<disci#line would haEe enabled them to finish their course$ to win the race.
The secon' &ailure o& the Israelites in the 4ilderness 4as that o& idolatryC A-nd do not be idolaters$ as
some of them wereT as it is written$ VThe #eo#le sat down to eat and drin)$ and stood u# to PL-8.JB
1 *ow when the #eo#le saw that oses delayed to come down from the mountain$ the #eo#le
assembled about -aron$ and said to him$ A"ome$ ma)e us a god who will go before usT as for this
oses$ the man who brought us u# from the land of +gy#t$ we do not )now what has become of
him.B 3 -nd -aron said to them$ ATear off the gold rings which are in the ears of your wiEes$
your sons$ and your daughters$ and bring them to me.B 4 Then all the #eo#le tore off the gold
rings which were in their ears$ and brought them to -aron. ' -nd he too) this from their hand$
and fashioned it with a graEing tool$ and made it into a molten calfT and they said$ AThis is your
god$ 7 .srael$ who brought you u# from the land of +gy#t.B 6 *ow when -aron saw this$ he built
an altar before itT and -aron made a #roclamation and said$ ATomorrow shall be a feast to the
Lord.B 1 So the ne%t day they rose early and offered burnt offerings$ and brought #eace offeringsT
and the #eo#le sat down to eat and to drin)$ and rose u# to #lay C+%odus 43=1<1D.
,hat is interesting about PaulJs words in reference to idolatry is that when he refers to the incident described
aboEe in +%odus 43=1<1$ he does not mention the fashioning of the golden calf$ but only the fact Cdescribed in Eerse
1D of .sraelJs sitting down Ato eat and to drin($B and then their rising u# Ato play.B The idolatry of the .sraelites
was clearly #rohibited$ and it was a most eEil thing which they did. Paul seems intent u#on #ointing out not only
their idolatry$ but what accom#anied it. Their idolatry was associated with eating and drin)ing. They offered
sacrifices to the idol$ and then they sat down to eat and to drin) of these foods$ which were a #art of the heathen
sacrificial serEice. &ollowing this meal Cincluding the eating of idol<meatD$ they arose to Aplay.B They were not
#laying Aring around the roseyBT the AplayB which is referred to here is se%ual in nature. -nd so both the eating
and drin)ing of things inEolEed with idol worshi# and immorality were a #art of .sraelJs idolatry. 7ne further note
should be made concerning this idol worshi# of the .sraelites$ which oses described in +%odus 43=36= in their
worshi#$ the .sraelites had cast aside all self<control. Their worshi# was not only heathen$ it was unrestrained
indulgence. There was no self<disci#line here$ and this is the )ind of self<indulgence which )e#t the .sraelites from
entering the land.
The thir' &ailure o& the Israelites o& old is that o& i11orality: A*or let us act immorally$ as some of them
did$ and twenty<three thousand fell in one day.B
1 ,hile .srael remained at Shittim$ the #eo#le began to #lay the harlot with the daughters of
oab. 3 &or they inEited the #eo#le to the sacrifices of their gods$ and the #eo#le ate and bowed
down to their gods. 4 So .srael Noined themselEes to Baal of Peor$ and the Lord was angry against
.srael. ' -nd the Lord said to oses$ ATa)e all the leaders of the #eo#le and e%ecute them in
broad daylight before the Lord$ so that the fierce anger of the Lord may turn away from .srael.B 6
6
.n the 9ree) Translation of the 7ld Testament Cthe Se#tuagintD$ the te%ts in *umbers 11 and Psalm 121
em#loy the same root word as Paul has em#loyed twice in 1 "orinthians 12=1. .n Eerse 36$ the #salmist s#ea)s of
their grumbling$ as Paul does in 1 "orinthians 12=12.
1
*otice that the #salmist also mentions the .sraelites #utting 9od to the test$ as Paul does in 1
"orinthians 12=9.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
1)" True Spirituality: A Study of 1 Corinthians
So oses said to the Nudges of .srael$ A+ach of you slay his men who haEe Noined themselEes to
Baal of Peor.B S 9 -nd those who died by the #lague were 3'$222
!
C*umbers 36=1<6$ 9D.
The im#ortant thing to note here is that$ once again$ immorality is Eiewed as a #art of the #ac)age of idolatry.
The .sraelites fell into immorality with the oabite women as they Noined with them in their idol worshi#. The
#eo#le Aate and 2o4ed do4n to their )odsB C36=3D. :ere they were$ sinning so as to be laid low in the wilderness$
and this sin of immorality was lin)ed with idolatry and with the eating of idol<meat.
The fourth &ailure o& the Israelites in the 4ilderness a''ordin) to Paul 4as that o& Jtryin) the #ordK or
Jputtin) the #ord to the test+K A*or let us try the Lord$ as some of them did$ and were destroyed by the
ser#ents.B
There were at least ten such occasions when the .sraelites #ut the Lord to the test Csee *umbers 1'=33D. Some
of these incidents are recorded in the 7ld Testament=
1 Then all the congregation of the sons of .srael Nourneyed by stages from the wilderness of Sin$
according to the command of the Lord$ and cam#ed at Re#hidim$ and there was no water for the
#eo#le to drin). 3 Therefore the #eo#le Puarreled with oses and said$ A9iEe us water that we
may drin).B -nd oses said to them$ A,hy do you Puarrel with meI ,hy do you test the LordIB
4 But the #eo#le thirsted there for waterT and they grumbled against oses and said$ A,hy$ now$
haEe you brought us u# from +gy#t$ to )ill us and our children and our liEestoc) with thirstIB '
So oses cried out to the Lord$ saying$ A,hat shall . do to this #eo#leI - little more and they
will stone me.B 6 Then the Lord said to oses$ APass before the #eo#le and ta)e with you some of
the elders of .sraelT and ta)e in your hand your staff with which you struc) the *ile$ and go. 1
Behold$ . will stand before you there on the roc) at :orebT and you shall stri)e the roc)$ and
water will come out of it$ that the #eo#le may drin).B -nd oses did so in the sight of the elders
of .srael. ! -nd he named the #lace assah and eribah because of the Puarrel of the sons of
.srael$ and because they tested the Lord$ saying$ A.s the Lord among us$ or notIB C+%odus 1!=1<!D
15 -nd in their heart they #ut 9od to the test $y as(in) &ood a''ordin) to their desire CPsalm
!5=15$ em#hasis mineD.
Putting 9od to the test was demanding that 9od meet their #erceiEed needs$ in the way which they demanded.
The Puestion of +%odus 1!=! sums it u#= AIs the #ord a1on) us7 or not<B The way the .sraelites determined 9odJs
#resence among them was by Acounting their blessings.B .f they were thirsty$ they demanded that 9od satisfy that
thirst$ or they threatened not to belieEe :e was with them. -ccording to the #salmist$ they demanded that 9od
su##ly them with the food they craEed to #roEe :e was among them.
The s#ecific instance Paul has in mind is recorded in the Boo) of *umbers=
6 -nd the #eo#le s#o)e against 9od and oses$ A,hy haEe you brought us u# out of +gy#t to die
in the wildernessI &or there is no food and no water$ and we loathe this miserable food.B 1 -nd
the Lord sent fiery ser#ents among the #eo#le and they bit the #eo#le$ so that many #eo#le of
.srael died. ! So the #eo#le came to oses and said$ A,e haEe sinned$ because we haEe s#o)en
against the Lord and youT intercede with the Lord$ that :e may remoEe the ser#ents from us.B
-nd oses interceded for the #eo#le. 5 Then the Lord said to oses$ Aa)e a fiery ser#ent$ and
set it on a standardT and it shall come about$ that eEeryone who is bitten$ when he loo)s at it$ he
shall liEe.B 9 -nd oses made a bronKe ser#ent and set it on the standardT and it came about$
that if a ser#ent bit any man$ when he loo)ed to the bronKe ser#ent$ he liEed C*umbers 31=6<9D.
:ere$ the s#ecific cause for .sraelJs grumbling was the menu. They #ut oses on notice that they were sic) and
tired of the food 9od #roEided. The result was the #lague of fiery ser#ents$ whose #oisonous tongues Cso to s#ea)D
were illustratiEe of the tongues of the .sraelites Ccom#are Psalm 1'2=4T Romans 4=14D.
8ou will remember that SatanJs first tem#tation of our Lord was an effort to entice :im to cause stones to
become bread. 9od had led :im into the wilderness to be without food or water. SatanJs assum#tion was the same
as the .sraelitesFif 9od was really with someone$ they would not lac) anything they needed or desired.
"onsePuently$ Satan sought to #ersuade our Lord to ma)e stones into bread. Later on in :is wilderness testing$
!
There are all )inds of e%#lanations offered for the discre#ancy of 1$222 souls between PaulJs account and
that of oses in *umbers 36. .t may be worth noting that Paul giEes the number as 34$222 who died in one day.
oses tells us that a total of 3'$222 died. Perha#s 34$222 died in a 3'<hour #eriod$ but there were 1$222 more who
died after the initial 3' hours #assed.
1)"
Lesson 1*: Lessons 3ro1 the %ast and the %resent 1)/
Satan sought to conEince our Lord to Num# from the #innacle of the tem#le$ reminding :im of the biblical
assurance of angelic #rotection. Mesus$ still dealing with Satan from the conte%t of the early cha#ters of
Deuteronomy$ reminded Satan of the eEil of #utting 9od to the test$ of trying to ma)e 9od Num# through our hoo#s.
7nce again$ .sraelJs sin of #utting 9od to the test was closely associated with eating and drin)ing.
"inally7 the an'ient Israelites &ailed 2y )ru12lin): A*or grumble$ as some of them did$ and were destroyed
by the destroyer.B
3 -nd the whole congregation of the sons of .srael grumbled against oses and -aron in the
wilderness. 4 -nd the sons of .srael said to them$ A,ould that we had died by the LordJs hand in
the land of +gy#t$ when we sat by the #ots of meat$ when we ate bread to the fullT for you haEe
brought us out into this wilderness to )ill this whole assembly with hungerB C+%odus 11=3<4D.
'1 But on the ne%t day all the congregation of the sons of .srael grumbled against oses and
-aron$ saying$ A8ou are the ones who haEe caused the death of the LordJs #eo#le.B '3 .t came
about$ howeEer$ when the congregation had assembled against oses and -aron$ that they turned
toward the tent of meeting$ and behold$ the cloud coEered it and the glory of the Lord a##eared.
'4 Then oses and -aron came to the front of the tent of meeting$ '' and the Lord s#o)e to
oses$ saying$ '6 A9et away from among this congregation$ that . may consume them instantly.B
Then they fell on their faces. '1 -nd oses said to -aron$ ATa)e your censer and #ut in it fire
from the altar$ and lay incense on itT then bring it Puic)ly to the congregation and ma)e
atonement for them$ for wrath has gone forth from the Lord$ the #lague has begunOB '! Then
-aron too) it as oses had s#o)en$ and ran into the midst of the assembly$ for behold$ the #lague
had begun among the #eo#le. So he #ut on the incense and made atonement for the #eo#le. '5
-nd he too) his stand between the dead and the liEing$ so that the #lague was chec)ed. '9 But
those who died by the #lague were 1'$!22$ besides those who died on account of ?orah C*umbers
11='1<'9D.
.n +%odus 11$ the grumbling of the .sraelites was about food. They recalled the A1eatB they had eaten in
+gy#t and grumbled against oses and 9od for leading them into the desert to starEe them to death. The incident
Paul seems to haEe in mind is recorded in the 11th cha#ter of *umbers. ?orah$ Dathan$ -biram and 362 others
from among the leaders of .srael rose u# against oses$ #rotesting against his #rominence and authority. .n the
eEents that followed$ these rebels were swallowed u# aliEe by the earth$ along with their families C11=35<46D. 9odJs
act of disci#line$ #erformed at the hand of oses$ did not stri)e fear into the hearts of the #eo#le$ who on the
following day grumbled against oses$ blaming him for the deaths of those who had #erished for their rebellion
C11='1D. 7nly the interEention of oses and -aron sto##ed the #lague which commenced against the grumblers$
but not until after 1'$!22 #erished C11='9D.
This incident is es#ecially #ertinent because the grumbling of the .sraelites was occasioned by the e%ercise of
diEine disci#line. The .sraelites blamed oses for the deaths of those who rebelled against 9od. .n the church at
"orinth$ a man is )nown to be guilty of liEing in sin with his fatherJs wife$ yet the "orinthians do nothing about it.
Rather than mourn oEer this sin$ they are #roud of it Csee 1 "orinthians 6=1<6D. Paul$ eEen though at a distance
from them$ e%ercises disci#line on his own$ and urges the church to follow his e%am#le. .f the church at "orinth is
anything li)e the #eo#le of 9od in osesJ day$ they will grumble oEer PaulJs res#onse to sin in the church. -nd
thus the "orinthians find yet another #oint of contact with the ancient .sraelites.
Con'lusion
*ow the real issue is out in the o#en. .t is not really about what is right$ or eEen about oneJs rightsT the issue is
self<indulgence. -ll of the #roblems which haEe been e%#osed in the "orinthian church are really matters of self<
indulgence. The little cliPues are based u#on some )ind of mental self<indulgenceT attaching oneself to a leader
who is slic)$ smooth$ and #restigious means that one gains status in the eyes of his Cor herD #eers. 7ften$ . fear$
AleadersB whom the "orinthians choose to follow are false teachers Csee 1 "orinthians '=1T 3 "orinthians 11D$
whose a##eal is fleshly indulgence Csee 3 Peter 12D. The man liEing in an incestual relationshi# Ccha#ter 6D$ and
those slee#ing with #rostitutes Ccha#ter 1D$ are indulging their flesh$ as are those who go to court to #rotect their
ArightsB Ccha#ter 1D.
The #roblem with the ascetics$ who adEocated abstaining from se% and marriage$ is that their self<flagellation
often leads to greater immorality Csee 1 "orinthians !=6D. The )ind of legalistic self<abuse which the ascetics and
legalists im#ose does not really deal with the flesh. .n the first #lace$ many #ractice a form of Aself<denial$B which
is but a mere outward a##earance. They do it to a##ear s#iritual and thus win the a##lause of their #eers$ thereby
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
1)4 True Spirituality: A Study of 1 Corinthians
indulging themselEes in manJs #raises. ,hile the outward a##earance is that of self<control$ the old lusts are not
really dealt with$ for they are still dee#ly imbedded on the inside=
3 A,hen therefore you giEe alms$ do not sound a trum#et before you$ as the hy#ocrites do in the
synagogues and in the streets$ that they may be honored by men. Truly . say to you$ they haEe
their reward in full. 4 But when you giEe alms$ do not let your left hand )now what your right
hand is doing ' that your alms may be in secretT and your &ather who sees in secret will re#ay
you. 6 -nd when you #ray$ you are not to be as the hy#ocritesT for they loEe to stand and #ray in
the synagogues and on the street corners$ in order to be seen by men. Truly . say to you$ they haEe
their reward in full. 1 But you$ when you #ray$ go into your inner room$ and when you haEe shut
your door$ #ray to your &ather who is in secret$ and your &ather who sees in secret will re#ay you.
! -nd when you are #raying$ do not use meaningless re#etition$ as the 9entiles do$ for they
su##ose that they will be heard for their many wordsB Catthew 1=3<!D.
36 A,oe to you$ scribes and Pharisees$ hy#ocritesO &or you clean the outside of the cu# and of the
dish$ but inside they are full of robbery and self<indulgenceB Catthew 34=36D.
34 These are matters which haEe$ to be sure$ the a##earance of wisdom in self<made religion and
self<abasement and seEere treatment of the body$ but are of no Ealue against fleshly indulgence
C"olossians 3=34D.
,hile self<abasement is futile and fraudulent$ Paul is consistent with the rest of the Bible in calling us to a life
of disci#line. Disci#leshi# is$ after all$ founded on disci#line$ not only in its terminology$ but in its essence and
e%#ression. ,hen Mesus #reached$ :e did not offer an easy #ath nor did :e #romise earthly #ros#erity. :e s#o)e of
ta)ing u# oneJs cross and of selling oneJs #ossessions and hating oneJs family. :e was careful neEer to giEe the
im#ression that following :im was going to be easy. :e did not conceal the Acost of disci#leshi#.B
But more than this$ Mesus :imself #racticed the Eery self<disci#line and self<denial which :e adEocated$ and
which Paul rePuires in our te%t. &rom the Eery beginning$ Mesus )new that :e had come to this earth to serEe$
rather than to be serEed$ and :e gaEe :is life as a ransom for many Car) 12='6D. :e consistently #ur#osed to
fulfill :is calling and to carry out the will of :is &ather. The fulfillment of *is alling was to die a most agoniEing
death on the ross of Calvary, and thus to make atonement for our sins. 'ever was there anyone who #etter
e.emplified the will and self@sarifie to win #etter than our Lord. -nd it is #eause *e ompleted *is ourse that
you and I may fulfill our alling as well. Christ6s vitory over sin, death, and the grave is the #asis for our sure
vitory as well.
7ur LordJs tem#tation in the wilderness$ described by both atthew C'=1<11D and Lu)e C'=1<13D$ is best
understood in the light of those 7ld Testament eEents which Paul calls to our remembrance in our te%t. Throughout
that '2<year #eriod$ the .sraelites were constantly stiff<nec)ed and rebellious. They continually sought to indulge
their fleshly a##etites$ and as a result$ they often rebelled against 9od and were stric)en with Earious disci#linary
#lagues. +%ce#t for two men$ Moshua and "aleb$ the entire generation which crossed through the Red Sea failed to
enter the land of "anaan.
7ur LordJs tem#tation in the wilderness was a deliberate Are#layB of that #eriod of time. -s .srael$ 9odJs
Ason$B was brought forth from +gy#t$ so was our Lord Catthew 3=14<16T see :osea 11=1D. -s .srael was tested in
the wilderness for forty years CDeuteronomy 5=3D$ so was our Lord. But where .srael failed$ our Lord trium#hed. .t
is not by Eirtue of .sraelJs faithfulness that we haEe ho#e$ but by Eirtue of our LordJs faithfulness. .srael was
allowed to hunger and thirst CDeuteronomy 5=4D$ but they craEed eEil things and demanded that 9od giEe them
what their fleshly a##etites desired$ loathing :is #roEision of manna and water. Mesus was content to be hungry and
to thirst$ refusing to turn stones into bread. 7ur Lord succeeded where .srael failed. :is success is the basis for our
salEation$ and thus for our successfully finishing our course. This is the case with Paul=
! . haEe fought the good fight$ . haEe finished the course$ . haEe )e#t the faithT 5 in the future
there is laid u# for me the crown of righteousness$ which the Lord$ the righteous Mudge$ will
award to me on that dayT and not only to me$ but also to all who haEe loEed :is a##earing C3
Timothy '=!<5D.
.t can also be the case for us. This is the basis for PeterJs e%hortation of the elders in his first e#istle=
1 Therefore$ . e%hort the elders among you$ as your fellow elder and witness of the sufferings of
"hrist$ and a #arta)er also of the glory that is to be reEealed$ 3 she#herd the floc) of 9od among
you$ e%ercising oEersight not under com#ulsion$ but Eoluntarily$ according to the will of 9odT and
not for sordid gain$ but with eagernessT 4 nor yet as lording it oEer those allotted to your charge$
1)4
Lesson 1*: Lessons 3ro1 the %ast and the %resent 1)5
but #roEing to be e%am#les to the floc). ' -nd when the "hief She#herd a##ears$ you will receiEe
the unfading crown of glory C1 Peter 6=1<'D.
The 7ld Testament is strewn with the wrec)age of those whose liEes were ruined by self<indulgence. 7ur Lord
and Paul not only call us to a life of self<disci#line and self<denial$ they model it for us. Let us #ur#ose to win the
race$ to finish the course which 9od has set for us. Let us deny ourselEes and disci#line our bodies$ for our own
good$ for the good of our brethren$ and for the adEancement of the gos#el.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
#esson 1=:
#essons %e Must #earn "ro1 Our J"athersK
*1 Cor+ 1::11,18.
Introdu'tion
. had Nust finished #reaching in a humble ethodist church in Baroda$ a city in the state of 9uNarat in north<
western .ndia. The #astor inEited me u#stairs to the humble dwelling where he and his wife liEed$ aboEe the
church. ,hile we were drin)ing a cu# of tea$ a cou#le a##eared at the door. They were inEited in and as)ed to Noin
us at the table. . could tell that they were haEing trouble. The #astor as)ed me if . would mind assisting in
counseling them. This cou#le began to #our out their story. They could not s#ea) a word of +nglish. The #astor
would translate$ as . sought to counsel them. . will neEer forget the sense of AsamenessB in their situation. The
culture was Eastly different from my own in the ,estern world. Their language was a com#lete mystery to me. 8et
eEen before hearing the translation #roEided by the #astor$ . gained a fairly accurate sense of what was going on
between this cou#le. The husband dran)$ and this was obEiously a #art of the #roblem. :e was angry with his wife$
and she was not that ha##y with him.
. was struc) by the AsamenessB . sensed as this unusual counseling session began to unfold. There were so
many differences between this cou#le and their culture and mine$ and yet their #roblems were really the same ones
. constantly face in counseling with cou#les in -merica. *either great distances in s#ace nor in time change men.
This is why seemingly so#histicated "hristians in -merica can read the ancient accounts of .sraelJs e%#eriences in
the wilderness and learn much from them.
Some "orinthians had raised the Puestion of whether or not they were #ermitted to eat meats offered to idols.
.n cha#ter 5$ Paul allowed his readers the lu%ury of assuming$ for the time being$ that they were correct in thin)ing
that Astron)B "hristians could eat meat offered to idols$ and that those who had scru#les about such meats were
A4ea(.B +Een if these su##osedly Astron)B saints did haEe the right to eat meats offered to idols$ they would be
wrong to do so$ Paul taught$ when their liberty became a stumbling bloc) to the wea). ?nowledge should not ta)e
#recedence in such matters$ but loEe. LoEe would neEer e%ercise a liberty at the e%#ense of a brother. +Een if these
Astron)B saints were right doctrinally in assuming they had the liberty of eating meats offered to idols$ they were
found wrong by loEeJs standards when they insisted on e%ercising their rights at the e%#ense of their brother.
.n cha#ter 9$ Paul drew the "orinthiansJ attention to a genuine right Cas o##osed to their incorrect liberty to eat
idol<meatsD= the right to be su##orted as an a#ostle and a minister of the gos#el. -fter su##lying oEerwhelming
su##ort for this right$ Paul reminds his readers that he refused to e%ercise it in his ministry to them. ,hile they of
all #eo#le should be su##orting him$ Paul chose not to be su##orted$ but to #roEide for himself by wor)ing with his
own hands. :e did this so that no one could eEer accuse him of #utting his own interests aboEe those to whom he
ministered. :e refrained from receiEing su##ort so that his #reaching of the gos#el might incur the least resistance
from those who heard it.
:aEing contrasted his decision to forego his right to be su##orted with the insistence of some "orinthians on
e%ercising their rights regardless of its im#act on others$ Paul now turns to the root #roblem of the "orinthians$ the
lac) of self<control. Self<indulgence lay at the root of eEery other "orinthian #roblem mentioned u# to this #oint.
The solution to self<indulgence is self<control. Paul begins by showing how self<control sets the winner of the race
oEer and aboEe all the rest of the runners. :e then turns bac) to the time of .sraelJs wilderness wanderings$ to show
that self<indulgence was the cause of the nationJs failure to reach the #romised land. The same failures which
#reEented the first generation of .sraelites from reaching the #romised land are those which endanger the church
today.
&rom the failure of the .sraelites in the #ast$ Paul draws two lessons for the readers of his +#istle. The first is a
word of warning$ recorded in Eerses 11 and 13. .f so many .sraelites failed to reach their goal des#ite 9odJs
#resence and #roEisions$ we too should not #resume that we will stand in times of testing. Second$ Paul giEes a
word of encouragement and instruction in Eerses 14 and 1'. :e assures us that while falling seems to be the rule in
.sraelJs wilderness wanderings$ it need not be. :e cites seEeral reasons for us to be encouraged in the midst of our
trials and tests. -nd then he concludes by instructing us to flee from idolatry. *ow the cat$ so to s#ea)$ is out of the
bag. Paul in no way sanctioned the eating of meats offered to idols in cha#ters 5 and 9. &inally$ beginning at Eerse
1'$ he e%#lains why idol<meats are deadly and dangerous$ and thus #rohibited. .t will not be until our ne%t lesson
that we will consider Eerse 1' in the light of the Eerses which follow it. &or now$ we will see) to understand it in
the light of those Eerses which #recede it.
7ur #assage contains one of the most well<)nown and often Puoted Eerses in 1 "orinthians=
*o tem#tation has oEerta)en you but such as is common to manT and 9od is faithful$ who will
not allow you to be tem#ted beyond what you are able$ but with the tem#tation will #roEide the
way of esca#e also$ that you may be able to endure it C1 "orinthians 12=14D.
*early all of us understand this Eerse in isolation rather than in the light of its conte%t. .n this lesson$ we will
see) to understand this Eerse in conte%t. Let us loo) to this #assage to warn us and to encourage us$ so that we will
#ur#ose to run to win$ and so that we will flee from eEery form of idolatry.
The Stru'ture o& Our Te@t
7ur te%t contains two maNor elements= C1D PaulJs admonition or warning$ in Eerses 11 and 13T and$ C3D PaulJs
encouragement and instruction in Eerses 14 and 1'. ;erse 11 lays down the #remise of PaulJs lesson in Eerse 13$
introduced by Athere&ore.B ;erse 14 establishes the foundation for PaulJs command in Eerse 1'$ once again
introduced by the word Athere&ore.B The structure of these Eerses can thus be summariKed=
The lin) between .sraelJs e%#erience and the "orinthianJs conductFEerse 11
PaulJs warning$ based u#on .sraelJs failures$ as recorded for the churchFEerse 13
.sraelJs failures need not be our own$ due to the faithfulness of 9odFEerse 14
PaulJs command to flee from idolatryFEerse 1'
Other Cru'ial Te@ts
7ur te%t should be inter#reted and a##lied in the light of two other biblical #assages which bear on the same
subNect. -llow me to bring these te%ts to your attention as we begin this lesson=
1 A-ll the commandments that . am commanding you today you shall be careful to do$ that you
may liEe and multi#ly$ and go in and #ossess the land which the Lord swore to giEe to your
forefathers. 3 -nd you shall remember all the way which the Lord your 9od has led you in the
wilderness these forty years$ that :e might humble you$ testing you$ to )now what was in your
heart$ whether you would )ee# :is commandments or not. 4 -nd :e humbled you and let you be
hungry$ and fed you with manna which you did not )now$ nor did your fathers )now$ that :e
might ma)e you understand that man does not liEe by bread alone$ but man liEes by eEerything
that #roceeds out of the mouth of the Lord. ' 8our clothing did not wear out on you$ nor did your
foot swell these forty yearsB CDeuteronomy 5=1<'D.
3 "onsider it all Noy$ my brethren$ when you encounter Earious trials$ 4 )nowing that the testing
of your faith #roduces endurance. ' -nd let endurance haEe its #erfect result$ that you may be
#erfect and com#lete$ lac)ing in nothing. S 13 Blessed is a man who #erseEeres under trialT for
once he has been a##roEed$ he will receiEe the crown of life$ which the Lord has #romised to
those who loEe :im. 14 Let no one say when he is tem#ted$ A. am being tem#ted by 9odBT for
9od cannot be tem#ted by eEil$ and :e :imself does not tem#t anyone. 1' But each one is
tem#ted when he is carried away and enticed by his own lust. 16 Then when lust has conceiEed$ it
giEes birth to sinT and when sin is accom#lished$ it brings forth death CMames 1=3<'$ 13<16D.
A #esson to #earn "ro1 Our #in( %ith Israel
*1::11,19.
11 *ow QallR
1
these things ha##ened to them as an e%am#le$ and they were written for our
instruction$ u#on whom the ends of the ages haEe come. 13 Therefore let him who thin)s he
stands ta)e heed lest he fall.
The moral failures of the ancient .sraelites brought diEine Nudgment. .n each of the instances of .sraelJs sin$
there was a dire consePuence of diEine Nudgment. Paul means for us to understand that only two of the .sraelites
who esca#ed from +gy#t and #assed through the Red Sea entered into the #romised land$ while the rest died in the
wilderness. But he is not focusing here on those who died of old age in the wilderness$ but on those who were
1
- considerable number of 9ree) manuscri#ts include the word all. This all would include not only all of
the incidents referred to by Paul in Eerses 1<12$ but all of .sraelJs e%#eriences.
Lesson 1+: Lessons 0e ,ust Learn 3ro1 ;ur 93athers: 1)
smitten of 9od for their sin$ those who were Alaid lo4B C12=6D$ A&ellB C12=5D$ and A4ere destroyedB C12=9$ 12D. .n
the light of all this$ . understand PaulJs words in Eerse 11 to read this way$ A*ow all these things ha##ened as an
e%am#le to them$ and they were written for our instruction$ S .B ,hen 9od struc) some of the nation dead for
their sin$ it was meant as a lesson for the rest. .t was an e%am#le to all the rest$ not to follow their #eers in sinning
against 9od by indulging themselEes. The #rinci#le underlying PaulJs words is e%#ressed in the 7ld Testament
Boo) of ProEerbs= A,hen the scoffer is #unished$ the naiEe becomes wiseT But when the wise is instructed$ he
receiEes )nowledgeB CProEerbs 31=11D.
.n addition to instructing the .sraelites not to sin$ the recording of these eEents made it #ossible for those in
future generations to learn from .sraelJs mista)es as well. -ccording to the *-SB$ Paul writes$ AA and they 4ere
4ritten &or our instruction.B This translation is surely amaKing. .n the Boo) of Romans$ Paul also referred to the
7ld Testament Scri#tures when he wrote$ A&or whateEer was written in earlier times was written for our
instrution$ that through #erseEerance and the encouragement of the Scri#tures we might haEe ho#eB CRomans
16='$ em#hasis mineD. :ere$ the 9ree) term which is rendered Ainstru'tionB is the normal term for instruction$
which we would e%#ect. But in 1 "orinthians 12=11$ the term is not that which we would e%#ect to find to conEey
the idea of instruction. .t is$ rather$ the term which Lu)e uses of PaulJs words in -cts$ and which Paul em#loyed in
1 Thessalonians 6=13 and 1'. ATherefore be on the alert$ remembering that night and day for a #eriod of three years
. did not cease to admonish each one with tearsB C-cts 32=41$ em#hasis mineD.
13 But we rePuest of you$ brethren$ that you a##reciate those who diligently labor among you$
and haEe charge oEer you in the Lord and giEe you instrution$
3
14 and that you esteem them
Eery highly in loEe because of their wor). LiEe in #eace with one another. 1' -nd we urge you$
brethren$ admonish the unruly$ encourage the fainthearted$ hel# the wea)$ be #atient with all men
C1 Thessalonians 6=13<1'$ em#hasis mineD.
Surely we can see that AadmonitionB or AwarningB is what Paul had in mind here. The sins of the .sraelites in
the wilderness$ which #roEo)ed 9od to wrath$ should haEe instructed the #eo#le of 9od in ancient times and
serEed to warn us today. The fine #oints of these words may be dis#uted$ but the main #oint Paul wishes to ma)e is
that we should be warned and sobered by the sins of our A&athersB Csee 12=1D$ and the wrath of our &ather.
The a#ostles do not ma)e the distinctions between the 7ld Testament and the *ew which some do today. Some
thin) that because the 7ld Testament Scri#tures were #enned before the coming of "hrist$ they do not measure u#
to the *ew Testament Scri#tures. Some dis#ensationalists minimiKe the im#ortance of the 7ld Testament$ and eEen
the 9os#els. They lin) the 7ld Testament te%ts with Ala4B and contrast them with the *ew Testament Scri#tures
which they associate with A)ra'e.B Paul finds Cand condemnsD legalism$ whether it is found in the 7ld Testament
#eriod or the *ew. Paul$ and Peter as well$ belieEe that the 7ld Testament Scri#tures were written for the benefit of
the *ew Testament saint=
' &or whateEer was written in earlier times was written for our instruction$ that through
#erseEerance and the encouragement of the Scri#tures we might haEe ho#e CRomans 16='D.
5 . am not s#ea)ing these things according to human Nudgment$ am .I 7r does not the Law also
say these thingsI 9 &or it is written in the Law of oses$ A8ou shall not muKKle the o% while he
is threshing.B 9od is not concerned about o%en$ is :eI 12 7r is :e s#ea)ing altogether for our
sa)eI 8es$ for our sa)e it was written$ because the #lowman ought to #low in ho#e$ and the
thresher to thresh in ho#e of sharing the cro#s C1 "orinthians 9=5<12D.
1 *ow these things ha##ened as e%am#les for us$ that we should not craEe eEil things$ as they
also craEed C1 "orinthians 12=1D.
12 -s to this salEation$ the #ro#hets who #ro#hesied of the grace that would come to you made
careful search and inPuiry$ 11 see)ing to )now what #erson or time the S#irit of "hrist within
them was indicating as :e #redicted the sufferings of "hrist and the glories to follow. 13 .t was
reEealed to them that they were not serEing themselEes$ but you$ in these things which now haEe
been announced to you through those who #reached the gos#el to you by the :oly S#irit sent
from heaEenFthings into which angels long to loo) C1 Peter 1=12<13T see also 3 Timothy 4=14<
1!D.
The final statement of 1 "orinthians 12=11 is noteworthy= Aupon 4ho1 the ends o& the a)es ha5e 'o1e.B ,e
are those u#on whom the ends of the ages haEe come. So were the "orinthians$ and they liEed nearly 3$222 years
3
:ere$ the editors of the *-SB giEe a marginal note$ indicating that AadmonitionB may be the #ro#er
rendering. .n Eerse 1'$ the same 9ree) term is now rendered Aad1onish.B
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
1*# True Spirituality: A Study of 1 Corinthians
ago. :ow could they and we both liEe at the Aends o& the a)esBI &rom the #ers#ectiEe of the 7ld Testament saint$
the last days would begin with the coming of the essiah. They$ of course$ did not distinguish between :is first
and :is second comings. ,hen Mesus came to the earth$ died on the cross for lost sinners$ and then was raised from
the graEe and ascended to the &ather$ the last act of 9odJs eternal #lan commenced. .t is a long act$ . grant$ but it is
the final act. -s Peter reminds us$ a thousand years is as one day with 9od C3 Peter 4=5D.
4

The writer to the :ebrews loo)s on the coming of "hrist as the consummation= A7therwise$ :e would haEe
needed to suffer often since the foundation of the worldT but now once at the consummation of the ages :e has been
manifested to #ut away sin by the sacrifice of :imselfB C:ebrews 9=31D. The coming of "hrist was$ to this ins#ired
writer$ the A'onsu11ation o& the a)es$B or in PaulJs words$ the coming of the Aends o& the a)es.B ,hen Paul
writes to the Roman belieEers$ he underscores the urgency of watchful liEing$ in the light of the shortness of the
time=
11 -nd this do$ )nowing the time$ that it is already the hour for you to awa)en from slee#T for
now salEation is nearer to us than when we belieEed. 13 The night is almost gone$ and the day is
at hand. Let us therefore lay aside the deeds of dar)ness and #ut on the armor of light. 14 Let us
behaEe #ro#erly as in the day$ not in carousing and drun)enness$ not in se%ual #romiscuity and
sensuality$ not in strife and Nealousy. 1' But #ut on the Lord Mesus "hrist$ and ma)e no #roEision
for the flesh in regard to its lusts CRomans 14=11<1'D.
,hen we lose sight of the shortness of the time and the fact that we liEe in the end times$ we are tem#ted to
thin) we haEe lots of time$ and thus we become slo##y and sluggardly. This is the Eery thing our Lord warned
against=
'3 -nd the Lord said$ A,ho then is the faithful and sensible steward$ whom his master will #ut
in charge of his serEants$ to giEe them their rations at the #ro#er timeI '4 Blessed is that slaEe
whom his master finds so doing when he comes. '' Truly . say to you$ that he will #ut him in
charge of all his #ossessions. '6 But if that slaEe says in his heart$ Vy master will be a long time
in coming$J and begins to beat the slaEes$ both men and women$ and to eat and drin) and get
drun)T '1 the master of that slaEe will come on a day when he does not e%#ect him$ and at an
hour he does not )now$ and will cut him in #ieces$ and assign him a #lace with the unbelieEersB
CLu)e 13='3<'1D.
"onsistent with PaulJs Eiew of the #eo#le of 9od$ Eerse 11 underscores the continuity of 9odJs #rogram$ 7ld
Testament and *ew. :ere in cha#ter 12$ Paul has referred to the ancient .sraelites as our A&athersB C12=1D. :e has
li)ened their salEation and sanctification in the wilderness to ours. :e has #reEiously C9=9<12T 12=1D and now
C12=11D indicated that our e%#eriences are Eery much the same$ and that we can learn much from those #eo#le of
9od who liEed long before us. -nd now$ by s#ea)ing of the Aends o& the a)esB haEing come$ Paul seems to be
saying that while .sraelJs liberation from +gy#tian slaEery was an early cha#ter in 9odJs #lan for the ages$ we are
those in whose days the eEents of the last cha#ter are ta)ing #lace. .t is one #rogram$ in which both 7ld Testament
.sraelites and *ew Testament belieEers #lay a #art.
The warning$ to which Paul referred in Eerse 11$ is s#elled out in Eerse 13= ATherefore let him who thin)s he
stands ta)e heed lest he fall.B ,e must understand to whom Paul is referring when he warns the one who A thin(s
he stands.B SeEeral obserEations should hel# us to gras# the meaning of PaulJs words=
/01 The terms >stand?
'
and >fall?
6
are not used asually elsewhere in the "riptures, nor are they here. To
AstandB is to #erseEere in the faithT to AfallB is to fall from the faith.
/21 The one who >thinks he stands? is thinking wrongly, for he is in the greatest danger of falling.
/41 The one who wrongly thinks he stands is often the one who thinks he stands strongly. Those who are most
confident that they stand are those who feel strongly about it. The unbelieEing scribes and Pharisees had no doubts
about their salEation$ wrong as they were Ccf. atthew !=32<34D. 7ur leEel of confidence about our security is not
necessarily indicatiEe of our actual salEation. :ow we feel about something does not determine how things really
are. :ow things are should affect our feelings on the matter.
4
Peter says this in res#onse to those who liEed in his day$ who reasoned that since such a long time had
#assed$ the second coming of our Lord was sus#ect Csee 3 Peter 4=4<'D.
'
See atthew 13=36T Romans 6=3T 11=32T 1 "orinthians 16=1T 1 Peter 6=13T Mude 1=3'T ReEelation 1=1!.
6
See .saiah 5=1'<16T 35=14T 41=4T Meremiah 62=43T Romans 11=11T 1'='.
1*#
Lesson 1+: Lessons 0e ,ust Learn 3ro1 ;ur 93athers: 1*1
/51 The one who thinks he stands is the one who thinks himself to #e >strong.? "ha#ter 5 s#o)e of the AstrongB
and the Awea)erB brothers. The AstrongerB brother of cha#ter 5 is certainly the one who Athin(s he standsB in
cha#ter 12.
/71 The one who thinks he stands is also the one who thinks he an /eat idol@meats1. Paul is really turning the
tables here. :e allowed the one who ate idol<meats to continue to Eiew himself as the stronger brother from cha#ter
5$ until now. *ow Paul warns these AstrongerB brethren$ who were confident that they were s#iritual enough to eat
idol<meats and not fall$ that they are the ones most li)ely to fall. S#iritual #ride leads to oEer<confidence$ and oEer<
confidence in oneJs own standing and abilities sets one u# for a big fall.
The .sraelites of old were warned against such smug self<confidence. The Mewish religious leaders of MesusJ day
were also self<righteous and self<confident. They thought that haEing -braham as their forefather$ that being set
a#art by 9od$ that being the stewards of the reEealed ,ord of 9od$ #roEed them to be better than others$ and thus
they began to thin) of themselEes as inEincible. - drun)en man will often get in a wrec)$ not only because his
#erce#tion and reactions are im#aired$ but because he thin)s he actually has greater abilities than he does. Those
who carry firearms on their #erson or in their cars often are inEolEed in Eiolence because they become oEer<
confident in their wea#on.
The eEents in the history of .srael Cour fathers$ Eerse 1D which Paul has reEiewed in the first 12 Eerses of
cha#ter 12 should humble all of us$ for eEen though diEinely deliEered$ diEinely #roEisioned$ and constantly in
9odJs #resence$ they failed and they fell CEerse 5D in the wilderness. The warning Paul sounds here is not Nust of the
danger of falling$ but of the seEere consePuences for falling$ as seen in the eEents which too) #lace in the
wilderness. Let the AstrongB "orinthians ta)e heed and beware. Their attitude was self<defeating and self<
destructiEe.
Israel0s Past as the $asis &or Our En'oura)e1ent
*1::13,18.
14 *o tem#tation has oEerta)en you but such as is common to manT and 9od is faithful$ who will
not allow you to be tem#ted beyond what you are able$ but with the tem#tation will #roEide the
way of esca#e also$ that you may be able to endure it.
.n the early cha#ters of Deuteronomy$ oses reEiews the e%#eriences of the first generation of .sraelites$ who
were deliEered from slaEery$ and yet who failed to enter and #ossess the #romised land. .f .sraelJs failures driEe
home a solemn warning to us$ cautioning us against smug self<sufficiency and security$ 9odJs faithfulness to this
wayward #eo#le should afford us a great deal of comfort. an fails$ but 9od is faithful. The amaKing thing is not
that 9od destroyed some in the wilderness$ but that :e did not destroy eEeryone instantly$ and that :e brought the
.sraelites into the land. .n s#ite of one failure after another on the #art of the .sraelites$ 9od was faithful to :is
#romise. 9od did not allow the failures of :is #eo#le to cause :is #romises to fail.
.n Eerses 14 and 1'$ Paul has some Eery encouraging words for the "orinthian saints$ and for us. :is
encouragement is based u#on two foundational truths= C1D that all tem#tation is A'o11on to 1anBT and$ C3D that
9od is faithful to us in relation to our tem#tations. Let us consider these matters more fully$ beginning with some
obserEations related to self<indulgence and tem#tation.
"oundational Prin'iples
/01 ,od never tempts men to sin /0 Corinthians 0H(04= +ames 0(041. Mames says it as clearly as it can be said=
AA od 'annot 2e te1pted 2y e5il7 and !e !i1sel& does not te1pt any oneB C1=14bD. Paul Eery carefully words
Eerse 14 to say that tem#tation may oEerta)e men$ but there is no indication that this tem#tation comes from 9od.
/21 The same ,reek word /peiradEo1 is translated >tempt? and >test? in the 'ew Testament. .n one sense$
tem#tation is Eery different. Tem#tation neEer comes from 9od$ but from our own flesh$ or from Satan.
1
CMames
1=13<1'T atthew '=1<11T 1 "orinthians !=6D. 9od does AtestB us$ to #roEe and to enhance our faith. Tem#tation
has as its goal sin and death CMames 1=14<16D. Testing has as its goal our #urification and sanctification$ and eternal
life CMames 1=13T 1 Peter 1=1<9D. Testing leads to faith and obedienceT tem#ting leads to doubting 9od and
disobeying :is commandments.
:aEing #ointed out the great difference between AtestingB and Atem#tingB in the Bible$ let us also ta)e note of
the similarities. Both tem#tation and testing are #rom#ted by trials and adEersity.
!
Both tem#ting and testing
e%#ose what is in our hearts CDeuteronomy 5=1<3T Mames 1=13<16D. The same circumstances which result in unbelief
1
Satan is thus called Athe te1pter.B See atthew '=4T 1 Thessalonians 4=6.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
1*" True Spirituality: A Study of 1 Corinthians
and disobedience for one #erson$ #roduce a dee#er faith and greater obedience in another. .f Paul has shown the
difficulties of the wilderness to haEe resulted in failure and diEine disci#line in our te%t$ the writer to the :ebrews
commends men and women in the Ahall of faithB who trusted 9od and obeyed :is ,ord in cha#ter 11$ the great
faith cha#ter of this +#istle.
/41 It is in times of adversity that we may persevere through the time of testing and grow stronger in our faith,
or we may surrender to temptation and sin. Suffering and adEersity is the conte%t for both testing and growth and
for tem#tation and sin. The difference is who we are$ and what is within us. Somebody once said that suffering is
li)e boiling hot waterT it ma)es a #otato soft and an egg hard. Because the .sraelites had hard hearts and stiff
nec)s$ their adEersity seemed almost always to lead them to doubt 9od and to disobey :im. &or Paul$ suffering and
adEersity was a conte%t for serEice$ and a means of )nowing "hrist more intimately Csee 1 "orinthians '=9<14T 9=1<
34T Phili##ians 4=12D.
/51 The only way to know how the term peira'(o should #e understood is #y understanding the onte.t in
whih it is employed. .n the e%am#les below$ the conte%t indicates how we should translate and understand the
word as it is em#loyed in each instance=
1 Then Mesus was led u# by the S#irit into the wilderness to be tem#ted by the deEil Catthew
'=1D.
1 -nd this :e was saying to test himT for :e :imself )new what :e was intending to do CMohn
1=1D.
6 &or this reason$ when . could endure it no longer$ . also sent to find out about your faith$ for
fear that the tem#ter might haEe tem#ted you$ and our labor should be in Eain C1 Thessalonians
4=6D.
1! By faith -braham$ when he was tested$ offered u# .saacT and he who had receiEed the
#romises was offering u# his only begotten son C:ebrews 11=1!D.
13 BeloEed$ do not be sur#rised at the fiery ordeal among you$ which comes u#on you for your
testing$ as though some strange thing were ha##ening to you C1 Peter '=13D.
Te1ptations Are JCo11on to ManK
PaulJs words$ A'o11on to 1an$B are #regnant with meaning$ meaning on which we must meditate and
reflect$ meaning which is s#elled out in other biblical te%ts.
5
/01 Temptation is >ommon to man,? and as suh, it will overtake the Christian. The "hristian is not aboEe
being tem#ted Cafter all$ our Lord was Ate1ptedB by Satan.
9
D ,e should #robably go on to say that being tem#ted is
not a sin. "in ours when we allow our fleshly lusts to respond to temptation.
/21 Christians are human, and thus they were not e.empt from #eing tempted nor prevented from falling. Paul
warns those who wrongly thin) themselEes strong$ because they are ca#able of fallingT indeed$ they are the most
Eulnerable to tem#tation and falling.
/41 Temptation stems from, and appeals to our humanity= that is, from our fleshly desires Csee Mames 1=14<16T
'=1<4D.
/51 Temptation is the entiement to hoose to do what our flesh desires, even though it is wrong. Tem#tation
a##eals to our fleshly desires$ and we must decide whether to indulge our flesh or not. Satan does not oEer#ower
us$ forcing us to sinT he tem#ts us$ see)ing to #ersuade us to choose to sin.
Let me try to illustrate what . mean. Su##ose . am wal)ing down the street and a man a##roaches me with a
gun$ demanding that . giEe him my wallet. . haEe not Ayielded to tem#tationB by giEing him my moneyT . haEe
been forced to giEe u# my wallet. But a con artist wor)s to get my money in a different way. :e does not use force
!
,e are also tested by #ros#erity$ but that is another to#ic altogether.
5
+s#ecially critical #assages are Psalm 121=1<49T ProEerbs 3'=12T -cts 1'=31<33T Romans 6=1<6T 1
Timothy '=!<11T 3 Timothy 3=1<14T :ebrews 11T 13=1<14T Mames 1=1<15T 1 Peter 1=1<9.
9
Satan sought to tem#t our LordT it was his intent to tem#t our Lord and to cause :im to fail. .n one sense
Mesus was Ate1ptedB because this was what Satan sought to do. .n another sense$ this whole tem#tation eEent
serEed only to demonstrate that Mesus could not be tem#ted$ :e was Aunte1pta2le.B The reason is that in :is
#erfect humanity$ there was no fleshly lust which was attracted to SatanJs self<indulging #ro#osals.
1*"
Lesson 1+: Lessons 0e ,ust Learn 3ro1 ;ur 93athers: 1*/
to ma)e me giEe him my moneyT he uses subtlety and dece#tion to cause me to want to giEe him my money. The
con man a##eals to my fleshly lusts.
12
(sually$ my sinful lust is greed. . thin) that if . giEe him my money$ . will
get eEen more money$ and so . gladly hand him what . haEe. . almost force him to ta)e my moneyO Satan is not an
armed robber as much as he is a con artist. The deEil didnJt ma)e me do itT the deEil tem#ted me to want to do it.
.f we could be forced to do eEil$ it would not be sin. 8hen we are entied or tempted to do evil, and we hoose
to do what is wrong, we do sin. The #erson who is ra#ed is not guilty of immorality in the Bible. The ra#e Eictim is
#itied$ because it was not a matter of choiceT the adulterer is stoned.
/71 8e don6t have to sin when we are tempted, #ut when we yield to temptation we #eome enslaved to sin. ,e
are neEer fored to sin$ but we choose to yield to tem#tation. .n PaulJs words to the Romans$ we Apresent oursel5es
to so1eone as sla5es &or o2edien'e$B thus becoming Asla5es o& the one 4ho1 4e o2eyB CRomans 1=11T cf.
+#hesians 4=1<4D.
The .sraelites of old were enslaEed to their cruel tas)masters$ the +gy#tians. ,hen 9od brought them out of
+gy#t$ :e freed them from their bondage. ,hen they faced difficulties on their Nourney to the #romised land$ they
began to loo) bac) u#on their slaEery in +gy#t as the Agood old days.B They began to see life in +gy#t as the good
life. They actually wanted to return to their bondage. .n Romans 1$ Paul draws a s#iritual #arallel in the life of the
*ew Testament "hristian. ,hen we are saEed by faith$ we are freed from the bondage of sin. 8hen we hoose to
yield to temptation and to return to the sinful ways of our former lives, we are hoosing to return to slavery.
/91 $eause no temptation omes to us e.ept those whih are >ommon to man,? none of our temptations are
uni)ue to us. Throughout human history$ men haEe gra##led with the same tem#tations which #lague us today.
Some haEe failed and fallen in these tem#tations$ and some haEe #erseEered and endured. 7ften$ we are Atem#tedB
to thin) that the trials we face are totally uniPue$ unli)e those anyone has eEer faced before. ,hen we thin) this
way$ we haEe already begun to formulate an e%cuse for our failure and sin. any haEe faced the same tem#tations
before. any haEe failed$ and by this we should be warned. any haEe oEercome$ and by this we should be
encouraged.
/:1 $eing human />I6m only human I?1 is not an e.use for yielding to temptation, nor is it an e.use for our
sin.
Let us now see) to determine the more #recise meaning of the first statement which Paul ma)es in Eerse 14 in
the conte%t of 1 "orinthians. -ll of .sraelJs failures$ to which Paul has referred in 12=1<12$ are in res#onse to the
difficulties into which 9od has led the .sraelites under oses. 9od was not Atem#tingB the .sraelites$ but AtestingB
them CDeuteronomy 5=1<3D. -s a result of PaulJs teaching regarding the failures of the first generation of .sraelites
to leaEe +gy#t$ the "orinthians should conclude that their AtrialsB could hardly be com#ared to the adEersity faced
by their Afathers.B &urther$ the "orinthian saints should recogniKe that any trial or tem#tation they might face
would not be uniPue$ but would find its #recedent in the eEents recorded in the 7ld Testament Scri#tures. .n other
words$ no test or tem#tation which the "orinthians would eEer face was new$ but rather it was the common
e%#erience of many who liEed before them. The "orinthians did not need to re#eat the sins of their fathers$ but they
could learn from them so as to aEoid the same mista)es.
Right now$ . am learning to use a new #iece of software on my com#uter. &ran)ly$ . am haEing some
difficulties. 7ne of the ways the software com#any hel#s me deal with my #roblems is to set u# a bulletin board$
where the #roblems faced by others are described$ along with their solutions. . can learn from the mista)es of
those who haEe gone before me. y #roblems are not new$ and thus . can learn from those who haEe been down
the same #ath ahead of me.
PaulJs words$ ANo te1ptation has o5erta(en you 2ut su'h as is 'o11on to 1an$B haEe another encouraging
message for me. The #roblems$ tests$ and tem#tations which . must face in my "hristian life are truly Ahuman
#roblems.B Thin) about this for a minute. ,e are tested and eEen tem#ted with regard to our humanity. The
.sraelites were tested with regard to eating and drin)ing$ to following diEinely a##ointed leaders$ and obeying
9odJs commands. The testings of our Lord were tests of :is humanity. ,hen Satan tem#ted our Lord$ it was in the
conte%t of :is doing without food or water for many days. Satan sought to entice our Lord to #roEide :imself with
food$ eEen though 9od had led :im to do without it. Satan sought to tem#t our Lord to test 9odJs faithfulness by
forcing :im to rescue :im Cby #lunging from the #innacle of the tem#leD. Satan sought to tem#t our Lord to
establish :is rule by submitting to him$ rather than by submitting to the &ather and undergoing the suffering :e
12
Some con artists ta)e adEantage of our gullibility or our ignorance$ but this is not the #oint . am trying
to illustrate here.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
1*4 True Spirituality: A Study of 1 Corinthians
had a##ointed on the cross of "alEary. 7ur LordJs tem#tations were$ so to s#ea)$ human tem#tations$ tem#tations
rooted in :is humanity.
.f eEery trial and tem#tation Clum#ing them all togetherD which comes u#on us is a trial of our humanity$ then
"hristians should be most encouraged$ because 9od has #roEided diEine enablement with which we can not only
esca#e from sin$ but by means of which we may endure tem#tation and trial$ to the glory of 9od and to our own
s#iritual growth. This diEine enablement is the subNect to which Paul now turns in the remainder of Eerse 14.
Trials7 Te1ptations7 and the "aith&ulness o& od
-nd 9od is faithful$ who will not allow you to be tem#ted beyond what you are able$ but with the
tem#tation will #roEide the way of esca#e also$ that you may be able to endure it.
.n the first #art of Eerse 14$ Paul addressed the subNect of sin and tem#tation from the stand#oint of our
humanity. *ow$ he s#ea)s of sin and tem#tation from the #ers#ectiEe of our union with "hrist. &or those who haEe
come to a saEing faith in Mesus "hrist$ we haEe much more than human gum#tion to enable us to oEercome
tem#tation. ,e are now united with :im who was tem#ted to the limit$ yet who did not sin= A&or we do not haEe a
high #riest who cannot sym#athiKe with our wea)nesses$ but 7ne who has been tem#ted in all things as we are$ yet
without sinB C:ebrews '=16D. The 7ne who was Ate1pted in all thin)s as 4e are7 yet 4ithout sinB is the 7ne who
is faithful$ and who #roEides the means for our not only surEiEing testing and tem#tation$ but thriEing in the midst
of it.
7ne can hardly oEerstate the significance of 9odJs faithfulness to this matter of testing$ trials$ and tem#tation.
,hen we surrender to tem#tation$ it is usually due to doubt. .n the tem#tation of +Ee in the 9arden of +den$ Satan
first cast doubt in her mind concerning 9odJs faithfulness. Though 9od had said that eating of the forbidden fruit
would surely bring about death$ Satan assured her that she would not die. +Ee was deceiEed so that she doubted
9odJs faithfulness$ and she trusted Satan. She obeyed the one she trusted.
,hen the .sraelites were being led through the wilderness$ they surrendered to tem#tation and fell into sin
because they doubted 9odJs faithfulness. They doubted that 9od was with them$ and so they demanded that 9od
#erform miracles to #roEe :imself and :is #resence among them. They doubted that 9od could sustain them in the
wilderness$ or that :e would safely lead them to a land of A1il( and honey$B so they sought to re#lace oses and
to elect another leader who would ta)e them bac) to +gy#t. ,e sing the song$ ATrust and 7bey$B and in doing so$
we should see that obedience does stem from trust$ Nust as disobedience flows from a lac) of trust. Those who are
listed in the Ahall of faithB in :ebrews 11 are those who obeyed 9od because they trusted in :im and in :is
#romises$ in s#ite of what they saw at the moment. The faithfulness of ,od is the foundation for trusting and
o#eying *im. -nd ,od is faithful.
The faithfulness of 9od is eEident in seEeral ways as we come to times of testing and of tem#tation. &irst of all$
9od is faithful to )ee# us from any situation in which we would haEe no choice but to fall. 9od neEer #uts us in
situations in which we must fall. :e will not allow us to be tested or tem#ted beyond our ca#acity to stand. ,hen
our Lord was tested$ :e was tested to the ultimate e%treme. ,hen we are tested$ it is a measured testing. Some$ li)e
Mob$ face greater tests than others. But whateEer tests and trials come our way$ we can be sure that 9od has allowed
them$ )nowing that we are not being tested beyond our ability to stand. That ability does not come from within us$
but from :im=
3' *ow to :im who is able to )ee# you from stumbling$ and to ma)e you stand in the #resence of
:is glory blameless with great Noy$ 36 to the only 9od our SaEior$ through Mesus "hrist our Lord$
be glory$ maNesty$ dominion and authority$ before all time and now and foreEer. -men CMude
1=3'<36D.
Let us be Eery careful to note here that 9od neEer #romises us that we cannot fall$ but rather :e encourages us
that we need not fall. The Boo) of Mude contains a great deal of warning$ for there are many false teachers who are
denying the gos#el. Mude writes the words aboEe to assure us that 9od is the source of our strength$ so that we need
not fall into sin. But the boo) is also an encouragement to guard the #urity of the faith$ and to ma)e use of the
resources which 9od has #roEided. ,e will not fall when we trust and obey$ when we a##ro#riate the resources
which 9od :imself has #roEided.
There is a reason we can be sure that our trials and tests are not beyond our ability. ,ith eEery test$ 9od
#roEides Athe 4ay o& es'ape.B
11
Paul does not s#ea) of Aa way out$B but rather Athe way out.B . am inclined to
11
The 9ree) term$ here rendered A4ay o& es'ape$B is used but once by Paul in its Eerb form CA'ast outBD$
and em#loyed only one other time in the form it is found in our te%t. There$ in :ebrews 14=!$ the term is used of
1*4
Lesson 1+: Lessons 0e ,ust Learn 3ro1 ;ur 93athers: 1*5
thin) that Paul has em#loyed the definite article CAtheBD here to underscore the fact that there is a Away out$B and
that this Away outB is not ambiguous$ but s#ecific. Every temptation and trial whih omes into our life omes with
its >way out.?
,e need to be #recise here$ as . belieEe Paul is. The A4ay o& es'apeB is mentioned as an encouragement$ so
that we are assured that we do not haEe to fail. .t is not #ointed out as an incentiEe to liEe carelessly$ but as an
encouragement to those who fear that enduring the trials and tem#tations of life is im#ossible. 9od has not
#romised to get us out of trouble$ if we carelessly wander into it. Too many times$ . haEe heard #eo#le misuse this
#romise as an e%cuse to toy with tem#tation. ,e continue to #ursue a course of action we )now to be wrong$ falsely
confident that 9od will bail us out of trouble at the last moment. To liEe in this way is to A#ut 9od to the test.B
*either is the A4ay o& es'apeB a #romise that 9od will remoEe us from our trials. The Puestion is$ A,hat is it
that we esca#eIB Some seem to thin) that Paul is #romising that we will esca#e testing and tribulation. This is not
the case$ as many$ many biblical te%ts ma)e clear.
13
.srael did not esca#e the hardshi#s of the wilderness$ because
these were a crucial #art of the test which 9od was giEing :is #eo#le. ,hat 9od #romises "hristians a way of
esca#e from$ is sin. Sin was the rule$ rather than the e%ce#tion for the .sraelites. Their #ersistent failure should
serEe as a warning to those who are oEerconfident. But it is not intended to cause us to throw u# our hands and
giEe in to sin$ as though it were ineEitable. ,ith eEery test$ and with eEery tem#tation$ 9od #roEides Athe 4ayB to
esca#e sin$ often without esca#ing the #ain and hardshi# of the situation. This is certainly PaulJs meaning$ because
he concludes by saying$ AA that you 1ay 2e a2le to endure it.B 9od #roEides the means to esca#e sin while
enduring the test.
,hat form does this Away of esca#e ta)eIB :ow will we )now what it loo)s li)eI :ow will we recogniKe this
way of esca#eI Broadly stated$ the way of esca#e is to loEe 9od and therefore to trust and obey :im. Did the
.sraelites grumble against oses and -aron$ and therefore against 9odI They were A2aptiMed unto MosesB by the
cloud and by the sea. The A4ay o& es'apeB was to follow the leaders whom 9od had a##ointed$ remembering how
9od had already deliEered them through these same leaders.
Did the .sraelites Atry the #ordB by demanding that :e #roEide for them in a certain wayI The way of esca#e
was to trust in the Lord$ and to #ray that :e would #roEide for their real needs. Did the .sraelites act immorallyI
,hat was the solutionI 7ne solution to immorality was a godly marriage. This is #recisely what Paul says.
arriage is a #reEentatiEe to burning. &urther$ the .sraelites would not haEe engaged in immorality if they had
faithfully obeyed :is commandments$ which not only forbade immorality but also those things which are often
associated with it. Did the .sraelites suffer diEine Nudgment for idolatryI The Law forbade idolatry$ and further$ the
Law #rescribed how the one true 9od was to be worshi##ed. Did the .sraelites want to haEe a Eisible A)odB which
they could see with their eyesI Let them esca#e by )nowing that 9od is inEisible$ and that :e cannot be fashioned
by human minds or hands. Did the .sraelites A'ra5e e5il thin)sBI Let the .sraelites learn to e%ercise self<control in
their liEes$ so that fleshly self<indulgence is not the #attern of their liEes.
-ll of a sudden$ the argument begins to come full circle. Some of the "orinthians$ thin)ing themselEes to be
both A4iseB and Astron)$B insisted on e%ercising their Ari)htB to eat idol<meat$ regardless of the fact that the
a#ostles had forbidden it$ and that their A4ea(er 2rethrenB were hindered by their Ali2erty.B The bottom line
reason for the insistence of some to #ractice their liberties was that they were self<indulgent$ and they could not say
AnoB to their fleshly a##etites. ,hen one deEelo#s a lifestyle of self<indulgence$ any denial of fleshly a##etites
seems li)e a horrible de#riEation. The .sraelites of old e%#ected to get to the Aland o& 1il( and honeyBwithout
brea)ing a sweat$ without #aying a #rice. .n *ew Testament terms$ they )new nothing of the lifestyle of the
disci#le. They were unwilling to deny themselEes in this life$ in order to enter into the blessings of the coming age.
.nstead$ they demanded that 9od #roEide )ingdom blessings now$ and threatened to turn bac) to +gy#t if 9od
didnJt bless them with #ros#erity and ease.
The "hristian is to Eiew the "hristian life as the athlete Eiewed the race. There was a goal to reach and a #rice
to #ay in order to reach it. -n athlete attains the #riKe only if and when he or she is willing to deny fleshly
a##etites and bring them under control. Those who serEe the flesh are enslaEed to it$ and thus to Satan. The
"hristian must striEe to ma)e their #hysical bodies serEe them as they see) to fulfill their calling. The more self<
indulgent we are in our daily liEes$ the more we react to trials and testings$ and the greater the tem#tation when we
e%#erience trouble. Being a disci#le is about being disci#lined$ so that we deny fleshly lusts in order to serEe 9od
and others.
the AendB or AoutcomeB of the liEes of the leaders whom the saints are to follow.
13
See footnote 5.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
1*) True Spirituality: A Study of 1 Corinthians
Con'lusion
.t may seem ina##ro#riate$ but the analogy is clear and com#elling$ so . will mention it here. any "hristians
are Eery distressed Cand rightly soOD oEer the way our culture deals with se%ual immorality. .f we as a nation were
characteriKed by self<control$ rather than self<indulgence$ we would deal with -.DS and other STDJs by #racticing
abstinence. But that is not the s#irit of the age. -nd so we find authorities urging #eo#le to Ause #rotection$B rather
than to e%ercise self<control. ,e adEocate the use of condoms rather than abstinence.
Some of the "orinthians were Nust li)e this$ and so are many$ many "hristians today. ,e loo) at the gos#el as
A#rotection$B and the #romises of 9odJs ,ord in #assages li)e ours$ as the basis for loose liEing$ e%#ecting 9od to
bail us out of trouble. Paul is telling us that 9odJs A4ay o& es'apeB is :is diEinely<#roEided means for esca#ing
from sin by fleeing from it$ rather than by flirting with it and e%#ecting a miraculous deliEerance.
The A4ay o& es'apeB which 9od #romises us should not be thought of in terms of a miraculous interEention
on 9odJs #art$ due to deliberate folly on our #art. Mesus was tem#ted by the DeEil in the wilderness$ and there :e
Aes'apedB from sin. Satan was so bold as to see) to distort the #romise of diEine #rotection$ ma)ing it instead a
reason to #ut 9od to the test. 9od #romised to #rotect :is own$ did :e not$ and es#ecially :is essiahI So then$
Satan reasoned$ why not use this #romise to chec) out 9odJs faithfulness$ by our Lord casting :imself down from
the #innacle of the tem#le$ causing 9od to miraculously interEeneI 7ur Lord refused$ and it should not be difficult
to see why. The #romise of diEine #rotection should neEer be misa##lied as a #rete%t for carelessness or eEen
#reci#itous actions$ which would rePuire a miraculous interEention of 9od. Such actions see) to force 9od to act$
ma)ing :im submit to our will$ rather than us submitting to :is.
The A4ay o& es'apeB should not be thought of in terms of s#ectacular$ miraculous interEentions. Some such
eEents do ha##en$ but these are due to circumstances beyond the control of the "hristian. &or e%am#le$ Daniel Cin
the case of his #rayersD and his three friends Cin the case of their being ordered to bow down in worshi# of the
)ingJs golden imageD had no choice but to disobey the )ingJs orders$ if they were to be obedient to 9od. They
endangered themselEes by being obedient to 9od$ while being disobedient to men. +Een in these instances$ they did
not demand that 9od miraculously rescue them$ although they )new :e was able. The rescue of these saints was
miraculous and s#ectacular$ but they did not deliberately endanger themselEes to force 9od to come to their rescue.
The A4ay o& es'apeB is often much more mundane than it is miraculous. &or those who are unmarried$ and
A2urnB with se%ual #assion$ the solution may be marriage. This was PaulJs counsel in 1 "orinthians !=9. &or those
who are married$ and who find themselEes Ao##ressedB by an insensitiEe husband$ or AharassedB by a nagging
wife$ the way of esca#e is not diEorce$ but bearing oneJs cross silently$ as our Lord did Csee 1 "orinthians !=12<1'D.
.n the most general terms$ the way of esca#e is to loEe 9od and man$ and to trust and obey :im.
The A4ay o& es'apeB in many cases should come early$ and not lateT it should be a #reEentatiEe course of
action$ rather than a #rescri#tiEe course of action. -n alcoholic )nows that there are certain #eo#le and certain
#laces that are too dangerous. 8ou donJt haEe to wal) by the liPuor store$ or to call u# those with whom you drin).
Better to stay out of trouble than to get into trouble$ e%#ecting 9od to rescue you. DeEelo#ing a lifestyle of self<
disci#line and self<control is one of the best Aesca#esB there is. That is what Paul is challenging us to do$ to realiKe
our own Eulnerability to sin$ and then to #ur#ose to fulfill our calling in "hrist$ and therefore to #ay the #rice
which it rePuires.
.f the "hristian life is one in which we Ata)e u# our cross and follow "hrist$B if it is a life of disci#line and of
denying fleshly lustsand it isthen surely our efforts to eEangeliKe should not see) to deceiEe unbelieEers by
Aluring themB or should we say Atem#ting them$B to trust in Mesus "hrist for fleshly self<indulgence. Mesus was Eery
clear on this to those whom :e inEited to follow :im.
4' ADo not thin) that . came to bring #eace on the earthT . did not come to bring #eace$ but a
sword. 46 &or . came to set a man against his father$ and a daughter against her mother$ and a
daughter<in<law against her mother<in<lawT 41 and a manJs enemies will be the members of his
household. 4! :e who loEes father or mother more than e is not worthy of eT and he who
loEes son or daughter more than e is not worthy of e. 45 -nd he who does not ta)e his cross
and follow after e is not worthy of e. 49 :e who has found his life shall lose it$ and he who
has lost his life for y sa)e shall find itB Catthew 12=4'<49D.
'3 -nd calling them to :imself$ Mesus said to them$ A8ou )now that those who are recogniKed as
rulers of the 9entiles lord it oEer themT and their great men e%ercise authority oEer them. '4 But
it is not so among you$ but whoeEer wishes to become great among you shall be your serEantT ''
1*)
Lesson 1+: Lessons 0e ,ust Learn 3ro1 ;ur 93athers: 1**
and whoeEer wishes to be first among you shall be slaEe of all. '6 &or eEen the Son of an did
not come to be serEed$ but to serEe$ and to giEe :is life a ransom for manyB Car) 12='3<'6D.
6! -nd as they were going along the road$ someone said to :im$ A. will follow 8ou whereEer 8ou
go.B 65 -nd Mesus said to him$ AThe fo%es haEe holes$ and the birds of the air haEe nests$ but the
Son of an has nowhere to lay :is head.B 69 -nd :e said to another$ A&ollow e.B But he said$
APermit me first to go and bury my father.B 12 But :e said to him$ A-llow the dead to bury their
own deadT but as for you$ go and #roclaim eEerywhere the )ingdom of 9od.B 11 -nd another also
said$ A. will follow 8ou$ LordT but first #ermit me to say good<bye to those at home.B 13 But Mesus
said to him$ A*o one$ after #utting his hand to the #low and loo)ing bac)$ is fit for the )ingdom
of 9odB CLu)e 9=6!<13D.
,hy is it then that when we #roclaim the gos#el$ we tend to disguise or set aside the fundamental issues of sin$
righteousness$ and NudgmentI ,hy is it that we say we are a##ealing to Asee)ers$B but those who are Asee)ingB are
loo)ing for some form of self<indulgenceI They want 9od as the means to better relationshi#s$ a healthier self<
esteem$ ridding them of #sychological #ain$ and ta)ing them out of suffering. They want the Eery )ind of gos#el
which the Agood life gos#eleersB offer. The pro#lem is that it is >another gospel.? Let us see) to #roclaim to lost
sinners a gos#el which saEes men from sin and Nudgment$ but which calls men to a life of disci#leshi#$ a life of
ta)ing u# oneJs cross$ not a life of self<indulgence.
-nd let us$ as Paul has earlier urged$ #ur#ose to Afinish our course$B to Afinish the raceB which 9od has set
before us$ willing to endure trials and difficulties$ willing to #ay the #rice. Let us remember that our Lord was our
e%am#le$ in that the cross comes before the crown. The cross is the way to the crown. Let us choose then to ta)e u#
our cross$ and follow :im. To win the rae is to #ring glory to ,od, to #uild up #elievers in their faith, and to win
the lost to Christ. Let us not fail to win because we cannot say no to fleshly lusts. -nd let us run the race$ )nowing
that the time is short$ for we are those Aupon 4ho1 the ends o& the a)es ha5e 'o1eB=
5 7we nothing to anyone e%ce#t to loEe one anotherT for he who loEes his neighbor has fulfilled
the law. 9 &or this$ A8ou shall not commit adultery$ 8ou shall not murder$ 8ou shall not steal$ 8ou
shall not coEet$B and if there is any other commandment$ it is summed u# in this saying$ A8ou
shall loEe your neighbor as yourself.B 12 LoEe does no wrong to a neighborT loEe therefore is the
fulfillment of the law. 11 -nd this do$ )nowing the time$ that it is already the hour for you to
awa)en from slee#T for now salEation is nearer to us than when we belieEed. 13 The night is
almost gone$ and the day is at hand. Let us therefore lay aside the deeds of dar)ness and #ut on
the armor of light. 14 Let us behaEe #ro#erly as in the day$ not in carousing and drun)enness$ not
in se%ual #romiscuity and sensuality$ not in strife and Nealousy. 1' But #ut on the Lord Mesus
"hrist$ and ma)e no #roEision for the flesh in regard to its lusts CRomans 14=5<1'D.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
#essons 1- N 9::
Ta2le Tal(
*1 Cor+ 1::18,33.
Introdu'tion
- few years ago$ my #arents s#ent a year in Taiwan$ where my dad taught in an -merican school$ and my
mother assisted. They came to )now a young "hinese man whose name was Mohnny. :e did not )now +nglish Eery
well$ and my dad agreed to teach himFfrom the 9os#el of atthew. Mohnny was saEed at cha#ter 11. 7Eer time$
they got to )now Mohnny Puite well. :e began to s#ea) of haEing them oEer for dinner$ and that he had something
Eery s#ecial to serEe.
7ne eEening$ my dad and Mohnny were wal)ing home and were #assing through an alley when a dog began to
bar) incessantly. Mohnny finally yelled something at the dog in "hinese$ and suddenly it was Puiet. -s they
continued on$ my dad #ressed Mohnny to tell him Nust what he had yelled at the dog. Mohnny told him that he told
the dog to shut u# or he would eat him. Mohnny was serious. -s Mohnny began to s#ea) more often about the meal
he #lanned to serEe my fol)s$ it came out that the s#ecial dish was a dog. -s #olitely as they could$ my fol)s
e%#lained that in -merica we loo)ed at dogs as our friends$ and so we would not thin) of eating one. That seemed
to #ut the matter to rest.
,hat we eat really does matter a lot to us$ doesnJt itI ,hen one of our children was as)ed to s#end the night at
the home of a friend$ our daughter had one im#ortant Puestion to as)= A,hat are we haEing for dinnerIB The
answer to this Puestion was usually the determining factor in her decision. The "orinthians seemed to haEe diEided
oEer what certain #eo#le ate for dinner. Some "orinthians felt they were free to eat any meat whatsoeEer$ eEen
meats offered to idols. They were so liberated in their thin)ing and behaEior that they had no scru#les about eating
idol<meats at a meal that was #art of a #agan religious idol worshi# ritual. 7ther "orinthians were much more
#articular. .n fact$ some were so sensitiEe on this matter that they would not eat anything without first )nowing its
origin. +Eery meal must haEe been li)e an inPuisition$ with the host being grilled C#ardon the #unD concerning the
origin of the meat being serEed.
The issue of meats offered to idols was first introduced in cha#ter 5. There$ Paul did not debate the Puestion of
whether or not a "hristian was at liberty to eat idol<meats$ but allowed the assum#tion of some to stand that idol<
meats were a matter of "hristian liberty. Some seemed to be eating this meat and ma)ing a #oint of it$ eEen though
it caused some to stumble and follow their e%am#le$ but still with #angs of conscience. .n cha#ter 5$ Paul sought to
establish the #rinci#le that while oneJs )nowledge may cause him to conclude that he is free to eat idol<meats$ loEe
for the wea)er brother should #rom#t him to forego his rights in deference to the one who may be caused to
stumble.
.n cha#ter 9$ Paul uses himself as an e%am#le of this )ind of loEe. .nstead of referring to the dubious liberty of
eating idol<meats$ Paul cites a much clearer liberty$ one uniEersally agreed u#on without dis#uteFthe right of an
a#ostle to be financially su##orted in ministry. .n s#ite of a host of authenticating #roofs of this liberty$ Paul
reminded the "orinthians that he refused to e%ercise it$ )nowing that this would not only enhance his eternal
reward$ but that it would also #romote the #roclamation of the gos#el. 7ut of loEe for 9od and men$ Paul refused to
e%ercise a liberty which would be detrimental to his calling as an a#ostle. -nd so the #rinci#le laid down in cha#ter
5 is now illustrated in #articular in 9=1<34.
.n 9=3'G12=19$ Paul sought to e%#ose the root #roblem behind some of the "orinthiansJ insistence of eating
idol<meats and to #ro#ose a better way. The underlying #roblem behind the eating of idol<meats was a lac) of self<
control. any of those who refused to forego their right to eat idol<meats and insisted on eating these meats
regardless of the negatiEe im#act on others$ were those who sim#ly lac)ed the self<disci#line and self<control to
deny themselEes any sensual #leasure$ including that of eating a certain #iece of meat.
Paul first illustrated the need for self<disci#line by li)ening the "hristian life to the running of a race in the
.sthmian games. ,hile many contestants run in such a marathon$ only one #erson will win the race. The one who
wins the race is the #erson who has #ur#osed to do so and who is #re#ared to #ay the #rice for Eictory. The #rice of
Eictory is self<control in eEery area of oneJs life. Self<indulgence is not the way to win racesT self<control is.
Turning from the athletic eEents of his own day$ Paul moEes on to the history of the first generation of
.sraelites to leaEe +gy#t$ and the lessons which can be learned from their failures in the wilderness C12=1<14D. They
#artoo) of diEine #roEisions$ similar to our own. They e%#erienced diEine deliEerance CsalEationD from their
bondage in +gy#t$ as we haEe been saEed from our bondage to sin. They had their own ba#tism$ which identified
them with oses$ as we haEe a ba#tism which identifies us with "hrist. They ate and dran) of the Aspiritual &ood
and drin(B which 9od #roEided in the wilderness$ Nust as we eat and drin) of the bread and the cu# in
communion. "hrist was #resent in their midst$ as :e is #resent in ours. 8et in s#ite of all these diEine #roEisions$
the .sraelites failed to Afinish the race$B let alone win it. They all #erished in the wilderness because they
succumbed to the tem#tations of the flesh. They failed in e%actly the same ways that the "orinthians did and that
we continue to do today. They gaEe in to their craEing for eEil things$ they acted immorally$ they worshi##ed idols$
they #ut the Lord to the test$ and they grumbledT for each of these$ a number of the .sraelites #erished as a result of
an outbrea) of diEine wrath. The remainder of that generation died in the wilderness without entering into the land
of "anaan.
,e are to learn seEeral im#ortant lessons from our A&athers$B the .sraelites of old. ,e can learn from them
when we realiKe that they$ and we$ are all a #art of one eternal #lan for man)ind. They liEed their liEes as the first
cha#ter$ and we find ourselEes liEing out the final cha#ter. ,e share our humanity with them$ and thus not only
their failures$ but their Eictories are directly a##licable to us. ,e should be warned about being oEer confident in
our own strength$ realiKing that an entire nation failed to reach their a##ointed goal$ with the e%ce#tion of two
men. ,e should be edified by seeing that their areas of failure are the same #itfalls we face today. But eEen though
we are admonished by .sraelJs failures$ we should also be encouraged by the faithfulness of 9od$ which is eEident
in .sraelJs history. ,hile the .sraelites failed$ 9od was faithful$ and :e saw to it that :is #ur#oses and #romises
were fulfilled$ in s#ite of .sraelJs failures. ,e need not fail. ,e need only to embrace the A4ay o& es'apeB which
9od$ in :is faithfulness$ brings with eEery trial and tem#tation.
;erses 1'<44 s#ell out PaulJs bottom line in the matter of idol<meats. .n these closing words of instruction and
counsel$ Paul #ractically a##lies what he has been teaching in #rinci#le by addressing three situations which the
"orinthians would face= C1D The Puestion of whether a "orinthian "hristian should eat idol<meat at a meal that is a
#art of a heathen worshi# ritual CEerses 1'<33D. C3D The Puestion of whether a "orinthian should eat meat
#urchased at the meat mar)et$ the origins of which are not )nown CEerses 36<31D. C4D The Puestion of whether a
"orinthian "hristian should acce#t a dinner inEitation from an unbelieEer CEerses 3!<35D.
.nters#ersed in these Eerses are the general guiding #rinci#les which should goEern eEery decision #ertaining
to idol<meats$ and any other Puestion regarding our conduct in a #agan world. Let us listen and learn from our
A&athers$B as we are instructed from the ins#ired ,ord of 9od.
Dinin) %ith the De5ils
Eatin) Meat in a Pa)an %orship Ritual
*1::18,99.
1' Therefore$ my beloEed$
1
flee
3
from idolatry. 16 . s#ea) as to wise menT you Nudge what . say. 11
.s not the cu# of blessing which we bless a sharing in the blood of "hristI .s not the bread which
we brea) a sharing in the body of "hristI 1! Since there is one bread$ we who are many are one
bodyT for we all #arta)e of the one bread. 15 Loo) at the nation .sraelT are not those who eat the
sacrifices sharers in the altarI
4
19 ,hat do . mean thenI That a thing sacrificed to idols is
anything$ or that an idol is anythingI 32 *o$ but . say that the things which the 9entiles
sacrifice$ they sacrifice to demons$
'
and not to 9odT and . do not want you to become sharers in
demons. 31 8ou cannot drin) the cu# of the Lord and the cu# of demonsT you cannot #arta)e of
the table of the Lord and the table of demons. 33 7r do we #roEo)e the Lord to NealousyI ,e are
not stronger than :e$ are weI
&or some$ the logic of 1 "orinthians 5='<6 gaEe them license to eat idol<meats$ and under Eirtually any set of
circumstances. Paul ta)es a Eery different a##roach to this matter in the Eerses aboEe. Paul first sets the scene in
Eerse 1'. The Athere&oreB of Eerse 1' connects what he is about to say with what has Nust been said. The ancient
.sraelites engaged in idolatry$ for which they were seEerely disci#lined. .f the "orinthians should learn anything
from their ancient A&athers$B it was that idolatry was not only wrong$ it was deadly. The "orinthians should do
1
- term of endearment$ em#loyed si% times by Paul in his "orinthian +#istles. See 1 "orinthians '=1'.
3
(sed by Paul only in 1=15 CimmoralityFbecoming one flesh with a harlotDT 12=1' CidolatryDT 1 Timothy
1=11 Cfalse doctrine$ dis#utes$ greedDT 3 Timothy 3=33 Cyouthful lustsD.
4
See +%odus 13='4<'9T 3'=9<11T Deuteronomy 1'=33<3!.
'
See LeEiticus 1!=!T Deuteronomy 43=1!T Psalm 121=4!T ReEelation 9=32.
Lessons 1 < "#: Ta$le Talk 1+1
what their fathers failed to doFflee from idolatry. *ow Nust e%actly what does this mean$ to A&lee &ro1 idolatryBI
Paul will e%#lain what he means in the following Eerses.
But before we get to these Eerses and their instruction to us$ let us #ause for a moment to saEor the word
A2elo5edB in Eerse 1'. :ere is a grou# of "hristians who are far from what they should be. They not only loo)
down u#on Paul and the other CtrueD a#ostles$ they are beginning to loo) down on the gos#el. . can thin) of a lot of
names by which the "orinthians could be identified or described$ but A2elo5edB is not one of them. ,hat we see
here is that while many of the "orinthians had little regard for Paul$ he still loEed these saints. ,hat he is about to
say to them is written with the )indest of intentions$ the dee#est of affections. :e is s#ea)ing to those whom he
loEes.
Paul does not #atroniKe his readers either. They thought themselEes to be wise and strong. They thought less of
Paul. But in s#ite of this$ Paul s#ea)s to them as though they were wise. :e informs them that they will haEe to
reach for what he is about to say$ and he encourages them to critically consider what he is about to say to them.
,hat he will say can bear scrutiny and reflection. ,hat others may be saying wonJt.
.n Eerses 11<33$ Paul sets the table$ or rather two tables$ side<by<side. The LordJs table is the table around
which the "orinthians gather eEery wee) to commemorate the death$ burial$ and resurrection of our Lord by
#arta)ing of the symbols of the bread and the wine. Some of the "orinthians haEe felt at liberty to sit at another
Ata2le$B the table which is serEed as a #art of a heathen ritual$ at which idols are worshi##ed$ and to which
sacrifices are made. The things which are eaten at this table haEe been sacrificed to the idol$ or they are at least a
#art of the heathen ritual. .n dealing with this matter$ Paul establishes seEeral #rinci#les u#on which he bases his
conclusion.
/01 To partake of the up at the Lord6s ta#le is to sym#olially partake of what the up represents. To #arta)e
of the cu# is to symbolically commemorate the fact that we haEe become #arta)ers in the shed blood of Mesus "hrist
and the forgiEeness of sins which it accom#lished$ through faith in :is atoning death on the cross of "alEary. This
is what Mesus taught before :is death.
'! ATruly$ truly$ . say to you$ he who belieEes has eternal life. '5 . am the bread of life. '9 8our
fathers ate the manna in the wilderness$ and they died. 62 This is the bread which comes down
out of heaEen$ so that one may eat of it and not die. 61 . am the liEing bread that came down out
of heaEenT if anyone eats of this bread$ he shall liEe foreEerT and the bread also which . shall giEe
for the life of the world is y flesh.B 63 The Mews therefore began to argue with one another$
saying$ A:ow can this man giEe us :is flesh to eatIB 64 Mesus therefore said to them$ ATruly$
truly$ . say to you$ unless you eat the flesh of the Son of an and drin) :is blood$ you haEe no
life in yourselEes. 6' :e who eats y flesh and drin)s y blood has eternal life$ and . will raise
him u# on the last day. 66 A&or y flesh is true food$ and y blood is true drin). 61 :e who eats
y flesh and drin)s y blood abides in e$ and . in him. 6! -s the liEing &ather sent e$ and .
liEe because of the &ather$ so he who eats e$ he also shall liEe because of e. 65 This is the
bread which came down out of heaEenT not as the fathers ate$ and died$ he who eats this bread
shall liEe foreEerB CMohn 1='!<65D.
The drin)ing of the cu# symboliKes the belieEerJs #artici#ation in the wor) of Mesus "hrist by faith in :is shed
blood for the forgiEeness of sins. The cu# symboliKes the *ew "oEenant$ which was inaugurated by :is death$
burial$ and resurrection.
/21 To partake of the #read at ommunion is to sym#olially prolaim that we have identified with our Lord6s
#ody. ,e haEe identified with "hrist$ not only in :is incarnation$ and in :is bodily death$ burial$ and resurrection$
but we haEe identified ourselEes with :is A2ody$B the church. The one loaf symboliKes one body$ of which all
"hristians haEe #arta)en and are thus a #art. ,hen we #arta)e of the bread$ we remind ourselEes of our union with
:is body$ but also in :is incarnation$ and in :is s#iritual #resence now$ through the church.
/41 Communion ommemorates our union with the person and work of +esus Christ. .t commemorates our
union with "hrist by faith at the time of our salEation and for all eternity. .t commemorates our union with :im in
:is bodily death$ burial$ and resurrection. .t signifies our union with the church$ :is body. "ommunion symboliKes
our union with "hrist$ then Cat the cross of "alEaryD and now Cin :is body$ the churchD.
/51 There is more than one >ommunion.? The <ld Testament saints had ommunion, too. +ating of what has
been sacrificed on the altar not only unites the one eating with the sacrifice$ it unites him with those who share in
the meal with him. The 7ld Testament saints had their own form of communion at which they ate a #ortion of what
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
1+" True Spirituality: A Study of 1 Corinthians
had been sacrificed. The sacrificial meal Noined the #artici#ant to the sacrifice and to those who shared with him in
eating of it.
/71 The pagan ritual of eating a meal, of whih a portion is that whih was sarified in heathen worship, was
a >ommunion servie? as well. The heathen worshi##er is celebrating a communion serEice when he eats of what
was sacrificed to an idol. .n eating the things sacrificed to the idol$ he is identifying himself with the #agan
sacrifice and all that it means. Those who eat the meal together identify not only with the #agan sacrifice$ but also
identify themselEes with all those sitting at the table with them.
/91 8hen the pagans worship idols #y sarifiing to them, they are worshipping demons. :ere is an amaKing
fact$ which the "orinthians had oEerloo)ed. There are no other gods. .dols are nothing$ because they re#resent
gods which donJt e%ist. But false worshi# is not thereby rendered harmless and insignificant. This is where the
"orinthians went wrong. Paul says that the worshi# of idols is the worshi# of demons. .s this some new truth$ a
mystery not reEealed until PaulJs writingI &ar from itO
! A-nd they shall no longer sacrifice their sacrifices to the goat demons with which they #lay the
harlot. This shall be a #ermanent statute to them throughout their generationsB CLeEiticus 1!=!D.
1! AThey sacrificed to demons who were not 9od$ To gods whom they haEe not )nown$ *ew gods
who came lately$ ,hom your fathers did not dreadB CDeuteronomy 43=1!D.
4! They eEen sacrificed their sons and their daughters to the demons CPsalm 121=4!D.
The "orinthians who reasoned that they were at liberty to eat idol<meats did so based u#on #rinci#les they
deriEed from the 7ld Testament Boo) of Deuteronomy Csee 1 "orinthians 5='<6D. ,hat they failed to ta)e into
account was the rest of the boo)$ where it is clear that idol worshi# is not triEial$ but the worshi# of demons.
/:1 8hen Christians partiipate in the pagan sarifiial meal #y eating the idol@meats, they unite themselves
with the pagan sarifie and with the heathen with whom they are eating. Must as biblical communion unites the
meal<sharer with the sacrifice$ and with those sharing in the meal$ so the one who #artici#ates in a #agan festiEe
meal becomes a sharer in the heathen sacrificial altar$ and a co<#artici#ant with those eating the meal. 7ne does far
more than haEe dinner when one attends a #agan sacrificial meal.
/;1 Christians annot #eome partakers of two ta#les, for one is the ta#le of the Lord and the other is the
ta#le of demons. Must as no man can serEe two masters Catthew 1=3'D$ neither can a "hristian #artici#ate at two
religious tables or #arta)e of two sacrificial meals. The LordJs Su##er$ and all that it symboliKes$ is diametrically
o##osed to the Atable of demons.B .t is amaKing that some "orinthians could so casually e%#lain away their
#resence at the table of demons$ while at the same time regularly obserEing the LordJs table. The inconsistency is
intolerable.
/G1 8hen the Corinthians eat idol@meats while partiipating in pagan idol worship, they provoke the Lord to
!ealousy. Paul has instructed the "orinthians to A&lee idolatryB in Eerse 1'. *ow we )now e%actly what he means.
To sit at the table of demons and to #artici#ate in this #agan worshi# by eating idol<meats is to #ractice idolatry.
This is e%actly the way the ancient .sraelites fell into idolatry$ by Noining themselEes with the #agans at their
Ata2le.B *o wonder 9od gaEe the .sraelites such strict food lawsT this )e#t the Mews from eating with the 9entiles$
and thus from #artici#ating in their idolatry.
.dolatry is a most serious offense to 9od$ eEen if it was not a serious transgression to the .sraelites or to the
"orinthians. The .sraelites were Alaid lo4 in the 4ildernessB C12=6D because 9od #oured out :is wrath by Earious
#lagues. The .sraelites were to haEe learned from the e%am#le of those who died. The "orinthians Cand usD were to
be warned by the out#ouring of 9odJs wrath on idolaters. To #ractice idolatry is to #roEo)e the Lord to Nealousy$
and this is a most serious situation. Those who were so caEalier in eating idol<meats at #agan celebrations should
certainly be sha)en by PaulJs words.
Is Mar(et Meat Idol,Meat<
*1::93,9?.
34 -ll things are lawful$ but not all things are #rofitable. -ll things are lawful$ but not all things
edify. 3' Let no one see) his own good$ but that of his neighbor. 36 +at anything that is sold in
the meat mar)et$ without as)ing Puestions for conscienceJ sa)eT 31 for the earth is the LordJs$
and all it contains.
6

6
See Psalm 3'=1T 62=13.
1+"
Lessons 1 < "#: Ta$le Talk 1+/
There are two maNor diEisions in Eerses 1'<44$ Eerses 1'<33 and Eerses 34<44. ;erses 1'<33 address the
subNect of meats offered to idols in the conte%t of oneJs relationshi# to 9od through Mesus "hrist and symboliKed by
oneJs #arta)ing in communion. ;erses 34<44 address the subNect of idol<meats in the conte%t of oneJs relationshi#
to his own conscience and to others. The two Puestions of C1D eating meats #urchased in the mar)et #lace$ and C3D
of acce#ting a dinner inEitation from an unsaEed acPuaintance$ are both addressed in this second section. But both
at the beginning CEerses 34<3'D and at the end CEerses 41<44D of this section$ Paul underscores the guiding
#rinci#les which should goEern our actions with regard to these Puestions.
PaulJs words in Eerses 34 and 3' should sound familiar to us because they are not new=
13 -ll things are lawful for me$ but not all things are #rofitable. -ll things are lawful for me$ but
. will not be mastered by anything. 14 &ood is for the stomach$ and the stomach is for foodT but
9od will do away with both of them. 8et the body is not for immorality$ but for the LordT and the
Lord is for the body C1 "orinthians 1=13<14D.
The conte%t in which Eerses 13 and 14 CaboEeD are found is that of lawsuits between "orinthian belieEers. .t
seems to me that in this conte%t$ Paul may be using the term Ala4&ulB in relation to secular laws$ not diEine law.
7n this lowest leEel of morality Cthere are many sins which are not crimesD$ one still must as) whether an action
which is legal is one which edifies. But immediately following Eerse 13$ Paul begins to s#ea) about matters of
biblical morality$ and not Nust of legality. :e s#ea)s first of foods and then of se%ual immorality$ the same subNects
which are again #ic)ed u# by Paul in cha#ter 12. ,hen Paul re#eats the words of cha#ter 1 in cha#ter 12$ we
should not be sur#rised. The #rinci#le of #rofitability Cor edificationD underlies the teaching of the entire boo). ,e
find it in cha#ter 1$ again in cha#ter 5$ now in cha#ter 12$ and again in cha#ters 13<1'. The law of loEe obliges us
to act in a way that benefits or edifies our brother$ and$ if #ossible$ the lost Cby leading to their salEationD.
The man or woman who does not #ur#ose to Awin the raceB C9=3'<3!D$ who does not #ur#ose to deny fleshly
lusts and to oEercome trials and tem#tations$ is the one who is intent u#on indulging the lusts of the flesh. The one
who liEes their life to indulge themselEes is the #erson who is willing to sacrifice the well<being of their neighbor
for their own self<satisfaction. The "hristian is to be the #erson who is willing to sacrifice his or her own self<
satisfaction in order to become a blessing to others. Before Paul giEes s#ecific instruction on the two Puestions
before him in Eerses 34<44$ he first sets down the guiding #rinci#les$ #rinci#les he will re#eat again at the end of
this te%t. :aEing reiterated the guiding #rinci#les$ Paul now sets out to answer the two Puestions$ e%#laining how
the command$ A&lee &ro1 idolatry$B a##lies to mar)et meats and inEitations to dinner from unbelieEing
acPuaintances.
"an the "hristian eat meat #urchased in the mar)et #lace$ )nowing that it could #ossibly haEe been sacrificed
to an idolI The issue at hand seems to be as follows. The "hristians #urchased their food su##lies at the mar)et
#lace. .n addition to fruits and Eegetables$ this included meat. .t was #ossible that some of the meat sold in the
mar)et #lace had been offered to an idol. .t a##ears that the Puestion #ertains to meats whose origins are not
)nown and are not immediately a##arent. Should the "hristian buy no mar)et meats because of the #ossibility of
obtaining idol<meatsI 7r$ should the "hristian see) to satisfy his sensitiEe conscience by inPuiring about the origin
of the meatI .n this case and the ne%t$ Paul seems to change his focus. .n Eerses 1'<33$ Paul was addressing those
AliberatedB saints who had no Pualms at all about idol<meats and felt free eEen to #artici#ate in the #agan ritual
meals where the sacrifices were made. PaulJs #ur#ose in these earlier Eerses was to Puic)en the consciences of
those who were far too casual about idolatry. But now in Eerses 34<44$ he seems to be s#ea)ing to the other
e%treme$ to those who were oEerly sensitiEe about eating any meats with Aa bad or dubious bac)ground.B
. haEe been in some of the mar)et #laces of the eastern world$ es#ecially in some of the remote Eillages of
.ndia. . haEe to confess that . had great interest in what was being #urchased there. C. was not buying the food$ but
. often accom#anied the #erson who was doing the sho##ing.D y Puestions were not those which some of the
"orinthians as)ed. . wanted to )now Nust what )ind of meat it was. . also was interested to )now how long it had
been dead. The flies which swarmed oEer the dead carcasses were not doing much for my a##etite. . was most
concerned about whether . would liEe after eating these meats$ and how they would taste on the way down. -t least
some of the "orinthians were interested in where these meats had been before they reached the mar)et. ,ere these
meats in any way inEolEed in heathen worshi#I .f so$ should they be eatenI :ow hard should one try to find out
about the origin of these meatsI
PaulJs answer is really Puite sim#le. .n todayJs Nargon$ Paul would haEe said$ A"hill outT rela%OB The fact is$ it
didnJt really matter. Biblical se#aration rePuired that the "orinthian "hristians haEe no #art in the idol worshi# of
their #agan #eers. .t was not necessary that the meat they ate haEe no such association. ,hether or not a "hristian
should )nowingly #urchase idol<meats is not as)ed or answered. But when the origin of the meat is not )nown$ the
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
1+4 True Spirituality: A Study of 1 Corinthians
"hristian is not to ma)e an issue of it. They are not to Aas) Puestions.B Such Puestions$ . belieEe$ would only be
distractions$ and PaulJs desire was to Ase'ure undistra'ted de5otion to the #ord.B Some "hristians are so
meticulously Astraining at gnatsB that they are Aswallowing camelsB #ertaining to holiness.
-re the "orinthians concerned about the immediate origins and associations of the meat they #urchaseI They
need not be. -nd the reason is to be found in the ultimate origin of such food= 9od created it. .f 9od created it$ we
)now it is good. -nd if we #arta)e of it gratefully and with #rayerful than)sgiEing$ we can be sure that it is
sanctified=
1 But the S#irit e%#licitly says that in later times some will fall away from the faith$ #aying
attention to deceitful s#irits and doctrines of demons$ 3 by means of the hy#ocrisy of liars seared
in their own conscience as with a branding iron$ 4 men who forbid marriage and adEocate
abstaining from foods$ which 9od has created to be gratefully shared in by those who belieEe and
)now the truth. ' &or eEerything created by 9od is good$ and nothing is to be reNected$ if it is
receiEed with gratitudeT 6 for it is sanctified by means of the word of 9od and #rayer C1 Timothy
'=1<6D.
Should I Dine %ith My Pa)an Nei)h2or<
*1::9;,9=a.
3! .f one of the unbelieEers inEites you$ and you wish to go$ eat anything that is set before you$
without as)ing Puestions for conscienceJ sa)e. 35 But if anyone should say to you$ AThis is meat
sacrificed to idols$B do not eat it$ for the sa)e of the one who informed you$ and for conscienceJ
sa)eT
*ow$ Paul #roEides us with another s#ecific a##lication to his instruction to A&lee &ro1 idolatry.B Does
Afleeing from idolatryB mean that . should neEer go to dinner with an unsaEed neighbor$ for fear that . might be
serEed idol<meatsI The assum#tion here seems to be that the inEitation is to the home of an unbelieEer and not to a
heathen tem#le$ where the meal would be a #art of a heathen religious ritual inEolEing idols. This case seems Puite
similar to the one #receding it in that the a##rehension of the "orinthian "hristian is the #ossibility of eating meat
which could haEe been offered to an idol.
-s we read PaulJs words here about eating a meal at the table of an unbelieEer$ we are reminded of what Paul
has already said on this #oint$ as recorded in 1 "orinthians 6=
9 . wrote you in my letter not to associate with immoral #eo#leT 12 . did not at all mean with the
immoral #eo#le of this world$ or with the coEetous and swindlers$ or with idolatersT for then you
would haEe to go out of the world. 11 But actually$ . wrote to you not to associate with any
so<called brother if he should be an immoral #erson$ or coEetous$ or an idolater$ or a reEiler$ or a
drun)ard$ or a swindlerF not eEen to eat with such a one. 13 &or what haEe . to do with Nudging
outsidersI Do you not Nudge those who are within the churchI 14 But those who are outside$ 9od
Nudges. RemoEe the wic)ed man from among yourselEes C1 "orinthians 6=9<14D.
Biblical se#aration does not rePuire the "hristian to aEoid all contact with unbelieEers. .t does not eEen
#rohibit the "hristian from enNoying the hos#itality of an unbelieEer by acce#ting a dinner inEitation. Biblical
se#aration is not meant to )ee# the "hristian isolated from the world Cwhich we are to eEangeliKeD$ but to )ee# us
se#arate from those who #rofess to )now "hrist and who liEe li)e #agans.
PaulJs answer is similar to his res#onse to the #reEious Puestion= ADonJt as)OB The "orinthians should not
ma)e an issue of the origin of the meat or food they are eating. They should eat all of it.
1
+ating a #iece of meat
that was offered to an idol will not defile the "hristian. ,hat defiles the "hristian is #artici#ating in heathen
worshi#. .f eating a #iece of idol<meat does not defile the "hristian$ there is no need to ma)e an issue of it. This
sim#ly e%ercises an oEerly<sensitiEe conscience and introduces an unnecessary affront to the hos#itality of the host.
The law of loEe does rePuire an e%ce#tion to this instruction$ howeEer. .f oneJs host Eolunteers that the meat
has been offered to an idol$ then the "hristian should refrain from eating it. ,hen the host ma)es an issue of the
1
others may delight to find this Eerse and use it$ and #erha#s they should. ,hy does Paul tell his
readers to eat eEerything #laced before themI . thin) it is sim#le. To do otherwise is to needlessly offend your
unsaEed neighbor. To fail to eat what is serEed is an offense to your host$ and thus an unnecessary hindrance to
your witness. Do you not li)e what is serEed C. say this with fear and tremblingDI Be master of your body and
sacrifice your own selfish interests and eat it$ all of itO . do not thin) . am going too far with PaulJs words.
1+4
Lessons 1 < "#: Ta$le Talk 1+5
origin$ it is because it is im#ortant to him$ or because he thin)s it may be im#ortant to his guest. .f the host informs
you that the meat is idol<meat$ he thereby indicates that this is im#ortant to him and to you. &or his sa)e$ do not eat
of the meat. -nd if there ha##ens to be another "hristian #resent whose conscience is wea) in this regard$ the
"hristian should refrain from eating the meat for his benefit.
.t is not all that clear Nust who might inform us that the main dish is idol<meat$ but whether it be an unbelieEer
or a wea)er brother$ we should refrain from eating the meat for their sa)e. .f they did not consider eating the meat
a #roblem$ they would not haEe brought the matter u#. .f no one ma)es a #oint of the origin of the meat$ then the
Puestion should not be raised by us. The origin of the meat$ once again$ does not really matter.
Perple@in) %ords
*1::9=2,3:.
35 But if anyone should say to you$ AThis is meat sacrificed to idols$B do not eat it$ for the sa)e of
the one who informed you$ and for conscienceJ sa)eT 39 . mean not your own conscience$ but the
other manJsT for why is my freedom Nudged by anotherJs conscienceI 42 .f . #arta)e with
than)fulness$ why am . slandered concerning that for which . giEe than)sI
The general sense of what Paul is saying is clear$ but the s#ecifics are a matter of some s#eculation. .t seems as
though we must distinguish between the one who informs the belieEer about the idol<meat and the Aother 1anB
whose conscience is affected. The first seems not to haEe any #ersonal hesitation about eating the meat$ but
assumes that the "hristian would or should. The second seems to haEe #ersonal Pualms of conscience$ and for his
sa)e the "hristian should refrain from eating the idol<meat.
Paul now as)s two Puestions in the second half of Eerse 39 and in Eerse 42. &irst$ Paul as)s why his freedom
should be scrutiniKed and restricted by the conscience of another. Second$ he seems to as)s why$ eEen though he
can #arta)e of the meal with than)fulness$ he should be s#o)en against as though he were doing wrong. . am
inclined to understand these as the Puestions which #rom#t Paul not to #arta)e of idol<meats$ after their #resence at
the table has been #ointed out. :e does not wish to offend the conscience of another$ and so any indication that
another guest would haEe his conscience wounded by his eating is sufficient reason not to eat the idol<meat. +Een
though he could eat that meat with than)sgiEing$ he will not do so because he would be eEil s#o)en of for haEing
done so by another. .n either case$ Paul stands to lose much more by eating than he could #ossibly gain by eating.
uidin) Prin'iples Reiterated
*1::31,33.
41 ,hether$ then$ you eat or drin) or whateEer you do$ do all to the glory of 9od. 43 9iEe no
offense either to Mews or to 9ree)s or to the church of 9odT 44 Nust as . also #lease all men in all
things$ not see)ing my own #rofit$ but the #rofit of the many$ that they may be saEed.
:aEing e%#ressed his commitment not to eat idol<meats at the table of an unbelieEer under certain
circumstances$ Paul now concludes by e%#laining his res#onse in terms of two guiding #rinci#les$ #rinci#les which
should guide eEery "hristian concerning the e%ercise of their "hristian liberties. The first #rinci#le goEerns our
actions in terms of our relationshi# to 9od. The ne%t goEerns our actions in terms of our relationshi# to men.
The goal of history$ and of 9odJs eternal #lan$ is to bring glory to :imself. The guiding #rinci#le by which the
e%ercise of eEery liberty must be determined is that whateEer we do$ it must bring glory to 9od. +ating eEerything
set before us at the home of a heathen can bring glory to 9od because our #resence is to be a manifestation of :is
e%cellencies to lost men=
9 But you are a chosen race$ a royal #riesthood$ a :7L8 *-T.7*$ a #eo#le for 9odJs own
#ossession$ that you may #roclaim the e%cellencies of :im who has called you out of dar)ness
into :is marEelous light C1 Peter 3=9D.
.t may be by our witness at the dinner table that we are able to share our faith and be instrumental in leading
lost souls to faith in "hrist.
!
!
Someone might as) why this o##ortunity to be a witness to the lost might also Nustify sitting at the table
with the lost$ while they #artici#ate in a heathen sacrificial ritual. The answer is Puite sim#le. .n so doing$ we
would deny the gos#el and our union with "hrist by sharing in the table of demons. But when the dinner table is
in the home of the unsaEed$ and when we are not denying the gos#el$ then we can be a witness. ,e can surely
witness to harlots$ drug dealers$ and thieEes as we encounter them in the course of our liEes$ but we can hardly be a
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
The second guiding #rinci#le is that our eEery action should be done for the edification and u#building of
others. &or the lost$ we should act in a way that most facilitates the gos#el and the salEation of the lost. &or those
who are saEed$ our actions should be those which build u# our brothers and sisters in their faith$ and which
enhance their daily wal) with :im.
Con'lusion
,e haEe come full circle$ as it were$ in PaulJs dealing with the subNect of meats offered to idols. Some of the
"orinthians thought they had this matter well in hand. Based on the truth that there is but one 9od$ the 9od whom
we worshi# and serEe$ they concluded that idols were nothing at all. They were so confident about this that based
on their su#erior )nowledge$ they Adined at an idol0s te1pleB C5=12D$ eEen though this had a detrimental im#act
on other brethren. To begin with$ Paul instructed these saints that eEen if they did haEe the right to eat meat offered
to idols$ their loEe for their brethren should com#el them not to e%ercise it. :e then illustrated this by #ointing out
how he set aside his right to be su##orted$ so that his #roclamation of the gos#el might be enhanced C9=1<34D.
Then$ from 9=3'G12=14$ Paul e%#oses self<indulgence as the real reason the "orinthians refused to forego the
dining #leasure of eating of idol<meats. The "orinthians didnJt set aside the eating of idol<meats because they were
not in the habit of denying their fleshly a##etites.
The grand finale comes ne%t. Paul had allowed the assum#tion to stand unchallenged that the "orinthians
could eat idol<meats$ eEen by dining in an idolJs tem#le C5=12D. *ow$ that assum#tion must fall$ and fall it does.
Paul shows the inconsistency of sitting at the LordJs table in their "hristian worshi#$ and then sitting at the table of
demons in their fellowshi# with unbelieEers at an idolJs tem#le. 7ne cannot symbolically commemorate #arta)ing
of the wor) of "hrist on "alEary and also #artici#ate in the worshi# of demons. Dining at an idolJs tem#le was not
a liberty at all$ but a sin of the most serious order. These meat<eaters who ate dinner at an idolJs tem#le were wrong
across the board.
.n our te%t we find$ once again$ the summation of the 7ld Testament Law and of our guiding #rinci#les as *ew
Testament "hristians boiled down to two basic commands= LoEe 9od and loEe our fellow man.
46 -nd one of them$ a lawyer$ as)ed :im a Puestion$ testing :im$ 41 ATeacher$ which is the great
commandment in the LawIB 4! -nd :e said to him$ AV8ou shall loEe the Lord your 9od with all
your heart$ and with all your soul$ and with all your mind.J 45 This is the great and foremost
commandment. 49 The second is li)e it$ V8ou shall loEe your neighbor as yourself.J '2 7n these
two commandments de#end the whole Law and the Pro#hetsB Catthew 33=46<'2D.
5 7we nothing to anyone e%ce#t to loEe one anotherT for he who loEes his neighbor has fulfilled
the law. 9 &or this$ A8ou shall not commit adultery$ 8ou shall not murder$ 8ou shall not steal$ 8ou
shall not coEet$B and if there is any other commandment$ it is summed u# in this saying$ A8ou
shall loEe your neighbor as yourself.B 12 LoEe does no wrong to a neighborT loEe therefore is the
fulfillment of the law CRomans 14=5<12D.
.n Eerses 1'<33$ Paul addressed the subNect of idol<meats from the #ers#ectiEe of our loEe for 9od. .f we loEe
9od$ we will not engage in idolatry$ which #roEo)es :im to Nealousy. .nstead$ we will refrain entirely from eating
meats in the conte%t of heathen idol worshi#. 7ur union with "hrist$ commemorated by our communion at the
LordJs table$ #rohibits us from entering into an illicit communion at the table of demons. .n Eerses 34<44$ Paul
wishes us not to be distracted from our deEotion to "hrist by an obsession with the origin of eEery #iece of meat we
may eat. But when others #oint out that the meat set before us is idol<meat and we )now that they would be
hindered by our #arta)ing of it$ we forego that liberty for their benefit.
.f those who ate idol<meats at the idolJs tem#le were wrong in what they were doing$ those who were oEerly
sensitiEe about idol<meats were also in need of correction. They were to Alighten u#$B and Puit ma)ing the #urchase
of meat or the acce#tance of a dinner inEitation an occasion for an inPuisition. .t was not the meat itself which was
the source of defilement$ but the enEironment in which the meat was eaten. .t was wrong to eat that meat as a
#artici#ant in the heathen ritual$ but it was not wrong to eat the meat as the guest of an unsaEed neighbor. The only
time to abstain from eating the meat outside of the idolJs tem#le was when someone made a #oint of informing you
that this meat was offered to idols.
,e liEe in a culture characteriKed by self<indulgence. The adEertising industry is constantly urging us to buy
what we do not need$ but what they say we should want. erely wanting something is all the reason we need for
Nustifying getting it. "redit cards enable us to buy what we donJt need with money we donJt haEe. ,e haEe all too
"hristian witness by becoming one of them.
few e%am#les of denying ourselEes for the moment in order to haEe real #leasure in the future. This is what the
"hristian life is all about. .t is about our identification with "hrist$ who denied :imself and suffered in our #lace so
that we might be forgiEen$ and that we might liEe eternally in fellowshi# with :im. :is death on the cross of
"alEary not only #rocured our salEation$ it #roEided us with a #attern for this life. Let us wal) in :is ste#s$ ta)ing
u# our cross$ for the Noy that is set before us.
.n the s#ecific conte%t of our te%t$ let us be Eery certain that those things we consider "hristian liberties are
really matters of liberty. -nd if indeed we do haEe the liberty to enNoy certain things$ let us be willing to set aside
the momentary #leasure we might gain from the e%ercise of our liberty for the good of our brother$ the sa)e of the
gos#el$ and the glory of our Lord.
#esson 91:
Spirituality and Spiritual i&ts
*1 Cor+ 11:1,3.
Introdu'tion
- Roman "atholic #riest told this story in Beaders Digest a few years ago. :e was serEing at the cathedral at
*otre Dame and at the end of his day was ma)ing his way out to his car$ a##arently through a rather dar) alley.
&rom the shadows$ a man a##roached$ stic)ing a gun in the #riestJs ribs and demanding that the #riest hand oEer
his wallet. -s the #riest reached into his coat #oc)et$ the robber saw his clothing and realiKed he was a clergyman.
Sha)en$ the once confident robber as)ed incredulously$ A-re you a #riestIB A8es$ yes . am$B re#lied the #riest. A.
donJt rob #riestsOB the man Puic)ly assured him. A,ell$ than)s$ than)s a lotOB the #riest res#onded with relief. :is
hand still in his #oc)et where he had reached for his wallet$ the #riest said$ A:ere$ haEe a cigar$B offering a cigar to
the robber. A7h no$ . couldnJt do that$B the #enitent thief re#lied$ Ayou see$ .Jm a "atholic too$ and .JEe giEen them
u# for lent.B
.n the words of our Lord$ this thief was Astraining gnats and swallowing camelsB=
34 A,oe to you$ scribes and Pharisees$ hy#ocritesO &or you tithe mint and dill and cummin$ and
haEe neglected the weightier #roEisions of the law= Nustice and mercy and faithfulnessT but these
are the things you should haEe done without neglecting the others. 3' 8ou blind guides$ who
strain out a gnat and swallow a camelO 36 ,oe to you$ scribes and Pharisees$ hy#ocritesO &or you
clean the outside of the cu# and of the dish$ but inside they are full of robbery and
self<indulgence. 31 8ou blind Pharisee$ first clean the inside of the cu# and of the dish$ so that
the outside of it may become clean also. 3! ,oe to you$ scribes and Pharisees$ hy#ocritesO &or you
are li)e whitewashed tombs which on the outside a##ear beautiful$ but inside they are full of dead
menJs bones and all uncleanness. 35 +Een so you too outwardly a##ear righteous to men$ but
inwardly you are full of hy#ocrisy and lawlessnessB Catthew 34=34<35D.
The thief who would not consider robbing a #riest would readily rob anyone else. :e might eEen haEe been
ta)ing drugs$ but he would not thin) of haEing a smo)e$ at least for a little while. :ere we find a classic e%am#le of
Astraining gnats and swallowing camels.B The scribes and Pharisees did the same thing. They were meticulous in
attending to the details of the Law$ but they missed the main #oint of it all. This is why the #ro#hets were sent$ one
after the other$ to )ee# #ointing out the essence of the Law= Nustice$ mercy$ and faithfulness Catthew 34=34T see
-mos 6=31<3'T icah 1=1<5D.
-ll of us tend to get into a rut$ doing the same old things and hardly remembering why we do them. . belieEe
this is what had ha##ened to the "orinthian saints. They were still doing the things they had first doneF
conducting ba#tisms$ meeting wee)ly as a gathered assembly$ obserEing communion$ and the women were still
coEering their heads. But already these saints were beginning to lose sight of the big #icture. .n our te%t$ Paul sets
down one of the guiding #rinci#les for the traditions he had established during his time with them$ and #erha#s in
the letter he had #reEiously written to them C1 "orinthians 6=9D.
The Eerses we are about to consider are among the most troublesome in this e#istle. &or eEeryone who is
honest$ this is a difficult te%t to inter#ret. . can well remember when one of my most res#ected #rofessors Cthe head
of the 7ld Testament de#artmentD #ublished an article on this cha#ter$ which some ho#ed would be the definitiEe
wor). -s it turned out$ there was not only a strong resistance to his #osition$ but eEen he renounced his wor). Lest you
thin) . am #o)ing fun at this godly scholar$ let me also confess . haEe taught this #assage seEeral times oEer the #ast
32 years$ and . usually come to a different conclusion each time . teach itO
&or many today$ this te%t is the cornerstone in their theology of the role of women in ministry in the church.
This should be a foundational te%t$ but those who are most inclined to turn here for a Ealidation of their theology
turn to the wrong #lace$ for the wrong reasons$ and with the wrong conclusions. Because this te%t is a battleground
for eEangelicals$ we need to s#end a little time laying the groundwor) for our study in this e%#osition and in those
te%ts which follow. SeEeral introductory comments will hel# the reader to understand where . am coming from.
Introdu'tory Co11ents Con'ernin) Paul and !is Tea'hin)
/01 Chapters 00@05 flow easily from what &aul has already written in hapters 0@0H. There is no abru#t shifting
of gears when moEing from cha#ter 12 to cha#ter 11. -t cha#ter 11$ Paul ma)es his transition from the subNect of
#artici#ating in illicit idol worshi# to the conduct of the church at worshi# in cha#ters 11<1'. .f cha#ters 5<12 had
to do with su##ers where idol<meats were eaten$ cha#ters 11<1' deal with the meeting of the church and its
celebration of the LordJs Table.
7ne could #robably sum u# the #roblems of the "orinthian "hristians with one word= self. See)ing status for
themselEes$ the "orinthians had diEided into factions$ each of which #rided themselEes on the status of their leader
and the so#histication of his style. The "orinthians were into self<satisfaction so that all )inds of eEils were
#racticed and tolerated. These included what a##ears to be incest in cha#ter 6 and immorality with #rostitutes in
cha#ter 1. These self<serEing "orinthians were so into fulfilling their own desires that they fought for their rights
in secular law courts$ before unbelieEing Nudges$ and before the unbelieEing world which loo)ed on with wonder.
Those who sought to correct the #roblem of ram#ant immorality did so by teaching the o##osite e%treme. They
adEocated the aEoidance of marriage and of se% within marriage. These saints were so caught u# in self<indulgence
they did not haEe the disci#line to say no to their fleshly lusts. They would eat idol<meats and eEen #artici#ate in
their heathen idol worshi# ceremonies. They would insist on going to idol tem#les$ eEen though this caused other
"hristians to stumble.
By and large$ the self<indulgence Paul has e%#osed in cha#ters 1<12 has been outside the church. *ow$ at
cha#ter 11$ Paul turns to the eEidences of self<see)ing when the saints gathered as a church for worshi# and
edification. uch of this self<see)ing had some )ind of s#iritual label$ which gaEe a semblance of s#irituality. But
it does not ta)e a biblical scholar to conclude from PaulJs words in cha#ters 11<1' that it was mere selfism with a
Eery thin s#iritual Eeneer. The saints who gathered to obserEe the LordJs Table did not wait for those who could
only come late nor did they share their food with those in need. They indulged themselEes so that they became
drun)$ and the celebration of the LordJs Table was shamefully obserEed. ,hen it came time for teaching and
singing and edification$ it seems as though eEery "orinthian$ man or woman$ was determined to s#ea) or to
#erform$ and much of their #artici#ation seems to be grandstanding. The sins formerly e%#osed outside the church
meeting earlier in this first e#istle of PaulJs to the "orinthians are now e%#osed in the conte%t of the church
meeting in cha#ters 11<1'.
/21 &aul6s teahing here is onsistent with his teahing elsewhere, with that of the <ld Testament, the apostle
&eter, and with the pratie of our Lord. Too many #rofessing "hristians loo) down u#on Paul and his teaching
concerning women as though he were a hillbilly from the 7Kar)s$ a narrow<minded chauEinist who sought to #ass
off his #reNudices as a#ostolic instruction. Paul claims that his teaching and #ractice are consistent with the 7ld
Testament Ala4B C1'=4'D$ and with his teaching and #ractice elsewhere C1=3T '=1'<1!T 11=11T 1'=4'D. PeterJs words
in 1 Peter 4=1<1 mirror what Paul has written here and elsewhere.
There is little new or uniPue about PaulJs teaching on the roles of men and women e%ce#t for one thingGthe
#ossibility that women might be able to #ray or #ro#hesy #ublicly in the church meeting. *owhere else is this
#ossibility mentioned$ and so we must see) to e%#lain PaulJs words in Eerse ' in light of his teaching to the contrary
eEerywhere else the subNect of the womanJs role in ministry and worshi# is discussed. The wonder to me is how so
many #rofessing "hristians can thin) of PaulJs words concerning women #raying or #ro#hesying in Eerse ' as the
rule$ rather than as the e%ce#tion.
/41 &aul6s words here onerning women and worship are not merely his own opinion #ut are his apostoli
instrution, onluding in instrutions from &aul whih he alls the >Lord6s ommandment? /05(4:1. .t is amaKing
how many wish to be APaulineB in their theology when it comes to Nustification by faith or the ins#iration and
authority of Scri#ture$ but who suddenly loo) down u#on Paul as a narrow<minded chauEinist when it comes to the
role of women. ,e cannot #ic) and choose from PaulJs teaching. .t is true that Paul does giEe his o#inions
elsewhere in 1 "orinthians$ which are not binding on us Csee !=1<!$ 36$ '2D. :e clearly informs us when this is the
case. But when Paul comes to the role of men and women and the #rinci#le of headshi# in our te%t$ it is not
o#inion which he offers$ but #rinci#les which culminate in clear<cut im#eratiEes. .f one is inclined to ta)e Paul
lightly here$ let him remember PaulJs concluding words in cha#ter 1'=
4' Let the women )ee# silent in the churchesT for they are not #ermitted to s#ea)$ but let them
subNect themselEes$ Nust as the Law also says. 46 -nd if they desire to learn anything$ let them as)
their own husbands at homeT for it is im#ro#er for a woman to s#ea) in church. 41 ,as it from
you that the word of 9od first went forthI 7r has it come to you onlyI 4! .f anyone thin)s he is a
#ro#het or s#iritual$ let him recogniKe that the things which . write to you are the LordJs
Lessons "1: Spirituality and Spiritual 7ifts 11
commandment. 45 But if anyone does not recogniKe this$ he is not recogniKed. 49 Therefore$ my
brethren$ desire earnestly to #ro#hesy$ and do not forbid to s#ea) in tongues. '2 But let all things
be done #ro#erly and in an orderly manner C1 "orinthians 1'=4'<'2D.
/51 &aul6s teahing in this passage is not !ust restrited to the Corinthians living in that plae and time= it is for
all Christians. Those who cannot deny the clear teaching of the a#ostle$ but who do not wish to abide by that
teaching$ find an esca#e by restricting PaulJs teaching on se%ual roles to that time and #lace$ and not our own. Paul
is writing to the "orinthians$ but in his introductory words in cha#ter 1$ Eerse 3$ Paul indicates he is writing to all
the saints$ to those A4ho in e5ery pla'e 'all upon the na1e o& our #ord 6esus Christ.B Paul re#eatedly
em#hasiKes the global nature of his instruction and its uniEersal im#lications Csee '=11<1!T 11=11T 1'=4'D. PaulJs
#rinci#les and #rece#ts are therefore as much for our benefit as they were for the "orinthian saints so long ago.
Introdu'tory Co11ents A2out !er1eneuti's
any of the errors made in inter#reting this #assage Cand othersD are the result of two #roblems= C1D
#reconceiEed notions as to what Paul can and cannot teach on the roles of men and women in the churchT and C3D
the use of an im#ro#er method of inter#reting the Scri#tures.
1
The first error is the result of #resu##ositions CAy
mind is already made u#$ so donJt confuse me with the facts.BD$ and the second has to do with hermeneutics.
:ermeneutics is a fancy$ fiEe<dollar word for the science of inter#retation. The te%t we are e%#ounding is one of the
most debated #assages in the *ew Testament. (nbelieEers reNect PaulJs teaching here immediately. But belieEers
too are Eery reluctant to ta)e PaulJs words at face Ealue. Some #arts of this #assage are sim#ly hard to understand
eEen though we desire to do soT others are hard to understand because we can see where PaulJs teaching is leading$
and we do not really wish to go there. -s we begin our study of cha#ter 11$ . want you to )now the guiding
#rinci#les of inter#retation . will see) to follow in this e%#osition.
/01 8e must always interpret the >unlear? te.ts of "ripture in light of those whih are >lear.? . must stress
here that this #rinci#le of inter#retation is held by Eirtually all conserEatiEe eEangelical "hristians$ as well as
others. The real Puestion is= A,hich te%ts are clear and which are unclearIB Too often our #resu##ositions #reEail
here$ and we decide the AunclearB te%ts are those that teach something with which we disagree. The clear te%ts are
those which a##ear to be #roof te%ts for our own #references. .f we are honest$ . thin) we would haEe to
ac)nowledge that 1 "orinthians 11=1<11 is one of those #assages which is unclear in some of its #articulars. This is
#recisely why so many scholars haEe differed oEer its inter#retation$ eEen in those days when there was not strong
cultural #ressure to reNect much of PaulJs teaching in this te%t.
/21 &aul6s teahing in this passage must #e interpreted in light of "ripture and not in light of the ulture of
that day. - number of the commentaries assume we must understand$ inter#ret$ and a##ly PaulJs words in our te%t
in light of the culture of his day. The sim#le fact is no one really )nows the culture of that day that well.
&urthermore$ any number of cultures were re#resented in that cosmo#olitan city$ not Nust one. .f the student of
Scri#ture can only understand what he reads in light of the culture of that day and time$ deriEed from some source
other than Scri#ture$ we are of all men most to be #itied. *istorial #akground and ultural insight gained
outside the $i#le may #e helpful and illustrative, #ut it is not ruial to interpreting and applying the "riptures. .f
so$ those Nungle #eo#les who are giEen a co#y of the Bible translated by ,ycliffe missionaries cannot be e%#ected to
rely u#on their Bibles alone$ because they must haEe other facts to understand the message of any te%t.
I #elieve the "riptures give us all the information we need to #e a#le to read, understand, interpret, and
apply any passage in the $i#le. . am not adEocating we ban or burn our Bible dictionaries and encyclo#edias or
that we cease archaeological e%caEations. I am simply saying that if all we have in our hands is a $i#le, that is
enough. - concordance can be of hel#$ too. +nlightened by other te%ts and illuminated by the :oly S#irit$ we can
inter#ret and a##ly the Bible to ourselEes and to our times.
/41 Chapters 00@05 are a unit, and every passage in this segment must #e interpreted and applied as a part of this
unit. Paul is a Eery logical thin)er and writer. Paul is deEelo#ing an argument for the entire boo) as each cha#ter
unfolds. +ach of the sub<sections Cli)e cha#ters 5<12 and 11<1'D also has an argument that is #rogressiEely
deEelo#ed. .f we are to understand PaulJs teaching$ we must do so by inter#reting each #ortion in the light of the
larger argument. Beyond this$ if PaulJs e#istles are the ins#ired ,ord of 9od$ then what Paul teaches on the roles of
men and women in ministry must be consistent with what he has written elsewhere in other e#istles.
1
7r it may be im#ro#erly using a #ro#er method of inter#reting the Scri#tures. . would be using the
wrong tool if . attem#ted to tighten the wheel lugs on my car with a #air of #liers. . would be misusing the right
tool if . used a torPue wrench$ but set it at twice the suggested number of foot #ounds$ thus brea)ing the wheel
stud.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
1" True Spirituality: A Study of 1 Corinthians
/51 8e should interpret &aul6s words in hapter 00 /and elsewhere1 in the light of &aul6s style of developing his
argument. .n the most general terms$ the first 11 Eerses of 1 "orinthians 11 are PaulJs Aintroduction$B and the final
Eerses of cha#ter 1' are the AconclusionB to his teaching on the conduct of men and women in the church meeting.
7ne would hardly do Nustice to PaulJs argument by drawing too many conclusions from PaulJs introduction$ and yet
this is #recisely what ha##ens. Let Paul merely mention the #ossibility of a woman #raying or #ro#hesying in
church$ and many are willing to conclude that this is acce#table$ eEen though Paul #rohibits women to s#ea) in the
church meeting CeEen to as) a PuestionD in cha#ter 1'. Let introductions be introductions$ and let PaulJs
conclusions be our conclusions.
:aEing made these introductory comments$ we need to understand the uniPue way in which Paul deals with
the "orinthian #roblems. ,e need to understand the way Paul deEelo#s his arguments so we can inter#ret his
teaching clearly. . am suggesting we now a##ly what we should haEe already learned about the way Paul deEelo#s
his argument in 1 "orinthians 1<12$ so that we can rightly discern his argument in cha#ters 11<1'.
Paul does not deal with the "orinthian errors head<on as he does the heresy he confronts in his +#istle to the
9alatians. .n cha#ter !$ Paul begins with a statement that would haEe been on the li#s of some of the ascetics in the
church= AIt is )ood &or a 1an not to tou'h a 4o1anB CEerse 1D. .t would seem$ on the face of it$ that Paul is
agreeing with the ascetics by referring to the celibate lifestyle as ideal. But as he deEelo#s his argument$ we can see
that marital se% is$ for some$ a #reEentatiEe for immorality$ and abstinence Cin marriageD a cause of immorality.
,hile the ascetics seem to haEe #rohibited se% and marriage altogether Csee 1 Timothy '=1<4D$ Paul does not
#rohibit marriage and se%ual intimacy in marriage. :e does$ howeEer$ encourage those who are single to consider
the single and celibate lifestyle in order to serEe the Lord without distraction C!=36<46D.
.n cha#ter 5$ Paul a##ears to acce#t the #osition and #ractice of some "orinthians$ who not only ate meats
offered to idols but did so in a #agan idol worshi# ceremony C5=12D. These idol<meat eaters not only indulged
themselEes in this meal$ they did so )nowing they would be a stumbling bloc) to wea)er brothers in so doing. -nd
all the while these idol<meat eaters thought they were AstrongB and more As#iritualB than those who refrained from
such meats. By the time we reach the end of cha#ter 12$ Paul has brought the whole matter to its conclusion$
forbidding any belieEer to act in a way that hindered another$ that became a sharer in demonic things$ and which
was contrary to the glory of 9od and the #roclamation of the gos#el. The a##earance of cha#ter 5 Cthat idol<meat
eating is #ermissible$ and eEen #referable$ for the "hristianD is blown away by the reality of cha#ter 12. *o one
would thin) of casting aside the a#ostolic command not to eat idol<meats C-cts 16=35<39T 1 "orinthians 12=1'<33D
by claiming that PaulJs words in cha#ter 5 contradicted this command. -nd$ li)ewise$ no one should dare to cast
aside clear a#ostolic commands to women based u#on the fact that Paul s#ea)s of the hy#othetical #ossibility that a
woman might #ray or #ro#hesy with her head uncoEered. PaulJs conclusions on such matters are clearly recorded
in his onlusion of cha#ter 1'.
/71 The ommands of "ripture always take preedene over our inferenes drawn from the "riptures Csee
atthew 35=32T 1 "orinthians '=1T 3 "orinthians 12=6D. .n atthew 34$ Mesus accused the scribes and Pharisees of
Astraining gnats and swallowing camelsBT that is$ they were )nit #ic)ers on little triEial details while they missed
the main #oint of it all. The num#er one >amel? for me is a ommand from ,od. -fter all$ the whole law was first
summed u# by Ten "ommandments and then by Nust two. ,hen Mesus commands me to loEe my enemy$ my tas) is
not to try to reason my way out of it$ but to do it. *o matter how many ANustificationsB . find in the Bible for not
ta)ing this command seriously$ the command stands$ and . obey or disobey. The first command which was giEen to
-dam and +Ee did not ma)e sense to +Ee$ and both she and her husband disobeyed. *o set of reasons was an
adePuate e%cuse. . am not saying there is neEer any e%ce#tion to any command$ but . am saying . must ta)e
commands most seriously of all. Paul #ut it this way=
' &or the wea#ons of our warfare are not of the flesh$ but diEinely #owerful for the destruction of
fortresses. 6 ,e are destroying s#eculations and eEery lofty thing raised u# against the )nowledge
of 9od$ and we are ta)ing eEery thought ca#tiEe to the obedience of "hrist$ 1 and we are ready to
#unish all disobedience$ wheneEer your obedience is com#lete C3 "orinthians 12='<1D.
To somewhat #ara#hrase what . understand Paul to be saying$ we are in a s#iritual conflict$ and one of our
chief wea#ons is the ,ord of 9od Cthe sword of the S#iritD. ,hile we can reason our way to nearly any conclusion
Cs#rin)ling that conclusion with an am#le #ortion of biblical referencesD$ we are to ta)e eEery thought$ eEery
doctrine$ eEery theory$ and subNect it to "hrist$ s#ecifically to obeying "hristJs commands. MesusJ great final
command is about obedience to :is commands=
15 -nd Mesus came u# and s#o)e to them$ saying$ A-ll authority has been giEen to e in heaEen
and on earth. 19 9o therefore and ma)e disci#les of all the nations$ ba#tiKing them in the name
1"
Lessons "1: Spirituality and Spiritual 7ifts 1/
of the &ather and the Son and the :oly S#irit$ 32 teahing them to o#serve all that I ommanded
youT and lo$ . am with you always$ eEen to the end of the ageB Catthew 35=15<32$ em#hasis
mineD.
.f my reasoning and e%egesis bring me to the #oint where . must choose to follow my reasoning Cand thus
disobey "hristJs commandD$ or to obey "hristJs command$ . should haEe little doubt as to which #reEails.
'otie then that there are no ommands in verses 0@9. The commands will be found later in cha#ters 11<1'$
with PaulJs final words in cha#ter 1' #ac)ed with them. "ommands are the bottom line of Scri#ture$ and Paul will
not get to the bottom line in this introductory te%t in 11=1<11$ but in cha#ters 14 and 1'.
-s we shall soon see) to demonstrate$ those efforts to inter#ret our te%t in light of the culture of "orinth are
destined to fail. *ot one of PaulJs arguments is based u#on the culture of his day$ but u#on the #rinci#les and
traditions laid down by the holy #ro#hets$ including Paul.
An In5itation to I1itation
*11:1.
1 Be imitators of me$ Nust as . also am of "hrist.
Paul has already giEen the "orinthians much to imitate. .n the immediately #receding conte%t$ Paul calls on
eEeryone to willingly surrender any right or liberty which does not edify C12=34D$ and s#ecifically he claims that he
see)s to #lease all men in all things$ refraining from see)ing his own #rofit in order to #ursue that which is
#rofitable to others C12=44D. :ere is something worth imitating$ but there is yet more to come. .n cha#ter 11$ Paul
will #raise the "orinthians for remembering him in eEerything. They are to imitate and to obey Paul by following
those things he teaches and #ractices in regard to the church Csee also '=1'<1!D.
Fne@pe'ted Praise
*11:9.
3 *ow . #raise you because you remember me in eEerything$ and hold firmly to the traditions$
Nust as . deliEered them to you.
,e must admit that #raise is not something we e%#ect from Paul when writing to the "orinthians. -fter all$
they are doing so many things wrongO 8et$ in s#ite of this$ Paul starts off in a Eery #ositiEe manner$ commending
the "orinthians for remembering him in eEerything and by holding firmly to the traditions which he taught them.
Must what are these traditionsI Some commentators belieEe we cannot )now what they were. . thin) the Bible giEes
us a #retty clear idea as to what some of these were. "onsider the following te%ts in which these same terms$
AtraditionB or Atraditions$B
3
are em#loyed=
16 So then$ brethren$ stand firm and hold to the traditions which you were taught$ whether by
word of mouth or by letter from us C3 Thessalonians 3=16D.
1 *ow we command you$ brethren$ in the name of our Lord Mesus "hrist$ that you )ee# aloof
from eEery brother who leads an unruly life and not according to the tradition which you receiEed
from us C3 Thessalonians 4=1D.
The Eerb form of this word is frePuently found in the *ew Testament$ and it is informatiEe as well=
' *ow while they were #assing through the cities$ they were delivering the decrees$ which had
been decided u#on by the a#ostles and elders who were in Merusalem$ for them to obserEe C-cts
11='D.
3 *ow . #raise you because you remember me in eEerything$ and hold firmly to the traditions$
Nust as . delivered them to you C1 "orinthians 11=3D.
34 &or . receiEed from the Lord that which . also delivered to you$ that the Lord Mesus in the
night in which :e was betrayed too) bread C1 "orinthians 11=34D.
3
The Eerb form of this term is often used to refer to the betrayal of our Lord. .n the 9os#els$ traditions are
the dearly held beliefs of the Mews$ which they hold in o##osition to the Scri#tures. Paul also used this term in the
same negatiEe sense C9alatians 1=1'D.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
14 True Spirituality: A Study of 1 Corinthians
4 &or . delivered to you as of first im#ortance what . also receiEed$ that "hrist died for our sins
according to the Scri#tures C1 "orinthians 16=4D.
31 &or it would be better for them not to haEe )nown the way of righteousness$ than haEing
)nown it$ to turn away from the holy commandment delivered to them C3 Peter 3=31D.
,hat are the AtraditionsB Paul deliEered to these "orinthians which they remember and #ersistently obserEeI
They are the ins#ired$ a#ostolic instructions$ which were handed down to the churches regarding doctrine and
#ractice. The traditions are the gos#el message and the commandments which accom#any it. .n the conte%t of
cha#ter 11$ the AtraditionsB are the head coEering of women$ the obserEance of communion$ and the regular
meeting of the church$ all of which are discussed in cha#ters 11<1'.
The uidin) Prin'iple
*11:3.
4 But . want you to understand that "hrist is the head of eEery man$ and the man is the head of a
woman$ and 9od is the head of "hrist.
The A2utB of Eerse 4 is significant. Paul did sincerely #raise the "orinthians for remembering him in all things
by )ee#ing the traditions he had giEen them. They were going through the right rituals and #ractices$ and this was
commendable. But they were not doing so in the right s#iritT they did not )ee# the traditions with an understanding
mind$ with a firm gras# of why they were doing what they were so faithfully doing. -nd so Paul sets out to remind
them of a #rinci#le which giEes meaning to the traditions they were so faithfully obserEing. That priniple is the
priniple of headship. .n Eerse 4$ &aul applies the priniple of headship to three relationships( /01 ,od the Father
and +esus Christ, the "on= /21 +esus Christ and all mankind= and, /41 the man as the head of a woman.
Before we loo) at these three e%am#les of headshi#$ let us first #ause to reflect u#on what headshi# means. .
will restrict the meanings of the term AheadB to those which can be found in the Scri#tures. To begin$ let me
summariKe the sco#e of the meaning of this term AheadB=
/01 To #e the >head? is to #e the soure. ,e s#ea) of the AheadwatersB of a riEer$ and we mean the #lace
where the riEer begins$ its source.
/21 To #e the >head? is to #e the one with ultimate authority. The head man is the man in charge$ the man
with final authority. The head waiter or the head of the household is the one in charge.
/41 To #e the >head? is to #e preeminent a#ove others. To be #reeminent is to get the glory. To be the head is to
be the one who is most #rominent$ the one who has the #reeminence. -nyone )nows that in an organiKation$ the
underlings dare not u#stage the one in charge$ the head of the organiKation.
"hrist is the head of the church because :e brought it into e%istence. :e is the head of the church because :e
sustains the church. :e is the head because the church serEes :im. :e is the head in that :e is #reeminent in the
church and in all creation. Paul includes all these elements in his +#istle to the "olossians=
11 &or by :im all things were created$ both in the heaEens and on earth$ Eisible and inEisible$
whether thrones or dominions or rulers or authoritiesFall things haEe been created by :im and
for :im. 1! -nd :e is before all things$ and in :im all things hold together. 15 :e is also head
of the body$ the churchT and :e is the beginning$ the first <born from the deadT so that :e :imself
might come to haEe first #lace in eEerything C"olossians 1=11<15D.
The man$ Paul writes$ is the head of a woman. Paul does not say men are the head of women$ but he s#ea)s of
a one<to<one between a certain man and a woman. .n effect$ Paul is saying that the husband is the head of his wife
C+#hesians 6=34D. The e%#ression$ Athe 1anB singles out one man$ and then states that he is the head of Aa
4o1an$B a #articular woman$ namely$ his wife. . belieEe the reason Paul states the #rinci#le in more general terms
is because both in the creation of -dam and +Ee$ and in their fall and the curses$ -dam and +Ee both re#resent
man)ind as a wholeT -dam re#resents both husbands and males$ while +Ee re#resents both females and wiEes. *o
woman$ married or not$ is to e%ercise headshi# oEer men. 7n the other hand$ a #articular man should be careful
about ta)ing headshi# too far$ as though all women were subNect to him. 8ou will recall that Paul instructs wiEes to
be subNect Ato their o4n hus2ands$B and not to men in general. .n the church meeting$ howeEer$ . belieEe that men
are to e%ercise headshi# in the church Csee 1 Timothy 3=5<16D.
&inally$ 9od is the head of our Lord Mesus "hrist. ,hen Satan tem#ted our Lord$ he sought to #ersuade :im to
act inde#endently of :is &ather Csee atthew '=1<11D. Mesus re#eatedly em#hasiKed that :e was not acting
14
Lessons "1: Spirituality and Spiritual 7ifts 15
inde#endently of the &ather$ but that :e was doing the will of the &ather CMohn 6=19$ 42D. +Eerything our Lord
claimed as :is own was that which :e had been granted by :is &ather CLu)e 12=33$ 39T Mohn 6=31<3!T 1=3!T
ReEelation 3=3!D. .t was the &atherJs will that the Son die on the cross of "alEary$ and the Son of 9od submitted to
the &ather in :is incarnation and in :is atoning death Csee atthew 31=49T -cts 3=34T Phili##ians 3=5D. .n 1
"orinthians 16$ Paul indicates that after all of the enemies of our Lord haEe been defeated Cthe last being deathD$
then the Lord Mesus will hand oEer authority and dominion to the &ather=
36 &or :e must reign until :e has #ut all :is enemies under :is feet. 31 The last enemy that will
be abolished is death. 3! &or :e has #ut all things in subNection under :is feet. But when :e
says$ A-ll things are #ut in subNection$B it is eEident that :e is e%ce#ted who #ut all things in
subNection to :im. 35 -nd when all things are subNected to :im$ then the Son :imself also will
be subNected to the 7ne who subNected all things to :im$ that 9od may be all in all C1 "orinthians
16=36<35D.
Con'lusion
,hile we haEe only made our way through the first three Eerses of cha#ter 11$ we haEe already come to the
AcamelB of this cha#ter. &or many$ Eerses '<1 are the focal #oint for their study$ because it is here that some find a
#roof te%t for women e%ercising leadershi# in the meeting of the church. But the structure of this cha#ter should
indicate that Eerse 4 lays the foundational #rinci#le Cthe Acamel$B as it wereD$ and Eerses '<11 deal with the
Agnats.B . do not mean to say these AgnatsB are unim#ortantT . sim#ly mean that Eerse 4 contains the guiding
#rinci#le which goEerns all of the #articulars$ such as head coEerings.
To those who would maNor on the minors by ignoring Eerse 4 and rushing on to Eerses '<1$ . would say you
haEe failed to let PaulJs reasoning guide your own. -nd to those who throw their hands u# in des#air$ so #er#le%ed
by Eerses '<11 that they doubt anyone can eEer understand them$ do not miss what is #atently clear here because of
what is not clear. The #rinci#le of headshi# is the AcamelB of cha#ter 11. .t is clear$ and it guides us in dealing with
the #articulars of Eerses '<11. +Een though we may not all agree on these later Eerses as to their meaning and their
a##lication$ let us all agree on the #rinci#le.
The #rinci#le of headshi# is a unifying #rinci#le. .t e%#lains and encom#asses all of the #articular instructions
Paul and Peter giEe to men and women regarding their dress$ demeanor$ and deeds in the church meeting. Let me
illustrate. .n 1 Timothy 3$ Paul im#lies that women should not #ray #ublicly$ and he clearly forbids women to teach
or to e%ercise authority oEer men in the church gathering. :e also instructs women about their dress. They are to
dress modestly and to aEoid certain elaborate hair styles or Newelry.
The #rinci#le of headshi# ma)es sense of all these instructions. Paul forbids #ublic teaching and leadershi#
oEer men because men are to e%ercise headshi#$ and thus men are to be those who e%ercise authority oEer the
church. &or a woman to teach or to lead the church is to usur# that headshi# which has been delegated to men. But
what does a womanJs dress haEe to do with headshi#I +Eerything. :eadshi# is not Nust about authority$ but about
#reeminenceFglory. - woman does not need to s#ea) to haEe #reeminence. -ll she needs to do is to dress in a way
that is stri)ing$ that draws attention to her Aassets.B .n PaulJs day$ it would seem that Eery little of a woman was
e%#osed other than her head$ and thus Paul and Peter warn about fancy hair styles and Newelry because these
accentuated the womanJs beauty with reference to her head. .n our day$ there is much more to be seen by all$ and in
accentuating these the woman can attract attention to herself and thus gain #reeminence. .f eEeryoneJs eyes turn to
a woman as she enters the room$ it is li)ely she has done something to attract that attention. So it is not Nust by a
womanJs silence$ but by her s#irit and by her attire that she submits to the headshi# of her husband$ and of her
Lord.
The #rinci#le of headshi# guides us in our a##lication of #articular commands. Throughout the Scri#tures$
#leasing 9od is not Nust a matter of A)ee#ing the rulesB but of obeying 9odJs commandments in the light of :is
#rinci#les. Thus$ the scribes and Pharisees receiEed a rebu)e from our Lord for their meticulous obedience in
regard to some commands$ but in a way that neglected Athe 4ei)htier pro5isions o& the la4$ Qthe #rinci#les ofR
/usti'e and 1er'y and &aith&ulnessB Catthew 34=34D. This is what our Lord was see)ing to show in :is teaching
of the Sermon on the ount Catthew 6<!D. The scribes and Pharisees were into the rules but had lost the reasons$
and thus they were willing to obey only the letter of the law and not the s#irit of the law. ,hen the scribes and
Pharisees accused Mesus of brea)ing the Sabbath by healing$ Mesus #ointed out the #rinci#le that the Sabbath was
for manJs benefit and not man for the Sabbath. Mesus did not Eiolate the s#irit of the law by healing on the Sabbath.
The #salmist of 119 e%em#lifies the right s#irit$ for he diligently see)s to discoEer the reasons behind the rules. ,e
should do li)ewise. The #rinci#le of headshi# is the reason behind the rules which Paul and Peter set down
regarding the ministry of men and women in the church.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
1) True Spirituality: A Study of 1 Corinthians
There are few diseases as deadly as the disease of legalism. This disease occurs when we dutifully obserEe the
rules as mere traditions but forget the #rinci#les$ the reasons$ which lie behind them. This obEiously ha##ened to
the scribes and Pharisees of MesusJ day. .t seems to haEe been ha##ening to the "orinthian saints of PaulJs day$
which necessitated these cha#ters C11<1'D we are studying. -nd reluctant though . am to admit it$ this legalism also
is eEident in us today. ,hen we Afollow the rulesB Cthe AgnatsBD but forget the AreasonsB Cthe #rinci#les$ the
AcamelsBD$ we haEe become legalists$ and we must re#ent. The #rinci#le of headshi# should #ut many of our
#ractices in a whole new light.
The teaching of Paul on headshi# is most interesting when considered in the light of his #reEious instruction
concerning idolatry in cha#ters 5<12. .dolatry is man see)ing to resha#e 9od into an image with which man is
familiar and comfortable and oEer which man has control. Biblical "hristianity is e%actly the o##osite. Christianity
is a#out ,od reshaping man into *is image(
1! *ow the Lord is the S#iritT and where the S#irit of the Lord is$ there is liberty. 15 But we all$
with unEeiled face beholding as in a mirror the glory of the Lord$ are being transformed into the
same image from glory to glory$ Nust as from the Lord$ the S#irit C3 "orinthians 4=1!<15D.
11 -nd :e gaEe some as a#ostles$ and some as #ro#hets$ and some as eEangelists$ and some as
#astors and teachers$ 13 for the ePui##ing of the saints for the wor) of serEice$ to the building u#
of the body of "hristT 14 until we all attain to the unity of the faith$ and of the )nowledge of the
Son of 9od$ to a mature man$ to the measure of the stature which belongs to the fulness of "hrist
C+#hesians '=11<14D.
9od is sha#ing us into conformity with :is image$ and this is so that we may reflect :is glory to both men and
angels C1 Peter 3=9T 1 "orinthians 11=12T +#hesians 4=5<11D. .f our duty and #riEilege is to reflect 9od as :e is to
men$ then obedience to :is commandments and instructions related to :is headshi# is no small matter. To ignore$
disregard$ or disobey :is ,ord in the matters about which Paul is writing is to distort the image of 9odT it is
another form of idolatry.
7ur submission to :is headshi# by understanding and obeying :is instructions regarding the #ro#er functions
of men and women in the church is Eitally im#ortant in yet another way. Submission to the headshi# of our Lord is
not Nust an issue$ not eEen Nust an im#ortant issueT su#mission to our Lord6s headship is the ultimate issue. .t was
the issue when Satan rebelled against the headshi# of 9od C.saiah 1'=13<1'T +Ke)iel 35=11<16D. .t was the issue
when Satan orchestrated the rebellion of -dam and +Ee against 9odJs headshi#. .t was also a mechanism of the
fall$ because +Ee rebelled against -damJs headshi#. ,hen Satan tem#ted our Lord$ he sought to entice :im to act
inde#endently of :is &ather and thus to rebel against :is headshi#.
The establishment of the )ingdom of 9od is about our LordJs headshi#$ about our LordJs will being done on
earth as it is in heaEen Csee atthew 1=12T 1 "orinthians 16=32<35D. .t is an ine%#licable #art of the gos#el which
the a#ostles #reached Csee -cts 3=1'<'2D. Sad to say$ it is often e%cluded from the gos#el we #reach and a##arently
from the Agos#elB which the "orinthians #reached. The gos#el is not the message of a wea) and #owerless 9od$
who needs our coo#eration and who des#erately #leads for our obedience. The gospel is the announement that
+esus Christ is ,od6s Messiah, the Jing. .t is our duty to fall before :im in humble worshi# and obedience. ,hen
we #reach the gos#el$ it must be as an ambassador who re#resents the 7ne who is the Ahead o& e5ery 1an.B This
headshi# of "hrist includes all man)ind$ belieEers and unbelieEers. Those who do not submit to :is headshi# now
must ultimately do so when :e comes to subdue :is enemies=
43 AThis Mesus 9od raised u# again$ to which we are all witnesses. 44 Therefore haEing been
e%alted to the right hand of 9od$ and haEing receiEed from the &ather the #romise of the :oly
S#irit$ :e has #oured forth this which you both see and hear. 4' &or it was not DaEid who
ascended into heaEen$ but he himself says=
VThe Lord said to my Lord$
ASit at y right hand$
46 (ntil . ma)e Thine enemies a footstool for Thy feet.BJ
41 ATherefore let all the house of .srael )now for certain that 9od has made :im both Lord and
"hristFthis Mesus whom you crucifiedB C-cts 3=43<41D.
6 :aEe this attitude in yourselEes which was also in "hrist Mesus$ 1 who$ although :e e%isted in
the form of 9od$ did not regard ePuality with 9od a thing to be gras#ed$ ! but em#tied :imself$
ta)ing the form of a bond<serEant$ and being made in the li)eness of men. 5 -nd being found in
a##earance as a man$ :e humbled :imself by becoming obedient to the #oint of death$ eEen
1)
Lessons "1: Spirituality and Spiritual 7ifts 1*
death on a cross. 9 Therefore also 9od highly e%alted :im$ and bestowed on :im the name
which is aboEe eEery name$ 12 that at the name of Mesus eEery )nee should bow$ of those who are
in heaEen$ and on earth$ and under the earth$ 11 and that eEery tongue should confess that Mesus
"hrist is Lord$ to the glory of 9od the &ather CPhili##ians 3=6<11D.
The Puestion is not if you will submit to our LordJs headshi# and bow the )nee to :im$ but when and how. 8ou
may submit to :is headshi# now by trusting in Mesus "hrist as 9odJs essiah$ as the ?ing of .srael$ who too) your
sins u#on :imself$ who suffered and died in your #lace$ and who was raised from the dead and ascended to the
right hand of the &ather. Aou may gratefully and !oyfully su#mit to *is headship as a hild of ,od, re#orn through
faith in *is "on. <r, you may re!et *is headship now, only to relutantly #ow the knee to *im when *e returns as
your adversary, when *e omes to punish *is enemies. :e is Lord of all$ a fact which brings comfort and Noy to
eEery belieEer$ and one which will stri)e terror into :is enemies.
ay each of us submit to :is headshi# by trusting in Mesus "hrist alone for our salEation. -nd may each of us
who has trusted in Mesus "hrist as our A!eadB submit to :is headshi# by #racticing the #rinci#le of headshi#
through the roles which :e has assigned to us.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
#esson 99:
!eadship and !ead Co5erin)s
*1 Cor+ 11:3,1?.
Introdu'tion
,hen . was actiEely inEolEed in #rison ministry a few years ago$ a seminar in which . #artici#ated was held in
a large ma%imum security Te%as #rison. -##ro%imately 322 men had assembled in the cha#el where we met.
"ha#el gatherings are considered #otentially dangerous because #risoners are carefully segregated so #articular
inmates are not able to haEe contact with certain other inmates. 7ld grudges had unfortunately been settled in or
around the cha#el$ as Nust one year earlier one inmate had been murdered at the entrance to the Eery cha#el where
we were meeting. Because it is im#ortant to distinguish the guards from the inmates by their a##earance$ the
inmates in the Te%as #rison system wear white. The guards uniforms are a contrasting color$ clearly distinguishing
them from the inmates. ,hen outsiders Eisit a #rison$ we are as)ed to be careful not to wear the same color as the
inmates. During one of the serEices$ . too) off my coat and sat down with the inmates in the center of the cha#el.
+d ,illiamson$ then State Director of Prison &ellowshi#$ noticed . was nowhere in sight and began loo)ing around
the cha#el to identify me. Since . had ta)en off my coat$ . no longer loo)ed different from the other inmates. .n my
white shirt$ . was lost in a sea of other white uniforms. . sim#ly did not loo) any different from anyone else.
Distinctions can be Eery im#ortant.
7ur 9od is a 9od of distinctions. This is a##arent at the Eery outset of the Bible. (ntil now$ . haEe neEer really
a##reciated that the first 19 Eerses of 9enesis 1 are about diEine distinctions or se#arations.
1 .n the beginning 9od created the heaEens and the earth. 3 'ow the earth was formless and
empty$ dar)ness was oEer the surface of the dee#$ and the S#irit of 9od was hoEering oEer the
waters.
4 -nd 9od said$ ALet there be light$B and there was light. ' 9od saw that the light was good$ and
he separated the light from the darkness. 6 9od called the light Aday$B and the dar)ness he called
Anight.B -nd there was eEening$ and there was morningFthe first day.
1 -nd 9od said$ ALet there be an e%#anse #etween the waters to separate water from water.B ! So
9od made the e%#anse and se#arated the water under the e%#anse from the water a#ove it. -nd it
was so. 5 9od called the e%#anse Asky.B -nd there was eEening$ and there was morningFthe
second day. 9 -nd 9od said$ ALet the water under the s)y be gathered to one #lace$ and let dry
ground appear.B -nd it was so. 12 9od called the dry ground Aland$B and the gathered waters he
called Aseas.B -nd 9od saw that it was good.
11 Then 9od said$ ALet the land #roduce Eegetation= seed<bearing #lants and trees on the land
that bear fruit with seed in it$ aording to their various kinds.B -nd it was so. 13 The land
#roduced Eegetation= #lants bearing seed aording to their kinds and trees bearing fruit with
seed in it aording to their kinds. -nd 9od saw that it was good. 14 -nd there was eEening$ and
there was morningF the third day.
1' -nd 9od said$ ALet there be lights in the e%#anse of the s)y to separate the day from the
night$ and let them serEe as signs to mar) seasons and days and years$ 16 and let them be lights
in the e%#anse of the s)y to giEe light on the earth.B -nd it was so. 11 9od made two great lights
F the greater light to goEern the day and the lesser light to goEern the night. :e also made the
stars. 1! 9od set them in the e%#anse of the s)y to giEe light on the earth$ 15 to goEern the day
and the night$ and to se#arate light from dar)ness. -nd 9od saw that it was good. 19 -nd there
was eEening$ and there was morningFthe fourth day C9enesis 1=1<19$ *.;$ em#hasis mineD
The account of 9enesis 1=1<19 is not one in which 9od calls the creation into e%istence$ out of nothing$ but
one in which :e ta)es a formless$ chaotic mass and transforms it into something beautiful and good in :is sight.
1
9od brought about our world by se#arating one thing from another. :e se#arated day and night$ light and dar)ness
1
. am certainly not attem#ting to suggest that 9od did not create the world from nothing originally. .t
could be$ as some haEe suggested$ that the account here is one of 9odJs re<creation of the original world$ which
was thrown into chaos because of SatanJs fall. Some of the same terms used to describe the chaos in 9enesis 1=3
are also found in Meremiah '=34 to describe the chaotic state of Mudah due to diEine Nudgment for her sins.
CEss. 4<6D. :e se#arated the waters so that there is a water<laden atmos#here aboEe and also the seas below CEerses
1<12D. 9od further distinguished between the land and the seas CEerse 12D. :e distinguished between the different
Earieties of Eegetation and of animals CEerses 11<14D. :e distinguished times Cdays$ yearsD and seasons CEerse 1'<
16D. &rom the Eery beginning$ 9od made :imself )nown as a distinguishing 9od.
The 7ld Testament Law continued to em#hasiKe this dimension of 9odJs nature as a distinguishing 9od.
19 AV8ou are to )ee# y statutes. 8ou shall not breed together two )inds of your cattleT you shall
not sow your field with two )inds of seed$ nor wear a garment u#on you of two )inds of material
mi%ed togetherJB CLeEiticus 19=19D
6 A- woman shall not wear manJs clothing$ nor shall a man #ut on a womanJs clothingT for
whoeEer does these things is an abomination to the Lord your 9od.B S 9 A8ou shall not sow your
Eineyard with two )inds of seed$ lest all the #roduce of the seed which you haEe sown$ and the
increase of the Eineyard become defiled. 12 8ou shall not #low with an o% and a don)ey together.
11 8ou shall not wear a material mi%ed of wool and linen togetherB CDeuteronomy 33=9<11D.
The .sraelites were not to cross breed different )inds of cattle or cro#s CLeEiticus 19=19T Deuteronomy 33=9D.
They could not #low with two ty#es of animals harnessed CunePually yo)edD together C33=12D. They were not to
wear garments made of materials that contained mi%ed fibers CDeuteronomy 33=9$ 11D. ,omen were distinguished
from men in a number of ways. The sign of the coEenant with -braham CcircumcisionD was restricted$ by design$ to
men Csee 9enesis 1!=9<1'D. - woman who bore a girl child was unclean for 1' days$ while a woman who bore a
male child was unclean for only seEen days CLeEiticus 13D. ,omen were not to wear a manJs clothing nor were
men to dress li)e a woman CDeuteronomy 33=6D. 9od distinguished the A'leanB from the Aun'lean$B ma)ing yet
another set of distinctions which the .sraelites must obserEe. .n the +%odus$ 9od distinguished the .sraelites from
the +gy#tians and :imself from all other A)ods.B 9od #ur#osed to )ee# many things se#arate$ and :e em#loyed
the Law to communicate what things 9od had se#arated that men must not Noin together.
7ur te%t in 1 "orinthians 11=1<11 is really about a #articular distinction 9od has #rescribed$ which we are
obliged to maintainFthe distinction between men and women. .n 1 "orinthians 11=3<11$ this diEinely ordained
distinction between men and women is to be maintained in a Eery s#ecific way. -t certain times$ the woman is to
haEe her head coEered$ while the man is to haEe his head uncoEered. This distinction is im#ortant to 9od$ and to
Paul$ and thus it should be im#ortant to us as well. . belieEe this distinction is to be obserEed today$ most li)ely in
the Eery same way Paul instructed the "orinthians to obserEe it in his day. .f you thin) these words haEe little to do
with "hristians today$ . must warn you this is not the case. Let us listen carefully to what the S#irit of 9od has to
say to "hristians today about maintaining male<female distinctions.
Preli1inary Co11ents
,e must always be careful to Ahandle a''urately the 4ord o& truthB C3 Timothy 3=16D. This te%t rePuires us
to be es#ecially careful. -s we begin this study$ a few introductory comments should hel# to e%#lain why caution is
rePuired=
/01 'o one should dare to laim they have this passage fully under ontrol. . haEe taught this te%t before$ and .
haEe changed my mind on some of the #articulars. *early 32 years ago$ . #reached on this te%t in the meeting of
the church shortly after we began to meet as a church. . can remember #assionately concluding that this te%t
teaches that women should coEer their heads when they come to worshi#. (# to that time$ a small handful of
women did coEer their heads during our worshi#. . was somewhat more than casually interested to see how many
more women would come with heads coEered the ne%t wee). To my sur#rise$ not one woman came with her head
coEered the ne%t Sunday who had not already been doing so. 7ne of the brothers as)ed me about this$ #erha#s
thin)ing the elders would ta)e some action to rePuire women to wear head coEerings. . told him that if any
conclusion were to be drawn from the lac) of res#onse to my message$ it #robably would haEe more to do with how
conEincing my sermon was than with how s#iritual Cor uns#iritualD the women were.
. must warn you$ thoughT . am going to try again. -nd$ to be honest$ . am going to teach this te%t a little
differently than . haEe in the #ast. Because this te%t #resents us with a number of difficulties$ we should be Eery
cautious about ma)ing it a #roof te%t for Eiews which are contradicted elsewhere in the Scri#tures. -s we shall see$
this #assage need not be understood in a way that contradicts or changes anything either Paul or Peter haEe taught
elsewhere on the relationshi# between men and women in the church.
/21 I think we all should #e honest enough to admit that while we may not dare laim that we have this te.t
ompletely under ontrol, neither are we ompletely o#!etive when we seek to interpret and apply it. ,e all haEe
Lessons "": =eadship and =ead Co.erings "#1
our biases$ and they may show here. *ot only do we haEe our own indiEidual biases concerning the issues Paul
raises here$ but our culture is Eehemently o##osed to any teaching which distinguishes between the roles men and
women may #lay in ministry and in worshi#. *o wonder so few are willing to face this te%t sPuarely.
/41 The topi of head overings must not #e one of the fundamentals of the faith as it is only mentioned one,
#ut it is important #eause it is a matter of o#ediene, it is sym#oli of su#mission to male headship, and it an #e
a soure of ontention and division CEerse 11D. - number of other te%ts teach on the relationshi# between men and
women$ on headshi# and submission$ but this is the only te%t in which one of the a#ostles seems to rePuire women
to wear a head coEering. .f this is the only te%t about head coEerings$ it would #robably be unwise to loo) u#on
head coEerings as a fundamental of the faith$ something which determines oneJs salEation or s#irituality. But
because it is a command from the #en of the ins#ired a#ostle$ and an issue which can diEide the saints$ it is
im#ortant. .t may not be a A'a1el$B but it is a fairly good siKed A)natB we dare not ignore.
/51 The matter of head overings is one over whih diversity is evident in our hurh. There are some women
in our church who$ out of a sincere desire to obey the teaching of this te%t$ coEer their heads during the worshi#
serEice. ,hether or not we agree with them$ we should res#ect their conEictions and their courage to liEe by them.
. do not )now of any who wish to draw attention to themselEes or who thin) themselEes holier than others. There
are a good number of women in our church who do not coEer their heads. Some may not do so because they haEe
neEer thought Cor been taughtD about head coEerings. .t is my belief that most of those who do not coEer their heads
do not do so because they are not conEinced the Scri#tures rePuire them to do so. . res#ect those who do not sim#ly
follow others$ but act in accordance with their own conEictions. .f there are any who refuse out of rebellion Cas
there could be in our timesD$ . do not )now of them.
y teaching may not necessarily reflect the Eiews of all the elders of our church nor should what . am
teaching be regarded as a rePuirement laid down by the elders for women in our worshi#. There will be no AEeil
#oliceB in the foyer ne%t wee) to chec) for com#liance on my conclusions. .n truth$ . ho#e no woman will act on
this te%t until she is Afully conEinced in her own mind.B . would rather haEe each indiEidual study this matter
carefully$ thin) and meditate on it$ and then come to a firm conEiction. -nd then$ do what you belieEe 9od rePuires
of you. . would ho#e that any woman who decides to wear a head coEering does so because she has been a ABerean
"hristianB and searched the Scri#tures and her own heart on this matter. . will tell you . haEe reached some fairly
strong conEictions on this matter. . am not as clear on all the #articulars of the a##lication of PaulJs teaching.
&or all of us$ the first Puestion should be$ A,hat does the Bible instruct me to doIB The second Puestion is$
A,ill . do itIB The order of these two Puestions should #robably be reEersed. ,e must first be willing to do
whateEer the Bible teaches us. ,hen we haEe a willing heart which see)s to #lease 9od$ we will be more clear<
eyed as to what the Bible does rePuire of us. any who AcanJt see itB are those who would not do it if they could
see it. Let us all a##roach these im#ortant Eerses with a heart that is willing to obey.
39 AJ7h that they had such a heart in them$ that they would fear e$ and )ee# all y
commandments always$ that it may be well with them and with their sons foreEerOJB
CDeuteronomy 6=39D
44 Teach me$ 7 Lord$ the way of Thy statutes$ -nd . shall obserEe it to the end. 4' 9iEe me
understanding$ that . may obserEe Thy law$ -nd )ee# it with all my heart CPsalm 119=44<4'D.
11 Mesus therefore answered them$ and said$ Ay teaching is not ine$ but :is who sent e. 1!
.f any man is willing to do :is will$ he shall )now of the teaching$ whether it is of 9od$ or
whether . s#ea) from yselfB CMohn !=11<1!D.
To hel# us with our study$ . haEe set out the structure of the #assage on the following #age.
The Stru'ture o& the Passa)e
Introdu'tion *5ss+ 1,9.
1 Be imitators of me$ Nust as . also am of "hrist. 3 *ow . #raise you because you remember me in
eEerything$ and hold firmly to the traditions$ Nust as . deliEered them to you.
The prin'iple o& headship *5erse 3. and its i11ediate appli'ation *5ss+ 8,>.
4 But . want you to understand that "hrist is the head of eEery man$ and the man is the head of a
woman$ and 9od is the head of "hrist. ' +Eery man who has something on his head while
#raying or #ro#hesying$ disgraces his head. 6 But eEery woman who has her head uncoEered
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
"#" True Spirituality: A Study of 1 Corinthians
while #raying or #ro#hesying$ disgraces her headT for she is one and the same with her whose
head is shaEed.
The pra'ti'e o& head 'o5erin) de&ended7 in the li)ht o& the prin'iple o& headship *5ss+ ?,1:.
1 For if a woman does not coEer her head$ let her also haEe her hair cut offT but if it is disgraceful
for a woman to haEe her hair cut off or her head shaEed$ let her coEer her head. ! For a man
ought not to haEe his head coEered$ since he is the image and glory of 9odT but the woman is the
glory of man. 5 For man does not originate from woman$ but woman from manT 9 for indeed
man was not created for the womanJs sa)e$ but woman for the manJs sa)e. 12 Therefore the
woman ought to haEe a sym#ol of authority on her head$ because of the angels.
)eeping your hea' #hen it comes to hea'ship*lets not go too far (vss+ 11!1,)
11 *owever$ in the Lord$ neither is woman inde#endent of man$ nor is man inde#endent of
woman. 13 &or as the woman originates from the man$ so also the man has his birth through the
womanT and all things originate from 9od.
-ea' covering 'efen'e' from a more human perspective (vss+ 13!1.)
14 Mudge for yourselEes= is it #ro#er for a woman to #ray to 9od with head uncoEeredI 1' Does
not eEen nature itself teach you that if a man has long hair$ it is a dishonor to him$ 16 but if a
woman has long hair$ it is a glory to herI &or her hair is giEen to her for a coEering.
The last #or'& for those #ho #oul' 'e%ate this matter* there are no e/ceptions (vs+ 10)
11 But if one is inclined to be contentious$ we haEe no other #ractice$ nor haEe the churches of
9od.
!eadship and !ead Co5erin)
*11:3,>.
4 But . want you to understand that "hrist is the head of eEery man$ and the man is the head of a
woman$ and 9od is the head of "hrist. ' +Eery man who has something on his head while
#raying or #ro#hesying$
3
disgraces his head. 6 But eEery woman who has her head uncoEered
while #raying or #ro#hesying$ disgraces her headT for she is one and the same with her whose
head is shaEed.
.n Eerse 4$ Paul has highlighted the #rinci#le of headshi# in three dimensions= C1D the headshi# of "hrist oEer
eEery manT C3D the headshi# of the man oEer a woman$ and C4D the headshi# of 9od the &ather oEer Mesus "hrist.
;erses ' and 6 moEe us from the #rinci#le of headshi# to its #ractical im#lications. The underlying assum#tion of
the a#ostle in our te%t is that a head coEering is the rePuired symbol of a womanJs submission to the headshi# of
her man. Since the man is to symboliKe the headshi# of "hrist$ he is not to haEe his head coEered when he #rays or
#ro#hesies. So in Eerse '$ Paul writes that if a man were to #ray or #ro#hesy with his head coEered$ he would
symbolically deny "hristJs headshi# oEer men$ which the man is to reflect in his s#iritual acts of worshi#
conducted with an uncoEered head$ whether in the church gathering or elsewhere. Thus$ to #ray or #ro#hesy with a
coEered head is to bring shame u#on "hrist$ his :ead.
4
The woman who #rays or #ro#hesies with her head
uncoEered does not distinguish herself as a woman$ but acts as a man would. She thereby symbolically claims
headshi# in her actiEities$ dishonoring her Ahead$B the man in authority oEer her.
'
3
A.t is not certain whether the Mews at this time used the tallith$ Va four<cornered shawl haEing fringes
consisting of eight threads$ each )notted fiEe timesJ C;incentD as they did later. ;irgil C-eneid iii.$ 6'6D says= V-nd
our heads are shrouded before the altar with a Phrygian Eestment.J The 9ree)s Cboth men and womenD remained
bareheaded in #ublic #rayer and this usage Paul commends for the men.B -. T. Robertson$ 8ord &itures in the
'ew Testament C*ashEille= Broadman Press$ 1941D$ .;$ #. 169.
4
Some see the term AheadB as referring to oneJs #hysical head. This does not seem #robable$ for seEeral
reasons. &irst$ this would be the only time Paul used this term to refer to shaming a thing$ rather than a #erson.
Second$ Paul has Nust established the #rinci#le of headshi#. The act of coEering or uncoEering oneJs head is a
symbolic act$ which either honors or dishonors the one who is our Cs#iritualD head.
'
.n the case of the married woman$ this would be the wifeJs husband$ who is her head C+#hesians 6=34D.
.n the case of a single woman$ . am inclined to assume this would be her father. See *umbers 42 where a womanJs
"#"
Lessons "": =eadship and =ead Co.erings "#/
The Prin'iple o& !eadship De1onstrated
The Pra'ti'e o& !ead Co5erin) De1anded
*11:?,1:.
1 &or if a woman does not coEer her head$ let her also haEe her hair cut offT but if it is disgraceful
for a woman to haEe her hair cut off or her head shaEed$ let her coEer her head. ! &or a man
ought not to haEe his head coEered$ since he is the image and glory of 9odT but the woman is the
glory of man. 5 &or man does not originate from woman$ but woman from manT 9 for indeed man
was not created for the womanJs sa)e$ but woman for the manJs sa)e. 12 Therefore the woman
ought to haEe a sym#ol of authority on her head$ because of the angels.
Paul clearly senses the need to ma)e his #oint$ and ma)e it he does. +Een those who would debate the issue of
head coEering must admit that Paul has done his homewor). ;erses 1$ !$ 5$ and 9 all begin with the word A&or$B
indicating that each Eerse su##lies us with another line of #roof of the need for women to wear a head coEering.
;erse 1 argues from the #remise that it is shameful for a woman to haEe her hair cut off. Some feel that this
#remise Ci.e.$ it is shameful for a woman to haEe her hair cut offD can be demonstrated from the culture of PaulJs
day.
6
-nd$ we can see that it is true today as well$ with a handful of biKarre contradictions from the entertainment
world. ,omen who haEe lost their hair due to chemothera#y do not ta)e long to buy themselEes a wig. 7n the
other hand$ most men and women ta)e male baldness in stride.
The humiliation of cutting off oneJs hair can be easily documented in the 7ld Testament Scri#tures. ,hen the
ancients wished to shame an indiEidual$ they would remoEe some or all of his beard andLor hair C3 Samuel 12='<6T
.saiah !=32T 16=3T 62=1D. ,hen men wished to symboliKe humiliation and defeat$ they cut off their own hair
CMeremiah '5=4!T +Ke)iel 3!=41T 39=15T icah 1=11D. Thus$ anyone who reads the 7ld Testament would understand
that shaEing off the hair was a disgrace. .f some women in "orinth were braKen enough to refuse to wear a head
coEering$ let them #lay out their rebellion and shame to the full. Let them not only #ray or #ro#hesy with an
uncoEered head$ let them also cut off all their hair$ as a to)en of defeat and shame. .f$ on the other hand$ a woman
recogniKed that shaEing the head was a disgrace$ let her also recogniKe that haEing an uncoEered head was
shameful$ and so let her coEer her head.
.n Eerses !$ 5$ and 9$ Paul giEes us three reasons the womanJs head should be coEered$ all of which establish
another basis for the headshi# of the man oEer a woman. .n Eerse !$ Paul claims that it is the man who is to haEe
his head uncoEered$ since he has been diEinely ordained and commissioned to reflect the image and glory of 9od
by e%ercising headshi# Cby his leadershi# and #rominenceD.
1
The woman$ on the other hand$ is the glory of the
man. The womanJs function and high calling is to see) to bring glory to her husbandT the manJs function and high
calling is to see) to bring glory to 9od.
Does this seem unfair and unNustI Does it a##ear$ as some maintain$ to demean the womanI Then #erha#s we
need to remind ourselEes of the Trinity. The :oly S#irit is subNect to the Son. :e does what the Son desires$ and :e
see)s to glorify the Son$ not :imself Csee Mohn 11=14<16D. The Son does nothing on :is own initiatiEe$ but see)s to
bring glory to the &ather Csee Mohn 6=15<44T 5=45$ '9<62T 12=36T 1!=1$ 3'<31D. There is no inePuality in the
9odhead. The "on and the "pirit, though su#ordinate in their roles, are e)ual in their essene. Their delight is to
#ring glory to their *ead. ,e are called to imitate them in delighting to bring glory to the one to whom we are
subNect$ in obedience to 9odJs command.
.n Eerses 5 and 9$ Paul turns bac) the #ages of history$ going to the creation of man in the garden of +den. .t
was the man$ -dam$ who was the source of +EeJs life. +Ee was bone of -damJs bone$ and flesh of -damJs flesh$
because she was fashioned from a #ortion of his body. 7ne dimension of headshi# is that the AheadB is the source of
that oEer which he has headshi#. .t was -dam whom 9od designated to e%ercise headshi# oEer +Ee$ and thus it is
the man whom 9od has instructed to function as the head of the woman. -nd$ while on the subNect of creation$
Eow may be nullified either by her husband or her father.
6
AV-mongst 9ree)s only the hetairai$ so numerous in "orinth$ went about unEeiledT slaEe<women wore
the shaEen headFalso a #unishment of the adulteressJ C&indlayD.B -. T. Robertson$ 8ord &itures in the 'ew
Testament$ .;$ #. 12.
1
. understand this not to be a setting aside of 9enesis 1=31<35$ where man and woman are created in the
image of 9od$ but an e%tension of the #rinci#le of headshi# #ut forth in 1 "orinthians 11=4. There is an 7ld
Testament sense in which man and woman reflect the image of 9od$ but there is a further C*ew TestamentD sense
in which the husband is the image of 9od when he e%ercises headshi# oEer his wife$ as "hrist does oEer the church
Csee also +#hesians 6=33<44D.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
"#4 True Spirituality: A Study of 1 Corinthians
Paul #resses on to remind us that +Ee was created for -damJs benefit. :e was not created for the benefit of +Ee$ but
+Ee was created for -dam. 7nce again$ Paul #oints to the origin of man)ind to defend the #rinci#le of male
headshi# and the #ractice of head coEering by women.
.n Eerse 12$ Paul reiterates the necessity of the womanJs head being coEered$ re#resenting it as the a##ro#riate
res#onse of women to male headshi# which he has Nust documented in Eerses 1<9. Submission to male headshi#
rePuires a head coEering for the woman$ Nust as the e%#ression of headshi# obligates the man to haEe no head
coEering.
The last #hrase of Eerse 12 comes li)e a bolt out of the blue. (ne%#ectedly$ Paul adds yet another reason why
women should coEer their heads A4ith Da sy12ol o&E authorityBBthe angels= ATherefore the woman ought to haEe
a sym#ol of authority on her head$ because of the angels.B The angelsI ,hat does a womanJs head coEering haEe to
do with the angelsI Paul does not tell us. :e e%#ects us to be able to figure it out. Let us set our minds to
understanding what Paul e%#ects eEery "hristian to gras#. &irst$ we )now that what 9od is doing on earth is a #art
of :is #lan to dis#lay :is glory to the celestial beings=
5 -lthough . am less than the least of all 9odJs #eo#le$ this grace was giEen me= to #reach to the
9entiles the unsearchable riches of "hrist$ 9 and to ma)e #lain to eEeryone the administration of
this mystery$ which for ages #ast was )e#t hidden in 9od$ who created all things. 12 :is intent
was that now$ through the church$ the manifold wisdom of 9od should be made )nown to the
rulers and authorities in the heaEenly realms C+#hesians 4=5<12D.
The angels$ fallen or unfallen$ are not only watching what is ta)ing #lace on earth$ they are actiEely inEolEed
Csee Mob 1 and 3T Daniel 12T 1 "orinthians 13=1<4T +#hesians 1=13T 1 Timothy '=1<4T :ebrews 14=1<3T 1 Peter 1=12<
13D. .n 1 "orinthians 12$ Paul has informed those who would #arta)e of idol<meats while eating in a #agan idol
tem#le that they are sitting at the table of demons. The angelic #owers are Eery much inEolEed in the affairs of this
world.
Some haEe suggested Con the basis of te%ts li)e 9enesis 1=1<'D that angels haEe ta)en on human form and haEe
entered into se%ual unions with women. They thin) the reason Paul instructs the women to haEe a head coEering is
so angels will not be tem#ted to re#eat this sin. ,e )now Satan is a fallen angel and that his demonic force is made
u# of fallen angels Csee .saiah 1'=13<1'T +Ke)iel 35=13<16T atthew 36='1T 3 Peter 3='T ReEelation 13=9D. So far as
. can tell$ it is still #ossible for angels to fall CReEelation 13='ID. .f this is the case$ the angels would do well to
watch women submit to the headshi# of their man$ Nust as the angels must submit to 9od. Since the celestial beings
are witnesses to and #artici#ants in the outwor)ing of 9odJs marEelous #lan on earth CDaniel 12T +#hesians 4=5<
12T 1=13T 1 Peter 1=12<13D what we do$ eEen when it a##ears to be in #riEate$ is of great cosmic im#ortance.
Some haEe made a #oint of the fact that Paul uses the word AauthorityB in Eerse 12 and not the word
Asubmission.B ,hy did Paul not say$ ATherefore the woman ought to haEe a sym#ol of su%missionB$ instead of$
AThere&ore the 4o1an ou)ht to ha5e a sym%ol of authorityBI &. &. Bruce really reaches when he writes$
:ere$ as elsewhere in this letter$ VauthorityJ is #robably to be understood in an actiEe sense= the
Eeil is not a sign of the womanJs submission to her husbandJs authority S nor eEen of her social
dignity S and immunity from molestation S T it is a sign of her authority. .n the synagogue
serEice a woman could #lay no significant #art= her #resence would not eEen suffice to ma)e u#
the rePuisite Puorum of ten Call ten must be malesD. .n "hrist she receiEed ePuality of status with
manT she might #ray or #ro#hesy at meetings of the church$ and her Eeil was a sign of this new
authority S .
!

.t seems im#ossible to reach this conclusion from the eEidence of the te%t. First$ this #assage is about the
headshi# of the man oEer a woman and its im#lications for "hristian men and women. -uthority is not the only
dimension of headshi#$ but it is a #rominent one$ and here it is clearly the man who is in authority$ not the woman.
Further$ the head coEering must be used consistently as a symbol. The absence of the head coEering symboliKes the
authority of the one whose head is not coEered. This is why it is shameful for a woman to haEe her head uncoEered.
The #resence of a head coEering is a symbol of submission$ of being under authority$ and thus it is a##ro#riate for
the woman but not for the man. :ow then can Bruce change the symbolism of the head coEering to re#resent
authority$ rather than submission to authorityI
-lthough . strongly differ with BruceJs conclusion$ there is at least an element of truth in his #osition$ one
which . belieEe is im#lied in this te%t and more clearly taught elsewhere. .t is only when we are under the authority
!
&. &. Bruce$ The 'ew Century $i#le Commentary( I D II Corinthians C9rand Ra#ids= ,m. B. +erdmans
Publishing "o.$ 19!1D$ #. 121.
"#4
Lessons "": =eadship and =ead Co.erings "#5
of our AheadB that we haEe authority. Mesus had great authority$ and yet :e constantly ac)nowledged that :e was
under the authority of :is &ather. The centurion said to Mesus$ AI7 too7 a1 a 1an under authorityB Catthew 5=9D.
:e understood that our LordJs authority came from being under authority. .n this sense$ it is the womanJs
submission to the headshi# of her man which giEes her authority.
Don0t #ose Your !ead O5er !eadship
*11:11,19.
11 :oweEer$ in the Lord$ neither is woman inde#endent of man$ nor is man inde#endent of
woman. 13 &or as the woman originates from the man$ so also the man has his birth through the
womanT and all things originate from 9od.
+Eery truth is ca#able of being #erEerted$ in #rinci#le or in #ractice. Paul wants to be Eery careful that his
teaching on headshi# does not giEe the men in the church a big head. *owhere has Paul indicated that men are to
e%ercise headshi# because they are stronger$ smarter$ more s#iritual$ or better leaders than their wiEes. ,e
husbands are the head of our wiEes because of creation and the teaching of Scri#ture. 7ur headshi# is symbolic and
not due to our su#eriority. en should not feel either smugly su#erior or inde#endent of
5
women. Because of the
uniPue characteristics of each$ men and women are$ so to s#ea)$ co<de#endent u#on each other. :aEe you eEer seen
a child born by the action of Nust one #arentI +Ee was brought forth from -dam$ it is true$ but from that time on$
each of us has been brought into this world through a woman. ,hile men are to initiate$ to lead$ to #roEide and
#rotect their wiEes as their head Csee +#hesians 6=33<44D$ they are neEer to forget that ultimately all things come
from 9od. :eadshi# should humble us$ not cause us to become #uffed u# with #ride.
"urther Proo& &or !ead Co5erin)s
*11:13,1?.
14 Mudge for yourselEes= is it #ro#er for a woman to #ray
9
to 9od with head uncoEeredI 1' Does
not eEen nature itself teach you that if a man has long hair$ it is a dishonor to him$
12
16 but if a
woman has long hair$ it is a glory to herI &or her hair is giEen to her for a coEering. 11 But if one
is inclined to be contentious$ we haEe no other #ractice$ nor haEe the churches of 9od.
,hen women worshi# without a head coEering$ it is shameful because it is one of the #ractical a##lications of
the #rinci#le of headshi# C11=4<6D. ,omen who worshi# with uncoEered heads are not far remoEed from those
whose heads are shaEed$ and this is clearly shameful C11=1D. - man symboliKes his headshi# role by worshi#ing
with his head uncoEered because he is the image and glory of 9od$ while a woman must haEe her head coEered
because she is the glory of man C11=!D. Because -dam was the source of +Ee$ men are diEinely assigned the role of
headshi# oEer their women C11=5D.
11
-nd because +Ee CwomanD
13
was created for -damJs CmanJsD sa)e$ it is eEident
that man is the head of a woman C11=9D. The submission of the woman to her man is also a lesson to the angels
C11=12D.
*ow to these reasons already stated by Paul$ he adds his closing arguments in Eerses 14<11. The #reEious
arguments Paul has #resented in faEor of head coEerings are what we might call Ae%ternal eEidences.B These are
arguments based largely u#on biblical #recedent. *ow Paul as)s his readers to sim#ly loo) within themselEes and
to admit that head coEering is a AnaturalB
14
conclusion.
1'
5
"om#are this same smugness and inde#endence eEident in those who #ossess certain s#iritual gifts in 1
"orinthians 13=31.
9
.t is interesting to note that #ro#hecy$ which was named along with #rayer in Eerses ' and 6$ is now
dro##ed$ although . will not Eenture an e%#lanation for why.
12
The subNect of the length of oneJs hair could hardly haEe been aEoided during PaulJs stay in "orinth$
because it was there that he had let his hair grow long$ symbolic of his ta)ing a *aKarite Eow Csee -cts 15=15D.
11
. do not use the e%#ression Atheir womenB to suggest that husbands AownB their wiEes$ but$ as suggested
earlier$ to )ee# the broader Eiew which Paul himself indicates by his use of A1anB and A4o1anB as o##osed to
AhusbandB and Awife.B The headshi# of a man oEer a woman will at least include fathers$ who are the head of their
daughters$ and husbands$ who are the head of their wiEes.
13
+Ee is named A4o1anB by -dam in 9enesis 3=34$ and it is not until 4=32 that -dam names her AE5e.B
A%o1anB indicates that she came from out of the man C3=34D$ while AE5eB indicates that she is the mother of all
the liEing C4=32D.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
"#) True Spirituality: A Study of 1 Corinthians
Paul a##eals to his readers in a way that we might #ara#hrase li)e this= ABe honest$ now$ donJt you thin) it
im#ro#er when a woman #rays with her head uncoEeredIB ,e should thin) it im#ro#er if we thought rightly about
it. Loo)ing about$ one may say that throughout history the norm has been for men to haEe shorter hair than
women. AV.n the scul#tures of the catacombs the women haEe a close<fitting head<dress$ while the men haEe the
hair shortJ C;incentD.B
16
There are those e%ce#tions$ but they are e%ce#tional. *ormally$ women can be
distinguished from men by the fact that they haEe longer hair$ while men haEe shorter hair. Paul #resses the matter=
ADoesnJt this tell you somethingIB .t indicates that if hair already serEes as a coEering for the woman$ something
hanging down from the head$ that a head coEering is #ro#er for the woman$ too. The reEerse is also true$ though
not stated. Since men do not normally haEe their hair serEing as a coEering$ this must tell us that men do not need
a head coEering$ eEen though women do.
There are those who argue that a womanJs long hair serEes as the only coEering she rePuires. The 9ree)
#re#osition anti more often conEeys the idea of substitution$ but not always. :ere$ Paul is saying that her hair
serEes as a coEering$
11
which is further eEidence for the fact that a head coEering is a##ro#riate.
1!
Paul can hardly
mean that a womanJs long hair serEes as a substitute for a head coEering. PaulJs words in Eerse 1 sim#ly do not
allow it= A&or if a woman does not coEer her head$ let her also haEe her hair cut offT but if it is disgraceful for a
woman to haEe her hair cut off or her head shaEed$ let her coEer her head.B &ar from saying that since the woman
has her hair for a coEering$ she needs no other coEering$ Paul argues that if she will not coEer her head$ she might
as well shaEe off the hair so that now she has no coEering at allO &urthermore$ since long hair serEes as a natural
coEering for all women$ the submission of a godly woman is hardly eEidenced by being Nust li)e eEery other
woman. The Eoluntarily worn head coEering sets the submissiEe woman a#art from all the rest.
15
&inally$ if a
womanJs long hair is her glory$ and the womanJs calling and intent is to bring glory to her husband$ she Eeils her
head so that her glory is Eeiled$ thus calling attention to her husbandJs glory and not her own.
This issue of head coEerings seems to haEe been a matter of debate in the "orinthian church and could well
haEe been the source of some of the diEisions in the church. ?nowing that his teaching on head coEerings may still
be resisted and debated$ Paul ends with one final thrust in Eerse 11. &or those who would be contentious oEer this
14
AS PaulJs use of nature elsewhere and the use of teah suggest that he is referring to the natural and
instinctiEe sense of right and wrong that 9od has #lanted in us$ es#ecially with res#ect to se%uality. S *ature
teaches$ then$ in the sense that the natural instincts and #sychological #erce#tions of masculinity and femininity
are manifested in #articular cultural situations. Thus$ a male instinctiEely and naturally shrin)s away from doing
anything that his culture labels as feminine. So$ too$ females haEe a natural inclination to dress li)e women rather
than men. PaulJs #oint$ then$ is that how men and women wear their hair is a significant indication of whether they
are abiding by the created order. S The function of Eerses 14<16 in the argument is to show that the wearing of a
head coEering by a woman is in accord with the 9od<giEen sense that women and men are different. &or a woman
to dress li)e a man is ina##ro#riate because it Eiolates the distinction 9od has ordained between the se%es.B
Thomas R. Schreiner$ Beovering $i#lial Manhood and 8omanhood$ edited by Mohn Pi#er and ,ayne 9rudem
C,heaton$ .llinois= "rossway Boo)s$ 1991D$ #. 146.
1'
.n Romans 1$ Paul argues that se%ual #erEersion is sinful because it is contrary to nature$ contrary to the
way things normally should and do wor) Csee 1=31<3!D. :ere$ he follows the same logic. ,e haEe a natural sense of
how men and women should loo). :ead coEerings are a natural conclusion once one admits that women naturally
loo) good with long hair$ while men loo) good with short hair. The issue here is not how long a man or a womanJs
hair could grow$ but how long most #eo#le feel they should grow their hair.
16
-. T. Robertson$ 8ord &itures$ .;$ #. 113.
11
AFor a overing Canti peri#olaiouD. 7ld word from peri#allo to fling around$ as a mantle C:eb. 1=13D or
a coEering or Eeil as here. .t is not in the #lace of a Eeil$ but answering to C anti$ in the sense of anti in Mohn 1=11D$
as a #ermanent endowment Cdedotai$ #erfect #assiEe indicatiEeD.B -. T. Robertson$ 8ord &itures$ .;$ #. 113.
1!
AThe #re#osition anti in 11=16 need not refer to substitution. .t can also indicate ePuiEalence. The latter
ma)es better sense in the conte%t. See ,alter Bauer$ - ,reek@English Le.ion of the 'ew Testament and <ther
Early Christian Literature Chenceforward $-,DD$ trans. ,illiam &. -rndt and &. ,ilbur 9ingrich$ ed. &. ,ilbur
9ingrich and &rederic) ,. Dan)er$ 3nd ed. C"hicago= (niEersity of "hicago Press$ 19!9D$ #. !4$ 3.B Thomas R.
Schreiner$ A:ead "oEerings$ Pro#hecies and the Trinity= 1 "orinthians 11=3<11.B Beovering $i#lial Manhood
and 8omanhood$ edited by Mohn Pi#er and ,ayne 9rudem C,heaton$ .llinois= "rossway Boo)s$ 1991D$ #. '51$ fn.
!.
15
This is not to im#ly that eEery woman with a head coEering is submissiEe$ and all others are not. .t is to
say that all women with long hair are not necessarily submissiEe$ and thus the head coEering is necessary to set the
submissiEe woman a#art from the rest.
"#)
Lessons "": =eadship and =ead Co.erings "#*
issue$ let them )now that there is no other
19
#ractice in any of the churches. &or anyone to disregard and disobey
PaulJs teaching is for them to set themselEes outside the traditions of eEery *ew Testament church. .t is not Nust
PaulJs traditions but rather the consistent teaching and #ractice of eEery church. To disregard this instruction is to
stand alone in disobedience and defiance.
Con'lusion
Before we attem#t to sum u# PaulJs message and its im#lications for us$ we must first call attention to a wrong
conclusion which many eEangelicals haEe reached$ claiming that PaulJs words in Eerse 6 rePuire it. This
conclusion is #lainly stated by &. &. Bruce and has been ta)en u# recently by many others=
That there was liberty in the church Cfor it is church order$ not #riEate or domestic deEotion$ that
is in Eiew hereD for women to #ray or #ro#hesy is necessarily im#lied by PaulJs argument= he does
not suggest that there is anything undesirable about their doing so CwhateEer the inNunction of
1'.4' means$ it cannot be understood thusD$ but rePuires them to do so with their heads coEered.
32
.t would seem that the symbol of head coEerings is still understood as essential by Bruce$ and we would surely
thin) that Schreiner agrees=
*othing is clearer in Eerses 4<9 than that Paul wants the woman to wear a head coEering because
such adornment a##ro#riately distinguishes women from men. .ndeed$ the focus on male
headshi# oEer women in Eerse 4 shows that Paul wants women to wear a head coEering in order
to show that they are submissiEe to male headshi#.
31

.t does not ta)e long for us to learn that while head coEering was certainly a##licable for PaulJs day$ it is no
longer a##ro#riate for our own=
&or Paul the issue was directly tied to a cultural shame that scarcely #reEails in most cultures
today.
33
Paul was concerned about head coEerings only because of the message they sent to #eo#le in that
culture. Today$ e%ce#t in certain religious grou#s$ if a woman fails to wear a head coEering while
#raying or #ro#hesying$ no one thin)s she is in rebellion. Lac) of head coEerings sends no
message at all in our culture.
34
-nd so$ when all is said and CnotD done$ we end u# with this as the final outcome of PaulJs teaching=
The #rinci#le still stands that women should #ray and #ro#hesy in a manner that ma)es it clear
that they submit to male leadershi#. "learly the attitude and the demeanor with which a woman
#rays and #ro#hesies will be one indication of whether she is humble and submissiEe. The
#rinci#le enunciated here should be a##lied in a Eariety of ways giEen the diEersity of the human
situation.
3'
,omen eEerywhere are freed from PaulJs rePuirement of head coEerings$ and they can demonstrate their
submission to the #rinci#le of male headshi# any way they thin) best.
Let us ste# bac) momentarily to thin) about what has been concluded in general. . understand PaulJs teaching
on the role of women to haEe at least these four maNor com#onents=
/01 The ondut of Christian men and women is to #e governed #y the priniple of male headship in the home
and in the hurh.
19
7thers$ and in the #ast . as well$ haEe made much of the fact that the word AotherB is literally Asuch.B
This is why the ?ing Mames ;ersion reads$ A4e haEe no su'h 'usto1.B .t does not really matter which word is
used$ because the sense is the same$ as rePuired by the conte%t. Paul means either$ A,e haEe no other #ractice than
that women coEer their heads in worshi#$B or$ A,e haEe no such #ractice as women #raying or #ro#hesying with
an uncoEered head.B
32
&. &. Bruce$ #. 12'.
31
Schreiner$ #. 146.
33
9ordon D. &ee$ The First Epistle to the Corinthians$ The 'ew International Commentary$ &. &. Bruce$
9eneral +ditor C9rand Ra#ids= ,illiam B. +erdmans Publishing "om#any$ 195! Qre#rint$ 1994RD$ #. 613.
34
Schreiner$ #. 145.
3'
Schreiner$ #. 145.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
"#+ True Spirituality: A Study of 1 Corinthians
/21 The priniple of headship re)uires that women not #e preeminent, that they not e.erise authority over
men, that they do not teah or even speak pu#lily in the hurh meeting.
/41 The priniple of headship re)uires that when women pray or prophesy, they must do so with their heads
overed, to indiate their su#mission.
/51 The priniple of headship is to #e followed in the ways presri#ed a#ove, and this is to #e done uniformly,
that is without any e.eption, throughout every hurh.
Paul e%#ected the saints to embrace the #rinci#le of male headshi# and to #ractice it by women refraining from
functioning li)e men and from loo)ing li)e men$ by wearing a head coEering. The outcome of BruceJs conclusion
is that the #rinci#le of headshi# is a##arently acce#ted$ but without any of the #ractices rePuired by Paul Cas
outlined in #oints 3<' aboEeD. PaulJs commands regarding the function of women Ce%ercising authority$ teaching$
s#ea)ing #ubliclyD are set aside by an inference based on Eerse 6$ and PaulJs command regarding head coEerings is
set aside as merely cultural. -nd so while Paul called for the same action in eEery church$ we are told that women
may e%hibit their submission to male headshi#$ not by refraining from headshi# functions$ and not by wearing a
headshi# symbol$ but in any way they may choose. .f PaulJs instruction were li)ened to a Than)sgiEing tur)ey$
what is left of PaulJs teaching could be li)ened to a few bones$ which will be #laced in the trash. The #rinci#le of
headshi# is not flatly deniedT it is Nust functionally cast aside.
-ssuming the inter#retation described aboEe is wrong$ then how do we deal with the #articulars of our te%t so
that the details of this #assage are e%#lained and the #oint of this #assage harmoniKes with PaulJs commands
elsewhereI . would li)e to deal with this te%t by first #ointing out the AcamelsB which it containsFthe broad$
guiding priniples which should always goEern our #ractices. Then$ seondly$ . will attem#t to deal with some of
the Agnats$B the #articular praties which these #rinci#les im#ly or rePuire.
The uidin) Prin'iples o& This Passa)e
/01 The guiding priniple for every disiple of our Lord should #e( >+ust say yesK? . confess$ . am ma)ing a
#lay on words based u#on the current #hrase$ AMust say noB Cto drugsD. There are times when we should$ AMust say
no.B But there are also times when we should$ AMust say yesB to the commands of our Lord. Mesus s#o)e often about
:is commandments=
15 Then Mesus came to them and said$ A-ll authority in heaEen and on earth has been giEen to
me. 19 Therefore go and ma)e disci#les of all nations$ ba#tiKing them in the name of the &ather
and of the Son and of the :oly S#irit$ 32 and teaching them to obey eEerything . haEe
commanded you. -nd surely . am with you always$ to the Eery end of the ageB Catthew
35=15<32D.
16 A.f you loEe me$ you will obey what . commandB CMohn 1'=16D.
31 A,hoeEer has my commands and obeys them$ he is the one who loEes me. :e who loEes me
will be loEed by my &ather$ and . too will loEe him and show myself to himB CMohn 1'=31D.
12 A.f you obey my commands$ you will remain in my loEe$ Nust as . haEe obeyed my &atherJs
commands and remain in his loEeB CMohn 16=12D.
.t is clear that the disci#les are to )ee# the LordJs commands and that when we set out to ma)e disci#les$ in
obedience to our Lord$ we must teach them to obey all that "hrist has commanded us Catthew 35=32D. &aul6s
teahings on the role of men and women in the hurh are the ommand of Christ=
41 Did the word of 9od originate with youI 7r are you the only #eo#le it has reachedI 4! .f
anybody thin)s he is a #ro#het or s#iritually gifted$ let him ac)nowledge that what . am writing
to you is the LordJs command C1 "orinthians 1'=41<4!D.
,e haEe become e%#erts in reasoning our way around the commands of "hrist$ eEen though a disci#le is to be
one who )ee#s AeEeryB command of our Lord. . must admit that it is interesting to obserEe the dis#ro#ortionate
reaction one often e%#eriences when dealing with this command to women to coEer their heads. -s the writer to the
:ebrews once wrote$ A.n your struggle against sin$ you haEe not yet resisted to the #oint of shedding your bloodB
C:ebrews 13='D. ,hy does something so seemingly insignificant as #utting a coEering on oneJs head cause such a
great reactionI . leaEe this Puestion for each to #onder. But let us see) to deEelo# a mind set that$ AMust says yesB to
the commands of our Lord rather than one which first as)s$ A,hyIB .t is not wrong to want to )now why we are
commanded to do so$ but it is not necessary to )now why before we obey. .f . understand the #salmist correctly in
"#+
Lessons "": =eadship and =ead Co.erings "#
Psalm 119$ he first obeys$ and then he #onders 9odJs commandments so that he may understand more fully$ to
)now 9od better$ and to obey more fully. Let us see) to imitate this s#irit toward our LordJs commands.
/21 8e must su#mit to ,od as the ,od who makes distintions. -s . attem#ted to demonstrate at the outset of
this message$ all through the Bible 9od has se#arated things according to :is soEereign will. "reation was an act
of se#aration. SalEation was and is an act of se#aration. Sanctification is about se#aration. :eadshi# is but one
facet of diEine distinctions which we are to obserEe. ,e are to obserEe distinctions which 9od has made$ and we
are to refrain from distinctions which 9od has nullified. .n the 7ld Testament$ saints were to aEoid certain things
as unclean and others as clean$ because 9od distinguished them as such. .n the *ew Testament$ Peter had to cease
ma)ing distinctions on the basis of the 7ld Testament Law because 9od had set them aside. .n the church$ 9od has
set aside the distinction between Mews and 9entiles Csee +#hesians 3=11<33D$ and so retaining these distinctions is
wrong Csee 9alatians 3=11<31D. .f 9od has distinguished between men and women$ we must obserEe those
distinctions$ in obedience to :im. .f our culture is striEing to remoEe the distinctions which 9od has made$ then we
must obey 9od rather than men. Those who resist the roles and the rules which 9od has set down to distinguish
men and women ultimately must face the fact that they are resisting the soEereign 9od who has eEery right to
ma)e distinctions.
:aEing said this$ . must also #oint out that one thing is distinct from another$ not because that one thing is
intrinsically better$ but because 9od chose to distinguish it. ,omen should not feel inferior because 9od has
distinguished men by assigning them headshi#. en should not feel su#erior for being the head of his wife. .ndeed$
we should rather be humbled$ whether man or woman$ because 9od has chosen us and giEen us a #art to #lay in
:is eternal #lan. Remember 9odJs warning to the nation .sraelFthat being distinguished by :im was no reason
for #ride Csee Deuteronomy 9=1<1D.
/41 8hat ,od has separated, let no man !oin together. This is$ of course$ a reEersal of our LordJs words on the
subNect of marriage and diEorce in atthew 19=1. But the reEerse is true$ based u#on diEine distinctions or
se#arations. .srael was to liEe in se#aration from the "anaanites and the #eo#le of the lands surrounding them.
They were to be a holy #eo#le$ se#arate and distinct from the rest. ,hen it comes to the distinction which 9od has
made between men and women in the household of faith$ we must maintain them rather than challenge them. 7ur
culture is striEing to eliminate the distinctions between men and women. .t is one thing to see) to eliminate the
unfair discre#ancies in wages. ,omen should not be #aid less then men for the same wor). But our culture is
attac)ing all distinctions. en are beginning to wear their hair li)e women and to dress li)e women. They wear
blouses and #anties$ while women are wearing shirts$ #ants$ and male<li)e briefs. The tragic thing is that many
men today are #uKKled as to what ma)es them uniPuely manly$ and women are Puestioning what it means to be a
woman. Satan has won a maNor Eictory here$ because diEinely ordained distinctions haEe become Eery cloudy$ at
best$ and in the case of the role of women in ministry$ the distinctions haEe been cast aside li)e a worn out Cand
much disli)edD garment. Let us #ur#ose not to blend what 9od has se#arated.
/51 &riniples are not to #e merely matters of theory and intelletual assent= they are meant to #e pratied.
:aEe you eEer noticed how the Bible teaches theologyI .t does not do so in the same way that theology boo)s are
written. Ta)e the doctrine of our LordJs incarnation
36
in Phili##ians 3=6<5 for e%am#le. Paul teaches this doctrinal
truth in the midst of a #assage dealing with "hristian unity and harmony. The point &aul is making is that unity is
diretly related to humility, and nothing illustrates true humility #etter than our Lord6s inarnation, where *e set
aside *is divine prerogatives
31
as ,od in order to o#ey the Father6s will and to #ring a#out our salvation on the
ross of Calvary. any of the e#istles$ li)e +#hesians$ begin with a doctrinal foundation Ccha#ters 1<4D and then
moEe to the #ractical im#lications of that doctrine Ccha#ters '<1D.
.n Eerse 4$ Paul sets down the #rinci#le of headshi# as the basis for head coEerings. Tragically$ by the time the
scholars haEe finished with the te%t$ we are left with a #rinci#le and no #ractice. Truth is meant to be belieEed and
to be acted u#on. The priniples whih underlie the Christian faith also underlie Christian pratie. ,e dare not
#rofess to belieEe the truth without doing something about it. -nd what is it that we must do to #ractice biblical
#rinci#lesI That$ my friend$ is easyFwe are to obey biblical commands. The ommands of our Lord are the
appliation of divine priniples. . hear many #eo#le say they want to hear sermons that are more A#ractical$B more
Aa##licational.B . may need to im#roEe in this area$ but . ho#e and #ray that my teaching urges #eo#le to obey the
LordJs commands. uch of the A#ractical #reachingB of our time has little to do with 9odJs commands and much
to do with human wisdom. Let us striEe to #ractice 9odJs #rinci#les by obeying 9odJs commands.
36
Theologians s#ea) of this as the A)enosis$B the doctrine #ertaining to the things which our Lord set
aside in :is ta)ing on human flesh in the incarnation.
31
*ot :is diEine attributes$ for 9od can neEer be less than 9od.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
"1# True Spirituality: A Study of 1 Corinthians
-ny inter#retation which sets aside a command of our Lord should be carefully scrutiniKed. +ach of the
commands of our Lord needs to be a##lied in the light of 9odJs #rinci#les$ in the light of other commands$ and in
the light of the #ractice of the early church as described in -cts and the +#istles. .f there is a command which we
conclude we must not obey$ we had better haEe good biblical reasons for setting it aside. -nd if we do not obey a
command in the way it rePuires$ we must certainly see) to obey in a way that accom#lishes the same goal and at
the same #rice to us.
. fear that most of us set aside the commands of our Lord sim#ly because we do not li)e them$ and this is
because they cost us too much. ,e are too much li)e Monah$ who tried to aEoid doing what 9od commanded him.
,e can readily identify with oses when 9od commanded him to go bac) to +gy#t Cwhere he was in earlier days
wanted for murderD. oses s#ent an enormous amount of energy trying to tal) 9od out of sending him to +gy#t.
:e s#ent a great deal of effort to aEoid obeying a command. .f we s#ent as much time and energy striEing to )ee#
our LordJs commands as we did trying to aEoid them$ we would be far better off.
/71 The priniple of the headship of the man over the woman has impliations and o#ligations for #oth the
woman and the man. :ow easy it is for those of us who are men to read this #assage in 1 "orinthians as though it
were written solely to women. 7ur res#onsibility is not so triEial as merely leaEing our heads uncoEered$ as we
would normally do anyway. .f 9od has giEen men the res#onsibility of re#resenting 9odJs headshi#$ then we need
to act out our #arts. The women submit to our headshi# by following our leadershi# and by wearing their head
coEerings at the #ro#er time. ,e fulfill our headshi# when we e%ercise godly leadershi#. This is not for selfish
gain$ but it is sacrificial leadershi# which is aimed at the edification of the church and of our wiEes Csee 1
"orinthians 1'=31T +#hesians 6=34<43T 1 Peter 4=!T 6=1<6D. . will not say$ as some do$ that if we lead as we should$
our wiEes will gladly follow. "hrist is the good She#herd$ and this does not mean that we always follow. ,e are to
e%ercise godly headshi# because we are commanded to$ and because in so doing$ we bring glory to 9od. This wee)$
one husband told me that the big lesson he gained from this #assage is not what his wife should be doing$ but what
he should be doing. . thin) he is right. Both men and women need to loo) at what 9od has rePuired of them and
not at what 9od rePuires of the other.
/91 8hen we fail to o#serve distintions in one area, we will likely fail to make distintions in another. This is
a significant and eEen disturbing #rinci#le. *otice how 9od rePuired the .sraelites to ma)e seemingly triEial
distinctions in the 7ld Testament Law. ,hy would 9od be so meticulous in seemingly insignificant mattersI Such
minute distinctions may rightly be considered Agnats.B *eEertheless$ we do not brush AgnatsB asideT we giEe them
#ro#er attention$ along with the >amels? Csee atthew 34=34D. ,e need to see the connection between the gnats
and the camels.
,hen we cease to obserEe diEine distinctions in one area$ we can e%#ect to see slo##iness with regard to other
distinctions. Those who fail to maintain the distinctions between males and females are li)ely to get slo##y about
distinctions between good and eEil$ right and wrong. ,e )now the "orinthians were getting slo##y about their
other distinctions. The distinction between the gos#el of Mesus "hrist and the human wisdom and #hiloso#hies of
that day was becoming blurred. The distinction between godly morals and heathen morals had gotten fuKKyT in fact$
it was so fuKKy that the "orinthians were not at all distressed that a man in the church was liEing with his fatherJs
wife Ccha#ter 6D.
,hen we cease to obserEe diEinely ordained distinctions$ we may begin to ma)e wrong distinctions. Some
"hristians were maintaining an unbiblical distinction between Mewish saints and 9entile saints Csee +#hesians 3
and 9alatians 3D. Some of the saints were ma)ing im#ro#er distinctions in regard to leaders so that cliPues were
forming Csee cha#ters 1 and 3D. Some were ma)ing wrong distinctions regarding s#iritual gifts and their AstatusB in
the church Ccha#ter 13D. Distinctions which are not sustained are lost and eEen re#laced by those which are
unbiblical and ungodly.
. fear that some crucial distinctions may haEe been set aside by recent efforts to create an institutional AunityB
between Eery diEerse religious grou#s. To be s#ecific$ . s#ea) of the efforts to bring about a unity between
+Eangelical "hristians and "atholics. There should be a unity between all who haEe been truly born again$ and
who are thus Aone in "hrist.B But let us not cast aside biblical and doctrinal distinctions in an effort to create a
unity that is not based u#on the truth of 9odJs ,ord.
3!

3!
. belieEe Mohn ac-rthur had rightly criticiKed some of our to# eEangelical leaders for allowing some
Eitally im#ortant distinctions between "atholics and Protestants to be blurred$ in an effort to #roduce unity. Let us
always beware of becoming slo##y regarding diEine distinctions. . highly recommend Mohn ac-rthurJs recent
boo)$ Bekless Faith C"rossway Boo)s$ 199'D. .n this boo)$ he has an e%cellent cha#ter on A+Eangelicals and
"atholics TogetherB Ccha#ter 6D.
"1#
#esson 93:
1 Corinthians 11:1,1? L Its Issues and I1pli'ations
*1 Cor+ 11:1,1?.
Introdu'tion
Before we see) to consider some s#ecific issues regarding the a##lication of PaulJs teaching in 1 "orinthians
11=1<11$ let us first sum u# what Paul has taught. To sum u# Eerses 1<11$ Paul is instructing women to coEer their
heads in order to demonstrate to the angels and celestial #owers their submission to 9odJs a##ointed authority. Paul
does not #resent head coEerings as a matter of his o#inion$ but as an a#ostolic tradition. :e does not describe this as a
matter of "hristian liberty$ or as a #ersonal conEiction$ but as a matter of obedience. CA#et her 'o5er her headB in
Eerse 1 is an im#eratiEe$ buttressed by the Aou)htB of Eerse 12.D Paul mentions no other alternatiEe symbol nor does
he im#ly there may be some other way to symboliKe submission to male headshi#. :e also s#ea)s of the head coEering
of women as the consistent #ractice of eEery church and not Nust that of the "orinthian church. -nyone who would
wish to debate with Paul oEer his teaching in these Eerses see)s to reNect a tradition held and #racticed in eEery
church.
*othing is clearer in Eerses 4<9 than that Paul wants the woman to wear a head coEering because
such adornment a##ro#riately distinguishes women from men. .ndeed$ the focus on male
headshi# oEer women in Eerse 4 shows that Paul wants women to wear a head coEering in order
to show that they are submissiEe to male headshi#.
1

Those who hold to the ins#iration and authority of the Scri#tures$ and who consistently em#loy sound methods
of inter#retation$ find it difficult to come to any other conclusions than those stated aboEe. ,e must as) the
Puestion= ADo PaulJs words a##ly to us Nust as they did to the "orinthians$ and if so$ howIB -s we see) to reach the
bottom line of our te%t$ we must answer the following Puestions=
D< LEB"E" 0@09 DE-L "&ECIFIC-LLA /<'LA1 8IT* T*E MEETI', <F T*E C*FBC*C
Some sincerely belieEe Eerses 1<11 refer to the church meeting. . belieEe Paul is s#ea)ing more generally so
that his words a##ly both to the church meeting and elsewhere. y reasons for this Eiew$ and for reNecting the
Achurch meeting onlyB #osition$ are as follows=
/01 The onlusion that the hurh meeting is in view is inferential at #est.
/21 It is lear, to me at least, that all of hapters 00@05 are not devoted to the hurh meeting. &irst
"orinthians 11=1<11$ along with cha#ters 13 and 14$ deal with more general issues. This does not mean that what
Paul teaches in these more general te%ts does not a##ly to the church meetingT it sim#ly means his teaching is not
to be restricted to the conte%t of the church meeting.
/41 8hen &aul does refer speifially to the hurh meeting, he learly indiates this fat as we an see in
00(0:, 0;, 2H, 44= 05(5, 24, 29.
/51 The fat that women are not allowed to funtion in the hurh meeting in the way &aul desri#es in verses
5 and 7 ertainly alls the >hurh meeting only? view into )uestion. .f Paul #rohibits women to #ray$ or teach$ or
#ro#hesy$ or s#ea) #ublicly in the church meeting$ then how can we conclude that the teaching of this #assage$
which s#ea)s of a woman ta)ing a #ublic Eerbal role$ should be understood as a##lying s#ecifically to the church
meetingI This is about as logical as a ma%imum security #rison #assing out instruction boo)lets for the use of hand
guns to inmates.
/71 "ome think verses 0: and 0; imply that the previous 09 verses are a referene to ondut in the hurh
meeting=
1! But in giEing this instruction$ . do not #raise you$ because you come together not for the better
but for the worse. 15 &or$ in the first #lace$ when you come together as a church$ . hear that
diEisions e%ist among youT and in #art$ . belieEe it C1 "orinthians 11=1!<15D.
. thin) these Eerses strongly argue in the o##osite direction. Paul is now turning from his instructions on head
coEerings$ which a##ly beyond the church meeting$ to his instructions regarding the LordJs Su##er$ which is a
1
Thomas R. Schreiner$ Beovering $i#lial Manhood and 8omanhood$ edited by Mohn Pi#er and ,ayne
9rudem C,heaton$ .llinois= "rossway Boo)s$ 1991D$ #. 146.
more s#ecific conte%t. :is words$ Ain the &irst pla'e$B in Eerse 15 do not ma)e sense if Paul has been tal)ing about
the church meeting all along. :e should now be saying$ Ain the second #lace$B because the first error was regarding
head coEerings. ,hen he says$ Ain the &irst pla'e$B he indicates this is his first correction under his instructions
regarding the church meeting. . do not )now how else to understand his words.
T< 8*-T DE,BEE "*<FLD CFLTFBE I'FLFE'CE <FB I'TEB&BET-TI<' -'D -&&LIC-TI<' <F
T*E"E LEB"E"C
The assum#tion is often made that we must first understand the cultural setting of a #articular #assage before we
can understand or a##ly it. ?nowing the cultural bac)ground of any te%t is hel#ful$ but it is not mandatory. .f it is
Eitally im#ortant$ the biblical te%t Cin the conte%t or elsewhere in the BibleD will su##ly what we haEe to )now. .f this
were not so$ we could haEe no confidence in the sufficiency of Scri#tureFthat it contains all that is necessary for life
and godliness Csee 3 Peter 1=3<'T 3 Timothy 4=11<1!D. .t would also mean that some boo)$ or boo)s other than
Scri#ture$ are necessary for us to understand and a##ly the ,ord of 9od. "orinth a##ears not to haEe one giEen
cultureT rather "orinth was a cosmo#olitan city with a wide diEersity of cultures. .n 1 "orinthians 1=1<3$ '=1'<1!$
11=11$ and 1'=44<4'$ Paul indicates that his teaching in this e#istle is for eEery "hristian in eEery culture. These truths
are not culture<boundT thus$ we need not )now all we might wish to )now about the cultural setting in "orinth. ,e
sim#ly do not )now as much about the cultural setting of that day$ as some commentators indicate=
.n this case$ eEen if we were sure of #reEailing customs$ we would need to be able to distinguish
between 9ree)$ Roman$ and Mewish customs as well as differences in geogra#hy$ how one dressed
at home$ outside the home$ and in worshi#$ and the differences between the rich and #oor. This
diEersity is well illustrated in the Earious sam#lings in 9oodenough.
3

Paul a##lies his teaching to all of the saints in all of the churches. - loo) at a ma# of PaulJs missionary
Nourneys$ and noting 1 Peter 1=1 and ReEelation 3 and 4$ should remind us of the many cultures re#resented in the
churches of PaulJs day.
+Een if interesting and enlightening$ there is a reason why a )nowledge of the culture of "orinth is not
necessary. :ead coEering is a symbol$ a symbol designed to conEey a message both to men and to angels. The
symbol of head coEering does not deriEe from the culture of "orinth$ or our own culture$ but from the nature of the
9odhead and the diEine distinctions 9od has determined and defined. These symbols haEe a message for culture$
but they do not gain their message from culture. .t is Scri#tureFnot societyFwhich #roEides us with the meanings
of diEine symbols.
"hristians tal) a great deal about culture$ es#ecially in reference to inter#reting and a##lying Scri#ture. -s
#o#ular as the word AcultureB is today$ . decided to see how often it could be found in the Bible. The term AcultureB
is foreign to the ?M;$ *?M;$ *.;$ and *-SB translations of the BibleFit neEer occurs in the Bible. .s there a
biblical term which is a synonym for AcultureB in the BibleI 8es$ there is. That biblical term is A the 4orldB or Athis
4orld.B ,hat then does the Bible haEe to say about Athe 4orldBI
C1D The un#elieving world /ulture1 of +esus6 day was opposed to *im, and *e warns that our ulture /the
world1 will #e hostile to us as well CMohn 1!=14<31T 1 Peter '=13<19T 1 Mohn 4=14D.
14 Do not marEel$ brethren$ if the world hates you C1 Mohn 4=14D.
3
9ordon D. &ee$ The First Epistle to the Corinthians, The 'ew International Commentary$ &. &. Bruce$
9eneral +ditor$ C9rand Ra#ids= ,illiam B. +erdmans Publishing "om#any$ 195! Qre#rint$ 1994R$ ##. 625<629. .n two
footnotes$ &ee adds= These )inds of #roblems render generally useless a large amount of the literary eEidence that is
often cited in reference to this te%t. This is es#ecially true of the large collection of otherwise hel#ful te%ts$ both
9ree) and Mewish$ in "onKelmann$ 156 nn. 49<'2$ since they deal for the most #art with Agoing out in #ublic.B The
Puestion is whether women in "hristian worshi# in "orinth would be thought of as Agoing out in #ublic$B or
whether$ in light of their gathering in homes and calling themselEes Abrothers and sisters$B the wearing of ordinary
home AattireB would be #ro#erFnot to mention all the difficulties that may obtain from the fact that the gathering
is also AreligiousB and that the women are #ro#hesying. See n. 11. "f. fig. 99 Cwhere a #riestess of .sis is
uncoEeredD and 121 Canother .sis e%am#le$ where one woman is coEered while the other is notD. ,ith this com#are
the literary eEidence from -#uleius$ et. regarding the .sis festiEal in "orinth= AThe women had their hair
anointed$ and their heads coEered with light linen Qcf. fig. 121 in 9oodenoughRT but the men had their crowns
shaEen and shining brightB CLoeb$ 666D. See also the two frescoes from Pom#eii Cnos. 11! and 115D$ where in
scenes that AunPuestionably re#resent religious ceremoniesB C9oodenough$ .X$ 14!D the central figures CwomenD
are coEered with the himation$ while in fig. 11! the flute girl is not. The same ambiguity #reEails in fig. 315$ where
the woman Acrowning the deadB is coEered while the Ca##arently slaEeD woman holding the umbrella is not.
Lessons "/: 1 Cor( 11:1!1)8Its Issues and I1plications "1/
/21 8e one walked in aordane with our ulture, #ut through the ross of Christ, the world has #een
ruified to us and us to it.
1' But may it neEer be that . should boast$ e%ce#t in the cross of our Lord Mesus "hrist$ through
which the world has been crucified to me$ and . to the world C9alatians 1=1'D.
1 -nd you were dead in your tres#asses and sins$ 3 in which you formerly wal)ed according to
the course of this world$ according to the #rince of the #ower of the air$ of the s#irit that is now
wor)ing in the sons of disobedience C+#hesians 3=1<3$ see also '=1!ff.D.
/41 <ur ulture /Athis 4orldB1 is seeking to s)ueeEe us into its mold, and we are instruted to resist and to #e
transformed into onformity with Christ. ,e are not to wal) according to fleshly wisdom$ but in holiness and godly
sincerity C3 "orinthians 1=13D. ,e are strangers and #ilgrims$ whose conduct is goEerned by the )ingdom which is
yet to come with the return of our Lord Csee 1 Peter 3=11ff.D. ,e are to submit ourselEes to earthly authorities C1
Peter 3=14ff.D but not to earthly Ealues and standards C1 Peter 3=14ff.D.
1 . urge you therefore$ brethren$ by the mercies of 9od$ to #resent your bodies a liEing and holy
sacrifice$ acce#table to 9od$ which is your s#iritual serEice of worshi#. 3 -nd do not be
conformed to this world$ but be transformed by the renewing of your mind$ that you may #roEe
what the will of 9od is$ that which is good and acce#table and #erfect CRomans 13=1<3D.
/51 <ur alling as Christians is to live a holy life and to keep ourselves from #eing stained #y the world. To be
a friend of the world is to be in hostility toward 9od. .f we return to liEing in accordance with the culture in which
we liEe$ we haEe been led ca#tiEe.
5 See to it that no one ta)es you ca#tiEe through #hiloso#hy and em#ty dece#tion$ according to
the tradition of men$ according to the elementary #rinci#les of the world$ rather than according to
"hrist C"olossians 3=5$ see Ess. 32<31D.
3! This is #ure and undefiled religion in the sight of our 9od and &ather$ to Eisit or#hans and
widows in their distress$ and to )ee# oneself unstained by the world CMames 1=3!D.
' 8ou adulteresses$ do you not )now that friendshi# with the world is hostility toward 9odI
Therefore whoeEer wishes to be a friend of the world ma)es himself an enemy of 9od CMames
'='D.
Paul em#loys the same term for the traditions of men as he does for a#ostolic traditions in 1 "orinthians 11$
#roducing a most interesting contrast. ,hen we liEe in accordance with the culture$ we are liEing contrary to the
traditions of "hrist.
-s we read through the Bible$ do we eEer find any instance where godly men or women set aside or modified a
commandment of 9od in order not to accommodate their cultureI . cannot thin) of any. . can thin) of instances
where men made concessions to their culture$ but neEer com#romises. Mose#h was a man who made a concession to
his C+gy#tianD culture when he shaEed off his beard Cthe custom in the :ebrew cultureD and changed his clothes
before a##earing in the #resence of Pharaoh C9enesis '1=1'D. There was no com#romise here of #rinci#le or of
command. .ndeed$ by shaEing off his beard$ Mose#h was identifying himself with the +gy#tian culture and certainly
symboliKing his acce#tance of his circumstances as the will of 9od. Doing this made it #ossible for Mose#h to
conceal his identity from his brothers and thus bring about their re#entance and ultimate reconciliation. But when
rs. Poti#har #ro#ositioned Mose#h$ he did not giEe in to this sin$ but chose to obey 9od and to acce#t the
consePuences.
Daniel and his three friends also made concessions to the culture of the Babylonian +m#ire when they were
forcibly ta)en from their homeland and relocated in Babylon. They were willing to study in Babylonian schools and
to engage in the serEice of the )ing. These concessions they were willing to ma)e$ but when *ebuchadneKKar
ordered eEeryone in his )ingdom to bow down to his golden image$ Shadrach$ eshach$ and -bed<nego refused.
Doing so would haEe been to disobey 9odJs commands against idolatry. 9odJs commandments were not to be set
aside because they came into conflict with culture$ eEen when ta)ing a stand would li)ely cost these men their liEes
Csee Daniel 4D.
,hen DanielJs enemies realiKed they could not find any grounds for accusing him of wrong<doing with regard
to his Nob$ they also concluded he was a man who would not Eiolate the Ala4 o& his odB CDaniel 1=6D. They )new
Daniel would not ma)e com#romises concerning 9odJs commandments. -nd so they tric)ed the )ing into signing
a law which forbade anyone to #ray to anyone other than the )ing for 42 days. Daniel could haEe ceased #raying
for 42 days$ or he could haEe closed his windows and #rayed #riEately. But Daniel refused to ma)e any concessions
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
"14 True Spirituality: A Study of 1 Corinthians
or com#romises because this was a matter of obedience to 9odJs commands. Daniel$ li)e his three friends$ would
rather die in obedience to 9odJs commandments than liEe because of com#romises made in these things to com#ly
with their culture.
Paul was a man willing to ma)e concessions to his culture. .n 1 "orinthians 9$ Paul sets down his guiding
#rinci#les regarding his willingness to surrender his liberties for the sa)e of the gos#el=
19 &or though . am free from all men$ . haEe made myself a slaEe to all$ that . might win the
more. 32 -nd to the Mews . became as a Mew$ that . might win MewsT to those who are under the
Law$ as under the Law$ though not being myself under the Law$ that . might win those who are
under the LawT 31 to those who are without law$ as without law$ though not being without the law
of 9od but under the law of "hrist$ that . might win those who are without law. 33 To the wea) .
became wea)$ that . might win the wea)T . haEe become all things to all men$ that . may by all
means saEe some. 34 -nd . do all things for the sa)e of the gos#el$ that . may become a fellow
#arta)er of it C1 "orinthians 9=19<34D.
Paul was willing to giEe u# any of his #ersonal liberties if it might enhance the gos#el. &or this reason$ Paul
was willing to haEe Timothy circumcised Csee -cts 11=1<4D. But Paul would not budge when it came to diEine
#rinci#les or diEine commands. -nd for this reason he refused to haEe Titus circumcised$ and he rebu)ed Peter for
his hy#ocrisy in his associations with Mews and 9entiles C9alatians 3=1<6$ 11<31D.
*owhere in the Scri#tures do we eEer find concessions or com#romises made to culture when it rePuires
disobedience to 9odJs commands. :ead coEering is a command$ a tradition which was to be followed by eEery
woman in eEery church. There is no reason and no room for com#romise or change$ and Paul does not so much as
hint that there is. ,hy then are we so Puic) to ma)e such changes$ and why are we so bold to s#ea) of doing so
because of cultureI
8*-T -$<FT T*E EM&BE""I<', >8*ILE &B-AI', <B &B<&*E"AI',? I' LEB"E" 5 -'D 7C
First and foremost, let us #e lear that the main point of the passage is not the possi#ility of whether a woman
an pray or prophesy in the hurh meeting. .n this te%t$ Paul is not as concerned with when and where a woman
can #ray or #ro#hesy$ but with how she would do soFwith her head coEered. Do we haEe #roblems with why Paul
may haEe em#loyed these terms and referred to these actiEitiesI That is understandable because Paul does not
e%#lain why these terms and actiEities haEe been chosen or what the im#lications of his words are. This is because
whether or not a woman can #ray or #ro#hesy in the church meeting is not his #rimary concern in this #assage. :is
concern is that which he consistently comes bac) to in Eerses 1<11Fwomen wearing a head coEering as a symbol
of their submission.
"eond, onluding that a woman an pu#lily pray or prophesy in the hurh meeting an only #e done on
the #asis of several inferenes. First$ one must infer Cwithout any clear indication of this #ossibility as seen aboEeD
that PaulJs words in Eerse 1<11 a##ly solely to the church meeting. "eond$ one must infer that because Paul
mentions the #ossibility of a woman #raying or #ro#hesying with her head uncoEered in the "orinthian church$
this means any woman could and should do so anywhere. But the inferences do not sto# here. Some go on to
reason that if #ro#hecy is the greatest gift Csee 13=41T 1'=49D$ if Paul allows women to do the greatest thing
C#ro#hecyD$ he must allow women to do anything less$ li)e teaching$ or leading.
Third, it is only possi#le to onlude that a woman an pray or prophesy in the hurh meeting if one6s
onlusion is #ased on a hain of inferenes, whih then allow this inferred onlusion to overrule the lear
ommands of the apostle elsewhere Csee 1 Timothy 3 and 1 "orinthians 1'=4'<45D. (nclear te%ts should not
oEerride clear te%ts$ and inferences must neEer ta)e #recedence oEer commands.
Fourth, if &aul is speaking more generally than !ust the meeting of the hurh /as I ontend1, then women
ould and did pray and prophesy, only not in the hurh meeting. -nd when they did so, they were to have their
heads overed.
,hy did Paul #ic) these two actiEities$ one of which C#rayerD is not a gift$ and the other C#ro#hecyD which is a
giftI ,e can only conNecture. These two actiEities are not re#resented as the only things a woman could do$ but as
things which a woman should not do with an uncoEered head. ,hy should a womanJs head be coEered when
#raying or #ro#hesyingI &or one thing$ #rayer and #ro#hecy are functions which both haEe a strong element of
authority. .n both cases$ the one who #erforms these functions is in direct contact with 9od. The one who #rays
s#ea)s directly to 9odT the one who #ro#hesies s#ea)s directly from 9od. The #rayer or #ro#hecy of 1 "orinthians
11=6 is not all that different from the Aprayer and the 1inistry o& the 4ordB to which the a#ostles deEoted
themselEes C-cts 1='D. .f there eEer was a time when a woman seemed to be in authority$ it would be when she was
"14
Lessons "/: 1 Cor( 11:1!1)8Its Issues and I1plications "15
#raying or #ro#hesying. -t these times$ Paul insists$ a woman should be thought to be acting shamefully if she does
not coEer her head.
7ne thing we can see from Eerses ' and 6 is that by using the e%#ression A4hile prayin) or prophesyin)B in
relation to both men and women$ Paul may be em#hasiKing that both men and women are doing the same thingF
#raying or #ro#hesying. .f they are doing the same thing$ how then is the woman distinguished from the manI The
answer= by wearing a head coEering.
:ere is a somewhat radical thought on this matter of #rayer and #ro#hecy related to the relationshi# between
angels and women. Prayer is man a##roaching 9od$ while #ro#hecy inEolEes man going forth$ as it were$ from
9od with a message and ministry from :im. Satan$ the fallen angel$ seems to lac) the reEerence he should haEe
toward 9od. :is interaction with 9od in Mob 1 and 3 seems to lac) any sense of reEerence. .n Lu)e 33=41$ Satan is
described by our Lord as Ade1andin) per1ission to si&t Si1on li(e 4heat.B The false teachers are referred to as
Aan)els o& li)ht$B sent from Satan C3 "orinthians 11=14<1'D. 7ne of the dominant characteristics of false teachers
is their disdain for those in authority who Ado not tre12le 4hen they re5ile an)eli' 1a/estiesB C3 Peter 3=12D. .f
one of the first a##earances of angels in the Bible is MacobJs Eision of the angels Aas'endin) and des'endin)B to
heaEen C9enesis 35=13D$ then is it not safe to say that angels are constantly going to and from 9odI .f they watch
godly women$ who coEer their heads as they a##roach 9od in #rayer and as they go forth from 9od in #ro#hecy$
should they not learn to reEerence 9od as described in .saiahI
1 .n the year that ?ing (KKiah died$ . saw the Lord seated on a throne$ high and e%alted$ and the
train of his robe filled the tem#le. 3 -boEe him were sera#hs$ each with si% wings= 8ith two
wings they overed their faes$ with two they coEered their feet$ and with two they were flying. 4
-nd they were calling to one another= A*oly, holy, holy is the Lord -lmighty= the whole earth is
full of his glory.B ' -t the sound of their Eoices the door#osts and thresholds shoo) and the
tem#le was filled with smo)e. 6 A,oe to meOB . cried. A. am ruinedO &or . am a man of unclean
li#s$ and . liEe among a #eo#le of unclean li#s$ and my eyes haEe seen the ?ing$ the Lord
-lmightyB C.saiah 1=1<6D.
,ill the angels not be instructed as to their #ro#er res#onse to 9od by what they see women doing as they
a##roach 9odI ,ill they not be reminded that 9od is holyFdistinct from and Eastly aboEe all others. -nd will
they not realiKe that glory belongs to :imI
7ne thing more should be noted on this matter of #rayer and #ro#hecy. Mesus was a master teacher. ,hen :e
taught$ neither the crowds nor the disci#les went away saying$ AThat was really clearT . understood eEerything :e
said.B Must the reEerse was true. They went away sha)ing their heads$ wondering what :e meant. The disci#les did
not fully gras# what our Lord was saying until after :e had risen from the graEe and ascended to the &ather. .
belieEe 9od does not oEer<sim#lify those truths :e wants us to #onder. :is wisdom must be mined$ not #ic)ed u#
li)e lost coins. The enigmatic e%#ression of Aprayin) or prophesyin)B may be by diEine design. ,e are not
su##osed to get it immediately$ but we are to thin) about it a lot. -nd until Cand afterD we do get it$ we are to obey
anyway because we do understand that the command is for the women to coEer their heads.
D<E" T*E 8<M-'6" "ILE'CE "F$"TITFTE F<B - *E-D C<LEBI',C
Some contend that the womanJs silence is sufficient eEidence of her submission. Thus$ in the meeting of the
church$ if a woman is silent$ a head coEering is not rePuired. But if silence is sufficient$ then why does Paul not
start with cha#ter 1' rather than conclude with it$ for it is in cha#ter 1' that he calls for silenceI ,hy would Paul
ma)e such a #oint of haEing your head coEered in cha#ter 11 if it were not necessary in the first #lace due to the
womanJs silenceI .n cha#ter 1'$ when Paul s#ea)s about silence$ it is not Nust the women who are to be silent$ but
some of the men as well. The #roblem in "orinth was not too much silence but too much s#ea)ing. .f only one
#erson is to s#ea) at a time Csee 1'=3!$ 42<41D$ then eEeryone else is to be silent. .f both men and women are
silently worshi#ing$ as some reason$ then a woman will distinguish herself from a man not by her silence but by
her head coEering.
D<E" T*E 8<M-'6" >L<', *-IB? "F$"TITFTE F<B - *E-D C<LEBI',C
The fact that all women wear their hair longer than men Cas a ruleD is used as the #remise on which Paul builds to
show another reason why women should haEe their heads coEered. .n Eerse 1$ Paul argues that if a woman will not
coEer her head$ she should shaEe it. Thus$ a womanJs long hair is not sufficient. &urthermore$ a womanJs long hair is
her glory$ and her head coEering Eeils this glory so that her husband is #reeminent. 7ne final obserEation= if all
women in general wear long hair$ then long hair does not distinguish the submissiEe "hristian woman from the rest$
but a head coEering does.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
"1) True Spirituality: A Study of 1 Corinthians
8<FLD "<ME <T*EB "AM$<L "F$"TITFTE F<B - *E-D C<LEBI',C
. do not thin) so. The basis of the symbol is the diEine order. :eadshi# is symboliKed by a head coEering$
which re#resents a womanJs submission to her Cmeta#horicalD head. There is a clear and direct relationshi#
between Aheadshi#B and Ahead coEerings.B Paul does not mention any alternate symbols and seems to #rohibit any
#ractice other than head coEerings CEerse 11D. . thin) there is significance to the fact that eEery woman testifies to
her submission to male headshi# by the same symbol. .f eEery woman was free to e%#ress her submission in any
way she chose$ how would the angels or anyone else understand what they were seeingI - wedding ring is a
uniEersally acce#ted symbol of marriage$ at least in this #art of the world. ,hat if eEery #erson decided to
symboliKe their marriage by a symbol of their own choosingI &inally$ how can a woman signify submission to male
authority$ as Paul has instructed$ by setting aside the Eery instructions Cfor a head coEeringD that Paul has giEenI .f
submission to male headshi# starts anywhere$ it starts by submitting to the authority of the a#ostle Paul. .f we
submit to 9odJs headshi#$ surely this is by submitting to :is commands and not by modifying them according to
our #references and Nudgments. .n all too many ways$ we function li)e the Su#reme "ourt in relation to "ongress.
The Su#reme "ourt #asses Nudgment on the laws of "ongress$ reNecting those which it deems unconstitutional. ,e
#ass Nudgment on 9odJs commands$ reNecting those which seem unreasonable.
36 .n those days there was no )ing in .sraelT eEeryone did what was right in his own eyes CMudges
31=36D.
8*E' -'D 8*EBE "*<FLD - 8<M-' C<LEB *EB *E-DC
The Puestion in our minds should not be if a woman should haEe her head coEered$ or A8hyCB The Puestions
we as) should be= A,henIB and A,hereIB Let us see) to establish some general guidelines for the answers to these
Puestions. . would #oint out at the outset that PaulJs words im#ly that head coEerings are not the e%ce#tion$ but the
norm. . would also #oint out that Paul does not giEe #recise Aif S thenB formulas for when a coEering is rePuired.
.t would seem that indiEidual Nudgment is rePuired here.
/01 8omen should over their heads when the angels are wathing. ,hen are the angels watchingI
9 &or$ . thin)$ 9od has e%hibited us a#ostles last of all$ as men condemned to deathT because we
haEe become a s#ectacle to the world$ both to angels and to men C1 "orinthians '=9D.
5 To me$ the Eery least of all saints$ this grace was giEen$ to #reach to the 9entiles the
unfathomable riches of "hrist$ 9 and to bring to light what is the administration of the mystery
which for ages has been hidden in 9od$ who created all thingsT 12 in order that the manifold
wisdom of 9od might now be made )nown through the church to the rulers and the authorities in
the heaEenly plaes C+#hesians 4=5<12D.
12 -s to this salEation$ the #ro#hets who #ro#hesied of the grace that would ome to you made
careful search and inPuiry$ 11 see)ing to )now what #erson or time the S#irit of "hrist within
them was indicating as :e #redicted the sufferings of "hrist and the glories to follow. 13 .t was
reEealed to them that they were not serEing themselEes$ but you$ in these things which now haEe
been announced to you through those who #reached the gos#el to you by the :oly S#irit sent
from heaEenFthings into which angels long to loo) C1 Peter 1=12<13D.
The angels seem to be watching all the time. . do not say this to suggest that women should coEer their heads
all the time$ but to indicate that Paul is s#ea)ing more broadly than Nust the time when the church gathers. 7ther
guidelines will hel# to narrow down the a##lication of head coEerings.
/21 8omen should over their heads when they are praying or prophesying. .t should be self<eEident that these
two actiEitiesF#rayer or #ro#hecyFare an occasion for a head coEering$ because Paul s#ecifies these two actiEities
as such. .f #ro#hecy ceased with the a#ostolic age$ then #rayer alone remains. .s Paul s#ea)ing of Eerbal$ #ublic
#rayerI . would definitely thin) so. .s he s#ea)ing of #ublic$ uns#o)en #rayer Cas in the church meetingDI :e may
well be$ es#ecially since the angels would be obserEing. .s he s#ea)ing of #riEate #rayer at homeI .f it is the )ind of
regular #rayer we see in Daniel 1=12$ this would certainly be eEident to the angels$ and so a head coEering would
be a##ro#riate. 7f course$ we are to Apray 4ithout 'easin)$B and in this sense we are constantly in #rayer. . thin)
Paul is s#ea)ing more of coEering the head when it is obEious Cto men andLor to angelsD that we are #raying.
/41 8omen should over their heads when they are engaged in e.erising their priesthood as #elievers. . do
not thin) that we should consider Aprayin)B or Aprophesyin)B the only occasions in which a head coEering is
necessary. .t seems that Paul has chosen these as two of the more self<eEident instances in which a head coEering is
a##ro#riate for women. Remember that Paul is dealing with those who seem to want to debate this matter Csee
"1)
Lessons "/: 1 Cor( 11:1!1)8Its Issues and I1plications "1*
Eerse 11D. Praying and #ro#hesying are the engagement of the belieEer in what we might call a #ersonJs #riestly
actiEity. ,e are a A(in)do1 o& priestsB C1 Peter 3=6$ 9T ReEelation 1=1D$ and we e%ercise our #riesthood by
ministering for men to 9od Cby intercessory #rayerD and$ in a#ostolic time$ by #ro#hets who ministered to men for
9od. Paul does not s#ea) about wearing a head coEering to wor)$ or around the house all day$ but s#ecifically when
we engage in those ministries which we haEe as #riests.
/51 8omen should over their heads when the spiritual ministry in whih they are engaged has a leadership or
authoritative funtion or appearane. :eadshi# is about authority and #reeminence. Prayer and #ro#hecy certainly
haEe a Aleadershi# dimensionB as we can see in -cts 1='. ,hen women function with some measure of authority$
the head coEering seems rePuired.
/71 8omen should over their heads when their su#mission to male headship is not apparent. This whole
#assage is based u#on our obserEance of diEine distinctions between men and women$ between male and female.
,hen men and women are engaged in the same actiEities$ then the head coEering Eisibly symboliKes the distinction
which might not otherwise be a##arent. ,hen a woman Cor a manD #rays$ she a##roaches 9od directly. There is no
clear eEidence of her submission to male headshi#$ unless it is by her head being coEered. ,hen a woman once
#ro#hesied$ she s#o)e to others directly for 9od. -gain$ a sign of her submission is necessary. ,hen the
distinctions between men and women are not eEident$ head coEerings distinguish the women by symboliKing their
submission to male headshi#.
/91 8hile &aul6s words in our te.t indiate that there are times when no head overing is shameful, &aul
mentions no time when a head overing would #e inappropriate. ,hat . mean by this is not that a women should
always haEe her head coEered$ but that one who is intent u#on obeying PaulJs command and does not )now for
certain whether a coEering is ArePuiredB would always be safer to lean to the AcoEeredB side than to the
AuncoEeredB side.
8*-T -$<FT MI'I"TBA ,B<F&"C
-s elsewhere in this message$ . s#ea) only for myself$ and it is an o#inion with less conEiction on my #art
than much of what . haEe said aboEe. ,hen there is the normal interchange Cdiscussion$ sharing$ etc.D between
men and women where the element of authority is not #rominent$ . do not see the need for head coEerings. During
the #rayer time$ when women would Noin in$ . thin) it is a##ro#riate for the woman to coEer her head.
8*-T -$<FT - C<LEBI', 8*E' 8<ME' TE-C* <B LE-D 8<ME' <B C*ILDBE'C
The element of authority is Eery eEident in such cases. ,hen men are not #resent$ the need for a distinction
may not be as great as when men are #resent. .n :is earthly ministry$ Mesus frePuently s#o)e of :is submission to
the &atherJs authority Csee Mohn 6=1!<31$ 41<4!T 1=4!$ '2$ 6!$ 16T 5=3!$ 45$ '9T 12=1!<15$ 39T 13='9<62T 14=4T
1'=14$ 11$ 35$ 41D. .t certainly does not hurt to remind others that we are under authority.
8*-T IF - *E-D C<LEBI', -TTB-CT" -TTE'TI<'C
Mesus made it Eery clear that men should not #erform their acts of obedience in such a way as to draw attention
to themselEes so as to obtain manJs #raise rather than 9odJs Catthew 1=1<15D. -s we identify ourselEes with
"hrist by our obedience to :is commands$ we will become a Aspe'ta'leB to men and angels C1 "orinthians '=9D.
Daniel and his three friends drew attention to themselEes when they chose to obey 9od rather than men. ,e will do
li)ewise$ if we liEe obediently to 9od in a culture that hates :im C1 Peter 'D. ,e are to obey 9odJs commands in
order to #ublicly #roclaim :is e%cellencies to the world C1 Peter 3=9T Phili##ians 3=16D and to the celestial beings
C1 "orinthians 11=12T +#hesians 4=12D.
8*-T JI'D <F *E-D C<LEBI', I" BENFIBED $A &-FLC
The 9ree) e%#ressions used of the womanJs head coEering seem to indicate that something more than a #iece
of cloth Cor a hatD resting on the head is rePuired. *ot only should something be on the head$ but something should
hang down from the head to coEer the hair=
S what Paul had in mind is a Eeil which coEers the whole head and in #articular conceals all the
hairT something worn on to# of the head li)e a #resent<day ca# or hat does not really come within
the sco#e of his argument.
4
S it is #robable that Paul is s#ea)ing of wearing a head coEering of some )ind$ such as a shawl.
That a shawl rather than a full Eeil is in PaulJs mind is indicated by the word overing
4
&. &. Bruce$ The 'ew Century $i#le Commentary( I D II Corinthians C9rand Ra#ids= ,m. B. +erdmans
Publishing "o. 19!1D$ #. 12'.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
"1+ True Spirituality: A Study of 1 Corinthians
Cperi#olaiosD in 11=16$ which is not the usual word for Eeil but #robably refers to a wra#<around.
The eEidence in faEor of this #osition is as follows= C1D The Eerb translated as AcoEerB in the 'IL
CkatakalyptoD occurs three times in Eerses 1<!$ and related cognate words occur in Eerses 6 and
14. These words most often refer to a coEering of some )ind. &or e%am#le$ the angels who saw
the glory of 8ahweh in the tem#le overed their faces C.saiah 1=3D. Mudah thought Tamar$ his
daughter<in<law$ was a harlot because she overed her face C9enesis 45=16D. Since the word
almost uniEersally means Ato coEerB or Ato hide$B the te%t is #robably referring to a hair coEering
of some )ind. S +sther 1=13 CLXXD em#loys the same e%#ression found in Eerse four$ kata
kephales$ of :aman$ who hurried home mourning$ coEering his head in shame. :e #robably used
#art of his garment to do this. S To sum u#= the custom recommended here is a head coEering of
some )ind$ #robably a shawl.
'

I" 8E-BI', - *E-D C<LEBI', >LE,-LI"MC?
. am hearing the word AlegalismB a lot lately$ and . do not li)e what it im#lies. Legalism$ of course$ is wrong
and ought to be aEoided. But the solution is not to throw out all the rules or commands of Scri#ture. - legalist is
one who has a Afatal attractionB to rules. The rules become #rimary$ and the #rinci#les get lost in the shuffle. -
legalist gets lost in the details$ the Agnats$B and loses sight of the Acamels$B the underlying #rinci#les and motiEes.
- legalist does not )ee# the commands of 9od because he loEes 9odT he )ee#s the rules because he thin)s that
doing so ma)es him better than others$ and because rule<)ee#ing is the way to earn 9odJs faEor and blessings. -
legalist stic)s to the rules because they deal with outward$ e%ternal standards. Legalism is wrong.
The solution to legalism is not the absence of all rules and commands in the name of "hristian liberty. This
)ind of liberation is unacce#table=
11 -ct as free men$ and do not use your freedom as a coEering for eEil$ but use it as bondslaEes of
9od C1 Peter 3=11D.
.n atthew 34$ Mesus does not teach that throwing out the rules is the solution to legalism.
34 A,oe to you$ scribes and Pharisees$ hy#ocritesO &or you tithe mint and dill and cummin$ and
haEe neglected the weightier #roEisions of the law= Nustice and mercy and faithfulnessT #ut these
are the things you should have done without negleting the others. 3' 8ou blind guides$ who
strain out a gnat and swallow a camelO 36 ,oe to you$ scribes and Pharisees$ hy#ocritesO &or you
clean the outside of the cu# and of the dish$ but inside they are full of robbery and self<
indulgence. 31 8ou blind Pharisee$ first clean the inside of the cu# and of the dish$ so that the
outside of it may become clean also. 3! ,oe to you$ scribes and Pharisees$ hy#ocritesO &or you are
li)e whitewashed tombs which on the outside a##ear beautiful$ but inside they are full of dead
menJs bones and all uncleanness. 35 +Een so you too outwardly a##ear righteous to men$ but
inwardly you are full of hy#ocrisy and lawlessnessB Catthew 34=34<35$ em#hasis mineD.
The solution to legalism is to continue to obey the rules$ to )ee# 9odJs commands$ but to always do so in the
light of the #rinci#les which underlie them. ,omen should coEer their heads because Paul commands them to$ and
because of the #rinci#les of headshi# and of 9odJs soEereign distinctions. Legalism is )ee#ing the rules for the
rulesJ sa)e. "hristian liberty is )ee#ing the rules for 9odJs sa)e$ and with a heart and mind which see)s most of all
to be #leasing to :im by obeying :is commandments.
T*EBE I" AET <'E M<BE NFE"TI<' 8*IC* "<ME M-A $E -"JI',( >8*A -M I M-JI', "FC* - $I,
I""FE <F *E-D C<LEBI',"C?
First$ Paul commands women to wear a head coEering. ,e do not do well to ignore any command of 9od. To
set one command aside is not only wrong$ it sets a #recedent. "an we now set aside any command we do not fully
understand or which we disli)e and with which we disagreeI "eond$ the head coEering of the woman is a symbol$
a symbol of one of the great truths of the Bible. - womanJs head coEering symboliKes her submission to the
#rinci#le of headshi#. The headshi# of the man oEer a woman is im#ortant because it reflects the headshi# of
"hrist oEer :is church and of 9od oEer "hrist. ,hen -dam and +Ee sinned$ they acted against the headshi# of
9od$ following the #recedent set by their tem#ter$ Satan. -ll men are sinners$ subNect to the eternal wrath of 9od.
The message of the gos#el is not only that Mesus died for sinners$ but that Mesus is Lord of all. Those who will be
saEed are to ac)nowledge :im as Lord and "hrist C-cts 3=33<31T Romans 12=9<12D. Those who will not
ac)nowledge this now must ultimately ac)nowledge it when they bow the )nee to "hrist as :is defeated foes
CPhili##ians 3=9<11D. 9od does not reEeal :imself to men through idols$ but :e does reEeal :imself through :is
'
Schreiner$ #. 131.
"1+
Lessons "/: 1 Cor( 11:1!1)8Its Issues and I1plications "1
church. -s we ac)nowledge and #ractice our submission to :is headshi#$ we announce to the world that :e is
:ead of all. To the degree that we fail to obey this command Cand othersD$ we distort the image of 9od which we
are #riEileged to symbolically dis#lay.
.t is now time for me to turn the Puestion around. ,hy is this sim#le act such a #roblem to so many todayI .s
it really that PaulJs meaning is so hard to gras#I ,e should read this te%t re#eatedly. &or me$ the more . read it$ the
more clear his message is. C"onEersely$ the more one reads most commentators on this te%t$ the cloudier its
message becomes.D .s it because we$ indiEidually or as a church$ haEe not done it this way beforeI Then let us
change our #ractice if we now understand this as our duty and #riEilege. .f we as indiEiduals and as a church are
growing in "hrist$ our gras# of 9odJs ,ord should grow too$ and we should be constantly changing our liEes to
conform to what we now understand. That is what A4al(in) in the li)htB means. .s our dis#ro#ortionate reaction
due to the fact that the world is not wearing head coEerings and neither is the churchI Standing u# for 9odJs ,ord
may mean standing alone. Daniel and his three friends were four men liEing in foreign ca#tiEity along with
thousands of other Mews. They stood alone against the sins of that culture$ as aliens and strangers. ,e should do
li)ewise=
14 -ll these #eo#le were still liEing by faith when they died. They did not receiEe the things
#romisedT they only saw them and welcomed them from a distance. -nd they admitted that they
were aliens and strangers on earth. 1' Peo#le who say such things show that they are loo)ing for
a country of their own. 16 .f they had been thin)ing of the country they had left$ they would haEe
had o##ortunity to return. 11 .nstead$ they were longing for a better countryFa heaEenly one.
Therefore 9od is not ashamed to be called their 9od$ for he has #re#ared a city for them
C:ebrews 11=14<11D.
&or some$ the symbol of wearing a head coEering may be a big thing because it is. .f the symbol of head
coEering is to reflect our submission$ not only to male headshi# but to 9odJs distinctions and :is ways of doing
things$ we may need to as) ourselEes whether we are truly submissiEe to 9od.
Perha#s some woman is thin)ing$ AThatJs all right for youT youJre a man. .tJs easy for you to tell us to obey
because it doesnJt affect you.B But you see$ it does. .t means that . am obliged to lead$ and not Nust to lead in a way
that #leases me. . must lead in a way that reflects "hristJs headshi#. . must lead in a way that is sacrificial to my
own interests and which see)s to bless those under my leadershi#. -nd$ beyond the matter of headshi#$ . assure you
that there are other commands which also stri)e me between the eyes. 7bedience to 9odJs commands is not easy
for any of us$ but disobedience is not a Eiable o#tion$ if we wish to #lease 9od and to reflect :is glories to the
world$ and to celestial beings as well.
16 A.f you loEe e$ you will )ee# y commandmentsB CMohn 1'=16D.
. thin) that while . haEe not answered eEery Puestion you may haEe on this #assage$ . haEe answered some$
and that my understanding of this te%t is clear. 8ou may Eery well disagree with it. -nd if you do$ . ho#e and #ray
it is for good and biblical reasons. .f my message has caused you who differ with me to rethin) your #osition$ and
to be more conEinced about your conclusions than mine$ . thin) . haEe done my Nob. The inter#retations and
o#inions e%#ressed here are my own. They do not necessarily re#resent the indiEidual inter#retations of the other
elders$ and they certainly do not re#resent the collectiEe decision and #olicy of the elders of our church.
,hile my inter#retation of this te%t has changed since . last taught #ublicly on 1 "orinthians 11 in 1953$ .
thin) some of my concluding words from that lesson years ago Ccited belowD are a##ro#riate as we close. First$
these words will remind you that . haEe changed my mind and will at least raise the #ossibility that . might change
it again. "eond$ . ho#e that while my inter#retation of these Eerses has changed$ the s#irit which . called for in
these concluding words of my #reEious message might still be eEident among us$ as we each attem#t to understand
and obey this #ortion of 9odJs ,ord=
. urge you not to confuse form with function. To merely #lace a coEering u#on oneJs head does
not ma)e one submissiEe. . haEe obserEed some Eery unsubmissiEe women who would not thin)
of going to church without their head coEerings. The scribes and Pharisees had an obsession
about )ee#ing certain forms$ but in function they com#letely missed the #oint of the Law. These
discre#ancies between form and function$ between #ractice and #rinci#le$ were a maNor bone of
contention between the religious leaders of .srael and our Lord Mesus. ay . add that they were
meticulous about crucifying Mesus according to the rules Ccf. atthew 31=6!<11$ 3!=4<1T Mohn
15=41<43D$ but it was a sinful and damnable act Ccf. -cts 3=34D.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
""# True Spirituality: A Study of 1 Corinthians
. also as) you not to ma)e head coEering the touchstone of submission and s#irituality. .t is so
easy for the one who belieEes head coEering is a biblical rePuirement to #ass Nudgment on the
submissiEeness of a woman solely on the basis of whether or not she has a coEering on her head.
*o e%ternal act$ no matter how meritorious$ is #roof of oneJs s#irituality. *either is the absence of
a head coEering #roof that a woman is unsubmissiEe. ,hile we might desire to be made Cor at
least consideredD s#iritual by the obserEance of some s#ecific #ractice such as head coEering$ the
s#iritual life is sim#ly not li)e that. any godly women may coEer their heads as an act of
submissionT many submissiEe wiEes may not do so$ conEinced that it is not rePuired or eEen
beneficial. .n and of itself$ head coEering$ or the absence of it$ will not determine and may not
reflect oneJs s#iritual state.
6
,hat . would hate to see from these lessons on headshi# and head coEerings is hasty$ ill<conceiEed action. .
would be disa##ointed to see a woman coEering her head$ sim#ly because . haEe taught the te%t as . haEe$ or
because other women are coEering their heads. . would also be greatly disa##ointed to see a woman refuse to coEer
her head without giEing this te%t serious consideration. . would also be somewhat disa##ointed to see a man
AinstructB his wife to wear a head coEering$ so that she does so without being conEinced this is what 9od rePuires.
.f the symbol is to be meaningful$ it should be Eoluntarily worn$ for submission is Eoluntary. Let me urge each one
who reads this lesson to now leaEe my words behind and to turn to the te%t of 1 "orinthians 11=1<11 itself$ reading
it re#eatedly oEer the ne%t wee)s until you are conEinced of what Paul and 9od rePuire of you.
6
Bob Deffinbaugh$ A:ow to Be Pious in a Pagan ,orld$ - Study of 1 "orinthians$ ,hen ,omen ,orshi#$B
Lesson 11.
""#
#essons 98 N 9>:
Corre'tions &or Co11union
*1 Cor+ 11:1;,38.
1 .t is actually re#orted that there is immorality among you$ and immorality of such a )ind as
does not e%ist eEen among the 9entiles$ that someone has his fatherJs wife. 3 -nd you haEe
become arrogant$ and haEe not mourned instead$ in order that the one who had done this deed
might be remoEed from your midst. 4 &or .$ on my #art$ though absent in body but #resent in
s#irit$ haEe already Nudged him who has so committed this$ as though . were #resent. ' .n the
name of our Lord Mesus$ when you are assembled$ and . with you in s#irit$ with the #ower of our
Lord Mesus$ 6 I have deided to deliEer such a one to Satan for the destruction of his flesh$ that
his s#irit may be saEed in the day of the Lord Mesus. 1 8our boasting is not good. Do you not
)now that a little leaven leavens the #hole lump of 'ough< ; Clean out the ol' leaven& that
you may %e a ne# lump& 1ust as you are in fact unleavene'+ 2or Christ our Passover also has
%een sacrifice'+ 5 Let us therefore celebrate the feast$ not with old leaEen$ nor with the leaEen of
malice and wic)edness$ but #ith the unleavene' %rea' of sincerity an' truth C1 "orinthians 6=1<
5D.
1' Therefore$ my beloEed$ flee from idolatry. 16 . s#ea) as to wise menT you Nudge what . say. 11
.s not the cu# of blessing which we bless a sharing in the blood of "hristI 3s not the %rea' #hich
#e %rea$ a sharing in the %o'y of Christ4 1; 5ince there is one %rea'& #e #ho are many are
one %o'y6 for #e all parta$e of the one %rea'+ 15 Loo) at the nation .sraelT are not those who
eat the sacrifices sharers in the altarI 19 ,hat do . mean thenI That a thing sacrificed to idols is
anything$ or that an idol is anythingI 32 'o, but I say that the things which the 9entiles
sacrifice$ they sacrifice to demons$ and not to 9odT and . do not want you to become sharers in
demons. 31 8ou cannot drin) the cu# of the Lord and the cu# of demonsT you cannot parta$e of
the ta%le of the 7or' an' the ta%le of 'emons. 33 7r do we #roEo)e the Lord to NealousyI ,e are
not stronger than :e$ are weI C1 "orinthians 12=1'<33D.
1! But in giEing this instruction$ . do not #raise you$ because you come together not for the better
but for the worse. 15 &or$ in the first #lace$ when you come together as a church$ . hear that
diEisions e%ist among youT and in #art$ . belieEe it. 19 &or there must also be factions among you$
in order that those who are a##roEed may haEe become eEident among you.
32 Therefore when you meet together$ it is not to eat the LordJs Su##er$ 31 for in your eating each
one ta)es his own su##er firstT and one is hungry and another is drun). 33 ,hatO Do you not
haEe houses in which to eat and drin)I 7r do you des#ise the church of 9od$ and shame those
who haEe nothingI ,hat shall . say to youI Shall . #raise youI .n this . will not #raise you.
34 &or . receiEed from the Lord that which . also deliEered to you$ that the Lord Mesus in the
night in which :e was betrayed too) breadT 3' and when :e had giEen than)s$ :e bro)e it$ and
said$ AThis is y body$ which is for youT do this in remembrance of e.B 36 .n the same way :e
too) the cu# also$ after su##er$ saying$ AThis cu# is the new coEenant in y bloodT do this$ as
often as you drin) it$ in remembrance of e.B 31 &or as often as you eat this bread and drin) the
cu#$ you #roclaim the LordJs death until :e comes.
3! Therefore whoeEer eats the bread or drin)s the cu# of the Lord in an unworthy manner$ shall
be guilty of the body and the blood of the Lord. 35 But let a man e%amine himself$ and so let him
eat of the bread and drin) of the cu#. 39 &or he who eats and drin)s$ eats and drin)s Nudgment to
himself$ if he does not Nudge the body rightly. 42 &or this reason many among you are wea) and
sic)$ and a number slee#. 41 But if we Nudged ourselEes rightly$ we should not be Nudged. 43 But
when we are Nudged$ we are disci#lined by the Lord in order that we may not be condemned
along with the world.
44 So then$ my brethren$ when you come together to eat$ wait for one another. 4' .f anyone is
hungry$ let him eat at home$ so that you may not come together for Nudgment. -nd the remaining
matters . shall arrange when . come.
Introdu'tion
. was not always a model student in school. &or some reason$ . seemed most tem#ted to misbehaEe in my
+nglish classes. Such was the case one warm s#ring day in r. RiddellJs +nglish class. The school sat on a
hillside$ and one could loo) outside the windows of r. RiddellJs classroom and see the hillside descending down
onto the football field some distance below. 7ne #articular day it was warm enough to o#en the windows so that a
small breeKe could circulate in the classroom. . was sitting in the row beside the o#en windows after lunch$ and
since the lecture sim#ly did not demand a great deal of my concentration$ . started folding #a#er air#lanes. ,hen
the teacherJs bac) was turned$ . would fly them through the window where they would get caught in the breeKe and
glide gracefully down the hill.
7ne flight was es#ecially magnificent. .n fact$ it was so good that Tommy Rowe$ who sat Nust in front of me$
became so caught u# in its flight that he got u# out of his seat and went to the window to get a better Eiew of the
#laneJs descent. -lthough r. Riddell was s#ea)ing to the class$ Tommy was not eEen conscious of the fact that
r. Riddell had sto##ed$ mid<sentence$ to ga#e at this young man strolling from his seat to the window to watch
with fascination. That is$ he was not conscious of r. Riddell until his booming Eoice brought him shar#ly bac) to
the real world. :ard #ressed to e%#lain what he was doing$ Tommy blurted out the truthFhe was watching my
#a#er #lane descend to the football field below.
*ow r. Riddell was a Eery nice fellow as a rule. C8ears later$ . was #riEileged to teach with him in a high
school in the nearby state #rison.D But this really set r. Riddell off. :ow dare any student get u# out of their seat
and wal) to the window in the middle of his lectureO :e was right$ of course$ and . )new . was really finished.
There was no e%cuse for my actions or for inadEertently getting Tommy into trouble. But r. Riddell chose to bear
down on Tommy. A8ou canJt afford to be wasting your time with #a#er #lanes$B he bellowed and then gaEe him an
e%tra assignment as #unishment. . waited for him to #ronounce sentence on me$ but he sim#ly returned to his
lecture leaEing me un#unished$ inwardly relieEed$ but somewhat #er#le%ed.
-t times$ dis#ro#ortionate action seems meted out to some and not to others. This is true in the Bible$ where
seemingly triEial acts are at times dealt with in an unusually seEere fashion. -dam and +Ee are giEen the death
sentence for eating a #iece of forbidden fruit C9enesis 4D. *adab and -bihu are struc) dead for offering Astran)e
&ireB to 9od CLeEiticus 12=1T *umbers 4='T 31=11D. .n *umbers 16=43<41$ a man is stoned to death for #ic)ing u# a
few stic)s of firewood on the Sabbath. -chan and his entire family are e%ecuted because -chan )e#t for himself a
#ortion of the s#oils of war CMoshua !=1<31D. (KKah is struc) dead by the Lord for reaching out and touching the
ar)$ as he attem#ts to )ee# it from #lunging to the ground from the o% cart on which it is being trans#orted C3
Samuel 1=1<!D. Because of DaEidJs sin in numbering the .sraelites$ !2$222 .sraelites die in a #lague from the Lord
C3 Samuel 3'D. -nanias and Sa##hira are struc) dead by the Lord for falsely re#orting the amount of their donation
to the church C-cts 6=1<11D.
.n light of these instances of diEine disci#line$ it is hardly sur#rising to find diEine disci#line referred to in 1
"orinthians. ,e )now from cha#ters 1<12 that there were many serious #roblems in the "orinthian church. -nd
yet it is not until the final half of cha#ter 11 that we find a sin so serious that it results in diEine disci#line. 9odJs
chastening comes in the form of wea)ness$ sic)ness$ and death for many of the "orinthian saints. -ccording to
PaulJs account$ this disci#line is e%tensiEe. ,e can see from our te%t that A1anyB of the "orinthians were wea)
and sic). -ccording to the *-SB$ Aa nu12erB had died CPaul uses the term Asleep$B as it is found elsewhereFsee
Mohn 11=11<1'T 1 Thessalonians '=14<16D. ,e might be inclined to thin) from the rendering of the *-SB that a
good many of the "orinthian saints were sic)ly$ but that a considerably smaller number died. This is not really the
sense of the term rendered Aa nu12erB in Eerse 42.
:ere the translation$ Aa nu12er$B in the *-SB is understandable but unfortunate. Both the ?M; and the
*?M; render the term A1any$B while the *-SB translates$ Aa nu12er.B "om#are these translations of Eerse 42=
42 &or this cause many are wea) and sic)ly among you$ and many slee# C1 "orinthians 11=42$
?M;D.
42 &or this reason many are wea) and sic) among you$ and many slee# C1 "orinthians 11=42$
*?M;D.
42 That is why many among you are wea) and sic)$ and a num#er of you haEe fallen aslee# C1
"orinthians 11=42$ *.;D.
42 &or this reason many among you are inEalid and sic)ly$ and )uite a num#er haEe fallen aslee#
C1 "orinthians 11=42$ Ber)eley ;ersionD.
Lessons "4!"5: Corrections for Co11union ""/
The translators of the *-SB may haEe chosen the e%#ression$ Aa nu12er$B to render the #articular 9ree)
term Paul em#loyed in the latter #art of Eerse 42 to indicate that the 9ree) word rendered A1anyB earlier in the
Eerse is different than the 9ree) word rendered Aa nu12erB in the last #art of the Eerse. .f so$ the intent of the
translators is noble$ but the effect is to wea)en the second term. The difficulty is that Aa nu12erB sounds rather
li)e AsomeB or eEen Aa few.B The 9ree) term is rendered Aa nu12erB only here$ and elsewhere in the *-SB it is
translated A1anyB C9 timesD and A'onsidera2leB C' timesD$ with A)ood 1any$B A)reat$B Alar)e su1$B and
AsiMea2leB all occurring once. *ot only were many #eo#le wea) and sic) in "orinth$ but a A)ood 1anyB died. The
disci#line of the Lord was intense and e%tensiEe. There was a Eery serious #roblem at "orinth$ which resulted in
drastic disci#linary measures on 9odJs #art.
,hat was this sin$ so serious that it brought about diEine NudgmentI ,as it the shoc)ing case of incest Paul
referred to in cha#ter 6I ,as it the lawsuits or se%ual immorality of cha#ter 1I ,as it diEorce as dealt with in
cha#ter !I ,as it inEolEement with idolatry as discussed in cha#ters 5<12I ,as it the refusal of some women in
"orinth to wear a head coEeringI *o$ it was none of these.
,e might be somewhat relieEed if we could conclude that those who were so seEerely Nudged in "orinth were
those who #artoo) of the cu# as unbelieEers. ,e often hear unbelieEers being warned of the danger of #arta)ing of
the cu# in their Aunworthy stateB as unforgiEen sinners. This Eiew has a number of difficulties$ but it seems Paul
cannot be s#ea)ing of unbelieEers$ for he calls their death Asleep$B clearly a term used for the death of a saint.
&urthermore$ Paul s#ea)s of the sic)ness and death of many in the church as the LordJs disci#line$ which ta)es
#lace Ain order that 4e 1ay not 2e 'onde1ned alon) 4ith the 4orldB CEerse 43D. .t must therefore be belieEers
who are being disci#lined by sic)ness and death.
Some su##ose diEine Nudgment has come u#on belieEers who did not #ro#erly e%amine themselEes$ searching
out and confessing their sins before #arta)ing of communion. This inter#retation also has a number of #roblems.
First$ there is certainly a theological #roblem with this inter#retation. ,e are neEer AworthyB to #arta)e of
communion. "ommunion is the commemoration of our LordJs sacrificial death in the sinnerJs #lace. Because we
are unworthy of eternal life and worthy of diEine damnation$ "hrist died in our #lace on the cross of "alEary. :e
too) our sins u#on :imself. :e alone is worthy$ and communion celebrates what :e has done for unworthy sinners
li)e us. *o matter how many sins we thin) of and confess$ we will not be worthy$ other than in the blood of "hrist.
"eond$ the word rendered Aun4orthilyB C?M;D or Aun4orthy 1annerB C*-SB$ *.;$ *?M;D is not an adNectiEe
describing the condition of the one #arta)ing of communion$ but an adEerb$ describing the manner in which one
#arta)es of the LordJs Su##er. The sin of the "orinthians$ for which diEine disci#line was im#osed$ was related to
the manner in which the LordJs Su##er was obserEed.
. haEe thought for some time that the reason for diEine disci#line was the drun)en and disorderly conduct at
the LordJs Su##er. "ertainly$ PaulJs words inform us there were those who were drun) at the church meeting CEerse
31D$ and cha#ter 1' seems to indicate that the sharing or s#ea)ing time of the meeting was unruly Csee 1'=31<'2D.
But this is not the reason Paul giEes for diEine disci#line. The real #roblem which resulted in diEine disci#line was
that some of the "orinthian "hristians refused to wait to eat the LordJs Su##er until all of the "orinthians had time
to arriEe. Those who arriEed early seem to be the affluent members of the church$ while those who came late were
#oor and #robably were slaEes. .t is not too hard for a business owner to leaEe wor) early$ but when you are a slaEe
S Those who arriEed early were eating their own food to e%cess and thus causing others to be de#riEed=
32 Therefore when you meet together$ it is not to eat the LordJs Su##er$ 31 for in your eating each
one ta)es his own su##er firstT and one is hungry and another is drun). 33 ,hatO Do you not
haEe houses in which to eat and drin)I 7r do you des#ise the church of 9od$ and shame those
who haEe nothingI ,hat shall . say to youI Shall . #raise youI .n this . will not #raise you.
.f it is not clear enough that this is the #roblem$ we need only loo) at the final Eerses in this cha#ter to see
what Paul says to the "orinthians regarding the solution to this serious #roblem=
44 So then$ my brethren$ when you come together to eat$ wait for one another. 4' .f anyone is
hungry$ let him eat at home$ so that you may not come together for Nudgment. -nd the remaining
matters . shall arrange when . come.
"an you imagine thisI - church with as many #roblems as this "orinthian assembly is not as seEerely
disci#lined by 9od for incest and immorality as for failing to wait for someone to arriEe at the su##er table before
eatingI :ow could this beI ,hy would 9od be so seEere as to disci#line many with sic)ness and death because of
their table mannersI
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
""4 True Spirituality: A Study of 1 Corinthians
%hat Is the Pro2le1<
,hy was the "orinthiansJ conduct so offensiEe to 9od that :e disci#lined these saints so seEerelyI The answer
lies in the meaning of the LordJs Su##er$ a meaning which many of the "orinthians seem to haEe forsa)en or
forgotten$ a meaning not gras#ed by many "hristians today. Let us now thin) PaulJs thoughts after him to understand
the seriousness of this sin of failing to wait for su##er$ the LordJs Su##er.
/01 The Lord6s "upper was a supper. &rePuently$ we s#ea) of the LordJs Su##er as the ALordJs Table$B although
this e%#ression occurs only once$ in 1 "orinthians 12=31.
1
"ommunion is another term frePuently em#loyed by
"hristians for the LordJs Su##er$ and it conEeys something significant about this meal. *eEertheless$ it is only found
once in 1 "orinthians 12=11 in the ?M; and *?M;. The LordJs Su##er was a su##er. ,hen our Lord bro)e the bread
and gaEe the wine to :is disci#les Nust before :is death$ :e did so in the course of the meal Csee Aa&ter supper$B 1
"orinthians 11=36D. The celebration of the LordJs Su##er by the early church in -cts C3='3$ '1T 32=!D and at "orinth
was also obserEed as a #art of a meal C11=32<33$ 44<4'D. The LordJs Su##er seems to haEe been referred to as the
A2rea(in) o& 2readB C-cts 3='3$ '1$ 32=!D.
/21 The Lord6s "upper was a meal that was ele#rated #y the entire hurh, when they gathered weekly as a
ongregation. The LordJs Su##er was a #art of the meeting of the church. The whole church A)athered to)ether$B a
fact that Paul em#hasiKes fiEe times in Eerses 1!<4'=
The Eerb Vgather together$J re#eated fiEe times in EE. 1!<33 and 44<4'$ is one of the )ey words
that holds the argument together. 9iEen its similar usage in 1'=34 and 31$ it had #robably become
a semitechnical term for the Vgathering togetherJ of the #eo#le of 9od for worshi#. Thus the
concern is with what goes on when they Vcome together as the churchJ CE. 15D. The "orinthians
#roblem was not their failure to gather$ but their failure truly to be 9odJs new #eo#le when they
gatheredT here there was to be neither Mew nor 9ree)$ slaEe nor free Ccf. 13=14D.
3
The term sunerhomai is em#loyed eight times in the 9os#els$ two of which are found in Lu)e. The term is
used 1! times in -cts$ but not as a technical term for the church gathering. +lsewhere in the *ew Testament the
term is em#loyed only by Paul. .n 1 "orinthians$ the term is em#loyed only in cha#ters 11 and 1'. Paul is Eery
clear about those times when his teaching is s#ecifically directed to the Ameeting of the church.B -nd when the
church gathered wee)ly$ the focus was the LordJs Su##er$ although a number of other things ha##ened also.
; And on the &irst day o& the 4ee(7 4hen 4e #ere gathere' together to %rea$ %rea'$ Paul
began tal)ing to them$ intending to de#art the ne%t day$ and he #rolonged his message until
midnight C-cts 32=!$ em#hasis mineD.
/41 In the $i#le, the sharing of a meal is a most signifiant event. Throughout the Bible$ the meal #lays a Eery
#rominent symbolic role. The first sin is about the eating of an illicit or forbidden food in 9enesis 3 and 4.
-brahamJs hos#itality in 9enesis 15=1<5 and LotJs in 9enesis 19=1<4 are Eiewed as most significant eEents. The
writer to the :ebrews eEen seems to refer to this when he writes=
1 Let loEe of the brethren continue. 3 Do not neglect to show hos#itality to strangers$ for by this
some haEe entertained angels without )nowing it C:ebrews 14=1<3D.
-brahamJs serEant used hos#itality as one of his most im#ortant criteria for the selection of a wife for .saac
C9enesis 3'=12ff.D. Macob teaches us of the im#ortant role which the meal #layed but in a Eery different way. :e
#erEerted the table$ using it not as a means to serEe others$ but as a means to serEe himself by ta)ing adEantage of
his table guests. Thus$ Macob used his stew to obtain his brotherJs birthright C9enesis 3'=3!<4'D$ and he used a meal
to deceiEe his father so that he receiEed his blessing as though he were +sau C9enesis 3!D.
.n +%odus 13$ the clima% of the contest between 9od and the gods of +gy#t was the Nudgment of 9od on the
first born of the +gy#tians$ and 9odJs A#assing oEerB all those who celebrated the first APassoEer.B Perha#s one of
the most unusual meals in all the 7ld Testament is that described in +%odus 3'=!<11=
! Then he too) the boo) of the coEenant and read it in the hearing of the #eo#leT and they said$
A-ll that the L7RD has s#o)en we will do$ and we will be obedientOB 5 So oses too) the blood
and s#rin)led it on the #eo#le$ and said$ ABehold the blood of the coEenant$ which the L7RD has
1
.n the 7ld Testament$ we find the e%#ression$ Atable of the LordB in alachi 1=1$ 11$ but not in the sense
of the LordJs table as it was obserEed in the *ew Testament churches.
3
9ordon D. &ee$ The First Epistle to the Corinthians, The 'ew International Commentary$ &. &. Bruce$
9eneral +ditor C9rand Ra#ids= ,illiam B. +erdmans Publishing "om#any$ 195! Qre#rint$ 1994RD$ #. 641.
""4
Lessons "4!"5: Corrections for Co11union ""5
made with you in accordance with all these words.B 9 Then oses went u# with -aron$ *adab
and -bihu$ and seEenty of the elders of .srael$ 12 and they saw the 9od of .sraelT and under :is
feet there a##eared to be a #aEement of sa##hire$ as clear as the s)y itself. 11 8et :e did not
stretch out :is hand against the nobles of the sons of .sraelT and they beheld 9od$ and they ate
and dran) C+%odus 3'=!<11D.
.n +%odus 43$ when -aron fashioned the golden calf$ the .sraelites engage in their idolatrous worshi# with a
meal C43=1<1D. The .sraelites are seduced to engage in idolatrous worshi# with the oabites when they acce#t the
dinner inEitation of the oabites C*umbers 36=1<6D. Mudges 19 is a re#etition of Sodom and 9omorrah$ e%ce#t the
heathen are hos#itable CEerses 4<9D and the #eo#le of 9od are not$ and they see) to ra#e the stranger in their midst
CEerses 12<31D. DaEid shows his loEe for Monathan by ma)ing e#hibosheth CMonathanJs surEiEing sonD a guest at
his table C3 Samuel 9D. Psalm 34 describes the belieEerJs security and blessing in terms of a meal CPsalm 34=1<4 Q a
sheep0s 1ealR$ 6 Qa 2anOuetRD. 9odJs care for the .sraelites in the wilderness is #oetically de#icted as :is
#re#aring a table for them in the desert CPsalm !5=1!<19D. ,hile Daniel is willing to liEe in Babylon to serEe the
)ing and eEen be educated in a Babylonian school$ he draws the line at eating from the )ingJs table CDaniel 1D.
.n the *ew Testament$ the 9os#els continue to em#hasiKe the significance of the dinner table. The feeding of
the 6$222 is a most significant symbolic eEent$ one our Lord em#loys to manifest :imself as the A2read &ro1
hea5enB CMohn 1D. The status<see)ing of the scribes and Pharisees is eEident by their see)ing #laces of honor at the
dinner table Catthew 34=1T see also Lu)e 1'=12T Mohn 14D. The Lord surely shoc)s :is disci#les when :e s#ea)s
of serEing them at the banPuet table in the )ingdom of 9od CLu)e 13=4!D. :e angers the Mews by informing them
that while many Mews would not be sitting at :is AbanPuet tableB in the )ingdom$ many of the 9entiles would be
seated at that table with -braham$ .saac$ and Macob CLu)e 14=33<42T see atthew 5=11T 16=3!D. Mesus instructs :is
disci#les about inEiting guests to a banPuet who can reci#rocate$ rather than those with real needs who cannot
return the faEor CLu)e 1'=13<1'D. Those who reNect Mesus and :is )ingdom are li)ened to those who turn down an
inEitation to a banPuet CLu)e 1'=16<3'D. The #rodigal son is welcomed home with a banPuet CLu)e 16=11<43D.
Mesus #romises :is faithful disci#les they will sit with :im at :is table in the )ingdom of 9od CLu)e 33=42D. ,hen
Mesus rises from the dead$ :e reEeals :imself to the two disci#les on the road to +mmaus while seated at the dinner
table CLu)e 3'=42<41D.
,hen 9od enters into a new coEenant with men$ this is often symboliKed by a change in what :is #eo#le can
eat. .n the 9arden of +den$ it seems that men are Eegetarians C9enesis 1=42D. ,hen 9od enters into coEenant with
*oah$ men are giEen #ermission to eat meat C9enesis 9=1<!D. ,hen 9od ma)es a coEenant with .srael through
oses$ certain meats are declared A'leanB and others Aun'lean.B To )ee# the osaic "oEenant$ one must watch
what they eat. ,ith the coming of "hrist and the *ew "oEenant in :is blood$ a new menu is #rescribed. 9od
declares all things to be clean Car) !=1'<34D. .t ta)es a forceful Eision to change PeterJs mind about eating foods
#reEiously declared unclean C-cts 12<11D$ but dietary matters are one of the things which se#arated Mews and
9entiles. -t the Merusalem "ouncil$ three of the four commands laid down for the 9entiles concerned food Csee
-cts 16=32$ 39D.
.n the remainder of the *ew Testament$ the dinner table is still a most im#ortant symbol. Paul seEerely rebu)es
Peter for se#arating himself from the 9entile belieEers and sitting at the su##er table with the Mews C9alatians
3=11<31D. .n :is letter to the Laodiceans$ our Lord li)ens their re#entance and restoration to fellowshi# with :im to
sitting with :im at the meal table CReEelation 4=32D. The final eEents described by Mohn in ReEelation 19 are
de#icted as two banPuets. The first banPuet in Eerses 1<12 is the marriage banPuet$ which celebrates the marriage
of our Lord to :is church. The second banPuet . call the AbanPuet of the buKKardsB CEerses 11<15D$ in which the
bodies of the defeated enemies of our Lord are consumed by the birds. .n ReEelation 33$ it is almost as though we
haEe returned to #aradise regained$ for there the Atree o& li&eB is found$ and by #arta)ing of it$ the nations are
healed CReEelation 33=1<3D.
/51 The Lord6s "upper was a meal whih has its roots in the <ld Testament ele#ration of &assover. The last
su##er$ as described in the 9os#el accounts of atthew$ ar)$ and Lu)e$ and as communicated to Paul by our Lord
C1 "orinthians 11=34<36D$ was originally a PassoEer celebration. 7ur Lord obserEed this PassoEer in an u##er
room$ along with :is 13 disci#les. This Alast su##erB became the Afirst su##er$B or more #ro#erly$ the ALordJs
Su##er.B Mesus instructs :is disci#les to continually obserEe this Asu##erB until :is return Csee Eerses 3' and 36D.
/71 The Lord6s "upper was a supper with great sym#oli meaning attahed to it. The two most #rominent
symbols are the one loaf of bread$ which is bro)en into #ieces and shared by all$ and the wine$ which is a##arently
#oured into a common cu# and drun) by all. Mesus taught :is disci#les and Paul that the bread re#resents :is body$
and the wine$ :is blood. The one loaf of bread re#resents the #hysical body of our Lord$ which was giEen for us so
that we might be saEed. The eternal "on of ,od took on human flesh in *is inarnation, adding perfet, sinless
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
"") True Spirituality: A Study of 1 Corinthians
humanity to *is undiminished deity. *e is the first and only ,od@man, as the result of *is miraulous inarnation.
*e took on a sinless #ody so that *e ould endure our temptations without failure, and so that *e ould die in our
plae #y taking our sins upon *imself. :e could do this because he was sinless and did not need to die for :is sinsT
:e died bearing the guilt of our sins.
/91 Aou will notie that in 0 Corinthians, &aul plaes muh emphasis on the #read. .n cha#ter 6$ Paul s#ea)s of
the bread in its deEelo#mental stage as one lum# of dough which will be corru#ted by the sinner who is not
disci#lined. .n cha#ter 12$ Paul s#ea)s of the bread as Aone 2readB C12=11<1!D$ so that all who #arta)e of it are
Aone 2ody.B The wine re#resents the Ane4 'o5enantB in our LordJs blood$ but this is not so much em#hasiKed in 1
"orinthians as elsewhere.
/:1 The one loaf of #read, whih was #roken #y our Lord and divided among *is disiples, and whih we share
in ommunion as well, represents the physial >#ody of Christ.? The bread re#resents the actual body of "hrist$ in
which our Lord came to the earth$ successfully endured all the tem#tations we face$ and then in :is body$ suffered
and died in our #lace.
3' -nd :e :imself bore our sins in :is body on the cross$ that we might die to sin and liEe to
righteousnessT for by :is wounds you were healed C1 Peter 3=3'D.
$y partaking of the #read in ommunion, we sym#oliEe that we have, #y faith, partaken of the work of Christ
on our #ehalf at Calvary, #y whih we are leansed from our sin and guilt and !ustified with *is righteousness.
This is what Mesus is teaching :is disci#les in Mohn 1$ but no one really gras#s what :e means until after :is death
and resurrection.
/;1 The one loaf of #read, from whih we partake at ommunion, also represents Christ6s spiritual #ody, the
hurh. "ommunion is not a #riEate celebration$ but one which is obserEed by the entire church when it gathers to
obserEe the LordJs Su##er CEerses 1!$ 15$ etc.D. $y partaking of a piee of the one loaf, we prolaim the unity of
the hurh, the #ody of Christ, and our ommunion or fellowship with the rest of the saints, who have also
partaken of the work of Christ.
1! Since there is one bread$ we who are many are one bodyT for we all #arta)e of the one bread C1
"orinthians 12=1!D.
Thus$ when we #arta)e of a #iece of the bread from one loaf$ as a gathered church$ we not only symboliKe our
union with "hrist in :is atoning wor)$ but our union with :is Abody$B the church. ,e symboliKe that we all$
together, constitute the body of "hrist$ and that we are all ePual sharers in the saEing wor) of "hrist. ,e #rofess
not only our unity but our ePuality. ,e are all one body$ and we all haEe ePual standing in that body. .t is by Eirtue
of :is wor) at "alEary that we are saEed. *o one is more saEed or less saEed than anyone else in the body of
"hrist.
11 Therefore remember$ that formerly you$ the 9entiles in the flesh$ who are called
A(ncircumcisionB by the so<called A"ircumcision$B whih is #erformed in the flesh by human
handsF13 remem#er that you were at that time se#arate from "hrist$ e%cluded from the
commonwealth of .srael$ and strangers to the coEenants of #romise$ haEing no ho#e and without
9od in the world. 14 But now in "hrist Mesus you who formerly were far off haEe been brought
near by the blood of "hrist. 1' &or :e :imself is our #eace$ who made both groups into one$ and
bro)e down the barrier of the diEiding wall$ 16 by abolishing in :is flesh the enmity$ whih is the
Law of commandments ontained in ordinances$ that in :imself :e might ma)e the two into one
new man$ thus establishing #eace$ 11 and might reconcile them both in one body to 9od through
the cross$ by it haEing #ut to death the enmity. 1! -*D :e came and #reached P+-"+ T7 87( ,:7
,+R+ &-R -,-8$ -*D P+-"+ T7 T:7S+ ,:7 ,+R+ *+-RT 15 for through :im we both haEe our
access in one S#irit to the &ather. 19 So then you are no longer strangers and aliens$ but you are
fellow citiKens with the saints$ and are of 9odJs household$ 32 haEing been built u#on the
foundation of the a#ostles and #ro#hets$ "hrist Mesus :imself being the corner stone$ 31 in whom
the whole building$ being fitted together is growing into a holy tem#le in the LordT 33 in whom
you also are being built together into a dwelling of 9od in the S#irit C+#hesians 3=11<33D.
/G1 The pro#lem with the Corinthians6 ele#ration of the Lord6s "upper was that of divisions. .n Eerse 32$ Paul
begins to e%#ose the #roblem that was occurring in the conte%t of the LordJs Su##er. But in Eerses 1!<19$ Paul
introduces this new section by focusing on the #roblem of diEisions=
1! But in giEing this instruction$ . do not #raise you$ because you come together not for the better
but for the worse. 15 &or$ in the first #lace$ when you come together as a church$ . hear that
"")
Lessons "4!"5: Corrections for Co11union ""*
diEisions e%ist among youT and in #art$ . belieEe it. 19 &or there must also be factions among you$
in order that those who are a##roEed may haEe become eEident among you C1 "orinthians 11=1!<
19D.
*otice how Paul sets Eerses 1!<4' a#art from Eerses 1<11. ;erses 1<11 are introduced with words of #raiseT
Eerses 1!<4' are set a#art by PaulJs e%#ressed refusal to #raise them regarding their conduct at the LordJs Su##er.
;erses 1<11 address the matter of head coEerings$ in a broad enough conte%t to include the LordJs Su##er$ but not
so narrow as to restrict his instructions to the LordJs Su##er and the church meeting alone. -nd to em#hasiKe that
he has embar)ed on a new subNect$ restricted to the meeting of the church$ Paul indicates that his first matter of
rebu)e concerns the diEisions which are eEident among them when they gather together as a church CEerse 15D.
There is a Eery clear line of distinction drawn between Eerses 1<11 and 1!<4' in my o#inion$ eEen though these two
sections are related.
*ere is why &aul finds it so important that the Corinthians wait for one another( it is so that they an all eat
the Lord6s "upper together and so that eah one who eats an reeive an e)ual share. :ere is why failing to wait
for one another is such a serious sin. The symbolism of the LordJs Su##er is not limited Nust to the bread and the
wine$ but it e%tends to the entire meal as well. Some more affluent "orinthians were arriEing earlier than others$
and when they arriEed$ they refused to wait for their #oorer brethren. They hastily ate the food which they had
#re#ared and brought with them so that they could enNoy it all without sharing with the #oorer members of the
church. The AhaEesB receiEed more than they needed$ and the AhaEe notsB did not get enough. There was blatant
inePuality at the LordJs Su##er. -nd yet "hristJs wor) on "alEary$ commemorated in the LordJs Su##er$ made all
saints ePual in :im. :ow could one commemorate "hristJs ePualiKing wor) of atonement by eating the meal in a
way that e%hibited inePualityI :ow could the saints worshi# :im who said$ A$lessed are you 4ho are poorB
CLu)e 1=32D by shaming the #oorI :ow could those who #roclaimed their unity with their fellow belieEers ignore
the #hysical needs of those who came with little or no foodI :ow could a church which was one body begin to
celebrate the LordJs Su##er with only a #artial AbodyB #resentI ,hat the "orinthians were doing at the LordJs
Su##er denied the things the Su##er was intended to symboliKe. *o wonder Paul said that when they gathered as a
church$ they were not celebrating the ALordJs Su##er.B They most certainly were not.
But wait. .t gets worse. .n the most general sense$ the LordJs Su##er was a celebration of our LordJs sacrifice
on "alEary for our unmerited benefit and blessing. The Lord Mesus set aside :is own #ersonal interests and
sacrificed :is body so that by :is sufferings in :is body$ we might be saEed. -nd yet at the LordJs Su##er in
"orinth$ there is no self<sacrifice but only self<indulgence. The saints are all more concerned with satisfying their
own bodily a##etites than those of their fellow<belieEers. The most self<indulgent are those who least need food or
drin). Those most in need are denied sustenance.
Let us see) to sum u# the eEils eEident in the way the "orinthians obserEed the LordJs Su##er.
The "orinthian "hristians were not waiting for the #oor to #artici#ate in the LordJs Su##er but were
going ahead without them.
The affluent "orinthians were satiating themselEes with their own food and wine before the #oor arriEed$
so that the AhaEesB had more than they needed$ while the AhaEe notsB were de#riEed of what they needed.
The #oor were therefore e%cluded from #artici#ation in worshi# and from the benefit of the food brought
to the LordJs Su##er.
.n the way the "orinthians were conducting the LordJs Su##er$ the #oor were being #ublicly shamed and
humiliated by e%#osing their deficiencies$ rather than concealing them and #roEiding for them.
The #oor were being treated as Asecond<class citiKensB by their fellow<belieEers.
The treatment of the #oor was a denial and distortion of the gos#el$ which they symboliKed and
#roclaimed by the LordJs Su##er.
The LordJs Su##er$ which commemorated the sacrificial gift of our LordJs body and blood$ had been
#erEerted to an occasion for self<indulgence by giEing way to selfish bodily lusts.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
""+ True Spirituality: A Study of 1 Corinthians
%hat %ere the Corinthians
to Do to Re'ti&y the Situation<
Paul e%#oses a serious #roblem in the "orinthiansJ obserEance of the LordJs Su##er and lin)s this #roblem to
the sic)ness and deaths of many of the "orinthian saints$ which are manifestations of diEine disci#line. Paul does
not leaEe the "orinthians without a solution. .n addition to e%#osing their sin for what it was$ Paul tells them how
to correct the #roblem and aEoid further disci#line from the Lord. The solution to the "orinthian crisis$ according
to Paul$ is as follows=
/01 BeogniEe that their ele#ration of the Lord6s "upper was not really the Lord6s "upper at all. These
"orinthians are Agoing through the motionsB of obserEing the LordJs Su##er$ but when you com#are their #ractice
with the reality of this Su##er$ it is a##arent that what they were doing was nothing li)e what the LordJs Su##er
was all about. Their celebration of the LordJs Su##er is something li)e a #eace actiEist beating an innocent
bystander with a sign with a doEe on it. .t is li)e a #rison warden handing out handgun #ermits to the most Eiolent
inmates. .t is li)e a man #awning his wedding ring to #ay for a night with a #rostitute.
:ow ironic that Paul assesses the situation in "orinth by saying their celebration of the LordJs Su##er is not a
celebration of the CtrueD LordJs Su##er at all. . am reminded of the words of the #ro#het -mos as cited by Ste#hen
in his final message to his Mewish brethren=
'3 ABut 9od turned away and deliEered them u# to serEe the host of heaEenT as it is written in the
boo) of the #ro#hets$ V.T ,-S *7T T7 + T:-T 87( 7&&+R+D ;."T.S -*D S-"R.&."+S &7RT8
8+-RS .* T:+ ,.LD+R*+SS$ ,-S .T$ 7 :7(S+ 7& .SR-+LI '4 87( -LS7 T77? -L7*9 T:+
T-B+R*-"L+ 7& 7L7": -*D T:+ ST-R 7& T:+ 97D R7P:-$ T:+ .-9+S ,:.": 87( -D+ T7
,7RS:.P T:+. . -LS7 ,.LL R+7;+ 87( B+87*D B-B8L7*JB C-cts !='3<'4D.
. cannot imagine that Paul did not mentally recall where he first heard that religious rituals are a sham without
religious reality$ without #racticing what we #roclaim. +Een from the graEe$ Ste#hen was still #reaching through
one of his assassinsFSaulFnow the -#ostle Paul.
/21 Beapture the meaning of the Lord6s "upper, as it was first instituted #y our Lord. Paul ta)es these
"orinthians bac) to the original LordJs Su##er$ as he receiEed this tradition from the Lord. .f the "orinthians are
to #ractice the LordJs Su##er as our Lord meant it to be$ they must be reminded of that first LordJs Su##er which
our Lord celebrated with :is disci#les shortly before :is death.
/41 Beturn to the simple message and meaning of the gospel . ,e )now from the earlier cha#ters of this e#istle
that some of the "orinthians are being lured from the sim#le gos#el by the false wisdom of some of their Cwould<
beD leaders. Paul is thought of as sim#listic and second class because of his refusal to embrace anything but the
gos#el message of "hrist crucified. The Lord6s "upper is the ommemoration of our Lord6s sarifiial life and
death for the salvation and santifiation of lost sinners, in whose plae *e was ondemned, and in 8hom the
saints have #een forgiven, !ustified, and glorified. The Lord6s "upper means nothing apart from the gospel, and so
it is #y revisiting the gospel message through the sym#ols of the Lord6s "upper that we ome to appreiate the
signifiane of the Lord6s "upper.
/51 Fnderstand that the sym#ols ,od has appointed reflet su#stane. "ym#ols mean little without the
su#stane. This is truly difficult for the self<centered for whom the measure of the meeting is A,hat did . get out of
itIB 7Eer and oEer again$ the 7ld Testament #ro#hets rebu)e the .sraelites for their elaborate dis#lay of feigned
s#irituality through e%ternal rituals and symbols$ but doing so without the substance of what these symbols
re#resent=
1 A"ry loudly$ do not hold bac)T Raise your Eoice li)e a trum#et$ -nd declare to y #eo#le their
transgression$ -nd to the house of Macob their sins. 3 8et they see) e day by day$ and delight to
)now y ways$ -s a nation that has done righteousness$ -nd has not forsa)en the ordinance of
their 9od. They as) e for Nust decisions$ They delight in the nearness of 9od. 4 V,hy haEe we
fasted and Thou dost not seeI 8hy haEe we humbled ourselEes and Thou dost not noticeIJ
Behold$ on the day of your fast you find your desire$ -nd driEe hard all your wor)ers. ' Behold$
you fast for contention and strife and to stri)e with a wic)ed fist. 8ou do not fast li)e you do
today to ma)e your Eoice heard on high. 6 .s it a fast li)e this which . choose$ a day for a man to
humble himselfI .s it for bowing oneJs head li)e a reed$ -nd for s#reading out sac)cloth and
ashes as a bedI ,ill you call this a fast$ eEen an acce#table day to the L7RDI 1 .s this not the fast
which . choose$ To loosen the bonds of wic)edness$ To undo the bands of the yo)e$ -nd to let the
o##ressed go free$ -nd brea) eEery yo)eI ! .s it not to diEide your bread with the hungry$ -nd
""+
Lessons "4!"5: Corrections for Co11union ""
bring the homeless #oor into the houseT ,hen you see the na)ed$ to coEer himT -nd not to hide
yourself from your own fleshI 5 Then your light will brea) out li)e the dawn$ -nd your recoEery
will s#eedily s#ring forthT -nd your righteousness will go before youT The glory of the L7RD will
be your rear guard. 9 Then you will call$ and the L7RD will answerT 8ou will cry$ and :e will say$
V:ere . am.J .f you remoEe the yo)e from your midst$ The #ointing of the finger$ and s#ea)ing
wic)edness$ 12 -nd if you giEe yourself to the hungry$ -nd satisfy the desire of the afflicted$
Then your light will rise in dar)ness$ -nd your gloom will #eome li)e midday. 11 -nd the
L7RD will continually guide you$ -nd satisfy your desire in scorched #laces$ -nd giEe strength to
your bonesT -nd you will be li)e a watered garden$ -nd li)e a s#ring of water whose waters do
not fail. 13 -nd those from among you will rebuild the ancient ruinsT 8ou will raise u# the age<
old foundationsT -nd you will be called the re#airer of the breach$ The restorer of the streets in
which to dwell. 14 .f because of the sabbath$ you turn your foot &rom doing your own #leasure on
y holy day$ -nd call the sabbath a delight$ the holy day of the L7RD honorable$ -nd shall honor
it$ desisting from your own ways$ &rom see)ing your own #leasure$ -nd s#ea)ing your own word$
1' Then you will ta)e delight in the L7RD$ -nd . will ma)e you ride on the heights of the earthT
-nd . will feed you with the heritage of Macob your father$ &or the mouth of the L7RD has
s#o)enB C.saiah 65=1<1'T see also -mos 6=31<3'D.
/71 BeogniEe the #roader, orporate dimensions of the Lord6s "upper. The "orinthians tended to a##roach the
LordJs Su##er in the same way most of us do$ Eiewing the celebration indiEidually and #ersonally. *ow do not
misunderstand me here. .f the LordJs Su##er does not a##ly to us #ersonally and indiEidually$ it can haEe no
meaning at all. But the LordJs Su##er goes beyond us as indiEiduals and includes the church of our Lord
cor#orately. ,hen we #arta)e of communion$ we are not only reminded that we haEe #arta)en of "hristJs sacrifice
on "alEary for the forgiEeness of our sins$ we symbolically demonstrate that we haEe become a member of :is
body$ the church. "ommunion symboliKes our identification with "hrist and with :is church. This is the message
Paul see)s to conEey in the second cha#ter of his +#istle to the +#hesians. .n the first 12 Eerses$ Paul reminds the
+#hesians how they haEe been #ersonally and indiEidually saEed from their sins to an eternal union with "hrist.
' But 9od$ being rich in mercy$ because of :is great loEe with which :e loEed us$ 6 eEen when
we were dead in our transgressions$ made us aliEe together with "hrist Cby grace you haEe been
saEedD C+#hesians. 3='<6D.
.n Eerses 11<33$ Paul reminds his readers that they haEe been saEed from their alienation and se#aration from
the #eo#le of 9od to a new status where they are one #eo#le as belieEers in "hrist.
19 So then you are no longer strangers and aliens$ but you are fellow citiKens with the saints$ and
are of 9odJs household$ 32 haEing been built u#on the foundation of the a#ostles and #ro#hets$
"hrist Mesus :imself being the corner stone$ 31 in whom the whole building$ being fitted together
is growing into a holy tem#le in the LordT 33 in whom you also are being built together into a
dwelling of 9od in the S#irit C+#hesians 3=19<33D.
To fail to wait for other belieEers in the church and not to share the LordJs Su##er with them is a blatant
disregard for this cor#orate dimension of "hristJs atoning wor) on "alEary$ which is to be symboliKed in the LordJs
Su##er.
/91 The affluent Corinthians are to stop despising and shaming those in the #ody whose soio@eonomi status
is lower than theirs, #y waiting for them #efore ele#rating the Lord6s "upper, and #y sharing their supper with
them. The "orinthians are guilty of the same offense as those whom Mames rebu)ed in his e#istle=
1 y brethren$ do not hold your faith in our glorious Lord Mesus "hrist with an attitude of
#ersonal faEoritism. 3 &or if a man comes into your assembly with a gold ring and dressed in fine
clothes$ and there also comes in a #oor man in dirty clothes$ 4 and you #ay s#ecial attention to
the one who is wearing the fine clothes$ and say$ A8ou sit here in a good #lace$B and you say to
the #oor man$ A8ou stand oEer there$ or sit down by my footstool$B ' haEe you not made
distinctions among yourselEes$ and become Nudges with eEil motiEesI 6 Listen$ my beloEed
brethren= did not 9od choose the #oor of this world to #e rich in faith and heirs of the )ingdom
which :e #romised to those who loEe :imI 1 But you haEe dishonored the #oor man. .s it not the
rich who o##ress you and #ersonally drag you into courtI ! Do they not blas#heme the fair name
by which you haEe been calledI CMames 3=1<!D
The "orinthians are also guilty of the sin of Peter which Paul rebu)ed in 9alatians 3=
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
"/# True Spirituality: A Study of 1 Corinthians
11 But when "e#has came to -ntioch$ . o##osed him to his face$ because he stood condemned.
13 &or #rior to the coming of certain men from Mames$ he used to eat with the 9entilesT but when
they came$ he #egan to withdraw and hold himself aloof$ fearing the #arty of the circumcision.
14 -nd the rest of the Mews Noined him in hy#ocrisy$ with the result that eEen Barnabas was
carried away by their hy#ocrisy. 1' But when . saw that they were not straightforward about the
truth of the gos#el$ . said to "e#has in the #resence of all$ A.f you$ being a Mew$ liEe li)e the
9entiles and not li)e the Mews$ how is it that you com#el the 9entiles to liEe li)e MewsI
C9alatians 3=11<1'D
The solution was for the "orinthians to see how their actions contradicted the gos#el and then how they turned
their celebration of the LordJs Su##er into a hy#ocritical sham. They were to see to it that the way they celebrated
communion was consistent in substance C#racticeD with the symbolism of the meal.
Con'lusion:
%hat Should %e Do to
A5oid or Corre't This Pro2le1<
-s we come to the 11th cha#ter of 1 "orinthians$ we see that Paul was hardly s#ea)ing hy#othetically in 9=3'G
12=14. Those who would win the race must e%ercise self<control Ain all thingsB C9=36D. ,ho would haEe eEer
thought that self<control was necessary in the church meetingI But it is Eitally im#ortant there. The "orinthians
should haEe had the self<control to wait for those who must come late and the self<control to share their food with
others. Later we will see that they need self<control in s#ea)ing and sharing in the church meeting$ for only one
can s#ea) at a time$ and only that which edifies is to be s#o)en.
The #roblem Paul e%#oses in the "orinthiansJ celebration of the LordJs Su##er should be instructiEe to us. .
doubt Eery much that the "orinthians gras#ed the seriousness of the sin they committed by failing to wait for the
rest of the church before beginning the LordJs Su##er. . imagine they were shoc)ed to learn that this was the
reason for sic)ness and death in their assembly. Some of our most serious sins are subtle sins$ sins that our culture
may not eEen regard as bad taste. The "orinthiansJ #ractice at the LordJs Table was sin because it distorted one of
the great symbols of our age$ the celebration of our LordJs suffering and death on our behalf. The Lord6s "upper
ommemorates what the Christian has e.periened in Christ, and it prolaims to un#elievers what every person
must do to enter into intimate fellowship with *im. To disregard or distort the sym#olism of the Lord6s "upper is to
distort and misrepresent the gospel. *o wonder the "orinthians are sic) and dyingO
But this te%t was not written to the "orinthians aloneT it was written to Athose 4ho ha5e 2een san'ti&ied in
Christ 6esus7 saints 2y 'allin)7 4ith all 4ho in e5ery pla'e 'all upon the na1e o& our #ord 6esus Christ B C1=3D.
-s we conclude$ let us consider some of the ways this #assage may affect us.
/01 8e need to #e reminded of the su#tlety of sin. Sins should not be determined on a cultural basis but rather
on a biblical basis. The "orinthians were guilty of a deadly sin$ and they hardly seemed to )now it. -s we obserEe
the e%#osure of this sin in "orinth by Paul$ let us o#en our own hearts and minds to the ,ord of 9od and the S#irit
of 9od$ as)ing as the #salmist did to haEe our sins e%#osed and cleansed=
34 Search me$ 7 9od$ and )now my heartT Try me and )now my an%ious thoughtsT 3' -nd see if
there be any hurtful way in me$ -nd lead me in the eEerlasting way CPsalm 149=34<3'D.
/21 8e must #e alert to the dangers of repeating a ritual without ree.periening its reality. 9od gaEe the
.sraelites many symbolic celebrations to obserEe. Their #ur#ose was to commemorate 9odJs great acts in the #ast
and to remember :is coEenantCsD with them. The #ro#hets frePuently rebu)ed the .sraelites for re#eating the
rituals$ while forsa)ing or forgetting the realities behind them. The solution to religious ritualism is not to forsa)e
the ritual$ or to do it less frePuently$ but to see) always to #erform the rituals in a way consistent with the reality
they symboliKe.
Some #eo#le wrongly su##ose the LordJs Su##er will be more significant to them if they obserEe it less
frePuently. . sim#ly remind you that Mesus commanded :is disci#les Cand therefore :is churchD to be doing this
until :e comes. The #ractice of the LordJs Su##er in the *ew Testament churches was first daily C-cts 3='3$ '1D$
and then wee)ly C32=!D. Those who thin) that monthly$ Puarterly$ or annual celebrations of the LordJs Su##er are
sufficient seem to thin) too lightly of that which it symboliKes and of the Ealue of the symbolic obserEance of
communion to remind them of the realities of the gos#el and its message of reconciliation with 9od and men. Paul
did not tell the "orinthians to sto# eating a meal or to meet less frePuently$ but to continue meeting as they haEe
"/#
Lessons "4!"5: Corrections for Co11union "/1
with a renewed a##reciation for what it means$ and a renewed commitment to celebrate the Su##er in a way that is
befitting to its message.
/41 8e need to reogniEe the limitations imposed upon us #y not having a ommunal meal and orret these as
#est as we an. .n many ways$ the celebration of the LordJs Su##er in the ancient churches is more foreign to us
than the matter of head coEerings. ,e do not obserEe the LordJs Su##er as a su##er$ but sim#ly by #arta)ing of the
symbolic bread and cu#. .n the way our auditorium is arranged$ we #arta)e of communion while loo)ing at the
bac) of other #eo#leJs heads. .n "orinth$ the celebration too) #lace as a #art of an intimate meal and with belieEers
loo)ing at one another face to face. ,e use matKa for the bread. SeEeral #ieces of matKa are #laced in a cloth and
crushed and then #assed out to all. The matKa is good in that it is unleaEened bread$ but it is not so good in that it
is not Aone loa&.B atKa does not Eisually symboliKe the unity of the body of "hrist as it could. Perha#s we should
consider changing to one real CunleaEenedD loaf$ which is bro)en before all. The cu# as we distribute it is not a
common cu# from which all drin)$ but trays of indiEidual cu#s. 7nce again$ the element of common #artici#ation
from one A'upB is symbolically lost. :aEing traEeled in .ndia and #arta)en from a common cu# in a congregation
where there was the danger of s#reading sic)ness$ . realiKe that a common cu# may not be wise Chumanly
s#ea)ingD. Perha#s we should #our the wine from one container into seEeral of the cu#s$ so that the element of
unity is Eisibly e%#ressed. .n this day when Aworshi# centersB are Ain$B . wonder if we should consider building
such a worshi# center in the light of this te%t in "orinthians$ rather than according to other considerations.
/51 8e need to reogniEe the importane of all #elievers in a hurh #eing present at the Lord6s "upper. The
im#ortance of this can hardly be oEerstated. Paul taught that the one loaf symboliKed the whole body of "hrist$ at
least the whole body of belieEers that met as a local church. &or one segment of the "orinthian church to go on
with the LordJs Su##er without the rest was a most serious Eiolation of the symbolism of that su##er. 7ur #roblem
as a church is not that some belieEers go ahead with the LordJs Su##er before others can get there. 7Eer the years
there haEe always been a few who neEer seem to get to the meeting of the church on time. Paul only chastised the
"orinthians who did not wait because the others could not arriEe any sooner. .n our church$ he would #robably
chastise those who could get there on time but often do not. .f not waiting is a serious offense$ maybe being late is
serious too. ,hat then can we say for those who ma)e no effort to attend the LordJs Su##er at allI Those who haEe
not ta)en this #art of the Sunday meeting of the church haEe something Eery serious to consider.
.f it is Eitally im#ortant for eEery member of the local church to be #resent at the LordJs Su##er$ . wonder if
this does not raise some troubling Puestions about the siKe of the local church. The megachurch is the new fad. The
larger the church$ the more #rograms and #er)s it can offer its members$ eEerything from s)ating rin)s and
swimming #ools to #rograms tailored to s#ecial needs. But what if all those who identify themselEes as members of
a #articular church cannot share the Aone loa&B togetherI . )now of no church in the *ew Testament where the
whole congregation could not meet together at one time. .t seems sad$ at the Eery least$ for church members to
identify themselEes in terms of what hour they attend or by what door they enter and e%it. . wonder if a church is
too large when eEery member cannot meet in one #lace to remember the LordJs Su##er.
/71 -s a loal hurh, we need to reogniEe, sym#oliEe, and pratie our fundamental unity with all those who
trust in Christ and avoid un#i#lial distintions whih improperly divide us as #elievers. 7ne of the foundational
#rinci#les of the Achurch growth moEementB is the #rinci#le of homogeneous grou#ing. .n clichY terminology=
Abirds of a feather floc) together.B "hurch growth e%#erts haEe determined statistically that the churches which
grow biggest and fastest are those which a##eal to one segment of society. .n other words$ to be a ra#idly growing
church$ we would haEe to a##eal to one race and eEen to one segment of our society. 8ou would not want to try to
reach intellectuals and white collar wor)ers along with illiterates$ street #eo#le$ and factory wor)ers. Peo#le do not
feel comfortable with #eo#le who are not li)e them. This is the )ind of thin)ing which seems to Nustify churches
a##ealing to only one grou#. -nd by the way$ guess which grou#s are sought and which are notI
The church cannot be true to its nature and calling and follow this #rinci#le of homogeneous grou#ing. Mews
were not comfortable with 9entiles nor were 9entiles comfortable with Mews. So whatI Paul would not allow Peter
to identify himself with the Mews and at the same time se#arate himself from the 9entiles C9alatians 3=11<33D. :e
saw this as a frontal attac) on the gos#el$ and he would haEe no #art of it. Mames would not tolerate a church which
gaEe #referential treatment to the rich and which treated the #oor as second<class citiKens CMames 3D. The church
which best re#resents "hrist as a local manifestation of the body of "hrist is that church which is made u# of
Earious races Cideally$ all the races re#resented in that regionD$ Earious socio<economic grou#s$ the whole s#ectrum
of society. Does this fly in the face of manJs human natureI 9oodO The church does not o#erate according to human
#rinci#les$ nor does it e%ist on the basis of human #ower. The church is su#ernatural$ and unity e%#ressed in
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
diEersity #roEes it. Let us not see) to o#erate as the world does$ but as 9od does$ by brea)ing the rules of Achurch
growthB and following the rules of Scri#ture.
4
Let me mention some of the diEisions and distinctions which may Eiolate the s#irit and teaching of PaulJs
teaching in our te%t. Denominationalism is certainly one form of diEision which needs to be scrutiniKed. . am not
saying that a local church cannot or should not haEe its own distinctiEe doctrinal statement or #ractices$ but . am
saying there should be times when saints can affirm their oneness in the body of "hrist in some tangible way.
"hurches should not be distinguished on the basis of race. Racism is a fact of life in many$ if not most$ churches.
-nd then there are the laity<clergy distinctions which e%ist in so many churches. .n those few times when
communion is obserEed$ who #asses out the bread and the wineI Does this diEide the body in a way that the Bible
does not allowI -nd what of closed communionI Should those who #rofess faith in "hrist be barred from
communion because they do not #ossess a letter of commendation$ or because they haEe not been ba#tiKed by a
certain church or denominationI -re we guilty of shaming and des#ising certain segments of the churchI ,hat
shall we do about itI
/91 8e should #eware of evaluating our worship in terms of what it does for us. . sus#ect you haEe frePuently
heard the Puestion as)ed after church$ A:ow did the church meeting goIB The basis on which we answer that
Puestion tells us a great deal. (nfortunately$ we tend to measure the meeting by what it did for us. Did we feel
eleEated in our s#iritI Did we come away feeling goodI Did others say or do what we ho#ed forI Did we haEe the
o##ortunity to do or to say what we wantedI ,e indulge ourselEes in other ways than in food. Self<indulgence is all
too often a motiEe or a goal in our worshi#. ,e worshi# because of what we ho#e we will gain. . must warn you
that this is a most dangerous goal. The element of sacrifice is #rimary in eEerything we do as "hristians$ including
celebrating the LordJs Su##er. .f sacrifice is a significant element in worshi#$ the Puestion we should be as)ing to
eEaluate the Puality of our worshi# is$ A,hat did . giEe Cu#D$ and what did 9od gainIB -ll too often we worshi#
e%#ecting 9od to giEe and ourselEes to gain. -s we see in this te%t and in the cha#ters to follow$ we are also to
sacrifice so that our fellow<belieEers might gain$ so that they might be edified. The element of sacrifice was
missing in "orinth$ as it is frePuently missing in our worshi# today.
/:1 8e should #e so#ered #y the meaning of the Lord6s "upper and how seriously ,od takes misondut at the
"upper. Some "hristians wrongly measure worshi# on an emotional scale. .f they come away Ahigh$B they haEe
worshi#ed$ they thin)$ and if they haEe been sobered or saddened$ they haEe not worshi#ed. Because . haEe
obserEed worshi# in a Eariety of cultures$ . haEe learned not to be too hasty in what is true worshi# and what is not.
. haEe been in a number of #rison cha#el serEices$ and there is often a great deal of emotion and enthusiasm. But
the moment some of these inmates get outside the cha#el doors Cor outside the #rison gatesD$ eEerything changes.
True worshi# is not Nust getting e%hilarated. True worshi# must begin with an a##reciation of the fact that we are in
the #resence of a holy 9od$ a 9od who hates hy#ocrisy and sin. . thin) the "orinthians were haEing a good time in
their worshi#$ not unli)e the good times the #agans were haEing at their idol worshi# celebrations. But let us )ee#
in mind the sobering fact that many of these "orinthian saints were sic) or dead. ,orshi# in the #resence of 9od
should be a sobering e%#erience.
*ow haEing said this$ . do not mean that a AsoberB or AsomberB serEice is necessarily true worshi# any more
than an e%uberant serEice is. I mean to say that true worship annot e.ist where the holiness of ,od is not grasped
and where the seriousness of impure worship is omprehended. ,hen we truly fathom the holiness of 9od and its
im#lications for our worshi#$ we can worshi# Noyfully$ within the boundaries of 9odJs ,ord. . see this illustrated in
the life of DaEid as recorded in 3 Samuel 1. There was great Noy among the .sraelites as the ar) of the coEenant was
being trans#orted to its #ro#er #lace$ but (KKah reached out and touched the ar) and was struc) dead. (KKah had
the most noble intentions$ it seems$ but he did not a##reciate sufficiently the holiness of 9od Cand$ by association
with 9od$ the ar)D and the laws of 9od which goEerned the way the ar) of 9od was to be trans#orted. ,hen the
anger of the Lord burned against (KKah$ DaEid himself became angryFwith 9od. 9od had rained on his #arade. .t
was not until after 9odJs blessings were obserEed on the household of 7bed<edom Cwhere the ar) was tem#orarily
)e#tD$ and until after DaEid remembered that 9od had s#ecifically instructed :is #eo#le as to how the ar) was to be
carried$ that he was able to worshi# the Lord Noyfully in the #resence of the ar).
The worshi# of our Lord at the LordJs Su##er does not need to be a funeral serEice. But the LordJs Su##er is a
remembrance of :is sacrificial death for our sins. The LordJs Su##er is a most serious occasion$ and those who
conduct themselEes ina##ro#riately are liEing dangerously. Moyful worshi# must neEer be se#arated from a healthy
fear of the Lord$ and attention to the #rinci#les and #rece#ts :e has set down as to how our worshi# is to be
conducted.
4
. would not wish to be understood to say that all the #rinci#les of the church growth moEement are
unbiblical$ but some are$ and eEery #rinci#le ought to be scrutiniKed in the light of the Scri#tures.
/;1 8e need to #e very sensitive a#out the unonsious or onsious disdaining andOor shaming of the poor, #y
struturally making them stand out as poor. . do not )now whether the shaming of the #oor in "orinth was
#ur#oseful or not$ but . am confident that the affluent saints did not seem to care if their actions resulted in shame
for the #oor. There seems to haEe been a calloused disregard for the #oor then$ as there may Eery well be today. -s
a church$ we are striEing to aEoid situations which might shame those with lesser means. &or e%am#le$ when we
haEe a church cam#$ we do not wish to e%clude children because they do not haEe the means to #ay. Beyond this$
we endeaEor to #roEide the means for those without funds for cam# in such a way that they are not singled out and
thereby shamed. ,e try to be careful not to #lan tri#s and social outings which will e%clude those without the
means to go. 7ur BeneEolence "ommittee see)s to minister to the financial and material needs of those inside and
outside our body$ and they do so Puietly and confidentially so that those who are hel#ed are not shamed in the
#rocess.
. am conEinced that sharing with those in need is one of the first fruits of genuine conEersion. .t certainly was
Puic)ly eEident in the newly<born church in Merusalem at Pentecost C-cts 3='3<'!T '=43<4!D. Sharing should begin
with those within the local church$ but it should surely not sto# there. The new church at -ntioch enthusiastically
shared its means with the saints in Mudea when they )new that a famine would cause many hardshi#s C-cts 11=3!<
42D. The acedonians eagerly shared with the needy as well C3 "orinthians 5 and 9D. ,e should do li)ewise. ,e
should not be calloused to the needs of our fellow saints in South Dallas or in South -merica. ,e cannot meet all
the needs of our brethren around the world$ but we certainly should striEe to do more in this area.
/G1 In a welfare@oriented soiety like our own, there is a danger of the opposite error, those with lesser means
e.peting the more affluent to arry the whole load. The affluent "orinthians were guilty of not sharing their food
with the #oorer saints and thereby shaming them. There is today a danger Paul did not mention and which did not
seem to be as great a #roblem in those timesFAmooching.B There are those today who haEe less means than some
others$ and they seem to e%#ect the affluent to carry the entire burden. They are more than content to let others
su##ly all their needs while contributing nothing themselEes. . am reminded of our LordJs commendation of the
widow who gaEe her last two mitesFall that she had. She did not hoard her two mites$ consoling herself with the
thought that there were #lenty of rich fol)s around who could coEer what she failed to giEe. She gaEe what she had$
and our Lord commended her for doing so$ in faith and obedience.
The man with but one talent in atthew 36 was irres#onsible and consoled himself that he had little entrusted
to him while others had greater means. :is master Cwho symboliKed 9odD had harsh words for him Catthew
36=1'<42D. The acedonians were a #oor #eo#le$ but they gladly gaEe sacrificially aboEe and beyond what would
haEe been e%#ected of them C3 "orinthians 5=1<1D. .n this church$ as in Eirtually eEery other church$ there are those
who e%#ect to be ministered to and #roEided for by others but who giEe nothing themselEes. . am s#ea)ing of
money$ but . am also s#ea)ing of ministry. .f it was wrong for the affluent "orinthians not to share out of their
means$ it is also wrong for anyone to refuse to share out of the means they haEe. Let us not loo) to others to
#roEide for us what 9od has enabled us to #roEide for ourselEes$ and to #roEide for others=
1' AThree times a year you shall celebrate a feast to e. 16 8ou shall obserEe the &east of
(nleaEened BreadT for seEen days you are to eat unleaEened bread$ as . commanded you$ at the
a##ointed time in the month -bib$ for in it you came out of +gy#t. -nd none shall appear #efore
Me empty@handed C+%odus 34=1'<16$ em#hasis mineD.
35 Let him who steals steal no longerT but rather let him labor$ #erforming with his own hands
what is good$ in order that he may haEe something to share with him who has need C+#hesians
'=35D.
/0H1 The good news is that even when sins as serious as those in Corinth are taking plae in the hurh, ,od
will use them for *is glory and for our good. Paul does not wring his hands oEer the situation in "orinth$ eEen
though he might li)e to wring their nec)s. But eEen when the church is behaEing as badly as many were in
"orinth$ 9odJs #ur#oses are not frustrated. . thin) this is why Paul could be direct and confrontiEe$ and yet still
admonish these saints as his dear children in the faith. 9od is glorified when :e disci#lines the saints before the
world and before the celestial beings. 9odJs holiness is surely eEident when :e disci#lines :is children$ and so is
:is faithfulness and loEe. Remember that eEen in the disci#line of death$ 9odJs actions are for our best interest=
43 But when we are Nudged$ we are disci#lined by the Lord in order that we may not be
condemned along with the world C1 "orinthians 11=43D.
,hen there are many in the church who are not conducting themselEes as they should$ this #roEides the
occasion for those who are a##roEed of 9od to become eEident C11=19D. -nd how are the a##roEed eEidentI First$
by their own conduct. They will not allow themselEes to be sPueeKed into the mold of the world or eEen of their
erring brethren. They will stand out by doing what is right. "eond$ they will become a##arent by ta)ing the
a##ro#riate actions to correct the eEils they see$ Nust as we find Paul rebu)ing Peter for his hy#ocrisy in 9alatians
3. Third$ they will thin) and act in accordance with the gos#el$ rather than in accordance with the thin)ing of
others. :ere$ and in -cts 16 and 9alatians 3 Cas elsewhereD$ Paul sees the seriousness of the error because he
always Eiews things from the Eantage #oint of the cross of "hrist. Fourth$ those who are a##roEed will be eEident
in the attitude and manner by which they see) to correct those in error=
3' -nd the LordJs bond<serEant must not be Puarrelsome$ but be )ind to all$ able to teach$ #atient
when wronged$ 36 with gentleness correcting those who are in o##osition$ if #erha#s 9od may
grant them re#entance leading to the )nowledge of the truth$ 31 and they may come to their
senses and esca#e from the snare of the deEil$ haEing been held ca#tiEe by him to do his will C3
Timothy 3=3'<31D.
,e liEe in a world which )nows not the unity and fellowshi# which "hristians #ossess$ and which we should
#ractice at all times$ es#ecially in the celebration of the LordJs Su##er. .f you are reading these words$ my friend$
and you haEe neEer e%#erienced the forgiEeness of your sins and the intimate fellowshi# with 9od and with other
"hristians of which Paul has been writing$ . urge you to Acome to the tableBT that is$ that you come to :im ,ho is
the A$read o& li&e$B and ,hose blood was shed for you. "ome to Mesus "hrist as the sinner you are$ and #arta)e of
:is sacrificial death on your behalf. To do so is to not only entitle you to sit at :is table eEery wee) at the LordJs
Su##er$ but to sit at :is table throughout all eternity in the )ingdom of 9od.
#esson 9?:
Spirituality and Spiritual i&tsBPart 1
*1 Cor+ 19:1,3.
1 *ow concerning s#iritual gifts, brethren$ . do not want you to be unaware. 3 8ou )now that
when you were #agans$ you were led astray to the dumb idols$ howeEer you were led. 4 Therefore
. ma)e )nown to you$ that no one s#ea)ing by the S#irit of 9od says$ AMesus is accursedBT and no
one can say$ AMesus is Lord$B e%ce#t by the :oly S#irit.
Introdu'tion
- "atholic #riest once shared an incident which too) #lace in the #rison where he was serEing as a cha#lain.
-ssisted by an older man who ha##ened to be a )ind of Agodfather$B the #riest was in the cha#el one day when
someone came to inform him about the conduct of a #articular inmate. Something had to be done. Since the
#riestJs assistant could not hel# but oEerhear the conEersation$ when the informer left he casually made an offer to
hel# solEe the #roblem= A&ather$ you want . should ta)e care of this #roblem for youIB A*o than)s$B re#lied the
#riest$ A,e donJt solEe such #roblems with cement shoes.B
.t was a sincere offer. The AgodfatherB was only trying to hel#. .n his mind$ there was nothing inconsistent
with being a "atholic and ordering a Ahit.B &ortunately$ the #riest saw things differently. . haEe heard similar
stories of "hristian inmates who sincerely belieEed the biblical way for them to disci#line a wayward brother was
to a##oint someone to rub him out. :ere is an interesting twist on 1 "orinthians 6. They did not need to turn this
fellow oEer to Satan to destroy his fleshT they would ta)e care of it themselEesO
- distorted Eiew of what it means to be s#iritual is not new. 7ne of the #rominent areas of difference between
Mesus and the religious leaders of :is day was the definition of what it means to be s#iritual. The scribes and
Pharisees measured s#irituality on the basis of e%ternal a##earances. *o wonder they were so eager to become
wealthy. .f MesusJ #arable of the shrewd steward in Lu)e 11=1<14 caused the Pharisees to scoff CEerse 1'D$ one can
imagine how the story of the rich man and LaKarus CLu)e 11=19<41D offended them. Their #roblem$ Mesus said$ was
Nudging on the basis of a##earances rather than on the motiEes of menJs hearts CLu)e 11=1'<15D.
The Sermon on the ount was our LordJs e%#osition of the 7ld Testament Law$ stressing that true s#irituality
goes far beyond the letter of the law to the heart of the matter. Mesus encouraged the #oor Cliterally$ and in s#iritD$
the mourners$ the gentle$ and those who are #ersecuted for the sa)e of righteousness Catthew 6=13T com#are Lu)e
1=32<31D. :e warned against #racticing our righteousness in a way that would attract menJs attention to us
Catthew 1=1<15D and against hoarding our #ossessions. Mesus cautioned those who were Puic) to Nudge others that
the standard they a##lied to others would also be a##lied to them Catthew !=1<6D. ,e are to loo) to 9od for the
good things of life and to treat others the way we wish to be treated by them C!=!<13D. Mesus did not forbid us from
ma)ing all Nudgments about others. :e taught that we should not giEe what is holy to dogs C!=1D and that we should
be on our guard against false #ro#hets C!=14ff.D. .n short$ Mesus turned the Mewish definition of s#irituality inside<
out and the s#iritual system of :is day u#side<down.
+Een in contem#orary "hristian circles$ there is no consensus of thought on true s#irituality which one would
e%#ect to find among "hristians. "hristians are diEiding themselEes oEer differing definitions of s#irituality.
"ha#ters 13<16 of 1 "orinthians are about true s#irituality$ and in #articular$ these cha#ters address the subNect of
s#irituality in the conte%t of s#iritual gifts.
Spirituality and the Chur'h at Corinth
.t is no wonder that Paul finds it necessary to address the subNect of s#irituality when he writes to the
"orinthian saints. -s PaulJs words in Eerse 1 indicate$ the "orinthians are really ignorant when it comes to the
subNect of s#irituality=
1a *ow concerning s#iritual gifts, brethren$ . do not want you to be unaware.
The "orinthians do not thin) they are ignorant. @uite the contraryO They belieEe they are s#iritual. -fter all$
they are a charismatic church$ a church which #ossesses all the s#iritual gifts C1=!D. Regardless of whether we may
Eiew some gifts as tem#orary or not$ this church has all the gifts. -nd these "orinthian saints see themselEes as
s#iritual and wise$ while at the same time they tend to loo) down on Paul and the other a#ostles=
1 *ow these things$ brethren$ . haEe figuratiEely a##lied to myself and -#ollos for your sa)es$
that in us you might learn not to e%ceed what is written$ in order that no one of you might
become arrogant in behalf of one against the other. ! &or who regards you as su#eriorI -nd what
do you haEe that you did not receiEeI But if you did receiEe it$ why do you boast as if you had not
receiEed itI 5 8ou are already filled$ you haEe already become rich$ you haEe become )ings
without usT and I would indeed that you had become )ings so that we also might reign with you.
9 &or$ . thin)$ 9od has e%hibited us a#ostles last of all$ as men condemned to deathT because we
haEe become a s#ectacle to the world$ both to angels and to men. 12 ,e are fools for "hristJs
sa)e$ but you are #rudent in "hristT we are wea)$ but you are strongT you are distinguished$ but
we are without honor C1 "orinthians '=1<12T see 4=15<32T 3 "orinthians 11=11<31D.
,orse yet$ some of the "orinthians actually dared to accuse Paul of being uns#iritual=
1 *ow .$ Paul$ myself urge you by the mee)ness and gentleness of "hristF. who am mee) when
face to face with you$ but bold toward you when absentO 3 . as) that when . am #resent . may not
be bold with the confidence with which . #ro#ose to be courageous against some$ who regard us
as if we wal)ed according to the flesh C3 "orinthians 12=1<3D.
The truth of the matter is Nust the o##osite. .t is the "orinthian saints who are uns#iritual=
1 -nd .$ brethren$ could not s#ea) to you as to s#iritual men$ but as to men of flesh$ as to babes in
"hrist. 3 . gaEe you mil) to drin)$ not solid foodT for you were not yet able to reeive it. .ndeed$
eEen now you are not yet able$ 4 for you are still fleshly. &or since there is Nealousy and strife
among you$ are you not fleshly$ and are you not wal)ing li)e mere menI C1 "orinthians 4=1<4D
The eEidence in su##ort of PaulJs accusation is abundant in the cha#ters we haEe already studied in 1
"orinthians. The "orinthian church is a diEided church. There are factions$ some based u#on whom the grou#
followed as their leader C1=12ff.D. The "orinthians are #roud and arrogant C1=15ff.T 4=15<34T '=1<12$ etc.D. The
"orinthians are soft on sin$ es#ecially se%ual immorality Ccha#ters 6<1D. They are #roud that they embraced a man
whose sin shoc)ed the #agan "orinthians C6=1<3D. They are ta)ing their dis#utes before the secular law courts
rather than before the saints$ or rather than suffer abuse for the sa)e of the )ingdom of 9od C1=1<5D. ,hile some
are engaged in se%ual immorality$ others are guilty of setting aside se% within marriage$ thus setting themselEes u#
for sin C!=1<6D. Some #ortray marriage as an eEil to be aEoided and thus encourage unbiblical diEorces C!=12ff.D.
Some "orinthians are not only eating meats offered to idols$ they are #artici#ating in the heathen idol<worshi#
ceremonies Ccha#ters 5<12D. -nd those who so casually engage in this heathen worshi# thin) themselEes s#iritual
and loo) down on those who refrain from such inEolEement with idols as Awea).B Some of the "orinthian women
seem to thin) that since they are so s#iritual$ they can cast aside the roles which 9od has assigned to men and
women C11=1<11D. any of the "orinthian "hristians are sic)$ and a good number died because they refused to wait
for their brethren$ consePuently celebrating communion in a way that failed to #ro#erly estimate the Ealue of the
body and blood of our Lord C11=1!<4'D.
The "orinthian church is not a #retty sight. These relatiEely young "hristians are already showing signs of
serious s#iritual #roblems. -nd many of the #roblems Paul has already e%#osed in his first e#istle thus far can be
seen in the attitude and #ractice of the "orinthians regarding s#iritual gifts.
Spirituality: Distin)uishin) the "alse "ro1 the True
*19:1,3.
1 *ow concerning s#iritual gifts, brethren$ . do not want you to be unaware. 3 8ou )now that
when you were #agans$ you were led astray to the dumb idols$ howeEer you were led. 4 Therefore
. ma)e )nown to you$ that no one s#ea)ing by the S#irit of 9od says$ AMesus is accursedBT and no
one can say$ AMesus is Lord$B e%ce#t by the :oly S#irit.
-s we haEe seen$ Paul hardly flatters the "orinthians when he indicates in Eerse 1 that he is writing to remedy
their ignorance on the matter of s#irituality. 8ou may Eery well wonder how . can ma)e the Num# from Aspiritual
giftsB to As#irituality.B The word gifts has been su##lied by the translators$ as indicated by the fact that AgiftsB is in
italics. Literally$ Paul is writing$ ANo4 'on'ernin) spirituals7 2rethren7 I do not 4ant you to 2e una4are+B The
word rendered Aspiritual giftsB here is not the same word which is rendered A)i&tsB in Eerse '.
The word AspiritualsB in Eerse 1 is a rendering of a word whose root CpneumaD refers to the s#iritual realm.
The #roblem is that the #articular term found in Eerse 1 re#resents both the neuter and the masculine genders. .f
the term is understood as masculine in gender$ Paul is referring to As#iritual #eo#le.B .f the term is really neuter$
Lessons "): Spirituality and Spiritual 7ifts8%art 1 "/*
Paul is referring to As#iritual thingsB or As#iritual gifts.B .n 1 "orinthians 3=16T 4=1$ and 1'=4!$ Paul uses the term
in the masculine gender$ and thus we understand AspiritualB to describe #eo#le. .n 1 "orinthians 1'=1$ the term is
used as a neuter and thus is rendered Aspiritual gifts.B
.t would seem we are being forced to decide between one or the other$ the masculine gender or the neuter
gender. . am not alone in contending that the two senses may be combined and that we are not being forced to
choose one and reNect the other.
1
Paul is introducing the subNect of s#iritual gifts. The term AspiritualsB em#hasiKes
the source of the s#iritual gifts giEen to "hristians. The root word harisma$ em#loyed in Eerses ' and following$
em#hasiKes the fact that gifts are manifestations of diEine grace$ soEereignly bestowed and not obtained on the
basis of merit. "onsePuently$ s#iritual gifts are not the benchmar) of s#irituality or of status in the church$ but
rather are an ePui##ing for serEice.
S#irituality is related to s#iritual gifts$ but not in the way the "orinthians su##ose. The "orinthians$ as we
shall see later in cha#ter 13$ su##ose certain s#iritual gifts are the eEidence of su#erior s#irituality$ while the
absence of these gifts is #roof of s#iritual inferiority. Paul has a great deal to say about the relationshi# between
s#irituality and s#iritual gifts. :e begins by ma)ing sure his readers recogniKe there are two )inds of s#irituality. .n
Eerses 1<4$ Paul distinguishes true s#irituality from the false in terms of its origin. &alse s#irituality originates from
the unclean As#iritsB and thus$ ultimately$ from Satan himself. True s#irituality originates from the :oly S#irit of
9od. Paul then sets down one test for distinguishing the S#irit of 9od from other s#irits.
.n Eerses '<41$ Paul distinguishes false s#irituality from that which is genuine in a different way. .n Eerses 1<4$
Paul draws two circles. 7ne circle is that of false s#irituality$ the )ind of s#irituality ins#ired by false$ demonic
s#irits which they e%#erienced as #agans. The other circle is that of true "hristian s#irituality$ s#irituality ins#ired
by the :oly S#irit of 9od. .n Eerses 1<4$ Paul giEes a test by which they can )now whether the #reEailing s#irit is
diEine or demonic. .n Eerses '<41$ Paul does not challenge the source of the gift or its legitimacy as one of the true
s#iritual gifts which is giEen by the :oly S#irit. :e challenges the way in which we inter#ret and a##ly these gifts.
True s#irituality does not Nudge oneJs s#iritual status or im#ortance on the basis of the gift or gifts one has been
giEen. True s#irituality does not em#loy the s#iritual gifts one has been giEen to enhance oneself$ but rather
em#loys them sacrificially to the edification of others.
.n Eerse 3$ Paul reminds those relatiEely new belieEers in "orinth who thin) they are so s#iritual that not all
that long ago they were s#iritual by means of demonic s#irits. .n their minds$ now they are As#iritualB$ but not so
long ago they were #agans. -nd in that #agan state$ they were As#irit led.B They were led A astray to the 'um%
i'ols.B They were not led of 9odJs S#irit into closer fellowshi# with 9od. They were led astray$ led to idols. -nd
these idols were A'um%B idols. 7Eer and oEer again the 7ld Testament #ro#hets em#hasiKe that idols are lifeless
and s#eechless. 9od is eternal$ immortal$ the "reator and Sustainer of all life. :e is the 9od who s#ea)s and whose
words are certain to accom#lish :is #ur#oses=
12 A&or as the rain and the snow come down from heaEen$ -nd do not return there without
watering the earth$ -nd ma)ing it bear and s#rout$ -nd furnishing seed to the sower and bread
to the eaterT 11 So shall y word be which goes forth from y mouthT .t shall not return to e
em#ty$ ,ithout accom#lishing what . desire$ -nd without succeeding in the matter for which .
sent itB C.saiah 66=12<11D.
1 *ot to us$ 7 L7RD$ not to us$ But to Thy name giEe glory Because of Thy loEing)indness$
because of Thy truth. 3 ,hy should the nations say$ A,here$ now$ is their 9odIB 4 But our 9od is
in the heaEensT :e does whateEer :e #leases. ' Their idols are silEer and gold$ The wor) of
manJs hands. 6 They haEe mouths$ but they cannot s#ea)T They haEe eyes$ but they cannot seeT 1
They haEe ears$ but they cannot hearT They haEe noses$ but they cannot smellT ! They haEe
hands$ but they cannot feelT They haEe feet$ but they cannot wal)T They cannot ma)e a sound
with their throat. 5 Those who ma)e them will become li)e them$ +Eeryone who trusts in them
CPsalm 116=1<5D.
15 A,hat #rofit is the idol when its ma)er has carEed it$ <r an image$ a teacher of falsehoodI
&or its ma)er trusts in his own handiwor) ,hen he fashions s#eechless idols. 19 ,oe to him
who says to a piee of wood$ V-wa)eOJ To a dumb stone$ V-riseOJ -nd that is your teacherI
Behold$ it is oEerlaid with gold and silEer$ -nd there is no breath at all inside it. 32 But the L7RD
is in :is holy tem#le. Let all the earth be silent before :imB C:aba))u) 3=15<32D.
1
AThis debate$ howeEer$ has #robably narrowed the o#tions too rigidly.B 9ordon D. &ee$ ,od6s
Empowering &resene( The *oly "pirit in the Letters of &aul CPeabody$ assachusetts= :endric)son Publishers$
.nc.D$ 199'$ #. 164.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
"/+ True Spirituality: A Study of 1 Corinthians
The idols are dumbT they cannot and do not s#ea). But this does not mean the demons are s#eechless$ that
there is not ins#ired utterance in #agan or false religion. The Scri#tures ma)e it clear that the demons which lead
men astray to the dumb idols are also those s#irits who ins#ire s#eech which solicits them to engage in false and
idolatrous worshi#. The demons ins#ire false religious worshi#=
! A-nd they shall no longer sacrifice their sacrifices to the goat demons with which they #lay the
harlot. This shall be a #ermanent statute to them throughout their generationsB CLeEiticus 1!=!D.
1! AThey sacrificed to demons who were not 9od$ To gods whom they haEe not )nown$ *ew
gods who came lately$ ,hom your fathers did not dreadB CDeuteronomy 43=1!D.
4! They eEen sacrificed their sons and their daughters to the demons CPsalm 121=4!D.
19 ,hat do . mean thenI That a thing sacrificed to idols is anything$ or that an idol is anythingI
32 'o, but I say that the things which the 9entiles sacrifice$ they sacrifice to demons$ and not to
9odT and . do not want you to become sharers in demons. 31 8ou cannot drin) the cu# of the
Lord and the cu# of demonsT you cannot #arta)e of the table of the Lord and the table of demons.
33 7r do we #roEo)e the Lord to NealousyI ,e are not stronger than :e$ are weI C1 "orinthians
12=19<33D.
The demons not only ins#ire false religion$ they are em#loyed also in corru#ting true religion=
4 But . am afraid$ lest as the ser#ent deceiEed +Ee by his craftiness$ your minds should be led
astray from the sim#licity and #urity of devotion to "hrist. S 13 But what . am doing$ . will
continue to do$ that . may cut off o##ortunity from those who desire an o##ortunity to be regarded
Nust as we are in the matter about which they are boasting. 14 &or such men are false a#ostles$
deceitful wor)ers$ disguising themselEes as a#ostles of "hrist. 1' -nd no wonder$ for eEen Satan
disguises himself as an angel of light. 16 Therefore it is not sur#rising if his serEants also
disguise themselEes as serEants of righteousnessT whose end shall be according to their deeds C3
"orinthians 11=4$ 13<16D.
1 But the S#irit e%#licitly says that in later times some will fall away from the faith$ #aying
attention to deceitful s#irits and doctrines of demons$ 3 by means of the hy#ocrisy of liars seared
in their own conscience as with a branding iron$ 4 men who forbid marriage and advoate
abstaining from foods$ which 9od has created to be gratefully shared in by those who belieEe and
)now the truth. ' &or eEerything created by 9od is good$ and nothing is to be reNected$ if it is
receiEed with gratitudeT 6 for it is sanctified by means of the word of 9od and #rayer C1 Timothy
'=1<6D.
. belieEe the inference of PaulJs words in Eerse 3 of cha#ter 13 is clear. The "orinthians are s#iritualT they are
As#irit led$B eEen while #racticing their #agan religion. But beyond this$ there is a subtle warning which may not
be too subtle. The warning Paul im#lies is that those who haEe been falsely led astray in the #ast by deceitful and
demonic s#irits may be susce#tible to the same influence as "hristians. The a##eal of the As#irit worldB then and
now is #ower. The "orinthians are into #ower$ and they are into s#irituality. .n their eagerness to Ata# intoB
s#iritual #ower$ they might inEolEe themselEes in the #agan s#irit #ower of their #ast.
This warning is not really hy#othetical. .sraelJs history should teach us otherwise. The 7ld Testament #ro#hets
reminded the .sraelites that the AgodsB of +gy#t were not really left behind in +gy#t$ but came along with the
.sraelites at the e%odus=
1' A*ow$ therefore$ fear the Lord and serEe :im in sincerity and truthT and #ut away the gods
which your fathers serEed beyond the RiEer and in +gy#t$ and serEe the Lord. 16 -nd if it is
disagreeable in your sight to serEe the Lord$ choose for yourselEes today whom you will serEe=
whether the gods which your fathers serEed which were beyond the RiEer$ or the gods of the
-morites in whose land you are liEingT but as for me and my house$ we will serEe the LordB
CMoshua 3'=1'<16D.
36 ADid you #resent e with sacrifices and grain offerings in the wilderness for forty years$ 7
house of .sraelI 31 8ou also carried along Si))uth your )ing and ?iyyun$ your images$ the star of
your gods which you made for yourselEes C-mos 6=36<31T see -cts !='3<'4D.
,hen Mehosha#hat Cthe )ing of MudahD is conned into an eEil alliance with -hab Cthe wic)ed )ing of .sraelD to
fight with Syria$ Mehosha#hat is rightly a##rehensiEe. The false #ro#hets #ut on a great show of su##ort. They giEe
the go ahead$ indicating 9odJs a##roEal and certain Eictory. Mehosha#hat is not conEinced$ and when a true
"/+
Lessons "): Spirituality and Spiritual 7ifts8%art 1 "/
#ro#het$ icaiah$ is summoned$ he reluctantly informs Mehosha#hat that such an alliance will be futile for the )ing
of Mudah and fatal for -hab$ )ing of .srael. :e then e%#lains the role of the false #ro#hets with these words=
19 -nd icaiah said$ ATherefore$ hear the word of the L7RD. . saw the L7RD sitting on :is
throne$ and all the host of heaEen standing by :im on :is right and on :is left. 32 -nd the L7RD
said$ V,ho will entice -hab to go u# and fall at Ramoth<gileadIJ -nd one said this while another
said that. 31 Then a s#irit came forward and stood before the L7RD and said$ V. will entice him.J
33 A-nd the L7RD said to him$ V:owIJ -nd he said$ V. will go out and be a deceiEing s#irit in the
mouth of all his #ro#hets.J Then :e said$ V8ou are to entice him and also #reEail. 9o and do so.J
34 *ow therefore$ behold$ the L7RD has #ut a deceiEing s#irit in the mouth of all these your
#ro#hetsT and the L7RD has #roclaimed disaster against youB C1 ?ings 33=19<34D.
,hile demonic s#irits are not s#ecifically mentioned in Deuteronomy 14=1<15 and 15=1'<33$ they are at least
im#lied. .n Deuteronomy 14$ 9od warns the .sraelites regarding false #ro#hets. The assum#tion in 14=1<3 is that a
false #ro#het may #roduce miraculous signs and wonders Cthe same is true in atthew !=33D. These miraculous
wor)s do not #roEe that one claiming to s#ea) for 9od is truly a genuine #ro#het of 9od who is to be obeyed.
,hen an alleged #ro#het ma)es #redictions and #romises which fail to come true$ this is a sure indication that he
or she is a fraud. But when miraculous #ower is demonstrated$ the final test is whether or not this #ro#hetJs words
and deeds lead men to submit to the lordshi# CauthorityD of 9od by obeying :is word.
;erse 4 is necessary in the light of Eerses 1 and 3. Since the "orinthians are naiEe$ ignorant of all that they
should )now concerning s#irituality and s#iritual gifts$ Paul must A1a(e (no4nB to them a test by which the :oly
S#irit is distinguished from all other As#irits.B
4 Therefore . make known to you$ that no one s#ea)ing by the S#irit of 9od says$ AMesus is
accursedBT and no one can say$ AMesus is Lord$B e%ce#t by the :oly S#irit C1 "orinthians 13=4D.
.t is im#ortant to notice that PaulJs em#hasis here is u#on As#eech.B :e has already referred to the idols of the
"orinthiansJ #ast as A'um% i'olsB CEerse 3D. *ow he s#ea)s about s#eech$ the s#eech of worshi#ers. 7rdinary
s#eech is not #rimarily in Eiew here$ but ins#ired utterance$ s#eech made under the controlling influence of a s#irit.
This is s#ecifically indicated in the case of one who s#ea)s A%y Cor inFnote the marginal note in Eerse 4 of the
*-SBD the Spirit o& od.B .n other words$ it is the S#irit of 9od$ s#ea)ing through a #erson$ who is inca#able of
saying$ A6esus is a''ursed.B 7n the other hand$ . belieEe Paul says that a #erson s#ea)ing under demonic control
is inca#able of saying$ A6esus is #ord.B *owhere in the gos#els does a demon<#ossessed #erson say this. The
demons reluctantly ac)nowledge that Mesus is the ASon o& od$B or the A!oly One o& od$B but not that :e is Lord.
+Een when commanded to come out of a #ossessed #erson$ the demons seem to resist and rebel to the last moment
Csee ar) 1=34<31D.
This test Paul sets forth in Eerse 4 is #rimarily a test of the s#irit who ins#ires a manJs s#eech. Let the
"orinthians remember there is a #agan s#irituality$ that as #agans they were s#irit<led$ but that leading comes from
a demonic s#irit who hates and o##oses the lordshi# of "hrist Nust as Satan did and will do to the end. +Eery
#erson who is s#irit<led then is not necessarily led by the S#irit of 9od. Those who are led by the S#irit of 9od will
#rofess Mesus as Lord$ and they will be led to intimacy with 9od$ not away from :im by deceit.
But what of te%ts li)e atthew !=33 where men do ac)nowledge Mesus as LordI .s eEeryone who mouths the
words$ A6esus is #ord$B #ossessed by the S#irit of 9odI *o. +Een a "hristian can mouth the words$ A6esus is
anathe1a.B But they cannot do so in the S#irit of 9od. So too a #erson could say$ A6esus is #ord$B but not when
#ossessed by a demonic s#irit who is s#ea)ing through them. Remember too that in atthew ! the circumstances
are carefully described. .n atthew !$ Mesus is not tal)ing about a #rofession which men ma)e today. The words
A#ord7 #ord7 AB are s#o)en to our Lord and they are s#o)en in that day. Those who say$ A#ord7 #ord7 AB are
unbelieEers who stand before the Lord Mesus "hrist in the day of Nudgment$ the day when eEery )nee shall bow and
eEery tongue will confess Mesus is Lord CPhili##ians 3=9<11D. :ow would any man dare to stand before the Lord
Mesus "hrist in that day and not call :im LordI These men remind the Lord that they haEe cast out demons and
#erformed miracles and #ro#hesied. But the Lord Mesus reNects them as unbelieEers because they haEe not submitted
to :im as Lord in life by obeying :is commands. They boast of haEing done mighty deeds in :is name$ but they
haEe not bowed the )nee to :im by humbly obeying :is commands$ the sign of a true disci#le=
19 A,hoeEer then annuls one of the least of these commandments$ and so teaches others$ shall be
called least in the )ingdom of heaEenT but whoeEer )ee#s and teaches them$ he shall be called
great in the )ingdom of heaEenB Catthew 6=19D.
16 A.f you loEe e$ you will )ee# y commandmentsB CMohn 1'=16D.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
"4# True Spirituality: A Study of 1 Corinthians
31 A:e who has y commandments and )ee#s them$ he it is who loEes eT and he who loEes e
shall be loEed by y &ather$ and . will loEe him$ and will disclose yself to himB CMohn 1'=31D.
34 Mesus answered and said to him$ A.f anyone loEes e$ he will )ee# y wordT and y &ather
will loEe him$ and ,e will come to him$ and ma)e 7ur abode with him. 3' :e who does not loEe
e does not )ee# y wordsT and the word which you hear is not ine$ but the &atherJs who sent
eB CMohn 1'=34<3'D.
12 A.f you )ee# y commandments$ you will abide in y loEeT Nust as . haEe )e#t y &atherJs
commandments$ and abide in :is loEeB CMohn 16=12D.
Lordshi# is more than words mouthed by men$ but when a s#irit is s#ea)ing through men$ the confession of Mesus
as Lord is a test of the s#irit. &urthermore$ confessing Mesus as Lord is an essential #art of the gos#el=
41 ATherefore let all the house of .srael )now for certain that 9od has made :im both Lord and
"hristFthis Mesus whom you crucifiedB C-cts 3=41D.
5 But what does it sayI AThe word is near you$ in your mouth and in your heartBFthat is$ the
word of faith which we are #reaching$ 9 that if you confess with your mouth Mesus as Lord$ and
belieEe in your heart that 9od raised :im from the dead$ you shall be saEedT 12 for with the heart
man belieEes$ resulting in righteousness$ and with the mouth he confesses$ resulting in salEation
CRomans 12=5<12D.
Con'lusion
.n the final analysis$ s#irituality is the wor) of a s#irit. Paul reminds us there are two )inds of s#irituality$ the
false and the true. -ll unbelieEers are$ in one sense$ As#iritual.B Some are s#iritual in the sense that they are
actiEely inEolEed with the s#irit world$ led of demonic s#irits to worshi# idols. 7ther unbelieEers may be s#irit<led
without eEen )nowing it=
1 -nd you were dead in your tres#asses and sins$ 3 in which you formerly wal)ed according to
the course of this world$ according to the #rince of the #ower of the air$ of the s#irit that is now
wor)ing in the sons of disobedience. 4 -mong them we too all formerly liEed in the lusts of our
flesh$ indulging the desires of the flesh and of the mind$ and were by nature children of wrath$
eEen as the rest C+#hesians 3=1<4D.
- s#irit<led unbelieEer may be an atheist. :e may not belieEe in any god or #ractice any religion at all.
*eEertheless$ he or she is still s#irit<led$ still under the control of Satan. Those who indulge in and serEe the flesh
are not only A4al(in) a''ordin) to the 'ourse o& this 4orld$B they are also wal)ing Aa''ordin) to the prin'e o&
the po4er o& the air$B the god of this world C3 "orinthians '='D.
.f you are an unbelieEer$ you may Eery well scoff at what . am saying. .n our unbelief and rebellion against
9od$ we want to belieEe we are the Aca#tains of our own souls$B the Amasters of our own fate.B This is sim#ly a
delusion. Satan has blinded us to the truth. ,hen we see) our own interests by serEing the flesh$ we are s#irit<led
Fwe are led astray$ ultimately to idolatry. The only solution to #eing led astray #y a demoni spirit is to #e saved
#y the #lood of Christ and to #e delivered from the kingdom of darkness into the kingdom of light. . urge you$ my
friend$ to recogniKe that$ a#art from faith in Mesus "hrist$ you are a #agan$ and you are s#irit<controlled.
.f Paul would define true s#irituality$ he must first of all distinguish between that s#irituality which is #agan
and that which is of 9od. 7n the one hand$ the issue is which s#irit is in control of our lifeFthe S#irit of 9od$
,ho #romotes submission to the Lordshi# of "hrist$ or a false s#irit$ who detests and demeans the #erson and
wor) of "hrist and resists :is authority. "onEersely$ the issue is ultimately summed u# in our res#onse to who
Mesus "hrist is. In the final analysis, +esus Christ is either the "on of ,od, the "avior of the world and Lord of all,
or *e is aursed. 7ne dares not ignore this issue$ for it is the continental diEide for salEation and for s#irituality.
The answer to the )uestion, >8ho is +esus ChristC? determines our eternal destiny.
,e can e%#ect that false teaching will always attac) orthodo% theology at the #oint of "hristology$ the doctrine
#ertaining to our Lord and SaEior$ Mesus "hrist=
15 "hildren$ it is the last hourT and Nust as you heard that antichrist is coming$ eEen now many
antichrists haEe arisenT from this we )now that it is the last hour. 19 They went out from us$ but
they were not really of usT for if they had been of us$ they would haEe remained with usT but they
went out$ in order that it might be shown that they all are not of us. 32 But you haEe an anointing
from the :oly 7ne$ and you all )now. 31 . haEe not written to you because you do not )now the
"4#
Lessons "): Spirituality and Spiritual 7ifts8%art 1 "41
truth$ but because you do )now it$ and because no lie is of the truth. 33 ,ho is the liar but the
one who denies that Mesus is the "hristI This is the antichrist$ the one who denies the &ather and
the Son. 34 ,hoeEer denies the Son does not haEe the &atherT the one who confesses the Son has
the &ather also. 3' -s for you$ let that abide in you which you heard from the beginning. .f what
you heard from the beginning abides in you$ you also will abide in the Son and in the &ather C1
Mohn 3=15<3'D.
1 BeloEed$ do not belieEe eEery s#irit$ but test the s#irits to see whether they are from 9odT
because many false #ro#hets haEe gone out into the world. 3 By this you )now the S#irit of 9od=
eEery s#irit that confesses that Mesus "hrist has come in the flesh is from 9odT 4 and eEery s#irit
that does not confess Mesus is not from 9odT and this is the spirit of the antichrist$ of which you
haEe heard that it is coming$ and now it is already in the world. ' 8ou are from 9od$ little
children$ and haEe oEercome themT because greater is :e who is in you that he who is in the
world. 6 They are from the worldT therefore they s#ea) as from the world$ and the world listens to
them. 1 ,e are from 9odT he who )nows 9od listens to usT he who is not from 9od does not
listen to us. By this we )now the s#irit of truth and the s#irit of error C1 Mohn '=1<1D.
.t is not Nust doctrinal orthodo%y concerning Mesus "hrist which is necessary$ although this is foundational. ,e
must not only #rofess the lordshi# of "hrist$ we must #ractice it. This is what our Lord said regarding the scribes
and Pharisees. The A&ruitsB by which false #ro#hets could be discerned from the true were not miraculous signs
and wonders. The A&ruitsB were the a##lication of 9odJs ,ord in their liEes so that 9od$ rather than idols$ was
worshi#ed and serEed CDeuteronomy 14D and so that rather than being reNected$ Mesus was submitted to as Lord and
"hrist.
The lordshi# of Mesus "hrist is the diEiding line between false #ro#hets and the true$ and between false
s#irituality and the true. (ltimately$ it does not matter how s#iritual we a##ear to ourselEes or to men. .t does not
matter whether seemingly miraculous eEidences of #ower can be dis#layed. ,hat matters is whether Mesus "hrist is
worshi#ed and serEed as Lord.
The test in 1 "orinthians 13=4 should not be Eiewed as distinguishing a false s#irit from the :oly S#iritT it
should also be seen as the basis for unity among belieEers. ,e "hristians are a diEided lot. "alEinists se#arate
themselEes from -rmeniansT dis#ensationalists wage war with amillennialistsT charismatics are often at odds with
non<charismatics. ,hile "hristians must be Eery careful to discern false #ro#hets and false religion$ we should be
Eery earnest in our desire to e%#ress the unity of the saints by embracing as brothers and sisters all who submit to
the lordshi# of "hrist in sincerity and truth. ,hile Eerses 1<4 #oint out the need for the "orinthian saints to )ee#
their distance from the false s#irituality they once #racticed$ Eerses '<41 urge them Cand usD to maintain the unity
of the S#irit$ which s#iritual gifts are designed to necessitate and facilitate.
.f PaulJs words in 1 "orinthians 13=1<4 contain a warning about false s#irituality$ and #erha#s eEen false
s#iritual gifts$ they seem to im#ly a more general warning= "hristians should distrust anything they bring with
them to "hristianity which was a #art of their #agan #ast. . often hear #eo#le say$ A.f that #erson eEer came to faith
in "hrist$ they could do a lot for the cause of "hrist.B . donJt thin) so. .f you loo) at PaulJs Eiew of his religious
#ast as a deEout Mew$ he does not seem to bring anything with him which contributes to his calling as an a#ostle=
1 &inally$ my brethren$ reNoice in the Lord. To write the same things again is no trouble to me$
and it is a safeguard for you. 3 Beware of the dogs$ beware of the eEil wor)ers$ beware of the false
circumcisionT 4 for we are the true circumcision$ who worshi# in the S#irit of 9od and glory in
"hrist Mesus and #ut no confidence in the flesh$ ' although . myself might haEe confidence eEen
in the flesh. .f anyone else has a mind to #ut confidence in the flesh$ . far more= 6 circumcised
the eighth day$ of the nation of .srael$ of the tribe of BenNamin$ a :ebrew of :ebrewsT as to the
Law$ a PhariseeT 1 as to Keal$ a #ersecutor of the churchT as to the righteousness which is in the
Law$ found blameless. ! But whateEer things were gain to me$ those things . haEe counted as loss
for the sa)e of "hrist. 5 ore than that$ . count all things to be loss in Eiew of the sur#assing
Ealue of )nowing "hrist Mesus my Lord$ for whom . haEe suffered the loss of all things$ and count
them but rubbish in order that . may gain "hrist$ 9 and may be found in :im$ not haEing a
righteousness of my own deriEed from the Law$ but that which is through faith in "hrist$ the
righteousness which comes from 9od on the basis of faith$ 12 that . may )now :im$ and the
#ower of his resurrection and the fellowshi# of :is sufferings$ being conformed to :is deathT 11
in order that . may attain to the resurrection from the dead. 13 *ot that . haEe already obtained
it$ or haEe already become #erfect$ but . #ress on in order that . may lay hold of that for which
also . was laid hold of by "hrist Mesus. 14 Brethren$ . do not regard myself as haEing laid hold if
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
"4" True Spirituality: A Study of 1 Corinthians
it yetT but one thing . do= forgetting what lies behind and reaching forward to what lies ahead$ 1'
. #ress on toward the goal for the #riKe of the u#ward call of 9od in "hrist Mesus CPhili##ians
4=1<1'D.
Sometimes . fear old Eices or characteristics of our flesh are Aba#tiKedB into our "hristian life by giEing these
Eices new$ "hristian names. - man or woman who is self<confident CeEen arrogantD and assertiEe is sometimes
called an eEangelist because he or she constantly badgers the lost with the gos#el. - #erson who li)es to hear
himself Cor herselfD tal) may be called a AteacherB or an Ae%horter$B when he or she is sim#ly continuing the bad
habit of giEing others their o#inion on matters. .f . understand Paul correctly in 1 and 3 "orinthians$ he does not
see) to minister out of the strengths he once em#loyed in his unbelief$ and which the world finds im#ressiEeT he
ministers out of wea)ness Csee 1 "orinthians '=11<14T 3 "orinthians 3=1'<1!T '=1<16T 12=1<15T 13=1<12D.
S#iritual gifts are giEen to belieEers in "hrist because we are inca#able of #roducing s#iritual fruit in the
#ower of the flesh. Thus, the "pirit of ,od empowers eah of us so that we may partiipate in and ontri#ute to the
maintenane and ministry of the #ody of Christ, the hurh. S#iritual gifts and s#irituality are not about what we
haEe brought with us into the faith but about what we haEe left behind Cmortified$ #ut to deathD$ and what the S#irit
of 9od has bestowed u#on us in :is soEereign grace. Thus$ there is no basis for #ride or boasting in the gifts which
we haEe been giEen. Paul has much more to say about this in the following Eerses. ay 9od grant us
understanding and a##lication of these things to :is glory.
' ,ho haEe said$ A,ith our tongue we will #reEailT 7ur li#s are our ownT who is lord oEer usIB
CPsalm 13='D
5 A&or the Son of an is Lord of the SabbathB Catthew 13=5T see ar) 3=35T Lu)e 1=6D.
41 AThe word which :e sent to the sons of .srael$ #reaching #eace through Mesus "hrist C:e is
Lord of allDB C-cts 12=41D.
3' AThe 9od who made the world and all things in it$ since :e is Lord of heaEen and earth$ does
not dwell in tem#les made with handsB C-cts 1!=3'D.
13 &or there is no distinction between Mew and 9ree)T for the same Lord is Lord of all$ abounding
in riches for all who call u#on :im CRomans 12=13D.
11 -nd that eEery tongue should confess that Mesus "hrist is Lord$ to the glory of 9od the &ather
CPhili##ians 3=11D.
1' AThese will wage war against the Lamb$ and the Lamb will oEercome them$ because :e is
Lord of lords and ?ing of )ings$ and those who are with :im are the called and chosen and
faithfulB CReEelation 1!=1'D.
9 That if you confess with your mouth Mesus as Lord$ and belieEe in your heart that 9od raised
:im from the dead$ you shall be saEed CRomans 12=9D.
6 &or we do not #reach ourselEes but "hrist Mesus as Lord$ and ourselEes as your bond<serEants
for MesusJ sa)e C3 "orinthians '=6D.
16 But sanctify "hrist as Lord in your hearts$ always #eing ready to ma)e a defense to eEeryone
who as)s you to giEe an account for the ho#e that is in you$ yet with gentleness and reEerence C1
Peter 4=16D.
"4"
#esson 9;:
Spirituality and Spiritual i&tsBPart 9
*1 Cor+ 19:8,11.
Introdu'tion
SeEeral years ago a friend of mine orchestrated a Eery casual$ unstructured wee)end retreat for a number of
"hristian leaders$ where all were free to e%change ideas and concerns. -s the wee)end #rogressed and it became
obEious the gathering was #rofitable$ someone suggested this become a regular eEent. .mmediately$ my friend
res#onded that he had #ur#osefully #lanned this to be a one<time eEent. A,hyIB someone as)ed. ABecause if you
fellows thought there was going to be another meeting li)e this one$ you would begin to assert yourselEes to gain a
#osition of leadershi# and #ower.B
This is an amaKing but true statement. ,e may thin) #astors and "hristian leaders are so s#iritual they would
neEer com#ete with one another for #osition and #ower. But those who traEel in these circles )now better. .t is a
#art of our fallen nature and the Eery s#irit we see eEidenced by the scribes and Pharisees. ,orse yet$ it is
eEidenced by the disci#les themselEesO
The "orinthian "hristians are no different. They are status see)ers who Nudged themselEes and others on the
basis of their s#iritual gifts. ,e )now from the early cha#ters of &irst "orinthians that diEisions e%isted in the
church. .n light of what Paul writes in cha#ters 13<1'$ it would be difficult to belieEe that s#iritual gifts were not
the basis for some diEisions in the church. The "orinthians diEided oEer different leaders$ and #robably the leaders
who seemed to #ossess the most highly regarded gifts were the ones with the largest followings. Paul writes to the
"orinthians to clarify the relationshi# between s#iritual gifts and true s#irituality. The "orinthian church is highly
gifted$ for Paul tells us they did not lac) any of the gifts C1=!D. 8et these saints are far from s#iritual. Paul informs
them that they are so fleshly he is hindered from teaching them all they need to )now C4=1<4D. .n the course of
cha#ters 13<16$ Paul corrects many misconce#tions regarding s#iritual gifts and their relationshi# to s#irituality.
These words were needed in PaulJs day as well as in our own. *early eEery church$ denomination$ and "hristian
organiKation has its own s#iritual A#ec)ing orderB regarding s#iritual gifts and s#irituality. +ach of us needs to
hear what Paul has to say on this subNect. Let us study then with o#en hearts and minds$ not to confirm what we
already belieEe$ but for correction in those areas where we may be uninformed or disobedient.
A De&inition o& Spiritual i&ts
Let us begin with a #reliminary definition of a s#iritual gift=
- s#iritual gift is a su#ernatural ability soEereignly bestowed u#on eEery "hristian by the :oly
S#irit$ enabling him or her to carry out their diEinely assigned function as a member of "hristJs
body$ the church.
.n short$ a spiritual gift is the supernatural a#ility to arry out the work of Christ through his hurh.
Te@ts 4hi'h Enu1erate the Spiritual i&ts
1 Corinthians
19:=,1:
1 Corinthians
19:9=,3:
Ro1ans
19:3,=
Ephesians
8:11
1 Peter
8:1:,11
word of wisdom a#ostles #ro#hecy a#ostles serEing
word of )nowledge #ro#hets serEice #ro#hets s#ea)ing
faith teachers
teaching
eEangelists
effecting of miracles miracles e%hortation #astorsLteachers
#ro#hecy healings giEing
distinguishing s#irits hel#s leading
)inds of tongues administrations mercy
inter#reting tongues Earious )inds of
tongues
Cinter#retation$ E. 42D
O5er5ie4 o& Spiritual i&ts in the Ne4 Testa1ent
.n Ro1ans 19:3,=$ Paul introduces the subNect of s#iritual gifts immediately after he has called u#on eEery
"hristian to #resent their bodies as a liEing sacrifice$ the reasonable serEice of worshi# of eEery "hristian C13=1<3D.
-t Romans 13$ Paul begins to a##ly the doctrinal truths he has set down in the #receding 11 cha#ters. "piritual
gifts are the divine ena#lement whih empower the Christian to worship ,od through serving *im as a part of the
hurh, the #ody of Christ. The gifts enumerated in Eerses 1<5 are largely the Abread and butterB gifts$ those gifts
necessary for the on<going ministry of the church. Paul e%horts eEery "hristian to e%ercise their s#iritual gift$ to do
what 9od has ePui##ed them to do. :e also indicates the dangers which accom#any each of seEeral gifts.
.n 1 Corinthians 19:=,1:$ Paul seems to focus on the more unusual s#iritual gifts. These gifts #robably
re#resent those gifts most highly Ealued by the "orinthian saints.
.n 1 Corinthians 19:9=,3:$ Paul #roEides us with another list of s#iritual gifts$ not identical with the list giEen
in Eerses 5<12. -#ostles$ #ro#hets$ and teachers seem to em#hasiKe a #articular function or office in the church$
while there are the more unusual gifts of tongues and inter#retation of tongues$ miracles$ and healings named as
well. .n Eerses 5<12$ Paul names gifts which some haEe$ while in Eerses 35<42 Paul stresses that while some may
#ossess a #articular gift$ not eEeryone does$ nor should they be e%#ected to #ossess it. +ach gift listed is a
#ossibility for all and a reality for some.
.n Ephesians 8:11$ Paul again writes about s#iritual gifts. This short list of gifts is giEen in the midst of PaulJs
e%hortation for "hristians to wal) their tal)$ to #ractice their #osition and #ossessions in "hrist C'=1ff.D. .n the
conte%t$ Paul em#hasiKes "hristian unity and its corollary$ humility. The gifts of Aapostles$B Aprophets$B and
Ae5an)elistsB refer to offices or functions which could be for the benefit of the church at large and are not restricted
to a #articular local church. Billy 9raham$ all would li)ely agree$ is an eEangelist. :e liEes far from Dallas$ Te%as$
but his church membershi# is in the &irst Ba#tist "hurch of Dallas. *o one e%#ects his #rimary ministry to be in
this church because his gift has a broader s#here of ministry. The gifts mentioned in +#hesians '=11 are not those
Abread and butterB gifts Cli)e those in Romans 13D$ which enable the church to liEe out the life of "hrist on a daily
basis$ but are those gifted men whose gifts 9od uses to ePui# the saints for the wor) of the ministry.
.n 1 Peter 8:1:,11$ Peter s#ea)s of the gifts in two maNor categories$ those which are spea(in) gifts and those
which are ser5in) gifts. Peter em#hasiKes the need for all who e%ercise their s#iritual gifts to do so by diEine
enablement and not in the #ower of the flesh. Those who s#ea) are to s#ea) as though their words are the
utterances of 9od. Their words should be 9odJs words and not their own. -nd those who serEe should serEe in the
strength which 9od su##lies. .t is Eery easy to serEe in the strength of the flesh and not by the #ower of the S#irit.
.f s#iritual gifts are to #roduce s#iritual fruit$ they must be functioning by means of 9odJs #ower and not our own
strength. S#iritual gifts$ whether s#ea)ing or serEing gifts$ are a stewardshi#. ,e should em#loy these gifts as that
which belongs to 9od$ entrusted to us to be used for :is glory$ and for the adEancement of :is )ingdom. Remember
that PeterJs e#istles are written in the conte%t of suffering #ersecution for the sa)e of "hrist. Peter urges his readers to
liEe out "hristJs life and :is sufferings C1 Peter 3=15<36D$ and this is done$ in #art$ as we e%ercise those s#iritual gifts
:e has giEen us through :is #ower and to :is glory.
These are the only te%ts which actually list certain s#iritual gifts. There are other te%ts Ce.g.$ -cts '=41D which
refer to certain gifts indiEidually. PaulJs words to Timothy are instructiEe to us on this matter of s#iritual gifts. .n 9
Ti1othy$ Paul has at least three lessons for Timothy and for us. First$ in 3 Timothy 1=1$ we learn that s#iritual gifts
must be deEelo#ed and maintained. Since s#iritual gifts are soEereignly giEen$ we are res#onsible to em#loy them
in the most beneficial and efficient way. "eond$ in 3 Timothy 3=3$ we see that s#iritual gifts are to be re#roduced.
Timothy was to commit himself to faithful men who would also be able to teach others. Third$ s#iritual gifts are not
an e%cuse to sideste# our res#onsibilities in areas where we are not gifted. . ta)e this #rinci#le from 3 Timothy '=6$
where Paul instructs Timothy to Ado the 4or( o& an e5an)elist.B Some might argue that Timothy was an
eEangelist. Perha#s so$ but it seems that teaching was his #rimary gift. .f Timothy had been a little slac) in
em#loying his s#iritual gifts C1=1D$ he may haEe been slac) in other areas which were not the area of his gifts and
strengths. *eEertheless$ eEangelism was im#ortant and necessary$ eEen if it was not his gift.
Lessons "*: Spirituality and Spiritual 7ifts8%art " "45
-llow me to digress a moment to deEelo# this thought a little further before concentrating on our te%t. The
command to deEelo# and e%ercise our s#iritual gifts must neEer be used as an e%cuse for failing to obey the
commands of Scri#ture which are giEen to all. Because . do not haEe the gift of giEing$ . am not e%cused from the
commands of Scri#ture to giEe Csee Romans 13=14T 9alatians 1=1$ 12D. Because . do not haEe the gift of
eEangelism$ . am not e%cused from sharing my faith with others Ccf. "olossians '=6<1T 1 Peter 4=1'<16D. Those who
#ossess these gifts not only contribute to the body of "hrist in an e%traordinary measure in the area of their gifts$
they also serEe as mentors to the rest of the body$ hel#ing to encourage and ePui# us to do better in those areas in
which we are lac)ing.
O5erall O2ser5ations Con'ernin) Spiritual i&ts
7ur brief surEey of the *ew Testament teaching on s#iritual gifts thus far allows us to ma)e some obserEations
regarding s#iritual gifts. *o list of the s#iritual gifts includes all the gifts mentioned in the *ew Testament. +ach
list of gifts includes some of the gifts mentioned elsewhere but has its own uniPue elements. There are significant
differences in the way gifts are Eiewed$ eEen by the same writer Ci.e.$ PaulD. .n eEery listing of the s#iritual gifts
where tongues is included$ it is listed last. .f this does not #roEe that tongues are the least im#ortant gift Ca
conclusion a number would embraceD$ it at least sends an im#ortant signal to those who thin) tongues is the most
im#ortant gift. &inally$ it seems the s#iritual gifts listed in the *ew Testament are not a com#lete list but only a
#artial listing.
Co11on Chara'teristi's o& the Spiritual i&ts
.f there may be other s#iritual gifts than those s#ecifically identified in Scri#ture$ how would we )now themI
,hat sets a s#iritual gift a#artI
/01 "piritual gifts are spiritual gifts in that they are given #y the *oly "pirit C1 "orinthians 13D. These abilities
are not natiEe within usT they are transmitted to us. . )now some s#ea) of a close relationshi# between natural
abilities and s#iritual gifts$ but . am unconEinced by their arguments. S#iritual gifts are giEen to us to enable us to
do what we cannot do in and of ourselEes. :ow frePuently we s#ea) of those who could do so much for the Lord if
they were saEed. They seem to thin) the natural abilities of men are sim#ly ba#tiKed into oneJs s#iritual ministry. .
see the human AstrengthsB of s#iritual men li)e Peter and Paul who were set aside C#erha#s eEen crucifiedD so that
they ministered out of their wea)nesses rather than out of their strengths Csee 3 "orinthians 13=1<14D.
/21 "piritual gifts are divine ena#lement for servie to and through the #ody of Christ . S#iritual gifts are not
giEen #rimarily for our own edification but for the edification of the body of "hrist. S#iritual gifts are diEinely
bestowed strengths through which we may minister to the wea)nesses Cand needsD of others.
/41 "piritual gifts are spiritual in that they produe spiritual results. S#iritual gifts may be e%ercised through
rather normal and mundane actiEities$ but they differ from natural abilities in that they #roduce s#iritual fruit.
S#iritual gifts build u# the body of "hrist. - family may be facing a time of crisis or sorrow$ and s#iritual gifts may
be e%ercised in ministering to them in their time of need. Someone may go to their home and cleanT another may
Eisit in the hos#italT another may mow the grass. $ut the differene with ministry inspired and ena#led #y spiritual
gifts is that a spiritual result ours. 9ranted$ the family could call a commercial lawn serEice to tend the yard$ but
the s#iritually<ins#ired ministry of a "hristian mowing the grass may #roduce encouragement for a "hristian
family or may result in eEangelism if someone is unsaEed. S#iritual ministry may loo) much the same as mere
human serEice$ but the result of s#iritual serEice is s#iritual.
/51 - spiritual gift is also a divine ena#lement whih goes #eyond the ena#lement the *oly "pirit gives other
saints not gifted in the same way. Mesus said$ Aapart &ro1 Me7 you 'an do nothin)B CMohn 16=6D. -#art from the
miraculous wor)ing of 9odJs S#irit in us$ we can do nothing. .n this sense$ nothing any "hristian does will haEe a
s#iritual im#act a#art from the S#iritJs enablement. So when any "hristian shares the gos#el$ the only way the
unsaEed #erson will be saEed is by the wor)ing of 9odJs S#irit. +Eery "hristian then has a certain measure of
enablement in eEery area of his or her "hristian duty Ci.e.$ )ee#ing our LordJs commandsD. Those s#iritually gifted
in an area show a greater measure of enablement than those who are ungifted in that area. -nd some seem eEen to
be more gifted than others. .t may well be through the #rayers of a "hristian who does not haEe any #articular gift
in this area that one dying of an illness may be cured. .n the ungifted #ersonJs life and e%#erience$ a healing would
be an unusual eEent. ,e should e%#ect the one who has the gift of healing to see healings more often. .t may be
that this is why we find AhealingsB in the #lural in 1 "orinthians 13=42.
/71 - spiritual gift is the divinely provided ena#lement to arry out a task whih ,od has given us. . sus#ect
that most of us haEe been taught that the first order of #riority is to discoEer our s#iritual giftCsD$ then to deEelo#
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
"4) True Spirituality: A Study of 1 Corinthians
them$ and finally to find a #lace of ministry where these gifts can be #ut to use. .t may be the o##osite in some$ if
not many$ cases. .n the 7ld Testament$ men were diEinely gifted to carry out the tas) 9od had giEen them to
#erform. BeKalel and others whom 9od designated to be craftsmen for the construction of the tabernacle and its
fi%tures were gifted by 9od to carry out this tas) C+%odus 41=1<11D. The !2 elders$ who were to hel# oses Nudge
the #eo#le of 9od$ were giEen a #ortion of his CosesJD s#irit to enable and ePui# them for their ministry C*umbers
11=36D. +lisha was giEen a double #ortion of +liNahJs s#irit C3 ?ings 3=9<16D. Saul was chosen by 9od and
designated as the )ing$ and then he was endowed with the #ower of the :oly S#irit C1 Samuel 9=16G12=14D. The
same could be said of our Lord on whom the S#irit of 9od descended and remained at :is ba#tism$ ePui##ing :im
for :is messianic ministry Car) 1=9<14T Lu)e 4=31<33T '=1$ 1'T Mohn 1=39<4'D.
%hat %as the Pro2le1 in
Corinth Re)ardin) Spiritual i&ts<
,e will be greatly hel#ed in understanding PaulJs teaching on s#iritual gifts if we #ause to reflect on the
"orinthiansJ #roblems in this area. ,e )now the "orinthians are #roud and arrogant C1 "orinthians 1=15<41T '=!<
14$ 15<31T 6=3T 5=1T 3 "orinthians 12D. &rom what Paul has to say in cha#ters 13<1' Csee 13=31D$ we can be Puite
certain some of the "orinthiansJ #ride lay in the #ossession of certain gifts or the following of some with those
esteemed gifts. ,e do )now the "orinthians #riKe certain gifts and disdain others. This resulted in many see)ing to
obtain gifts 9od had not giEen them and those #ossessing certain AlowlyB gifts feeling they had no contribution to
ma)e at all. Those #ossessing the Eisible$ Eerbal gifts seem intent u#on showing these gifts off in the church
meeting Csee 1'=31ff.D. Those with the AbestB gifts feel inde#endently self<sufficient and do not sense their
de#endence on less Eisible members of the body C13=31D. Paul has some well<chosen words for these carnal
"orinthians about the relationshi# between s#irituality and s#iritual gifts$ words which )noc) the #ro#s out from
under their #ride and self<sufficiency.
.n cha#ter 13$ Paul stresses the nature of s#iritual gifts and the necessity of each and eEery gift for the #ro#er
functioning of the church$ the body of "hrist. DiEersity of gifts must not become the cause of disunity but must
#romote the unity and interde#endence of "hristians. Paul shows that the "orinthiansJ assessment of the gifts is
incorrect and that a wide diEersity of s#iritual gifts is 9odJs #lan and #ur#ose. Those who #romote certain gifts
aboEe others fail to understand that all are not meant to #ossess any one of the gifts.
.n cha#ter 14$ Paul moEes from the gifts themselEes to our attitude as we e%ercise them. "ha#ter 14 is all
about loEe. ,ithout loEe$ eEen the greatest gifts are of diminished Ealue. LoEe is most lac)ing in "orinth and
causes the great wealth of giftedness in the church to be nullified or at least greatly hindered. The "orinthians
Ealued the gifts more than loEe$ but Paul shows that while the gifts Call of themOD are tem#orary$ loEe is #ermanent.
.n cha#ter 1'$ Paul focuses on two gifts in #articular= tongues and #ro#hecy. :ere he introduces a guiding
#rinci#le for the e%ercise of any and all giftsFthe #rinci#le of edification. 9ifts e%ercised in loEe are those gifts
e%ercised with a Eiew to edifying or building u# others. Tongues which are not inter#reted are not edifying$ for no
one )nows what was said. Pro#hecy$ on the other hand$ does not rePuire an inter#reter$ and thus it is the more
#rofitable gift$ unless tongues are inter#reted. The #rinci#le of edification Paul sets out in the earlier Eerses of
cha#ter 1' should be a##lied in the conte%t of the church meeting C1'=31<'2D. .n these closing Eerses of cha#ter 1'$
Paul lays down s#ecific guidelines for #ublic #artici#ation in the church meeting to be sure that the edification of
others is achieEed.
"ha#ter 16 is not unrelated to PaulJs teaching in cha#ters 13<1' Cor earlier$ for that matterD. .n cha#ter 16$
Paul sets out to correct some false teaching regarding the resurrection of the dead. S#irituality is closely related to
the "hristianJs Eiew of the future. any of the errors in the church$ then and now$ are related to a misconce#tion
regarding the relationshi# of AthenB to Anow.B The false #ro#hets deny that there will be a Athen$B urging their
followers to indulge themselEes in fleshly lusts AnowB Csee 3 PeterD. 7ther sincere but erring brethren belieEe the
blessings of AthenB are for us Anow.B They minimiKe or deny that we liEe in a fallen world where sin will not be
com#letely oEercome until the coming of Mesus "hrist$ and who refuse to acce#t that the world in which we liEe is
characteriKed by Asu&&erin) and )roanin)$B until the coming of that which is #erfect Csee Romans 5=15<36T 1
"orinthians 14=9<14D.
"4)
Lessons "*: Spirituality and Spiritual 7ifts8%art " "4*
Fnity in Di5ersity
*19:8,?.
' *ow there are Earieties of gifts$ but the same S#irit. 6 -nd there are Earieties of ministries$ and
the same Lord. 1 -nd there are Earieties of effects$ but the same 9od who wor)s all things in all
persons.
The "orinthian church has been short<changed$ buying into the error that really significant ministry occurs on
a Eery limited band width. The im#ortant ministries are a##arently those carried on by a Eery few of the elite
leaders whose gifts eEeryone else coEets. Less than a handful of gifts$ and the same number of ministries$ are
considered significant by the "orinthian "hristians. .f any "orinthian "hristian wants to #lay an im#ortant role in
the ministry of that church$ he or she will haEe to imitate the gifts and ministries of a Eery small grou#. The end
result is a large grou# of #eo#le discontent with their gifts and ministries$ who see) to emulate or imitate the gifts
and ministries of those most highly regarded in the church Cand . donJt mean Paul or other true a#ostlesD.
;erses '<1 are meant to )noc) the #ro#s out from under those with an elitist Eiew of s#irituality and ministry.
Paul contends that the gifts of 9od which ePui# men and women for ministry are many<s#lendored things. There
are diEersities of gifts CEerse 'D$ diEersities of ministries CEerse 6D$ and diEersities of effects CEerse 1D. Let us #ause
to reflect on each of these focal #oints of diEersity.
There are$ Paul writes$ A5arieties o& )i&ts.B . haEe always understood this e%#ression to mean that there are
different gifts$ and so there are. But . now understand these gifts to be not only many in number but also numerous
in )ind. "onsider this illustration of what Paul means. ,e )now that in the days of oses$ 9od AgiftedB BeKalel as
a master craftsman so that he could oEersee the tas) of fashioning the furnishings and ePui#ment for the tabernacle
Csee +%odus 41=1<6D. This man was a master craftsman with s)ills that sur#assed any other liEing craftsman.
-nother gift in the 7ld Testament would be #ro#hecy Csee *umbers 11=36D. ?ings li)e Saul were giEen gifts of the
S#irit to ePui# them for their ministry C1 Samuel 12=12<14D. .n the *ew Testament lists of gifts$ we find some gifts
are lin)ed with official functions li)e a#ostles$ #ro#hets$ and eEangelists Csee +#hesians '=11D. Some gifts are
s#ectacular and are not necessarily on<going gifts or ministries Ca#ostles$ #ro#hets$ miraclesD.
1
7ther gifts$ li)e the
gift of hel#s$ may seem more mundane but are Eery much needed.
. am suggesting then that a Eery wide range of gifts is #ossible$ and not all of these gifts may be included in
the lists #roEided in the *ew Testament. . further suggest that "hristians may #ossess more than one s#iritual gift
and that our gifts may in fact be a blend of gifts. This means there can be an almost infinite manifestation of AgiftsB
in the church. ,e can surely agree that sugar is distinct from salt or from flour. So these ingredients$ li)e s#iritual
gifts$ are Puite distinct= flour$ sugar$ cinnamon$ eggs$ mil)$ Eanilla$ shortening$ salt$ ba)ing soda. But if you get out
the coo) boo)$ you will find that in different #ro#ortions$ these ingredients will #roduce a Eery wide range of
delightful eating. So it is with s#iritual gifts. "hristians$ . belieEe$ are bestowed with a uniPue blending of gifts
which #erfectly ePui#s them to serEe in the body of "hrist where 9od has #laced them.
&inally$ . am inclined to understand that some s#iritual gifts may be eEident at one #eriod of our life but not
necessarily another. 7ne may not a##ear to #ossess a certain gift at the #resent time$ but may suddenly manifest
that gift at a later time when that ability is rePuired. 7ur Lord trusted in :is &ather from the beginning$ but :e was
not em#owered by the S#irit until the time had come for :is ministry to commence Csee Lu)e 4=31<33T '=1<31D.
Paul was called as an a#ostle in eternity #ast$ but he did not begin to function as an a#ostle until a number of years
after his salEation. *ot until the :oly S#irit set Barnabas and Saul a#art for their a#ostolic ministry C-cts 14=1ff.D
did Paul begin to function as an a#ostle. The S#irit came u#on :im in a uniPue$ une%#ected way$ and from that
time on$ Paul was designated as the leader Csee -cts 14=1<14D. ,as Paul gifted by 9od to be an a#ostle at the time
of his conEersion Cit seems he could haEe beenDI But his gift was not eEident until the time came for him to
function as an a#ostle years later.
There are more than a few gifts and$ when giEen to us in a wide Eariety of blends$ no two "hristians loo) or
function ali)e. There is great diEersity among "hristians regarding their s#iritual gifts. But$ in s#ite of this broad
1
. am not here arguing for a cessationist #oint of EiewFthe #osition which holds that certain gifts cannot
e%ist today. Those who try to defend this #osition may find themselEes disregarding s#ecific commands$ such as
those recorded in 1 "orinthians 1'=49 and 1 Thessalonians 6=19<32. . am arguing that some gifts are necessary for
the on<going wor) of the ministry while others may not be. . am inclined to the Eiew#oint that those gifts which
are Eital on a day<to<day basis are those which can be lin)ed to a general command to the church$ regarding that
function. &or e%am#le$ we are not all commanded to s#ea) in tongues or to #erform miracles or healings$ but we
are all commanded to encourage Ce%hortationD$ to teach$ to giEe to those in need$ and so on.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
"4+ True Spirituality: A Study of 1 Corinthians
diEersity$ there is one S#irit who em#owers all$ and :e is the basis for the unity which we all should e%#ect and
e%#erience in this great diEersity of giftedness.
*ot only is there a broad s#ectrum of gifts and giftedness$ there is also a Eery broad s#ectrum of the ministries
in which these gifts are de#loyed. -ll too often the gifts are stereoty#ed$ usually in terms of a characteriKation
which fits a well<)nown eEangelical #ersonality Cand not necessarily because this indiEidual wants it that wayD.
,hen we thin) of the gift of eEangelism$ we thin) of Billy 9raham or Luis Palau. ,hen we thin) of the gift of
teaching for instance$ we thin) of "huc) Swindoll or Mohn ac-rthur. ,hen we thin) of mercy$ we may thin) of
other Theresa. ,hen we thin) of faith$ we thin) of men li)e 9eorge ueller Calthough he denied thisD. These
indiEiduals may indeed #ossess these gifts$ but there are an infinite Eariety of ways in which a #articular gift may
be em#loyed. The spiritual gift is the ,od@given a#ility= the ministry is the sphere in whih our divine ena#lement
is e.erised. +Eangelism need not occur in a large stadium and need not be #racticed by a one<time e%#osure. .t
may occur in a liEing room$ around a coffee table$ and oEer a sustained #eriod of time. Teaching may be done
formally or informally. .t does not always ha##en in a classroom or from behind a lectern. *ot only is there a wide
diEersity of s#iritual gifts$ there is also an eEen broader range of ministries through which these gifts are e%ercised.
But in the midst of this diEersity$ it is the same Lord who orchestrates our liEes so that each of us ends u#
e%ercising our gifts in the conte%t which :e has #ur#osed and #roEided.
. thin) it is safe to say that our ministries may change oEer a #eriod of time. "ertainly this was true for the
a#ostle Paul who ministered effectiEely for years before functioning as an a#ostle. *ot until after his first
missionary Nourney did Paul begin to e%ercise his gifts through writing e#istles$ for e%am#le. Mose#h a##ears to
haEe been giEen the gift of administration. .t begins to emerge when he is still a youth of 1!$ wor)ing for his father
bac) home$ and far sur#assing his brothers in s)ill. :is administratiEe s)ills emerge in the household of Poti#har
and in the #rison and finally in the serEice of Pharaoh. *ot only does my ministry differ from that of others who
haEe similar gifts$ but my ministry ten years from now may be Eery different from what it is at this moment.
&inally$ there are Earieties of effects CEerse 1D. . haEe always understood the meaning of these words in terms of
success in the #ast. Some teachers draw larger crowds and seem to be more effectiEe at communicating the truth
than others. Some eEangelists see thousands saEed in one e%#osureT others but a handful. There are different leEels
of effectiEeness or success$ and these leEels haEe nothing to do with our natural s)ills or abilities. They are the
result of 9odJs soEereign will$ who determines how successful we will be. -nd this AsuccessB has little or nothing
to do with our s#irituality. Monah was one of the most AsuccessfulB #ro#hets who eEer liEedT .saiah was one of the
least successful. But . thin) we must agree that Monah was not As#iritual$B and .saiah was.
. now understand Ae&&e'tsB more broadly. AE&&e'tsB not only refers to the success of a #articular #erson and
ministry but to the nature of the result. &ollow me carefully here$ for this is a Eery im#ortant distinction. ,e thin)
far too sim#listically here. ,e su##ose the gift of teaching ta)es #lace in a ministry where there is a class$ a
classroom$ and a #odium. The AeffectB of this gifted teacherJs ministry is learning$ we su##ose. . no longer belieEe
it is Puite that sim#le. The goal of instruction is not Nust learning$ but obedience Csee atthew 35=15<32D. .n
addition$ Paul lin)s teaching or instruction with loEe Csee 1 Timothy 1=6T Phili##ians 1=9<11D. +Eangelism is not
some s#ecial way of #resenting the gos#el as much as it is the #roclamation of the truth of the gos#el. -s . loo) at
the ministry of our Lord$ . see :im teaching$ not AeEangeliKing.B Paul tells the +#hesian saints they did not
AlearnB "hrist in a fleshly way C+#hesians '=1!<32D. .n the ministries in which . haEe been inEolEed$ many of
those saEed haEe been saEed through a teaching ministry.
. well remember an incident years ago at BelieEers "ha#el where my friend$ Bill cRae$ had been teaching
systematically through the Boo) of Romans. -fter Bill finished his lesson$ a lady turned to the young man sitting
ne%t to her and initiated a conEersation. +Eentually she as)ed$ A:ow long haEe you been a "hristianIB The young
man loo)ed down at his watch and res#onded$ A,ell$ about 12 minutes.B
.n 1 "orinthians 1'$ we read these words= A&or you can all #ro#hesy one by one$ so that all may learn and all
may be e%hortedB C1 "orinthians 1'=41D. The gift and ministry of #ro#hecy #roduces AlearningB and Ae%hortation.B
. would haEe e%#ected the gift of teaching to #roduce Alearning$B and the gift of e%hortation to #roduce
Ae%hortation.B The function of a #articular gift may #roduce a result and effect which we would e%#ect to be the
result of another gift. The gift of hel#s may result in eEangelism or at least significantly contribute to it. ,e haEe a
man in our church who carries a gas can in his car so that he can sto# to hel# stranded motorists and$ ho#efully$
share his testimony with them. The gift of giEing and hel#s may #roduce the effect of encouragement. The gift of
eEangelism may AteachB those of us less gifted in eEangelism to eEangeliKe better. The :oly S#irit giEes each and
eEery "hristian s#iritual enablement. This s#iritual gifting may be e%#ressed in a East number of ministries. -nd
the end result of our gifts and ministries may be Puite different than we e%#ect. Did anyone say 9od was
"4+
Lessons "*: Spirituality and Spiritual 7ifts8%art " "4
#redictableI They haEe neEer read much of the Bible. ,ho would use a Monah to saEe *ineEehI ,ho would want to
saEe the *ineEitesI ,ho would choose a Saul to become a PaulI
Do the "orinthian saints su##ose that there are a select few s#iritual gifts em#loyed in Eery #redictable
ministries with cut and dried resultsI They are wrongO S#iritual gifts ma)e eEery "hristian li)e a snowfla)eFno
two are ali)e. +Eery single "hristian is uniPue by Eirtue of his or her blending of gifts$ diEinely directed ministries$
and su#ernatural effects. :ow then can these saints stereoty#e the As#iritual "hristian$B so that one or two gifts are
considered significant and only a handful of ministriesI ,e hear the e%#ression$ A8ou canJt com#are a##les and
oranges.B 8ou cannot com#are them because they are not ali)e. -nd you cannot com#are "hristians Cto determine
who is most s#iritualD because no two are ali)e. But in the face of all these distinctions$ there is a fundamental
unity$ because behind gifts$ ministries$ and effects$ there is 7ne 9od manifested in three #ersons= &ather$ Son$ and
S#irit. 7ur unity comes from the Eery nature of 9od. So too does our diEersity.
%hat the Corinthians Needed to Kno4 A2out Spiritual i&ts
*19:;,11.
! But to each one is giEen the manifestation of the S#irit for the common good. 5 &or to one is
giEen the word of wisdom through the S#irit$ and to another the word of )nowledge according to
the same S#iritT 9 to another faith by the same S#irit$ and to another gifts of healing by the one
S#irit$ 12 and to another the effecting of miracles$ and to another #ro#hecy$ and to another the
distinguishing of s#irits$ to another various )inds of tongues$ and to another the inter#retation of
tongues. 11 But one and the same S#irit wor)s all these things$ distributing to each one
indiEidually Nust as :e wills.
Paul began his instruction concerning s#iritual gifts by indicating these saints are ignorant of a number of
truths which they need to )now and which these Eerses are to su##ly. Before considering what Paul wishes to say$
let us also note what Paul does not say. Paul is not endeaEoring here to conEince the "orinthian saints that there is
no gift of tongues$ or gift of inter#retation of tongues$ or faith. Paul is not trying to distinguish between so<called
Atem#oraryB and A#ermanentB s#iritual gifts$ because all of the gifts are eEident in the "orinthian church in that
day Csee 1 "orinthians 1=!D. . )now debate rages here and now between charismatics and non<charismatics. But we
must not let this debate dictate the inter#retation of this te%t. This te%t is not about tem#orary and #ermanent giftsT
it is about misconce#tions regarding all gifts. "essationism was not an issue at "orinth in PaulJs day.
Paul has already set down some Eery im#ortant #rinci#les regarding s#iritual gifts. *ow he sets down
additional #rinci#les which we shall enumerate=
/01 "piritual gifts are divinely #estowed upon every Christian. *o one is AungiftedB in the church of Mesus
"hrist$ for each "hristian has been indiEidually giEen certain gifts CAea'h one$B 13=!T Aindi5idually$B 13=11D. The
wor) of the body of "hrist is a su#ernatural wor)$ and eEery belieEer has a #lace in the body and the s#iritual
enablement to #erform their ministry.
/21 "piritual gifts are for the >common goo'? /verse :1. S#iritual gifts are diEine em#owerment for serEice to
and through the body of "hrist. They are not #rimarily for the benefit of the one gifted by 9od. .t is not our glory
but :is which we see). ,e do not striEe for our edification and building u# through the e%ercise of s#iritual gifts$
but for the building u# of the whole body of "hrist C13=!T +#hesians '=11<11D. Those who see) certain gifts for the
benefit they gain haEe already fallen short of the mar). Self<edification may be a fringe benefit$ but it is not the
maNor focus.
/41 "piritual gifts are a manifestation of the "pirit /verse :1. By direct statement or inference$ Paul is clear that
eEery s#iritual gift #ossessed by the "orinthians is one giEen Athrou)h the Spirit.B .t is the S#irit of 9od who liEes
out the life of "hrist in and through us. S#iritual gifts are not an eEidence of our s#irituality but an eEidence of the
S#iritJs #resence in our liEes.
/51 "piritual gifts are a manifestation of divine grae. .n Eerse 1$ the e%#ression Aspiritual giftsB is a
translation of the original term meaning Aspiritual.B ,hether this means As#iritual thingsB or As#iritual #eo#leB is
a matter of discussion$ but the term AspiritualB is translated Aspiritual giftsB in the *-SB. ,hen Paul gets to
Eerse '$ howeEer$ he leaEes the term AspiritualsB behind and em#loys the 9ree) term whose root is Charis$ the
word for Agrace.B S#iritual gifts are s#iritual Agraces.B They are not an indication of our merit or worth$ but a
manifestation of 9odJs soEereignly bestowed grace. There is neEer any basis for boasting in those things which are
by grace$ other than in the 9od ,ho graciously gaEe them Csee 1=42<41T '=!D.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
"5# True Spirituality: A Study of 1 Corinthians
/71 In verses ;@0H, &aul seems to list those gifts in whih the Corinthians are most likely to take pride. The
fleshly "orinthians are into wisdom and #ower. The gifts Paul sets down in Eerses 5<12 almost certainly reflect
those manifestations of the S#irit in which the "orinthians ta)e #ride. Paul does not see) to #recisely define each
of these Agifts.B Some gifts are not mentioned elsewhere$ and we could only conNecture as to where some of them
may be illustrated or e%em#lified. .f Paul did not find it necessary to #recisely define each gift$ . do not feel guilty
for not doing so either. But there are many who would haEe us belieEe they )now what each of the gifts named are.
.n #articular are those two gifts$ the A4ord o& 4isdo1B and the A4ord o& (no4led)eB in Eerse 5. . fran)ly do not
haEe a handle on these two gifts Cand some othersD. But . would #oint out that wisdom and )nowledge are Eery
im#ortant to the "orinthians. Perha#s Paul is sim#ly reminding the "orinthians that whateEer words of A4isdo1B
or A(no4led)eB they may seem to #ossess$ they are the eEidence of 9odJs gracious gifts soEereignly bestowed u#on
some of the saints.
/91 &aul does not attri#ute the possession of any of these gifts to the reipient, #ut to the sovereign will and
purpose of ,od the "pirit. These gifts are not described as the Agift of 9odB which results from agoniKing hours of
see)ing on the #art of the one thus gifted. *o$ these gifts are soEereign graces bestowed u#on the belieEer A/ust as
!e 4illsB CEerse 11D.
Con'lusion
,hile Paul will haEe more to say on the subNect of s#iritual gifts$ let us reflect on what he has said thus far.
First$ s#iritual gifts must not be used as a benchmar) of s#irituality. S#iritual gifts do not reflect on the
s#irituality of the one who is gifted but on the 7ne who has giEen the gifts. "piritual gifts are graes sovereignly
#estowed not on the #asis of merit, #ut on the #asis of sovereign grae. Samson was chosen as one of .sraelJs
Nudges$ and he was a man of great #ower. But he was not a man of s#iritual maturity. :e was a man dominated by
the flesh. .f the "orinthians measure s#iritual status Cs#iritualityD by the gifts bestowed$ they are wrong.
"eond$ for the same reason$ s#iritual gifts are not the basis for #ride. ,e cannot boast in that which we haEe
not earned. 9ifts are given. ,e cannot boast in what we haEe receiEed C1 "orinthians '=!D. .f we must boast$ let us
boast in the Lord$ ,ho has chosen the wea) and foolish things of this world to confound the wise and #owerful
Csee 1 "orinthians 1=31<41D.
Third$ s#iritual gifts are the basis for unity and are not intended to be the cause of diEision. :ow sad that in
PaulJs day$ as in our own$ s#iritual gifts are a diEisiEe issue. The unity of the 9odhead Cthe TrinityD in the midst of
diEersity is a #attern for the body of "hrist. S#iritual gifts are giEen to the church so we would haEe to de#end u#on
one another. Let us see) to #reserEe the Aunity o& the SpiritB C+#hesians '=4D in using our gifts$ and be careful not
to destroy or diEide that unity.
Fourth$ s#iritual gifts should be Eiewed more broadly$ for there is an infinite Eariety of gifting eEident in the
body of "hrist. Some may #ossess the same gifts but not in the same measure and not with the same mi%ture of
other gifts. .n addition to the wide range of gifts manifested in the church$ each "hristian has a uniPue ministry
and fruit a##ointed for their ministry Ccom#are Mohn 16=11D.
Fifth$ we must reEise our thin)ing concerning s#iritual gifts. ost often the subNect of s#iritual gifts is taught
in this way= ,e all haEe a s#iritual gift or gifts. ,e are to study the Scri#tures to find out what the list of o#tions
are and how each gift is defined and recogniKed. Then we must determine what our gifts are and deEelo# them.
&inally$ we are to find a ministry where our gifts can be #ut to use.
,hile there is some truth in this Eiew of gifts$ it does not seem to sPuare entirely with what Paul teaches about
s#iritual gifts. .f all of the s#iritual gifts are not listed in the *ew Testament$ there must be other gifts as well. -ll
of the gifts are not neatly defined Ce.g.$ the A4ord o& 4isdo1B and the A4ord o& (no4led)eB in our te%tD. &urther$
the form these gifts ta)e CministryD and the fruit Cresults$ effectsD are not the same for those who haEe the same
giftCsD.
. suggest we reEerse some of our thin)ing and reNect much of the remainder. 9od has giEen us a number of
clear commands such as those outlined by Paul in Romans 13=9<31. Let us begin by focusing on these commands$
and obey them in whateEer circumstances 9od brings our way. .n the #rocess of obeying :is commands$ we will
discoEer that 9od has giEen us a ministry$ a #lace of serEice. Bather than waiting to know our gifts and then
seeking to serve ,od and *is hurh, let us do the things ,od has ommanded, trusting *im to empower us and
produe supernatural results through *is "pirit. ,e should giEe #riority to those as#ects of ministry which 9od
has giEen us in which the #ower of :is S#irit is eEident. This does not always mean AsuccessB as the world defines
success. .t is where s#iritual fruit has been #roduced$ where the gos#el has been #roclaimed$ and where 9od has
"5#
Lessons "*: Spirituality and Spiritual 7ifts8%art " "51
been glorified. Let us not agoniKe oEer the name or the label of the gift$ but let us striEe to deEelo# the gifts 9od
has giEen us C3 Timothy 1=1D$ and em#loy them as good stewards of the grace of 9od C1 Peter '=12<11D. Let us
neEer ta)e credit for what 9od has accom#lished or ta)e #ride in 9odJs wor) in us or measure s#irituality by oneJs
gifts.
Let us be confident that if we are a "hristian$ 9od has an im#ortant #lace of serEice for us$ and :e will
#roEide us with all the means necessary to fulfill our calling. S#iritual gifts assure us that the body of "hrist needs
us and will suffer without us. S#iritual gifts enable us to do what 9od rePuires of us.
.f you haEe neEer receiEed Mesus "hrist as your SaEior$ as 9odJs #roEision for the forgiEeness of your sins and
for the righteousness rePuired to enter into :is )ingdom$ . urge you to receiEe the gift of salEation 9od offers to
you only in the #erson and wor) of Mesus "hrist.
! There came a woman of Samaria to draw water. Mesus said to her$ A9iEe e a drin).B 5 &or :is
disci#les had gone away into the city to buy food. 9 The Samaritan woman therefore said to :im$
A:ow is it that 8ou$ being a Mew$ as) me for a drin) since . am a Samaritan womanIB C&or Mews
haEe no dealings with Samaritans.D 12 Mesus answered and said to her$ A.f you )new the gift of
9od$ and who it is who says to you$ V9iEe e a drin)$J you would haEe as)ed :im$ and :e would
haEe giEen you liEing waterB CMohn '=!<12D.
31 But now a#art from the Law the righteousness of 9od has been manifested$ being witnessed
by the Law and the Pro#hets$ 33 eEen the righteousness of 9od through faith in Mesus "hrist for
all those who belieEeT for there is no distinctionT 34 for all haEe sinned and fall short of the glory
of 9od$ 3' being Nustified as a gift by :is grace through the redem#tion which is in "hrist MesusT
36 whom 9od dis#layed #ublicly as a #ro#itiation in :is blood through faith. This was to
demonstrate :is righteousness$ because in the forbearance of 9od :e #assed oEer the sins
#reEiously committedT 31 for the demonstration$ I say, of :is righteousness at the #resent time$
that :e might be Nust and the Nustifier of the one who has faith in Mesus. 3! ,here then is
boastingI .t is e%cluded. By what )ind of lawI 7f wor)sI *o$ but by a law of faith. 35 &or we
maintain that a man is Nustified by faith a#art from wor)s of the Law CRomans 4=31<35D.
13 Therefore$ Nust as through one man sin entered into the world$ and death through sin$ and so
death s#read to all men$ because all sinned 14 for until the Law sin was in the worldT but sin is
not im#uted when there is no law. 1' *eEertheless death reigned from -dam until oses$ eEen
oEer those who had not sinned in the li)eness of the offense of -dam$ who is a ty#e of :im who
was to come. 16 But the free gift is not li)e the transgression. &or if by the transgression of the
one the many died$ much more did the grace of 9od and the gift by the grace of the one an$
Mesus "hrist$ abound to the many. 11 -nd the gift is not li)e that whih ame through the one
who sinnedT for on the one hand the Nudgment arose from one transgression resulting in
condemnation$ but on the other hand the free gift arose from many transgressions resulting in
Nustification. 1! &or if by the transgression of the one$ death reigned through the one$ much more
those who receiEe the abundance of grace and of the gift of righteousness will reign in life
through the 7ne$ Mesus "hrist. 15 So then as through one transgression there resulted
condemnation to all men$ eEen so through one act of righteousness there resulted Nustification of
life to all men. 19 &or as through the one manJs disobedience the many were made sinners$ eEen
so through the obedience of the 7ne the many will be made righteous. 32 -nd the Law came in
that the transgression might increaseT but where sin increased$ grace abounded all the more$ 31
that$ as sin reigned in death$ eEen so grace might reign through righteousness to eternal life
through Mesus "hrist our Lord CRomans 6=13<31D.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
#esson 9=:
Spirituality and Spiritual i&tsBPart 3
*1 Cor+ 19:19,31.
Bo'y 7anguage
13 &or eEen as the body is one and yet has many members$ and all the members of the body$
though they are many$ are one body$ so also is "hrist. 14 &or by one S#irit we were all ba#tiKed
into one body$ whether Mews or 9ree)s$ whether slaEes or free$ and we were all made to drin) of
one S#irit. 18 "or the 2ody is not one 1e12er7 2ut 1any+ 16 .f the foot should say$ ABecause .
am not a hand$ . am not a part of the body$B it is not for this reason any the less a part of the
body. 11 -nd if the ear should say$ ABecause . am not an eye$ . am not a part of the body$B it is
not for this reason any the less a part of the body. 1! .f the whole body were an eye$ where would
the hearing beI .f the whole were hearing$ where would the sense of smell beI 1= $ut no4 od
has pla'ed the 1e12ers7 ea'h one o& the17 in the 2ody7 /ust as !e desired+ 19 -nd if they
were all one member$ where would the body beI 9: $ut no4 there are 1any 1e12ers7 2ut one
2ody+ 31 -nd the eye cannot say to the hand$ A. haEe no need of youBT or again the head to the
feet$ A. haEe no need of you.B 33 7n the contrary$ it is much truer that the members of the body
which seem to be wea)er are necessaryT 34 and those mem#ers of the body$ which we deem less
honorable$ on these we bestow more abundant honor$ and our unseemly mem#ers ome to haEe
more abundant seemliness$ 3' whereas our seemly mem#ers haEe no need of it. But 9od has so
com#osed the body$ giEing more abundant honor to that mem#er which lac)ed$ 36 that there
should be no diEision in the body$ but that the members should haEe the same care for one
another. 31 -nd if one member suffers$ all the members suffer with itT if one member is honored$
all the members reNoice with it. 9; No4 you are Christ0s 2ody7 and indi5idually 1e12ers o& it+
35 -nd 9od has a##ointed in the church$ first a#ostles$ second #ro#hets$ third teachers$ then
miracles$ then gifts of healings$ hel#s$ administrations$ various )inds of tongues. 39 -ll are not
a#ostles$ are theyI -ll are not #ro#hets$ are theyI -ll are not teachers$ are theyI -ll are not
workers of miracles$ are theyI 42 -ll do not haEe gifts of healings$ do theyI -ll do not s#ea) with
tongues$ do theyI -ll do not inter#ret$ do theyI 41 But earnestly desire the greater gifts. -nd .
show you a still more e%cellent way.
Introdu'tion
*ot Eery long ago a man was cutting down a tree when$ instead of falling the way he e%#ected$ the tree ended
u# on his leg$ #inning him to the ground. RealiKing that hel# could not arriEe in time$ he )new he must free
himself. -fter much effort to moEe the tree$ he reached for the chain saw$ started it$ and #roceeded to cut off his leg
with the saw.
1
y mother is an am#utee$ haEing lost her leg in a hit<and<run car accident years ago. . can assure you she did
not willingly giEe u# her limb. 7nly in the most dire circumstances does one ma)e the choice to remoEe a limb or
some other member of the body. The "orinthian "hristians seem not to haEe seen it this way. .n a s#iritual sense$
they are a AlegB cutting off the remainder of the body. They effectiEely cut off eEery member of the body e%ce#t
those who had a certain )ind of gift and ministry. The "orinthians do not esteem all of the s#iritual gifts$ but seem
to fi% u#on only one or a Eery few gifts and disdain the rest. -s a result$ those who do not #ossess the #riKe giftCsD
conclude they haEe nothing at all to contribute to the church body. 7thers who do #ossess the highly regarded
giftCsD feel smugly inde#endent of the rest of the body. Paul has much to say to both in Eerses 13<41 of cha#ter 13$
li)ening the church$ the body of "hrist$ to the #hysical body and showing us that eEery single gift$ eEery single
saint$ is indeed Eitally im#ortant to the body.
O5er5ie4 o& Perses 19,31
The entire section of cha#ter 13=13<41 might be summed u# by the title$ ABody LanguageB or$ APrinci#les of
Body Life.B The term AbodyB is introduced in Eerse 13 and then re#eatedly em#loyed by Paul some 1! times
throughout the remainder of the cha#ter. .n Eerse 13$ Paul indicates that the church is "hristJs body and that this
1
- friend told me he had read this story too$ and that the man actually cut off his leg with his #oc)et
)nifeO
imagery is instructiEe as to the nature and function of the church. .n Eerse 14$ Paul reminds his readers that
indiEidual members are Aba#tiKedB into this one body$ the body of "hrist$ the church. 7ur membershi# in "hristJs
body begins at the time we are saEed$ and it is the wor) of the :oly S#irit$ who ba#tiKes us into the church by
identifying us with "hrist in :is death$ burial$ and resurrection Csee also Romans 1=1<11D.
7n seEeral occasions in the Boo) of -cts Ccha#ters 3$ 5$ 12<11$ 19D$ the ba#tism of the :oly S#irit is dramatic
and Eisible. ,hat Paul em#hasiKes about this AS#irit ba#tismB is the unity which 9od brings from such great
diEersity among those united with the church$ the body of "hrist. -s he describes much more fully in +#hesians 3$
Paul indicates that the ba#tism of the :oly S#irit unites Mews and 9ree)s$ slaEes and free. The Aone S#iritB of
which belieEers #arta)e unites them. This is the Aunity of the S#iritB to which Paul refers in +#hesians '=4.
-fter re#eating that the Abody is not one member$ but manyB in Eerse 1'$ Paul goes on to illustrate how this
truth can be denied in Eerses 16<1!. Those who Eiew a #articular gift as the touchstone of s#irituality might
wrongly conclude that because they do not #ossess this gift$ they li)ewise haEe nothing to contribute to the church
body. .n body #arts terminology$ the foot says$ A.f . canJt be a hand$ .Jll not consider myself a #art of the body at all
F. haEe nothing to contribute.B The ear feels similarly about not being an eye. .n Eerse 1!$ Paul #resses his readers
to consider how ludicrous the body of "hrist would be if "hristians could haEe their way. .n #hysical terms$ can
you imagine the whole church being an eyeI .t might see Eery well$ but it would haEe great difficulty smelling
anything without a nose. The body needs many different members with many different functions$ because the body
has a great many needs.
The members of "hristJs body each haEe a s#ecific #lace and function in the body of "hrist$ and the 7ne in
charge of 9odJs A#lacement serEiceB is the :oly S#irit. +ach and eEery member of the body of "hrist has been
ordained
3
to serEe in a #articular way by the :oly S#irit. 7ur #lacement in the body of "hrist is not a matter of
chance nor a matter of our choiceT it is by 9odJs soEereign will CEerse 15D. .f the "orinthians haEe their way and
eEeryone #ossesses the same gift$ where would the body be CEerse 19DI
9etting bac) to reality$ Paul reiterates again that while there are many different members with different gifts
and ministries in the church$ there is nonetheless but one body. The members are many$ but the body is one CEerse
32D. .n Eerses 16 and 11$ Paul deals with those who seem to suffer from a s#iritual inferiority com#le%. .f they
cannot be what others thin) they should be$ and what they themselEes des#erately wish to be$ then they will not
consider themselEes a #art in the first #lace. They will #ic) u# their marbles$ so to s#ea)$ and leaEe. But what of
those who do #ossess the s#iritual gifts which are thought to be most s#iritual and most significantI Some who
a##ear to #ossess the most coEeted giftCsD may begin to disdain those with different gifts. They should not thin)
their gift is to their credit$ or that their gift frees them from the interde#endence which 9od designed for :is
church described by Paul in A2odyB imagery CEerse 31D. "ontrary to a #o#ular misconce#tion at "orinth$ it is much
truer to say that the so<called A4ea(er 1e12ersB of the body are indeed Puite necessary CEerse 33D.
&rom the way we treat our own bodies$ we can see that seemingly inferior #arts of our body are not written off
as non<e%istent. Rather$ those #arts of our own bodies we deem less honorable are those for which we com#ensate.
,e giEe A1ore a2undant honorB to these a##arently AlesserB members CEerse 34D. -nd so some #eo#le #aint their
toe nails or manicure their nails. Ladies #ut li#stic) on their li#s Cthey may thin) they are too #lain otherwiseD$ they
lengthen their eyelashes$ they #ut ma)e<u# on their faces. The most im#ortant members of our bodies do not need
such com#ensation because we )now they are Eital CEerse 3'aD. 9od has designed the A2odyB Cthe churchD in such
a way that the lesser members receiEe a greater honor or #rominence to com#ensate for their inferior status$ while
the really im#ortant members do not need such com#ensation CEerse 3'bD.
9od designed the church as a body with many members and each with its own uniPue function. +Eery member
of the body has an im#ortant role to #lay in the body. -ll the members of the body are interde#endent$ and none
can be inde#endent. The #ur#ose for 9od designing the A2odyB of "hrist in this way is to #romote unity$ not
dissension and diEisions CEerse 36D. 9od has created the A2odyB with Earious members$ none of which can function
without the su##ort of the rest of the body. -ll the members of the body should thus haEe the same care for the
other members of the body. ,hateEer affects the body as a whole affects each member of the body. ,hen one
member of the body suffers$ the whole body suffers with itT when one member is honored$ all the members should
reNoice with it CEerse 31D. The church$ the body of "hrist$ is designed in such a way that each member is
interde#endent u#on all the other members. +Eery member of the body should be highly esteemed$ because each
ma)es a uniPue and Ealuable contribution to the whole body$ and thus to all the other members.
3
. am not at all sure why the translators of the *-SB failed to use the same +nglish word to translate
the identical 9ree) term in Eerses 15 CAhas pla'edBD and 35 CAhas appointedBD.
Lessons "+: Spirituality and Spiritual 7ifts8%art / "55
The "orinthian belieEers Cthe AyouB of Eerse 3! is #luralD are "hristJs body$ and eEery indiEidual "orinthian
saint is a member of that body CEerse 3!D. 9od has #laced eEery member of that body. &irst comes a#ostles$ then
second #ro#hets$ third teachers$ then follow miracles$ gifts of healings$ hel#s$ administrations$ and Earious )inds of
tongues CEerse 35D. This order seems Puite different from the "orinthiansJ A#ec)ing orderB Corder of significanceD.
.ndeed$ it may almost be a mirror image reEersal of the "orinthian order of im#ortance. .t seems Puite clear that
the a#ostles are losing status in the minds of the "orinthians C1 "orinthians '=1<31D$ while the u# and coming false
a#ostles are gaining in #o#ularity C3 "orinthians 11D.
The way the "orinthian saints Eiew it$ there are Eery few gifts which really count for anything. Their teaching
Fby inference$ if not by direct statementsFis that eEeryone who is really s#iritual should #ossess the giftCsD they
Ealue so highly. Paul constantly stresses that the body has many different members$ each soEereignly a##ointed by
9od. *ow he confronts them with the facts= +Eeryone is not an a#ostle$ is heI *or is eEeryone in the church gifted
and a##ointed as a #ro#het$ teacher$ miracle<wor)er$ healer$ tongues s#ea)er$ or inter#reter. .n each case where
Paul as)s a Puestion$ the form of his Puestion indicates he e%#ects an answer in the negatiEe. 7f course all are not
a#ostles$ #ro#hets$ or teachersO 8et this is #recisely where their teaching and #ractice ends u# CEerses 39<42D.
+Eeryone is forsa)ing their gifts and ministry to obtain the Abest$B or Amost s#iritualB gifts$ or ministry as the
"orinthian status<see)ers #erceiEe them.
&or the life and health of the entire congregation$ the church should coEet the better gifts$ but these Abetter
giftsB are not those the "orinthians thin) to be better CEerse 41D. Rather$ they seem to be the gifts many of the
"orinthians disdain. -s . understand his words$ Paul is not instructing indiEidual "hristians to see) after the better
gifts$ but rather he instructs the whole church to desire those gifts which are most #rofitable for the church. ,e
shall soon begin to see which AgiftsB these better gifts are$ if we haEe not already done so. There is a far better way
to go about the "hristian wal) and ministry than the "orinthians haEe been doing it$ and Paul sets out this better
way in cha#ters 14 and 1'. .n cha#ter 14$ Paul shows that loEe is the )ey to em#loying s#iritual gifts in a way that
is edifying to all$ and in cha#ter 1'$ he shows how the #rinci#le of edification is intended to regulate our use of
s#iritual gifts.
$ody #i&e Prin'iples
So that we may focus on the maNor im#lications and a##lications of PaulJs words in Eerses 13<41$ let us
highlight four maNor Abody lifeB #rinci#les which Paul a##lies to the "orinthian church and to us.
Prin'iple One: The Chur'h Is a $ody7 the $ody o& Christ
7ne of the serious #roblems facing the "orinthian church is disunity. Paul does not hesitate to bring u# the
#roblem of factions in the first cha#ter C1=12ff.D. These diEisions are certainly related to allegiances to certain
leaders C1=13$ etc.D$ but they are also tied to what we might call strengths and wea)nesses C1=15<41D. DiEisions are
so intense they haEe eEen resulted in lawsuits brought before secular courts C1=1ff.D. There is a )ind of rugged
indiEidualism which then$ as now$ #rom#ts many to see) their own interests eEen at the e%#ense of their fellow<
belieEers. The "orinthian "hristian who thin)s he is wise and )nows so much is the one who belieEes he is free to
#artici#ate in heathen idol worshi# ceremonies. -nd this he does$ without any concern that his doing so might
cause another saint to stumble C5=1<14D.
Paul wants the "orinthians to sto# thin)ing and acting as rugged indiEidualists and to begin to act with a
sense of cor#orate identity and res#onsibility. .n athletic terms$ Paul wants the "orinthians to begin to thin) and
behaEe li)e a team$ rather than li)e some )ind of s#iritual ALone RangerB or$ in more contem#orary terms$ a
"hristian Rambo. .n 1 "orinthians 13$ Paul introduces the imagery of the body to correct the "orinthiansJ
misconce#tions concerning s#iritual gifts.
any images are em#loyed for the #eo#le of 9od. The #eo#le of 9od$ 7ld Testament and *ew$ are referred to
as a #riesthood$ a race$ a nation$ and a tem#le Csee 1 Peter 3='<9T +#hesians 3=11<33D. 9odJs #eo#le are referred to
as a Eine or a Eineyard$ which is to #roduce fruit C.saiah 6T Mohn 16$ etc.D. The #eo#le of 9od are described as the
bride$ or wife$ of 9od Csee .saiah 13=6T Meremiah 3=43<46T :oseaT ReEelation 31=3$ 9T 33=1!D. ,e are also li)ened to
a floc) of shee#$ of which 9od is the She#herd Csee Psalm 34$ Mohn 12T 31=16<1!D$ and elders are under<she#herds
C1 Peter 6=1<'D.
.t is the a#ostle Paul alone who s#ea)s of the church$ the #eo#le of 9od$ as a body.
4
The church of Mesus "hrist
is :is body. +Eery belieEer$ whether Mew or 9ree)$ slaEe or free$ is Noined to the body of "hrist by the ba#tism of the
4
7nly Paul em#loys the A2odyB imagery$ but he does so frePuently in his +#istles= Romans 13='<6T 1
"orinthians 13=13<32$ 33<36$ 3!T +#hesians 1=34T 3=11T 4=1T '='T 6=34T "olossians 1=15$ 3'T 3=19T 4=6.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
"5) True Spirituality: A Study of 1 Corinthians
:oly S#irit CEerse 14D. There is one body into which eEery saint is ba#tiKed. There is but one #eo#le of 9od. The
distinction between Mew and 9entile is abolished in "hrist=
11 Therefore remember$ that formerly you$ the 9entiles in the flesh$ who are called
A(ncircumcisionB by the so<called A"ircumcision$B whih is #erformed in the flesh by human
handsF 13 remem#er that you were at that time se#arate from "hrist$ e%cluded from the
commonwealth of .srael$ and strangers to the coEenants of #romise$ haEing no ho#e and without
9od in the world. 14 But now in "hrist Mesus you who formerly were far off haEe been brought
near by the blood of "hrist. 1' &or :e :imself is our #eace$ who made both groups into one$ and
bro)e down the barrier of the diEiding wall$ 16 by abolishing in :is flesh the enmity$ whih is the
Law of commandments ontained in ordinances$ that in :imself :e might ma)e the two into one
new man$ thus establishing #eace$ 11 and might reconcile them both in one body to 9od through
the cross$ by it haEing #ut to death the enmity. 1! -*D :+ "-+ -*D PR+-":+D P+-"+ T7 87(
,:7 ,+R+ &-R -,-8$ -*D P+-"+ T7 T:7S+ ,:7 ,+R+ *+-RT 15 for through :im we both haEe
our access in one S#irit to the &ather. 19 So then you are no longer strangers and aliens$ but you
are fellow citiKens with the saints$ and are of 9odJs household$ 32 haEing been built u#on the
foundation of the a#ostles and #ro#hets$ "hrist Mesus :imself being the corner stone$ 31 in whom
the whole building$ being fitted together is growing into a holy tem#le in the LordT 33 in whom
you also are being built together into a dwelling of 9od in the S#irit C+#hesians 3=11<33D.
The conce#t or imagery of the church as the body of "hrist underscores the unity of all belieEers C+#hesians
'=4<1D. .t shows how eEil and counter<#roductiEe the diEisions in the "orinthian church are. My identity is found in
Christ, #eause I am a part of *is #ody. My righteousness is Christ6s righteousness. *is death is mine= *is
resurretion and new life, mine Csee Romans 1=1<11D. . dare not thin) only of myself as an indiEidual "hristianT
rather$ I must pereive myself as a part of the hurh, the #ody of Christ. To identify with Christ #y faith is also to
identify with *is #ody, the hurh. *o wonder Paul so Puic)ly Noins himself to fellow<belieEers Csee -cts 9=19$ 31D.
-s a wife merges her identity with her husband$ becoming one flesh$ so the belieEer merges his or her identity with
the body of "hrist$ the church. Those who fail to identify themselEes with the body of "hrist are disobedient in so
doing Csee :ebrews 12=36D.
Prin'iple T4o: The Chur'h Is One $ody7 2ut %ith Many Me12ers
The "orinthian church is blessed with the full s#ectrum of s#iritual gifts Csee 1='<!D. 8et$ in s#ite of this Eery
broad range of gifts granted to this church$ only a Eery select few gifts are Ealued. .t is certain that #aramount in
the minds of most of the saints is the gift of tongues. .t seems as though those who #ossess the A)reater )i&tsB Cin
their mindsD are those who dominate the churchJs ministry and the church meeting Csee 13=31T cha#ter 1'D. Those
who haEe gifts which are considered AlesserB gifts see) to hide them and to obtain the greater gifts C13=16<1!D.
.f the church has its way$ the entire body would be only one organ$ but Paul shows how foolish this would be=
1! .f the whole body were an eye$ where would the hearing beI .f the whole were hearing$ where
would the sense of smell beI 15 But now 9od has #laced the members$ each one of them$ in the
body$ Nust as :e desired C1 "orinthians 13=1!<15D.
Re#eatedly throughout cha#ter 13$ Paul em#hasiKes that the body is one$ but the members are many Csee Eerses
13$ 14$ 1'$ 15$ 32$ 3!D.
"hristian unity does not flow from uniformity. 9od has not made us Acoo)ie cutter "hristians.B ,hile there is
but one body$ there are many different members$ many different limbs and organs$ each of which has a uniPue role
to #lay in the body. Paul em#hasiKes that while there is but one body$ there are many different members$ each with
a uniPue role to #lay$ a role essential to the health and ministry of the body$ the church. The body is not com#osed
of one member Cone gift or ministryD$ but many CEerse 14D.
-s a member of the church$ the body of "hrist$ we find we are a #art of a much greater wholeFwe belong to
an organism whose AheadB is "hrist and whose function is to re#resent "hrist to a fallen world. -s a member of
the church$ the body of "hrist$ we also find our true identity as an indiEidual. The body imagery illustrates the
indiEiduality of eEery "hristian. +ach belieEer is$ in body terms$ an indiEidual organ or member. Eah #eliever is
uni)uely gifted with a #lending of spiritual gifts and is given a partiular funtion within the #ody . *o two saints
haEe the same #lace in the body. Thus$ each belieEer is uniPue. .n one sense$ the Christian is insepara#ly !oined to
the whole #ody, and in another, eah #eliever is a#solutely uni)ue in the #ody. ,e haEe our identity with "hristJs
body and in :is body.
"5)
Lessons "+: Spirituality and Spiritual 7ifts8%art / "5*
The body is not com#osed of one member Cone gift or ministryD but many CEerse 14D. -nd the plaement of
eah mem#er of the #ody in the #ody of Christ is #y the sovereign appointment of the *oly "pirit CEerse 11$ 15$
35D. 7ur uniPue #lace and function within the body of "hrist is not a matter of our choice. .t is not a matter of
merit on our #art$ but a matter of soEereign grace. 9od has #laced us within the body to #erform the function for
which :e has diEinely enabled us CEerse 15D.
*otice how this union with "hristJs body sha#es PaulJs Eiew of his own ministry$ #articularly of his sufferings=
3' *ow . reNoice in my sufferings for your sa)e$ and in my flesh . do my share on behalf of :is
body Cwhich is the churchD in filling u# that which is lac)ing in "hristJs afflictions. 36 7f this
hurh . was made a minister according to the stewardshi# from 9od bestowed on me for your
benefit$ that . might fully carry out the preahing of the word of 9od$ 31 that is, the mystery
which has been hidden from the past ages and generationsT but has now been manifested to :is
saints$ 3! to whom 9od willed to ma)e )nown what is the riches of the glory of this mystery
among the 9entiles$ which is "hrist in you$ the ho#e of glory. 35 -nd we #roclaim :im$
admonishing eEery man and teaching eEery man with all wisdom$ that we may #resent eEery man
com#lete in "hrist. 39 -nd for this #ur#ose also . labor$ striEing according to :is #ower$ which
mightily wor)s within me C"olossians 1=3'<39D.
Paul sees himself as inse#arably Noined to the body of "hrist. :e Eiews his ministry as "hristJs ministry. :e
Eiews his sufferings for "hrist as "hristJs sufferings. :e sees his message as that of "hrist and the #ower by which
he ministers as :is #ower$ manifested through him. Paul sums u# this matter in his own words to the Phili##ians=
19 &or . )now that this shall turn out for my deliEerance through your #rayers and the #roEision
of the S#irit of Mesus "hrist$ 32 according to my earnest e%#ectation and ho#e$ that . shall not be
#ut to shame in anything$ but that with all boldness$ "hrist shall eEen now$ as always$ be e%alted
in my body$ whether by life or by death. 31 &or to me$ to liEe is "hrist$ and to die is gain
CPhili##ians 1=19<31D.
Prin'iple Three: The Chur'h Is One $ody7 %ith Ea'h Indi5idual Me12er So5erei)nly Pla'ed
ost of the "orinthian "hristians want to be something they are not. The AfootB wants to be a AhandB C13=16DT
the AearB wishes it were an AeyeB C13=11D. The matter of s#iritual gifts and #lacement in the body of "hrist is not a
matter oEer which we haEe control. 7ur s#iritual gifts$ our #lace of serEice in the body$ and the results of our
ministry are all diEinely determined C13='<1D. .n #articular$ our plaement into the #ody of Christ ours as a
result of the #aptism of the *oly "pirit /02(041, and our plae in Christ6s #ody is the sovereign hoie of ,od
through the "pirit(
11 But one and the same "pirit wor)s all these things$ distributing to each one indiEidually Nust as
:e wills C1 "orinthians 13=11D.
15 But now ,od has #laced the members$ each one of them$ in the body$ Nust as :e desired C1
"orinthians 13=15D.
35 -nd ,od has a##ointed in the church$ first a#ostles$ second #ro#hets$ third teachers$ then
miracles$ then gifts of healings$ hel#s$ administrations$ various )inds of tongues C1 "orinthians
13=35D.
,hen one is discontent with the giftCsD he or she is giEen$ that indiEidualJs #rotest is against the :oly S#irit of
9od$ the soEereign 9iEer of gifts. To Puestion either the S#iritJs goodness$ or :is infinite wisdom in giEing us our
gifts$ is li)e an -rmy PriEate Puestioning the orders or the battle #lan of the "ommander<in<"hief. The S#irit
)nows what the whole body needs far better than we.
S#iritual gifts are AgracesB soEereignly bestowed u#on belieEers. S#iritual gifts$ li)e salEation$ are not a matter
of merit. ,ifts are not earned= they are sovereignly graed upon us. Because of this$ those who ta)e #ride in their
gifts reEeal their own foolishness and ignorance=
! &or who regards you as su#eriorI -nd what do you haEe that you did not receiEeI But if you did
receiEe it$ why do you boast as if you had not receiEed itI C1 "orinthians '=!D
Those who mista)e gifts as an eEidence of s#irituality or of status are wrong$ and those who mista)e their gift
as a symbol of insignificance are Nust as wrong and demean the soEereign wor) of the :oly S#irit in their liEes.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
"5+ True Spirituality: A Study of 1 Corinthians
This soEereign gracing is am#ly eEidenced in the Boo) of -cts. ,here are gifts eEer giEen as a reward for
serEiceI ,here are #articular gifts granted because men sought themI .n -cts 3$ -cts 5$ -cts 12$ and -cts 19$ the
ba#tism and the gifts of the :oly S#irit were not soughtT they came as a sur#rise to those who are granted them. .
do thin) that because the "orinthians highly Ealue a Eery few gifts and disdain the rest$ these #riKed gifts are
sought and #erha#s eEen falsely #retended. . see "hristians today trying des#erately to obtain certain gifts$ and .
haEe to as) why. .f they are soEereignly bestowed$ why must men striEe to get themI
Prin'iple "our: As Me12ers o& the $ody o& Christ7 %e Must Cooperate7 Not Co1pete
7nly recently a memorial serEice was held in 7)lahoma "ity due to the bombing of the &ederal Building
there. Billy 9raham was one of the s#ea)ers. To the degree that Dr. 9raham was able to #roclaim "hrist and hold
forth the ,ord of 9od$ eEery "hristian should reNoice. y grandmother and many li)e her haEe faithfully made
small monthly contributions to his wor). Does she not share in the fruits of his laborsI Do we not all share in
themI Then why should any be Nealous of his #rominenceI ,hy should we s#end great effort to criticiKe certain
as#ects of his theology or methodology$ which are not matters of fundamental truthI
The 7)lahoma "ity disaster was reEealing in many ways. Less than 322 liEes were cruelly snuffed out by cruel
and Eiolent men. But at the same time$ hundred of thousands of #eo#le are dying in the more distant land of -frica$
and there is not the same concern and reaction. ,hyI Because we feel some )ind of identification with those in
7)lahoma "ity$ but not with those in -frica. ,hen we truly begin to a##reciate the intimate union which e%ists
between all the saints$ we will begin to care more for one another and to thin) more orporately than Nust
indiEidually. The body does not e%ist #rimarily to Ameet our needsBT the body is the body of "hrist$ 9odJs a##ointed
means by which the church liEes out the life of "hrist in the world today. <ur task is to meet the needs of the #ody
whih ,od has gifted us to meet, so that the #ody of Christ an reah maturity /Ephesians 51, and so the work of
Christ is arried out through *is #ody.
A Ne4 Set o& Standards
:ere is the real sur#rise of our te%tO The imagery of the body amaKingly illustrates that the most Eisible$ most
attractiEe #arts of the body are not the most im#ortant. The Abody #rinci#leB oEerturns the Ealue system by which
the "orinthians a##raise the significance of s#iritual gifts. The gifts most #riKed in "orinth are those with fleshly
and worldly a##eal$ gifts which giEe the a##earance of wisdom and #ower Csee cha#ters 1 and 3D$ not gifts which
are humbly receiEed and em#loyed in sacrificial serEice to others. The most #riKed gifts are Eisible$ Eerbal$ and
sensational. This is the way$ the "orinthians su##ose$ that the #resence and #ower of 9od is most clearly
demonstrated.
PaulJs words in 1 "orinthians 13=33<3' surely come as a sla# in the face to the status<see)ing saints at
"orinth. :e turns their Ealue system u#side<down. The body illustrates what he is teaching. Those members of the
body which are of the least im#ortance are those to which we deEote the most attention and effort. ,e #aint our
toenails$ #ut rings on our ears Cmen$ tooOD and nosesO ,e #ut rings and Newelry on our fingers. But the truth is we
can liEe without ears Cor hearingD$ eyes Cor seeingD$ fingers$ hands$ legs$ toes. The least needed members of our
body are the ones which are most Eisible and to which the most AgloryB is giEen. -nd yet$ they are the lesser gifts.
Those gifts which are most Eisible$ most Eocal$ most glorified in the "orinthian church are$ in reality$ the least
im#ortant gifts. These "orinthians haEe been storing u# sand in their safety de#osit bo%es and using gold for
ste##ing stones.
-s the body illustrates$ Nust the reEerse is also true. The most im#ortant gifts$ li)e the most im#ortant organs$
are those which are not Eisible or s#ectacular$ those of which we are the least conscious. 8ou cannot see my s#leen$
my )idneys$ my liEer$ or my heart$ but . cannot liEe without them. They do not get a lot of attention. . haEe neEer
seen A#ancreas #owderB or Aheart highlighter.B . do not haEe to glorify these organs. They do not need any
com#ensation. They are$ in truth$ the most Eital members of my body$ whether . see them or not and whether others
Ealue them or not.
Paul assures his readers that Ato a 1u'h )reater de)ree7 the 1e12ers o& the 2ody 4hi'h see1 to 2e 4ea(er
are ne'essaryB CEerse 11T note marginal note hereD. The "orinthians disdain Paul because of his a##arent
wea)ness$ while$ in their minds$ they are so strong Csee cha#ter 'D. But it is out of PaulJs wea)ness that the #ower
of 9od is reEealed Ccha#ter 13D. Those gifts which seem wea) only a##ear to be wea). Those gifts which appear to
be #owerful and im#ressiEe are not as significant as they a##ear. The most necessary gifts are those which we
might be least li)ely to desire or to a##reciate.
"5+
Lessons "+: Spirituality and Spiritual 7ifts8%art / "5
+liNahJs thin)ing was Nust li)e the "orinthiansJ. :e wanted to do something sensational to manifest Cor
#erha#s eEen to forceD 9odJs #ower. This a##ears to be why he #rom#ts the confrontation with the #ro#hets of Baal
on ount "armel. But you may recall that when 9od s#ea)s to +liNah$ he is de#ressed because his scheme for a
s#ectacular reEiEal of his #eo#le$ the .sraelites$ has not wor)ed. 9od s#ea)s to +liNah$ but not by a great and mighty
wind$ or by an earthPua)e$ or by a fire. 9od s#ea)s to +liNah in a still$ small Eoice C1 ?ings 19=9<13D. ,e are
im#ressed with the s#ectacular and with what is seen. 9od loEes to wor) through what is unseen and
uns#ectacular.
Loo) at our Lord. :e was not outwardly im#ressiEe either=
1 ABehold$ y SerEant$ whom . u#holdT y chosen one in whom y soul delights. . haEe #ut y
S#irit u#on :imT :e will bring forth Nustice to the nations. 3 :e will not cry out or raise *is
voie, *or ma)e :is Eoice heard in the street. 4 - bruised reed :e will not brea)$ -nd a dimly
burning wic) :e will not e%tinguishT :e will faithfully bring forth Nustice. ' :e will not be
disheartened or crushed$ (ntil :e has established Nustice in the earthT -nd the coastlands will
wait e%#ectantly for :is lawB C.saiah '3=1<'D.
1 ,ho has belieEed our messageI -nd to whom has the arm of the L7RD been reEealedI 3 &or :e
grew u# before :im li)e a tender shoot$ -nd li)e a root out of #arched groundT :e has no stately
form or maNesty That we should loo) u#on :im$ *or a##earance that we should be attracted to
:im. 4 :e was des#ised and forsa)en of men$ - man of sorrows$ and acPuainted with griefT -nd
li)e one from whom men hide their face$ :e was des#ised$ and we did not esteem :im C.saiah
64=1<4D.
'' *ow Phili# was from Bethsaida$ of the city of -ndrew and Peter. '6 Phili# found *athanael
and said to him$ A,e haEe found :im of whom oses in the Law and also the Pro#hets wrote$
Mesus of *aKareth$ the son of Mose#h.B '1 -nd *athanael said to him$ A"an any good thing come
out of *aKarethIB Phili# said to him$ A"ome and seeB CMohn 1=''<'1D.
The Mews of MesusJ own country reNected :im as essiah$ because :e was too common=
4 A.s not this the car#enter$ the son of ary$ and brother of Mames$ and Moses$ and Mudas$ and
SimonI -re not :is sisters here with usIB -nd they too) offense at :im. ' -nd Mesus said to
them$ A- #ro#het is not without honor e%ce#t in his home town and among his own relatiEes and
in his own householdB Car) 1=4<'D.
7ur LordJs disci#les had nothing to brag about either. They were mere 9alileans$ who were uneducated and
untrained=
!4 -nd a little later the bystanders came u# and said to Peter$ ASurely you too are one of themT
for the way you tal) giEes you awayB Catthew 31=!4D.
11 -nd they also said$ Aen of 9alilee$ why do you stand loo)ing into the s)yI This Mesus$ who
has been ta)en u# from you into heaEen$ will come in Nust the same way as you haEe watched
:im go into heaEenB C-cts 1=11D.
! -nd they were amaKed and marEeled$ saying$ A,hy$ are not all these who are s#ea)ing
9alileansIB C-cts 3=!D
14 *ow as they obserEed the confidence of Peter and Mohn$ and understood that they were
uneducated and untrained men$ they were marEeling$ and #egan to recogniKe them as haEing
been with Mesus. 1' -nd seeing the man who had been healed standing with them$ they had
nothing to say in re#ly C-cts '=14<1'D.
-nd so it is with us=
31 &or consider your calling$ brethren$ that there were not many wise according to the flesh$ not
many mighty$ not many nobleT 3! but 9od has chosen the foolish things of the world to shame
the wise$ and 9od has chosen the wea) things of the world to shame the things which are strong$
35 and the base things of the world and the des#ised$ 9od has chosen$ the things that are not$
that :e might nullify the things that are$ 39 that no man should boast before 9od. 42 But by :is
doing you are in "hrist Mesus$ who became to us wisdom from 9od$ and righteousness and
sanctification$ and redem#tion$ 41 that$ Nust as it is written$ AL+T :. ,:7 B7-STS$ B7-ST .* T:+
L7RDB C1 "orinthians 1=31<41D.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
")# True Spirituality: A Study of 1 Corinthians
1 -nd when . came to you$ brethren$ . did not come with su#eriority of s#eech or of wisdom$
#roclaiming to you the testimony of 9od. 3 &or . determined to )now nothing among you e%ce#t
Mesus "hrist$ and :im crucified. 4 -nd . was with you in wea)ness and in fear and in much
trembling. ' -nd my message and my #reaching were not in #ersuasiEe words of wisdom$ but in
demonstration of the S#irit and of #ower$ 6 that your faith should not rest on the wisdom of men$
but on the #ower of 9od C1 "orinthians 3=1<6D.
any thin) of Paul as a man whose abilities 9od Aba#tiKedB into the faith. They belieEe that since Paul was a
AfireballB as an o##onent of the gos#el of Mesus "hrist$ all 9od had to do was to turn him around so that he became
a AfireballB for "hrist. They thin) the same about #eo#le today= A,hy$ if UUU would only get saEed$ what a wor)
he or she could do for "hristOB Paul does not reEel in what he was as an unbelieEerT he renounces it in no uncertain
terms=
3 Beware of the dogs$ beware of the eEil wor)ers$ beware of the false circumcisionT 4 for we are
the true circumcision$ who worshi# in the S#irit of 9od and glory in "hrist Mesus and #ut no
confidence in the flesh$ ' although . myself might haEe confidence eEen in the flesh. .f anyone
else has a mind to #ut confidence in the flesh$ . far more= 6 circumcised the eighth day$ of the
nation of .srael$ of the tribe of BenNamin$ a :ebrew of :ebrewsT as to the Law$ a PhariseeT 1 as to
Keal$ a #ersecutor of the churchT as to the righteousness which is in the Law$ found blameless. !
But whateEer things were gain to me$ those things . haEe counted as loss for the sa)e of "hrist. 5
ore than that$ . count all things to be loss in Eiew of the sur#assing Ealue of )nowing "hrist
Mesus my Lord$ for whom . haEe suffered the loss of all things$ and count them but rubbish in
order that . may gain "hrist CPhili##ians 4=3<5D.
9od did not utiliKe PaulJs strengths to ma)e him the great a#ostle he wasT rather$ 9od used his wea)nesses.
-nd these Eery wea)nesses caused some of the "orinthians to loo) down u#on him=
1 -nd when . came to you$ brethren$ . did not come with su#eriority of s#eech or of wisdom$
#roclaiming to you the testimony of 9od. 3 &or . determined to )now nothing among you e%ce#t
Mesus "hrist$ and :im crucified. 4 -nd . was with you in wea)ness and in fear and in much
trembling. ' -nd my message and my #reaching were not in #ersuasiEe words of wisdom$ but in
demonstration of the S#irit and of #ower$ 6 that your faith should not rest on the wisdom of men$
but on the #ower of 9od C1 "orinthians 3=1<6D.
5 8ou are already filled$ you haEe already become rich$ you haEe become )ings without usT and I
would indeed that you had become )ings so that we also might reign with you. 9 &or$ . thin)$
9od has e%hibited us a#ostles last of all$ as men condemned to deathT because we haEe become a
s#ectacle to the world$ both to angels and to men. 12 ,e are fools for "hristJs sa)e$ but you are
#rudent in "hristT we are wea)$ but you are strongT you are distinguished$ but we are without
honor. 11 To this #resent hour we are both hungry and thirsty$ and are #oorly clothed$ and are
roughly treated$ and are homelessT 13 and we toil$ wor)ing with our own handsT when we are
reEiled$ we blessT when we are #ersecuted$ we endureT 14 when we are slandered$ we try to
conciliateT we haEe become as the scum of the world$ the dregs of all things$ even until now C1
"orinthians '=5<14D.
! But we haEe this treasure in earthen Eessels$ that the sur#assing greatness of the #ower may be
of 9od and not from ourselEesT 5 we are afflicted in eEery way$ but not crushedT #er#le%ed$ but
not des#airingT 9 #ersecuted$ but not forsa)enT struc) down$ but not destroyedT 12 always
carrying about in the body the dying of Mesus$ that the life of Mesus also may be manifested in our
body C3 "orinthians '=!<12D.
! -nd because of the sur#assing greatness of the reEelations$ for this reason$ to )ee# me from
e%alting myself$ there was giEen me a thorn in the flesh$ a messenger of Satan to buffet meFto
)ee# me from e%alting myselfO 5 "oncerning this . entreated the Lord three times that it might
de#art from me. 9 -nd :e has said to me$ Ay grace is sufficient for you$ for #ower is #erfected
in wea)ness.B ost gladly$ therefore$ . will rather boast about my wea)nesses$ that the #ower of
"hrist may dwell in me. 12 Therefore . am well content with wea)nesses$ with insults$ with
distresses$ with #ersecutions$ with difficulties$ for "hristJs sa)eT for when . am wea)$ then . am
strong C3 "orinthians 13=!<12D.
")#
Lessons "+: Spirituality and Spiritual 7ifts8%art / ")1
Con'lusion
PaulJs use of Abody languageB here Cas elsewhereD giEes us what might be called Athe anatomy of s#irituality.B
Let us then consider seEeral aEenues of a##lication for the Abody #rinci#lesB set down by Paul in our te%t.
C1D The onept of the hurh as the #ody of Christ should hange our way of thinking of ourselves and of the
hurh. ,e are far too indiEidualistic in our thin)ing and not nearly as collectiEe in our thin)ing as we should be.
,e are far too com#etitiEe in our thin)ing and actions$ so that the adEance or success of others is Eiewed as a
#ersonal setbac) for us. ,e must begin to thin) coo#eratiEely$ realiKing that the success of other saints is our
Eictory$ and$ more im#ortantly$ our LordJs Eictory. ,e need to striEe not only for our own growth in "hrist$ but for
the cor#orate and collectiEe growth of the entire church Csee +#hesians '=11<11D.
C3D The onept of the hurh as the #ody of Christ should ause us to think in terms of the loal hurh, #ut
also #eyond the loal hurh. The AchurchB is the body of "hrist$ but in the *ew Testament the AchurchB is often
bigger than Nust one local church. Paul s#ea)s of Athe churchB as those belieEers in a certain #olitical or
geogra#hical setting Ce.g.$ the seEen AchurchesB of -sia in ReEelation 3 and 4D. .n contem#orary terms$ there are
many local churches in Dallas$ Te%as$ but we might also thin) in terms of the church that is in Dallas$ the entire
body of belieEers liEing in Dallas. ,e s#ea) of the church Ain -mericaB or Ain RussiaB or Abehind the bamboo
curtain.B .n #rison ministry$ we s#ea) of the church Abehind the walls.B
Must as indiEidual belieEers thin) and act com#etitiEely$ so local churches can fall into the same error. There
should be ways in which we$ as indiEidual belieEers and as a local church$ e%#ress our identification with the larger
Achurch.B &or e%am#le$ when the &ederal Building was blown u# in 7)lahoma "ity a cou#le months ago$ many
indiEiduals in Dallas were greatly concerned and sought to hel# in some way. Less than 322 #eo#le were )illed in
that e%#losion$ as terrible as that is. But at the same time$ hundreds of thousands are dying of a terrible Eirus in
-frica$ yet there is not the same degree of concern or inEolEement. ,hyI Because we do not feel a #art of those
dying in -frica. .n the case of the 7)lahoma "ity tragedy$ we are thin)ing of ourselEes$ AThat could haEe been me$
or one of my family$ or a friend.B .f the whole body benefits from the success of one member$ or suffers from the
hurt of one member$ then you and . ought to be Eery concerned about fellow belieEers around the world. They are a
#art of the body of "hrist. They de#end u#on us$ as we u#on them. There must not be such a thing as isolationism
in the church of our Lord Mesus "hrist.
C4D 8hile there is a sense in whih the #ody is to support and provide for the needs of eah individual mem#er,
let us never forget that this is not the primary purpose of the hurh. Too many #eo#le attend church to haEe their
Aneeds met.B Too many #eo#le leaEe churches$ com#laining that the church has not met their needs. The church is
to build u# itself in loEe$ but the goal of the church is to liEe out the life of our Lord Mesus "hrist$ to :is glory. ,e$
the church$ are the body of "hrist. This means we$ as the church$ are to carry on :is ministry in the world today.
The church ministers to itself$ to build itself u# so that it may carry out its mission$ and that mission is liEing out
"hrist in a fallen world. ,e haEe become so #reoccu#ied with the churchJs ministry to us as indiEiduals that we
haEe failed to concentrate on the churchJs mission to the world$ and our obligation to sacrifice ourselEes in
ministry to and through the church to the world. The Puestion is not$ A,hat is the church doing for meIB The
Puestion is$ A,hat can . contribute to the church to #artici#ate in its fulfillment of its mission and callingIA
C'D Christians who are a part of the hurh, the #ody of Christ, need to understand that while differenes may
#e the #asis for division and strife in the world, these differenes are #y divine design and are intended to enhane
our dependene upon one another, and thus to illustrate true Christian unity. (nity is not eEidenced by uniformity
but by harmony and interde#endence as each indiEidual saint carries out his or her uniPue function in the body.
That which results in diEision in the fallen world in which we liEe should be the occasion for unity and harmony in
the church. ,e should not all want to loo) ali)e or function ali)e$ but each should function as 9od has made him
or her$ so that the body is benefited by our #resence and ministry. -s 9od made Mews and 9entiles$ slaEe and free$
male and female$ one in "hrist$ we need to demonstrate this unity in diEersity$ because we are one body.
C6D <ur te.t and the onept of the hurh as a #ody alls into )uestion one of the important operating
priniples of the modern day >hurh growth movement.? 8ears ago$ a brother from .ndia told me that while he
a##reciated many of the contributions of the church growth moEement$ he had serious concerns with their
#rinci#le of homogeneous grou#ing. The #rinci#le goes something li)e this= Birds of a feather floc) together.
Peo#le are more comfortable around Atheir )ind.B .t Nust so ha##ens that the churches which are growing the fastest
are those whose membershi# is largely of the same racial$ social$ and economic class. -nd so the church of today is
encouraged to a##eal to$ or target$ a #articular segment of society$ and$ rather than a#ologiKe for this$ to enNoy the
fruits of success. .t seems to me that the #rinci#le of homogeneous grou#ing flies in the face of the imagery of the
church as the body of "hrist$ and indeed in the face of the gos#el itself. Let us not see) to all be ali)e$ loo) ali)e$
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
")" True Spirituality: A Study of 1 Corinthians
thin) ali)e$ and serEe ali)e. Let us be different$ as 9od intended$ each contributing our uniPue gifts and ministries
which :e has giEen$ to the edification of the church and to the glory of 9od.
-fter . deliEered this message one Sunday$ one of the men in our church came u# to me with this song which
he had written a few years ago after hearing a sermon on this same te%t. . thin) you will enNoy it.
8ou are a hand
-nd you are grand.
8ou can ty#e or sew or write$
-nd #lay guitar all night.
But .Jm Nust a foot$ - lousy foot.
,ra##ed in this smelly soc)$
-nd stuffed in this dirty shoe$
7$ how . wish that . were you.
,ell .Jll neEer get to sha)e feet with my neighbors
7r #aint a #retty #icture or hang it on the wall.
But . guess youJd neEer find your guitar
.f you didnJt haEe me to ta)e you down the hall.
So . guess we really need each other
To do what the Lord has #lanned for us to do.
V"ause if :e didnJt want us$ brother$
. )now :e would haEe neEer stuc) me here with you.
8ou are a mouth$
-nd what a mouth.
8ou can tal) or eat or sing$
.n fact$ do Vmost anything.
But .Jm Nust an ear$
"oEered by #eo#leJs hair.
-nd mothers ma)e )ids wash behind there
V"ause .Jm full of lots of goo<oohO
7h$ how . wish that . were you.
,ell$ .Jll neEer get to sing at "hristmas$
7r )iss my #retty sweetheart$ or tell her .Jll be true.
But . guess youJd neEer )now she loEes us$
.f she eEer whis#ered those same words to you.
So you see$ we really need each other
To do what the Lord has #lanned for us to do.
V"ause if we didnJt wor) with each other$
The Lord will find some others to re#lace me and youO
")"
#essons 9-,39:
%hat Is This Thin) Called #o5e<
*1 Cor+ 13:1,13.
1 I& I spea( with the tongues of men and of angels$ 2ut do not ha5e lo5e7 I ha5e 2e'o1e a
noisy )on) or a 'lan)in) 'y12al. 3 And i& I ha5e the gift of #ro#hecy$ and )now all mysteries
and all )nowledgeT and i& I ha5e all faith$ so as to remoEe mountains$ 2ut do not ha5e lo5e7 I a1
nothin)+ 4 And i& I )i5e all my #ossessions to feed the poor, and i& I deliEer my body to be burned$
2ut do not ha5e lo5e7 it pro&its 1e nothin)+
' LoEe is #atient$ loEe is )ind$ and is not NealousT loEe does not brag and is not arrogant$ 6 does
not act unbecominglyT it does not see) its own$ is not #roEo)ed$ does not ta)e into account a wrong
suffered, 1 does not reNoice in unrighteousness$ but reNoices with the truthT ! bears all thin)s$
belieEes all thin)s$ ho#es all thin)s$ endures all thin)s. 5 LoEe neEer failsT but i& there are gifts of
#ro#hecy$ they 4ill 2e done a4ayT i& there are tongues$ they 4ill 'easeT i& there is )nowledge$ it
4ill 2e done a4ay. 9 &or we )now in part$ and we #ro#hesy in partT 12 but when the #erfect
comes$ the partial will be done away.
11 ,hen . was a child$ . used to s#ea) as a child$ thin) as a child$ reason as a childT when .
became a man$ . did a4ay with childish things. 13 &or no4 we see in a mirror dimly$ 2ut then
face to faceT now . )now in #art$ but then . shall )now fully Nust as . also haEe been fully )nown.
14 But now abide faith$ ho#e$ loEe$ these threeT but the greatest of these is loEe.
Introdu'tion
. loEe one #articular scene in the moEie$ A"rocodile Dundee.B - fol) hero from the outbac) country of
-ustralia$ "rocodile Dundee Eisits *ew 8or) "ity for the first time. ,hile accom#anied by a female news#a#er
writer$ he finds himself cornered by a gang of young thugs. ,hen Dundee does not immediately #roduce his wallet$
one young hoodlum #ulls out a switchblade and threatens "rocodile Dundee. *on#lused by such aggression$
"rocodile sim#ly reaches behind his bac) with the words$ AThatJs not a )nife$B suddenly #roducing the largest
)nife . haEe eEer seen$ AThis is a )nifeOB @uic)ly disarmed$ the hoodlums run for their liEes.
-s . read the thirteenth cha#ter of 1 "orinthians$ . see Paul somewhat li)e "rocodile Dundee. :is words seem
to say$ AThat6s not loEe S this is loEeOB . find it difficult$ if not im#ossible$ to belieEe the "orinthians deliberately
chose to abandon "hristian loEe. . belieEe they are so caught u# in certain s#iritual gifts that they haEe
unconsciously abandoned true loEe. They are something li)e Samson after Delilah cuts his hair. Samson lea#s to
his feet$ fully e%#ecting to be able to handle the Philistines$ not )nowing that 9odJs #ower has de#arted Csee Mudges
11=15<31D. The "orinthian church is li)e the church at +#hesus which had lost its first loEe CReEelation 3=1<!D.
This thirteenth cha#ter of the Boo) of 1 "orinthians is about loEe. Since few subNects are more im#ortant$ let
me remind you of some of the reasons loEe holds such im#ortance.
/01 The whole <ld Testament Law is summed up #y the one word, >love? Csee LeEiticus 19=1!<15T atthew
19=19D.
/21 Love sums up the Christian6s responsi#ilities in the 'ew Testament CRomans 14=9D.
/41 Love is the apstone, the rowning virtue, the onsummation of all other virtues C9alatians 6=33<34T 3
Peter 1=6<!T "olossians 4=13<1'D.
/51 Love is the goal of &aul6s instrution C1 Timothy 1=6D.
/71 Love is the distinguishing mark of the true Christian CMohn 14=46D.
/91 8ithout love, the value of spiritual gifts is greatly diminished C1 "orinthians 13=1<4D.
/:1 Love is greater than any of the spiritual gifts and is even greater than faith and hope C1 "orinthians
14=14D.
/;1 Love endures suffering under perseution, and Christians will #e perseuted Catthew 3'=12T 3 Timothy
4=13D.
/G1 Love is easily lost, without one6s even #eing aware of it CReEelation 3=1<!D.
/0H1 Love is misunderstood and distorted #y the un#elieving world. Recently$ an acPuaintance handed me a
co#y of Betty M. +adieJs best seller$ Em#raed #y the Light. .n her boo)$ which is dedicated ATo the Light$ my Lord
and SaEior Mesus "hrist$ to whom . owe all that . haEe$B Betty +adie s#ea)s of her early childhood$ when she was
raised by "atholic nuns and later the ,esleyan ethodist Brainard .ndian Training School. She was taught that
she was a sinner and that 9od would #unish sinners for all eternity. :oweEer$ as a result of an Aafter deathB
e%#erience$ she came to Eiew 9od in an entirely different way. She now sees 9od as a warm and AloEingB 9od$ for
whom such things as hell and eternal torment are abhorrent. There are many who wish this Eiew of 9od were true.
(nfortunately$ Betty +adieJs definition of 9odJs loEe sets aside the biblical declarations that 9od sent :is beloEed
Son to die for our sins and to suffer 9odJs diEine wrath so sinners could be saEed. LoEe then is something eEeryone
tal)s about$ but about which they )now little.
/001 Love is vitally important to Christians, for it should govern our relationships with other Christians,
espeially those with whom we strongly disagree. .n the "orinthian church of PaulJs day$ and in the eEangelical
church of our own day$ strong #olariKation e%ists between charismatic "hristians and non<charismatic "hristians.
Listen to these words by D. -. "arson=
.n the entire range of contem#orary "hristian theology and #ersonal e%#erience$ few to#ics are
currently more im#ortant than those associated with what is now commonly called Athe
charismatic moEement. S -s the charismatic moEement has grown$ so also has it become more
diEersified$ thereby rendering many generaliKations about it remar)ably reductionistic. But it is
#robably fair to say that both charismatics and noncharismatics Cif . may continue to use those
terms in non<biblical waysD often cherish neat stereoty#es of the other #arty. -s Nudged by the
charismatics$ non<charismatics tend to be stodgy traditionalists who do not really belieEe the
Bible and who are not really hungry for the Lord. They are afraid of #rofound s#iritual
e%#erience$ too #roud to giEe themselEes wholeheartedly to 9od$ more concerned for ritual than
for reality$ and more in loEe with #ro#ositional truth than with the truth incarnate. They are
better at writing theological tomes than at eEangelismT they are defeatist in outloo)$ defensiEe in
stance$ dull in worshi#$ and deEoid of the S#iritJs #ower in their #ersonal e%#erience. The
noncharismatics themselEes$ of course$ tend to see things a little differently. The charismatics$
they thin)$ haEe succumbed to the modern loEe of Ve%#erience$J eEen at the e%#ense of truth.
"harismatics are thought to be #rofoundly unbiblical$ es#ecially when they eleEate their
e%#erience of tongues to the leEel of theological and s#iritual shibboleth. .f they are growing$ no
small #art of their strength can be ascribed to their raw trium#halism$ their #o#ulist elitism$ their
#romise of short cuts to holiness and #ower. They are better at s#litting churches and stealing
shee# than they are at eEangelism$ more accom#lished in s#iritual one<u#manshi# before other
belieEers than in faithful$ humble serEice. They are im#erialistic in outloo) Conly they haEe the
Vfull gos#elJD$ abrasiEe in stance$ uncontrolled in worshi#$ and deEoid of any real gras# of the
Bible that goes beyond mere #roof<te%ting.
7f course$ both sides concede that the caricatures . haEe drawn admit notable e%ce#tionsT but the
#rofound sus#icions on both sides ma)e genuine dialogue e%tremely difficult. This is es#ecially
#ainful$ indeed embarrassing$ in the light of the commitment made by most belieEers on both
sides to the BibleJs authority.
1
But$ while all "hristians now share in the Aunity o& the SpiritB C+#hesians '=4T com#are '=6T 3=1'<33T 1
"orinthians 13=14D$ we do not all share in the Aunity o& the &aithB C+#hesians '=14D. This is because we only
A(no4 in partB C1 "orinthians 14=9<13D. ,e "hristians disagree$ in #art at least$ because our )nowledge is #artial
and incom#lete. ,e tend to disagree oEer those things we do not fully )now$ eEen though we may belieEe we do
)now. LoEe is the means 9od #roEided for us to liEe in harmony and unity$ eEen though there is a diEersity of
doctrine in matters which are not fundamental. PaulJs instruction on loEe then becomes absolutely Eital to our
"hristian wal) and to our "hristian unity.
7ne more thing must be said about our study of Alo5e$B and . will again Puote D. -. "arson as he has said it
better than . could=
Before going on$ we must #ause to as) what is distinctiEe about "hristian loEe$ and to recogniKe
firmly that the meaning of loEe described in this cha#ter is not intrinsic to the noun S CagapeD or
its cognate Eerb S CagapaoD. 7f course$ this Eerdict is contrary to #o#ular o#inion$ which often
1
D. -. "arson$ "howing the "pirit( - Theologial E.position of 0 Corinthians 02@05 C9rand Ra#ids=
Ba)er Boo) :ouse$ 195!D$ ##. 11<13.
Lessons "!/": 0hat Is This Thing Called Lo.e> ")5
suggests that this word is chosen in the Scri#tures oEer other words for VloEeJ because only this
word grou# ca#tures the determined loEe of 9od that see)s the otherJs good. Linguistically that is
not true= the deEelo#ment of the Earious terms for loEe has been well and amusingly chronicled
by Moly$ and cannot be retraced here. .n the Se#tuagint$ if -mnon incestuously loEes his half<
sister Tamar$ the Eerb can be S CagapaoT 3 Sam. 14=1D. .n MohnJs 9os#el$ we are twice told that
the &ather loEes the Son= one #assage using S CagapaoD and the other S CphilioT Mohn 4=46T
6=32 res#ectiEelyD. ,hen he details that Demas has forsa)en him because he loved this world$
Paul does not thin) it ina##ro#riate to use the Eerb S CagapaoT 3 Timothy '=12D. These e%am#les
could be multi#lied. y #oint is sim#ly that there is nothing intrinsic to a #articular word grou#
that ma)es its Eersion of loEe #articularly diEine. 7n the other hand$ that is far from saying that
there is nothing distinctiEe about 9odJs loEe or about "hristian loEe. There isT but if we want to
discoEer what that difference is$ we shall find it less in a distinctiEe semantic range of a #articular
word grou# than in the descri#tions and characteristics of loEe giEen in the Scri#tures.
3

Dr. Paige Patterson adds another #rofitable comment=
"areful scholarly analysis of the conce#t of loEe$ for e%am#le$ benefits the church. Such arduous
research and thought will ineEitably enhance our understanding of the nature of 9odJs loEe and
the loEe rePuired of belieEers. But eEen in the absence of such noble research$ an obEious sense of
the nature of loEe can hardly be missed by eEen a cursory reading of the Bible.
4

There are times when the study of Scri#ture from the original languages is #rofitable. But in many cases$ a less
so#histicated study of an +nglish word$ li)e loEe Cor a biblical doctrine or conce#tD can be Nust as #rofitable. The
same can be said for systematic theology. -t times$ distinguishing fine subtleties may haEe real Ealue$ but the truth
of 9odJs ,ord was not written for the academic eliteT it was written for eEery "hristian. The most im#ortant truths
should be Eery clear to all belieEers$ and those subtleties recogniKed only by the scholarly are #robably not
earthsha)ing in their significance. The ability to be able to use the original languages or to delEe into theological
mysteries$ may$ in the minds of some$ be li)e #ossessing the AbestB s#iritual gifts. The #ossessor of that gift can
become #uffed u# with #ride and haEe a sense of disdain for the unscholarly Csee Mohn !='6<'9D$ and it may also
cause the non<scholar to feel that #ersonal Bible study is futile. This is sim#ly not the case. "arson$ a Eery fine
scholar$ #oints out that while the Bible does giEe us a Eery full descri#tion and definition of loEe$ it will not be
found by restricting our study to Nust one of the 9ree) Cor :ebrewD words for loEe. To understand biblical loEe$ one
needs to loo) to the teahing of the $i#le as a whole on this subNect.
. am going to the e%treme in saying all of this because of the many times . haEe heard #reachers and teachers
say$ ATo understand loEe$ one must realiKe there are three 9ree) words em#loyed for loEe$ yet only one of those
words refers to the )ind of loEe which 9od rePuires of us.B -s "arson #oints out$ this is sim#ly not the case.
PaulJs a##roach to teaching us about loEe is Eery different. :e does not instruct us about the im#ortance of
distinguishing between 9ree) words for loEe. :e begins in Eerses 1<4 by showing that s#iritual gifts haEe only
minimal Ealue$ unless they are e%ercised in loEe. .n Eerses '<!$ Paul does not attem#t to giEe us a Eery technical
definition of loEeT instead$ he describes loEe in a way which ma)es it Eery clear what biblical loEe loo)s li)e. -nd
his descri#tion ma)es it glaringly eEident that the "orinthians haEe indeed lost their first loEe$ eEen more Puic)ly
than the +#hesian saints Ccom#are ReEelation 3=1<!D. .f Eerses '<! contrast the behaEior of true loEe with the
conduct of the "orinthians$ Eerses 5<14 contrast loEe with all s#iritual gifts$ showing that while all of the s#iritual
gifts are tem#orary$ Christian love is eternal, outlasting even faith and hope. .f we measure the Ealue of something
by how long it lasts$ loEe comes out on to#. LoEe is the A2etter 4ayB Csee 13=41D.
The I1portan'e o& #o5e
in Relation to Spiritual i&ts
*13:1,3.
1 I& I spea( with the tongues of men and of angels$ 2ut do not ha5e lo5e7 I ha5e 2e'o1e a noisy
)on) or a 'lan)in) 'y12al+ 3 And i& I ha5e the gift of #ro#hecy$ and )now all mysteries and all
)nowledgeT and i& I ha5e all faith$ so as to remoEe mountains$ 2ut do not ha5e lo5e7 I a1
nothin)+ 4 And i& I )i5e all my #ossessions to feed the poor, and i& I deliEer my body to be
burned$ 2ut do not ha5e lo5e7 it pro&its 1e nothin)+
3
"arson$ #. 1'.
4
Paige Patterson$ AThe Meaning of -uthority in the Loal Churh,B cha#ter 1' in RecoEering Biblical
anhood and ,omanhood$ edited by Mohn Pi#er and ,ayne 9rudem C,heaton$ "rossway Boo)s$ 1991D$ #. 36!.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
")) True Spirituality: A Study of 1 Corinthians
Before loo)ing at each Eerse se#arately$ seEeral obserEations should be made concerning Eerses 1<4. The
structure of Eerses 1<4 is Eery clear$ setting these three Eerses a#art from the rest of the cha#ter. +ach Eerse begins
with an Ai&$B indicating Paul is s#ea)ing here of a hy#othetical #ossibility.
'
To #ress the hy#othetical dimension
eEen further$ it seems clear that Paul is using hy#erbole here.
6
The statements Paul ma)es in all three Eerses
hy#othetically ta)e a #articular gift to its ultimate e%#ression. .n Eerses 1<4$ Paul ta)es s#iritual gifts to the Su#er
Bowl. :e see)s to demonstrate that any gift, e.erised to its highest level of performane, is of greatly diminished
value if that gift is e.erised without love. .n my o#inion$ Paul did not intend for us to assume that any of these
hy#othetical #ossibilities were eEen remotely #ossible.
Since some loo) to Eerse 1 to find a redefinition of the gift of tongues$ this would not be the most forceful
e%am#le of hy#erbole. Let us loo) then to Eerse 3$ where Paul s#ea)s of faith that is able to remoEe mountains and
of the gift of #ro#hecy such that Paul can )now all things. These words are written by the greatest a#ostle of all
times. &ew would dare to claim greater )nowledge and reEelation than Paul. -nd yet Paul goes on to say that we
A(no4 in part7 and 4e prophesy in partB CEerse 9D. AThat 4hi'h is per&e'tBF)nowing fullyFwill not come
until "hrist comes$ and then we shall A(no4 &ullyB CEerse 13D.
.n Eerses 1<4$ Paul s#ea)s in the first #erson= AI& I A +B There is not the accusatory AyouB which there most
certainly could haEe been. The gifts Paul selects are the greatest gifts$ whether by the #erce#tion of the "orinthians
CtonguesD$ or in truth C#ro#hecy$ faithD. .t seems safe to say that all of the gifts Paul mentions in Eerses 1<4 are gifts
Paul actually did #ossess and$ to a degree$ which far sur#assed any of the "orinthian belieEers Csee$ for e%am#le$
1'=15D. Paul writes in the light of his own giftedness and #oints to the necessity of loEe for his gifts to be of benefit
to others or to himself.
.n these first three Eerses of cha#ter 14$ a different time frame seems to be in Eiew in each Eerse. .n Eerse 1$
Paul says$ AI ha5e 2e'o1e A +B
1
.n Eerse 3$ he says$ AI a1 A +B .n Eerse 4$ he writes$ Ait pro&its 1e nothin).B .n
Eerse 1$ Paul seems to suggest that in liEing a loEeless life$ . become less than . was. The "orinthians are not the
better for their lac) of loEeT they are the worse. ,orse yet$ they are becoming something Eastly inferior to what they
once were. .n Eerse 3$ Paul s#ea)s of a loEeless saint in terms of his #resent stateFAI a1 nothin).B .n Eerse 4$
Paul loo)s to future rewards for oneJs sacrificial serEice. Seemingly great acts of sacrifice may win manJs a##roEal$
but they will not win us 9odJs a##roEal. LoEe is essential for eternal rewards.
Paul ta)es what are considered to be the greatest gifts anyone could #ossess$ starting with tongues Cthe
Aultimate giftB for the "orinthiansD$ and grants that each could be e%ercised to the fullest #ossible e%tent. +Een
then$ these s#iritual gifts would be of limited Ealue unless e%ercised out of a heart of loEe.
In verse 0, &aul first turns to the gift of tongues. :ere is the gift at least some of the "orinthians #riKe most.
Tongues is the ability to s#ea) in unlearned earthly languages as seen in -cts 3. To the "orinthians$ the ultimate in
tongues was to be able to s#ea) in a language which was not earthly. -nd so Paul grants the hy#othetical though
unreal #ossibility that one could s#ea) eEery human language$ and eEen in the tongue of angels.
!
But$ Paul
declares$ if this were done a#art from loEe$ it would not be #rofitable to men= A.f . s#ea) with the tongues of men
and of angels$ but do not haEe loEe$ . haEe become a noisy gong or a clanging cymbal.B 9ongs and cymbals do
haEe something in common$ for they are at their best when em#loyed in concert with other instruments. "ymbals
are not Asolo instrumentsBT they sound good only in the conte%t of a musical #iece along with many other
instruments. . must confess$ howeEer$ . #layed the trum#et #robably because it was a solo instrument. . struggled to
'
-fter what . haEe said #reEiously$ . feel guilty #ointing out this is a third condition clause in the 9ree)
te%t$ which means that the outcome is not assumed and that a hy#othetical statement is being made.
6
:y#erbole is a form of literary e%aggeration$ used to em#hasiKe a #oint$ but in such a way that the reader
recogniKes it as such.
1
. was #ondering the e%#ression AI ha5e 2e'o1e AB when . came across this statement by "arson= VI
ha5e 2e'o1e only a resoundin) )on) or a 'lan)in) 'y12alJFas if my action of s#ea)ing in tongues without loEe
has left a #ermanent effect on me that has diminished my Ealue and transformed me into something . should not
be.B "arson$ #. 69.
!
. neEer really thought about this before$ but it would seem necessary for angels to s#ea) in some
language. Since earthly languages were confused at Babel Csee 9enesis 11=1<9D$ we would not e%#ect angels to be
s#ea)ing in any human language. There must actually be an angel language by which they communicate one with
the other. This is not to say that angels are not able to s#ea) human languages$ for they often communicated with
men in the Bible. +Een if it were not a human language$ an angelic language would be a language$ and not the
mindless re#etition of mere syllables.
"))
Lessons "!/": 0hat Is This Thing Called Lo.e> ")*
obtain first chair in band because . wanted to #lay the melody line and not a harmony #art. "ymbals were not for
me$ because . wanted to be able to #lay alone and not be confined to a band or orchestra.
"an you imagine listening to a cymbal or a gong hour after hourI . actually can because one of our neighbors
had a son who #layed the drums. :our after agoniKing hour we heard those drums #ounding away$ and$ it was
un#leasant$ to say the least. Some instruments are not good alone. Rather than being enNoyable$ they can be
irritating. - tongues s#ea)er without loEe could s#ea) long and loud$ enra#tured by the sound of his own Eoice$ but
a#art from inter#retation$ there would be no Ealue to those who hear or eEen to the s#ea)er Csee 1'=1'<1!D.
+%ercised in loEe$ and in accordance with the restrictions set down by Paul$ tongues could be edifying. But without
loEe$ tongues would be irritating. . can Nust see brother or sister Mones standing u# in the church meeting$ as they
did eEery meeting$ and the whole church )nowing what is about to ha##en. +yes roll$ and #eo#le silently mutter to
themselEes$ A7h$ no$ not againOB
,hat has been said in Eerse 1 in terms of the gift of tongues can be said for any other gift as well. -ny gift
e%ercised #rimarily for the benefit of the one who is gifted is a #rostitution of that gift$ and the end result of that
)ind of AministryB is not edification but e%as#eration. Love seeks to serve others to their #enefit and at the
sarifie of the one who serves in love. This )ind of ministry blesses others. Self<serEing$ self<#romoting ministry
is a #ain to others$ something to be endured at best.
In verse 2, &aul turns to the two vitally important gifts of prophey and faith. A-nd if . haEe the gift of
#ro#hecy$ and )now all mysteries and all )nowledgeT and if . haEe all faith$ so as to remoEe mountains$ but do not
haEe loEe$ . am nothing.B
.n the first Eerse$ the gift of tongues is selected by the a#ostle Paul. There he focuses on the benefit of the
ultimate gift of tongues for othersFwhen e%ercised without loEe. *ow Paul turns to the gift of #ro#hecy and its
#ersonal benefits to himselfFif e%ercised a#art from loEe. The gift of #ro#hecy$ as described here$ is the ability to
)now mysteries and to gain )nowledge. Pro#hecy is the diEine ability to )now what we would not be able to )now
a#art from diEine reEelation. .n the Bible$ a mystery is a truth which is at least #artially reEealed$ but which is not
understood. -ccording to Paul$ the meaning of marriage was a mystery. *ow we )now that the truth about "hristJs
union with :is church is illustrated by a "hristian marriage Csee +#hesians 6=33<44D. 7ld Testament saints were
saEed by faith$ and they worshi#ed 9od$ but they did not thin) of themselEes as one with 9od$ through Mesus
"hrist. The union of Mews and 9entiles in the church was also a mystery in the 7ld Testament. Passages s#o)e of
the 9entiles as reci#ients of diEine grace$ but no Mew fully understood the truth which Paul reEealed in +#hesians
3. 9entiles and Mews are brought together in "hrist as Aone ne4 1anB C+#hesians 3=16<15D.
Pro#hecy is the ability to receiEe )nowledge from 9od by diEine reEelation$ and it e%#lains those matters
which were formerly mysteries$ eEen to the saints. "arried to its ultimate #ossibility$ the gift of #ro#hecy would
enable one to )now all )nowledge and to understand eEery mystery. +Een if this could be the case$ such a gift of
#ro#hecy without loEe would contribute nothing to the one #ossessing the gift. The "orinthians wrongly measured
their own significance by the gifts they #ossessed. ,ere this false assum#tion granted eEen for a moment$ Paul
shows that without loEe$ the greatest gift$ e%ercised to the fullest measure$ really ma)es one a nobody.
Lu)e !=41<62 illustrates this truth. There$ eEerybody who was considered im#ortant seems to haEe gathered at
the dinner Mesus attended at the home of Simon the Pharisee. - woman regarded as a AnobodyB came$ uninEited$
and washed the feet of our Lord. Simon the Pharisee too) note and$ in his heart$ thought less of Mesus because :e
allowed this woman to touch him. :e thought$ A.f Mesus )new who she was and what a sinner she was$ :e would
haEe nothing to do with her.B But Mesus turned the tables. This woman went away forgiEen and saEed. She who was
a AnobodyB was a AsomebodyB in the )ingdom of 9od$ sim#ly because she loEed her Lord. The one who was least$
but loEed$ was the greatest. Those who were the greatest$ without loEe$ were the least.
Do we not see the truth of Eerse 3 in the 7ld TestamentI Loo) at Monah$ the #ro#het. :e enNoyed the )ind of
AsuccessB of which the #ro#het +liNah could only dream. +liNah wanted to conEert a nation$ the nation .srael. :e
AfailedB because this was not 9odJs #ur#ose for him. So$ too$ .saiah AfailedB by secular standards of success. But
when Monah #reached$ the entire city of *ineEeh re#ented. .t was a success Monah did not want. .t was a success
that made Monah angry with 9od. ,ho could leaEe the Boo) of Monah li)ing this loEeless #ro#hetI :e was nothing
because he lac)ed loEe. 7ther #ro#hets$ li)e Balaam$ also come to mind.
.n addition to the gift of #ro#hecy$ Paul s#ea)s of the gift of faith. &aith$ e%ercised to the ultimate measure of
success$ would be a faith that could not only move mountains but remove them Ccom#are atthew 1!=32T 31=31D. .f
one had this )ind of faith$ yet lac)ed loEe$ he would be a nobody. .f . #ossess the greatest of gifts and e%ercise them
to the fullest degree$ yet without loEe$ . am nobody. . am nothing. These words must haEe struc) the "orinthians
with considerable force.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
")+ True Spirituality: A Study of 1 Corinthians
In verse 4, &aul speaks of gifts in terms of the greatest imagina#le sarifie. A-nd if . giEe all my #ossessions
to feed the poor, and if . deliEer my body to be burned$ but do not haEe loEe$ it #rofits me nothing.B @uite fran)ly$ .
do not haEe a clue what gifts Paul refers to in Eerse 4$ and . do not thin) it matters. :e is surely s#ea)ing of great
#ersonal sacrifice$ the a##earance of which would gain one much faEor and a##roEal by his #eers Ccom#are
atthew 1=3<'D. The ultimate sacrifice is made$ either by giEing u# all of oneJs #ossessions for the sa)e of the #oor$
or by the giEing u# of oneJs life as a martyr. Because loEe is sacrificial Csee +#hesians 6=36D$ some might be
tem#ted to conclude that Agreat sacrificeB CgiEing u# all oneJs #ossessions or oneJs lifeD was #roof of great loEe.
Paul does not grant this assum#tion. Peo#le giEe away their #ossessions for any number of reasons$ and many
of those reasons can be self<serEing rather than sacrificial. &or e%am#le$ . may leaEe all my wealth to a charitable
organiKation$ but . cannot ta)e my money with me anyway. . might eEen do this to s#ite my children and de#riEe
them of any inheritance. Peo#le haEe set themselEes on fire$ and . haEe yet to read of one instance in which loEe
was clearly the motiEe. (ltimate sacrifices can be made a#art from loEe$ and if they are loEeless$ they are of no
eternal benefit to the one ma)ing the sacrifice.
.n Eerse 1$ Paul s#ea)s of the loEeless e%ercise of the ultimate gift of tongues$ showing that it would not edify
others but irritate them. .n Eerse 3$ Paul s#ea)s of the ultimate gifts of #ro#hecy and faith$ saying these gifts$
e%ercised without loEe$ leaEe one worthless. .n Eerse 4$ Paul s#ea)s of the ultimate sacrifices made without loEe$
showing that these sacrifices did not benefit the giEer. :oweEer$ others may benefit from my AloEelessB sacrifices.
The *ineEites were saEed$ whether Monah loEed them or not. They benefited from his ministry eEen though that
surely was not his intention. The hungry may eat because . haEe giEen away all my #ossessions. But such acts of
sacrifice do not really benefit me.
Benefits and blessings may occur through the loEeless e%ercise of s#iritual gifts$ but these benefits are greatly
reduced when loEe is lac)ing. -nd so in these first three Eerses of cha#ter 14$ Paul shows the im#ortance of loEe.
The "orinthians are obsessed with the Ealue of s#iritual gifts$ ePuating the social status of the gift with the
significance of the one who #ossesses it. &aul seeks to elevate love, the fruit of the "pirit, a#ove the gifts of the
"pirit. Did the "orinthians thin) themselEes s#iritual because they #ossess seemingly im#ortant s#iritual giftsI .n
Eerses '<!$ Paul shows that the measure of a man or woman of 9od is not determined by the giftCsD they #ossess$
but by the loEe they #ractice in the e%ercise of those gifts.
%hat #o5e Is #i(e
*13:8,;.
' LoEe is #atient$ loEe is )ind$ and is not NealousT loEe does not brag and is not arrogant$ 6 does
not act unbecominglyT it does not see) its own$ is not #roEo)ed$ does not ta)e into account a
wrong suffered, 1 does not reNoice in unrighteousness$ but reNoices with the truthT ! bears all
thin)s$ belieEes all thin)s$ ho#es all thin)s$ endures all thin)s.
Paul declines giEing a technical definition of loEeT instead$ he #roEides us with a descri#tion of loEe$ one
es#ecially #ertinent to the "orinthians. The first two statements describing loEe in Eerse ' are general. Paul then
adEances to things not characteristic of loEe. These Nust ha##en to be some of the characteristics of the "orinthian
saints. &inally$ Paul concludes in Eerse ! with four characteristics of loEe$ none of which are selectiEe or #artial.
The "orinthiansJ conduct in these areas was #artial and incom#lete. -nd so in these four Eerses$ we learn what
loEe is li)e$ and we also learn that the "orinthians are seriously lac)ing in loEe.
T4o Chara'teristi's o& #o5e
7ove 3s Patient
Paul begins his descri#tion of loEe in Eerse ' with the words$ A#o5e is patient.B The ?ing Mames ;ersion
renders it Asu&&ereth lon)B CAsu&&ers lon)$B *?M;D. ,. +. ;ine indicates that longsuffering is the most frePuent
meaning of the term in the Bible$ and he distinguishes AlongsufferingB from A#atienceB in this way=
Longsuffering is that Puality of self<restraint in the face of #roEocation which does not hastily
retaliate or #rom#tly #unishT it is the o##osite of anger$ and is associated with mercy$ and is used
of 9od$ +%. 4'=1 CSe#t.DT Rom. 3='T 1 Pet. 4=32. Patience is the Puality that does not surrender to
circumstances or succumb under trialT it is the o##osite of des#ondency and is associated with
ho#e$ 1 Thessalonians 1=4T it is not used of 9od.
5
5
ALongsuffering$B ;inesJ E.pository Ditionary of <ld and 'ew Testament 8ords.
")+
Lessons "!/": 0hat Is This Thing Called Lo.e> ")
Leon orris adds this comment= A&irst$ loEe is long<suffering. The word Paul uses indicates haEing #atience
with #eo#le rather than with circumstances Cas ,illiam Barclay notesD. .n fact$ PaulJs word is the o##osite of
Vshort<tem#ered$J it meansFif we may inEent a wordFVlong<tem#ered.JB
9
.n his commentary on 1 "orinthians 14='$ atthew :enry says of the term longsuffering=
.t can endure eEil$ inNury$ and #roEocation$ without being filled with resentment$ indignation$ or
reEenge. .t ma)es the mind firm$ giEes it #ower oEer the angry #assions$ and furnishes it with a
#erseEering #atience$ that shall rather wait and wish for the reformation of a brother than fly out
in resentment of his conduct. .t will #ut u# with many slights and neglects from the #erson it
loEes$ and wait long to see the )indly effects of such #atience on him.
12

,e should not be sur#rised to find that 9od is described by the term AlongsufferingB=
1 Then the L7RD #assed by in front of him and #roclaimed$ AThe L7RD$ the L7RD 9od$
com#assionate and gracious$ slow to anger$ and abounding in loEing)indness and truth C+%odus
4'=1D.
' 7r do you thin) lightly of the riches of :is )indness and forbearance and #atience$ not )nowing
that the )indness of 9od leads you to re#entanceI CRomans 3='D
33 ,hat if 9od$ although willing to demonstrate :is wrath and to ma)e :is #ower )nown$
endured with much #atience Eessels of wrath #re#ared for destructionI CRomans 9=33D
11 -nd yet for this reason . found mercy$ in order that in me as the foremost$ Mesus "hrist might
demonstrate :is #erfect #atience$ as an e%am#le for those who would belieEe in :im for eternal
life C1 Timothy 1=11D.
32 ,ho once were disobedient$ when the #atience of 9od )e#t waiting in the days of *oah$
during the construction of the ar)$ in which a few$ that is$ eight #ersons$ were brought safely
through the water C1 Peter 4=32D.
9 The Lord is not slow about :is #romise$ as some count slowness$ but is #atient toward you$ not
wishing for any to #erish but for all to come to re#entance. S 16 and regard the #atience of our
Lord to #e salEationT Nust as also our beloEed brother Paul$ according to the wisdom giEen him$
wrote to you C3 Peter 4=9$ 16D.
DaEid e%em#lifies longsuffering. ?ing Saul #ersistently see)s to )ill DaEid$ once he )nows he will someday
re#lace him as )ing of .srael. DaEid not only endures this #ersecution graciously$ refusing to ta)e the )ingJs life
when giEen the chance$ he actiEely see)s to do good to Saul. DaEid is both longsuffering and )ind.
For the Christian, longsuffering is not optional. Longsuffering is named as one of the A&ruits o& the SpiritB
C9alatians 6=33D. ,e are commanded to be A#atientB or to manifest AlongsufferingB toward others=
3 ,ith all humility and gentleness$ with #atience$ showing forbearance to one another in loEe
C+#hesians '=3D.
1' -nd we urge you$ brethren$ admonish the unruly$ encourage the fainthearted$ hel# the wea)$
be #atient with all men C1 Thessalonians 6=1'D.
The "orinthians must haEe cringed as they read these words since they clearly fell far short of what 9od
rePuired of them regarding longsuffering. The "orinthians found it unbearable to wait for those who could not
arriEe before they started to eat the meal at the churchJs wee)ly gathering. Paul had to command them to wait for
one another. :ad loEe been #resent in "orinth$ it would haEe #rom#ted them to wait Csee 1 "orinthians 11=1!<4'D.
-nd when one "orinthian "hristian irritated another$ the res#onse was$ A.Jll see you in courtOB Csee cha#ter 1D.
This is not #atienceO
99
Leon orris$ Testaments of Love( - "tudy of Love in the $i#le C9rand Ra#ids= ,illiam B. +erdmans
Publishing "om#any$ 1951D$ #. 3''.
12
Lines6 E.pository Ditionary of <ld and 'ew Testament 8ords. "ommenting on 1 "orinthians 14='$
atthew :enry adds$ A.t is benign$ bountifulT it is courteous and obliging. The law of )indness is in her li#sT her
heart is large$ and her hand o#en. She is ready to show faEours and to do good. She see)s to be usefulT and not
only seiKes on o##ortunities of doing good$ but searches for them.B
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
"*# True Spirituality: A Study of 1 Corinthians
Before we begin to feel too smug$ we are not doing all that well either. "hristians in our #art of the world are
not inclined to endure ill<treatment from anyone. :ow often do you hear$ A. wouldnJt #ut u# with thatOB Putting u#
with ill treatment is what longsuffering is all about. ,e are to #ut u# with one another= ABearing with one another$
and forgiEing each other$ whoeEer has a com#laint against anyoneT Nust as the Lord forgaEe you$ so also should
youB C"olossians 4=14D. ,e should silently endure ill treatment from unbelieEers and belieEers ali)e$ eEen as our
Lord did C1 Peter 3=15ff.T see also atthew 1!=1!T -cts 14=15D. Let us not forget all that Paul #ut u# with from the
"orinthians Csee '=1<31D.
Mames Dobson wrote a boo) on the subNect of Atough loEe$B an e%#ression . hear often these days. "ertainly
there is a need for tough loEe in the sense that we must Aget toughB with those whom we loEe$ li)e our children and
other family members. . would suggest we also need another )ind of tough loEe. ,e #ersonally need the )ind of
loEe which ma)es us tough enough to handle the grief others giEe us. 8ears ago a man #re#aring for the ministry
shared with me a bit of adEice someone had giEen him= ABrother$B he said$ Aif youJre going to minister in these
circles$ youJd better haEe rhinoceros hide.B :e was right. ,e do need to be thic)<s)inned when it comes to the
hurts others im#ose on us. "hristians are so thin<s)inned and touchy they fall a#art at a raised eyebrow. LetJs get
tough$ so we can suffer long at the hands of others and thereby demonstrate "hristian loEe.
The word AabuseB is one of the great Ae%cuseB words of our day. Let me be Eery clear that there are certain
)inds of abuse no one should #ut u# with$ such as se%ual abuse. :oweEer$ the categories of abuse seem to multi#ly
daily. &or e%am#le$ there is Eerbal abuse and mental abuse. But now$ "hristians seem to thin) that wheneEer the
AabuseB word arises$ eEery Scri#tural command is #ut into a different category$ one which does not a##ly. Turning
the other chee) is out because that would be tolerating #hysical abuse. -nd yet Peter s#ea)s of our LordJs silent
enduring of Eerbal abuse as a #attern for all "hristians C1 Peter 3=15<36D. 7n and on it goes$ but somewhere
"hristians must ma)e u# their minds to suffer at least certain )inds of abuse from others. .n a day when our
indiEidual rights seem to haEe the highest leEel of #riority$ longsuffering does not seem to be a Eery #o#ular
characteristic$ and yet it is one of two terms Paul uses to sum u# the conduct of loEe.
7ove 3s )in'
.f longsuffering Cor #atienceD is the #assiEe side of loEe$ )indness is the actiEe side. ?indness is= AS a word
suggesting goodness as well as solicitousness. They are interested in true goodness$ actiEely interested in the
welfare of those about them. 7bEiously these #eo#le are doersT they do not claim good intentions but then #lead
hel#lessness because of wea)ness or a#athy.B
?indness is the o##osite of AhaEing a chi# on oneJs shoulder.B
11
- chi# on oneJs shoulder #redis#oses one to
hostile action with only the slightest #roEocation. But )indness in oneJs heart #redis#oses one to hel#ful action
which only rePuires the hint of a need before it ta)es action. The Agood SamaritanB did not need to be #rodded into
action nor did he see) to find a A4ay o& es'apeB from his obligation as a neighbor. ,hen he saw the man lying in
the road in need$ he willingly did all in his means to hel# CLu)e 12=42<4!D.
DaEid is one of the most stri)ing e%am#les of )indness. :e loEes Monathan$ one of his closest friends. -fter
Monathan dies$ DaEid wishes to demonstrate his loEe toward his deceased friend. Since Monathan is dead$ the only
way to show )indness to Monathan is through his offs#ring. DaEid is delighted when he is informed that Monathan
has a liEing heir. :is surEiEing son$ e#hibosheth$ is cri##led in both feet. .n one sense$ this is eEen better for
DaEidJs #ur#oses$ because this manJs handica# #resents a need DaEid can meet. By DaEidJs decree$ e#hibosheth
would now eat regularly at the )ingJs table C3 Samuel 9D. DaEidJs loEe manifests itself in )indness$ a #redis#osition
to do good to others.
?indness is characteristic of 9od and should thus characteriKe the "hristian as well=
46 But loEe your enemies$ and do good$ and lend$ e%#ecting nothing in returnT and your reward
will be great$ and you will be sons of the ost :ighT for :e :imself is )ind to ungrateful and eEil
men CLu)e 1=46D.
' 7r do you thin) lightly of the riches of :is )indness and forbearance and #atience$ not )nowing
that the )indness of 9od leads you to re#entanceI CRomans 3='D
! .n order that in the ages to come :e might show the sur#assing riches of :is grace in )indness
toward us in "hrist Mesus C+#hesians 3=!D.
11
Perha#s malice is the biblical term for the o##osite of )indnessT see +#hesians '=41<43.
"*#
Lessons "!/": 0hat Is This Thing Called Lo.e> "*1
43 -nd be )ind to one another$ tender<hearted$ forgiEing each other$ Nust as 9od in "hrist also
has forgiEen you C+#hesians '=43D.
' But when the )indness of 9od our SaEior and *is loEe for man)ind a##eared$ 6 :e saEed us$
not on the basis of deeds which we haEe done in righteousness$ but according to :is mercy$ by the
washing of regeneration and renewing by the :oly S#irit$ 1 whom :e #oured out u#on us richly
through Mesus "hrist our SaEior$ ! that being Nustified by :is grace we might be made heirs
according to the ho#e of eternal life CTitus 4='<!D.
3' -nd the LordJs bond<serEant must not be Puarrelsome$ but be )ind to all$ able to teach$ #atient
when wronged C3 Timothy 3=3'D.
5 To sum u#$ let all be harmonious$ sym#athetic$ brotherly$ )indhearted$ and humble in s#irit C1
Peter 4=5D.
The "hristian is commanded to be )ind C+#hesians '=43D$ and thus$ failing to show )indness is disobedience.
?indness is also a fruit of the S#irit C9alatians 6=33D. Paul reminds the "orinthians of the )indness which he
manifested toward them eEen though they were un)ind to him Csee 1 "orinthians '=1<31T 3 "orinthians 1=1<14D.
?indness was surely lac)ing in the "orinthian church.
?indness is not the s#irit which #roduces strife and diEisions in the church Ccha#ters 1<4D. .t was not the
res#onse of many "orinthians toward Paul or the other true a#ostles Ccha#ter 'D. .t surely was not )indness that
caused the church to embrace a man liEing in sin Ccha#ter 6D. *either is it )indness which com#els two belieEers to
sPuare off with each other in a secular law court Ccha#ter 1D. ?indness does not cause one s#ouse to withhold se%
from the other Ccha#ter !D. ?indness did not #rom#t one belieEer to assert his or her alleged rights to the detriment
of another Ccha#ter 5D. .t was not )indness that motiEated some "orinthians to indulge themselEes before their
brethren arriEe Ccha#ter 11D. *or did )indness ma)e one belieEer loo) down u#on the gifts of another Ccha#ter 13D
or cause certain indiEiduals to assert themselEes in the church meeting for their own #ersonal gain Ccha#ter 1'D.
,hen the "orinthian saints are described$ )indness is not the first word which #o#s into oneJs mindO
-ccording to Paul$ love is demonstrated #y two general harateristis( /01 longsuffering in the fae of
adverse treatment #y others and /21 kindness toward those who a#use us. Longsuffering endures ill treatment
without res#onding in a retaliatory fashion$ and )indness see)s to do good to those who delight to cause us harm.
That is what loEe is li)e. *ow$ in the second half of Eerse ' through Eerse 1$ Paul lets us )now what loEe is not
li)e. .f these characteristics e%ist in "orinthFor in our churchFwe need to confess our lac) of loEe.
#o5e Is Not 6ealous
19
y wife and . were driEing in our Pinto station wagon one day when a flashy "orEette #ulled u# along side us
as at a traffic light. .nstinctiEely$ . )new what he was about to do. :e would gun his engine$ cata#ult #ast me$ and
then cut into my lane in front of me. This was not a s#iritual moment for me. . gaEe that Pinto eEerything it had$
and more$ and my #erformance was #athetic. -s the "orEette shot by$ cut in front of me$ and s#ed on$ my wife
turned with a gentle rebu)e$ A8ou were racing him$ werenJt youIB A8es$B . admitted$ Aand the worst of it is that he
neEer eEen )new it.B
13
AThe Eerb Ehlow is a Vmiddle term$J referring to a human attitude that can either be base or noble. ,hen
noble$ it Vearnestly desiresJ something nobler for oneselfT when base$ it VNealously longsJ for the betterment of
oneself to the detriment of another.B 9ordon D. &ee$ The First Epistle to the Corinthians C9rand Ra#ids= ,illiam
B. +erdmans$ 195!D$ #. 14!$ fn. 9.
A+nEy may be defined to be a s#irit of dissatisfaction with$ and o##osition to$ the #ros#erity and ha##iness
of others as com#ared with our own. The thing that the enEious #erson is o##osed to$ and disli)es$ is$ the
com#aratiEe su#eriority of the state of honour$ or #ros#erity or ha##iness$ that another may enNoy$ oEer that which
he #ossesses.B Monathan +dwards$ Charity and Its Fruits C"arlisle$ PennsylEania= The Banner of Truth Trust$
Qre#rintR 19!5D$ #. 113.
. am using Nealousy and enEy in a way that is nearly synonymous. The 9ree) term Paul em#loyed in 1
"orinthians 14=' is translated by both AenEyB and ANealousy.B Line6s Ditionary does insist on a distinction= AThe
distinction lies in this$ that enEy desires to de#riEe another of what he has$ Nealousy desires to haEe the same or the
same sort of thing for itself.B
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
"*" True Spirituality: A Study of 1 Corinthians
. was Nealous of the man who droEe that car. There . was in my #uny Pinto$ and there he was in his s#orty
;ette. -t the Eery least$ . would haEe enNoyed watching him get #ulled oEer for s#eeding$ while . droEe by smiling
in my gas#ing Pinto$ still not eEen u# to the s#eed limit. That$ my friend$ is Nealousy. Mealousy is a term which
conEeys Aearnest desire.B .t can be a good desire or a bad desire. .n our te%t$ the desire is bad. ,e might define
Nealousy here as Aa sadness or sorrow on my #art$ due to the success of another.B Mealousy causes me #ain when
someone else feels #leasure. .t is the )ind of feeling a #erson feels when his or her com#etitor wins.
Perha#s it is the feeling a iss -merica Pageant contestant has when$ as one of the to# finalists$ she hears the
girl standing ne%t to her #ronounced Aiss -merica.B Both girls$ not to mention their #arents$ haEe sacrificed
many years for this moment. usic lessons$ diets$ e%ercise$ contests$ clothes haEe all #layed a significant #art in
her life. She has made many sacrifices to win this coEeted title$ only to haEe the girl ne%t to her win. -ll the other
contestants manage the semblance of a smile on their face and )iss the winner$ but it is hard to belieEe there is not
the feeling of Nealousy$ a regret that the other #erson has succeeded$ at their e%#ense.
-sa#h confesses his Nealousy of his fellow .sraelites in Psalm !4$ and DaEid warns of being Nealous of the
wic)ed in Psalm 4!=1. "ain is Nealous of -belJs acce#tance C9enesis '=1<5D$ and :aman is Nealous of ordecaiJs
success C+sther 1D. Saul is Nealous of DaEid and his success C1 Samuel 15=!D$ so much so that he see)s to )ill him.
The scribes and Pharisees are Nealous of MesusJ #o#ularity and #ower oEer the #eo#le Catthew 3!=15D. Peter is
concerned about MohnJs fate in com#arison with his own CMohn 31D.
Mealousy is incom#atible with loEe for a Eery good reason. Love seeks the #enefit and well@#eing /edifiation1
of another, so muh so that it is willing to make a personal sarifie to failitate it . ,hen others #ros#er at our
e%#ense$ this is #recisely what loEe intends. Mealousy is not consistent with loEe. Mealousy would rather #ros#er at
the e%#ense of the other$ and so when another #ros#ers$ Nealousy results where loEe is absent.
The gos#el is the su#reme e%am#le of loEe$ in contrast to Nealousy. 9od made the ultimate sacrifice in the
death of :is Son$ to bring about our salEation. The Lord Mesus sacrificed :imself for our salEation$ #aying the
ultimate #rice :is own blood. .f this )ind of sacrifice was rePuired to bring about our salEation$ how can we regret
9odJs blessing on othersI .ronically$ because "hristians are a #art of the body of "hrist$ the #ros#erity of one
member is not at the e%#ense of the rest of the body$ but for the benefit of the whole body Csee 1 "orinthians 13=31D.
Someone might #rotest$ ABut isnJt 9od NealousI ,hy canJt "hristians be Nealous if 9od is a Nealous 9odIB
There is a great difference between our Nealousy and 9odJs. 9od is Nealous oEer that which belongs to :im. ,e are
Nealous oEer that which belongs to someone else and not to us. 9od is Nealous oEer what :e hasT we are Nealous oEer
what we do not haEe that someone else does haEe. There are times when we can e%em#lify godly Nealousy Csee 3
"orinthians 11=3D$ but this is not what Paul has in mind in our te%t.
Mealousy is Puite #reEalent in the church at "orinth. The "orinthians are Nealous of the gifts and ministries of
their fellow<belieEers. Some des#ise their own gifts and calling and wish to haEe the gifts and ministries of others.
They seem to be Nealous of those Eisible and Eerbal ministries. They eEen seem to be Nealous of PaulJs time which
he s#ends in ministry to others. .n both 1 and 3 "orinthians$ Paul has to s#ea) to the issue of his absence which
some seemed to resent= A.f Paul really cared about us$ he would s#end more time with us.B
Sadly$ "hristians today manifest the same )inds of Nealousy. ,e are Nealous of the Ca##arentD success of others
in business and in the church. Some can be Nealous of those who are giEen a leadershi# #osition in the church. ,e
can be Nealous of those who a##ear to be Cor at least claim to beD more s#iritual than we are. . see a great deal of
Nealousy in the ministry. ,e may be Nealous of the success of others in ministry$ of their radio ministry$ or the
o##ortunity to s#ea) in the Bible conference circuit. ,e may be Nealous of the salary$ the #restige$ or the siKe of
church others might haEe. -ll of this betrays a lac) of loEe and the sacrificing$ serEant s#irit which loEe engenders.
Mealousy may be among us in other ways. First$ we may be guilty of #roEo)ing #eo#le to Nealousy by distorting
the gos#el which we #reach and share with others. "onsider these words of the a#ostle Paul=
4 .f anyone adEocates a different doctrine$ and does not agree with sound words$ those of our
Lord Mesus "hrist$ and with the doctrine conforming to godliness$ ' he is conceited and
understands nothingT but he has a morbid interest in controEersial Puestions and dis#utes about
words$ out of which arise enEy$ strife$ abusiEe language$ eEil sus#icions$ 6 and constant friction
between men of de#raEed mind and de#riEed of the truth$ who su##ose that godliness is a means
of gain. 1 But godliness atually is a means of great gain$ when accom#anied by contentment C1
Timothy 1=4<1D.
Paul s#ecifically identifies enEy as one of the eEils in this te%t CEerse 'D. . belieEe Paul establishes a connection
between enEy and greed and a distorted gos#el. Peo#le may come into Cor at least along sideD the faith because they
"*"
Lessons "!/": 0hat Is This Thing Called Lo.e> "*/
are giEen false e%#ectations of what their conEersion will #roduce. Some a##roach the "hristian faith as a means of
Agetting aheadB in life$ seeing the gos#el as a Ameans of great gain.B This is certainly #ossible when one listens to
the Ahealth<and<wealth gos#eleersB who abound today$ trying to lure #eo#le into the faith Cor into their
congregations or list of su##ortersD by #romising them #ros#erity if they Noin their ran)s.
,hen Mesus inEited men to follow :im$ :e did not ma)e swee#ing #romises of #ros#erity. .nstead$ :e sought
to dis#el any misconce#tions about :is ministry by stressing disci#leshi# and its cost$ and by tal)ing in terms of
Ata)ing u# oneJs cross.B Some in churches today who enEy the success of others may haEe been tem#ted to do so by
those who #romised them #ros#erity rather than the forgiEeness of sins and eternal life through Mesus "hrist. Let us
preah the gospel as +esus did and never seek to lure people into the faith with un#i#lial #ait Csee 1 "orinthians
'=1<3T 3 "orinthians 3=1!T '=1<3D.
"eond$ we should Eiew the Ahow toB boo)s on "hristian boo)store shelEes in the light of Nealousy. ,hy do
those who are a##arently successful write boo)s so the rest of us can be successful tooI ,hy are the Ahow to be
successfulB boo)s so #o#ular$ outselling boo)s of real substance and EalueI . fear that the answer is ANealousy.B -s
we buy or read these boo)s$ why do we wish to be AsuccessfulB li)e the authorI Perha#s it is because we are ho#eful
of the same success.
Buying or reading Ahow to be successful li)e meB boo)s can be wrong for seEeral reasons. ,e must carefully
consider whether we are doing so out of Nealousy Cof that #ersonJs successD rather than out of a sincere desire to be
faithful to our Lord and good stewards of our gifts and calling. .t is also wrong if we are trying to be Nust li)e
someone else$ to du#licate their ministry rather than to fulfill the uniPue role 9od has giEen us. .t may be wrong
because we assume that anotherJs success is the result of their Amethod$B rather than the soEereign blessing of 9od
u#on :is wor). Let us beware of trying to imitate others to be as successful as they a##ear to be.
#o5e Is Not Arro)ant and Does Not $oast
-rrogance and boasting are the reEerse side of the coin. Mealousy is my sinful res#onse to the #ros#erity of
others. -rrogance and boasting are my sinful res#onse to my own #ros#erity. -rrogance Cor #rideD ta)es credit for
my Asuccess$B as though it were due to my own merit or su#erior efforts. Boasting is letting other #eo#le )now
about my success in a way that tem#ts others to be Nealous of that success.
-rrogance and boasting are not "hristian EirtuesT humility is a Eirtue. -rrogance is a character trait of Satan.
.n .saiah 1' and +Ke)iel 35$ #olitical #otentates are rebu)ed for their arrogance in a way that suggests a close
)inshi# to Satan himself. .t is not #ossible to ta)e #ride in that which we are giEen$ a#art from merit or wor)s. ,e
cannot boast or ta)e credit for the gift of salEation$ and neither do we dare be #roud of our s#iritual gifts or
ministries= A&or who regards you as su#eriorI -nd what do you haEe that you did not receiEeI But if you did
receiEe it$ why do you boast as if you had not receiEed itIB C1 "orinthians '=!D. 9race #ulls the rug out from under
#ride and boasting. Paul once too) great #ride in his #erformance as a Pharisee$ but not after he was saEed. -s a
"hristian$ Paul saw his contribution to the wor) of 9od in a new light=
1 &inally$ my brethren$ reNoice in the Lord. To write the same things again is no trouble to me$
and it is a safeguard for you. 3 Beware of the dogs$ beware of the eEil wor)ers$ beware of the false
circumcisionT 4 for we are the true circumcision$ who worshi# in the S#irit of 9od and glory in
"hrist Mesus and #ut no confidence in the flesh$ ' although . myself might haEe confidence eEen
in the flesh. .f anyone else has a mind to #ut confidence in the flesh$ . far more= 6 circumcised
the eighth day$ of the nation of .srael$ of the tribe of BenNamin$ a :ebrew of :ebrewsT as to the
Law$ a PhariseeT 1 as to Keal$ a #ersecutor of the churchT as to the righteousness which is in the
Law$ found blameless. ! But whateEer things were gain to me$ those things . haEe counted as loss
for the sa)e of "hrist. 5 ore than that$ . count all things to be loss in Eiew of the sur#assing
Ealue of )nowing "hrist Mesus my Lord$ for whom . haEe suffered the loss of all things$ and count
them but rubbish in order that . may gain "hrist$ 9 and may be found in :im$ not haEing a
righteousness of my own deriEed from the Law$ but that which is through faith in "hrist$ the
righteousness which omes from 9od on the basis of faith$ 12 that . may )now :im$ and the
#ower of :is resurrection and the fellowshi# of :is sufferings$ being conformed to :is death
CPhili##ians 4=1<12D.
7ur calling in this life is not to Aenter into the gloryB of our Lord$ the glory yet to comeT rather$ we are to enter
into :is sufferings=
3' *ow . reNoice in my sufferings for your sa)e$ and in my flesh . do my share on behalf of :is
body Cwhich is the churchD in filling u# that which is lac)ing in "hristJs afflictions. 36 7f this
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
"*4 True Spirituality: A Study of 1 Corinthians
hurh . was made a minister according to the stewardshi# from 9od bestowed on me for your
benefit$ that . might fully carry out the preahing of the word of 9od$ 31 that is, the mystery
which has been hidden from the past ages and generationsT but has now been manifested to :is
saints$ 3! to whom 9od willed to ma)e )nown what is the riches of the glory of this mystery
among the 9entiles$ which is "hrist in you$ the ho#e of glory. 35 -nd we #roclaim :im$
admonishing eEery man and teaching eEery man with all wisdom$ that we may #resent eEery man
com#lete in "hrist. 39 -nd for this #ur#ose also . labor$ striEing according to :is #ower$ which
mightily wor)s within me C"olossians 1=3'<39D.
13 BeloEed$ do not be sur#rised at the fiery ordeal among you$ which comes u#on you for your
testing$ as though some strange thing were ha##ening to youT 14 but to the degree that you share
the sufferings of "hrist$ )ee# on reNoicingT so that also at the reEelation of :is glory$ you may
reNoice with e%ultation. 1' .f you are reEiled for the name of "hrist$ you are blessed$ because the
S#irit of glory and of 9od rests u#on you C1 Peter '=13<1'D.
The "orinthians were arrogant
14
C1 "orinthians '=1$ 15$ 19T 6=3T 5=1T 3 "orinthians 13=32D and boastful C1
"orinthians 1=39$ 41T 4=31T '=!T 6=1T 9=16<11T 16=41T 3 "orinthians !='$ 1'T 5=3'T 9=3<4T 12=5$ 14$ 16<1!T 11=12$ 13$
11<15$ 42T 13=1$ 6<1$ 9D. But how does #ride and boasting manifest itself in the churchFour churchFtodayI Let
me suggest some areas where #ride might be found.
Pride and boasting are found whereEer the most coEeted gifts and ministries are #resent. Peo#le who mean
well may com#liment those with outstanding gifts$ and their words may become flatteryT the thoughts of those so
#raised may #roduce arrogance. 7ne area of #ride is the family. Those who may haEe #rayerfully and diligently
Cthough not infalliblyD sought to raise their children in the Adis'ipline and instru'tion o& the #ordB C+#hesians
1='D may be bro)en<hearted because of the outcome$ at least as Nudged at the moment. -nd those whose children
a##ear to haEe turned out ArightB may$ without )nowing it$ be inclined to ta)e credit for these results. .n truth$
good #arenting is neEer a guarantee of good children. 9od is soEereign in the election and salEation of our
children$ and :e is under no obligation to saEe them because of any wor) or merit on our #art. ,hen our children
wal) with the Lord$ it is solely due to the grace of 9od and not to our good #arenting. ,e$ as #arents$ are obligated
to be faithful in the rearing of our children$ Nust as we are to be faithful in #roclaiming the gos#el. But faithful
#arenting$ li)e faithful #roclamation$ does not assure us of the results.
The most #ious forms of #ride and boasting seemingly giEe 9od the credit for our wor)s. . haEe heard
#reachers say= A. haEe learned how easy it is to eEangeliKe Cor whateEerD through the #ower of the :oly S#irit.B
+Eangelism is not easyT it is im#ossibleO ,e cannot conEince or conEert anyoneT this is 9odJs wor)$ for it is :e
who o#ens menJs hearts and giEes them faith to belieEe Csee -cts 14='5T 11=1'D. :ow subtle the sin when we #raise
9od in a way that reflects well on us.
any of us haEe discoEered that we haEe nothing worth boasting about in ourselEes. ,e )now we are not the
Billy 9rahams or the "huc) Swindolls of "hristendom. But we neEertheless find ways to boast in a second<hand
manner. The "orinthians$ for e%am#le$ boasted in their leaders= AI a1 o& Paul7 Apollos7 AB etc. ,e can do the
same= A. go to UUUUUUUUUJs church.B 7r we can boast in our church or denomination= A. go to a 'ew Testament
church that teaches the Bible.B A7ur church is serious about Bible study or Bible doctrine.B A7ur church belieEes
and teaches the full gospel.B any of these statements may be desirable and eEen true$ but our attitude can be one
of #ride$ our s#eech boasting.
-dEertising is yet another difficult area. . haEe yet to hear a radio commercial for a church that says anything
negatiEe about that church. "an you imagine hearing a local "hristian station adEertisement= A,e are nothing
really s#ecial. ,e are not all that successful. .n fact$ our membershi# has declined oEer the #ast ten years$ our
budget has sli##ed$ we are giEing less to missions$ and weJre becoming liberal in our theology.B 7ur "hristian
radio station adEertisements offer inEitations to attend the church where Athings are ha##ening$B where Athe Lord
is at wor)$B where Athe S#irit of 9od is blessing as neEer before S .B .f we were to belieEe our own #ublicity$ we
would be #roud$ and if we actually adEertise in this way$ we are boasting. Mesus neEer found it necessary to send a
#romotional team ahead of :im$ to haEe radio s#ots$ full<#age adEertisements$ or other #ro#aganda deEices. .n
fact$ Mesus often commanded those for whom :e did miracles to )ee# Puiet about them and not to adEertise :im.
,ould that the #ower of 9od were so eEident in the church today that no adEertising would be needed.
14
A:e uses this Eerb half a doKen times in this e#istle and only once elsewhere Cno other writer in the *ew
Testament uses it at allD. +Eidently he thought it was es#ecially a##licable to the "orinthians and their situation$
but because #ride comes easily to most of us$ the warning has broader a##lication. ,e must remember that agape
giEes where #ride asserts itself. But loEe casts out the s#irit of #ride.B orris$ #. 3'6.
"*4
Lessons "!/": 0hat Is This Thing Called Lo.e> "*5
#o5e Does Not $eha5e $adly *A't Fn2e'o1in)ly.
18
Parenting today seems to o#erate on Nust the o##osite #remise as that set down here by the a#ostle Paul. any
#arents seem to thin) that in order to be loEing #arents they must tolerate bad behaEior from their children rather
than insist on good behaEior. "hildren throw screaming fits$ and #arents hel#lessly shrug their shoulders$ as
though they were #owerless to change things and as though they haEe forgotten what ProEerbs says about
disci#lining a child. ,iEes and husbands seem to thin) that if their mate really loEes them$ they will #ut u# with
their bad behaEior. Paul turns the tables. :e informs us that loEe rePuires us not to behaEe badly.
The "orinthians are not behaEing themselEes Eery well. There are diEisions and factions. There is immorality$
eEen such that #agans are shoc)ed Ccha#ter 6D. There are lawsuits Ccha#ter 1D$ and some are actually #artici#ating
in heathen idol worshi# celebrations Ccha#ters 5<12D. Some "orinthians are not waiting for the rest$ before they
begin to obserEe the LordJs Su##er Ccha#ter 11D. -ll in all$ the "orinthians are behaEing badly. This is not what
loEe is all about. LoEe is about behaEing in an a##ro#riate manner. .t is about conduct befitting the circumstance.
The Boo) of ProEerbs has a great deal to say on this subNect of a##ro#riate behaEior.
. cannot go on without #ointing out some ways "hristians behaEe badly$ all in the name of As#irituality.B 7ften
As#iritual considerationsB become our Alion in the road$B not only e%cusing bad behaEior$ but$ in our minds$
demanding it.
16
7ne way is found in eEangelism. any of us use the gos#el as an e%cuse to be #ushy or oEerly
aggressiEe with others. ,e confront$ buttonhole$ badger and bully others$ all in the name of soul<winning. ,ho can
fault the faithful Asoul<winnerBI But Mesus neEer intruded$ neEer forced :imself u#on an unwilling$ uninterested
Eictim. Soul<winning is no e%cuse for running oEer #eo#le rough shod so we can #ut another notch on our
eEangelistic gun= ALet your s#eech always be with grace$ seasoned$ as it were, with salt$ so that you may )now how
you should res#ond to each #ersonB C"olossians '=1D.
Being AS#irit<ledB is another #rete%t for biKarre behaEior. *ot long ago . receiEed a #hone call from someone
Eery early in the morning$ who told me the #hones were not su##osed to be used at that hour and were normally
turned off. Since this #erson had gone to the #hone and found it wor)ing$ they Nust A)newB this was the :oly S#irit
telling them to call me. uch of the conduct of the "orinthians in the church meeting was not S#irit<led but
merely com#ulsiEe self<assertion. Let us neEer blame 9od for our bad behaEior$ and if we are those who truly do
loEe 9od and others$ let us not act badly$ whether e%cused by #ious language or not. LoEe does not act
unbecomingly. LoEe is that )ind of conduct which is winsome$ which draws #eo#le to us$ and which #rom#ts them
to as) us about our faith Csee 1 Peter 4=14<16D.
#o5e Is Not Sel&,Centered *Does Not See( Its O4n.
Love is not self@seeking or self@serving. orris e%#lains this characteristic in this way=
S loEe Vdoes not see) its own$J which might be understood to mean VLoEe is not selfishJ Cso the
T+; has itD$ or Vdoes not insist on its own wayJ Cthe RS;D. Though these two things are different$
they are both born of self<centerednessFand it is this that loEe rules out. LoEe is concerned with
the well being of the loEed ones$ not with its own welfare.
11
. li)e what &ee has to say about this characteristic of loEe=
1'
AThe basic idea a##ears to be that loEe reNects what is not according to #ro#er form CshemaT the Eerb is
ashemoneoD. This leads to the translation of the -uthoriKed ;ersion= VLoEe doth not behaEe itself unseemly.J
ore recent translations #refer something li)e VLoEe is not rudeJ Cthe RS;$ *+B$ and the *.;D or Vill<manneredJ
Cthe T+;D. Because the word has a wide range of meanings$ we should not try to tie it down too closely or rigidly.
Paul is sim#ly saying that there are many ways of behaEing badly$ and that loEe aEoids them all.B orris$ #. 3'1.
AS the Eerb CashemoneinD is that rendered Vnot behaEing #ro#erlyJ in !=41. &. 59 reads the antonym
eushemoneinT this can only mean VloEe does not behaEe in an affected mannerJ Cassuming a fine outward
a##earance which does not e%#ress the inward realityD.B &. &. Bruce$ I and II Corinthians C9rand Ra#ids= ,m. B.
+erdmans Publishing "o$ 19!1D$ #. 131.
16
See ProEerbs 31=14. There$ the sluggard Nustifies his not going to wor) by saying$ AThere is a lion in
the roadG A lion is in the open sOuare+B To us$ this seems foolish$ almost amusing. But if you liEed where lions
do$ it would be a com#elling reason not to go outside. ,e all haEe our Alions in the road$B our com#elling reasons
for doing Cor not doingD what we really want Cor donJt wantD to do.
11
orris$ #. 3'1.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
"*) True Spirituality: A Study of 1 Corinthians
This is the fifth consecutiEe item that s#ecifically echoes earlier #arts of the letter$ this time 12=3'
and 44. S .n some ways this is the fullest e%#ression of what "hristian loEe is all about. .t does
not see) its ownT it does not belieEe that Vfinding oneselfJ is the highest goodT it is not enamored
with self<gain$ self<Nustification$ or self<worth. To the contrary$ it see)s the good of oneJs neighbor
For enemy Ccf. Phil. 3='D.
1!
The "orinthians are com#letely self<absorbed. They measure themselEes by their gifts and ministries and do
not thin) of themselEes as a #art of the body of "hrist. They haEe marEelous Aself<esteem$B but they disdain Paul
and the other a#ostles Csee cha#ter 'D. They are so self<centered they are willing to demand the freedom to #ractice
their alleged liberties$ eEen if it destroys a wea)er brother Ccha#ter 5D. They assert themselEes in the church
meeting with little or no regard for others and for edification.
The church of our day is hardly different. The word AselfB is found often on the li#s of #rofessing "hristians.
,e are told that our first #riority is to loEe ourselEes so that we can then loEe others. y friend$ that is not only
unbiblical$ it is illogical and foolish. :ow can we be so gullible as to embrace this )ind of errorI LoEe is a matter of
#rioritiKing. I am to love ,od a#ove any and all others= *e has first priority. . am to loEe my wife aboEe all
man)ind$ Nust as "hrist has set :is loEe on :is church. . am to loEe my neighbor and eEen my enemy. That is$ I am
to put the interests of others a#ove my own Csee Phili##ians 3=1<5D. .f . loEe myself first$ . cannot loEe my neighbor$
because loEing my neighbor means #utting him first. . am to loEe my neighbor as myselfT that is$ . am to loEe my
neighbor in the same ways . find it natural to loEe myself Csee +#hesians 6=35<42D.
Some "hristians see self<loEe for what it is$ but there are other forms of self<absor#tion$ and some #eo#le are
self<centered in other ways. Some #ut themselEes first by continually leEeling blame or guilt toward themselEes$
rather than acce#ting and a##ro#riating 9odJs forgiEing grace. 7thers wallow in the mired waters of self<#ity$
constantly meditating on the ways others haEe abused them. -ny preoupation with self is self@entered and
ontrary to the way of love. Let us not forget that ours is the way of the ross= the Christian life is a#out dying
daily and the mortifiation of the flesh. Too many "hristians try to coddle that which needs to be crucified.
#o5e Is Not Pro5o(ed
1=
This 9ree) term$ rendered Aprovo$e'B in the *-SB$ is used in :osea 5=6 and >echariah 12=4 to de#ict
#roEocation to anger. The term is by no means used only with a negatiEe connotation. .n -cts 1!=11$ it describes
how PaulJs s#irit is so #roEo)ed within him that he begins to #reach to the idol<worshi#ing inhabitants of -thens.
.n :ebrews 12=3'$ the writer urges the saints to Astimulate one another to lo5e and )ood deeds.B :ere in 1
"orinthians$ Paul uses the term to describe a short<fused #erson who is easily and Puic)ly #roEo)ed to ta)e action
which is not edifying to either #arty. LoEe does not Ablow its cor)$B Alose its cool$B or Ablow a fuse.B LoEe does not
haEe a chi# on its shoulder$ loo)ing for some tiny straw of offense so it can Eentilate all its anger and hostility.
The "orinthians are obEiously #roEo)ed in a number of areas. Some are #roEo)ed enough to ta)e their
brethren to court Ccha#ter 1D. 7thers seem #roEo)ed to diEorce their mates Ccha#ter !D. Still others are #roEo)ed to
go on ahead with the LordJs Su##er without waiting for all to arriEe Ccha#ter 11D. 7ften today$ "hristians are
#roEo)ed by minor offenses and leaEe the church or ta)e some form of retaliatory action. Some are #roEo)ed by
their mates and act in a destructiEe way to their marriage. Parents may be #roEo)ed by their children or children by
their #arents Csee +#hesians 1='D. There are all too many abusiEe #arents or mates$ whose e%#losiEe anger cannot
be #redicted or aEoided but only dreaded.
:aEing warned of being Eery careful about becoming too Puic)ly #roEo)ed$ . must add that some saints really
need to get u#set about what they see. .n the su#ermar)et$ and eEen in the church$ . see children throwing tem#er
tantrums while their #arents loo) on hel#lessly as though they can do nothing. There is something they can do$ and
if they cannot remember what it is$ . suggest they read the Boo) of ProEerbs. ,e ought to be angered at sin$ but in
our anger$ we should act a##ro#riately and not e%#losiEely Csee +#hesians '=31D. There is a time for righteous
indignation$ but let us be certain it is truly righteous wrath and not Nust human anger with a #ious label=
19 This you )now$ my beloEed brethren. But let eEeryone be Puic) to hear$ slow to s#ea) and slow
to angerT 32 for the anger of man does not achieEe the righteousness of 9od CMames 1=19<32D.
1!
&ee$ #. 145.
15
ALoEe is also eEen<tem#ered. ,e haEe already seen that it is Vlong<tem#eredJ CE. 'D$ and here is a related
characteristicFthat it is not easily #roEo)ed. Philli#s translates this as V.t is not touchy$J which giEes us a good
idea of what Paul means. .t is easy to be so concerned with getting our own way that we become irritated with
#eo#le$ well<meaning and otherwise$ who frustrate our best intentions.B orris$ #. 3'!.
"*)
Lessons "!/": 0hat Is This Thing Called Lo.e> "**
14 ,ho among you is wise and understandingI Let him show by his good behaEior his deeds in
the gentleness of wisdom. 1' But if you haEe bitter Nealousy and selfish ambition in your heart$ do
not be arrogant and so lie against the truth. 16 This wisdom is not that which comes down from
aboEe$ but is earthly$ natural$ demonic. 11 &or where Nealousy and selfish ambition e%ist$ there is
disorder and eEery eEil thing. 1! But the wisdom from aboEe is first #ure$ then #eaceable$ gentle$
reasonable$ full of mercy and good fruits$ unwaEering$ without hy#ocrisy. 15 -nd the seed whose
fruit is righteousness is sown in #eace by those who ma)e #eace CMames 4=14<15D.
#o5e Does Not Keep Notes on Past O&&enses
Paul tells us that loEe Adoes not ta(e into a''ount a 4ron) suffere'.B . li)e what orris writes on this #oint=
APaulJs ne%t #oint is that loEe does not$ so to s#ea)$ go around with a little blac) boo) ma)ing a note of eEery eEil
thing. VLoEe )ee#s no score of wrongs$J says Paul Cthe *+B translationD. ,e find it hard to forget it when #eo#le
offend us$ often storing u# such grieEances.JB
19
Some saints seem to haEe #hotogra#hic memories when it comes to
offenses against them. 7ne little irritation brings to mind an entire file of #reEious offenses$ carefully annotated
and documented. This )ind of mental boo))ee#ing
32
only serEes to fuel resentment and certainly does not facilitate
true reconciliation.
#o5e Does Not Re/oi'e in Fnri)hteousness7
2ut Re/oi'es
91
%ith the Truth
&inding out what a #erson enNoysFwhat giEes them #leasure and causes them to reNoiceFmay be Eery
reEealing about the character of that #erson. -ll too often$ . find myself enNoying something not really righteous.
&or e%am#le$ an off<color No)e may be funny or enNoyableFbut not righteous. Paul says loEe loo)s to the truth of
9odJs ,ord Cand secondarily to truth in generalD to define that which it can enNoy$ that oEer which it can reNoice.
Secular entertainment offers a good illustrationT many moEies set us u# to ta)e #leasure in that which is not
righteous. 7ften the Eillain is characteriKed by incredible Eiolence and cruelty. -ll through the moEie$ he does
things designed to cause us to hate him with a #assion. ,e donJt want him to be caught and sent to #rison. ,e
donJt want him to be conEicted and giEen the death #enalty. ,e want this #erson to die in the worst conceiEable
way. -nd so$ in the end$ the indiEidual gets his reward$ dying the most #ainful$ Eiolent death the film writer can
conceiEe. -nd we find ourselEes watching this man die with great #leasure$ reNoicing in that which is far from
righteous.
"hristians reNect a great many moEies for e%#licit se%$ Eiolence$ or filthy language$ and rightly so. But these
blatantly offensiEe or eEil films tend to desensitiKe us toward films which are eEil in a more subtle way. ,e breathe
a sigh of relief when we find a moEie with a A9B or #erha#s a AP9B rating. :ere is a moEie we can ta)e the family
to see. But some of these moEies may tem#t us to reNoice in unrighteousness without eEen realiKing it.
- few years ago$ we saw a family film which started with a woman ta)ing off her wedding ring and leaEing it
with a note to her husband. -s the moEie went on$ the woman was #ortrayed as a caring woman who deEelo#ed a
s#ecial relationshi# with a handica##ed child. She met a warm$ sensitiEe doctor with whom she Afell in loEe.B The
calloused$ insensitiEe husband then a##ears$ and as the drama concludes$ the husband is sent #ac)ing as the
woman$ the doctor$ and the young girl are brought togetherFa su##osedly ha##y ending which ma)es the Eiewer
feel good. 8ou find yourself thin)ing the husband deserEed diEorce$ and the woman deserEed Aha##iness.B But
there is a #roblem= there were no biblical grounds for diEorce. &rom the stand#oint of biblical reEelation$ the
19
orris$ #. 3'!. orris then cites Smedes= AVS Resentments )ee#s enemy lists$ files on eEery #erson
who has inNured usJ CLove 8ithin Limits$ #. 19D.B orris$ #. 3'!$ fn. 64. Bruce adds $ AS QLoEe is notR
resentful= lit. Vdoes not rec)on u# eEilJ with a Eiew to #aying the offender bac) in his own coin Cthe 9) #hrase is a
Puotation of >echariah 5=1!a$ LXX$ where the idea seems to be rather that of #lotting eEilDT cf. Rom. 13=1!ff.B
Bruce$ #. 13!.
32
AThe Eerb is logiEomai$ which means Pto alulate.6 ,illiam Barclay says that the word Vis an
accountantJs word. .t is the word that is used for entering u# an item in a ledger so that it will not be forgotten.JB
:e #oints out that Vso many #eo#le nurse their wrath to )ee# it warmT they brood oEer their wrongs until it is
im#ossible to forget them. "hristian loEe has learned the great lesson of forgettingJ CThe Letters to the
Corinthians$ #. 141D.B orris$ #. 3'5$ fn. 6'.
31
AThe second occurrence of reNoices is a more intensiEe form C9) synhaireinD than the #reEious one
ChaireinD.B Bruce$ #. 13!.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
"*+ True Spirituality: A Study of 1 Corinthians
woman and the doctor were committing adultery. -nd so$ in what seems li)e a Agood$ clean$ family film$B we
reNoice oEer that which is not righteous.
9ossi# is yet another area where most all of us fail to liEe u# to in the standard Paul sets for us. any
"hristians actually ta)e #leasure in gossi#. Su##ose someone in the church has gifts or a ministry we coEet. .f we
thin) this #ersonJs success is at our e%#ense$ then the failure of that #erson is something in which we could ta)e
#leasure. Someone comes along and shares a rumor= ADid you )now so and so was su##osed to haEe S IB ,e are
too Puic) to belieEe the worst. ,e want to ta)e #leasure in that #ersonJs moral assassination. -nd so we gladly
listen to the rumor and eEen #ass it along to others. .f we wish to loo) es#ecially #ious in the #rocess$ we share it as
a AconcernB or a A#rayer rePuest.B -ll the while we ta)e great #leasure in the #rocess$ which is unrighteous Csee 3
"orinthians 13=32T com#are atthew 15=16<32T 1 Timothy 6=19<32D.
7ove ta$es no pleasure in unrighteousness+ 7ove sets its min' on #hat is right8
5 &inally$ brethren$ whateEer is true$ whateEer is honorable$ whateEer is right$ whateEer is #ure$
whateEer is loEely$ whateEer is of good re#ute$ if there is any e%cellence and if anything worthy of
#raise$ let your mind dwell on these things. 9 The things you haEe learned and receiEed and
heard and seen in me$ #ractice these thingsT and the 9od of #eace shall be with you CPhili##ians
'=5<9D.
:ere is the way to unity. LoEe dwells on what is right and then does what is right. This is the way to #eace.
The Consisten'y o& #o5e
*13:;.
! QLoEeR bears all things$ belieEes all things$ ho#es all things$ endures all things.
.n this one Eerse$ Paul s#ea)s of four different Pualities of loEe$ all lin)ed to each other by the word rendered
Aall thin)s.B This rendering$ Aall thin)s$B seems to fall short of communicating what Paul is saying. LoEe does not$
for e%am#le$ belieEe eEerything.
33
.t is not AloEeB for a mother to belieEe her child when he denies getting into her
freshly made #ie$ when the meringue has formed a mustache around his mouth. Paul has Nust written that loEe
Adoes not re/oi'e in unri)hteousness7 2ut re/oi'es 4ith the truthB CEerse 1D. :ow can he now inform us that
Alo5eB acce#ts eEerything as truth$ belieEing whateEer one is toldI &or these reasons$ some translations haEe
chosen to render PaulJs words differently=
! AThere is nothing loEe cannot faceT there is no limit to its faith$ its ho#e$ and its enduranceB
CThe *ew +nglish BibleD.
! ALoEe )nows no limit to its endurance$ no end to its trust$ no fading of its ho#eT it can outlast
anythingB CPhilli#sD.
! A.t always #rotects$ always trusts$ always ho#es$ always #erseEeresB C*ew .nternational
;ersionD.
! A.t coEers u# eEerything$ has unPuenchable faith$ ho#es under all circumstances$ endures
without limitB CBer)eley ;ersionD.
LoEe is always characteriKed by certain Pualities$ without e%ce#tion. Throughout history$ man has sought to
e%cuse disobedience or sin by conEincing himself that his situation is an e%ce#tion. Mesus was as)ed if a man could
diEorce his wife for any reason at all Catthew 19=4D. :is res#onse was a refusal to dwell on the e%ce#tions and to
focus on the rule. :e )new that for the Pharisees$ the e%ce#tion had become the rule. This is why Paul has already
e%cluded any Aloo#holesB in the Bible$ by insisting that wheneEer we succumb to tem#tation$ it is not because we
had to CAThere was nothing else . could do S after all$ .Jm only human SBD$ but because we failed to act u#on
9odJs diEinely #roEided A4ay o& es'apeB=
33
ABut loEe is always ready to belieEe the best about #eo#le. .t assumes$ if there is any room for the
assum#tion at all$ that #eo#le are not as bad as they are said to be. S This does not mean that loEe is gullible$ S .
LoEe is clear<sighted$ able to recogniKe wrong as easily as the shrewdest eEaluator of human nature. ,hat Paul is
saying is that loEe will always giEe the benefit of the doubt$ because it can neEer assume that the worst is true.B
orris$ #. 362.
"*+
Lessons "!/": 0hat Is This Thing Called Lo.e> "*
14 *o tem#tation has oEerta)en you but such as is common to manT and 9od is faithful$ who will
not allow you to be tem#ted beyond what you are able$ but with the tem#tation will #roEide the
way of esca#e also$ that you may be able to endure it C1 "orinthians 12=14D.
-nd so Paul informs his readers that there are four things loEe neEer ceases to #ossess and to #ractice$ four
things which can always be e%#ected from genuine loEe.
/01 Love always #ears up under adversity />%ears all things?1.
LoEe A#atiently acce#ts all thingsB C*";D
LoEe Aalways su##ortsB CT*TD
LoEe AneEer giEes u#B C9*BD
S here the a#ostle seems to be saying something about the endurance of loEe$ its ability to go on
no matter what the o##osition.
34
+dwards #oints out that the 9ree) term em#loyed by Paul has two senses=
The term used here by Paul AS means originally VcoEer oEer$JB S then$ Acontain as a Eessel.B
&rom this latter meaning two meta#horical uses of the word are deriEed$ either of which may be
here ado#ted= C1D that loEe hides or is silent about the faults of othersT C3D that loEe bears without
resentment inNuries inflicted by others.
3'
. do not belieEe we are forced to one choice or the other. .t is com#letely within the realm of #ossibility that
Paul meant us to understand this word in terms of its broader range of meaning. .f this is so$ we can see two maNor
dimensions to loEeJs consistent ca#acity to Ahold u#B rather than Afold u#.B First$ love #ears up silently= that is$
loEe coEers sin with a cloa) of silence. Sin is shameful$ and loEe does not wish the sinner to be shamed more than
necessary. *oahJs son$ :am$ broadcast his fatherJs shame to his brothers when *oah was drun) and na)ed in his
tent. :is brothers A'o5eredB *oahJs na)edness in a way that #reEented them from Eiewing his shame C9enesis
9=32<34D. Peter reminds us that Mesus suffered silently$ not res#onding Eerbally to the abuses hurled u#on :im$ and
that this #attern of silent suffering is to be followed by all the saints C1 Peter 3=15G4=16T '=5D.
atthewJs 9os#el sheds further light on this matter of our silence when Mesus teaches :is disci#les about
church disci#line Catthew 15=16<32D. ,e are to go privately to a brother who has sinned against us$ and if he
re#ents as a result of our rebu)e$ the matter is settled$ neEer to be made #ublic. .f$ howeEer$ this wayward brother
resists and refuses to re#ent$ then the matter once dealt with in the strictest #riEacy must now be dealt with in a
way that becomes more and more #ublic. -fter all efforts to turn the wayward brother from sin haEe been reNected$
the whole church must be notified of his sin$ and he must be #ublicly e%<communicated. LoEe always see)s to )ee#
the sin of a wayward brother as #riEate as #ossible$ but this does not mean we cannot and should not be confronted
#ublicly$ if all #riEate efforts haEe failed.
/21 Love always #ears up$ no matter how great the #ersecution$ suffering$ or adEersity. MobJs wife Atem#tedB
him to sin by urging him to A'urse od and die$B thus bringing his suffering to a conclusion. LoEe neEer caEes in
or colla#ses under duress. LoEe always holds u#. Should we attem#t to deceiEe ourselEes by thin)ing otherwise$
PaulJs words in 1 "orinthians 12=14 Nolt us bac) to reality.
/41 Love always has faith />%elieves all things?1. LoEe neEer forsa)es faith. The word translated A2elie5esB in
this Eerse is a Eerb$ and the noun which shares the same root is Eery often translated A&aithB in the *ew Testament.
7f all the many times Paul em#loys the Eerb found here in our te%t$ Eirtually eEery time it is used in a conte%t
which indicates the one who AbelieEesB is the one who Ahas faith.B .t is often used of those who haEe come to faith$
those who haEe become AbelieEersB Csee 1 "orinthians 1=31T 4=6T 1'=33D. 7nly once in PaulJs e#istles does this Eerb
refer to a belief in something other than the truth of the gos#el$ and that is in cha#ter 11=15$ A&or$ in the first #lace$
when you come together as a church$ . hear that diEisions e%ist among youT and in #art$ . #elieve itB C1 "orinthians
11=15$ em#hasis mineD.
LoEe always #elieves= it always has faith$ eEen when life seems to be crumbling about us. -dEersity is neEer an
occasion for unbelief. Paul$ im#risoned and awaiting a Eerdict from "aesar$ was filled with faith$ trusting that his
death would either bring him into the #resence of 9od or that his life would be used to draw others nearer to 9od
34
orris$ #. 362.
3'
T. ". +dwards$ - Commentary on the First Epistle to the Corinthians CLondon= :odder and Stoughton$
n.d.D #. 4'!.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
"+# True Spirituality: A Study of 1 Corinthians
CPhili##ians 1D. Suffering is not an e%cuse for the failure of faithT rather$ it is an occasion where loEe and faith may
be demonstrated.
. )now that faith$ ho#e$ and loEe are often mentioned together or are found in Eery close #ro%imity to each
other. But in contem#lating PaulJs words here$ . haEe come to a##reciate the Eery close association that e%ists
between loEe and faith. ,hen Mesus summoned the four fishermen$ Peter and -ndrew$ Mames and Mohn$ why did
these men leaEe their nets$ their boats$ and eEen their father to follow MesusI ,as it because of their faithI Partly$
#erha#s. But . thin) we would also haEe to say they were drawn to Mesus out of loEeF:is loEe for them and theirs
for :im. These disci#les did not understand a great deal about Mesus and :is gos#el until after :is death$ burial and
resurrection. ,hat )e#t them following :im before these things were clear in their mindsI &aith$ in #art$ but also
loEe.
LoEe always has faith. 7ur loEe for 9od and our trust in :is ,ord should giEe us unlimited faith in :im.
Those men and women whom we loEe we must also trust$ but within limits. ,e dare not belieEe eEerything we are
told. .n Deuteronomy 14$ oses warns the .sraelites concerning those who would lead them astray. .ncluded
among those who might mislead us are those we call our AloEed onesB Csee 14=1<12D. LoEe is neEer a license to
uncritically acce#t all we are told. The loEe we find in the Bible is based on the truth=
9 -nd this . #ray$ that your loEe may abound still more and more in real )nowledge and all
discernment$ 12 so that you may a##roEe the things that are e%cellent$ in order to be sincere and
blameless until the day of "hrist CPhili##ians 1=9<12D.
6 But the goal of our instruction is loEe from a #ure heart and a good conscience and a sincere
faith C1 Timothy 1=6D.
.t may be difficult to imagine a husband loEing his wife and not trusting her. 7ur faith$ howeEer$ must not be
in our fellow man$ but in 9od. *o matter how bad things may be$ no matter how much grief others may dish out to
us$ we should haEe unlimited faith in 9od. ,e should haEe faith in :is #romises to sustain us$ to )ee# us from
falling$ and to #erfect :is wor) in us. ,e should haEe faith that 9od is using our trials and tribulations to
strengthen our faith CRomans 6=1<11T Mames 1=1<15D and to bring about our good and :is glory CRomans 5=35D.
Paul found great consolation in his sufferings for "hristJs sa)e because it enhanced his sense of identity with :im
and his loEe for :im Csee Phili##ians 4=5<11T "olossians 1=3'<39D.
-ll too often one sees a )ind of cynicism in "hristians$ which is hardly com#atible with faith. 7f course$ we
belieEe in the de#raEity of man. ,e )now this world is #assing away and that the unbelieEing worldJs efforts to
bring about the im#roEement of manJs moral and s#iritual nature are doomed. ,e )now a genuine and #ermanent
#eace will neEer be negotiated or brought about on this earth$ a#art from the return of our Lord and the
establishment of :is )ingdom. *eEertheless$ we can haEe faith that 9od will bring about :is #ur#oses for this
earth and that :e can saEe those who are seemingly ho#elessly lost in their sins Csuch as Saul of TarsusD. ,e can be
o#timistic about what 9od will accom#lish through us in this world. LoEe$ true loEe$ always manifests faith.
/51 Love always has hope. &aith is belieEing in what is ultimately real and true but not immediately seen Csee
:ebrews 11=1D. &aith belieEes 9od is going to giEe us that which our eyes do not and cannot see but which 9od has
#romised to us. :o#e is our longing and desire for those things which are future$ which by faith we belieEe we
shall receiEe.
33 &or we )now that the whole creation groans and suffers the #ains of childbirth together until
now. 34 -nd not only this$ but also we ourselEes$ haEing the first fruits of the S#irit$ eEen we
ourselEes groan within ourselEes$ waiting eagerly for our ado#tion as sons$ the redem#tion of our
body. 3' &or in ho#e we haEe been saEed$ but ho#e that is seen is not ho#eT for why does one also
ho#e for what he seesI 36 But if we ho#e for what we do not see$ with #erseEerance we wait
eagerly for it CRomans 5=33<36D.
. may receiEe a tele#hone call informing me that my mother and father are flying down to Eisit us in a wee).
&aith belieEes they are coming. :o#e eagerly antici#ates their arriEal as that which . strongly desire.
The conce#t of ho#e is frePuently found in the writings of the a#ostle Paul.
36
:o#e enables the "hristian to
face eEen the most adEerse circumstances$ ho#ing for the #romised blessings which will follow. A*opeth all things
is the forward loo). The thought is not that of an unreasoning o#timism$ which fails to ta)e account of reality. .t is
36
APaul frePuently writes the Eerb to hope$ which a##ears in his e#istles nineteen times out of a total of
thirty<one occurrences in the *ew Testament.B ?istema)er$ #. '13.
"+#
rather a refusal to ta)e failure as final. &ollowing on from #elieveth all things it is the confidence which loo)s to
ultimate trium#h by the grace of 9od.B
31
,e can fairly readily gras# the relationshi# between faith and ho#e$ but what is the relationshi# between ho#e
and loEeI .t seems to me that we ho#e for what we really loEe. ,hen . was a boy$ so many years ago$ . began to
driEe when . was 13. . did not driEe on the highway. 7ur #ro#erty was large enough that . could do a lot of driEing
on our own roads without brea)ing the law. . loEed to driEe. . could not wait until . was 11 when . could legally
driEe on the highway. . had ho#e . could and would someday be able to driEe. . longed for what . loEed.
. thin) we see this same )ind of ho#e in the life of Macob. ,hen Macob fled from home Creally from his brother
+sauD$ he went to liEe among his relatiEes in Padan -ram. &inding his uncle Laban$ Macob stayed with him$ falling
in loEe with his younger daughter$ Rachel. Macob wor)ed for seEen years to earn the dowry for Rachel$ only to
discoEer that Laban had giEen him Leah instead. .t too) another seEen years of labor before Macob had #aid the
dowry for Rachel. -nd yet we read these words concerning MacobJs attitude toward the delay in obtaining Rachel
for a wife= ASo Macob serEed seEen years for Rachel and they seemed to him but a few days because of his loEe for
herB C9enesis 39=32D. MacobJs loEe for Rachel gaEe him both ho#e and endurance.
7f course there is a sense in which our loEe for others should giEe us ho#e for them. ,e loEe the children 9od
has giEen us$ and as they grow u#$ we haEe ho#e that 9od will saEe them and that they will grow u# to be true
disci#les of Mesus "hrist. 7ur ho#e$ howeEer$ is not in them so much as it is ho#e for them. ,e haEe ho#e for our
children because ultimately our faith and ho#e are in 9od. ,e haEe ho#e that 9od will accom#lish certain things
in them.
any of the "orinthian "hristians were PaulJs s#iritual children C1 "orinthians '=1'<16D. .n s#ite of all the
abuse he had ta)en from these$ his children$ Paul had great ho#e for them=
' . than) my 9od always concerning you$ for the grace of 9od which was giEen you in "hrist
Mesus$ 6 that in eEerything you were enriched in :im$ in all s#eech and all )nowledge$ 1 eEen as
the testimony concerning "hrist was confirmed in you$ ! so that you are not lac)ing in any gift$
awaiting eagerly the reEelation of our Lord Mesus "hrist$ 5 who shall also confirm you to the end$
blameless in the day of our Lord Mesus "hrist. 9 9od is faithful$ through whom you were called
into fellowshi# with :is Son$ Mesus "hrist our Lord C1 "orinthians 1='<9D.
! -nd our ho#e for you is firmly grounded$ )nowing that as you are sharers of our sufferings$ so
also you are sharers of our comfort C3 "orinthians 1=!T see also 3 "orinthians 9=11<16T 14=1<1'D.
.f there is anything this world lac)s$ it is ho#e. Paul #ut it this way=
13 Bemem#er that you were at that time se#arate from "hrist$ e%cluded from the commonwealth
of .srael$ and strangers to the coEenants of #romise$ haEing no ho#e and without 9od in the
world C+#hesians 3=13D.
anJs ho#e may be wrongly #laced Csee 1 Timothy 1=1!D$ but the only true source of ho#e is 9od$ and
#articularly the Lord Mesus "hrist Csee Psalm 44=1!T 1 Peter 1=31T Psalm 41=3'T 45=16T '3=6$ 11T 3 "orinthians
1=12T 1 Timothy 1=1D. "hristians should be characteriKed by ho#e in the midst of adEersity$ and it may well be this
ho#e which o#ens the door for sharing our faith with others= ABut sanctify "hrist as Lord in your hearts$ always
#eing ready to ma)e a defense to eEeryone who as)s you to )i5e an a''ount &or the hope that is in you7 yet 4ith
)entleness and re5eren'eB C1 Peter 4=16D. True loEe is characteriKed by a consistent ho#e. LoEe always ho#es.
/71 Love always perseveres />en'ures all things?1. Some haEe been troubled that the first descri#tion of loEe
CA%ears all thingsBD is too similar in meaning to PaulJs last descri#tion CAen'ures all thingsBD. . belieEe these two
things are related$ Nust as AfaithB and Aho#eB are related. . see the AbearingB of things related to the intensity of the
trial or offense. A.t was more than . could handle$B someone says by way of e%cuse. A:ow much am . su##osed to
#ut u# withIB another as)s. PerseEerance or endurance do not focus so much on the intensity of the trouble as the
duration of it.
LoEe$ Paul tells us$ does not run out of time. LoEe lasts. This #oint will be ta)en u# in the following Eerses. *o
matter how difficult the trial$ loEe bears u# under itT no matter how long the trial$ loEe #erseEeres. This was not the
case when the "orinthians diEorced one another Ccha#ter !D or when one belieEer too) another to court Ccha#ter 1D.
There is a world of difference between a "hristian as)ing the Puestion$ A:ow longIB and the "hristian throwing in
the towel with the e%cuse$ AToo longOB
31
orris$ ##. 156<151.
This$ by the way$ is what marriage Eows are all about. ,hen a man and a woman loEe each other and enter
into marriage by the ta)ing of Eows$ they #romise to loEe each other$ no matter what. -nd when they re#eat their
Eows to each other$ they commit themselEes to loEing their mate$ Auntil death do us #art.B LoEe does not #ut time
limits on its own e%istence$ eEen when things get rough.
#o5e Ne5er "ails
*13:=,13.
5 LoEe neEer failsT but if there are gifts of #ro#hecy$ they will be done awayT if there are tongues$
they will ceaseT if there is )nowledge$ it will be done away. 9 &or we )now in #art$ and we
#ro#hesy in #artT 12 but when the #erfect comes$ the #artial will be done away. 11 ,hen . was a
child$ . used to s#ea) as a child$ thin) as a child$ reason as a childT when . became a man$ . did
away with childish things. 13 &or now we see in a mirror dimly$ but then face to faceT now .
)now in #art$ but then . shall )now fully Nust as . also haEe been fully )nown. 14 But now abide
faith$ ho#e$ loEe$ these threeT but the greatest of these is loEe.
.n 1 "orinthians 14$ Paul sets out to show the su#eriority of character to charismaT s#ecifically$ he wants us to
gras# the su#eriority of "hristian loEe to our #ossession of the gifts of the S#irit. .n Eerses 1<4$ Paul has stated that
eEen the most highly #riKed gifts$ e%ercised to the ultimate leEel of success$ but without loEe$ are of little Ealue to
the one who is gifted or to the one who is the reci#ient of his ministry. .n Eerses '<!$ Paul describes loEe in a way
which defines it in Eery #ractical terms and also shows the "orinthiansJ lac) of loEe. *ow in Eerses 5<14$ Paul adds
his final$ finishing touches on this cha#ter. :e reasons that loEe is su#erior to all the s#iritual gifts because loEe
outlasts them. Love never fails= s#iritual gifts do fail.
The statement$ Alo5e ne5er &ails$B nicely lin)s PaulJs words in Eerse ! with those which follow. LoEe Ane5er
&ailsB in that it always bears u#$ it always has faith$ it always ho#es$ it always endures CEerse !D. &urthermore$ loEe
Ane5er &ailsB in the sense that it is eternal. That is what Paul is saying in Eerses 5<14.
The word AfailB is the translation of a word which literally means to fall. This same word is used to describe
the fatal AfallB of the young man from the third story window while Paul was #reaching C-cts 32=9D. -nanias and
Sa#hira both A&ellB dead when confronted by Peter C-cts 6=6$ 12D. Paul em#loyed this term when he s#o)e of the
34$222 who A&ellB dead in the wilderness due to their immorality C1 "orinthians 12=5T cf. +%odus 43=35D. .n other
words$ love does not die= it does not ome to an end. . am reminded of the battery commercial that frePuently runs
on teleEision. LoEe is li)e that battery that )ee#s on going and going and going S
.n contrast to loEe$ which does not come to an end$ Paul declares that s#iritual gifts do come to an endT they
fail. :e writes of the demise of the three s#iritual gifts considered most Ealuable by the "orinthians. 9ifts of
#ro#hecy will be done away withT tongues will ceaseT )nowledge will be done away CEerse 5D. Paul giEes the reason
for the A#assing awayB or the AfailureB of the s#iritual gifts in Eerses 9 and 12. ?nowledge and #ro#hecy in this age
are #artial and incom#lete. But when Athe per&e'tB comes$ this will render the Aim#erfectB
3!
obsolete.
The s#are tire found in the trun) of many new cars may not be as big or as substantial as a full<siKed tire$ but
when a flat occurs$ that tire is more than adePuate to get us bac) on the road for a limited #eriod of time. That
Aim#erfectB s#are is ta)en off and #ut in the trun) as soon as a A#erfectB tire is aEailable.
Paul says that while loEe remains and does not fail$ all the s#iritual gifts CeEen the greatest onesD will fail.
Some em#hasiKe that certain so<called Atem#oraryB gifts fail$ yet they seem to gloss oEer that Paul is contrasting
the permanene of loEe with the temporary nature of all the giftsFnot Nust some of them. 7ften$ the gift of tongues
is singled out because of a subtle distinction in the 9ree) te%t. 7ne 9ree) word is em#loyed to refer to the #assing
of #ro#hecy and )nowledge$ translated in the *-SB by the e%#ression Adone a4ay.B The cessation of tongues is
de#icted by a different term$ rendered A'easeB in the *-SB. ,hile the Eerb em#loyed for the #assing of #ro#hecy
and )nowledge is #assiEe in Eoice$ the term used in reference to tongues is middle in Eoice. This subtlety is
inter#reted by some to mean that tongues will cease after the days of the a#ostles before the cessation of #ro#hecy
and )nowledge. -. T. Robertson$ the great 9ree) scholar of the #ast$ writes of tongues$ AThey shall ma)e
themselEes cease or automatically cease of themselEes.B
35

3!
. am using the terms A#erfectB and Aim#erfectB in the sense of Acom#leteB and Aincom#lete.B The
s#iritual gifts are not im#erfect in the sense that they are to be disdained$ but im#erfect in the sense that they are
incom#lete$ and thus will be gladly #ut aside when the #erfect arriEes.
35
-. T. Robertson$ 8ord &itures in the 'ew Testament C*ashEille= Broadman Press$ 1941D$ .;$ #. 1!9.
-ll "hristians should be )nowledgeable and honest enough to say that the so<called AcessationistB #osition
Ccertain giftsFes#ecially tonguesFcame to an end at the close of the a#ostolic ageD is based u#on inferences rather
than u#on clear statements. .t is one thing for the Bible to say tongues will easeT it is Puite another to say tongues
have eased. .t is my conEiction that doctrine based u#on clear$ uncontradicted statements is to be held more
dogmatically than doctrine based u#on inference.
39
. too hold certain beliefs based u#on inference$ but . desire to
ac)nowledge them as inferential. .n 1 "orinthians 1'=49$ Paul #ointedly #rohibits us from forbidding others to
s#ea) in tongues. This is not an inference but a command. ,e dare not casually set aside biblical commands based
u#on inferential arguments.
y alma matter$ Dallas Theological Seminary$ teaches that 1 "orinthians 14=5 is #roof that tongues were a
tem#orary s#iritual gift to be e%#erienced only in the early days of the *ew Testament church but not today. ,hen .
a##lied to the Seminary$ now nearly 42 years ago$ a doctrinal statement was included along with the a##lication
form. -mong other things$ it declared that certain s#iritual gifts li)e tongues and healing were tem#orary and were
not to be e%#erienced today. . signed that statement$ with a small asteris) and a statement that$ while . was not a
charismatic "hristian$ . did not see how 1 "orinthians 14=5 #roEed the cessation of tongues. The Seminary
graciously allowed me to attend in s#ite of my doubts concerning their cessationist #osition. . assumed further
study would conEince me that the SeminaryJs #osition was iron<clad. This has not been the case.
:aEing indicated . do not embrace the cessationist #osition$ . should further say . also belieEe 9od is not
obliged to giEe the gift of tongues today either. .t should be #ointed out that there are certain Eital and necessary
functions in the church$ for which there are accom#anying general commands. -ll are commanded to giEe$ to hel#$
and to encourage. -ll may not be gifted in these areas$ but it seems necessary that there be some who are thus
gifted. -ll are not commanded to #ro#hesy or to s#ea) in tongues$ and . belieEe there may be reasons for inferring
that some gifts may have eased. . must further state in clear terms that while . must grant the possi#ility of
tongues$ . do not grant the neessity of tongues$ as is the #ractice of some "hristians. *ot all that is called tongues
is biblical tongues$ and much of what is #racticed as tongues Cwhether genuine tongues or falseD is not #racticed as
the Scri#tures rePuire.
42
.n s#ite of this$ a blan)et reNection of the #ossibility of tongues cannot be biblically
sustained in my o#inion.
.n Eerse 5$ Paul shows loEe to be su#erior to all s#iritual gifts in terms of #ermanence. ;alue can be measured
in terms of how long something lasts. Love lasts foreverT s#iritual gifts do not. *ow$ in Eerses 9 and 12$ Paul goes
on to e%#lain why s#iritual gifts must be tem#orary. S#iritual gifts are not #ermanent because they are not #erfect.
S#iritual gifts are partial. ,e know in part$ and we prophesy in part. Pro#hecy is neEer wrong or inaccurateT it is
sim#ly incom#lete. Peter writes of the #ro#hets of old$ who s#o)e of the sufferings and glories of the essiah who
was yet to come and whose own writings #uKKled them because they were incom#lete C1 Peter 1=12<13D. Paul was
#riEileged to fill in some of the ga#s of the 7ld Testament Scri#tures by unEeiling certain mysteries Csee +#hesians
4=1<14D. *eEertheless$ his reEelations were #artial. :e did not reEeal all that we would li)e to )now. Because of
this$ his +#istles raised unanswered Puestions$ and false teachers were Puic)ly on hand to distort his writings Csee 3
Peter 4=1'<11D.
The #ro#hets of old were used of 9od to reEeal all that 9od wanted us to )nowFbut not all there is to )now
nor all that we would li)e to )now. ,hen Athe per&e'tB comes$ the im#erfect will no longer be necessary. The
im#erfect will be done away with. . do not thin) that one can su##ort the conclusion that Athe per&e'tB which will
come C14=12D is the com#leted canon of Scri#ture. The te%t seems to rePuire that we must thin) of that which is
#erfect as the )ingdom of 9od for which we eagerly wait. 7nly then will we )now fully$ Nust as we are now fully
)nown Csee Eerse 13D.
41
. am writing this message on a com#uter$ which$ although not #erfect$ is Eastly su#erior to the .B Selectric
ty#ewriter on which . first ty#ed my manuscri#ts. ,e sold that ty#ewriter$ so hel#ful in its day$ at our last garage
sale$ Puic)ly casting it aside for the #owerful com#uter and laser #rinter now aEailable. Must so$ the #ro#hetic word$
39
&or e%am#le$ the #ractice of infant ba#tism$ held and #racticed by many eEangelical Presbyterians$ is
strongly held in s#ite of the fact that it is based solely u#on inference and has no clear *ew Testament command or
e%am#le of its #ractice.
42
To be s#ecific$ tongues are often s#o)en audibly by many Cnot Nust two or threeD$ at the same time$ by
men and women$ and without inter#retation$ in blatant Eiolation of PaulJs instructions laid down in 1 "orinthians
1'.
41
There is a subtle message contained here. ,hile we do not )now fully in the #resent$ 9od does. -t this
#oint in time$ when we lac) fully )nowledge and understanding$ 9od fully )nows us. That is what giEes us
comfort and ho#e in these days of our im#erfect )nowledge.
so crucial in the days of our ignorance and s#iritual blindness Csee cha#ter 3D$ will be obsolete and unnecessary
when our Lord comes to establish :is )ingdom$ for then we shall see all things as they are.
.n Eerses 11 and 13$ by the use of an analogy$ Paul #uts s#iritual gifts into #ers#ectiEe and indicates how we
should Eiew them. Paul tells the "orinthian "hristians$ and us$ that we should Eiew s#iritual gifts as we do the toys
of our childhood. Recently my wife Meannette and . went to a friendJs home to celebrate one of their childrenJs fifth
birthday. This loEely little girl Noyfully o#ened a gift of seEeral #ac)ages of Astic)ers$B those little stic)<on things
children loEe to attach to things. She also receiEed some dolls and a #lay cash register. - few years from now$ those
gifts will hold little attraction in light of those adult AtoysB which will come with future birthdays. "hildish toys are
great when we are children$ but they should hold little attraction for adults.
PaulJs illustration teaches an im#ortant lesson to the "orinthians and also serEes as a gentle rebu)e for their
#ride and arrogance. Do they thin) they are wiseI 7f course$ they do Csee '=1<31DO But their wisdom and
understanding are #artial. .n the light of eternity$ such )nowledge will be set aside as im#erfect. Do the "orinthians
belieEe they see things clearly and that their #erce#tion of matters is accurateI Then let them )now their )nowledge
is s)etchy$ es#ecially com#ared with the #erfect )nowledge which is to be ours in eternity.
.n Eerse 13$ Paul li)ens our #erce#tion of truth and reality to loo)ing into a mirror which only im#erfectly
reflects reality. This analogy loses some of its #unch for us since mirrors today are so much better than those of
PaulJs day. The mirror of PaulJs day was #robably li)e the AmirrorsB at a highway rest sto#. Because glass mirrors
are frePuently smashed by Eandals$ many states use metal AmirrorsB in their restrooms. 7ne loo) into one of those
mirrors will hel# us a##reciate what Paul is saying$ because it is im#ossible to see as clearly as you would li)e. The
"orinthians did not see as clearly as they thought$ either. -t best$ their )nowledge was #artial. They should not
cling to their s#iritual gifts with #ride and thin) too highly of themselEes. Rather$ they should #ossess and
a##reciate all the gifts as tem#orary #roEisions of 9od$ seeing them as #artial and inferior to what eternity holds
for us.
Paul goes one ste# further in Eerse 14$ declaring that loEe is not only better than any or all of the s#iritual gifts$
but that it is eEen greater than faith and ho#e. S#iritual gifts fail$ while loEe lasts. &aith$ ho#e$ and loEe all Aa2ideB
CEerse 14D. .f loEe is greater than s#iritual gifts which do not last$ loEe is greater than faith and ho#e$ which
Aa2idesB and Aendures.B . am not certain Nust how Paul can s#ea) of faith and ho#e as a#iding$ when they seem to
be unnecessary in heaEen. &aith$ as written in the +#istle to the :ebrews$ is Athe assuran'e o& things hoped &or7
the 'on5i'tion o& thin)s not seenB C11=1D. :o#e too seems to be tem#oral= A&or in ho#e we haEe been saEed$ but
ho#e that is seen is not ho#eT for why does one also ho#e for what he seesI 36 But if we ho#e for what we do not
see$ with #erseEerance we wait eagerly for itB CRomans 5=3'<36D.
Since Paul does not trouble himself to e%#lain$ . sus#ect we should not agoniKe oEer this matter either.
"ertainly faith is necessary in reference to future things$ things not #resently seen. But does faith cease to e%ist
when these things are seenI ,ill men cease to trust Cto haEe faithD in 9od once in heaEenI ,ill men cease to haEe
ho#e in heaEenI .n the first year of eternity Cs#ea)ing in terms of timeD$ will we haEe no Noyful antici#ation for the
years to comeI &aith and ho#e$ li)e loEe$ may be a##ro#riate for both time and eternity. PaulJs #oint here is to
claim the su#eriority of loEe eEen oEer things as Eital as faith and ho#e. :e wants eEeryone to clearly understand
that loEe is not something to loo) down u#on as inferior to s#iritual gifts and wisdomT rather$ it is something of the
greatest Ealue.
Something of such great Ealue must not only be esteemed$ it should be sought. .n :is teaching$ Mesus tells the
#arable of the Apearl o& )reat pri'eB Catthew 14='6<'1D. ,hen the merchant finds the one #earl of great Ealue$
he gladly sells all he has to #urchase it. Paul tells us that loEe is that Apearl o& )reat pri'e.B .t is the thing of great
Ealue. The "orinthians$ )nowingly or not$ sacrificed loEe in their #ursuit of certain s#iritual gifts Csee cha#ter 5D.
Paul shows this to be contrary to eternal Ealues$ since loEe is the greatest. 7ne does not wisely sacrifice that of the
greatest Ealue for something of lesser Ealue.
The first Eerse of cha#ter 1' is PaulJs Abottom line$B the a##lication he wants his readers to acce#t and
accom#lish. .n saying loEe is the greatest$ Paul is not belittling s#iritual gifts. :e merely see)s to #ut s#iritual gifts
into #ers#ectiEe. S#iritual gifts are a gracious #roEision of 9od$ but they are neEer to be #ursued or #racticed at the
e%#ense of loEe. LoEe is to be #ursued as the Apearl o& )reat pri'e$B but the s#iritual gifts are not to be neglected.
Love is the attitude of heart whih adds value to the gifts.
. must confess . haEe difficulties with a song Puite #o#ular among "hristian artists and "hristians at large. .t is
the song about the Aold EiolinB which is being auctioned off. This Aold EiolinB is about to be sold for a #ittance
when an old master ta)es it u# and ma)es it #lay beautiful music. .t is then sold for a great sum of money. Bad
Eiolins ma)e bad music. +Een good musicians donJt ma)e bad Eiolins into good Eiolins merely by #laying them. To
be accurate$ the Eiolin would haEe to be a Agood EiolinB to demand a high #rice. .n the hands of a noEice$ a good
Eiolin will sound horrible C. was once in high school bandT . )nowOD. .n the hands of a gifted artist$ a good Eiolin
will ma)e beautiful music.
S#iritual gifts are li)e the Eiolin. They are not badT they are good. ,hen em#loyed by immature$ carnal$ self<
see)ing "hristians$ howeEer$ s#iritual gifts #roduce an un#leasant sound Cnoisy and clangingID. ,hen s#iritual
gifts are em#loyed by s#iritual "hristians$ those who walk in love, the gifts they e%ercise are beautifulT they are
edifying to others. That is what Paul is trying to say. LoEe is one ingredient that can neEer be absent without being
noticed. The "orinthians may #rofess to #ursue and #ractice loEe$ but they are surely lac)ing in loEe. -nd so this
church$ so marEelously gifted by 9od Csee 1=!D$ falls des#erately short of the mar). PaulJs words in cha#ter 14 are
intended to challenge us to giEe loEe its #ro#er #lace and to #ursue it in #ractice.
Con'lusion
- great deal could and should be said about loEe$ but PaulJs teaching on loEe can be summariKed by two main
statements= /01 Love is to #e our priority= and, /21 Love is to #e our pursuit. Let us consider the im#lications of
these two im#ortant #rinci#les as we conclude our study of 1 "orinthians 14.
The Priority o& #o5e
Paul interru#ted his teaching on the #ractice of s#iritual gifts in cha#ters 13 and 1' to underscore the #riority
of loEe oEer s#iritual gifts. 7ne can hardly miss this truth in PaulJs teaching$ here and elsewhere. S#iritual gifts
haEe little Ealue a#art from loEe. S#iritual gifts do not abide$ while loEe does. LoEe is eEen su#erior to faith and
ho#e$ which do abide.
This truth is not uniPue to Paul. The teaching of the entire 7ld Testament and of our Lord Mesus "hrist can be
summed u# by one wordFAlo5e.B
4' But when the Pharisees heard that :e had #ut the Sadducees to silence$ they gathered
themselEes together. 46 -nd one of them$ a lawyer$ as)ed :im a )uestion, testing :im$ 41
ATeacher$ which is the great commandment in the LawIB 4! -nd :e said to him$ AV87( S:-LL
L7;+ T:+ L7RD 87(R 97D ,.T: -LL 87(R :+-RT$ -*D ,.T: -LL 87(R S7(L$ -*D ,.T: -LL
87(R .*D.J 45 This is the great and foremost commandment. 49 The second is li)e it$ V87(
S:-LL L7;+ 87(R *+.9:B7R -S 87(RS+L&.J '2 7n these two commandments de#end the whole
Law and the Pro#hetsB Catthew 33=4'<'2D.
5 7we nothing to anyone e%ce#t to loEe one anotherT for he who loEes his neighbor has fulfilled
the law. 9 &or this$ A87( S:-LL *7T "7.T -D(LT+R8$ 87( S:-LL *7T (RD+R$ 87( S:-LL
*7T ST+-L$ 87( S:-LL *7T "7;+T$B and if there is any other commandment$ it is summed u# in
this saying$ A87( S:-LL L7;+ 87(R *+.9:B7R -S 87(RS+L&.B 12 LoEe does no wrong to a
neighborT loEe therefore is the fulfillment of the law CRomans 14=5<12D.
.n the last words of our Lord to :is disci#les$ recorded in Mohn 14<1!$ Mesus s#o)e re#eatedly of the im#ortance
of loEe. LoEe was to distinguish :is disci#les from others=
4' - new commandment . giEe to you$ that you loEe one another$ eEen as . haEe loEed you$ that
you also loEe one another. 46 By this all men will )now that you are y disci#les$ if you haEe
loEe for one another CMohn 14=4'<46D.
13 This is y commandment$ that you loEe one another$ Nust as . haEe loEed you. 14 9reater loEe
has no one than this$ that one lay down his life for his friends CMohn 16=13<14D.
1! This . command you$ that you loEe one another CMohn 16=1!D.
LoEe was the goal of PaulJs instruction=
6 But the goal of our instruction is loEe from a #ure heart and a good conscience and a sincere
faith C1 Timothy 1=6D.
LoEe is a dominant theme in PeterJs e#istles and in MohnJs. Peter refers to loEe as the highest leEel of "hristian
growth$ and Paul s#ea)s of it as the basis for edification.
33 Since you haEe in obedience to the truth #urified your souls for a sincere loEe of the brethren$
ferEently loEe one another from the heart$ 34 for you haEe been born again not of seed which is
#erishable but im#erishable$ that is, through the liEing and abiding word of 9od C1 Peter 1=33<
34D.
! BeloEed$ let us loEe one another$ for loEe is from 9odT and eEeryone who loEes is born of 9od
and )nows 9od. 5 The one who does not loEe does not )now 9od$ for 9od is loEe. 9 By this the
loEe of 9od was manifested in us$ that 9od has sent :is only begotten Son into the world so that
we might liEe through :im. 12 .n this is loEe$ not that we loEed 9od$ but that :e loEed us and
sent :is Son to #e the #ro#itiation for our sins. 11 BeloEed$ if 9od so loEed us$ we also ought to
loEe one another C1 Mohn '=!<11D.
6 *ow for this Eery reason also$ a##lying all diligence$ in your faith su##ly moral e%cellence$ and
in your moral e%cellence$ )nowledgeT 1 and in your )nowledge$ self<control$ and in your self<
control$ #erseEerance$ and in your #erseEerance$ godlinessT ! and in your godliness$ brotherly
)indness$ and in your brotherly )indness$ loEe C3 Peter 1=6<!D.
1 .$ therefore$ the #risoner of the Lord$ entreat you to wal) in a manner worthy of the calling with
which you haEe been called$ 3 with all humility and gentleness$ with #atience$ showing
forbearance to one another in loEe$ 4 being diligent to #reserEe the unity of the S#irit in the bond
of #eace S 1' -s a result$ we are no longer to be children$ tossed here and there by waEes$ and
carried about by eEery wind of doctrine$ by the tric)ery of men$ by craftiness in deceitful
schemingT 16 but s#ea)ing the truth in loEe$ we are to grow u# in all aspets into :im$ who is the
head$ even "hrist$ 11 from whom the whole body$ being fitted and held together by that which
eEery Noint su##lies$ according to the #ro#er wor)ing of each indiEidual #art$ causes the growth
of the body for the building u# of itself in loEe C+#hesians '=1<4$ 1'<11D.
&ew would eEen attem#t to debate that loEe is to be a high #riority for the "hristian. But if loEe is so
im#ortant$ it is also so Puic)ly and easily lost. "ertainly loEe was lac)ing in the church at "orinth. The church at
+#hesus all too Puic)ly lost its first loEe and did not eEen seem to )now it=
1 ATo the angel of the church in +#hesus write= The 7ne who holds the seEen stars in :is right
hand$ the 7ne who wal)s among the seEen golden lam# stands$ says this= 3 V. )now your deeds
and your toil and #erseEerance$ and that you cannot endure eEil men$ and you #ut to the test those
who call themselEes a#ostles$ and they are not$ and you found them to #e falseT 4 and you haEe
#erseEerance and haEe endured for y nameJs sa)e$ and haEe not grown weary. ' But . haEe this
against you$ that you haEe left your first loEe. 6 Remember therefore from where you haEe fallen$
and re#ent and do the deeds you did at firstT or else . am coming to you$ and will remoEe your
lam# stand out of its #laceFunless you re#entJB CReEelation 3=1<6D.
The Pursuit o& #o5e
LoEe is not automatic. .t is Puic)ly lost$ and it comes about only when we ma)e it our #riority and our #ursuit.
:ow does one #ursue loEeI Let me summariKe briefly that about which 9odJs ,ord has so much to say. .n short$
we should #ursue loEe as Paul indicates in 1 "orinthians Cand$ of course$ elsewhereD. 8e #egin #y reading ,od6s
8ord and meditating upon it. This e#istle was written not only to the saints at "orinth but to all the saints$
including us Csee 1=1<3D. The first thing we gain from ,od6s 8ord is an aurate definition of love. The word Alo5eB
does not mean to the world what the Bible says it is to mean to us. The $i#le is the only soure of truth whih
defines what love is and does.
-s the ,ord of 9od s#ea)s to us of loEe$ we should recogniKe our lac) of loEe$ and re#ent of it. Surely as
PaulJs descri#tion of loEeJs conduct begins to unfold in Eerses '<! of cha#ter 14$ it became increasingly clear that
the "orinthians lac) loEe. -s we meditate on these verses and many like them in ,od6s 8ord, our lak of love must
#e reogniEed and repented of as the serious sin it is. This is what our Lord called for in :is letter to the +#hesian
saints in ReEelation 3. .t is what :e rePuires of us as well.
:aEing recogniKed our lac) of loEe and re#ented of this deficiency$ we must now look to ,od alone as the
soure of love. LoEe does not originate within us. ,e loEe as a result of 9odJs loEe for us. ,e are to )ee# ourselEes
in this loEe.
19 ,e loEe$ because :e first loEed us C1 Mohn '=19D.
32 But you$ beloEed$ building yourselEes u# on your most holy faithT #raying in the :oly S#iritT
31 )ee# yourselEes in the loEe of 9od$ waiting an%iously for the mercy of our Lord Mesus "hrist to
eternal life CMude 1=32<31D.
.f we are to )ee# ourselEes in the loEe of "hrist$ we must neEer stray from the cross of "hrist$ for there on the
cross of "alEary was 9odJs loEe for us out#oured=
4 -nd not only this$ but we also e%ult in our tribulations$ )nowing that tribulation brings about
#erseEeranceT ' and #erseEerance$ #roEen characterT and #roEen character$ ho#eT 6 and ho#e does
not disa##oint$ because the loEe of 9od has been #oured out within our hearts through the :oly
S#irit who was giEen to us. 1 &or while we were still hel#less$ at the right time "hrist died for the
ungodly. ! &or one will hardly die for a righteous manT though #erha#s for the good man
someone would dare eEen to die. 5 But 9od demonstrates :is own loEe toward us$ in that while
we were yet sinners$ "hrist died for us CRomans 6=4<5D.
The loEe we haEe receiEed from 9od came in the form of a crossFsacrificial loEe. That is the )ind of loEe we
are to manifest toward others=
14 9reater loEe has no one than this$ that one lay down his life for his friends CMohn 16=14D.
36 :usbands$ loEe your wiEes$ Nust as "hrist also loEed the church and gaEe :imself u# for herT
31 that :e might sanctify her$ haEing cleansed her by the washing of water with the word$ 3! that
:e might #resent to :imself the church in all her glory$ haEing no s#ot or wrin)le or any such
thingT but that she should be holy and blameless C+#hesians 6=36<3!D.
The way we demonstrate love toward ,od and toward others is #y o#eying *is ommandments. This is why
the 7ld Testament law can be summed u# in two commandments$ both of which are the e%#ressions of loEe.
Legalism is manJs attem#t to )ee# 9odJs law without loEe. Love is that state of heart whih seeks to please ,od #y
keeping *is ommands. .n cha#ter 1'$ Eerse 1$ Paul instructs his readers to #ursue loEe$ and the rest of the cha#ter
tells us how that is to be done. 8e pursue love #y e.erising our gifts in a self@sarifiial way that endeavors to
edify others. .f$ as we shall see in our study of cha#ter 1'$ most of the church today ignores the instructions Paul
lays down here$ we may well conclude the #roblem begins with a lac) of loEe$ toward 9od and toward others. Love
is not so muh a warm and fuEEy feeling as the grateful disposition to please ,od and others at our e.pense, #y
keeping *is ommandments as initially laid down in the 7ld Testament and clarified in the *ew.
. haEe been s#ea)ing throughout these lessons on cha#ter 14 #rimarily to "hristians because this e#istle was
written #rimarily to "hristians. Let me now say a word to those who haEe neEer yet ac)nowledged their sin and
trusted in the sacrificial death of "hrist for the forgiEeness of their sins. 8ou cannot e%#ress the loEe of 9od until
you haEe first e%#erienced it. LoEe$ "hristian loEe$ is im#ossible for those who haEe not yet acce#ted the loEe of
9od in the #erson and wor) of Mesus "hrist. I urge you to onsider the awesome reality of ,od6s love, e.pressed
toward you in the person of *is "on, +esus Christ. Even while we were sinners, Christ died for us, to #ear the
penalty for our sins, and to give us *is righteousness, as we plae our trust in *im #y faith. ay you trust in :im
this Eery hour and thus come to e%#erience :is loEe.
#esson 33:
Spiritual i&ts7 Part IP: The Measure o& a i&t
*1 Cor+ 18:1,9>.
Introdu'tion
1
,hen "ommunity Bible "ha#el began to meet as a church$ the leadershi# decided to #ublish a #am#hlet$
which would conEey the doctrinal #osition and #hiloso#hy of ministry of the church. 7ne of the most difficult tas)s
related to that #am#hlet was to construct a statement on s#iritual gifts. ,e )new that #eo#le would want to )now
where we stood on the charismatic moEement. Let me Puote that initial attem#t to state our #osition=
The ministry of "ommunity Bible "ha#el is one in which eEery "hristian is encouraged to
e%ercise his or her s#iritual gift for the #rofit of the church CRomans 13=4<5T 1 "orinthians 13=!D.
,e do not #ractice the charismatic gifts of tongues or healing.
7ur intention in this statement was to accurately reflect our #ractice as a church regarding s#iritual gifts. ,e
did not wish anyone to thin) that we were a charismatic church in the usual sense of the term. 7n the other hand$
we were unwilling to go so far as to dogmatically state that certain gifts$ which are found in the *ew Testament
could not$ under any circumstance$ occur in our day. ,hile our e%#erience would incline us not to e%#ect certain
gifts$ the Scri#tures do not$ in our estimation$ clearly forbid them. To us$ the tem#orary nature of certain gifts is$ at
best$ an inference of Scri#ture$ not an im#eratiEe. *either are the elders of "ommunity Bible "ha#el conEinced
that Nust because a gift is #resent in the *ew Testament it must be #resent today. .t is$ after all$ the :oly S#irit who
soEereignly bestows these gifts C1 "orinthians 13=11D.
.n later #ublications$ the elders haEe chosen not to ma)e any statement on the e%ercise of dis#uted gifts such as
tongues and healing. This is not because our #osition has changed$ but because we do not wish differences on this
issue to diEide "hristians or to )ee# a charismatic "hristian from attending our serEices and fellowshi##ing with
us. *or would we a##reciate a Kealous but insensitiEe charismatic "hristian attem#ting to im#ose his gifts or
conEictions on our body. That would surely not edify the saints. Regardless of oneJs #ersonal conEictions
concerning certain gifts$ we would insist that the church meeting follow the guidelines giEen us by the a#ostle in
the later #art of cha#ter 1'.
. say this by way of bac)ground to the #assage which we will be studying in 1 "orinthians 1'=1<36.
Tremendous tension and #olariKation e%ists today between charismatic and non<charismatic "hristians. DiEisions
and church s#lits oEer the charismatic moEement haEe become all too common. "onditions in the church today
hardly differ from those in the "orinthian church of centuries ago. Because of this #olariKation$ few "hristians are
without strong feelings on this issue. &ran)ly$ . belieEe there is error on both sides. Because of this$ my teaching on
1 "orinthians 1' will #robably not satisfy those who hold a strong #osition on either side of the issue. -nd$
regretfully$ each side will try to read more into what . say than what . mean.
The "orinthian church was both charismatic and carnal. They lac)ed in no gift C1=!D$ yet they were immature
Ccf. 3=1'G4=4D and eEidenced a lac) of loEe Ccha#ter 14D. The gifts$ which the "orinthians esteemed most highly$
#rimarily tongues$ were those which Paul referred to as the lesser gifts C13=33<3'$ 41$ 1'=1ff.D. .f the "orinthian
church oEerflowed with charisma$ it was Eoid of the )ind of "hristian character which would deal with o#en
immorality C6=1ff.D$ Nudge between dis#uting "hristians C1=1ff.D$ and surrender the use of a liberty which would
cause a fellow "hristian to stumble C5=1ff.D or hinder the gos#el C9=1ffD. S#irituality$ Paul insisted$ cannot be
measured by the #resence of any gift$ including Cand #erha#s es#eciallyD tongues Ccf. 14=1<3D.
"ha#ter 13 has shown us that setting certain gifts aboEe others is s#iritually unhealthy for seEeral reasons.
First$ 9od is the soEereign 9iEer of gifts$ so we cannot feel any the better or the worse because of the gifts we haEe
been giEen CEerses '<1$ 11D. "eond$ s#iritual gifts are all im#ortant because each has a s#ecial role to fulfill$ and
without it the whole body suffers CEerses 1'<19D. Third$ our estimation of the Ealue of the gifts is frePuently the
o##osite of 9odJs. The gifts$ which are the most essential$ may be the least a##reciated CEerses 33<3'D.
"ha#ter 14 teaches us that Nust as the "orinthians were wrong for #lacing the more s#ectacular gifts aboEe the
others$ so they were wrong in #lacing e%cessiEe em#hasis on gifts in general. They were more interested in
manifesting charisma than character. Paul showed that loEe was the #reeminent Eirtue because it enhances the
1
1 "orinthians 1' CLessons 44 H 4'D is from an earlier series.
Ealue of s#iritual gifts CEerses 1<4D$ it enhances the unity and relationshi#s of the saints CEerses '<!D$ and it endures
for all eternity$ in contrast to the tem#orary nature of all gifts CEerses 5<14D.
.n cha#ter 1'$ Paul will show us how the Puality of loEe is related to the gifts of tongues and #ro#hecy and how
loEe can be manifested in the e%ercise of these gifts.
%hy Ton)ues Are Nor1ally In&erior to Prophe'y
*18:1,9.
PreEiously Paul has stated that some gifts are su#erior to others while im#lying that tongues are inferior. *ow
he will say so Eery clearly by contrasting tongues with #ro#hecy$ and he will giEe us the reasons why$ under normal
conditions$ #ro#hecy is su#erior to tongues=
Pursue loEe$ yet desire earnestly s#iritual gifts$ but es#ecially that you may #ro#hesy. &or one who
s#ea)s in a tongue does not s#ea) to men$ but to 9odT for no one understands$ but in his s#irit he
s#ea)s mysteries. But one who #ro#hesies s#ea)s to men for edification and e%hortation and
consolation. 7ne who s#ea)s in a tongue edifies himselfT but one who #ro#hesies edifies the
church. *ow . wish that you all s#o)e in tongues$ but eEen more that you would #ro#hesyT and
greater is one who #ro#hesies than one who s#ea)s in tongues$ unless he inter#rets$ so that the
church may receiEe edifying C1 "orinthians 1'=1<6D.
The initial #roblem we face in this #assage is the definition of both tongues and #ro#hecy. Scholars are diEided
as to the #recise nature of each. Regarding tongues$ some tell us that this gift is the manifestation of the S#irit in
such a way as to #roduce an Aun)nownB
3
tongue which is not a human language$ but an ecstatic communication
with 9od.
4
7thers maintain that it is a foreign language$ Nust as in -cts 3=4.
'
First$ . must #oint out that understanding the #rinci#le of edification is the most crucial issue of this #assage$
not the definition of tongues. "eond$ let me remind you that Paul was #ersonally acPuainted with the tongues
#henomenon of -cts. .n -cts 19 Paul witnessed the gift of tongues and #ro#hecy being #oured out on some
disci#les of Mohn at +#hesus. The three<fold occurrence of tongues re#orted in -cts by Lu)e Ccha#ters 3$ 12$ and
19D each seem to be identical in nature. The fact that each instance is identical shows that 9od has acce#ted the
9entile conEerts into the church on ePual footing with the Mewish "hristians Ccf. 11=16<15D. .f the nature of tongues
and #ro#hecy had changed from what it was in -cts$ would Paul not haEe indicated this change clearlyI .n my
estimation$ the tongues of "orinth are the same as those of +#hesus and Merusalem.
Regardless of whether or not you acce#t this #osition$ we should be able to agree on the characteristics of
tongues$ which Paul giEes us in 1 "orinthians 1'. Let me summariKe them=
1. Tongues are an ins#ired utterance C13=4$ !$ 12$ 11$ 1'=3D.
3
The addition of the word Aun(no4nB in Eerses 3$ '$ 14$ 1'$ 19 by the translators of the ?ing Mames
;ersion is unfortunate and without su##ort in the original te%t. .t seems to assume that the tongues of this cha#ter
are not a foreign language.
4
A;erse after Eerse shows that s#ea)ing in foreign languages cannot be meant. Tongues were used in
communing with 9od$ and of course this was good for those who did so CEerse 'D.B -rchibald Robertson and
-lfred Plummer$ - Critial and E.egetial Commentary on the First Epistle of "t. &aul to the Corinthians
C+dinburgh= THT "lar)$ 19!1 Qre#rintRD$ #. 421. orris also agrees when he writes$ A*o man understandeth him
ma)es it #lain that the gift s#o)en of here is different from that in -cts 3$ where all men understood.B Leon
orris$ The First Epistle of &aul to the Corinthians C9rand Ra#ids= ,m. B. +erdmans Publishing "o.$ 1911D$ #.
191. . must say that orrisJ argument is the wea)est. .n Merusalem there were many :ellenistic Mews #resent from
foreign lands$ whose natiEe tongue was foreign. They heard the A1i)hty deed o& odB C-cts 3=11D in their own
natiEe tongue. .n the "orinthian assembly we would not e%#ect a large contingency of foreigners$ such as in
Merusalem at Pentecost. :earing anyone s#ea) in a foreign language would mean that the "orinthian "hristians
would not com#rehend the message. ,hy does this necessitate$ as orris suggests$ that the language s#o)en not
be a languageI - language foreign to the listener is no less confusing to him than a non<language.
'
AThe difficulty was in the language used$ not in the absence of meaning$ or in the fact that inarticulate
sounds were em#loyed. This Eerse$ therefore$ contains nothing inconsistent with the commonly receiEed Eiew of
the nature of the gift in Puestion. S The #ro#het s#o)e in the natiEe language of his hearersT the s#ea)er with
tongues in a foreign language.B "harles :odge$ -n E.position of the First Epistle to the Corinthians C9rand
Ra#ids= Ba)er Boo) :ouse$ 1952$ Qre#rintRD$ #. 352.
Lesson //: Spiritual 7ifts? %art I@: The ,easure of a 7ift "1
3. Tongues are #rimarily addressed to 9od C1'=3D.
4. Tongues are not normally understood by the s#ea)er or the hearers$ unless inter#reted C1'=3$ 6$ 14<16D.
'. Tongues s#ea)ing is under the control of the s#ea)er and is not an inEoluntary act C1'=35$ 43D.
6. The content of tongues a##ears to be #raise and adoration rather than reEelation Ccf. 1'=3$ 1'<11T also -cts
3=11D.
The definition of #ro#hecy is also a matter of disagreement. .n the Bible as a whole$ a #ro#het is one who
s#ea)s directly for 9od$ whether in foretelling the future or in forthtelling$ #roclaiming diEine instruction for the
#resent. .n 1 "orinthians 1'$ it a##ears to be used a bit more broadly$ but it would neEertheless be best to
understand it as diEinely ins#ired utterance$ infallible and inerrant.
There were significant differences between these two gifts$ differences$ which under normal circumstances
made #ro#hecy of greater Ealue for the edification of the church. First$ #ro#hecy was not addressed to 9od$ but to
men$ while tongues was addressed to 9od C1'=3$ 4D. "eond$ #ro#hecy edified the church$ while tongues edified the
s#ea)er C1'='D. Third$ tongues were unintelligible to the s#ea)er and the hearer while #ro#hecy was understood by
both s#ea)er and hearer C1'=3$ 4D.
.f Eerses 1<' establish the su#eriority of #ro#hecy oEer tongues$ Eerse 6 see)s to clarify the matter. First$
tongues are inferior to #ro#hecy only when uninter#reted CAunless he interprets$B Eerse 6D. .t would a##ear that
tongues were normally not inter#reted in "orinth and thus were considered inferior to #ro#hecy. But if inter#reted$
tongues would haEe ePual Ealue with #ro#hecy. Thus$ in Eerses 31ff. both tongues and #ro#hecy haEe ePual
e%#osure in the church meeting CAt4o or no 1ore than three$B Eerses 3!$ 39D. (nder ordinary conditions tongues
should not be su##ressed$ but #ro#hecy should be sought as the better of the two. ,hen inter#reted$ tongues would
edify as much as #ro#hecy$ but a##arently this was seldom the case in "orinth. .t is im#ortant to understand that
the su#eriority of #ro#hecy oEer tongues is Pualified by the a#ostle.
;erse 6 ended by informing the reader that tongues will #roEe edifying to the whole church when they are
inter#reted. ;erses 1<13 go on to illustrate the im#ortance of inter#retation by demonstrating the uselessness of
sounds which haEe no clear meaning=
But now$ brethren$ if . come to you s#ea)ing in tongues$ what shall . #rofit you$ unless . s#ea) to
you either by way of reEelation or of )nowledge or of #ro#hecy or of teachingI 8et eEen lifeless
things$ either flute or har#$ in #roducing a sound$ if they do not #roduce a distinction in the
tones$ how will it be )nown what is #layed on the flute or on the har#I &or if the bugle #roduces
an indistinct sound$ who will #re#are himself for battleI So also you$ unless you utter by the
tongue s#eech that is clear$ how will it be )nown what is s#o)enI &or you will be s#ea)ing into
the air. There are$ #erha#s$ a great many )inds of languages in the world$ and no )ind is without
meaning. .f then . do not )now the meaning of the languages in the world$ . shall be to the one
who s#ea)s as a barbarian$ and the one who s#ea)s will be a barbarian to me. So also you$ since
you are Kealous of s#iritual gifts$ see) to abound for the edification of the church.
9raciously using himself as the e%am#le$ Paul as)s the "orinthians what #rofit he would be$ eEen as an
a#ostle$ if he s#o)e to them in tongues that they could not understand CEerse 1D. 7nly as he s#o)e in a language
they )new could he giEe a reEelation$ a word of )nowledge$ a #ro#hecy$ or a teaching.
Turning to musical instruments$ Paul as)ed how they could #roduce a meaningful melody unless there was a
distinction in tones CEerse !D. -nother im#ortant instrument was the bugle. .t was commonly em#loyed in warfare
to broadcast commands to the troo#s. .f the bugle did not #roduce distinct notes$ the soldiers would not )now
whether to adEance or retreat. CT; watchers )now that the caEalry always used a bugle to signal the attac).D
oEing from musical instruments to the language of men$ in Eerses 9<11 Paul showed that men could not haEe
a meaningful conEersation unless they s#o)e a common tongue. - man s#ea)ing in a different language had
something to say$ and his s#eech had meaning$ but not to the one who could not s#ea) or understand it. So$ too$ the
one s#ea)ing in tongues had an im#ortant message to communicate$ but unless it was inter#reted$ the congregation
would not understand its meaning and would not be edified by it.
;erse 13 returns us to the #oint of Eerse 6. ,hen loEe #reEails$ the #rinci#le of edification will goEern both the
#ursuit and the #ractice of s#iritual gifts. Let us see)$ then$ those gifts which will most benefit others and those
which will edify the church.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
"" True Spirituality: A Study of 1 Corinthians
Ton)ues7 in Pri5ate and Pu2li'
*18:13,1-.
Therefore let one who s#ea)s in a tongue #ray that he may inter#ret. &or if . #ray in a tongue$ my
s#irit #rays$ but my mind is unfruitful. ,hat is the outcome thenI . shall #ray with the s#irit and
. shall #ray with the mind alsoT . shall sing with the s#irit and . shall sing with the mind also.
7therwise if you bless in the s#irit only$ how will the one who fills the #lace of the ungifted say
the A-menB at your giEing of than)s$ since he does not )now what you are sayingI &or you are
giEing than)s well enough$ but the other man is not edified. . than) 9od . s#ea) in tongues more
than you allT howeEer$ in the church . desire to s#ea) fiEe words with my mind$ that . may
instruct others also$ rather than ten thousand words in a tongue.
. )now there are those who refuse to acce#t any #riEate use of tongues$ but these Eerses Eery eEidently show
that while the gift of tongues may edify the s#ea)er in #riEate$ they will not edify in #ublic unless they are
inter#reted. There are at least three indications in cha#ter 1' that there is a #riEate use of tongues. First$ in Eerses
14<16 the use is largely #riEate$ as we will note later. "eond$ in Eerses 15<19 Paul said that he s#o)e in tongues
more than the "orinthians$ yet there is no record of him eEer s#ea)ing in tongues in #ublic. .n fact$ he contrasts his
#riEate use of tongues with the #ublic use CAho4e5er7 in the 'hur'h A $B Eerse 19D. &inally$ in Eerse 35 Paul
instructs the tongues s#ea)er to Aspea( to hi1sel& and to odB if there is not an inter#reter #resent. Must because
one #ur#ose of tongues may be #ublic does not mean that there cannot be other #ur#oses$ although #erha#s
secondary.
;erses 14<16 seem to focus #rimarily Cthough not e%clusiEely$ cf. Eerses 11<19D on the #riEate use of tongues.
PaulJs #remise$ deEelo#ed in the #receding Eerses$ is that one can hardly be edified without the use of the mind.
6
Some "hristians seem to thin) of our faith as though it were mindless. That is not only tragic$ it is untrue. The
reason tongues s#ea)ing was not edifying to the church was that it was uninter#reted$ and thus the saints could not
understand what was said. ,hen a #ro#het s#o)e$ others were to Nudge what was said C1'=39D. :ow could this
ha##en with the message s#o)en in tonguesI .t was eEen #ossible that the message might be blas#hemous C13=3<4D.
.f the gift of tongues were to be used in #riEate$ the one thus gifted would #rofit most if he could inter#ret what he
saidT otherwise he could not benefit e%ce#t in )nowing he had s#o)en words of #raise to 9od. :ow much better to
)now what the :oly S#irit has ins#ired one to say.
.n Eerses 14<16$ tongues seem to haEe been s#o)en in #riEate$ rather than in the church meeting. ,hy would
Paul encourage the tongues s#ea)er to #ray for the gift of inter#retation of tongues if he were s#ea)ing of the
church meetingI .f one gifted to inter#ret tongues was #resent$ he could inter#ret. But in the solitude of oneJs
#rayer closet it is the tongues s#ea)er who must haEe the gift of inter#retation. ,hile Paul in no way
underestimates the benefit of this #riEate use of tongues$ he teaches that edification occurs when the mind is
#artici#ating in the #rocess.
Two inferences can be drawn from what Paul has said in Eerse 14. First, Paul assumes it is #ossible for the
"hristian to #ossess more than one gift. 7therwise why would he encourage the tongues s#ea)er to see) the
additional gift of inter#retationI "eond$ it is im#lied that the "hristian can #ray and rePuest certain gifts from
9od and that they may be granted. This tends to contradict the commonly held Eiew that gifts are somewhat
statistically giEen at the time of oneJs salEation$ neEer to change.
.f tongues fail to significantly benefit the indiEidual who s#ea)s in tongues #riEately without being inter#reted
CEerses 14<16D$ neither do they #rofit the grou# assembled in the church meeting without being inter#reted CEerses
11<19D. -#art from inter#retation$ those who hear a man s#ea)ing in tongues haEe no way of res#onding to it since
they donJt )now what has been said. Praise and than)sgiEing may Eery well haEe been offered to 9od$ but who else
)nows itI .t is e%tremely difficult to say A-menB to what one has not understood. That is li)e signing a contract
written in another language.
&or two years we had a &rench student$ 9erard "halEet$ attending our ministry grou#. :e sang and #layed the
guitar. 7ccasionally we would as) him to sing a song in &rench. -s long as it was a tune that we recogniKed$ we
6
. do not mean to go so far as to suggest that the one who s#ea)s in tongues #riEately gains nothing
without the gift of inter#retation. To some e%tent this #erson edifies himself CEerse 'D. But without the ability to
inter#ret what he is saying$ the tongues s#ea)er cannot fully #artici#ate in what he is doing. 7ur Lord once
summariKed the first of the two great commandments this way= AYou shall lo5e the #ord your od 4ith all your
heart7 and 4ith all your soul7 and 4ith all your 1indB Catthew 33=4!D. To the e%tent that we worshi# 9od
without our heart$ our soul$ or our mind$ our worshi# is adEersely affected. This is PaulJs #oint #recisely.
""
Lesson //: Spiritual 7ifts? %art I@: The ,easure of a 7ift "/
could recall the words as he sang. But when he sang an unfamiliar tune we had no clue as to what the words might
be. ,e could not worshi# with him because we did not understand him. This was what seemed to be ha##ening
regularly in the church meetings in "orinth. Tongues were s#o)en$ frePuently and with ferEor$ but only 9od )new
what was said.
,hat a shoc) it must haEe been for the "orinthians to learn that Paul himself s#o)e in tongues$ and #erha#s
more than they CEerse 15D.
1
Paul did not flaunt his gift as they did. "onsePuently$ they might haEe thought he did
not #ossess this gift. :ow could Paul )now anything about tonguesI :e )new much if he s#o)e in tongues more
than they. But he did so #riEately$ #referring to s#ea) in intelligible words when in the cor#orate gathering of the
saints. Let tongues be reserEed for the #rayer closet unless an inter#reter was #resent. Paul may haEe chosen not to
s#ea) in tongues eEen when there was an inter#reter because of the e%aggerated im#ortance attached to the
e%ercise of this #articular gift.
Ton)ues in $i2li'al Perspe'ti5e
*18:9:,9>.
Paul has saEed the real bombshell until last. Those who #rided themselEes for s#ea)ing in tongues may haEe
been reluctantly willing to admit that tongues were not edifying to the saints. But #erha#s they still clung to the
ho#e that eEen though tongues may not edify$ they do eEangeliKe. -fter all$ wasnJt it tongues in -cts 3 which at
least #artly contributed to the salEation of thousandsI .n Eerses 32<36 Paul will show how shoddy this thin)ing
was=
Brethren$ do not be children in your thin)ingT yet in eEil be babes$ but in your thin)ing mature.
.n the Law it is written$ AB8 +* 7& STR-*9+ T7*9(+S -*D B8 T:+ L.PS 7& STR-*9+RS . ,.LL
SP+-? T7 T:.S P+7PL+$ -*D +;+* S7 T:+8 ,.LL *7T L.ST+* T7 +$B says the Lord. So then
tongues are for a sign$ not to those who belieEe$ but to unbelieEersT but #ro#hecy is for a sign not
to unbelieEers$ but to those who belieEe. .f therefore the whole church should assemble together
and all s#ea) in tongues$ and ungifted men or unbelieEers enter$ will they not say that you are
madI But if all #ro#hesy$ and an unbelieEer or an ungifted man enters$ he is conEicted by all$ he
is called to account by allT the secrets of his heart are disclosedT and so he will fall on his face and
worshi# 9od declaring that 9od is certainly among you.
The "orinthians haEe been told re#eatedly that they were carnal$ not mature$ foolish$ not wise. Their thin)ing
on the gift of tongues ty#ified their immaturity. ,hile they should certainly be naZEe concerning eEil$ they must not
be so sim#le regarding the #ur#ose of tongues CEerse 32D. Paul turned to a te%t in .saiah 35=11 Ccf. also 44=19D to
#roEe his #oint. Before .srael entered the land of #romise$ 9od warned the Mewish #eo#le of the danger of
disobedience=
Because you did not serEe the Lord your 9od with Noy and a glad heart$ for the abundance of all
thingsT therefore you shall serEe your enemies whom the Lord shall send against you$ in hunger$
in thirst$ in na)edness$ and in the lac) of all thingsT and :e will #ut an iron yo)e on your nec)
until :e has destroyed you. The Lord will bring a nation against you from afar$ from the end of
the earth$ as the eagle swoo#s down$ a nation whose language you shall not understand$ a nation
of fierce countenance who shall haEe no res#ect for the old$ nor show faEor to the young
CDeuteronomy 35='!<62D.
Through .saiah and many other #ro#hets 9od had s#o)en words of warning to the .sraelites in the sim#lest of
words Ccf. .saiah 35=9<12D. The res#onse of the nation was to reNect the messenger and the message C35=13ff.D.
Because of their #ersistent rebellion 9od now warned that :e would s#ea) to :is #eo#le by another means$
through Asta11erin) lips and a &orei)n ton)ueB C35=11D. This sign was not one that would bring re#entance$
howeEer. .n s#ite of this sign$ .srael would not listen nor turn to 9od C1 "orinthians 1'=31T cf. .saiah 35=13D.
Paul inter#rets the significance of tongues in the light of the .saiah #assage. &oreign tongues Cnotice these are
)nown languagesD serEe as a sign to disobedient and unbelieEing #eo#le. Pro#hecy$ on the other hand$ is for
belieEers.
!
8et Paul does not mean to say that tongues is the better means of winning the lost. :is citation says
1
AThe em#hatic #osition of panton #erha#s means Vmore than all of you #ut togetherJ= but Vmore than
any of youJ is sufficient for the argument.B Robertson and Plummer$ #. 41'.
!
.n my estimation the e%#ression in Eerse 33$ Ais &or a si)n$B su##lied by the *-S;$ is unfortunate. Paul
s#ecifically says that tongues are for a sign. Pro#hecy is for belieEers$ who do not need signs.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
"4 True Spirituality: A Study of 1 Corinthians
otherwise= AA AND EPEN SO T!EY %I## NOT #ISTEN TO MEB CEerse 31D. Signs normally do not saEe the lost. That
is what our Lord said in atthew 13=
Then some of the scribes and Pharisees answer :im$ saying$ ATeacher$ we want to see a sign from
8ou.B But :e answered and said to them$ A-n eEil and adulterous generation craEes for a signT
and yet no sign shall be giEen to it but the sign of Monah the #ro#hetT for Nust as M7*-: ,-S
T:R++ D-8S -*D T:R++ *.9:TS .* T:+ B+LL8 7& T:+ S+- 7*ST+R$ so shall the Son of an be
three days and three nights in the heart of the earthB Catthew 13=45<'2D.
&or this same reason -braham said to the rich man in :ades$ A.f they do not listen to oses and the Pro#hets$
neither will they be #ersuaded if someone rises from the deadB CLu)e 11=41D.
The fact that signs are intended for unbelieEers doesnJt #roEe that signs saEe unbelieEers. .f the "orinthians
thought that tongues were an effectiEe eEangelistic tool$ PaulJs words in Eerses 34<36 would correct this
misconce#tion. &or the moment Paul assumes that either tongues or #ro#hecy will com#letely dominate the church
meeting. :e says that if an unbelieEer attends a meeting where only tongues are s#o)en Cwithout inter#retationD he
will go away conEinced that "hristians are craKy CEerse 34D. .f$ howeEer$ the meeting is solely #ro#hetic utterance$
the secrets of their hearts will be e%#osed$ they will be conEinced of their sin$ and they will declare that 9od is
#resent in the meeting CEerses 3'<36D.
.n eEangelism as well as in e%hortation$ the gift of tongues is normally inferior to #ro#hecy. .t is true that
tongues are a sign to unbelieEers$ but they are a sign of condemnation. The .sraelites had reNected the clear
teaching of the #ro#hets. By the time 9od s#o)e through the foreign tongues of other nations$ it was too late. The
same #rinci#le a##lied when Mesus began to s#ea) to the Mews in #arables Catthew 14=1ff.T ar) '=1ff.D. :e did
not use #arables to ma)e :is message clear$ but to ma)e it obscure=
-s soon as :e was alone$ :is followers$ along with the twelEe$ began as)ing :im about the
#arables. -nd :e was saying to them$ ATo you has been giEen the mystery of the )ingdom of
9odT but those who are outside get eEerything in #arables$ in order that ,:.L+ S++.*9$ T:+8 -8
S++ -*D *7T P+R"+.;+T -*D ,:.L+ :+-R.*9$ T:+8 -8 :+-R -*D *7T (*D+RST-*D L+ST T:+8
R+T(R* -9-.* -*D B+ &7R9.;+*B Car) '=12<13D.
This Puotation by our Lord was also from the boo) of .saiah$ cha#ter 1. Parables were not giEen to ma)e the
gos#el clear$ but to Eeil the truth from those who had #lainly and re#eatedly heard the claims of our Lord$ yet
reNected :is offer of salEation Ccf. ar) 4=32ff.D. Tongues were a sign$ but a sign of 9odJs im#ending Nudgment$ not
salEation. This is the force of MoelJs #ro#hecy$ which was Puoted by Peter in -cts 3. ,hile many were saEed$ most
of the Mews #ersisted in their reNection of the essiah. 9odJs #lans and #romises for the nation .srael would haEe to
be set aside for a time. This was the conclusion Paul had reached C-cts 35=34ff.T cf. Roman 11D.
Did the "orinthians belieEe that e%ercising the gift of tongues #roEed them to be more s#iritualI Such was far
from the case$ according to PaulJs teaching in cha#ters 13<1'. Did they su##ose that the measure of a mature
church was the #redominance of tonguesI Paul said that the 7ld Testament indicated that tongues were #roof of
carnality$ eEen unbelief. They s#o)e not of s#irituality$ but of im#ending Nudgment. 7nce again the carnal
"orinthians were ignorant.
Con'lusion
. want to conclude by focusing on three #rinci#les$ which are the foundation for PaulJs teaching in the first
half of the cha#ter.
&riniple <ne( Aour mind matters. Mohn R. ,. Stott has written an e%cellent boo)let entitled Aour Mind
Matters. .n it he decries the mindless "hristianity of our time. :e cites three forms of this error. First is
"atholicism$ which has meaningless ritual. "eond is radical "hristianity$ which stresses ecumenicalism and social
action without regard to doctrinal essentials. Third, he says$ is the charismatic moEement$ which has diEorced
"hristianity from rationality.
5
Paul tells us that edification is hardly #ossible$ other than in a Eery minimal way$ without the actiEe
#artici#ation of the mind. That is why tongues must be inter#reted in order to edify. That is also why all must Nudge
when a #ro#het s#ea)s C1'=39<41D. any "hristians seem to thin) that s#irituality has little to do with the mind.
-nd yet Paul tells us in Romans 13=1<3 that it is the renewing of our minds that is )ey to "hristian growth and
5
Mohn R. ,. Stott$ Aour Mind Matters CDowners 9roEe= .nter;arsity Press$ 19!3D$ ##. 5<12. . heartily
recommend this boo)let to you.
"4
Lesson //: Spiritual 7ifts? %art I@: The ,easure of a 7ift "5
worshi#. .n the ne%t Eerse in Romans 13 Paul used the 9ree) word for Athin)B four times. 7ur minds are essential
to godly liEing.
"harismatic "hristians haEe seriously erred when they haEe selectiEely focused on the statement of Paul$
AKno4led)e 1a(es arro)ant7 2ut lo5e edi&iesB C1 "orinthians 5=1D. Paul is not setting )nowledge against loEeT he
is showing the danger of )nowledge without loEe. +lsewhere Paul indicates the danger of loEe without )nowledge
CPhili##ians 1=9<11D. So often . hear it said$ A,e worshi# Mesus$ not the Bible.B ,ell and good$ but which Mesus do
you worshi#I The Mews of MesusJ day belieEed they worshi##ed the true 9od$ but in cha#ter 5 of the 9os#el of Mohn
our Lord informed them otherwise Ccf. Eerses 19$ '3D. Re#eatedly the Lord told :is o##onents that they were
ignorant of the Scri#tures Ccf. atthew 33=39D. 7ne test of a follower of 9od is his obedience to the ,ord of 9od
CMohn 5=43ff.D. .t is only by carefully studying the Scri#tures that we can )now 9od and serEe :im as we should.
Mesus said in :is high #riestly #rayer$ ASan'ti&y the1 in the truthC Thy 4ord is truthB CMohn 1!=1!D.
- common characteristic of the cults is their em#hasis on em#tying the mind. any forms of cultic meditation
haEe the Aworshi##erB focus u#on some sim#le obNect$ em#tying the mind of all else. &rePuently sim#le$
su##osedly meaningless words are re#eated. ,orshi# that disengages the mind is e%ce#tionally dangerous.
*o long ago . heard a #rominent "hristian leader sharing about his deEotional life. :e said that he would go
into a dar) room$ em#ty his mind$ and then o#en himself to 9odJs s#ea)ing to him. ,hat came to his mind he too)
to be diEine communication. *ow . realiKe that . haEe oEersim#lified what he meant$ but that is dangerous. .f we
wish to )now what 9od has said to us$ let us study :is ,ord. 9od can s#ea) to us audibly$ but :e has most often
chosen not to do so. Let us not sit in dar) rooms$ but let us o#en our Bibles and use our minds to worshi# :im.
.n this regard$ unbelief can be seen to be senseless. The atheist$ the agnostic$ and the religious #agan would
haEe us belieEe that "hristianity is foolish and that they are wise. But this is not true. The #salmist wrote$ AThe
&ool has said in his heart7 HThere is no )od0B CPsalm 1'=1D. .t is the fear of the Lord which is the beginning of
wisdom Ccf. ProEerbs 1=!$ 9=12$ etc.D. en and women do not reNect "hrist because the eEidence is insufficient.
Peo#le do not go to an eternal hell because faith is irrational. (ltimately$ "hristianity is not an intellectual
#roblem$ but a moral one. en will not belieEe because they choose not toT it is not for lac) of )nowledge. 9od has
said that you are a sinner$ worthy of eternal death. :e has sent :is Son to die in your #lace$ to forgiEe your sins and
to giEe you eternal life. ,ill you trust in :imI That is the choice 9od rePuires of you for salEation.
&riniple Two( "piritual gifts must #e measured and governed #y the priniple of edifiation. The "orinthians
had oEerestimated the im#ortance of the gift of tongues because they had measured its significance in terms of its
s#ectacularity. ,hile it may be true that tongues are more s#ectacular than other gifts$ the way they were #racticed
only edified the s#ea)er$ not the congregation. 9ifts were #rimarily giEen A&or the 'o11on )oodB C13=!D. ,ithout
inter#retation$ those in the congregation were$ at best$ s#ectators$ not #artici#ants in the worshi# of the s#ea)er
C1'=11<1!D. .n such situations the tongues s#ea)er might become #roud and his s#ea)ing #rofitless.
,hile the #rinci#le of edification was a##lied s#ecifically to the gift of tongues$ it also a##lies to the e%ercise
of all other gifts. .n 1'=39<44 it will be a##lied to the gift of #ro#hecy. ,heneEer the only #erson who gains is the
one e%ercising his gift$ the #rinci#le of edification is li)ely to haEe been Eiolated. . )now of instances where it
a##eared that a man #artici#ated #ublicly in worshi# only for the self<gratification of being heard. That Eiolates the
#rinci#le of edification. . )now of times where a #erson has s#o)en and no one understood what he meant. That
Eiolates the #rinci#le$ too. +Eerything that is done in the meeting of the church must be regulated by this #rinci#le.
,hile a #erson may be #ersonally edified$ others may not be. Let us always be guided by the #rinci#le of
edification.
&riniple Three( Tongues may #e an evidene of arnality, not spirituality. Paul has already warned us of the
danger of attem#ting to assess oneJs s#irituality by the gift he #ossesses. The gifts we #ossess haEe been soEereignly
bestowed by the :oly S#irit C1 "orinthians 13=11D$ and we are stewards of them C1 Peter '=12D. ,e cannot ta)e
#ride in them for they are a manifestation of diEine grace CRomans 13=1T +#hesians '=!D. Those who would desire
to measure the maturity and s#irituality of a church by the #resence of the gift of tongues should be warned by
PaulJs words in Eerses 32<36$ for it was immature thin)ing that led to this conclusion. :istorically$ tongues
signified carnality and Nudgment. .n #oint of fact$ Paul has indicated that this was also the case in "orinth. *ot
only were the saints there carnal C4=4D$ but they were being Nudged for their uns#iritual conduct C6=1ff.$ 11=3!ff.D.
ay 9od enable us to desire the best gifts and to e%ercise them for the edification of the church$ to :is glory.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
#esson 38:
Spiritual i&ts7 Part P: Spiritual i&ts and Sel&,Control
*1 Cor+ 18:9?,8:.
Introdu'tion
1
-fter listening to sermons for many years$ . haEe come u# with a system for classifying #reachers. Liberal
theological institutions haEe #roduced the -eso#s of the #ul#it. These #reachers are great storytellers. They are
interesting and creatiEe$ but their content is more li)e a fairy tale than a word from 9od. ,hen they do refer to the
Bible$ it is because they thin) the biblical author has been more creatiEe in fabricating myth than they. -n
eEangelical Eariant of this classification also e%ists in the #ul#it. These #reachers are born again$ orthodo%
"hristians$ who belieEe the Bible is ins#ired$ inerrant$ and authoritatiEe. The only #roblem is they donJt #reach the
Bible either. Their sermons are a string of related stories and illustrations$ which they ho#e will #roEe a #oint. The
goriest of their re#ertoire of war stories are usually saEed for eEangelistic sermons. Those who lac) creatiEity are
sim#ly Aone notes.B +Eery wee) the Scri#ture reading changes$ as does the title of the sermon$ but the message
hardly changes at all. ,hen youJEe heard this #reacher once$ youJEe heard it all.
To #reserEe my sanity and a measure of sanctification$ . deEised a method of surEiEing bad sermonsFthe fiEe<
minute #lan. . learned that without fail$ a #reacher who did not get to the biblical te%t within fiEe minutes would
not get there at all. Rather than waiting #atiently$ ho#ing u#on ho#e that he might giEe me some glim#se of the
te%t$ . decided to go to the te%t myself if he did not do so in fiEe minutes. .nitially$ . would read the Scri#ture te%t
for the sermon. -fter all$ who could fault me for doing thisI Later$ . cast aside all #retense and studied a #assage
that was of #articular interest at the time. . could leaEe church edified and not waste energy criticiKing the #reacher
at the noon meal.
Before my fiEe minutes haEe gone$ let me assure you that whateEer measure of frustration you haEe
e%#erienced in a Sunday serEice$ it can hardly haEe been worse than the disa##ointment of worshi##ing with the
saints at "orinth. &rom PaulJs descri#tion of the conduct of the saints at the LordJs Table in cha#ter 11$ we )now
that their meeting was disorderly and disgraceful. Discord and strife were routine CEerse 15D. The well<to<do did
not wait for the #oor$ who could not come until later Ccf. Eerses 31$ 44D. Some were oEerindulging$ while others did
without CEerse 31D. The oEerabundance of the rich was flaunted before the #oor$ who had little or nothing$ thereby
humiliating them CEerse 33D. Some were drun) and disorderly CEerse 31D. -s a result$ the LordJs Table$ which
should haEe been the highlight of the gathering$ was considered a matter of little significance and conducted in an
unbefitting way CEerses 32$ 31ff.D.
The worshi# #ortion of the "orinthian church meeting seems to haEe ta)en #lace either during or after the
common meal of which the remembrance of the LordJs death was a #art. ,e may haEe come to the conclusion that
Eerses 31<'2 are PaulJs descri#tion of the "orinthian church serEice$ but this cannot be so. These Eerses are a
#rescri#tion for the worshi# meeting$ which ought to occur in "orinth$ not a descri#tion of what was ha##ening. .t
is in cha#ter 11 that we gain insight into what these saints were doing. .n 1 "orinthians 1'=31<'2$ we are giEen
PaulJs correctiEe instruction. &rom what we haEe been told thus far in this e#istle$ it is not difficult to imagine what
actually ha##ened when the saints attem#ted to worshi# together. Some who shared must haEe done so under the
influence of alcohol rather than under the control of the :oly S#irit.
3
The leaders of the Earious cliPues must haEe
s#o)en to im#ress their followers$ to increase their ran)s$ and to #romote their #articular doctrinal em#hasis. 7ne
s#ea)er may haEe s#o)en too long$ while others attem#ted to interru#t. The tongues s#ea)ers may haEe all tried to
s#ea) at one time. "an you imagine the confusion this created and the frustration of trying to get something
edifying out of this )ind of meetingI ;erses 31<'2 of cha#ter 1' will not only sum u# PaulJs teaching on the use of
s#iritual gifts in #ublic worshi#$ but they will lay down some #ractical guidelines which are intended to reduce
com#etition and confusion and to #romote edification.
1
"ha#ter 1' CLessons 44 H 4'D is from an earlier series.
3
. haEe come to Eiew +#hesians 6=15<19 CAAnd do not )et drun( 4ith 4ine7 A 2ut 2e &illed 4ith the
Spirit7 spea(in) to one another in psal1s and hy1ns AD in an entirely different light. (ntil now$ . had thought
of the reference to being drun) with wine only as a literary deEice to contrast the control of the S#irit with the
control of the s#irits CwineD. .n the light of 1 "orinthians 11=31 and this te%t$ . am inclined to thin) that
drun)enness was not Nust a #roblem at "orinth. The singing of the saints should surely be different from that
which occurs in a taEern$ with slurred words and sluggish minds.
The Prin'iple o& Edi&i'ation
and the Pu2li' Fse o& Spiritual i&ts
*18:9?,3?.
.n cha#ter 13$ Paul taught the #rinci#le of unity in diEersity$ showing that 9od has many gifts to bestow on
"hristians and that each one is essential to the life of the body of "hrist. "ha#ter 14 teaches the #riority of loEe.
LoEe not only enhances the effect of the Earious s#iritual gifts$ it also enables diEerse members to liEe and serEe
together in unity. LoEe and "hristian character are su#erior to s#iritual gifts because they abide for eternity$ while
all gifts are tem#oral. The first 36 Eerses of cha#ter 1' establish the #rinci#le of edification$ by which all gifts
should be goEerned. LoEe will see) to edify others$ not self$ and so loEe will only use a s#iritual gift in a way that
edifies others. .n 1 "orinthians 1'=31<'2$ these #rinci#les are a##lied s#ecifically to the cor#orate gathering of the
saints for worshi# and edification. ;erses 31<41 #roEide guidelines for #artici#ation in the church meeting=
,hat is the outcome then$ brethrenI ,hen you assemble$ each one has a #salm$ has a teaching$
has a reEelation$ has a tongue$ has an inter#retation. Let all things be done for edification. .f
anyone s#ea)s in a tongue$ it should be by two or at the most three$ and each in turn$ and let one
inter#retT but if there is no inter#reter$ let him )ee# silent in the churchT and let him s#ea) to
himself and to 9od. -nd let two or three #ro#hets s#ea)$ and let the others #ass Nudgment. But if
a reEelation is made to another who is seated$ let the first )ee# silent. &or you can all #ro#hesy
one by one$ so that all may learn and all may be e%hortedT and the s#irits of #ro#hets are subNect
to #ro#hetsT for 9od is not a 9od of confusion but of #eace$ as in all the churches of the saints.
Let the women )ee# silent in the churchesT for they are not #ermitted to s#ea)$ but let them
subNect themselEes$ Nust as the Law also says. -nd if they desire to learn anything$ let them as)
their own husbands at homeT for it is im#ro#er for a woman to s#ea) in church. ,as it from you
that the word of 9od first went forthI 7r has it come to you onlyI
The first words of Eerse 31 indicate the following Eerses will #rescribe the #ractical outwor)ing of Eerses 1<36.
;erses 31<'2 are not Nust a logical conclusion$ but the #ractical a##lication of the #rinci#les #reEiously taught. This
is indicated by the words$ A%hat is the out'o1e then7 2rethren<B CEerse 31D.
4
.n order for the whole church to be
edified in the church meeting$ certain changes had to occur in the way the Earious gifts were #ublicly #racticed.
"ertain guidelines are established here$ which should goEern those who s#ea) in the church meeting.
(ntil now$ . haEe always thought of Eerse 1 as an instruction rather than an introduction. . belieEed that Paul
was encouraging eEery "hristian to come to the church meeting #re#ared to s#ea). ,hile . do belieEe that the
"hristian should come #re#ared to worshi#$ . donJt thin) that is what Paul has in mind here. The e%#ression Aea'h
one has A $B re#eated fiEe times in Eerse 31$ is more a statement of fact than it is a command or e%hortation. The
#roblem at "orinth was not that #eo#le were un#re#ared or that #artici#ation was inadePuate. The #roblem was
that all came ready to s#ea) and were determined to do so. ost$ if not all$ of the "orinthian saints may haEe
#artici#ated$ but the results were far from edifying. Both the Puality and the Puantity of #artici#ation needed to be
regulated. The #rinci#le of edification would serEe as the standard for all that was s#o)en #ublicly in the meeting
of the church CEerse 31D.
Paul mentions fiEe )inds of #artici#ation for which they are #re#ared. -ll of these e%ce#t haEing Aa psal1B are
s#iritual gifts. .s it #ossible that this$ too$ is a s#iritual gift$ eEen though it is not identified as such anywhere elseI
SeEeral meanings are #ossible for the term Apsal1.B First$ it may sim#ly mean that someone read an 7ld
Testament #salm or #ut one to music. "eond$ it may also mean that someone com#osed a #salm similar to those in
the 7ld Testament. Bartels states that the Psalms AS constitute the bac)<bone of Mewish synagogue worshi#. Some
indiEidual #salms$ or collections of Psalms$ such as Psalm 126=1<16 and Psalm 91$ com#rised a daily form of
#rayer for the faithful Mew.B
'
4
.n 1'=1<13$ Paul has shown the uselessness of a sound$ which has no meaning or a language which is
un)nown to the hearer. ;erse 14 is the logical conclusion of Eerses 1<13= AThere&ore let one 4ho spea(s in a
ton)ue pray that he 1ay interpret+B But Eerse 16 introduces the #ractical outwor)ing with the same words
which are in Eerse 31= A%hat is the out'o1e then<B .f in Eerse 14 Paul concludes that one should see) to
inter#ret$ Eerse 16 shows what would thus occur= AI shall pray 4ith the spirit and I shall pray 4ith the 1ind
alsoC I shall sin) 4ith the spirit and I shall sin) 4ith the 1ind also+ B So$ too$ Eerse 31ff. shows what will
ha##en when edification becomes the standard for all #ublic #artici#ation in the church meeting.
'
?. :. Bartels$ A&salmos,B The 'ew International Ditionary of 'ew Testament Theology C9rand Ra#ids=
>onderEan$ 19!5D$ ...$ #. 1!1.
Lesson /4: Spiritual 7ifts? %art @: Spiritual 7ifts and Self!Control "
The 7ld Testament Psalms #layed a Eery significant role in Mewish worshi#. 7ften the #salmist would
#oetically recite a #ersonal or cor#orate e%#erience and from this highlight an as#ect of 9odJs character$ #ut this to
music$ and the whole congregation would #artici#ate in the worshi#$ which it occasioned. .t is my #ersonal o#inion
that the 7ld Testament Psalms #roEide a #attern for contem#orary #salms. "hristians thus gifted Cor talented$ if
you #referD can #oetically and musically reflect on the goodness and grace of 9od$ enabling and encouraging the
entire congregation to cor#orately worshi# 9od with #raise and adoration. Such Apsal1sB would inEolEe teaching$
doctrine$ and worshi#. .f this is a s#iritual gift$ one can see the great Ealue it would haEe in "hristian worshi#.
.n Eerses 3!<41$ the #rinci#le of edification is a##lied to three s#ecific as#ects of the church meeting. .t was
a##lied to the #ractice of the gift of tongues in Eerses 3!<35$ then to #ro#hecy in Eerses 39<44$ and finally to the
#artici#ation of women in Eerses 4'<41.
Since tongues was #erha#s the most #roblematic gift in the "orinthian assembly$ Paul began by #rescribing
how this gift could be used #ublicly so as to edify the whole church. Two$ or at the most three$ could s#ea) in
tongues. Those s#ea)ing in tongues must do so in order. .t would a##ear that until now they had all s#o)en
simultaneously. :ow could anyone inter#ret when three s#o)e at onceI
Spiritual i&ts and Sel&,Control
*18:9?,8:.
The use of tongues in the church meeting was #ermitted as long as there was one #resent who was gifted to
inter#ret. 7nly one inter#reter was rePuired CAA and let one interpret$B Eerse 3!D$ not two or three. The one with
this gift$ li)e the #ro#het$ the tongues<s#ea)er$ or the teacher$ would be )nown to the body. 7ne loo) about the
assembly would inform any with the gift of tongues whether or not he could e%ercise his gift #ublicly at this
meeting. .f no inter#reter was #resent$ the tongues s#ea)er must remain silent. This would not #reEent him from
silently s#ea)ing in tongues and thus #ersonally benefiting from his gift. . might also add that women who had this
gift could always #riEately #raise 9od in tongues. Personal edification was thereby unhindered. But without
inter#retation$ the #ublic use of tongues would not edify the congregation.
.t is Eery im#ortant to note that Paul assumed that the tongues s#ea)er had full control of this gift. *o doubt$
some must haEe giEen the im#ression that they could not hel# but s#ea)T that they were oEercome by the :oly
S#irit and could do nothing but s#ea). This is not the case with any gift. The gifts of the :oly S#irit are under our
control. 7ur gifts do not control us$ nor do they com#el us to Eiolate the guidelines that Paul lays down here for
their #ublic e%ercise. .f one s#o)e in tongues in the church in a way that Eiolated the ,ord of 9od$ it was due to
the lac) of self<control of the s#ea)er$ not the com#ulsion of the S#irit.
Self<control and silence were not rePuired only of the tongues s#ea)ers in "orinth. +Een #ro#hecy$ the gift so
highly Ealued by Paul$ was restricted. (nder certain circumstances the #ro#hets$ li)e those with the gift of tongues$
were to remain silent. .t may sur#rise us to learn that Paul had more to say about the use of #ro#hecy than he did of
tongues. ,hile only two Eerses are directed to the tongues s#ea)ers$ four are giEen to regulate the gift of #ro#hecy.
There is a #rinci#le underlying Eerses 39<44 which . somehow haEe oEerloo)ed in my study of this #assage
until now= eEery s#iritual gift$ including #ro#hecy$ is subNect to misuse. . haEe to confess that . somehow felt that
the gift of tongues was subNect to great abuse$ while #ro#hecy was e%em#t from such dangers. ,hy$ then$ would
Paul need to lay down such s#ecific regulations for the use of #ro#hecy in the church meeting in such a way as to
#reEent discordI
Since this may be a new thought$ let me suggest some of the ways this gift might haEe been misused in
"orinth. 7ne #ro#het may haEe tended to dominate the meeting$ ta)ing too much time and not allowing others the
o##ortunity to s#ea). This would es#ecially be true if a #ro#het had a #articular theme$ which he was inclined to
stress aboEe others. &or e%am#le$ one #ro#het may haEe em#hasiKed the soEereignty of 9od$ while another the
res#onsibility of man. ,ith all the #etty strife and diEision in "orinth$ it was #ossible that the leaders of the
com#eting cliPues may haEe been #ro#hets. "ould a #ro#het not be tem#ted to filibuster by deliberately e%tending
his messageI ,hy allow the o##osition a chance to be heardI
-nother tem#tation for a #ro#het would be to s#ea) with wrong motiEes. The #reeminence of this gift$ along
with the #restige it might gain the s#ea)er$ might tem#t the #ro#het to use his gift to gain #restige and #rominence
in the church. Besides this$ it would be Eery easy to intermingle oneJs #ersonal o#inions with diEine reEelation.
This may sound far fetched$ but those of us who s#ea) with a measure of authority are tem#ted to authoritatiEely
#resent our own o#inions as though they were a word from 9od.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
/## True Spirituality: A Study of 1 Corinthians
Two or three could #ro#hesy$
6
while the rest of the congregation
1
#assed Nudgment. There were not as yet any
*ew Testament boo)s aEailable Caside from 1 "orinthiansD to which these #ro#hecies could be com#ared. The
S#irit of the #ro#hecy$ howeEer$ could be tested C1 "orinthians 13=1<4D. The content of any new reEelation must be
consistent with the 7ld Testament Scri#tures$ as well as with any reEelation giEen through the a#ostles$ such as
Paul Ccf. '=1ff.$ 16=1ff.D. Those who had the gift of distinguishing s#irits C13=12D would also haEe an im#ortant role
to #lay here. The im#ortant thing to notice is that the congregation was to be actiEe$ not #assiEe$ by mentally
interacting with what was said. .f it was necessary to Nudge what was said by a #ro#het$ how much more should we
Nudge what is taught in our churches todayI
.n Eerse 42$ Paul teaches that a #ro#het who is s#ea)ing must yield the floor to one who receiEes a reEelation.
!
This is a rather #er#le%ing situation. .s the #ro#het who is s#ea)ing not also sharing a reEelation he has receiEedI
,hy would 9od giEe two #ro#hets a reEelation simultaneouslyI -nd why should the one s#ea)ing be interru#tedI
&rom Eerse 31$ it a##ears that most came to the church meeting #re#ared to #artici#ate$ including the one with
a reEelation. .t was not necessary for a #ro#het to receiEe a reEelation in the church meeting. Perha#s it was more
often the case that a #ro#het would receiEe a reEelation during the wee)$ giEing him time to reflect on the message
and its a##lication to himself and to others. The #ro#het who is standing and s#ea)ing to the church might thus be
the one who has been giEen a reEelation in the #ast and who is e%#ounding and a##lying it to the congregation.
The second #ro#het$ who receiEes a reEelation CEerse 42D$ may haEe receiEed a message$ which is directly related to
what has Nust been said or done in the meeting. :is message is Eiewed as haEing greater releEance and urgency
than the first$ and so he indicates in an a##ro#riate manner that he has something to share. The first$ recogniKing
that 9od has something to say through another$ yields the floor. . doubt that Paul means the first #ro#het is to sto#
in mid<sentence$ but that he is to bring his message to a close as Puic)ly as #ossible.
. belieEe we would be mista)en to assume that the only #ur#ose of #ro#hecy is to enable a #erson to s#ea) in
the church meeting. This gift$ li)e the others$ might haEe greater im#ortance and Ealue outside their wee)ly
gathering. .n this way$ the fact that there were also #ro#hetesses #oses no #roblem$ for #ossessing the gift of
#ro#hecy in no way #resumes that the reEelation receiEed must be shared in the church gathering. Perha#s some
#ro#hets had lost sight of this.
. am e%tremely uncomfortable in admitting this$ but #ro#hets of old$ li)e #reachers of our day$ had trouble
sto##ing. *ot only is it necessary to restrict the number of #ro#hets who s#ea)$ but also to suggest that there is a
limit to how long one should s#ea). ,hen another #ro#het receiEes a reEelation$ it is time for the first to be still.
This would be a Eery #ractical and much a##reciated guideline in "orinth where #ride and #resum#tion were so
common.
Three reasons underlie the instructions giEen to #ro#hets in Eerses 41<44. First$ in due time$ all will haEe their
o##ortunity to share the reEelation 9od has giEen them CEerse 41D. BelieEe it or not$ eEen diEine reEelation can
wait. -fter all$ we haEe the entire reEelation of 9od in our Bibles$ but we donJt attem#t to #reach the entire Bible
on any giEen Sunday. ,e are selectiEe in what we share because there is more to share than time will allow. The
same was true then. +ach #ro#het seemed intent on sharing what 9od had reEealed to him in that meeting. Paul
tells them to rela%$ for in due time they will all haEe an o##ortunity to s#ea)$ and thus all will be e%horted.
.snJt it amaKing that eEery time we gain a new insight into the ,ord of 9od we feel we must not wait to share
itI Paul says that eEen diEine reEelation can wait. Perha#s a wee) or two later it will be eEen more beneficial. The
eEents of the following wee) may ma)e his message eEen more timely. The theme of what is shared at some later
meeting may ma)e his reEelation more a##ro#riate. ,aiting until another meeting will at least giEe the s#ea)er
more time to contem#late his message. &ew messages lose their im#act oEer time. Some$ after more careful
thought$ are set aside. There is a #oint where the saints are saturated with truth and need time to assimilate what
they haEe heard. This is what Paul is teaching$ . belieEe.
6
9odet sees in the differences between the limits #laced on tongues s#ea)ers CAlet t4o or three prophets
spea($B Eerse 39D an inference that tongues were tolerated$ but #ro#hecy was encouraged. &rederic Louis 9odet$
Commentary on First Corinthians C9rand Ra#ids= ?regel Publications Qre#rintR 19!!D$ ##. !45$ !42. 9odet could
be correct$ but such fine nuances need to be held tentatiEely.
1
Some understand Paul to mean that only the other #ro#hets were to Nudge. This is #ossible$ but not
li)ely. ,hy arenJt all belieEers able to Nudge the content and the s#irit of what is saidI "ertainly Paul stresses the
need for all to be mentally inEolEed in what is said Ccf. 1'=14<19D.
!
:odge suggests another inter#retation here. :e belieEes Paul may mean that the second #ro#het should
wait until the first is finished$ rather than to interru#t him. "f. "harles :odge$ -n E.position of the First Epistle
to the Corinthians C9rand Ra#ids= Ba)er Boo) :ouse$ Qre#rintR 1952D$ #. 423.
/##
Lesson /4: Spiritual 7ifts? %art @: Spiritual 7ifts and Self!Control /#1
,hat was im#lied by Paul in Eerses 3! and 35 aboEe is clearly stated in Eerse 43= AThe spirits o& the prophets
are su2/e't to prophets+B Some #ro#hets may haEe su##osed that since they had receiEed a reEelation$ they had no
choice but to share it. -fter all$ when 9od s#ea)s$ men must hear. The gifts of the S#irit do not oEer#ower us$
com#elling us to s#ea) whether we wish to or not. +Een a gift as Ealued as #ro#hecy must be restricted. Two or
three reEelations are all that the saints can digest in one sitting.
&urthermore$ 9od is not the author of confusion and chaos. - failure to obserEe these sim#le guidelines would
result$ yea had resulted$ in utter #andemonium in the "orinthiansJ church meetings #rior to PaulJs e#istle. 9iEe
9od the credit though you mayT confusion and disorder are not :is wor) CEerse 44D.
any scholars belieEe the last words of Eerse 44 are actually the beginning of Eerse 4'. The *.;$ for e%am#le$
renders it this way= AAs in all the 'on)re)ations o& the saints7 4o1en should re1ain silent in the 'hur'hes+ B .n
my estimation this translation is #referred to that of the *-S;$ as cited aboEe. Since the last #art of Eerse 44 is not
uniEersally acce#ted as introducing PaulJs teaching on the role of women in the #ublic gathering of the church$ let
us set it aside and loo) at what else Paul says on this subNect.
.n Eerse 4'$ the women are commanded to remain silent and not to s#ea) #ublicly
5
Ain the 'hur'hes.B PaulJs
instruction here is not Nust for the "orinthian church$ but for the churches. Those who would tell us that only the
"orinthian women were to refrain from #ublicly #artici#ating in the church gathering oEerloo) other Scri#ture
which is ePually clear on this subNect. Paul instructed Timothy to teach the women to remain silent in +#hesus C1
Timothy 3=11<16D. .n this "orinthian e#istle$ Paul claimed that his teaching was not #roEincial$ but uniEersal. :is
#ractice conforms to his #reaching$ and his #reaching is consistent in eEery #lace C'=11<1!D$ eEen with regard to
the role of women C11=11D.
That women should remain silent in the church meeting is no new reEelation$ uniPue to PaulJs teaching. This
#ractice is not based u#on s#ecial circumstances in the "orinthian culture$ but on the biblical #rinci#le of
submission. :ow common are the attem#ts to brush PaulJs teaching aside$ as though it was some idiosyncrasy of
his$ some Puir)$ some chauEinistic hang<u# that is inconsistent with other biblical reEelation. 8et the silence of
women in the churches is not a new reEelation$ based u#on some set of circumstance uniPue to "orinth and
unrelated to 32
th
century "hristians. The #ractice that Paul rePuires is based u#on the #rinci#le of submission. This
#rinci#le is so generally recogniKed as being taught in the 7ld Testament that Paul does not eEen find it necessary
to cite a #articular #assage.
9
.f Eerse 4' is difficult to acce#t$ Eerse 46 is eEen more so. .t would almost seem that Paul is Arubbing salt in the
woundB here. - woman cannot eEen as) a Puestion in the church meeting$ but she must as) her own husband at
home because it would be disgraceful
12
for her to s#ea) in church. ,hy would 9od forbid a woman to as) a
Puestion in the church meetingI ,hat would be the harm of a sim#le PuestionI
@uestions are seldom neutral. ,hile some are sincerely as)ed to gain information or insight$ many are #osed
for other reasons. Satan$ for e%am#le$ commenced his conEersation with +Ee with a Puestion C9enesis 4=1D. :e was
not trying to learn from +Ee$ but to deceiEe her and tem#t her to sin against 9od. The o##osition which our Lord
faced from the scribes and Pharisees frePuently came in the form of an a##arently innocent Puestion Ccf. atthew
33=16ff.$ 34ff.$ 4'ff.D. any who as) Puestions are really trying to ma)e a #oint or to challenge the #osition of the
one being Puestioned. . saw this frePuently in my seminary days Cand #robably was often guilty myselfD. The #ower
to Puestion is the authority to lead and to correct$ and thus it should be e%ercised by the men$ whom 9od has
a##ointed to e%ercise and illustrate headshi# in the church C1 "orinthians 11=4ff.D.
Since the #rinci#le of edification underlies this #assage$ there should be #ositiEe reasons why the Scri#tures
#rohibit women from as)ing a Puestion in the church meeting. This #rohibition will #roEe to be edifying to the
men in two ways. First$ the men will be stimulated to more serious study and diligent leadershi# when their wiEes
loo) to them for the answers to their biblical Puestions. So long as the wife loo)s to someone other than her
husband$ he will not feel the weight of his res#onsibility as a husband and leader in the home. That is why Paul
says$ AA let the1 as( their o4n hus2ands at ho1e.B "eond$ the husband will not be threatened or #ut on the
5
Some haEe tried to wea)en PaulJs teaching here by suggesting that the term Ato spea(B may refer to idle
or silly chatter of women rather than to #ublic #artici#ation of a serious sort. This falls short of the facts. The Eerb
C9ree)= laleoD is used more than 32 times in this cha#ter$ and neEer with such a meaning.
9
.n cha#ter 11 Paul based the #rinci#le of headshi# on the account of the creation of +Ee in 9enesis 1 and
3. Some understand 9enesis 4=11 to be referred to in 1'=4'. y contention is that it is these #assages and others$
the whole tenor of the law$ to which Paul is referring.
12
The word Ai1properB is the same term used by Paul in 11=1T it is there rendered Adis)ra'e&ul.B
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
/#" True Spirituality: A Study of 1 Corinthians
s#ot #ublicly if he is as)ed at home. .f he does not )now the answer$ he will be able to inEestigate the matter more
fully and without embarrassment.
:aEing the women as) their Puestions at home builds u# the men$ but it also edifies the women. The woman
who understands that it is shameful for her to e%ercise authority by #ublicly addressing the meeting of the church
will certainly be reluctant to Puestion anyone aggressiEely in the meeting of the church. .f the answer she is giEen
is Eague or inaccurate$ she will not be able to #ursue the matter further without instructing the men or challenging
their teaching. Paul therefore instructs the women to as) their Puestions of their husbands at home. There they will
haEe the freedom to #robe$ to discuss$ and eEen to challenge until they are satisfied with the answer they are giEen.
. belieEe this is why Paul chose to em#loy an intensiEe form of the Eerb Ato as($B which might be rendered$ Ato
interro)ate.B This will be far more edifying to the women than trying to as) a Puestion with the limitations #laced
on them in the church meeting. .n other words$ Paul does not forbid women to s#ea) so that the church gains at
their e%#ense$ but that all will gain$ the women included.
This truth is so im#ortant . want to ta)e the time to illustrate it. There was a godly woman in my home church
who was as good a student of the Scri#tures Cand #ossibly betterD as any man. 7ne Sunday she was as)ed to o#en
the adult class in #rayer. She Eery graciously declined by saying that she would rather not. She did not e%#lain why.
The reason she did not e%#lain declining to #ray was that she would haEe had to teach men in order to do so. She
was willing to allow someone to conclude that she might be Aout of fellowshi#B in order to be obedient to the ,ord
of 9od. So$ too$ a truly submissiEe woman would find it difficult$ eEen im#ossible$ to interrogate without Eiolating
the #rinci#le of submission.
. belieEe that Eerse 41 must a##ly most directly to women rather than to the "orinthian church at large. -fter
all$ this is the conte%t of Eerses 4'<41. . haEe yet to read a commentary which inter#rets Eerse 41 as . do$ so
#erha#s . am wrong. -nd yet whom is Paul addressing here$ and why is he so forceful if it is not those women in
"orinth who haEe tasted some of the liberties of the women in that day and found PaulJs teaching unacce#tableI
. can almost hear a #ro#hetess or #erha#s a woman with the gift of tongues #rotesting that unless she can
s#ea) in the church meeting$ the church will suffer for it. :ow can the church get by without my tongue$ without
my reEelation$ without my teachingI .f PaulJs words are addressed to a woman such as this$ no wonder they sting.
A-re you really so ignorant as to thin) that the ,ord of 9od Ces#ecially the 7ld Testament Scri#turesD was reEealed
by a womanB Paul as)s. .n other words$ what 7ld Testament boo) can be named which has a woman as its authorI
True$ there were women #ro#hets in days of old$ women li)e Deborah$ but the Scri#tures ma)e it clear that her
leadershi# was to be a re#roach to wea) men$ such as Bara)=
Then Bara) said to her$ A.f you will go with me$ then . will goT but if you will not go with me$ .
will not go.B -nd she said$ A. will surely go with youT neEertheless$ the honor shall not be yours
on the Nourney that you are about to ta)e$ for the Lord will sell Sisera into the hands of a womanB
CMudges '=5<9D.
.f it is to the strong<willed and contentious women of "orinth that Paul is s#ea)ing in Eerse 41$ he has turned
their attention to the way 9od s#o)e to men in the #ast. 9od had chosen$ with few e%ce#tions$ to s#ea) through
men. en$ not women$ were the #riests and the )ings. Such was also the case in the ministry of our Lord. :e chose
no women to be :is a#ostles$ nor did :e send women forth to #reach. ,hile Mesus esteemed women highly$ much
more highly than :is contem#oraries Ccf. Mohn '=9$ 3!D$ :e withheld from them the tas) of leadershi# in the
church and #ublic #reaching.
But the arrogance of such women who would challenge Paul is not yet fully e%#osed. Paul goes on to say$ ADo
you thin( od 'an only spea( throu)h you<B .f there is a #rotest by women because they cannot address the
entire church$ Paul sim#ly as)s if 9od is thereby restricted. .t is a #resum#tuous and arrogant s#irit which
su##oses that 9od can s#ea) only through oneself. -nd this is not Nust a #roblem for women. That is why Paul has
s#o)en to the #ro#hets already. They did not all haEe to s#ea) at any one meeting. Their reEelation could wait.
*either did they haEe to s#ea) too long$ for 9od wishes to s#ea) through others as well.
,hile . am inclined to thin) that Eerse 41 a##lies s#ecifically to those women who would obNect to PaulJs
teaching$ it certainly has a##lication to men and to the church cor#orately. -ny church that begins to thin) of itself
as the sole custodian of the truth has Eery serious #roblems. There is a sense in which autonomy is an unbiblical
attitude$ whether in a church or in an indiEidual. .t is diametrically o##osed to the mentality of the serEant.
/#"
Lesson /4: Spiritual 7ifts? %art @: Spiritual 7ifts and Self!Control /#/
Another Test o& Spirituality
*18:3;,3=.
The "orinthian conce#tion of s#irituality was greatly deficient and distorted. ,hile these saints thought of
themselEes as s#iritual$ Paul called them carnal. any seemed to assert their authority by challenging PaulJs. &or
those who would resist PaulJs teaching$ he informs them that their res#onse to his teaching is a measure of their
maturity and s#irituality= A.f anyone thin)s he is a #ro#het or s#iritual$ let him recogniKe that the things which .
write to you are the LordJs commandment. But if anyone does not recogniKe this$ he is not recogniKedB C1
"orinthians 1'=4!<45D.
. want to remind you of the conte%t of these Eerses. Paul is teaching concerning the conduct of "hristians in
the church meeting. .n other words$ we are tal)ing here about the doctrine of Aecclesiology$B the doctrine of the
church. ,hile most eEangelicals would go to the wall for PaulJs doctrine of salEation CsoteriologyD$ they are all too
willing to set aside his teaching on the church. .n the immediate conte%t$ Paul has been giEing instructions about
the #artici#ation of women. . mention this because Paul says that his words are not Nust his$ they are A the #ord0s
'o11and1entB CEerse 4!D. The im#lication should be obEious= .f you would set aside PaulJs teaching on the role
of women or the #rinci#les of the *ew Testament church$ you would set aside the LordJs commandment. ,hy is it
that we try so hard to set aside what Paul teaches as though it is only his narrow<minded Eiew#oint$ limited in its
a##lication and durationI
Those would<be s#iritual giants of the "orinthian church are #ut on notice. So far as the Lord and Paul are
concerned$ s#irituality cannot be measured by a manJs gifts nor his #restige or #osition$ and certainly not by his
#ronouncements$ but by his submission to the reEealed ,ord of 9od. Paul began cha#ter 13 by establishing the test
of the s#irit which ins#ired utterance CEerses 1<4D. The one who is ins#ired of the :oly S#irit submits to the
lordshi# of "hrist. The one who is otherwise ins#ired reNects "hrist and :is lordshi#. *ow$ in these closing Eerses$
Paul giEes another standard= The test of oneJs submission to the lordshi# of "hrist is the degree to which he
submits to the teachings of the a#ostles Csuch as PaulD as the commandment of the Lord.
Con'lusion
:aEe you seen the common thread which runs through Eerses 31<41I The most obEious thread is the theme of
edification. The restrictions which are #laced on the tongues s#ea)er$ the #ro#het$ and the women are designed to
ma%imiKe the edification of the church. But the second thread is that of silence. .n the case of the tongues s#ea)er
CEerse 35D$ the #ro#het CEerse 42D$ and women CEerses 4'<46D$ it is silence that is rePuired. . am tem#ted to entitle
this message A:ow to +dify the "hurch by *ot Saying a ,ord.B *ot until now has it occurred to me that . may
edify others more by my silence than by my s#eech.
,hy is it that we haEe seen only the silence rePuired of women in this #assage when Paul does not forbid
women to s#ea) until after he has also shown the need for silence in regard to tongues and #ro#hecyI :ere$ in my
o#inion$ were the three maNor areas of abuse in the church meeting. The gifts of tongues and #ro#hecy$ being both
#rominent and #ublic$ were e%alted in such a way that no limits were #laced on their e%ercise. The result was that
other gifts$ less #rominent but Nust as im#ortant C13=33<3'D$ were e%cluded. Since the church cannot function well
unless all the members are carrying out their assigned tas)s C13=13ff.D$ Paul limits the more #rominent gifts to
ma)e room for those less #rominent. The women were urged to be silent so that the men could assume the more
#rominent role$ thereby reflecting the headshi# of "hrist C11=1ffD.
Paul wants the "hristian to understand that loEe is demonstrated when #ublic #artici#ation in the church
meeting is regulated by the #rinci#le of edification. ,e are not to e%ercise our gifts to e%alt ourselEes oEer others$
but to edify others. -nd we will edify others when our gifts are e%ercised #ublicly in accordance with the
regulations Paul has set down in these Eerses.
The guidelines #roEided in Eerses 31<41 are designed to #romote the edification of the whole assembly. They
are based u#on seEeral #rinci#les which it is im#ortant to underscore.
1. The &riniple of &roportion. Sim#ly stated$ the #rinci#le of #ro#ortion informs us that enough is enough.
-ll too often we haEe what . li)e to call the AEitamin "B mentality. .f one #ill is good$ then ten #ills are ten times
as good. "onsePuently$ we find that eEeryone with the gift of #ro#hecy wanted to #artici#ate in eEery meeting. The
same was true of tongues and other gifts$ too. The #rinci#le of #ro#ortion is the outgrowth of PaulJs teaching in
cha#ter 13 where he stressed that there was great diEersity of gift and function within the body of "hrist$ and by
diEine design. To the e%tent that some gifts are unduly e%alted and other gifts sPuelched$ the body of "hrist suffers.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
/#4 True Spirituality: A Study of 1 Corinthians
The #rinci#le of #ro#ortion rePuires that two or three manifestations of any one gift in one meeting is enough. This
allows o##ortunity for other gifts to be e%ercised also.
The #rinci#le of #ro#ortion also seems to haEe been a##lied to the length of the #artici#ation of any one
s#ea)er. The #ro#het who was tem#ted to s#ea) too long was urged to yield the floor to another who also had
something to share with the church. ;ariety$ not only in the )inds of gifts e%ercised$ but also in the indiEiduals who
s#ea)$ is$ if you will #ardon me for saying so$ the As#ice of church life.B
.t is almost amusing to hear the outcry of those who react to the biblical im#eratiEe that women )ee# silent in
the church as though this stifled a great deal of #artici#ation. .f we would get u#set$ let us do so because most
churches are structured in such a way that neither men nor women haEe any o##ortunity to e%ercise their s#iritual
gifts. ,hile some criticiKe our church for forbidding women to ta)e #ublic leadershi# in the church meeting$ most
churches$ wee) after wee)$ haEe only a few #rofessionals dominating the entire meeting. ,here is the outcryI The
#rinci#le of #ro#ortion demands that the o##ortunity to share and to s#ea) should not be mono#oliKed by the few.
The meeting of the church$ as we obserEe it in this local assembly$ allows any man to #ray$ to teach$ to e%hort$ or to
lead in any number of ways$ so long as his #artici#ation falls within the guidelines established here by the a#ostle.
3. The &riniple of &riority. +%egetically$ . am #robably on Eery thin ice$ but . am going to suggest this
#rinci#le for your consideration. Those "orinthians who #ossessed the more s#ectacular gifts seemed to thin) that
#artici#ation was rePuired when they felt li)e sharing. ,hen they Afelt the S#irit moEing$B they got u# and s#o)e.
.f someone else was s#ea)ing at the time$ it seems that they got u# anyway. . haEe gotten the im#ression from a
number of years of obserEation that some men today feel it is time to tal) when they haEe something that has
#ersonally blessed them and there is a momentary silence.
7##ortunity does not mean obligation$ nor does silence necessarily call for our s#eech. The #rinci#le of
#ro#riety rePuires that what we want to share is a##ro#riate to the occasion. Sometimes we are so intent u#on
teaching that we ignore the fact that seEeral haEe already taught before us. ,e can$ of course$ e%cuse ourselEes by
rationaliKing that what we are doing is e%horting$ not teaching. But eEen when it is #ossible for us to teach$ let us
as) whether we are sharing because we feel li)e it or because it is a##ro#riate to what is going on. . haEe seen
someone stand with an urgent #rayer rePuest$ only to be followed by another with a su#erficial testimony$ totally
ignoring the need to res#ond to the rePuest for #rayer. .f we would s#ea) in the church meeting$ let us not only as)
if it is #ossible$ but if it is #rofitable to s#ea) at this time.
4. The &riniple of "elf@Control. S#ontaneity is not synonymous with s#irituality. ,e frePuently act on im#ulse
rather than on biblical im#eratiEes and #rayerful reflection. ,e ePuate the urge or desire to s#ea) with the leading
of the :oly S#irit$ whom we belieEe to be #rom#ting us to s#ea). The silence which PaulJs guidelines rePuire can
only result from s#iritual self<control.
LetJs be honest with one another. :aEe you eEer considered it necessary to e%ercise self<control in the #ublic
e%ercise of your s#iritual giftI . really hadnJt until studying this te%t. &rom our study in 9=3'<12=14$ . )new that .
must e%ercise self<control in satisfying my #hysical a##etites. But neEer haEe . seriously contem#lated the need for
me to e%ercise self<control in my #ublic #artici#ation in the church meeting. ,hat may haEe greatly blessed me in
my #riEate deEotions may not be edifying to the whole church. ,hy is it that we feel we must share eEerything that
blesses usI The #ro#het and the tongues s#ea)er haEe to restrain themselEes$ so why shouldnJt all of usI ,hat
blesses us may not bless others. Let us disci#line ourselEes in our s#ea)ing as well as in our eating and drin)ing.
7f all the *ew Testament writers$ Mames has the most to say about restraining our tongues=
This you )now$ my beloEed brethren. But let eEeryone be Puic) to hear$ slow to s#ea) and slow to
anger CMames 1=19D.
So s#ea) and so act$ as those who are to be Nudged by the law of liberty CMames 3=13D.
Let not many of you become teachers$ my brethren$ )nowing that as such we shall incur a stricter
Nudgment CMames 4=1D.
Do not s#ea) against one another$ brethren. :e who s#ea)s against a brother$ or Nudges his
brother$ s#ea)s against the law$ and Nudges the lawT but if you Nudge the law$ you are not a doer of
the law$ but a Nudge of it CMames '=11D.
'. The &riniple of Christian Li#erty. ,e haEe already studied the cha#ters which deal with "hristian liberties$
es#ecially related to marriage Ccha#ter !D and meats offered to idols Ccha#ters 5<12D. Public #artici#ation is not a
matter of liberty for women$ but it is for men. The meeting of the church has been so designed to giEe eEery man
the o##ortunity to #artici#ate and to lead. .n this sense$ #ublic #artici#ation in the church meeting is a matter of
/#4
Lesson /4: Spiritual 7ifts? %art @: Spiritual 7ifts and Self!Control /#5
liberty for men. ,e haEe already learned$ howeEer$ that haEing a liberty does not im#ly the e%ercise of it$ unless it
edifies others and #romotes the gos#el Ccha#ters 5 and 9D. Let us use this liberty in such a way that it will edify
others and not e%alt ourselEes.
There is another dimension to the #rinci#le of "hristian liberty. Liberties will always be abused. .n instances
where this occurs$ we are tem#ted to resort to law and legalism in order to solEe the #roblem. .f meat offered to
idols is a #roblem$ forbid it. .f eating a meal at the LordJs Su##er #resents #roblems$ do without it. .f an o#en and
relatiEely unstructured church meeting has e%cesses$ structure it$ confining #artici#ation to a select few. .f tongues
s#ea)ing causes trouble$ ban it.
Legalism and su##ression is the most efficient way of solEing #roblems$ or so it would seem. But Paul neEer
resorts to it. :e did not forbid marriage$ nor meat$ or a meal at the LordJs Table$ nor the freedom for men to share
in the church meeting$ nor the gift of tongues. :e taught #rinci#les to guide us and laid down #rece#ts to regulate
our actiEities$ but he did not forbid the freedoms 9od has giEen us. That is not the easy way$ but it is the right way.
-s #arents$ we are frePuently tem#ted to do things the easy way. y wife is teaching our girls how to coo).
7ften their first efforts leaEe something to be desired. -nd there is usually a terrible mess in the )itchen. The easy
way to solEe the #roblem is for my wife to do all the coo)ing and to ban the girls from the )itchen. But that is not
the right way. ,e must be willing to giEe our children$ and the saints$ enough freedom to fall. Rather than refusing
rights or restricting them e%cessiEely$ we must giEe guidelines and #rinci#lesT we must be willing to teach$ to
correct and to encourage. That is the way of liberty.
The s#irit of this #assage is not condemning or restricting. Paul is encouraging the "orinthians to worshi# in a
way that is for their best interests. Self<control and silence are two rePuisites. There are certainly others. y #rayer
is that we will understand and a##ly this #assage as Paul meant it to be ta)enFan encouragement to edification
through the #ractice of loEe in the #ublic meeting of the church.
The ideals #ut forth in this te%t will neEer be fully realiKed in this life. They will neEer be adePuately
e%#erienced a#art from the enablement of the S#irit of 9od$ ,ho bestows Earious s#iritual gifts and also giEes self<
control so that they may be used to edify others. .f you haEe neEer trusted in Mesus "hrist$ the S#irit of 9od is not in
you. This #assage only #ortrays lofty and im#ossible ideals. . urge you to ac)nowledge your sin and to trust in the
death of Mesus "hrist for the forgiEeness of your sins. Then you will become a member of :is body and you will be
ePui##ed to serEe :im and to edify others.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
#essons 3>,3=:
A Re&resher Course
on the Resurre'tion o& the Dead
*1 Cor+ 1>.
Introdu'tion
- rather Puic) and easy way to Nudge the orthodo%y of any #reacher$ . haEe concluded$ is to listen to a funeral
message he has deliEered. (sually$ in less than a half<hour$ one can )now with considerable certainty where he
stands on the gos#el of Mesus "hrist. . haEe attended funerals where the most #rofound thing the #reacher said was$
A+Een 9od is cryingB Cit was raining at the time of the funeralD. . haEe heard a #reacher assure his audience that
the tragic death of a young mother was Anot the will of 9od$B as though her death was the result of some tragic$
administratiEe mi%<u# in heaEen. . haEe heard deceased atheists and #agans s#o)en of as though they were charter
members of the )ingdom of 9od. The #romises of eternal bliss$ giEen to belieEers in the Scri#tures$ are doled out as
if they are the right of all who are in attendance$ whether or not they are "hristians. ost certainly$ it is thought to
be #olitically incorrect for any #reacher to eEen refer to Ahell$B much less the #ossibility of anyone s#ending
eternity there.
&or years . haEe said . would much rather conduct a funeral than a wedding. @uite honestly$ at a wedding$ one
can say almost anything Cand belieEe me$ some doD$ and #eo#le will tell you it was a Abeautiful ceremony.B -
wedding is such a ha##y momentT no one is really hurting. 7ne could recite$ Aary had a little lambB and get
com#liments. But a funeral is different. The reality and finality of death is all too obEious. There are many things
which can be said at a funeral$ but there is only one message which giEes ho#e$ and that message is the gos#el of
Mesus "hrist. This is because the gos#el of Mesus "hrist has as its central theme and message the resurrection of
Mesus "hrist from the dead$ and the resulting ho#e of resurrection and eternal life for eEery "hristian. .n 1
"orinthians 16$ Paul deals with the subNect of death and the doctrine of the resurrection of the dead. .n so doing$
Paul giEes one of the clearest$ most concise definitions of the Agos#elB found anywhere in the Bible. :e shows how
a denial of the resurrection of the dead is a denial of the gos#el itself$ and how belieEing in the gos#el giEes one
ho#e for the ne%t world as well as for the #resent.
The Pro2le1 at Corinth
13 *ow if "hrist is #reached$ that :e has been raised from the dead$ how do some among you say
that there is no resurrection of the deadI
;erse 13 discloses the #roblem which #rom#ts Paul to write this cha#ter= some of the "orinthian saints are
saying there is no Aresurre'tion o& the dead.B
1
Denying the resurrection of the dead is seen in seEeral different
forms in the *ew Testament. The 9ree) #agans denied the resurrection of the dead$ as we can see from the Boo) of
-cts. .n his sermon to those in the mar)et #lace of -thens$ Paul #reached these words=
42 ATherefore haEing oEerloo)ed the times of ignorance$ 9od is now declaring to men that all
eEerywhere should re#ent$ 41 because :e has fi%ed a day in which :e will Nudge the world in
righteousness through a an whom :e has a##ointed$ haEing furnished #roof to all men by
raising :im from the dead.B 43 *ow when they heard of the resurrection of the dead$ some
#egan to sneer$ but others said$ A,e shall hear you again concerning thisB C-cts 1!=42<43D.
The 9ree)s may haEe belieEed in the immortality of men$ as s#irits$ but they did not seem res#onsiEe to the
teaching that 9od raises the dead so that they may stand in Nudgment before 9od.
The Mewish Sadducees did not embrace the doctrine of the resurrection of the dead either=
1
.n this case$ the denial of the resurrection of the dead was EerbaliKed CAho4 do so1e a1on) you say
A <BD. -t "orinth$ the denial of the resurrection of the dead was a doctrine consciously held and o#enly #rofessed
to others. There are times when the gos#el is unconsciously denied. &or e%am#le$ when Peter ceased to eat with
the 9entile saints and moEed to the Mewish table$ he was unconsciously denying the gos#el$ and for this he was
strongly rebu)ed C9alatians 3=11<31D. This denial of the resurrection of the dead at "orinth was not unconscious$
but deliberate.
1 But #erceiEing that one #art were Sadducees and the other Pharisees$ Paul #egan crying out in
the "ouncil$ ABrethren$ . am a Pharisee$ a son of PhariseesT . am on trial for the ho#e and
resurrection of the deadOB ! -nd as he said this$ there arose a dissension between the Pharisees
and SadduceesT and the assembly was diEided. 5 &or the Sadducees say that there is no
resurrection$ nor an angel$ nor a s#iritT but the Pharisees ac)nowledge them all. 9 -nd there
arose a great u#roarT and some of the scribes of the Pharisaic #arty stood u# and #egan to argue
heatedly$ saying$ A,e find nothing wrong with this manT su##ose a s#irit or an angel has s#o)en
to himIB C-cts 34=1<9D
The Pharisees did belieEe in the resurrection of the dead$ and in s#irits and angels$ but the Sadducees did not.
Basically$ the Sadducees were anti<su#ernaturalistsFthey did not belieEe in miracles. .t would almost seem the
Sadducees were farther from the truth Cat least about the resurrection of the deadD than the 9entile #agans.
There were those in the church who #rofessed to belieEe in the resurrection of the dead but who insisted that
this AresurrectionB had already ta)en #lace=
11 But aEoid worldly and em#ty chatter$ for it will lead to further ungodliness$ 1! and their tal)
will s#read li)e gangrene. -mong them are :ymenaeus and Philetus$ 15 men who haEe gone
astray from the truth saying that the resurrection has already ta)en #lace$ and thus they u#set the
faith of some C3 Timothy 3=11<15D.
This Aresurre'tionB was a #resent #ossession rather than a future ho#e. .t must therefore haEe been some )ind
of mystical or s#iritual Aresurre'tionB rather than a literal$ bodily resurrection. .n saying that there has already
been a s#iritual resurrection$ these heretics were denying that there was a future bodily resurrection. -nd for this
they receiEe PaulJs indictment that they haEe A)one astray &ro1 the truthB C3 Timothy 3=15D. The error is so
serious that it Aupsets the &aithB CEerse 15D of those who embrace this error.
,e are not told e%actly what form the denial of the resurrection of the dead too) at "orinth. . am inclined to
thin) it was the same )ind of error Paul e%#osed in +#hesus C3 Timothy 3=11<15D$ where Paul told Timothy that
such error would Alead to &urther un)odlinessB CEerse 11D. ,e can see some forms of ungodliness this doctrinal
deEiation too) in the earlier cha#ters of 1 "orinthians. ,hile the theological error regarding the resurrection of the
dead is not e%#osed until cha#ter 16$ the fruits of this error are eEerywhere a##arent in cha#ters 1<1'.
.n the first four cha#ters of 1 "orinthians$ Paul deals with the diEisions and factions which had disru#ted the
unity of the church at "orinth. These diEisions were based u#on the #ride which some too) in certain leaders and
their teachings. The "orinthians were #uffed u# because their leaders Awere the greatestB and their teachings were
so Awise.B Their esteem for these leaders resulted in a corres#onding disdain for Paul and the other a#ostles=
1 *ow these things$ brethren$ . haEe figuratiEely a##lied to myself and -#ollos for your sa)es$
that in us you might learn not to e%ceed what is written$ in order that no one of you might
become arrogant in behalf of one against the other. ! &or who regards you as su#eriorI -nd what
do you haEe that you did not receiEeI But if you did receiEe it$ why do you boast as if you had not
receiEed itI 5 8ou are already filled$ you haEe already become rich$ you haEe become )ings
without usT and I would indeed that you had become )ings so that we also might reign with you.
9 &or$ . thin)$ 9od has e%hibited us a#ostles last of all$ as men condemned to deathT because we
haEe become a s#ectacle to the world$ both to angels and to men. 12 ,e are fools for "hristJs
sa)e$ but you are #rudent in "hristT we are wea)$ but you are strongT you are distinguished$ but
we are without honor. 11 To this #resent hour we are both hungry and thirsty$ and are #oorly
clothed$ and are roughly treated$ and are homelessT 13 and we toil$ wor)ing with our own handsT
when we are reEiled$ we blessT when we are #ersecuted$ we endureT 14 when we are slandered$ we
try to conciliateT we haEe become as the scum of the world$ the dregs of all things$ even until now
C1 "orinthians '=1<14D.
PaulJs gos#el Cwhich was one and the same with the gos#el #roclaimed by the other a#ostlesD was disdained
because it was too sim#listic$ too naiEe$ too foolish. The Anew gos#el$B #roclaimed by the "orinthiansJ new leaders$
was much more so#histicated$ much more acce#table and a##ealing to the #agan culture of that day.
Must what was the #roblem the "orinthians had with Paul$ his theology$ and his #racticeI The )ey is found in
the word AalreadyB in Eerse 5.
3
The "orinthians seem to be claiming that they haEe already arriEed$ s#iritually
3
+ssentially the same error is found in 3 Timothy 3. The conte%t in 3 Timothy is the suffering and
hardshi# 9od calls us to endure in this #resent age in order to enter into the eternal blessings of the ne%t Csee
Eerses 4$ 12<13D. Those who insisted that the resurrection had already come were those who maintained that
Lessons /5!/+: A 2efresher Course on the 2esurrection of the -ead /#
s#ea)ing. "hristianity has three dimensions or tenses= #ast$ #resent$ and future.
4
,e were chosen in "hrist in
eternity #ast$ and 3$222 years ago$ "hrist died$ was buried$ and was raised from the dead for the forgiEeness of our
sins and our eternal salEation. ,e are now being saEedT
'
we are currently being sanctified$ daily being transformed
into the image and li)eness of Mesus "hrist. 7ur final salEation comes when our Lord Mesus "hrist returns to the
earth$ and when we$ with glorified and transformed bodies$ liEe eternally in :is #resence.
Difficulties arise wheneEer we confuse these three tenses. Some "hristians liEe as though "hristJs atoning
wor) at "alEary Cin the #astD has no great im#act on our day<to<day liEing in the #resent. Such #eo#le liEe out their
liEes naturalistically$ as though the su#ernatural #ower of 9od has no #ractical releEance to daily liEing. They go
about their daily liEing little different from atheists. They em#loy merely human methods and mechanisms. They
raise funds$ for e%am#le$ using the same methods as the Red "ross or the (nited &und. They see) to sanctify and
utiliKe secular mar)eting techniPues to eEangeliKe and to #roduce church growth. They use human management
techniPues to run the church and "hristian organiKations.
7ther "hristians go to the o##osite e%treme. They confuse the future blessings$ which "hrist has #romised and
#urchased$ with :is #resent blessings. .n short$ they thin) the "hristian can and should e%#erience heaEen on
earth. They belieEe no one needs to be sic) Cor #erha#s eEen to dieD$ because of the atoning wor) of "hrist at
"alEary Csee .saiah 64=6D. -ccording to this Eersion of As#irituality$B we should e%#ect to be ha##y$ healthy$ and
wealthy now. They claim the future blessings of ReEelation 31 and 33 as their #resent rights$ and they tell us that if
we do not e%#erience these blessings now it is due to our lac) of faith.
This health and wealth doctrine does not find its origin in the Scri#tures$ but in the wishful thin)ing of those
who do not want to face u# to a life of suffering$ a life that is liEed out in a fallen world. The conte%t of 3 Timothy 3
and 4$ the teaching of the Boo) of :ebrews and 1 Peter$ and the e%am#le set forth by Paul and the a#ostles #oints
to a different Eiew of s#irituality in the #resent age Csee also Romans 5D. The Scri#tures s#ea) of our identification
with "hrist in this age through our #artici#ation in :is sufferings Csee Phili##ians 1=13<31T 4=12T "olossians 1=3'<
39T 1 Peter '=13<19D$ rather than in our esca#e from them.
*o wonder the As#iritualB "orinthians loo)ed down u#on Paul. They had already arriEedT Paul had not. They
were )ingsT Paul was homeless. Paul and the a#ostles were a disgrace$ and the #roud "orinthians were ashamed of
them. The a#ostles did not loo) nor act li)e royalty$ but li)e the As'u1 o& the 4orldB C1 "orinthians '=5<14D. To
s#ea) of the resurrection of the dead as a future certainty meant they had not already arriEed$ that the )ingdom of
9od had not yet come. .t meant that they must identify with "hrist in :is earthly humiliation and reNection and not
in :is trium#hant reign. -nd so they set aside the literal bodily resurrection of the dead$ embracing in its #lace
some )ind of s#iritual resurrection which already brought them into their )ingdom$ a )ingdom of this age and not
the ne%t$ a )ingdom which the a#ostles and their gos#el would not embrace or sanction.
Sy1pto1s o& the Re/e'tion o& the
Resurre'tion o& the Dead in the Corinthian Chur'h
+Eerywhere we loo) in 1 "orinthians we can see the fruit of this doctrinal error of reNecting the resurrection of
the dead. .n cha#ters 1<'$ we are not sur#rised to learn that the "orinthians haEe formed cliPues based u#on the
#ride they too) in new mentors$ in their new message$ and in their new methods. These Anew messengersB will
eEentually #roEe to be A&alse apostles$B as Paul will indicate in 3 "orinthians 11. Their message will not be the
foolish and wea) message of "hrist crucified C1=34<3'D$ but one which a##eals to the #ride and arrogance of lost
men. Their method was not a sim#le #roclamation of the truth of the gos#elT it was the same )ind of methodology
the heathen used to mar)et eEerything from fish to #hiloso#hy Csee 3 "orinthians 3=1!T '=3D. PaulJs method was to
sim#ly #roclaim the truth of the gos#el and then to de#end on the su#ernatural wor)ing of the :oly S#irit to
enlighten menJs minds and to conEince them of the truth C1 "orinthians 3=1<6$ 12<11D.
.n cha#ter 6$ Paul e%#oses one #rofessing "hristian at "orinth who is liEing in such a degraded fashion that
eEen the #agan "orinthians blush at his behaEior C6=1<3D. The "orinthian church$ on the other hand$ is not
ashamed at all$ but #roud C6=3D. :ow could they be #roudI Must as the "orinthians distinguished between a s#iritual
resurrection and a bodily resurrection$ they also distinguished between a As#iritualB s#irituality and a bodily
As#irituality.B .t seems as though many of the "orinthians thought they could be s#iritual in s#irit but immoral and
"hristians should be #resently e%#eriencing all of the #leasures and blessings of eternity and should not be
suffering.
4
-ll three tenses of our salEation are referred to in 1 Peter 1=4<9.
'
-ctually the Eerb translated Asa5edB in Eerse 3 is in the #resent tense$ and thus the *ew ReEised
Standard ;ersion renders it$ Ayou are 2ein) sa5ed.B
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
/1# True Spirituality: A Study of 1 Corinthians
self<indulgent in the flesh. -nd so they not only tolerated shoc)ing se%ual immorality among their membershi#
Ccha#ter 6D$ they #racticed all )inds of sensual and bodily indulgences themselEes Ccha#ter 1D.
6
.n addition$ the "orinthians are ta)ing one another to court C1=1<11D. The Scri#tures teach that the literal$
bodily resurrection of all men is #rerePuisite for diEine Nudgment which follows C-cts 1!=42<43T 3'=1'<11$ 31$ 3'<
36T ReEelation 32=11<1'D. The false teachers are the ones who deny or minimiKe the doctrine of the resurrection of
the dead because they wish to comfort themselEes with the dece#tion that there will be no future Nudgment Csee 3
Peter 4=4<'D. .f we truly belieEe there is a resurrection of the dead and that the wic)ed will be #unished$ we can
abandon our desire to haEe reEenge and leaEe retribution to 9od CRomans 13=1!<31T 3 Thessalonians 1=6<12T 1
Peter 3=13D. But when our Eision concerning the resurrection of the dead is dimmed$ we will want Nustice here and
now$ and if that means ta)ing our case against a "hristian brother before a #agan court$ so be it. So it was in
"orinth.
The "orinthians seem dull to the dangers of indulging their bodily a##etites in s#ite of the lessons they should
haEe learned from their #redecessors$ the .sraelites C1 "orinthians 12=1<14D. They feel free to #artici#ate in the
#agan idol<worshi# rituals$ eEen though this might cause a brother to stumble Ccha#ter 5D$ and in s#ite of the fact
that #artici#ating in this meal meant inEolEement with the demonic #owers C12=15<33D.
They are so enticed by the thought of eating a festiEe meal that they disregard all the dangers associated with
doing so. ,hen it came to satisfying their bodily a##etites$ the "orinthians Nust couldnJt say AnoB Csee 9=3'<3!D.
+Een at the "orinthiansJ celebration of the LordJs Su##er$ the most sacred #art of their gathering together$ they
do not wait for their brethren to arriEe$ and so indulge themselEes that they become drun)$ ma)ing their
celebration an abomination C11=1!<4'D. The same e%cesses are eEident in the e%ercise of their s#iritual gifts at the
meeting of the church Ccha#ters 13<1'D. The "orinthians indulge themselEes by e%ercising their gifts in a
disorderly and chaotic fashion so that the edification of the church was set aside. -nd in the midst of this$ they
seem obliEious to the fact that diEine Nudgment is causing many to become sic) and a good number to die C1
"orinthians 11=42D. ,e haEe no mono#oly on being the Anow generation.B The "orinthians minimiKed the future
and maNored on the #resent moment. Their motto= ASeiKe the dayOB
An O5er5ie4 o& Paul0s Response to
the Corinthians0 Denial o& the Resurre'tion o& the Dead
.n cha#ters 1<1'$ Paul uncoEers much of the dirty laundry of the "orinthian church and deals with each
#roblem in #articular. *ow in cha#ter 16$ Paul introduces the subNect of the resurrection of the dead$ not as an
entirely new subNect$ mind you$ but as the root #roblem underlying the sins he #reEiously discussed. .s it any
wonder that in cha#ter 1' Paul u#holds the gift of #ro#hecy as the greatest of the gifts for the churchI . thin) not.
Pro#hets fulfilled many roles and carried out Earious functions$ but who would dis#ute that one of the tas)s of a
#ro#het was to s#ea) of future thingsFto #ro#hesyI .s the doctrine of the resurrection of the dead not a matter of
#ro#hecyI .f$ as . haEe assumed and alluded$ the "orinthians haEe e%alted the gift of tongues and minimiKed the
gift of #ro#hecy$ is it sur#rising that Paul first e%tols the Eirtues of the gift of #ro#hecy and then #resses on to a
#articular element of #ro#hecyFthe resurrection of the deadI
.n cha#ter 16$ Paul a##roaches the denial of the resurrection of the dead indirectly at first. .n Eerses 1<11$ Paul
lays a foundation by reiterating the role of the bodily resurrection of our Lord in the gos#el message and in his own
conEersion. The resurrection of our Lord is a doctrine with which eEery "orinthian "hristian heartily agreed. Then
in Eerses 13<19$ Paul e%#oses the real #roblem$ the denial of the resurrection of the dead. .f one belieEes there is no
resurrection of the dead at all$ then this means that "hrist could not haEe been raised from the dead at all. .f "hrist
was not raised from the dead$ then the a#ostles are deceiEers and the "orinthians are deceiEed and to be #itied$ for
their faith is futile. But in Eerses 32<35$ Paul returns to the certainty of our LordJs resurrection and #lays out its
im#lications. "hristJs bodily resurrection from the dead was the first fruits of resurrection$ and other resurrections
will follow as a diEinely<#ur#osed result. The first to rise will be those who haEe trusted in :im$ followed later by
those who haEe not C16=34<36D. .t is only after death is finally defeated by the resurrection of all men that the
)ingdom can be handed oEer to the &ather. -ny ho#e of the )ingdom of 9od has as a #rerePuisite the resurrection
of the dead C16=31<35D. The #ractice of some of being ba#tiKed for the dead CEerse 39D and the dangerous liEing of
Paul CEerses 42<43aD ma)e sense only if there is a literal resurrection of the dead. 7therwise$ one might Nust as well
Agrab all the gusto he can getB if we only Ago around onceB CEerse 43bD. The source of the "orinthiansJ error
6
PaulJs belief in the resurrection of the dead is eEident in 1 "orinthians 6=6$ where he indicates that
church disci#line may result in the #hysical death of the sinning saint$ and yet this one thus Nudged will ultimately
be saEed in the day of the Lord Mesus. This can only ha##en if the dead are raised.
/1#
Lessons /5!/+: A 2efresher Course on the 2esurrection of the -ead /11
regarding a bodily resurrection is reEealed in Eerses 44 and 4'. .llicit fellowshi# has caused them to become soft on
sin and thus Eulnerable to doctrinal deEiation$ which tended to Ealidate their sin.
.n Eerses 46<'9$ Paul ta)es on the obNections which some haEe raised concerning the resurrection of the dead.
Do they wonder how the dead can be raisedI -re they #er#le%ed that the bodies we #lace in the ground decay and
that an im#erishable body resulting from this decay seems scientifically untenableI Let them sim#ly refresh their
memories as to how$ with grain$ new life s#routs from the AdeathB and AdecayB of the seed that is buried or #lanted
in the ground. The #hysical body must come first and then be re#laced by the s#iritual. The obNections to the
resurrection of the body are sim#ly the result of a lac) of faith in the 9od who is the "reator of all AbodiesB and
who raised our Lord from the dead. -damJs sin brought about bodily death and decayT "hristJs righteousness
#roduces life and bodily transformation.
.n Eerses 62<65$ Paul builds to a trium#hant clima%. Physical death and the setting aside of our mortal bodies
is a necessity$ because these earthly bodies haEe no #lace in heaEen. The bodies of those saints who haEe died and
been buried will be resurrected as transformed bodies$ and the mortal bodies of those aliEe at "hristJs coming will
also undergo the same transformation$ so that both will be clothed with bodies fit for eternity in the #resence of
9od. -ll of this remoEes the sting of sin and of death and assures the saint of Eictory. .n the light of this truth of the
resurrection from the graEe$ we )now that our earthly toil and labor is not in Eain but is an eternal inEestment.
The ospel and the
Resurre'tion o& 6esus Christ "ro1 the Dead
*1>:1,11.
1 *ow . ma)e )nown to you$ brethren$ the gos#el which . #reached to you$ which also you
receiEed$ in which also you stand$ 3 by which also you are saEed$ if you hold fast the word which
. #reached to you$ unless you belieEed in Eain. 4 &or . deliEered to you as of first im#ortance what
. also receiEed$ that "hrist died for our sins according to the Scri#tures$ ' and that :e was
buried$ and that :e was raised on the third day according to the Scri#tures$ 6 and that :e
a##eared to "e#has$ then to the twelEe. 1 -fter that :e a##eared to more than fiEe hundred
brethren at one time$ most of whom remain until now$ but some haEe fallen aslee#T ! then :e
a##eared to Mames$ then to all the a#ostlesT 5 and last of all$ as it were to one untimely born$ :e
a##eared to me also. 9 &or . am the least of the a#ostles$ who am not fit to be called an a#ostle$
because . #ersecuted the church of 9od. 12 But by the grace of 9od . am what . am$ and :is
grace toward me did not #roEe EainT but . labored eEen more than all of them$ yet not .$ but the
grace of 9od with me. 11 ,hether then it was . or they$ so we #reach and so you belieEed.
. am writing this message on an .B com#atible com#uter o#erating under ,indows 96. This new o#erating
system rePuires a new anti<Eirus #rogram$ which . would be foolish not to install. - Eirus can enter my system
through an on<line connection CEia my modem and the #hone line connected to another com#uterD or through a
corru#ted dis). ;iruses are hiddenT their authors do not want them detected until after they haEe achieEed what
they were written to accom#lish. ;iruses are not all meant to destroyT some are sim#ly a sic) No)e$ which causes
strange things to ha##en in the #rogram one is running or silly messages to a##ear on our screen. But there are
Eiruses which are meant to destroy wor) by attaching themselEes to certain e%ecutable files$ to memory$ or to
certain locations Ce.g.$ the boot trac) of your hard dis)D. -n anti<Eirus #rogram is designed to discoEer and
eradicate these destructiEe hidden #rograms before they can do damage to #rograms or data Cin some cases$ wi#ing
your hard dis) clean of all #rogram and data filesD. +Eery file or #rogram which rePuires your com#uterJs attention
is scrutiniKed to ma)e sure it does not contain a destructiEe Eirus.
PaulJs deEotion to the ,ord of 9od and to the good news of the gos#el causes him to be as alert and Eigilant as
an anti<Eirus #rogram. There is one AfileB Cso to s#ea)D which is always searched out by the Eirus of false teaching$
and that is the Agos#elB file. +Eery action$ eEery teaching$ is scrutiniKed by Paul to ma)e sure it does not see) to
modify or set aside the Agos#el file.B Thus$ when certain teachers insist that 9entile conEerts must be circumcised
and rePuired to )ee# the Law of oses$ they find immediate o##osition from Paul$ who would not allow men to
corru#t the Agos#el fileB Csee -cts 16=1<1D. ,hen some insist that Titus be circumcised$ Paul will not allow it$ for
the sa)e of the gos#el C9alatians 3=1<6T see 6=4D. -nd when Peter sto#s sitting at the 9entile table and begins to sit
with the Mews$ Paul #ublicly rebu)es him Cand those who followed himD for his CtheirD hy#ocrisy$ because his
actions im#ly that Mewish "hristians are better than 9entile "hristiansFand this Paul recogniKed as a corru#tion
of the gos#el C9alatians 3=11<31D.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
/1" True Spirituality: A Study of 1 Corinthians
.t should come as no sur#rise then that before Paul ta)es on the error of the denial of the resurrection of the
dead$ Paul first lays a foundation for his argument by reiterating the gos#el. ,hateEer #ractice or teaching Paul
might encounter$ he always Nudges it by the gos#el he and the a#ostles #reach. That gos#el must neEer be corru#ted
or altered in any way. SeEeral characteristics of the gos#el are em#hasiKed in Eerses 1<11$ which we can
summariKe.
/01 The gospel is not a message devised #y the minds of men, #ut a revelation from ,od, reeived #y the
apostles and delivered to men #y them Csee 16=1$ 4$ 11D.
/21 The gospel is the only message #y whih men are saved and #y whih they stand C16=1<3D.
/41 The gospel is >good news? onerning the grae of ,od, whih informs men onerning the only way they,
as undeserving sinners, may e.periene the forgiveness of their sins C16=4$ 9<12D.
/51 The gospel is the message whih is #ased solely upon the person and work of +esus Christ, the <ne who
died for our sins on the ross of Calvary, who was #uried, and who was literally and #odily raised from the dead
on the third day C16=4<'D.
/71 The sarifiial death and #odily resurretion of +esus Christ are events whih were prophesied in the <ld
Testament, foretold in the ,ospels #y our Lord, and then fulfilled #y *im as ,od6s promised Messiah.
/91 The gospel is the message whih is of the highest magnitude of importane C16=4D.
/:1 The gospel saves and keeps only those who reeive it and hold fast to it #y faith C16=1<3D.
/;1 The gospel is false and our faith is vain if any element of it is proven to #e false C16=3T 13ff.D.
/G1 The gospel is esta#lished on the literal, #odily resurretion of the Lord +esus Christ, as witnessed #y more
than 7HH people.
,hen Mesus s#o)e of :is sacrificial death on the cross of "alEary$ :e always s#o)e of :is resurrection as well.
The enemies of our Lord )new this$ and from the day of :is resurrection attem#ted to #ass it off as a dece#tion
#er#etrated by :is followers Catthew 3!=13<11T 35=11<16D. Paul wants his readers to remember that the
resurrection is based u#on the most irrefutable eEidence #ossibleFthe eyewitness testimony of oEer 622 #eo#le on
Earious occasions and oEer a #eriod of time.
,e all obserEed the acPuittal of 7. M. Sim#son when the Nury finally rendered its Eerdict. any #eo#le haEe
Eery strong o#inions about the trial$ about the Eerdict$ and about the guilt or innocence of r. Sim#son. .n s#ite of
strong differences of o#inion concerning this trial$ all of us should be able to agree on one thing= r. Sim#sonJs
guilt or innocence had to be determined on the basis of circumstantial eEidence. 7ne credible eyewitness$ who saw
the murder of *icole Brown Sim#son and Ronald 9oldman$ would haEe radically changed the entire trial. Paul
does not a##eal to circumstantial eEidence to #roEe the resurrection of "hrist from the dead but rather to the
testimony of more than 622 eyewitnesses$ most of whom are still aliEe at the time he writes this +#istle to the
"orinthians. &ew facts in history haEe been so well attested. The "orinthians should be reminded of the firm basis
which the resurrection of our Lord has in history. Lu)e$ the great historian$ sums it u# in these words= ATo these :e
also #resented :imself aliEe$ after :is suffering$ by many conEincing #roofs$ a##earing to them oEer a #eriod of
forty days$ and s#ea)ing of the things concerning the )ingdom of 9odB C-cts 1=4D.
The resurrection is a matter of great im#ort to the a#ostle Paul. &ew men can claim to haEe been more
im#acted by the resurrection of our Lord than Paul. &irst$ the resurrection of our Lord was the means by which
Paul was conEerted from an enemy of "hrist to a true belieEer. Three times in the Boo) of -cts Ccha#ters 9$ 33$ and
31D PaulJs conEersion e%#erience on the road to Damascus is re#orted. This a##earance of the risen and glorified
"hrist blinded Paul$ sto##ing him in his trac)s$ and led to his conEersion. *o wonder Paul saw the resurrection of
our Lord as such a significant eEent. .t turned PaulJs life u#side<down.
The resurrection was im#ortant to Paul in yet another wayFthe resurrection a##earance of our Lord to Paul on
the road to Damascus was the means by which Paul was Pualified to be an a#ostle of Mesus "hrist. 8ou will recall
that Mudas$ the disci#le who betrayed our Lord$ )illed himself$ leaEing a Eacancy among the a#ostles Csee atthew
19=35T -cts 1=16<31D. The disci#les chose not to wait for A4hat the "ather had pro1isedB C-cts 1='D and went
ahead to select two men who seemed Pualified as candidates to ta)e the #lace of Mudas C-cts 1=13<31D. .t is my
o#inion that it was not atthias whom 9od had a##ointed to this #osition$ but Paul. . belieEe PaulJs words in our
te%t C16=!<11D indicate that he was a##ointed as the re#lacement for Mudas.
,ho would haEe eEer imagined such a thingI The a#ostles were those whose tas) it was to be witnesses of our
LordJs resurrection C-cts 1=33T 3=43D. :ow could Paul Cor anyone else who had not been with the eleEen disci#lesD
/1"
Lessons /5!/+: A 2efresher Course on the 2esurrection of the -ead /1/
#ossibly PualifyI ,hat seemed humanly im#ossible was #ossible with 9od. :e arranged a #riEate resurrection
a##earance for Paul. .t was as a result of our LordJs #ost<resurrection a##earance to Paul on the road to Damascus
that Paul was Pualified to be an a#ostle.
Must how im#ortant was the resurrection of our Lord to PaulI .t was not only the basis for his salEation and
a#ostleshi#$ it was a constant theme in his #reaching C-cts 1!=42<41T 3'=16$ 36D. .t was the reason for PaulJs
im#risonment and trial before "aesar C-cts 34=1T 3'=31T 31=1<5T 35=32D. *o wonder Paul is so em#hatic about the
resurrection of our Lord and about the error of those who say there is no resurrection of the dead. The gos#el is the
starting #oint and standard for all "hristian teaching and #ractice. Paul ta)es us bac) to our origins to reinforce the
Eital role which the resurrection of our Lord #lays in our salEation and "hristian life.
%hat i& Christ !ad Not
$een Raised "ro1 the Dead<
*1>:19,1-.
13 *ow if "hrist is #reached$ that :e has been raised from the dead$ how do some among you say
that there is no resurrection of the deadI 14 But if there is no resurrection of the dead$ not eEen
"hrist has been raisedT 1' and if "hrist has not been raised$ then our #reaching is Eain$ your faith
also is Eain. 16 oreoEer we are eEen found to be false witnesses of 9od$ because we witnessed
against 9od that :e raised "hrist$ whom :e did not raise$ if in fact the dead are not raised. 11
&or if the dead are not raised$ not eEen "hrist has been raisedT 1! and if "hrist has not been
raised$ your faith is worthlessT you are still in your sins. 15 Then those also who haEe fallen
aslee# in "hrist haEe #erished. 19 .f we haEe ho#ed in "hrist in this life only$ we are of all men
most to be #itied.
.t was not the resurrection of our Lord which was denied by some at "orinth$ but rather the resurrection of the
dead$ the resurrection of men. The denial of the resurrection of the dead is a denial of Scri#tural teaching=
1 A*ow at that time ichael$ the great #rince who stands guard oEer the sons of your #eo#le$ will
arise. -nd there will be a time of distress such as neEer occurred since there was a nation until
that timeT and at that time your #eo#le$ eEeryone who is found written in the boo)$ will be
rescued. 3 -nd many of those who slee# in the dust of the ground will awa)e$ these to eEerlasting
life$ but the others to disgrace and eEerlasting contem#t. 4 -nd those who haEe insight will shine
brightly li)e the brightness of the e%#anse of heaEen$ and those who lead the many to
righteousness$ li)e the stars foreEer and eEerB CDaniel 13=1<4D.
3' Mesus said to them$ A.s this not the reason you are mista)en$ that you do not understand the
Scri#tures$ or the #ower of 9odI 36 &or when they rise from the dead$ they neither marry$ nor are
giEen in marriage$ but are li)e angels in heaEen. 31 But regarding the fact that the dead rise
again$ haEe you not read in the boo) of oses$ in the #assage about the burning bush$ how 9od
s#o)e to him$ saying$ V. am the 9od of -braham$ and the 9od of .saac$ and the 9od of MacobJI 3!
:e is not the 9od of the dead$ but of the liEingT you are greatly mista)enB Car) 13=3'<3!D.
35 ADo not marEel at thisT for an hour is coming$ in which all who are in the tombs shall hear
:is Eoice$ 39 and shall come forthT those who did the good deeds to a resurrection of life$ those
who committed the eEil deeds to a resurrection of NudgmentB CMohn 6=35<39D.
14 But we do not want you to be uninformed$ brethren$ about those who are aslee#$ that you may
not grieEe$ as do the rest who haEe no ho#e. 1' &or if we belieEe that Mesus died and rose again$
eEen so 9od will bring with :im those who haEe fallen aslee# in Mesus. 16 &or this we say to you
by the word of the Lord$ that we who are aliEe$ and remain until the coming of the Lord$ shall not
#recede those who haEe fallen aslee#. 11 &or the Lord :imself will descend from heaEen with a
shout$ with the Eoice of the archangel$ and with the trum#et of 9odT and the dead in "hrist shall
rise first. 1! Then we who are aliEe and remain shall be caught u# together with them in the
clouds to meet the Lord in the air$ and thus we shall always be with the Lord. 15 Therefore
comfort one another with these words C1 Thessalonians '=14<15D.
Paul does not turn us to these te%ts or others li)e them$ but rather to the gos#el which he has Nust declared and
which the "orinthians haEe receiEed. Paul reasons from the resurrection of our Lord. .f "hrist has indeed risen
from the dead$ then how is it #ossible for anyone to reason that there is no resurrection from the deadI To say that
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
/14 True Spirituality: A Study of 1 Corinthians
there is no resurrection of the dead$ and yet to affirm that "hrist rose from the dead$ is a logical im#ossibility. .f
there is no resurrection of the dead$ then we must also conclude that "hrist did not rise from the dead either.
The "orinthians who denied the resurrection of the dead are wrong on many counts. Paul chooses to begin
with the most significant error in Eerses 13<19. :e reasons that a denial of the resurrection of the dead is$ of
necessity$ a denial of the resurrection of "hrist from the dead. Since 9od has #roEided undeniable #roof for
"hristJs resurrection$ and since Paul and more than 622 others are witnesses of :is resurrection$ no one can
logically say that there is no such thing as the resurrection of the dead. The "orinthians are logically wrong
because they hold two contradictory statements to be true at the same time. First$ they hold the resurrection of
"hrist from the dead to be true. "eond$ they hold the resurrection of anyone from the dead to be false. They must
choose one or the other. Logically one cannot affirm and deny the resurrection of the dead at the same time. .n
denying the resurrection of the dead$ some of the "orinthians are wrong$ dead wrongO
The conclusion they reachFthat the dead are not raisedFis not logical$ giEen the resurrection of our Lord
from the dead. &urthermore$ the im#lications of such a conclusion are astounding. Paul first reNects their
conclusion as illogicalT now he challenges the im#lications of their conclusion that the dead are not raised. ,hat if
"hrist had not been raised from the deadI ,hat would the im#lications of this conclusion beI .n a word$ they
would be horrifying.
.f "hrist was not raised from the dead$ then the gos#el$ outlined in Eerses 1<11$ is false. The resurrection of our
Lord was #roclaimed by Paul and the a#ostles as one of the foundational truths of the gos#el. &urther$ since the
a#ostles
1
#reached "hrist crucified$ buried$ and raised again from the dead$ their ministry would be Eain if "hrist
did not actually rise from the graEe CEerse 1'D. .t would be Eain in the sense that these men ris)ed their liEes and
made monumental sacrifices for a message that was false and which had no saEing #ower. Both the message of the
a#ostles and their ministry would be rendered useless if the #roclamation of our LordJs resurrection were #roEen
false.
*ot only would the a#ostlesJ #reaching to##le if the resurrection of "hrist had not occurred$ but the faith of
those who belieEed their message would also be undermined. The gos#el Paul #reached at "orinth is the gos#el
which #roclaimed "hristJs resurrection. .t is also the gos#el the "orinthians receiEed$ by which they are being
saEed$ and in which they stand C1'=1<3D. .f "hrist did not rise from the dead$ their faith is without foundationT it is
em#ty and useless.
-s PaulJs argument unfolds$ it gets worse. (# to this #oint$ the a#ostlesJ ministry and message haEe been
shown to be worthless. *ow in Eerse 16$ Paul shows that the denial of "hristJs resurrection #uts the a#ostles in an
eEen more serious dilemma. .f the gos#el they haEe been #reaching is a false gos#el$ then these men are actually in
serious trouble with 9od. They are A&alse 4itnesses.B They haEe misre#resented 9od$ ma)ing false claims about
:im by #roclaiming that :e raised the Lord Mesus from the dead. They haEe defamed 9od. &rom an 7ld Testament
#oint of Eiew$ the a#ostles would be e%#osed as false #ro#hets CDeuteronomy 14 and 15=1'<33D$ and this they would
be$ if "hrist had not risen from the dead.
Things get worse for the "orinthians$ as well as the a#ostles$ if indeed "hrist did not rise. Their faith in "hrist
would be worthless$ for they haEe trusted in a dead man$ a man who sta)ed the integrity of :is ministry and
message on :is resurrection Csee atthew 13=45<'2T 3!=13<1'D. .f "hrist was not raised from the dead$ then :is
death on "alEary was meaningless$ and the "orinthians are still condemned sinners. Ta)e away the resurrection
and you #ull the rug out from under the atoning wor) of our Lord. .t is not merely the death$ but the death$ burial$
and resurrection of our Lord which saEes sinners. To deny the resurrection of our Lord is to condemn men as
sinners$ without ho#e of forgiEeness and eternal life. -nd so those saints who haEe already A&allen asleepB CEerse
15D haEe no ho#e beyond the graEe. They are dead and gone. .n this sad state of affairs$ brought about if "hrist did
not rise$ "hristians should be #itied for their stu#idity$ not #ersecuted.
$ut Christ !as $een Raised:
I1pli'ations o& !is Resurre'tion
*1>:9:,9=.
32 But now "hrist has been raised from the dead$ the first fruits of those who are aslee#. 31 &or
since by a man came death$ by a man also came the resurrection of the dead. 33 &or as in -dam
1
AOur prea'hin)B in Eerse 1'$ followed u# by A4eB in Eerse 16$ must refer to the a#ostolic #reaching of
the gos#el. .t is not Nust PaulJs gos#el which falls if the resurrection of our Lord did not ha##enT it is the gos#el
#roclaimed by all the a#ostles.
/14
Lessons /5!/+: A 2efresher Course on the 2esurrection of the -ead /15
all die$ so also in "hrist all shall be made aliEe. 34 But each in his own order= "hrist the first
fruits$ after that those who are "hristJs at :is coming$ 3' then comes the end$ when :e deliEers
u# the )ingdom to the 9od and &ather$ when :e has abolished all rule and all authority and
#ower. 36 &or :e must reign until :e has #ut all :is enemies under :is feet. 31 The last enemy
that will be abolished is death. 3! &or :+ :-S P(T -LL T:.*9S .* S(BM+"T.7* (*D+R :.S &++T.
But when :e says$ A-ll things are #ut in subNection$B it is eEident that :e is e%ce#ted who #ut all
things in subNection to :im. 35 -nd when all things are subNected to :im$ then the Son :imself
also will be subNected to the 7ne who subNected all things to :im$ that 9od may be all in all.
The argument Paul #lays out in Eerses 13<19 is a #urely theoretical one. :is A.f S then SB argument was
sim#ly to show the folly of reNecting the resurrection of the dead$ a claim which directly contradicts the resurrection
of "hrist from the dead. *ow in Eerses 32<35$ Paul ta)es u# the truth of "hristJs resurrection$ a truth he has
already set down in Eerses 1<11. ;erses 1<11 #oint out the historical authentication of the resurrection of "hrist.
*ow$ Paul sets down the logical im#lications of :is resurrection. The resurrection of the dead is not only consistent
with "hristJs resurrection$ it is a certainty which flows out of :is resurrection. There are no AifsB here$ but only the
much stronger term Asin'eB CEerse 31D.
AChrist has 2een raised &ro1 the deadB CEerse 32D is the #remise of PaulJs argument in these Eerses. -s the
risen "hrist$ :e is the A&irst &ruits o& those 4ho are asleep.B .n other words$ whateEer ha##ened to our Lord is
sure to ha##en to those who haEe fallen aslee#$ those who haEe died trusting in :im. .n the 7ld Testament$ the
A&irst &ruitsB are the first offs#ring or cro# to be obtained by the farmer. .t was #roof that there was more to come.
"hristJs resurrection is our #roof that more resurrections will follow.
:ow do we )now that "hristJs resurrection guarantees a resurrection for othersI The answer to this can be seen
when one understands the uniPue relationshi# which e%ists between -dam and our Lord Mesus "hrist$ to whom
Paul later refers as the A&irst Ada1B and the Alast Ada1B C16='6D. By his sin$ -dam brought about death for
himself and the whole human race. "hrist$ by :is righteous life$ substitutionary death$ burial$ and resurrection$
brings about life for man)ind.
!
-dam brought death u#on all menT "hrist will ma)e men aliEe.
-s some falsely taught C3 Timothy 3=15D$ this resurrection of men from the dead has not already occurred but
is yet to come. "hristJs resurrection will actually bring about a sePuence of resurrections$ with the last and final
resurrection abolishing death altogether CEerse 31D. +Eerything must occur in its #ro#er order$ as ordained by 9od
CEerse 34D. "hrist has already risen from the dead$ and :is resurrection is but the first fruits of the other
resurrections yet to occur. The ne%t resurrection mentioned is that of those who haEe trusted in our Lord for
salEation$ which occurs when :e returns to this earth to defeat all :is enemies and to establish :is rule oEer all the
earth CEerse 34D. Then$ finally$ the last resurrection will ta)e #lace$ the resurrection of the unbelieEing dead.
5
Paul s#ea)s here of two AreignsB$ the Arei)nB of "hrist$ during which time all of :is enemies are defeated$ and
the Arei)n o& the "ather$B when "hrist hands the )ingdom oEer to the &ather$ in submission to :im. The reign of
"hrist is$ . belieEe$ the millennium$ described in ReEelation 32. The reign of the &ather is the eternal )ingdom of
9od$ foreEer and eEer$ described in ReEelation 31 and 33.
-re there those who deny the resurrection of the dead and thus also Cby im#licationD the resurrection of our
LordI They cannot be those who loo) for the coming )ingdom of 9od$ for the last and final Eictory of "hrist is :is
Eictory oEer death$ a Eictory achieEed by the resurrection of the unbelieEing dead and the banishing of death to the
la)e of fire. The )ingdom cannot come until all of our LordJs enemies are defeated$ and :is last and final enemy is
death itself. The final stage of resurrection$ the last fruit of our LordJs resurrection$ is the resurrection of the
unbelieEing dead. ,hen this final enemy is defeated$ the )ingdom of our Lord is secured$ and it is at this time that
our Lord subNects the final AthingB to 9odF:imselfFby handing the )ingdom oEer to the &ather. The resurrection
of the dead is not only a Eital #art of the gos#el$ it #lays a crucial role in the establishment of the )ingdom of 9od.
,ho would dare to deny itI
!
:ere$ the focus may be on the Ali&eB which our Lord giEes to belieEers$ but it seems to me that we must
see "hristJs resurrection as the ground for the resurrection of all men$ whether belieEers or unbelieEers.
5
There is$ . )now$ considerable discussion as to what Paul means by Athe endB in Eerse 3'. Regardless of
whether Paul here refers to the resurrection of the unbelieEing dead$ it is clearly taught in ReEelation 32 and
elsewhere. . thin) PaulJs #oint here is that the Athe endB is the destruction of death$ the last enemy$ by the final
resurrection of unbelieEers. .t is at this #oint in time when death and :ades are cast into the la)e of fire
CReEelation 32=1'D.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
/1) True Spirituality: A Study of 1 Corinthians
Conne'ti5ity:
The Relationship $et4een $elie& and $eha5ior
*1>:9-,38.
39 7therwise$ what will those do who are ba#tiKed for the deadI .f the dead are not raised at all$
why then are they ba#tiKed for themI 42 ,hy are we also in danger eEery hourI 41 . #rotest$
brethren$ by the boasting in you$ which . haEe in "hrist Mesus our Lord$ . die daily. 43 .f from
human motiEes . fought with wild beasts at +#hesus$ what does it #rofit meI .f the dead are not
raised$ L+T (S +-T -*D DR.*?$ &7R T77RR7, ,+ D.+. 44 Do not be deceiEed= ABad com#any
corru#ts good morals.B 4' Become sober<minded as you ought$ and sto# sinningT for some haEe
no )nowledge of 9od. . s#ea) this to your shame.
. do not )now for certain how many different inter#retations haEe been offered for Eerse 39$ but . )now they
are numerous. Before trying to inter#ret this te%t$ we should attem#t to set the stage.
First$ there is no other #assage in the Bible which indicates that "hristians should be ba#tiKed for the dead. .t
is neEer commanded. ,e neEer see this #racticed in the Boo) of -cts or elsewhere in the *ew Testament. This is a
uniPue occurrence in Scri#ture.
"eond$ we would surely be foolish to build a doctrine on this one obscure reference$ when it is not clear who
is being ba#tiKed$ by whom$ or for what #ur#ose. ,e do )now from PeterJs own words that the false teachers were
those who seemed to maNor on twisting the obscure elements of PaulJs teaching C3 Peter 4=1'<15D.
Third$ Paul s#ea)s of Athose 4ho are 2aptiMed &or the dead.B :e s#ea)s in the third #erson. "ontrast this
with the first #erson #ronouns em#loyed in Eerses 42<43. ,e are not told that Paul has eEer been ba#tiKed for the
dead or that anyone in #articular in the church has done so. Somebody is being ba#tiKed for the dead$ but we do not
)now who. .t seems safe to say it is somebody other than the a#ostles.
Fourth, we are told by Lu)e that many in "orinth belieEed as a result of PaulJs teaching and that many were
ba#tiKed C-cts 15=5D. ,e also )now that Eery few were actually ba#tiKed by Paul C1 "orinthians 1=11D$ a fact which
#leased Paul in retros#ect. .n this same #assage at the outset of this e#istle$ it does seem eEident that ba#tism was
one of the things in which some too) #ride and oEer which some too) sides. Ba#tism then did seem to be a #roblem
at "orinth. .t seems to haEe #layed too im#ortant a role to some. .t may haEe been more than a symbol and thus
became a Awor)B in which some too) #ride.
9iEen all of these obserEations$ . am inclined to understand Eerse 39 as follows. Ba#tism had ta)en on too
much meaning for some at "orinth. Some loo)ed u#on ba#tism as the Mudaisers loo)ed u#on circumcision$ as a
Awor)B #erformed by men which was necessary to salEation. .f ba#tism was wrongly considered necessary for
salEation$ then surely those now dead$ who may not haEe been ba#tiKed when they were saEed$ would be thought to
be in trouble. :ow could this #roblem be remediedI By a Eicarious ba#tism$ a ba#tism enacted on behalf of the one
who had already died without being ba#tiKed. Paul is not adEocating this )ind of ba#tismT he is showing the
inconsistency of this behaEior a#art from a belief in the resurrection of the dead. .f those who were being ba#tiKed
for the dead were also those who reNected the resurrection of the dead$ Paul is showing how inconsistent their
#ractice is with their doctrine. .f those being ba#tiKed for the dead belieEe that the dead are not raised$ what Ealue
is there in CwronglyD being ba#tiKed for one who has already diedI Their behaEior Cba#tism for the deadD is not
consistent with their belief Cthere is no resurrection of the deadD.
.n Eerses 42<43$ Paul turns our attention to his own e%am#le$ showing that his behaEior is consistent with his
belief in the resurrection of the dead. PaulJs conduct ma)es no sense$ unless there is a resurrection of the dead. *o
one can dis#ute the fact that Paul liEed dangerously. -lmost from the moment of his conEersion$ his enemies were
trying to )ill him C-cts 9=34<36T 1'=19T 31=41T 33=33T 34=13D. -nd some of those who may not haEe wished Paul
dead certainly did want to do bodily harm to him Csee -cts 11=33<34T 19=34ff.T 33=36D. ,hereEer Paul went$ he
ris)ed his life for the sa)e of the gos#el. This would be a most foolish thing to do$ unless of course there is such a
thing as the resurrection of the dead. Suffering for "hrist$ and ta)ing u# our cross in this life$ ma)es #erfect sense
if there is a crown awaiting us after the resurrection. :is belief in the resurrection ins#ired and enabled Paul to liEe
as he did Csee Phili##ians 1=13<31T 4=!<1'D.
7n the other hand$ if there is no resurrection of the dead$ then a Eery different lifestyle would be Nustified= A.f
the dead are not raised$ L+T (S +-T -*D DR.*?$ &7R T77RR7, ,+ D.+B CEerse 43bD. :edonism is the
logical outcome of denying the resurrection of the dead. ,e all )now the contem#orary beer commercial$ which
goes= A8ou only go around once$ so youJd better grab all the gusto you can get.B 7nce one denies the resurrection
of the dead$ this slogan seems entirely logical. But since "hrist was raised from the dead$ and since :is )ingdom
/1)
Lessons /5!/+: A 2efresher Course on the 2esurrection of the -ead /1*
culminates in the defeat of death$ we actually Ago around twice.B -nd )nowing this$ PaulJs lifestyle is the only way
to go.
;erses 44 and 4' lin) behaEior and belief in yet another way. Must how could some of the "orinthians come to
the #lace where they denied the resurrection of the deadI :ow could such an unbiblical and illogical conclusion be
reached by "hristiansI Paul giEes us the answer in Eerses 44 and 4'. *ormally hel#ful to us in his #ara#hrase of
the *ew Testament te%t$ M. B. Philli#s seems to miss PaulJs #oint entirely=
DonJt let yourselEes be deceiEed. Tal)ing about things that are not true is bound to be reflected in
#ractical conduct. "ome bac) to your senses$ and donJt dabble in sinful doubts. Remember that
there are men who haEe #lenty to say but haEe no )nowledge of 9od. 8ou should be ashamed that
. haEe to write li)e this at allO
. thin) Philli#s reEerses PaulJs meaning. :is #ara#hrase indicates that entertaining discussions of doubtful
things is the cause of immorality and sin. . thin) it is Nust the reEerse. . grant that our doctrine should wor) itself
out in our behaEior. ,e see this taught throughout the Bible. any of the *ew Testament e#istles begin with
doctrine and conclude with our conduct. But the sad truth is that for most of us$ our morality determines our
theology. ProEerbs says it this way= A-n eEil doer listens to wic)ed li#s$ - liar #ays attention to a destructiEe
tongueB CProEerbs 1!='D. ,e listen to those who tell us what we want to hear$ and what we want to hear is that
which Nustifies what we are doing Cor want to doD. +lsewhere$ Paul #uts it this way=
1 . solemnly charge you in the #resence of 9od and of "hrist Mesus$ who is to Nudge the liEing and
the dead$ and by :is a##earing and :is )ingdom= 3 #reach the wordT be ready in season and out
of seasonT re#roEe$ rebu)e$ e%hort$ with great #atience and instruction. 4 &or the time will come
when they will not endure sound doctrineT but wanting to haEe their ears tic)led$ they will
accumulate for themselEes teachers in accordance to their own desiresT ' and will turn away their
ears from the truth$ and will turn aside to myths C3 Timothy '=1<'D.
This is the Eery thing about which Paul had warned the +#hesian elders=
36 A-nd now$ behold$ . )now that all of you$ among whom . went about #reaching the )ingdom$
will see my face no more. 31 Therefore . testify to you this day$ that . am innocent of the blood of
all men. 3! &or . did not shrin) from declaring to you the whole #ur#ose of 9od. 35 Be on guard
for yourselEes and for all the floc)$ among which the :oly S#irit has made you oEerseers$ to
she#herd the church of 9od which :e #urchased with :is own blood. 39 . )now that after my
de#arture saEage wolEes will come in among you$ not s#aring the floc)T 42 and from among your
own selEes men will arise$ s#ea)ing #erEerse things$ to draw away the disci#les after them. 41
Therefore be on the alert$ remembering that night and day for a #eriod of three years . did not
cease to admonish each one with tears. 43 -nd now . commend you to 9od and to the word of
:is grace$ which is able to build you u# and to giEe you the inheritance among all those who are
sanctifiedB C-cts 32=36<43D.
The "orinthians$ so wise as they are C1 "orinthians '=!<12D$ haEe really been deceiEed. This is the reason they
came to reNect the resurrection of the dead. The "orinthians had entered into fellowshi# with those who were rotten
a##les$ s#iritually s#ea)ing. They had failed to se#arate themselEes from the #agan culture in which they liEed.
They began to esteem and emulate those who s#o)e with worldly wisdom Ccha#ters 1<4D. They loo)ed down on
Paul and other a#ostles Ccha#ter 'D. They not only tolerated those who liEed in immorality$ they #roudly embraced a
man whose conduct shoc)ed the #agans Ccha#ter 6D. They loo)ed to worldly courts to settle their dis#utes Ccha#ter
1D$ and they felt so s#iritually inEincible that they did not hesitate to #artici#ate in heathen idol worshi# Ccha#ters
5<12D. They embraced the feminist thin)ing of their day C1 "orinthians 11=1<11D$ and they had no reserEations
about hastening on with the LordJs Su##er so as to e%clude some members of their fellowshi#$ in the #rocess
conducting themselEes as heathen C1 "orinthians 11=1!<4'D. The e%ercise of their s#iritual gifts is such that it
a##ears dangerously similar to their As#iritual ritualsB as unbelieEers C13=1ff.D. -re we sur#rised$ then$ if the
"orinthians haEe come to embrace sinners as saints$ that their doctrine suffers in the #rocessI
Paul challenges the "orinthians to Asober u#B and face u# to their folly. They need to straighten u# in their
thin)ing and then sto# sinning. They need to get their doctrine straight and then consistently a##ly their beliefs in
godly behaEior. They need to realiKe that some among them haEe no )nowledge of 9od. These are those whom
Paul will later e%#ose as false a#ostles$ as messengers of Satan C3 "orinthians 11=13<16D. Those who haEe been led
astray by such false teachers must also admit their lac) of )nowledge$ re#ent$ and return to the doctrine of the
a#ostles.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
/1+ True Spirituality: A Study of 1 Corinthians
The Reasonin) o& Fn2elie&
*1>:3>,8-.
46 But someone will say$ A:ow are the dead raisedI -nd with what )ind of body do they comeIB
41 8ou foolO That which you sow does not come to life unless it diesT 4! and that which you sow$
you do not sow the body which is to be$ but a bare grain$ #erha#s of wheat or of something else.
45 But 9od giEes it a body Nust as :e wished$ and to each of the seeds a body of its own. 49 -ll
flesh is not the same flesh$ but there is one flesh of men$ and another flesh of beasts$ and another
flesh of birds$ and another of fish. '2 There are also heaEenly bodies and earthly bodies$ but the
glory of the heaEenly is one$ and the glory of the earthly is another. '1 There is one glory of the
sun$ and another glory of the moon$ and another glory of the starsT for star differs from star in
glory. '3 So also is the resurrection of the dead. .t is sown a #erishable #ody$ it is raised an
im#erishable #odyT '4 it is sown in dishonor$ it is raised in gloryT it is sown in wea)ness$ it is
raised in #owerT '' it is sown a natural body$ it is raised a s#iritual body. .f there is a natural
body$ there is also a s#iritual #ody. '6 So also it is written$ AThe first -*$ -dam$ B+"-+ -
L.;.*9 S7(L.B The last -dam #eame a life<giEing s#irit. '1 :oweEer$ the s#iritual is not first$
but the naturalT then the s#iritual. '! The first man is from the earth$ earthyT the second man is
from heaEen. '5 -s is the earthy$ so also are those who are earthyT and as is the heaEenly$ so also
are those who are heaEenly. '9 -nd Nust as we haEe borne the image of the earthy$ we shall also
bear the image of the heaEenly.
.n Eerse 46$ Paul as)s two Puestions which the o##onents of the resurrection of the dead a##arently em#loyed
to Nustify their error.
9
These two Puestions a##ear to be two #arts of a whole. They are not two inde#endent
Puestions then$ but two intertwined Puestions. The second Puestion merely re#eats the first in different words$
words which more clearly e%#ose the doubts of the Puestioner. The first Puestion$ A!o4 are the dead raised<B is
followed u# by the second$ A%ith 4hat (ind o& 2ody do they 'o1e Cbac) to lifeDIB The first e%#resses doubt about
the resurrection of the deadT the second indicates why.
Su##ose for a moment that our house burns to the ground$ and all that is left is rubble and ashes. Su##ose also
that we haEe absolutely no insurance$ no means$ and no materials with which to rebuild our house$ other than the
remains that are left. .f . attem#ted to assure my wife Meannette by saying to her$ A:oney$ using what remains$ . am
going to build you an eEen better house than we had before$B she might Eery well say to me$ ABob$ how are you
going to rebuild this houseI ,hat do you thin) a new house will loo) li)e built out of this rubbleIB SheJs really
as)ing the same Puestion$ isnJt sheI
So it is$ . belieEe$ with the resurrection of the dead. The doctrine of the resurrection of the dead is the truth that
9od will ta)e the decaying and disintegrating remains of those who haEe died and create from them a new body$
one fit for the )ingdom of 9od. The obNector might well as)$ A:ow can the dead be resurrected when the remains
are in a constant #rocess of deteriorationI ,hat )ind of monstrosity do you thin) this Vresurrected bodyJ would
amount toIB . am reminded of ShelleyJs Frankenstein$ where the #arts of Earious cor#ses are brought bac) to AlifeB
in a grotesPue and horrifying way. ,ith these two Puestions$ Paul e%#resses the unbelief of some "orinthians in
any resurrection of dead bodies.
JYou &oolGK
*o wonder we find PaulJs words in Eerse 41 harshFthey areO - number of translations attem#t to soften
PaulJs indictment in Eerse 41=
A:ow foolishOB C*.;D
A- senseless PuestionOB C*+BD
A*ow that is tal)ing without using your mindsOB CPhilli#sD
9
The two Puestions raised in Eerse 46 may well be hy#ocritical$ something li)e the Puestion the Sadducees
#ut to the Lord Mesus in ar) 13=15<34. The Sadducees did not belieEe in the resurrection of the deadT
neEertheless$ they as)ed a Puestion concerning the marital status of a woman in the resurrection. The error of the
Sadducees$ as e%#osed by Mesus$ is Eirtually the same as the error which Paul now see)s to correct at "orinth. &irst$
the resurrection of the dead is reNected because men do not understand the #ower of 9od. Second$ #eo#le haEe
#roblems with the way things will be in the resurrection because they do not understand the nature of the
resurrection body.
/1+
Lessons /5!/+: A 2efresher Course on the 2esurrection of the -ead /1
8ou will remember that our Lord had a strong word of warning for those who would call another a fool= ABut .
say to you that eEeryone who is angry with his brother shall be guilty before the courtT and whoeEer shall say to his
brother$ VRaca$J shall be guilty before the su#reme courtT and whoeEer shall say$ V8ou fool$J shall be guilty enough
to go into the fiery hellB Catthew 6=33D.
.t should be #ointed out that the word used by our Lord in atthew 6=33 is not the same word that Paul
em#loys in our te%t. The difference in meaning between these words is not that great. 7ur Lord :imself uses the
same word Paul em#loys in our te%t to rebu)e the Pharisees for their foolish fetish with ceremonial washings CLu)e
11='2D. :e uses it again in Lu)e 13=32 to describe the Ari'h &ool$B who #resumed his life would continue on as
usual and as he built bigger barns to warehouse his wealth. The word Paul uses is also found in the Se#tuagint$ the
9ree) translation of the 7ld Testament= AThe fool has said in his heart$ VThere is no 9odJB CPsalm 1'=1T 64=1D.
12
7ther te%ts are Eery hel#ful in further defining the characteristics of a A&ool$B and unfortunately they rather
accurately de#ict some of the characteristics of the "orinthians.
11
Suffice it to say that the term A&oolB is often
em#loyed to refer to the folly of an unbelieEer. This is the case in Psalm 1'=1 and 64=1. .t is also the im#lication in
+#hesians 6=1! and 1 Peter 3=16. . belieEe that when Paul uses this strong rebu)e$ it is because anyone who reNects
the resurrection of the dead must also reNect the resurrection of "hrist. To do this$ one must reNect the gos#el and
thus #lace himself in the com#any of those who deny 9od. Do the "orinthians ta)e this heresy casually$ embracing
those who hold it as they #roudly embraced the immoral man in 1 "orinthians 6I . thin) it is li)ely$ es#ecially in
the light of these words from the #en of Paul in his second +#istle to the "orinthians=
1 . wish that you would bear with me in a little foolishnessT but indeed you are bearing with me.
3 &or . am Nealous for you with a godly NealousyT for . betrothed you to one husband$ that to
"hrist . might #resent you as a #ure Eirgin. 4 But . am afraid$ lest as the ser#ent deceiEed +Ee by
his craftiness$ your minds should be led astray from the sim#licity and #urity of devotion to
"hrist. ' &or if one comes and #reaches another Mesus whom we haEe not #reached$ or you
receiEe a different s#irit which you haEe not receiEed$ or a different gos#el which you haEe not
acce#ted$ you bear this beautifully C3 "orinthians 11=1<'D.
Paul uses strong words CAyou foolBD to shoc) the "orinthians because they are necessary and a##ro#riate.
A #esson "ro1 Nature
*1>:3?,81.
Paul res#onds to the Puestions which haEe been raised$ turning first to nature$ to 9odJs creation$ to ma)e
seEeral Eery #owerful #oints.
/01 Death and physial deay are not an insurmounta#le #arrier to resurretion life, #ut rather the means to
it. ,ould we su##ose that death and decay are some )ind of insurmountable #roblem for 9od$ rendering :im
inca#able of resurrecting our bodies from the natural #rocesses of corru#tion and decayI ,e need only to loo) at
the realm of nature to see the folly of such logic. .f we reason that death and decay renders resurrection im#ossible$
all we need do is trace the ste#s of the farmer$ who eEery year sows seeds in the soil to undergo the #rocess of
AdyingB so that a new #lant can be #roduced through its Adeath.B
/21 There is a transformation proess whih ours in nature so that the seed whih dies omes to life in a
different and vastly #etter form. This is a most important point. There is a direct connection between the seed that
is AburiedB and the #lant which results from the AresurrectionB of that seed. ,heat seeds #roduce wheat #lantsT rye
seed #roduces rye #lants$ and so on. But in the #rocess of dying and being AresurrectedB as a #lant$ the once
Ana)edB or A2areB CEerse 4!D seed becomes something much more beautiful. There is nothing #articularly beautiful
about a grain bin filled with wheat seed$ but there is great beauty in a wheat fieldO
/41 ,od is the giver of #odies. The grain of wheat which AdiesB in the ground and comes to life in a new
resurrected AbodyB comes to life in a body which 9od :imself has giEen CEerse 45D. .t is im#ortant to notice that in
the Puestion raised in Eerse 45$ 9od is not mentioned= A:ow are the dead raisedI -nd with what )ind of body do
they comeIB . do not thin) the "orinthians dared to as) the Puestion the way they should haEe= A:ow can 9od
raise the deadI -nd what )ind of body does 9od giEe those :e raisesIB
.t is better for the s)e#tic to reNect the resurrection of the dead as a natural #henomenon. -nd yet Paul uses
AnatureB as an e%am#le of Nust such resurrection. But when he does so$ he s#ecifies that the body which is giEen is
12
To be technically accurate$ in the Se#tuagint$ it is Psalm 14=1 and 63=1.
11
See$ for e%am#le$ ProEerbs 1'=11T 16=6T 15=3T 32=4T .saiah 43=6<1T :osea 9=!.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
/"# True Spirituality: A Study of 1 Corinthians
the body 9od has giEen. Paul goes eEen further$ indicating that the body 9od giEes is Nust e%actly the body :e
wishes to giEe. ,ould anyone dare to deny the resurrectionI Then let them dare to deny that 9od raises the dead.
,ould anyone dare to Puestion the Puality of the body 9od giEes those whose cor#ses :e raisesI Then let them
hear that 9od giEes them Nust the body :e wantsO
/51 ,od is the Creator, the giver of all life. 9od created not only the #lant world$ but the animal )ingdom as
well$ and beyond this$ the heaEens aboEe. Does the mention of #lants$ each containing their own seed$ of man)ind$
of beasts$ of birds$ of fish$ and of heaEenly bodies not ta)e us bac) to the first two cha#ters of 9enesisI Surely Paul
has the first creation in mind. The 9od who called creation into e%istence is surely the 9od who can cause a
decaying cor#se to come to life. To #ut it a little differently$ 9od created man from the dust of the earth. Death
turns man bac) to dust. -nd out of this Adust$B 9od can create anything :e #ur#oses and #romises to fashion.
/71 ,od, the Creator, is the <ne who gives eah form of life its own distint and uni)ue #ody, and eah #ody is
perfetly suited for its funtion and environment. Thin) bac) on the creation account in 9enesis. 9od created the
heaEens and the earth. :e created man. :e created birds and fish and beasts. +ach of 9odJs creatures has its own
beauty and its own glory. Birds fly$ and so a #art of their AgloryB is that they haEe a lightweight structure with
hollow bones. ,hales liEe dee# beneath the sea. Their glory does not come from their light weight$ but from their
design which allows them to endure the #ressures of the de#ths. +ach member of the animal )ingdom has a body
whose glory is found in relationshi# to its domain and function. Seeing this glorious design in the bodies 9od
made in the first creation$ do we dare to doubt the glory of the bodies 9od will create in the new creationI ,e can
be assured that our resurrection body will be the #erfect body$ the glorious body which ideally suits us for heaEen.
The Appli'ation to
Man0s Resurre'tion "ro1 the Dead
*1>:89,8-.
Paul a##lies the #rinci#les he has established from nature in Eerses 41<'1 to the issue at hand$ the resurrection
of the dead$ in Eerses '3<''. The resurrection of the dead is li)e the death of the seed and the new$ resurrected life
of the #lant which s#rings forth from the earth due to the germination of that seed. Thus$ Paul s#ea)s of the
AsowingB of our earthly bodies$ lin)ing Eerses '3<'9 to Eerses 41<'1. There is a direct lin) between the earthly body
that dies and decays in the earth and the new$ resurrected body. The resurrected body comes forth from the body
that died. The resurrection body is su#erior to the old body in seEeral im#ortant ways$ which Paul indicates=
/01 The former #ody is >sown? in a perisha#le state= the resurreted #ody is raised as an imperisha#le #ody.
7ur #hysical bodies are Aperisha2le$B which is why they are subNect to aging$ disease$ and death. 7ur resurrected
bodies are im#erishable. They are not subNect to corru#tion or death.
/21 The physial, earthly #ody is >sown? in dishonor= the resurreted #ody is raised in glory. There is nothing
Eery noble about the #rocess of dying or about death itself. ,ith few e%ce#tions$ we #ut dead bodies away from us$
out of sight. &or the 7ld Testament .sraelites$ contact with a dead body made one unclean. Death was defiling. The
resurrected body is characteriKed by glory$ not dishonor.
/41 The physial #ody is >sown? in weakness= it is raised in power. The frailty of the human body may be
concealed for a time$ but as we age it becomes harder and harder to hide. 7ur body dies because it succumbs to
deterioration and disease. .t is wea). 7ur resurrection bodies are characteriKed by #ower. The resurrection of our
bodies testifies to the greatness of that #ower. The more im#ossible resurrection a##ears to be$ the greater the
eEidence of 9odJs #ower in raising us from the dead.
/51 The physial #ody is >sown? a natural #ody= the resurretion #ody is raised a spiritual #ody. The #hysical
body is a natural body$ while the resurrected body is s#iritual. The #hysical body is an AearthyB body. -s such$ it is
an earth<bound body. 7ur #resent bodies suit us well for liEing on this earth. 7ur earthly bodies do not suit us for
heaEen$ as Paul will soon #oint out. 7ur resurrected body is a AspiritualB body. *either the meaning nor the
im#lications of this fact are immediately clear$ but they are Eery im#ortant.
/71 The origin, nature, and destiny of #oth the natural #ody and the spiritual #ody an only #e understood in
terms of their relationship to the >first -dam? and the >last -dam,? +esus Christ. ;erses '3<'' contrast the nature
of our earthly$ #hysical bodies with that of our heaEenly$ s#iritual bodies. ;erses '6<'9 lin) our earthly bodies with
the A&irst Ada1$B and our heaEenly resurrection bodies with Mesus "hrist$ the Alast Ada1.B This connection which
we haEe with -dam and with "hrist is a crucial one.
Both the A&irst Ada1B Cthe -dam of 9enesisD and the Alast Ada1B were men Cthis is the meaning of the word
-damD who were #rototy#es. The actions of both men im#act all men. :ow can the death$ burial$ and resurrection
/"#
Lessons /5!/+: A 2efresher Course on the 2esurrection of the -ead /"1
of Mesus "hrist affect all menI The answer= The same way -damJs sin and death affected all men. The A&irst
Ada1B became a liEing soulT the Alast Ada1B became a life<giEing s#irit. The A&irst Ada1B was a natural manT
the Alast Ada1B became a s#iritual man. The A&irst Ada1$B through his sin and death$ brought sin into the world
and caused all men to be under the sentence of death. Mesus "hrist$ the Alast Ada1$B through :is righteousness$
death$ burial and resurrection$ has brought about resurrection for all men.
13
SalEation is all about our identity or our identification. By Eirtue of being human$ we are identified with -dam
in his fallen humanity$ in his condemnation$ and thus in his death. Mesus "hrist came to the earth as the A last
Ada1B so that men might be saEed by identifying with :im in :is death$ burial$ resurrection$ and ascension. By
ac)nowledging our sin and the condemnation we rightly deserEe$ and by trusting in the death$ burial$ and
resurrection of Mesus "hrist in our #lace$ we enter into a new identity. The gos#el is the good news that we can
change our identity by faith in Mesus "hrist. .t is by identifying with :im by faith that we are saEed from our sins
and enter into eternal life.
.n noting the contrast between the A&irst Ada1B and the Alast Ada1$B we should not oEerloo) the com#arison.
Both -dam and "hrist are ali)e in that they are both A-dams.B .n order for our Lord to reEerse the effects of the
fall$ brought about by -dam$ the Lord Mesus had to identify with -dam. The Son of 9od too) on human flesh$ a
natural body. .n :is life and in :is death$ our Lord reEealed :is identification with man in his humanity. Did
-dam haEe a natural$ fleshly bodyI So did Mesus "hrist. Did -dam haEe a #erishable bodyI So did our Lord Mesus
"hrist. This is why :e was able to die on the cross of "alEary. .s the natural body of -dam characteriKed by
wea)nessI So was the earthly body of our Lord Mesus "hrist. 7ur Lord )new hunger Catthew '=3T 31=15D and
fatigue CMohn '=1D. :e was so wea)ened by :is torture that another had to carry :is cross CLu)e 34=31D. Does the
natural body die in dishonorI There is no more dishonorable way to die than crucifi%ion. 7ur Lord identified with
our dishonor in death.
.n reflecting on these characteristics of the natural body$ it suddenly dawned on me that these same
characteristics of the natural body with which our Lord identified are those which characteriKed PaulJs ministry as
well=
1 -nd when . came to you$ brethren$ . did not come with su#eriority of s#eech or of wisdom$
#roclaiming to you the testimony of 9od. 3 &or . determined to )now nothing among you e%ce#t
Mesus "hrist$ and :im crucified. 4 -nd . was with you in wea)ness and in fear and in much
trembling. ' -nd my message and my #reaching were not in #ersuasiEe words of wisdom$ but in
demonstration of the S#irit and of #ower$ 6 that your faith should not rest on the wisdom of men$
but on the #ower of 9od C1 "orinthians 3=1<6D.
9 &or$ . thin)$ 9od has e%hibited us a#ostles last of all$ as men condemned to deathT because we
haEe become a s#ectacle to the world$ both to angels and to men. 12 ,e are fools for "hristJs
sa)e$ but you are #rudent in "hristT we are wea)$ but you are strongT you are distinguished$ but
we are without honor. 11 To this #resent hour we are both hungry and thirsty$ and are #oorly
clothed$ and are roughly treated$ and are homelessT 13 and we toil$ wor)ing with our own handsT
when we are reEiled$ we blessT when we are #ersecuted$ we endureT 14 when we are slandered$ we
try to conciliateT we haEe become as the scum of the world$ the dregs of all things$ even until now
C1 "orinthians '=9<14D.
' But in eEerything commending ourselEes as serEants of 9od$ in much endurance$ in afflictions$
in hardshi#s$ in distresses$ 6 in beatings$ in im#risonments$ in tumults$ in labors$ in
slee#lessness$ in hunger$ 1 in #urity$ in )nowledge$ in #atience$ in )indness$ in the :oly S#irit$ in
genuine loEe$ ! in the word of truth$ in the #ower of 9odT by the wea#ons of righteousness for the
right hand and the left$ 5 by glory and dishonor$ by eEil re#ort and good re#ortT regarded as
deceiEers and yet trueT 9 as un)nown yet well<)nown$ as dying yet behold$ we liEeT as #unished
yet not #ut to death$ 12 as sorrowful yet always reNoicing$ as #oor yet ma)ing many rich$ as
haEing nothing yet #ossessing all things C3 "orinthians 1='<12D.
13
. belieEe the atoning wor) of our Lord was both AlimitedB and AunlimitedB in its sco#e. ,hile our Lord
died as an atonement for our sins$ only those who receiEe the gift of eternal life by faith will obtain this forgiEeness.
.n this sense$ the benefit of :is atoning wor) is limited to the elect. But our LordJs resurrection from the dead is
also the basis for the resurrection of all men from the dead. Some will be raised for eternal condemnation$ while
belieEers will be raised for eternal blessing. Thus$ the wor) of our Lord has both a limited effect CsalEation and
blessing for only the electD and an unlimited effect Cthe resurrection of all men from the deadD.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
/"" True Spirituality: A Study of 1 Corinthians
34 -re they serEants of "hristI C. s#ea) as if insaneD . more soT in far more labors$ in far more
im#risonments$ beaten times without number$ often in danger of death. 3' &iEe times . receiEed
from the Mews thirty<nine lashes. 36 Three times . was beaten with rods$ once . was stoned$ three
times . was shi#wrec)ed$ a night and a day . haEe s#ent in the dee#. 31 I have #een on frePuent
Nourneys$ in dangers from riEers$ dangers from robbers$ dangers from my countrymen$ dangers
from the 9entiles$ dangers in the city$ dangers in the wilderness$ dangers on the sea$ dangers
among false brethrenT 3! I have #een in labor and hardshi#$ through many slee#less nights$ in
hunger and thirst$ often without food$ in cold and e%#osure C3 "orinthians 11=34<3!D.
5 "oncerning this . entreated the Lord three times that it might de#art from me. 9 -nd :e has
said to me$ Ay grace is sufficient for you$ for #ower is #erfected in wea)ness.B ost gladly$
therefore$ . will rather boast about my wea)nesses$ that the #ower of "hrist may dwell in me. 12
Therefore . am well content with wea)nesses$ with insults$ with distresses$ with #ersecutions$
with difficulties$ for "hristJs sa)eT for when . am wea)$ then . am strong C3 "orinthians 13=5<12D.
,hen one sto#s to #onder this$ these Awea)nessesB of Paul are the Eery thing which cause the "orinthians to
disdain him. They are so wiseT he is foolish. They are so strongT he is so wea). They are already reigningT he is the
dregs of humanity. ,hat is wrong with the "orinthiansI
.f "hrist identified with man in his natural$ wea) and dishonorable condition$ and Paul is similarly
characteriKed$ what does this tell us about the "orinthians and their denial of the resurrection of the deadI . thin)
it tells us a great deal. The "orinthians are trying to be As#iritualB in the #resent with what Paul and the a#ostles
tell us is a future As#irituality.B True future s#irituality means a new$ As#iritualB body that is incorru#tible and
im#erishable. That comes at the resurrection of the dead$ which ta)es #lace when our Lord returns to the earth to
establish :is )ingdom. -t that time$ we will be able to identify with the risen "hrist by the #ossession of our new$
resurrected bodies that are free from sin$ corru#tion$ sic)ness$ and death.
True s#irituality in the #resent is our identification with our LordJs earthly body. ,e must identify with :im in
:is wea)ness$ in :is dishonor$ in :is death$ and C#artlyD in :is resurrection. This is why Paul s#ea)s of his
ministry in terms of dishonor and wea)ness. This is the calling of the "hristian= to identify in body$ soul$ and s#irit
with the Lord in :is earthly coming$ in :is reNection$ wea)ness$ shame and death. S#irituality cannot be se#arated
from what we do in and with our bodies=
13 -ll things are lawful for me$ but not all things are #rofitable. -ll things are lawful for me$ but
. will not be mastered by anything. 14 &ood is for the stomach$ and the stomach is for foodT but
9od will do away with both of them. 8et the body is not for immorality$ but for the LordT and the
Lord is for the body. 1' *ow 9od has not only raised the Lord$ but will also raise us u# through
:is #ower. 16 Do you not )now that your bodies are members of "hristI Shall . then ta)e away
the members of "hrist and ma)e them members of a harlotI ay it neEer beO 11 7r do you not
)now that the one who Noins himself to a harlot is one body with herI &or :e says$ AT:+ T,7
,.LL B+"7+ 7*+ &L+S:.B 1! But the one who Noins himself to the Lord is one s#irit with *im.
15 &lee immorality. +Eery other sin that a man commits is outside the body$ but the immoral man
sins against his own body. 19 7r do you not )now that your body is a tem#le of the :oly S#irit
who is in you$ whom you haEe from 9od$ and that you are not your ownI 32 &or you haEe been
bought with a #rice= therefore glorify 9od in your body C1 "orinthians 1=13<32D.
,e are to identify with our Lord in :is sufferings=
1 ,hat shall we say thenI -re we to continue in sin that grace might increaseI 3 ay it neEer
beO :ow shall we who died to sin still liEe in itI 4 7r do you not )now that all of us who haEe
been ba#tiKed into "hrist Mesus haEe been ba#tiKed into :is deathI ' Therefore we haEe been
buried with :im through ba#tism into death$ in order that as "hrist was raised from the dead
through the glory of the &ather$ so we too might wal) in newness of life. 6 &or if we haEe become
united with *im in the li)eness of :is death$ certainly we shall be also in the likeness of :is
resurrection$ 1 )nowing this$ that our old self was crucified with *im, that our body of sin might
be done away with$ that we should no longer be slaEes to sinT ! for he who has died is freed from
sin. 5 *ow if we haEe died with "hrist$ we belieEe that we shall also liEe with :im$ 9 )nowing
that "hrist$ haEing been raised from the dead$ is neEer to die againT death no longer is master
oEer :im. 12 &or the death that :e died$ :e died to sin$ once for allT but the life that :e liEes$ :e
liEes to 9od. 11 +Een so consider yourselEes to be dead to sin$ but aliEe to 9od in "hrist Mesus
CRomans 1=1<11D.
/""
Lessons /5!/+: A 2efresher Course on the 2esurrection of the -ead /"/
9 :oweEer$ you are not in the flesh but in the S#irit$ if indeed the S#irit of 9od dwells in you. But
if anyone does not haEe the S#irit of "hrist$ he does not belong to :im. 12 -nd if "hrist is in
you$ though the body is dead because of sin$ yet the s#irit is aliEe because of righteousness. 11
But if the S#irit of :im who raised Mesus from the dead dwells in you$ :e who raised "hrist Mesus
from the dead will also giEe life to your mortal bodies through :is S#irit who indwells you
CRomans 5=9<11D.
15 &or . consider that the sufferings of this #resent time are not worthy to be com#ared with the
glory that is to be reEealed to us. 19 &or the an%ious longing of the creation waits eagerly for the
reEealing of the sons of 9od. 32 &or the creation was subNected to futility$ not of its own will$ but
because of :im who subNected it$ in ho#e 31 that the creation itself also will be set free from its
slaEery to corru#tion into the freedom of the glory of the children of 9od. 33 &or we )now that
the whole creation groans and suffers the #ains of childbirth together until now. 34 -nd not only
this$ but also we ourselEes$ haEing the first fruits of the S#irit$ eEen we ourselEes groan within
ourselEes$ waiting eagerly for our ado#tion as sons$ the redem#tion of our body. 3' &or in ho#e
we haEe been saEed$ but ho#e that is seen is not ho#eT for why does one also ho#e for what he
seesI 36 But if we ho#e for what we do not see$ with #erseEerance we wait eagerly for it CRomans
5=15<36D.
5 ore than that$ . count all things to be loss in Eiew of the sur#assing Ealue of )nowing "hrist
Mesus my Lord$ for whom . haEe suffered the loss of all things$ and count them but rubbish in
order that . may gain "hrist$ 9 and may be found in :im$ not haEing a righteousness of my own
deriEed from the Law$ but that which is through faith in "hrist$ the righteousness which omes
from 9od on the basis of faith$ 12 that . may )now :im$ and the #ower of :is resurrection and
the fellowshi# of :is sufferings$ being conformed to :is deathT 11 in order that . may attain to the
resurrection from the dead CPhili##ians 4=5<11D.
3' *ow . reNoice in my sufferings for your sa)e$ and in my flesh . do my share on behalf of :is
body Cwhich is the churchD in filling u# that which is lac)ing in "hristJs afflictions. 36 7f this
hurh . was made a minister according to the stewardshi# from 9od bestowed on me for your
benefit$ that . might fully carry out the preahing of the word of 9od$ 31 that is, the mystery
which has been hidden from the past ages and generationsT but has now been manifested to :is
saints$ 3! to whom 9od willed to ma)e )nown what is the riches of the glory of this mystery
among the 9entiles$ which is "hrist in you$ the ho#e of glory. 35 -nd we #roclaim :im$
admonishing eEery man and teaching eEery man with all wisdom$ that we may #resent eEery man
com#lete in "hrist. 39 -nd for this #ur#ose also . labor$ striEing according to :is #ower$ which
mightily wor)s within me C"olossians 1=3'<39D.
15 SerEants$ be submissiEe to your masters with all res#ect$ not only to those who are good and
gentle$ but also to those who are unreasonable. 19 &or this finds faEor$ if for the sa)e of
conscience toward 9od a man bears u# under sorrows when suffering unNustly. 32 &or what credit
is there if$ when you sin and are harshly treated$ you endure it with #atienceI But if when you do
what is right and suffer for it you #atiently endure it$ this finds faEor with 9od. 31 &or you haEe
been called for this #ur#ose$ since "hrist also suffered for you$ leaEing you an e%am#le for you to
follow in :is ste#s$ 33 ,:7 "7.TT+D *7 S.*$ *7R ,-S -*8 D+"+.T &7(*D .* :.S 7(T:T 34
and while being reEiled$ :e did not reEile in returnT while suffering$ :e uttered no threats$ but
)e#t entrusting *imself to :im who Nudges righteouslyT 3' and :e :imself bore our sins in :is
body on the cross$ that we might die to sin and liEe to righteousnessT for by :is wounds you were
healed. 36 &or you were continually straying li)e shee#$ but now you haEe returned to the
She#herd and 9uardian of your souls C1 Peter 3=15<36D.
Some of the "orinthians wanted to reNect the doctrine of the resurrection of the dead because they wanted to
deceiEe themselEes into thin)ing they could be s#iritual by entering into our LordJs future blessings by identifying
with the glories of our Lord now$ rather than :is sufferings now. They did not want to identify with :is wea)ness
and dishonor but with :is #ower and glory. To reNect a future resurrection$ with a s#iritual and glorified body was
Cin the minds of someD to o#en the door to a s#iritual e%istence now which #ermitted bodily indulgences and which
assured them of #eace and #ros#erity$ health and wealth now$ without haEing to endure the sufferings and shame of
our Lord in this life. &or those who wish to aEoid #ain and suffering and shame for "hristJs sa)e and to label self<
indulgence as s#irituality$ the reNection of the resurrection of the dead was a great #rete%t. But Paul has shown it u#
for what it is$ a denial of the gos#el by which we are saEed and by which we are to liEe Csee "olossians 3=1D.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
/"4 True Spirituality: A Study of 1 Corinthians
The Ne'essity o& a Ne4 $ody
*1>:>:,>3.
62 *ow . say this$ brethren$ that flesh and blood cannot inherit the )ingdom of 9odT nor does the
#erishable inherit the im#erishable. 61 Behold$ . tell you a mysteryT we shall not all slee#$ but we
shall all be changed$ 63 in a moment$ in the twin)ling of an eye$ at the last trum#etT for the
trum#et will sound$ and the dead will be raised im#erishable$ and we shall be changed. 64 &or
this #erishable must #ut on the im#erishable$ and this mortal must #ut on immortality.
. li)e the way the *ew ReEised Standard ;ersion begins Eerse 62= A,hat . am saying$ brothers and sisters$ is
this= S .B .n other words$ Paul is now getting to the bottom line. -ll of what Paul has been saying boils down to
this= flesh and blood cannot inherit the )ingdom of 9od. The e%#ression$ A&lesh and 2lood$B is found only fiEe
times in the *ew Testament Cthe e%#ression is not found in the 7ldD.
14
.t consistently refers to men Cman)indD$ and
in the conte%t of our #assage$ it refers to the natural human body. The last half of Eerse 62 sim#ly re#eats the same
truth in different words= APerishable bodies cannot dwell in an eternally im#erishable enEironment$ where
#erishing is not #ermitted.B
any restaurants haEe a sign in the front window$ which reads something li)e this= A*o shoes$ no shirt$ no
serEice.B This means that oneJs a##earance and attire has to meet certain standards$ or they are not welcome. That
is the way heaEen is. :eaEen is a #lace where there is no #ain$ no sorrow$ no sic)ness$ or death. These mortal
bodies which we #ossess here on earth are not suited for heaEen. The death and burial of our earthly bodies is not
an unfortunate circumstanceT it is a necessity. Recently$ we watched the moEie A-#ollo 14.B The lunar module
CLD$ -Puarius$ which hel#ed )ee# the astronauts aliEe in outer s#ace$ had to be abandoned before the astronauts
could reenter the earthJs atmos#here. The -Puarius was sim#ly not designed for reentry. .t was designed for outer
s#ace and s#ecifically for a lunar landing. 7ur earthly bodies were not designed for the )ingdom of 9od. They haEe
to be left behind$ because they are not suited for eternal habitation.
&or us to dwell eternally in the #resence of 9od$ we must haEe different bodies. -s Paul re#eats in Eerse 64$
Athis perisha2le 2ody 1ust put on i1perisha2ility7 and this 1ortal 2ody 1ust put on i11ortalityB C*RS;D.
,e cannot dwell in heaEen in these bodies. .t is Nust that sim#le. .f we are to dwell in 9odJs #resence for all
eternity$ we must haEe im#erishable$ incorru#tible bodies$ and that means we must trade in these earthly$ #erishable
bodies.
&or those who haEe died$ this will ha##en at the resurrection of the dead. That is what Paul has been saying in
Eerses 46<'9. -t the resurrection of the dead$ our natural bodies are e%changed for s#iritual bodiesT our earthly
bodies are transformed into heaEenly bodiesT our #erishable bodies are transformed into im#erishable bodies. The
resurrection of the dead is the means by which bodies unfit for heaEen are miraculously transformed into bodies
which are #erfectly suited for heaEen.
But what of those who are aliEe at the time of our LordJs returnI .n Eerses 61 and 63$ Paul adds yet another
category$ those who are aliEe at the time of "hristJs coming. The resurrection of the dead is a truth which was
reEealed in the 7ld Testament Scri#tures Csee Mob 19=36<3!T Psalm !4=34<3'T .saiah 31=19T Daniel 13=1<3D. ,hat
was not so clearly reEealed was the transformation of those who are aliEe at the time of our LordJs return. This is
what the Bible calls a mystery. - mystery is not a secret which no one has eEer heard about before$ but something
about which some information has been giEen without being understood.
1'
.f our earthly bodies are not suited for
the )ingdom of 9od$ then it is not Nust dead bodies that need to be raised. ,e need a transformation of our earthly
bodies$ whether liEing or dead.
This is the mystery which Paul now reEeals. ,e shall not all AsleepB CdieD. Paul uses the term AsleepB Nust as
our Lord did Csee Mohn 11=11$ 14D because death is not a #ermanent state. Must as those who slee# Awa)e u#$B so
those who die will rise again. But not all men will die. The )ingdom of 9od begins with the return of our Lord to
this earth. Those aliEe at the time of :is return will not Asleep$B Paul says$ but we shall all be changed. This word
is not the word usually rendered Atransformed$B but it is a fascinating word. .n Romans 1=34 and Psalm 121=32
C126=32 in the 9ree) Se#tuagintD$ the word is rendered Ae@'han)ed.B . belieEe it could be thus rendered in Psalm
14
See also atthew 11=1!T 9alatians 1=11T +#hesians 1=13T :ebrews 3=1'.
1'
See Daniel 3=15$ 19T Romans 11=36T 11=36T +#hesians 1=9T 4=4$ 9T 6=43T "olossians 1=31T '=4T 1 Timothy
4=9T ReEelation 1=32T 12=!T 1!=6$ !. Daniel 3 is a good illustration of a mystery because the AmysteryB was
*ebuchadneKKarJs dream. :e )new what his dream was$ but he did not )now what it meant. This reEelation was a
Amystery$B which Daniel reEealed to him.
/"4
Lessons /5!/+: A 2efresher Course on the 2esurrection of the -ead /"5
123=31 C121=31 in the Se#tuagintD and :ebrews 1=13. 7ur bodies will be A'han)ed$B and in fact they will be
Ae@'han)ed.B Those who are aliEe get an instant trade<u#.
Paul em#loys two e%#ressions to describe the s#eed of this change which those liEing at the time of our LordJs
coming will e%#erience. The second is one with which we are all familiar$ the At4in(lin) o& an eye.B The first
e%#ression is eEen more gra#hic and dramatic. Those of us who are fascinated with com#uters com#are Earious
#ieces of hardware in terms of their s#eed. y first hard driEe had an access time of something li)e !2
milliseconds. The one . now use is right around 12 milliseconds Cthousandths of a secondD. The s#eed of memory is
measured in nanoseconds$ billionths of a second. *ow that is a Eery small #iece of time. But the word Paul em#loys
is that word which we would transliterate Aatom$B and my le%icon defines it as an indiEisible moment of time.
ThatJs so small it cannot get any smaller. -nd thatJs how fast the change will occur for those liEing at the time of
our LordJs return. There will be no one waiting in line for this changeO
The sePuence of eEents is s#elled out in Eerse 63. .t will begin with the sounding of a trum#et$ the Alast
tru1pet.B There is a great deal of discussion about which Atru1petB this is. Dis#ensationalists thin) it is a Eery
different trum#et than do the non<dis#ensationalists. &or the moment$ let us agree that there is to be a trum#et
blast. This blast is something li)e the starting gun at a race. ,hen the trum#et sounds$ things begin to ha##en. 7ur
Lord returns to the earth Calthough this is not s#ecifically mentioned hereD. The dead in "hrist are first raised from
the graEe$ the old body being transformed as it is raised so that what was sown as a natural body rises as a s#iritual
body. -fter the dead in "hrist are raised$ those aliEe at this time are instantaneously changed in body so that their
#erishable bodies are now im#erishable$ their natural bodies are now s#iritual bodies. .n but the twin)ling of an
eye$ Paul says$ we become Nust li)e those whose bodies haEe been raised from the dead.
16
Christ0s Triu1ph *and Ours. O5er Death
*1>:>8,>;.
6' But when this #erishable will haEe #ut on the im#erishable$ and this mortal will haEe #ut on
immortality$ then will come about the saying that is written$ AD+-T: .S S,-LL7,+D (P in Eictory.
66 7 D+-T:$ ,:+R+ .S 87(R ;."T7R8I 7 D+-T:$ ,:+R+ .S 87(R ST.*9IB 61 The sting of death
is sin$ and the #ower of sin is the lawT 6! but than)s be to 9od$ who giEes us the Eictory through
our Lord Mesus "hrist.
,hen these transformations ta)e #lace$ 7ld Testament #ro#hecy is fulfilled. Paul turns to the #ro#hecy of
.saiah to show that the resurrection of the dead and transformation of the liEing is$ indeed$ the same Eictory oEer
death which he s#o)e of in Eerses 32<35. The last enemy to be defeated and abolished by our Lord is death C16=31D.
This is accom#lished by the resurrection of the dead and the transformation of the liEing. -nd thus Paul sees this
as the fulfillment of .saiahJs #ro#hecy in cha#ter 36=
1 -nd the L7RD of hosts will #re#are a laEish banPuet for all #eo#les on this mountainT -
banPuet of aged wine$ choice #ieces with marrow$ -nd refined$ aged wine. ! -nd on this
mountain :e will swallow u# the coEering which is oEer all #eo#les$ +Een the Eeil which is
stretched oEer all nations. 5 :e will swallow u# death for all time$ -nd the Lord 97D will wi#e
tears away from all faces$ -nd :e will remoEe the re#roach of :is #eo#le from all the earthT &or
the L7RD has s#o)en C.saiah 36=1<5D.
11
.saiah 36 is about the coming of the )ingdom of 9od. ,hat refreshing and welcome news this would be to
those who were about to be sent into ca#tiEity in a foreign land. The first 6 Eerses of cha#ter 36 describe the defeat
and Nudgment of those nations who haEe reNected 9od and #ersecuted :is #eo#le. Beginning at Eerse 1$ .saiah
begins to describe the restoration of the nation .srael at the commencement of the )ingdom of 9od$ brought about
by the return of essiah. The )ingdom is described as a laEish banPuet set before the #eo#le of 9od. 7n the
mountain Cwhich loo)s li)e MerusalemD where this banPuet is serEed$ 9od will As4allo4 up the 'o5erin) 4hi'h is
o5er all peoplesB CEerse !D. This coEering may well be a shroud li)e that which is #ut oEer a dead body. .f so$ this
16
Paul uses the term A4e$B which certainly allows for the #ossibility of Paul and those liEing in his day
being those who were aliEe at our LordJs return. -llowing for this #ossibility does not mean that this was a
necessity and that Paul wrongly assumed he would be aliEe at our LordJs return. 7ur Lord had made it clear to :is
disci#les that it would be some time before the )ingdom of 9od was established Csee atthew 3'T ar) 14T Lu)e
31T Mohn 31=16<34D.
11
*otice also the #ro#hecy concerning resurrection which follows in cha#ter 31= A8our dead will liEeT
Their cor#ses will rise. 8ou who lie in the dust$ awa)e and shout for Noy$ &or your dew is as the dew of the dawn$
-nd the earth will giEe birth to the de#arted s#iritsB C.saiah 31=19D.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
/") True Spirituality: A Study of 1 Corinthians
is a symbolic way of saying what will be clearly stated in Eerse 5$ that 9od is going to swallow u# death by :is
Eictory. *o wonder Paul s#ea)s of death being swallowed u# in EictoryT this is Nust as .saiah #ro#hesied.
The distinctiEe of the #ro#hecy to which Paul refers is that in this te%t$ .saiah not only s#ea)s of the
resurrection of the dead Cas we see in 31=19D$ he s#ea)s of the end of death. Death is done away with. Death is
e%terminated. Thus$ .saiahJs #ro#hecy is fulfilled in the eEents Paul describes.
But wait$ thereJs more Cas the teleEision commercial goesD. Paul now turns our attention to the words of the
#ro#het :osea= A. will ransom them from the #ower of SheolT . will redeem them from death. 7 Death$ where are
your thornsI 7 Sheol$ where is your stingI "om#assion will be hidden from y sightB C:osea 14=1'D.
1!
.saiahJs
words indicate that the coming of the Lord and the resurrection of the dead Cincluding as well the transformation of
those who are aliEe at the time of our LordJs a##earingD is the final defeat of death itself. Paul then uses :oseaJs
words to conEey the belieEerJs trium#h due to this Eictory our Lord has won.
This Eictory will not be understood until we first gras# the gri# which death has oEer men. That death gri# is
de#icted in the second cha#ter of :ebrews=
1' Since then the children share in flesh and blood$ :e :imself li)ewise also #artoo) of the
same$ that through death :e might render #owerless him who had the #ower of death$ that is$ the
deEilT 16 and might deliEer those who through fear of death were subNect to slaEery all their liEes.
11 &or assuredly :e does not giEe hel# to angels$ but :e giEes hel# to the descendant of
-braham. 1! Therefore$ :e had to be made li)e :is brethren in all things$ that :e might become
a merciful and faithful high #riest in things #ertaining to 9od$ to ma)e #ro#itiation for the sins
of the #eo#le. 15 &or since :e :imself was tem#ted in that which :e has suffered$ :e is able to
come to the aid of those who are tem#ted C:ebrews 3=1'<15D.
7f all the obsessions and fears named these days$ one almost neEer hears of the fear of death. 8et it is this fear
which ma)es Eirtual slaEes of all men. The writer to the :ebrews tells us that the deEil has a gri# on men through
their fear of death. Death is the destiny of all men. The Son of 9od too) on humanity$ flesh and blood$ at :is
incarnation$ and then by :is death and resurrection rendered death and the deEil #owerless. Those who haEe
trusted in "hrist need no longer liEe in fear of death. Death and the fear of death haEe been swallowed u# by the
trium#h of our Lord oEer them.
PaulJs taunt seems to reEerse matters. Paul as)s death where its Eictory is and where its sting is. .snJt it Nust the
o##ositeI DoesnJt Paul elsewhere write that the A4a)es o& sin is deathB CRomans 1=34DI 8es$ this is true$ but this is
not PaulJs #oint here. Death is the final enemy of our Lord$ and ultimately for us. Does death haEe the last wordI
&or the "hristian$ the answer is a resounding ANoGB Death has lost its sting and its Eictory. Death is as frightening
for the "hristian as a scor#ion whose stinger has been #luc)ed out or a deadly Ei#er whose fangs haEe been
remoEed. This is because our Lord Ade<fangedB death in at least three ways.
First, Christ died for our sins.
4 &or . deliEered to you as of first im#ortance what . also receiEed$ that "hrist died for our sins
according to the Scri#tures C1 "orinthians 16=4D.
31 But now a#art from the Law the righteousness of 9od has been manifested$ being witnessed
by the Law and the Pro#hets$ 33 eEen the righteousness of 9od through faith in Mesus "hrist for
all those who belieEeT for there is no distinctionT 34 for all haEe sinned and fall short of the glory
of 9od$ 3' being Nustified as a gift by :is grace through the redem#tion which is in "hrist MesusT
36 whom 9od dis#layed #ublicly as a #ro#itiation in :is blood through faith. This was to
demonstrate :is righteousness$ because in the forbearance of 9od :e #assed oEer the sins
#reEiously committedT 31 for the demonstration$ I say, of :is righteousness at the #resent time$
that :e might be Nust and the Nustifier of the one who has faith in Mesus CRomans 4=31<31D.
5 But 9od demonstrates :is own loEe toward us$ in that while we were yet sinners$ "hrist died
for us CRomans 6=5D.
1! Therefore if any man is in "hrist$ he is a new creatureT the old things #assed awayT behold$
new things haEe come. 15 *ow all these things are from 9od$ who reconciled us to :imself
1!
Translators differ as to how this Eerse should be translated. - later edition of the *-SB translates
:osea 14=1' this way= AShall . ransom them from the #ower of SheolI Shall . redeem them from deathI 7 Death$
where are your thornsI 7 Sheol$ where is your stingI "om#assion will be hidden from y sightB C:osea 14=1'D.
Paul em#loys these words as a trium#hant taunt. Death is moc)ed$ because it has lost its gri#.
/")
Lessons /5!/+: A 2efresher Course on the 2esurrection of the -ead /"*
through "hrist$ and gaEe us the ministry of reconciliation$ 19 namely$ that 9od was in "hrist
reconciling the world to :imself$ not counting their tres#asses against them$ and :e has
committed to us the word of reconciliation. 32 Therefore$ we are ambassadors for "hrist$ as
though 9od were entreating through usT we beg you on behalf of "hrist$ be reconciled to 9od. 31
:e made :im who )new no sin to #e sin on our behalf$ that we might become the righteousness
of 9od in :im C3 "orinthians 6=1!<31D.
,e need not suffer the #enalty of death which our sins deserEe because "hrist suffered that #enalty in our
#lace. :e died for us$ #aying the death #enalty for our sins. Death has no claim on us because our debt has been
#aid$ by the Lord Mesus "hrist.
"eond, Christ died to sin. "hrist died for our sins$ ta)ing our sins$ their guilt and #unishment$ u#on :imself
and thus freeing us from the #enalty for sinFdeath. "hrist also died to sin$ so that all who are in :im by faith haEe
been freed from sinJs #ower=
4 7r do you not )now that all of us who haEe been ba#tiKed into "hrist Mesus haEe been ba#tiKed
into :is deathI ' Therefore we haEe been buried with :im through ba#tism into death$ in order
that as "hrist was raised from the dead through the glory of the &ather$ so we too might wal) in
newness of life. 6 &or if we haEe become united with *im in the li)eness of :is death$ certainly
we shall be also in the likeness of :is resurrection$ 1 )nowing this$ that our old self was crucified
with *im, that our body of sin might be done away with$ that we should no longer be slaEes to
sinT ! for he who has died is freed from sin. 5 *ow if we haEe died with "hrist$ we belieEe that
we shall also liEe with :im$ 9 )nowing that "hrist$ haEing been raised from the dead$ is neEer to
die againT death no longer is master oEer :im. 12 &or the death that :e died$ :e died to sin$ once
for allT but the life that :e liEes$ :e liEes to 9od. 11 +Een so consider yourselEes to be dead to
sin$ but aliEe to 9od in "hrist Mesus. 13 Therefore do not let sin reign in your mortal body that
you should obey its lusts$ 14 and do not go on #resenting the members of your body to sin as
instruments of unrighteousnessT but #resent yourselEes to 9od as those aliEe from the dead$ and
your members as instruments of righteousness to 9od. 1' &or sin shall not be master oEer you$
for you are not under law$ but under grace CRomans 1=4<1'D.
Sin has no #ower oEer a cor#se. Sin oEer#owers those who are aliEe Csee Romans !D. By dying to sin in "hrist$
we are deliEered from sinJs #ower oEer us. Death owned us through sin$ our sin. But by faith in Mesus "hrist$ we
haEe died to sin in :im. Death has no #ower oEer us. Death has no claim on us. Death has no Eictory oEer us.
Death has no sting for us. Thin) of it. Death no longer owns usT in fact$ we own death=
33 ,hether Paul or -#ollos or "e#has or the world or life or death or things #resent or things to
comeT all things belong to you C1 "orinthians 4=33D.
Death cannot )ee# us from the loEe of 9od Csee Romans 5=41<49D. The only thing death can now do is to
hasten the day when we are foreEer in :is #resence. Death actually does us a faEor=
1 &or we )now that if the earthly tent which is our house is torn down$ we haEe a building from
9od$ a house not made with hands$ eternal in the heaEens. 3 &or indeed in this house we groan$
longing to be clothed with our dwelling from heaEenT 4 inasmuch as we$ haEing #ut it on$ shall
not be found na)ed. ' &or indeed while we are in this tent$ we groan$ being burdened$ because we
do not want to be unclothed$ but to be clothed$ in order that what is mortal may be swallowed u#
by life. 6 *ow :e who #re#ared us for this Eery #ur#ose is 9od$ who gaEe to us the S#irit as a
#ledge. 1 Therefore$ being always of good courage$ and )nowing that while we are at home in the
body we are absent from the Lord C3 "orinthians 6=1<1D.
31 &or to me$ to liEe is "hrist$ and to die is gain. 33 But if I am to liEe on in the flesh$ this will
mean fruitful labor for meT and . do not )now which to choose. 34 But . am hard<#ressed from
both diretions, haEing the desire to de#art and be with "hrist$ for that is Eery much better
CPhili##ians 1=31<34D.
Third, Christ died to the law. .f a #olice officer #ulls us oEer$ he cannot write us a tic)et for breathing or for
humming along with our radio. This is because there is no law against breathing or humming. The only #ower a
#olice officer has is that #ower which is giEen to him by the law. DeathJs #ower li)ewise comes from the law. The
wages of sin is death$ and the law defines sin. Thus$ to brea) the law is to be in deathJs #ower. But if there is no
law$ there is no crime$ no sin.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
/"+ True Spirituality: A Study of 1 Corinthians
AThe po4er o& sin is the la4$B Paul has said CEerse 61D. The law is Aholy7 and ri)hteous7 and )oodB CRomans
!=13D. *eEertheless$ sin abuses the law in such a way that it is used to condemn us to death. The good news is that
"hrist died to the law$ and thus those who are in "hrist haEe died to the law in :imFand to its #ower to condemn
us= ATherefore$ my brethren$ you also were made to die to the Law through the body of "hrist$ that you might be
Noined to another$ to :im who was raised from the dead$ that we might bear fruit for 9odB CRomans !='D.
. must remind you that this freedom from death$ sin$ and the condemnation of the law is only true for the
"hristian. Death does own the one who is outside "hrist$ who has neEer ac)nowledged his sin and trusted in the
wor) of "hrist on "alEary. Thin) of the rich man in Lu)e 11=19<41. ,hile death ended the earthly suffering of
LaKarus and brought him into eternal blessings$ death ended the earthly bliss of the rich man and brought him into
eternal torment. Death now made this man an eternal ca#tiEe$ whose #light could not be reEersed Csee also
:ebrews 9=3!D. -nd eEen resurrection was of no use to this man or to his lost family members CLu)e 11=3!<41D.
Death had a sting for this rich manT death had a Eictory. .t is only those who are in "hrist by faith who can taunt
death as Paul does$ for it is a defeated enemy.
Con'lusion
*1>:>=.
65 Therefore$ my beloEed brethren$ be steadfast$ immoEable$ always abounding in the wor) of the
Lord$ )nowing that your toil is not in Eain in the Lord.
PaulJs concluding sentence contains some Eery im#ortant a##lications. Let us briefly consider them.
First, the omfort whih &aul ommuniates on the #asis of our Lord6s death and resurretion is intended to
omfort only Christians. PaulJs sentence begins$ AThere&ore7 1y 2elo5ed %rethren7 AK -nd then he says that
their toil is not in Eain Ain the 7or'.B 7ne of the saddest things to obserEe at a funeral is a #reacher giEing comfort
to non<"hristians by using Bible te%ts addressed to "hristians. These words are addressed to "hristians$ and the
ho#e which Paul s#ea)s of is for "hristians only. Death has no #ower$ no sting$ to those who are Ain "hrist.B . must
as) you$ my friend$ do you )now for certain that you are Ain "hrist$B and that you will s#end eternity in the
#resence of 9odI .f not$ then receiEe 9odJs gift of salEation in the #erson and wor) of Mesus "hrist$ who suffered$
died$ and rose again in your #lace.
"eond, true dotrine /the dotrine of the gospel, of the resurretion of Christ, of the resurretion of the dead1
gives us sta#ility, even in the midst of trou#led times and in the fae of false teahing. &alse teaching destabiliKes
"hristiansT true doctrine stabiliKes us=
4 - man will not be established by wic)edness$ But the root of the righteous will not be moEed
CProEerbs 13=4D.
3' ATherefore eEeryone who hears these words of ine$ and acts u#on them$ may be com#ared to
a wise man$ who built his house u#on the roc). 36 -nd the rain descended$ and the floods came$
and the winds blew$ and burst against that houseT and yet it did not fall$ for it had been founded
u#on the roc). 31 -nd eEeryone who hears these words of ine$ and does not act u#on them$ will
be li)e a foolish man$ who built his house u#on the sand. 3! -nd the rain descended$ and the
floods came$ and the winds blew$ and burst against that houseT and it fell$ and great was its fallB
Catthew !=3'<3!D.
1 *ow we rePuest you$ brethren$ with regard to the coming of our Lord Mesus "hrist$ and our
gathering together to :im$ 3 that you may not be Puic)ly sha)en from your com#osure or be
disturbed either by a s#irit or a message or a letter as if from us$ to the effect that the day of the
Lord has come C3 Thessalonians 3=1<3D.
1' -s a result$ we are no longer to be children$ tossed here and there by waEes$ and carried about
by eEery wind of doctrine$ by the tric)ery of men$ by craftiness in deceitful scheming C+#hesians
'=1'D.
Third, true dotrine inspires diligent servie, while false dotrine leads to passivity. The teachings of Scri#ture
related to the second coming Cnot to mention the remainder of biblical truthD are intended to stimulate our serEice.
There are those who abuse doctrines Csuch as the soEereignty of 9od and the second comingD by ma)ing them an
e%cuse for #assiEity. Paul concludes this cha#ter$ deEoted to #ro#hecy$ by encouraging diligent and #ersistent
serEice. Let us ta)e these Eerses in the s#irit in which they were intended$ which is to motiEate us to diligence.
/"+
Lessons /5!/+: A 2efresher Course on the 2esurrection of the -ead /"
Fourth, the ertainty of the oming of the kingdom of ,od in the future assures us that what we do >in the
Lord? in this life is not in vain. The reason we can diligently serEe 9od in this life is that we )now that in so doing
we are Alayin) up treasure in hea5en.B To die is not Eain$ but gain. To liEe is not Eain$ but gain. .f we are Ain
Christ$B we are willing to suffer any earthly loss$ because of the heaEenly gain which awaits us=
11 Therefore we do not lose heart$ but though our outer man is decaying$ yet our inner man is
being renewed day by day. 1! &or momentary$ light affliction is #roducing for us an eternal
weight of glory far beyond all com#arison$ 15 while we loo) not at the things which are seen$ but
at the things which are not seenT for the things which are seen are tem#oral$ but the things which
are not seen are eternal C3 "orinthians '=11<15D.
! But whateEer things were gain to me$ those things . haEe counted as loss for the sa)e of "hrist.
5 ore than that$ . count all things to be loss in Eiew of the sur#assing Ealue of )nowing "hrist
Mesus my Lord$ for whom . haEe suffered the loss of all things$ and count them but rubbish in
order that . may gain "hrist$ 9 and may be found in :im$ not haEing a righteousness of my own
deriEed from the Law$ but that which is through faith in "hrist$ the righteousness which omes
from 9od on the basis of faith$ 12 that . may )now :im$ and the #ower of :is resurrection and
the fellowshi# of :is sufferings$ being conformed to :is deathT 11 in order that . may attain to the
resurrection from the dead CPhili##ians 4=!<11D.
SeEeral other a##lications of this cha#ter come to mind$ which . would li)e to share with you in conclusion.
Faith in +esus Christ frees us from the fear of death and thus from our slavery to the devil. This truth comes to
us from our te%t in 1 "orinthians 16$ as well as from the second cha#ter of :ebrews. ,e need no longer be held
hostage by the fear of death. Death is a defeated foe.
Death is the way to life, and it is to #e the way of life for the Christian. . was initially inclined to thin) that
PaulJs words in this cha#ter gaEe us #ermission to #ut death out of our minds. ,e should certainly not worry about
death or fear it$ but we should not cease thin)ing about it. Death really is the way of life$ both for the a#ostle Paul
and for our Lord.
Let us begin with Paul. *otice how much death and dying is imbedded in his thin)ing$ motiEation$ and
ministry=
9 &or$ . thin)$ 9od has e%hibited us a#ostles last of all$ as men condemned to deathT because we
haEe become a s#ectacle to the world$ both to angels and to men C1 "orinthians '=9D.
41 . #rotest$ brethren$ by the boasting in you$ which . haEe in "hrist Mesus our Lord$ . die daily C1
"orinthians 16=41D.
9 .ndeed$ we had the sentence of death within ourselEes in order that we should not trust in
ourselEes$ but in 9od who raises the deadT 12 who deliEered us from so great a peril of death$ and
will deliEer us, :e on whom we haEe set our ho#e. -nd :e will yet deliEer us C3 "orinthians 1=9<
12D.
12 -lways carrying about in the body the dying of Mesus$ that the life of Mesus also may be
manifested in our body. 11 &or we who liEe are constantly being deliEered oEer to death for MesusJ
sa)e$ that the life of Mesus also may be manifested in our mortal flesh. 13 So death wor)s in us$
but life in you C3 "orinthians '=12<13D.
9 -s un)nown yet well<)nown$ as dying yet behold$ we liEeT as #unished yet not #ut to death C3
"orinthians 1=9D.
34 -re they serEants of "hristI C. s#ea) as if insaneD . more soT in far more labors$ in far more
im#risonments$ beaten times without number$ often in danger of death C3 "orinthians 11=34D.
32 -ccording to my earnest e%#ectation and ho#e$ that . shall not be #ut to shame in anything$
but that with all boldness$ "hrist shall eEen now$ as always$ be e%alted in my body$ whether by
life or by death. 31 &or to me$ to liEe is "hrist$ and to die is gain CPhili##ians 1=32<31D.
3' Then Mesus said to :is disci#les$ A.f anyone wishes to come after e$ let him deny himself$
and ta)e u# his cross$ and follow eB Catthew 11=3'D.
9 The great multitude therefore of the Mews learned that :e was thereT and they came$ not for
MesusJ sa)e only$ but that they might also see LaKarus$ whom :e raised from the dead. 12 But the
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
//# True Spirituality: A Study of 1 Corinthians
chief #riests too) counsel that they might #ut LaKarus to death alsoT 11 because on account of him
many of the Mews were going away$ and were belieEing in Mesus.
13 7n the ne%t day the great multitude who had come to the feast$ when they heard that Mesus
was coming to Merusalem$ 14 too) the branches of the #alm trees$ and went out to meet :im$ and
#egan to cry out$ A:osannaO BL+SS+D .S :+ ,:7 "7+S .* T:+ *-+ 7& T:+ L7RD$ eEen the
?ing of .srael.B 1' -nd Mesus$ finding a young don)ey$ sat on itT as it is written$ 16 A&+-R *7T$
D-(9:T+R 7& >.7*T B+:7LD$ 87(R ?.*9 .S "7.*9$ S+-T+D 7* - D7*?+8JS "7LT.B 11 These
things :is disci#les did not understand at the firstT but when Mesus was glorified$ then they
remembered that these things were written of :im$ and that they had done these things to :im.
1! -nd so the multitude who were with :im when :e called LaKarus out of the tomb$ and raised
him from the dead$ were bearing :im witness. 15 &or this cause also the multitude went and met
:im$ because they heard that :e had #erformed this sign. 19 The Pharisees therefore said to one
another$ A8ou see that you are not doing any goodT loo)$ the world has gone after :im.B
32 *ow there were certain 9ree)s among those who were going u# to worshi# at the feastT 31
these therefore came to Phili#$ who was from Bethsaida of 9alilee$ and #egan to as) him$ saying$
ASir$ we wish to see Mesus.B 33 Phili# came and told -ndrewT -ndrew and Phili# came$ and they
told Mesus. 34 -nd Mesus answered them$ saying$ AThe hour has come for the Son of an to be
glorified. 3' Truly$ truly$ . say to you$ unless a grain of wheat falls into the earth and dies$ it
remains by itself aloneT but if it dies$ it bears much fruit. 36 :e who loEes his life loses itT and he
who hates his life in this world shall )ee# it to life eternal. 31 .f anyone serEes e$ let him follow
eT and where . am$ there shall y serEant also beT if anyone serEes e$ the &ather will honor
him.
3! A*ow y soul has become troubledT and what shall . say$ V&ather$ saEe e from this hourJI
But for this #ur#ose . came to this hour. 35 &ather$ glorify Thy name.B There came therefore a
Eoice out of heaEen= A. haEe both glorified it$ and will glorify it again.B 39 The multitude
therefore$ who stood by and heard it$ were saying that it had thunderedT others were saying$ A-n
angel has s#o)en to :im.B 42 Mesus answered and said$ AThis Eoice has not come for y sa)e$
but for your sa)es. 41 *ow Nudgment is u#on this worldT now the ruler of this world shall be cast
out. 43 -nd .$ if . be lifted u# from the earth$ will draw all men to yselfB CMohn 13=9<43D.
This #assage is worth a great deal more consideration than giEen in this lesson$ but it illustrates Eery
beautifully how our Lord saw death as the means to the com#letion of :is calling$ and to the com#letion of the
calling of those who would be :is disci#les. .n cha#ter 11$ Mesus had raised LaKarus from the dead. any had
witnessed this miracle$ and many others had heard of it. This caused the enemies of our Lord to see) to solEe the
#roblem :e #osed for them by #utting both LaKarus and Mesus to deathO But when Mesus made :is trium#hal entry
into Merusalem$ many of those who hailed :im as essiah did so because of the raising of LaKarus Csee 13=9$ 1!<
15D. Mesus was$ at that moment$ at the #ea) of :is #o#ularity.
.t was at this #oint in time that some 9ree)s a##roached Phili# wanting an audience with Mesus. *o doubt
these 9ree)s were 9od<fearers$ those who belieEed that Asal5ation 4as o& the 6e4s.B They sensed that Mesus might
be the essiah$ and they wanted to meet with :im. Phili# and -ndrew didnJt )now what to do when these 9ree)s
as)ed to see Mesus. They did not yet understand the role that death would #lay in our LordJs earthly ministry. -nd
so they went to Mesus with this rePuest. . wonder if they thought to themselEes$ A,ow$ this may be our big chance to
go internationalOB
7ur LordJs answer is fascinating$ all the more so because of its similarity to PaulJs words in 1 "orinthians
16=41<45. .n answer to the 9ree)Js rePuest for an interEiew$ Mesus re#lies that it is time for :im to be glorified. -nd
then :e goes on to say that a grain of wheat cannot bear fruit until it falls into the earth and dies. -fterward$ it will
bear much fruit. Mesus then a##lies this #rinci#le to :is disci#les. A:e who loEes his life loses itT and he who hates
his life in this world shall )ee# it to life eternal. .f any one serEes e$ let him follow eT and where . am$ there
shall y serEant also beT if any one serEes e$ the &ather will honor himB CMohn 13=36<31D. -fter 9od s#ea)s from
heaEen$ Mesus goes on to say$ A-nd .$ if . be lifted u# from the earth$ will draw all men to yselfB CMohn 13=43D.
Do you see itI .t loo)ed as though Mesus would draw the 9ree)s to :imself by meeting with them in Merusalem.
Mesus refused to do so. Mesus indicated that the way for :im to bear fruit was to die. -nd then :e a##lied this same
truth to :is disci#les. Those who loEe their liEes will lose their liEesT those who hate their liEes in this world will
)ee# them eternally. The way Mesus would Adra4 all 1en to !i1sel&B was by being lifted u# on the cross of
"alEary. Mesus taught that the way to life was the way of the cross. By means of :is death$ burial$ and resurrection$
//#
Lessons /5!/+: A 2efresher Course on the 2esurrection of the -ead //1
we haEe been giEen life by faith in :im. *ow$ as "hristians$ we are to a##ly the same #rinci#le to our earthly life.
,e are to ta)e u# our cross$ to hate our life$ to die to self$ and in this way$ we will obtain life eternal. :ere is an
entirely uniPue a##roach to life. .t is one you will neEer find originating from unbelieEers$ but you will find it
re#eatedly taught in the ,ord of 9od. Death is a defeated enemyT indeed death is our friend$ and our way of life. To
9od be the gloryO
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
#essons 3-,8::
Paul0s Closin) %ords
*1 Cor+ 1?.
Introdu'tion
The -#ril 1953 issue of Money magaKine contains a re#ort on how Earious churches res#onded to increasing
costs and decreasing donations from members. +ntitled AThe SPueeKe on "hurches and Synagogues$B . would
suggest another more a##ro#riate title= ASha)ing Down the Shee#.B -fter . haEe mentioned a few of the fund<
raising methods this article cites$ . thin) you will agree with my #ro#osed title.
- synagogue in suburban innea#olis too) some of its members to court to collect their un#aid #ledges. The
Nudge ruled that their #ledges Cranging from W11! to W1$222D were legally binding$ eEen though these #eo#le had
left the congregation. - "atholic "hurch board as)ed its members to contribute half of the saEings gained from a
recent federal income ta% cut.
Ba)e sales$ baKaars$ and bingo games haEe all become acce#ted means of #roEiding the church with additional
funds. Professional fund<raisers are often em#loyed$ and denominational headPuarters su##ly their clergymen with
fund<raising )its Cone can only guess what these )its containD. - few haEe eEen resorted to blac)mailing some of
the wealthier Ablac) shee#B in their congregations. &und<raiser &rancis :arEey #ut it this way$ APriests giEe them a
chance to do a little good with the money they gained by doing so much bad.B Some may thin) twice before
confessing their sins again. Because some of the members dro# out due to the high cost of worshi#$ recruiting new
members has become a science$ ma)ing the efforts of door<to<door salesmen loo) amateur and half<hearted. Some
churches eEen lower their AratesB to attract new members.
The words aboEe were written in 1953 in my introduction to a sermon which . #reached on this same te%t in 1
"orinthians 11=1<'. Since then$ some new twists haEe been added to the fund<raisersJ bag of tric)s. 7ne that many
"hristian colleges em#loy is hiring students to contact #arents of #resent and #ast students$ along with others$ to
as) for contributions. .f they were raising funds for their students$ . would hardly Puibble oEer the fact that they are
soliciting hel# for the #oor. But the latest and most irritating fund<raising scheme is the one which suggests you
change your #hone serEice to a #articular Eendor so their organiKation will receiEe a certain #ercentage of your
#ayment. . wonder what they will thin) of ne%t.
BelieEe it or not$ the mail Nust arriEed$ and . )now what they will thin) of ne%t. - "hristian institution sent us
two cards$ with a bar code and the name of a certain chain of su#ermar)ets. *ow$ wheneEer we go to the chec)out
counter Cthis assumes we will now do our sho##ing thereD$ we sim#ly haEe the cler) run our card #ast the scanner$
and this institution will receiEe a small #ortion of the total #urchase amount.
-ll of these )inds of fund<raising are the reason so many thin) "hristians are a bunch of huc)sters$ sim#ly
trying to hustle #eo#le out of their hard<earned money. . must admit . too haEe become s)e#tical. - few years ago$
my wife and . and some other fol)s from our church attended a banPuet held by a "hristian institution. -t the end
of the banPuet$ cards were #assed out$ the lights were turned down low$ and we were as)ed to ma)e a financial
commitmentFa generous one. . felt used. +Eery time some #eo#le reach out to #at me on the bac)$ . wonder if
they are only finding an e%cuse to get their hand closer to my wallet.
The a#ostle Paul was not reluctant to tal) about money. :e was not eEen reluctant to as) for money$ but Paul
would hardly be a member of any charitable fund<raiserJs grou#Fnor would he be inEited. PaulJs method of fund<
raising is a far cry from what most of us haEe come to e%#ect. Before we consider PaulJs instructions concerning a
charitable contribution$ let us first consider the )ind of man Paul was$ es#ecially in relation to money.
The Man %ho Instru'ts Fs A2out Money
LetJs face it$ one of the reasons we haEe become cynical about religious Cand otherD fund<raising is that there
are a lot of croo)s hiding behind their Bibles or clerical collars. .f eEer there was a man who had the right to be
heard when it comes to money$ it is the a#ostle Paul. :is mentor Cto use a contem#orary termD was a man named
Barnabas. Barnabas was a most noble saint$ who set an e%am#le for the church in Merusalem when it came to
giEing= A-nd Mose#h$ a LeEite of "a#rian birth$ who was also called Barnabas by the a#ostles Cwhich translated
means$ Son of +ncouragementD$ and who owned a tract land$ sold it and brought the money and laid it at the
a#ostlesJ feetB C-cts '=41<4!D.
This is the man who too) Paul under his wing when Paul was first saEed$ when none of the a#ostles wanted to
haEe anything to do with him Csee -cts 9=31<3!D. ,hen -gabus and other #ro#hets came down to -ntioch from
Merusalem to announce that a great famine was about to come u#on the inhabited world$ the newly formed church
at -ntioch too) u# a collection for the saints in Mudea$ and these funds were sent with Barnabas and Saul CPaul$
-cts 11=3!<42D to the saints in need.
Paul )new full well that$ as an a#ostle$ he had the right to be su##orted financially by those to whom he was
ministering. Paul chose to waiEe this right$ #reaching the gos#el at no cost to the "orinthians so that the gos#el
might not be hindered C1 "orinthians 9=1<34D. Thus$ when Paul came to "orinth$ he wor)ed as a tentma)er along
with -Puila. -nd when Paul finally ministered full<time to the "orinthians$ it was because of the financial su##ort
he receiEed from the acedonians C-cts 15=1<6T see also 3 "orinthians 11=!<9T Phili##ians '=16$ 15D. This #ractice
was not the e%ce#tion$ but the rule. Paul #ur#osed not to be a burden to the churches where he serEed by rePuiring
them to su##ort him. .n the midst of warning the +#hesian elders of false teachers$ Paul reminded them that his
hand was neEer in their #oc)ets=
44 . haEe coEeted no oneJs silEer or gold or clothes. 4' 8ou yourselEes )now that these hands
ministered to my own needs and to the men who were with me. 46 .n eEerything . showed you
that by wor)ing hard in this manner you must hel# the wea) and remember the words of the Lord
Mesus$ that :e :imself said$ A.t is more blessed to giEe than to receiEeB C-cts 32<44<46D.
.t was not Paul who had gotten fat from the "orinthians. .f anything$ the "orinthians were ta)en adEantage of
by the false a#ostles Csee 3 "orinthians 11=32D. Paul$ on the other hand$ was A#oorB in their midst=
5 8ou are already filled$ you haEe already become rich$ you haEe become )ings without usT and I
would indeed that you had become )ings so that we also might reign with you. 9 &or$ . thin)$
9od has e%hibited us a#ostles last of all$ as men condemned to deathT because we haEe become a
s#ectacle to the world$ both to angels and to men. 12 ,e are fools for "hristJs sa)e$ but you are
#rudent in "hristT we are wea)$ but you are strongT you are distinguished$ but we are without
honor. 11 To this #resent hour we are both hungry and thirsty$ and are #oorly clothed$ and are
roughly treated$ and are homelessT 13 and we toil$ wor)ing with our own handsT when we are
reEiled$ we blessT when we are #ersecuted$ we endure. 14 when we are slandered$ we try to
conciliateT we haEe become as the scum of the world$ the dregs of all things$ even until now C1
"orinthians '=5<14D.
Paul0s Instru'tions on i5in)
*1?:1,8.
1 *ow concerning the collection for the saints$ as . directed the churches of 9alatia$ so do you
also. 3 7n the first day of eEery wee) let each one of you #ut aside and saEe$ as he may #ros#er$
that no collections be made when . come. 4 -nd when . arriEe$ whomeEer you may a##roEe$ .
shall send them with letters to carry your gift to MerusalemT ' and if it is fitting for me to go also$
they will go with me.
Moe Bayly$ a fine "hristian writer who #assed away a few years ago$ wrote a boo) on death$ based somewhat on
the tragedies which had come to his own family. The boo) was first released with the title$ The Liew From a
*earse. ThatJs not the )ind of title which sells boo)s$ so when the second edition was #ublished$ it came with the
new title$ The Last Thing 8e Ever Talk -#out. Death$ the title indicated$ was the last thing we eEer tal) about. .f
Paul were the author Cas he is of 1 "orinthiansD$ the title would haEe to be$ The 'e.t to the Last Thing 8e Ever
Talk -#out. The last thing Paul tal)ed about was money. Some "hristians and others seem to wish we would neEer
tal) about money$ es#ecially when it comes to our res#onsibility toward others. These Eerses are here because the
"orinthians needed to hear them$ and . sus#ect we need to hear them Nust as badly. Let us listen then$ and learn
about giEing 9odJs way.
The Conne'tion o& Perses 1,8 to the Conte@t
;erses 1<' of cha#ter 11 flow Eery logically out of PaulJs teaching on the resurrection in cha#ter 16. Paul
concluded by assuring the "orinthian saints that due to the resurrection of our Lord$ and thus the resurrection of
the dead$ our labor and toil is not in Eain in the Lord. *o wonder Paul can now s#ea) to his readers about ma)ing
a contribution to the #oor. This is one of the ways the "hristian can Alay up treasure in hea5enB Csee atthew
1=19<31D. &urthermore$ the contribution to the saints$ which Paul has instructed the "orinthians to #re#are for$ is
that which will be deliEered after he arriEes at "orinth$ so PaulJs discussion of his traEel #lans logically follow in
Lessons /!4#: %aulAs Closing 0ords //5
Eerses 6<9. 9iEing to the #oor is an eternal inEestment$ which will be deliEered to the saints after Paul has returned
to "orinth.
The Need %hi'h ReOuired a Contri2ution
There are all )inds of #eo#le see)ing contributions. ,e do not haEe to driEe Eery many bloc)s before we find
men Cand sometimes women and childrenD sitting or standing beside the freeway with signs announcing their need
for money. But the need which occasions PaulJs instructions is a s#ecial one. Since our te%t does not giEe us a great
deal of detail about this need$ let me turn your attention to those te%ts which giEe us more insight about the need in
Merusalem.
First, we know from other te.ts the need was that of the +ewish hurh in +erusalem and +udea. Paul$ as he
stood before &eli%$ told the goEernor why he had gone to Merusalem=
1! *ow after seEeral years . came to bring alms to my nation and to #resent offerings C-cts
3'=1!D.
34 But now$ with no further #lace for me in these regions$ and since . haEe had for many years a
longing to come to you 3' wheneEer . go to S#ainFfor . ho#e to see you in #assing$ and to be
hel#ed on my way there by you$ when . haEe first enNoyed your com#any for a whileF 36 but
now$ . am going to Merusalem serEing the saints. 31 &or acedonia and -chaia haEe been #leased
to ma)e a contribution to Merusalem for the #oor among the saints in Merusalem CRomans 16=34<
31D.
"eond, we know from the early hapters of -ts that the saints in +erusalem gave generously of their means
to meet the needs that e.isted among the poor among them Csee -cts 3='4<'!T '=43<4!T 1=1<1D. The stoning of
Ste#hen brought about a #ersecution which forced many to flee from Merusalem Csee -cts 5=1<3D. The means of
meeting the needs of the #oor saints in Merusalem had been de#leted in the church that was there.
Third, it appears that at the same time things were #eoming tough for the +ewish saints in +erusalem, things
were also #eoming very diffiult for +ews elsewhere. The famine which -gabus and other #ro#hets #redicted too)
#lace during the reign of "laudius C-cts 11=35D. .t was "laudius who$ during his reign$ ordered the Mews out of
Rome C-cts 15=3D$ which is why Priscilla and -Puila met u# with Paul in "orinth. Mewish belieEers elsewhere in
the world were haEing hard times of their own$ so they were not able to do much to hel# their brethren in
Merusalem and Mudea.
This te%t from the Boo) of :ebrews Cwritten to Mewish saintsD seems to best describe the situation in Merusalem
and Mudea$ which created the need for outside hel# from 9entile churches=
43 But remember the former days$ when$ after being enlightened$ you endured a great conflict of
sufferings$ 44 #artly$ by being made a #ublic s#ectacle through re#roaches and tribulations$ and
#artly by becoming sharers with those who were so treated. 4' &or you showed sym#athy to the
#risoners$ and acce#ted Noyfully the seiKure of your #ro#erty$ )nowing that you haEe for
yourselEes a better #ossession and an abiding one. 46 Therefore$ do not throw away your
confidence$ which has a great reward C:ebrews 12=43<46D.
uidelines &or i5in)
/01 &aul was not relutant to speak a#out money more than one. -s you read Eerses 1<' of cha#ter 11$ it is
Puite obEious that this is not the first time Paul has s#o)en to the "orinthians about money. PaulJs words in these
four Eerses assume #rior )nowledge. :e s#ea)s of Athe 'olle'tion &or the saintsB in Eerse 1$ but he does not say
which saints or what the need is. This strongly suggests that PaulJs words in these Eerses are a follow<u# to
something he has already said to the "orinthians about this collection. &rom PaulJs words in 1 "orinthians 6=9$ we
assume that Paul has already written one e#istle to the "orinthians$ before 1 "orinthians. -nd$ in PaulJs ne%t
e#istle to the "orinthians$ he will s#ea) much more thoroughly on this matter C3 "orinthians 5 and 9D. Paul s#ea)s
of giEing more than once$ and we might safely say that Paul s#o)e to the "orinthians about money eEery time he
wrote them. . fear those who do not want to hear #reachers tal) about money Eery much are often those who do not
giEe Eery much. . would also say . haEe #robably not s#o)en Eery much about money$ #erha#s because . )now how
un#o#ular this subNect is.
/21 &aul is open and diret when he speaks a#out money. .s there any Puestion what Paul is tal)ing about in
these Eerses in 1 "orinthiansI .s there any doubt that he wants the "orinthians to giEe moneyI -ll too often #eo#le
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
//) True Spirituality: A Study of 1 Corinthians
after our money today do not tell us u# front what they want. ,e may haEe a strong sense of sus#icion about what
is coming$ but they do not tell us. Paul is direct and u# front about what he e%#ects of us concerning giEing.
,hen Dr. :addon Robinson$ a friend of mine$ liEed in Dallas$ he was associated with seEeral "hristian
organiKations. :e would sometimes be inEolEed in fund<raising for one or more of these organiKations. . always
res#ected how o#en and aboEe board Dr. Robinson was about what he was doing. :e would call a man and say
something li)e= A:ello$ &red$ .Jd li)e to inEite you to brea)fast$ and .Jm going to #ay. But .JEe got to warn you that
.Jm going to as) for some of your money.B ThatJs honest. Paul was direct and o#en about money.
/41 &aul is speaking a#out only one area of giving here, #ut I #elieve the priniples we find here apply to all
Christian giving. Paul is not writing to hel# raise the annual budget for the church at "orinth. :e is not writing
about missionary su##ort$ although he could haEe Csee 4 Mohn 6<5D. :e is not see)ing to enhance the building fund.
:e is not eEen writing about our giEing to the #oor in general. Paul is writing to the "orinthians about a s#ecific
church$ the church in Merusalem$ which is greatly im#oEerished. Paul is writing to instruct the "orinthian saints to
giEe money to the saints in Merusalem. The Merusalem saints are not s#ecifically identified here$ but they are
elsewhere Csee -cts 11=35T 3'=1!T Romans 16=36<43D. Paul does not name the Merusalem saints because these
"orinthians already )now about what collection Paul is writing. Paul has giEen more details to them earlier Csee
number 1 aboEeD.
/51 &aul6s instrutions here apply more #roadly than !ust to the Corinthians. This e#istle$ while s#ecifically
written to the church at "orinth$ was also addressed to the "hristian community at large C1 "orinthians 1=1<3D.
,hat Paul commands here$ he teaches elsewhere as well C1 "orinthians '=11<1!T 11=11T 1'=44<4'D. S#ecifically$
Paul indicates to the "orinthians that his instructions on giEing are the same as those he has already giEen the
churches of 9alatia C11=1D.
/71 &aul6s instrutions onerning our o#ligation to our poor #rethren are onsistent with a long tradition of
#i#lial revelation on this matter. The 7ld Testament Law rePuired the .sraelites to contribute to the needs of their
brethren and others CLeEiticus 19=9ff.T Deuteronomy 16=!<11D. Psalms and ProEerbs had much to say on this matter
CPsalm 113=9T ProEerbs 1'=31$ 41T 19=1!T 31=14T 33=9T 35=3!T 41=32D. The #ro#hets had a great deal to say about
.sraelJs duty to the #oor$ and their o##ression of the #oor was one of the reasons 9od brought Nudgment u#on .srael
C.saiah 12=3T 65T Meremiah 3=4'T 6=35T +Ke)iel 11='9T 15=13$ 1!T 33=39T -mos '=1T 6=11<13T >echariah !=12D. 7ur
Lord also taught about our obligation to the #oor Catthew 19=31T Lu)e 1'=14T 19=5D$ as did the a#ostles CRomans
13=14T 9alatians 3=9<12T 1=12T Mames 3T 1 Mohn 4=16<15D.
/91 &aul6s instrutions regarding this olletion for the poor were given as a ommand. Paul says he is
instructing the "orinthians to do what he Adire'tedB the 9alatians to do. The word Adire'tedB is a strong word$
used of military orders C-cts 34=41T 3'=34D$ of the instruction of our Lord C1 "orinthians 9=1'D$ and of the
directiEes of Paul with full a#ostolic authority C1 "orinthians !=1!T 11=4'T Titus 1=6D. There are two im#eratiEes
CcommandsD in our te%tT one in Eerse 1 CAso do you alsoBD$ and the other in Eerse 3 CAlet ea'h one o& you put aside
and sa5eBD. This matter of giEing to the #oor brethren in Merusalem was not an o#tion$ but a duty.
/:1 *ere &aul6s instrution to give is to every single Christian #eliever. Some things are o#tional for
"hristians$ but this is not. Some things are #resented as a matter of #ersonal conEictionT this is not. The instruction
giEen to the churches is that Aea'h one o& the1 is to put aside and sa5eB C11=3D$ to be able to contribute toward
the needs of the saints in Merusalem. ost churches would not haEe a lac) of funds if all of their members gaEe$
eEen if some could not giEe much.
,hen considering that Paul commanded eEery "orinthian saint to set aside funds for the #oor$ . was reminded
of two te%ts in the Boo) of -cts describing the generosity of the saints to the #oor=
'' -nd all those who had belieEed were together$ and had all thin)s in commonT '6 and they
#egan selling their #ro#erty and #ossessions$ and were sharing them with all$ as anyone might
haEe need. '1 -nd day by day continuing with one mind in the tem#le$ and brea)ing bread from
house to house$ they were ta)ing their meals together with gladness and sincerity of heart C-cts
3=''<'1$ em#hasis mineD.
43 -nd the congregation of those who belieEed were of one heart and soulT and not one of them
claimed that anythin) belonging to him was his ownT but all thin)s were common #ro#erty to
them. 44 -nd with great #ower the a#ostles were giEing witness to the resurrection of the Lord
Mesus$ and abundant grace was u#on them all. 4' &or there was not a needy person among them$
for all who were owners of land or houses would sell them and bring the #roceeds of the sales$ 46
//)
Lessons /!4#: %aulAs Closing 0ords //*
and lay them at the a#ostlesJ feetT and they would be distributed to ea'h$ as any had need C-cts
'=43<46$ em#hasis mineD.
*otice the unity and charity which characteriKed the first church in Merusalem. The generosity was all<
inclusiEe. ,hat one saint did$ all the saints did. -nd no one was e%cluded who was in need. That which Paul
commands in 1 "orinthians 11=1<'$ the early church s#ontaneously #racticed in -cts 3 and '. Partici#ation was
122 #ercent in the early church$ and Paul called for the same #artici#ation at "orinth and elsewhere.
/;1 &aul did not set down a rule as to how muh eah must give. There are no numbers or #ercentages giEen
which must be metFno Puotas. Paul left the amount to be giEen u# to each saint. The "orinthians were not
instructed to giEe what they did not haEe but to giEe out of their #ros#erity.
/G1 &aul e.peted the olletive total of all the gifts to #e su#stantial. This is im#lied by the fact that they were
giEen a #eriod of time to saEe u# for this contribution. .t is further im#lied by the fact that some "orinthian men
were e%#ected to accom#any this gift to Merusalem.
/0H1 &aul instruted the Corinthians to onsider their ontri#ution onsistently and to determine what they
would give on the >first day of every week? /09(21. - friend commented to me after this message that if you set
aside a certain amount on the A&irst day o& the 4ee($B you will not s#end it later on in the wee). .t is often sadly
true that we s#end all we want with the #romise to 9od that :e can haEe all that is left. The A &irst day o& the
4ee(B was the day our Lord was raised from the dead Csee atthew 35=1T ar) 11=3D and also the day on which
the church met C-cts 32=!T see ReEelation 1=12D. . do not thin) that they were to decide what to giEe at church so
they could #ut money in the offering #late. They were told to set the money aside at home. . belieEe Paul wants
them$ and us$ to ma)e our decisions regarding our res#onsibilities to our #oor brethren in the conte%t of the cross
of "hrist$ of :is gift of salEation$ and of our worshi# and #raise. ,hat better day to decide how to use the money
9od has entrusted to us than the LordJs dayI
/001 &aul refused to employ pressure or persuasive tatis to inrease the amount the Corinthians gave. Paul
wanted the monies to be saEed u# so that no collection would be made in his #resence. They were not giEing to
Paul but to 9od. :e instructed the "orinthians to giEe$ but he did not use gimmic)s to motiEate giEing. SaEing u#
to giEe oEer a #eriod of time not only allowed the "orinthians time to giEe generously$ it also gaEe them time to
giEe this money #ur#osefully. 7ur law now giEes us three days in which to change our minds regarding a #urchase
we haEe made. Paul gaEe these belieEers wee)s to thin) about what they were doing so their charity would be
#ur#oseful and not something they would later regret.
.n reflecting u#on PaulJs fund<raising methods$ it occurred to me that Paul raises funds in the same way he
#reaches the gos#elFin a way that the world would call foolish and ineffectiEe. The world would change the
gos#el message to ma)e it more a##ealing. They would em#loy #ersuasiEe techniPues and worldly wisdom to
obtain better results. Paul #reached a A&oolishB gos#el in A4ea(ness and &ear and tre12lin)$B so that the results
would haEe to be the wor) of 9od Csee 1 "orinthians 1=15G3=6D.
Thin) about it for a moment. ,hat is the most difficult sales #itch to reNectI .t is the face<to<face #resentation
of someone we )now and loEe. ,e find it a little easier to say no on the #hone$ and it is Puite easy to throw a sales<
oriented letter into the trash. Paul wrote a letter so they would not haEe to giEe when he arriEed and saw them face<
to<face. Paul really wanted their decision to giEe to be diEinely #rom#ted$ rather than #rom#ted by human
#ersuasion. Paul set aside the means and methods which the world )nows to wor) well in fund<raising.
/021 &aul employed every possi#le means for assuring the Corinthians that the monies given would #e used
!ust as represented. (nfortunately$ many funds which are raised for charitable #ur#oses are used for less noble
causes. "andidly$ too much of the monies raised goes into the #oc)ets of those who raise the funds. Some who are
corru#t sim#ly #oc)et the money they haEe raised under false #retenses. CThis is the case$ . belieEe$ in ar)
TwainJs *ukle#erry Finn$ when Tom and :uc) come across a huc)ster who is merely Amissionarying.B The con
man they come across is allegedly raising funds for the AsalEation of the heathen$B but in reality$ he is sim#ly
ri##ing off gullible souls.
PaulJs intent and desire was to raise funds and then distribute them in a way that aEoided any a##earance of
im#ro#riety. S#ea)ing of Titus in 3 "orinthians 5$ Paul indicates how im#ortant it is that donated funds be handled
in a seemly manner=
1! &or he not only acce#ted our a##eal$ but being himself Eery earnest$ he has gone to you of his
own accord. 15 -nd we haEe sent along with him the brother whose fame in the things of the
gos#el has spread through all the churchesT 19 and not only this$ but he has also been a##ointed
by the churches to traEel with us in this gracious wor)$ which is being administered by us for the
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
//+ True Spirituality: A Study of 1 Corinthians
glory of the Lord :imself$ and to show our readiness$ 32 ta)ing #recaution that no one should
discredit us in our administration of this generous giftT 31 for we haEe regard for what is
honorable$ not only in the sight of the Lord$ but also in the sight of men C3 "orinthians 5=1!<31D.
. understand PaulJs words in our te%t to assure his readers that none of the donated funds will eEer go into his
#oc)et$ eEen when being trans#orted to Merusalem. ,hen the gifts are gathered to ta)e to Merusalem$ some men of
the "orinthiansJ choosing will ta)e the funds$ and Paul will send a letter of introduction and e%#lanation with
them. .f deemed a##ro#riate$ Paul will accom#any them. PaulJs method minimiKes the dangers which arise when
larger amounts of money are collected. +ach one stores u# his or her own contribution at home. ,hen the funds are
gathered$ a delegation of trusted men ta)e the funds and trans#ort them #ersonally. These men do not let the funds
out of their #ossession until they haEe handed them oEer to the church leaders who will distribute them Csee -cts
11=42D.
Money Matters
oney is not the most im#ortant thingT in fact$ it is a Eery little thing CLu)e 11=12D. But how we handle money
as a stewardshi# determines how much res#onsibility we will be giEen in the really im#ortant things CLu)e 11=11<
13D. -s a church$ we haEe attem#ted to im#lement the #rinci#les set down by Paul and others in the Bible. ,e haEe
a #rinted #osition #a#er on contributions at "ommunity Bible "ha#el$ and we endeaEor to follow it consistently. .n
the #ast few wee)s$ we haEe been reEiewing the way that monies are handled in our church so that there might not
be eEen a hint of any #ossibility of im#ro#riety in this area. . would also say that those #eo#le who handle the funds
in our church are men and women of the highest character and who conscientiously and meticulously maintain
financial records. -t the same time$ it has always been our #olicy and commitment to maintain the highest leEel of
confidentiality$ so that who giEes$ and how much is giEen$ is not )nown by me nor by any of the elders.
8ou will obserEe that in our teaching hour$ no offering #late is #assed. This is because we belieEe the offering
should be ta)en at the worshi# hour$ our meeting of the church. ,e belieEe our giEing should be a #art of our
worshi#. .f you are a "hristian$ we urge you to giEe$ not only for the benefit of this body and its ministry$ but for
your own benefit Csee Phili##ians '=1!D. .f you are not a "hristian$ we urge you not to giEe.
There is nothing you can do to earn 9odJs faEor or to contribute to your salEation. S#iritually s#ea)ing$ we are
ban)ru#t and haEe nothing to offer 9od but our debts. Mesus "hrist #aid our debt on the cross of "alEary. .f we
ac)nowledge our debt Cour sinsD$ and receiEe 9odJs gift of salEation through the death$ burial$ and resurrection of
Mesus "hrist$ we are forgiEen our debts and giEen eternal life. 7ur sins are forgiEen by :is death and resurrection.
:is righteousness is transferred to us. ,e are born again. That is the gift of salEation which we offer to you.
12 Mesus answered and said to her$ A.f you )new the gift of 9od$ and who it is who says to you$
V9iEe e a drin)$J you would haEe as)ed :im$ and :e would haEe giEen you liEing waterB CMohn
'=12D.
3' Being Nustified as a gift by :is grace through the redem#tion which is in "hrist Mesus CRomans
4=3'D.
16 But the free gift is not li)e the transgression. &or if by the transgression of the one the many
died$ much more did the grace of 9od and the gift by the grace of the one an$ Mesus "hrist$
abound to the many. 11 -nd the gift is not li)e that whih ame through the one who sinnedT for
on the one hand the Nudgment arose from one transgression resulting in condemnation$ but on
the other hand the free gift arose from many transgressions resulting in Nustification. 1! &or if by
the transgression of the one$ death reigned through the one$ much more those who receiEe the
abundance of grace and of the gift of righteousness will reign in life through the 7ne$ Mesus
"hrist CRomans 6=16<1!D.
34 &or the wages of sin is death$ but the free gift of 9od is eternal life in "hrist Mesus our Lord
CRomans 1=34D.
16 Than)s be to 9od for :is indescribable giftO C3 "orinthians 9=16D
5 &or by grace you haEe been saEed through faithT and that not of yourselEes$ it is the gift of 9od
C+#hesians 3=5D.
7ur te%t sets before us seEeral challenges as a church and as indiEiduals. Let us consider seEeral areas of
a##lication. .n one sense$ these four Eerses #lace before us a Eery uniPue situation. These 9entile belieEers at
"orinth had the #riEilege and res#onsibility of giEing to their Mewish brethren in need. This Mewish church was the
//+
Lessons /!4#: %aulAs Closing 0ords //
instrument through which they heard the gos#el and were saEed. They receiEed a s#iritual blessing from the
Merusalem saints$ and they could res#ond in gratitude with a material gift CRomans 16=3!D. There is no way we can
#recisely re#roduce that which Paul set before the "orinthians.
*eEertheless$ we do haEe o##ortunities to res#ond to PaulJs instructions. The church is not Nust the Alocal
church$B but the body of "hrist. The body of "hrist certainly includes those who #rofess faith in "hrist around the
world. -t this Eery moment$ "hristians are liEing in Eery similar straits to the Mewish saints of Merusalem and Mudea
in PaulJs day. -maKing as it may seem$ in this age of instant communications$ we are less aware of our
im#oEerished and #ersecuted brethren than were those in PaulJs day$ for whom the s#eed of our current mail
system Cwhich e<mail users now refer to as Asnail mailBD would boggle their minds. ,e are obligated to be aware of
the needs of our brothers and sisters in distant #laces and to minister to their material needs. .n my #ersonal
o#inion$ this is a wea)ness in our church and in most other churches. Let us #ray and as) 9od to forgiEe us and
show us how we can minister as we should in this area of res#onsibility.
PaulJs challenge to eEery belieEer to set aside and giEe is one we should ta)e seriously. First$ if you are one
who has falsely assumed that others should carry your financial obligation here$ you are wrong. . urge you to re#ent
and to #ur#ose before 9od to giEe something regularly no matter how small the amount. &or most of us$ PaulJs
words about saEing u# to giEe sound strange. *o wonderO ,e are all so de#endent u#on credit and so dee#ly in debt
we thin) we do not haEe anything to giEe. Some "hristian organiKations haEe ta)en their cue and are now
acce#ting contributions by credit card contributions. Let us consider whether our indebtedness is furthering the
)ingdom of 9od$ and giEe thought to beginning a saEings account for the #ur#ose of meeting needs. . haEe to tell
you that when . thin) . do not haEe anything to giEe$ . tend to loo) the other way when needs are before me. .f you
and . had a saEings account designated for meeting the needs of others Cand if there were money in this accountD$
we would begin to loo) for needs rather than to loo) the other way. ay 9od use PaulJs words in these first four
Eerses to conEict us$ and better yet$ to change us$ so that we gratefully com#ly with PaulJs instructions.
Paul0s Personal Plans &or the "uture
*1?:>,-.
6 But . shall come to you after . go through acedonia$ for . am going through acedoniaT 1
and #erha#s . shall stay with you$ or eEen s#end the winter$ that you may send me on my way
whereEer . may go. ! &or . do not wish to see you now !ust in #assingT for . ho#e to remain with
you for some time$ if the Lord #ermits. 5 But . shall remain in +#hesus until PentecostT 9 for a
wide door for effectiEe servie has o#ened to me$ and there are many adEersaries.
Paul turns Eery naturally to his traEel #lans$ since he has Nust giEen instructions concerning the gift the
"orinthians were challenged to ma)e to the #oor in Merusalem. :e indicates in Eerses 3 and 4 that when he arriEes
in "orinth$ he does not want to haEe a collection ta)en$ but rather that their gift be set aside in adEance of his
arriEal. 7n his arriEal$ he would com#ose letters to accom#any the gift and the "orinthians who carried it to
Merusalem. -nd so$ haEing giEen his instructions concerning this gift$ Paul writes ne%t of his traEel #lans.
Paul had other reasons for telling the "orinthians about his #lans for the future. &or one$ PaulJs absence was a
#oint of contention$ as we can see from these #assages in 1 and 3 "orinthians=
15 *ow some haEe become arrogant$ as though . were not coming to you. 19 But . will come to
you soon$ if the Lord wills$ and . shall find out$ not the words of those who are arrogant$ but their
#ower C1 "orinthians '=15<19D.
16 -nd in this confidence . intended at first to come to you$ that you might twice receiEe a
blessingT 11 that is$ to #ass your way into acedonia$ and again from acedonia to come to you$
and by you to be hel#ed on my Nourney to Mudea. 1! Therefore$ . was not Eacillating when .
intended to do this$ was .I 7r that which . #ur#ose$ do . #ur#ose according to the flesh$ that with
me there should be yes$ yes and no$ no at the same timeI 15 But as 9od is faithful$ our word to
you is not yes and no C3 "orinthians 1=16<15D.
34 But . call 9od as witness to my soul$ that to s#are you . came no more to "orinth. 3' *ot that
we lord it oEer your faith$ but are wor)ers with you for your NoyT for in your faith you are standing
firm C3 "orinthians 1=34<3'D.
4 -nd this is the Eery thing . wrote you$ lest$ when . came$ . should haEe sorrow from those who
ought to ma)e me reNoiceT haEing confidence in you all$ that my Noy would be the Noy of you all C3
"orinthians 3=4D
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
/4# True Spirituality: A Study of 1 Corinthians
PaulJs o##onents made a great deal of PaulJs absence. Must as the enemies of our Lord sought to deny the
certainty of :is return Csee 3 Peter 4=4<'D$ so some of PaulJs enemies insisted that he wasnJt coming bac) to
"orinth C1 "orinthians '=15<19D. PaulJs words about his traEel #lans ma)e it clear that$ while he does not )now
e%actly when he is coming$ he is coming.
There seems to be yet another reason why Paul tal)s about his traEel #lans. Some of the "orinthians thin) of
themselEes as Asu#er<s#iritualB and Paul they consider as AcarnalB Csee 1 "orinthians '=1<14T 3 "orinthians 12=1<
3D. . haEe the im#ression these Asu#er<s#iritual saintsB gaEe the im#ression they constantly wal)ed on cloud nine. .
can almost hear them saying in connection with their eEery action and with their future #lans$ A7h$ yes$ the Lord
told me to S .B . belieEe PaulJs a##roach to the guidance of 9od and future eEents is the standard$ a standard by
which we can discern the normal from the e%ce#tional and the truly s#iritual from the #seudo<s#iritual.
.f anyone had a Adirect lineB to 9od Cas far as guidance is concernedD$ it would haEe to be Paul. 7n a number
of occasions$ 9od gaEe him s#ecial reEelation. "ertainly the a##earance of our Lord to Paul on the road to
Damascus was dramatic Csee -cts 9=1<19aT 34=1<11T 31=3<15D. -t the time of his conEersion$ Paul was told$ in
general terms$ what he had been called to do and assured that the Lord would a##ear to :im again=
16 -nd . said$ A,ho art Thou$ LordIB -nd the Lord said$ A. am Mesus whom you are #ersecuting.
11 But arise$ and stand on your feetT for this #ur#ose . haEe a##eared to you$ to a##oint you a
minister and a witness not only to the things which you haEe seen$ but also to the things in which
. will a##ear to youT 1! deliEering you from the +ewish #eo#le and from the 9entiles$ to whom .
am sending you$ 15 to o#en their eyes so that they may turn from dar)ness to light and from the
dominion of Satan to 9od$ in order that they may receiEe forgiEeness of sins and an inheritance
among those who haEe been sanctified in eB C-cts 31=16<15T see also 9=14<1!T 33=1'<16D.
.n the Boo) of -cts$ Paul receiEes a reEelation from the Lord on seEeral occasions. .n addition to his initial
Eision of the risen Lord on the road to Damascus$ Paul is giEen the Aacedonian Eision$B whereby he and his
traEeling #arty are directed to cross oEer to acedonia Ce.g.$ Phili##iT see -cts 11=9D. Then at "orinth$ the Lord
a##ears to Paul in a Eision after o##osition from unbelieEing Mews forces him to cease his ministry in the
synagogue and moEe ne%t door to the house of Titius Mustus=
9 -nd the Lord said to Paul in the night by a Eision$ ADo not be afraid any longer$ but go on
s#ea)ing and do not be silentT 12 for . am with you$ and no man will attac) you in order to harm
you$ for . haEe many #eo#le in this city.B 11 -nd he settled there a year and si% months$ teaching
the word of 9od among them C-cts 15=9<11D.
-nd when it seemed that Paul and his shi#mates would #erish in the storm$ an angel of 9od a##eared to him
with a word of encouragement=
31 -nd when they had gone a long time without food$ then Paul stood u# in their midst and said$
Aen$ you ought to haEe followed my adEice and not to haEe set sail from "rete$ and incurred
this damage and loss. 33 and yet now . urge you to )ee# u# your courage$ for there shall be no
loss of life among you$ but only of the shi#. 34 &or this Eery night an angel of the 9od to whom .
belong and whom . serEe stood before me$ 3' saying$ VDo not be afraid$ PaulT you must stand
before "aesarT and behold$ 9od has granted you all those who are sailing with you.J 36 Therefore$
)ee# u# your courage$ men$ for . belieEe 9od$ that it will turn out e%actly as . haEe been toldB
C-cts 3!=31<36D.
To these #ersonal reEelations can be added the #ro#hecies of others #ertaining to Paul and his ministry Csee
-cts 11=3!<42T 14=1<4T 32=34T 31=12<11D. The great and grand reEelation to which Paul refers is his Anear deathB
e%#erience recorded in 3 "orinthians 13=3<'. .f anyone could boast in Eisions$ it was the a#ostle Paul. -nd yet a
careful reading of the Boo) of -cts and PaulJs e#istles seem to send a clear signal to us that these Eisions and
diEine a##earances were not normatiEe but e%ce#tional. PaulJs eEery decision was not made on the basis of an
unusual reEelation. . belieEe Eerses 6<9 of our te%t in 1 "orinthians 11 indicate the way in which Paul normally
made his decisions and #lans. This is the more normal way that Paul found diEine guidance. The way Paul dealt
with his #lans regarding his return to "orinth #roEides us with a #attern for discerning the guidance of 9od.
"onsider the following obserEations from our te%t which are instructiEe for us=
/01 8e would do well to remem#er that &aul is in Ephesus as he writes this letter. +#hesus is in -sia inor$
across the -egean Sea from acedonia where the cities of Phili##i and Thessalonica are located. Largely south of
acedonia is the Roman #roEince of -chaia$ where the cities of -thens and "orinth are located. Paul could not get
/4#
Lessons /!4#: %aulAs Closing 0ords /41
from +#hesus to "orinth without considerable traEel and without crossing the -egean Sea. - number of factors
entered into PaulJs traEel #lans. &or e%am#le$ sea traEel was only safe and aEailable during certain seasons.
/21 &aul gave thought to the future. Paul made tentatiEe #lans for the future. Some might su##ose that our
LordJs words$ Ata(e A no thou)ht &or the 1orro4 AB Catthew 1=4'$ ?M;D$ indicate that we should not eEen
thin) about the future. .t is clear in the conte%t Cand other translationsD that what Mesus forbids is undue worry
about how our needs will be met in the future. Paul does thin) about the future because he is see)ing to be a good
steward of the time and o##ortunities 9od has giEen him. -s he considers the future$ he is not consumed with
an%iety because he )nows that whateEer ha##ens$ 9odJs will will be done$ for :is glory and his CPaulJsD good Csee
Phili##ians 1=13<31D. Peter li)ewise is loo)ing to the future as he writes words that remind his readers of crucial
truths$ eEen after his death Csee 3 Peter 1=13<16D.
/41 &aul did not laim to have reeived any diret divine guidane whih ommuniated ,od6s travel plans for
his ne.t visit to Corinth. The su#ernatural guidance Paul occasionally receiEed was not normatiEe. PaulJs words
here do not indicate any sense of need for such guidance on his #art or any distress that such guidance was not
giEen. Paul s#ea)s as though he is confident that he will )now when and how to reach "orinth when it is
necessary.
/51 8hile not stated learly, it seems that &aul e.peted to #e guided progressively onerning his ne.t visit to
Corinth. . realiKe . am reading this into the te%t$ but this is the way 9od guided -bram to the #romise land. :e did
not tell him where he was going but led him along the way. -nd when he was there$ 9od informed him this was
the #lace of #romise Csee 9enesis 11=3!G13=9D. The guidance which brought Paul to "orinth on his first Eisit was
similar. any "hristians want to haEe 9odJs guidance in adEance$ something li)e the tri# #ac) the -merican
-utomobile -ssociation C---D #roEides on rePuest to its members. 9od e%#ects us to wal) by faith$ and thus :e
leads us #rogressiEely as we obey what :e has already giEen us to do.
/71 &aul knew and ommuniated his desires and intentions regarding his future visits. ,hile Paul does not
haEe any fi%ed #lan for his ne%t Eisit to "orinth$ he does inform the "orinthians of his desires and intentions.
These not only assure the saints at "orinth that he intends to come$ but that he cares about them and wants to
come. :is e%#ressed desires and intentions tell the "orinthians he cares about them. The fact that he does not want
his Eisit to be too short CEerse !D conEeys the same affection. -fter all$ who wants to stay for a long Eisit with
#eo#le you do not li)eI
/91 -s seure and ertain as &aul6s eternal future was /as indiated in hapter 071, &aul did not presume upon
,od onerning the ertainty or the safety of his plans in the temporal future. PaulJs teaching on the resurrection$
and its relation to the coming )ingdom of 9od$ was intended to instill a confidence and certainty in the second
coming. ,hile Paul is absolutely confident about his safe arriEal in the )ingdom of 9od$ he does not #resume to
)now all the #articulars of 9odJs #lan for his tem#oral future.
/:1 &aul did not make ommitments regarding the future whih he was not sure he ould keep.
/;1 &aul did not presume upon the future #ut kept his plans su#!et to the will of ,od. This is consistent with
the warning giEen to us by the a#ostle Mames$ who wrote=
14 "ome now$ you who say$ AToday or tomorrow$ we shall go to such and such a city$ and s#end a
year there and engage in business and ma)e a #rofit.B 1' 8et you do not )now what your life will
be li)e tomorrow. 8ou are !ust a Ea#or that a##ears for a little while and then Eanishes away. 16
.nstead$ you ought to say$ A.f the Lord wills$ we shall liEe and also do this or that.B 11 But as it is$
you boast in your arroganceT all such boasting is eEil. 1! Therefore$ to one who )nows the right
thing to do$ and does not do it$ to him it is sin CMames '=14<1!D.
The future$ our future$ is in 9odJs hands. ,e )now :im who holds our future$ but we dare not #resume to
)now our future. ,e therefore must not #lan in such a way that we deny the soEereignty of 9od oEer history and
oEer our own #ersonal #lans.
/G1 &aul6s refusal to make detailed plans for the future was #ased upon his #elief in the sovereignty of ,od
over history and of our human ina#ility to predit ,od6s plan for our future. Paul would not agree with the
theology of a song by Doris Day #o#ular a few years ago= A,hateEer will be$ will be.B This is true$ but in a sense
different from what the songwriter meant to conEey. :e #robably saw life as a series of un#redictable eEents which
ha##ened by chance rather than by design. PaulJs Eiew of the future is that history is in the hands of a soEereign
9od. The reason he does not #resume to )now the future is because the soEereign 9od who controls history is
)nown to be 7ne whose #lans and #ur#oses are Eastly aboEe our own mental gras#. ,e could not begin to eEen
imagine what 9od will do or how :e will do it=
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
/4" True Spirituality: A Study of 1 Corinthians
5 A&or y thoughts are not your thoughts$ *either are your ways y ways$B declares the L7RD. 9
A&or as the heaEens are higher than the earth$ So are y ways higher than your ways$ -nd y
thoughts than your thoughtsB C.saiah 66=5<9D.
44 7h the de#th of the riches both of the wisdom and )nowledge of 9odO :ow unsearchable are
:is Nudgments and unfathomable :is waysO 4' &or ,:7 :-S ?*7,* T:+ .*D 7& T:+
L7RD$ 7R ,:7 B+"-+ :.S "7(*S+L7RI CRomans 11=44<4'D.
1 8et we do s#ea) wisdom among those who are mature$ howeEer$ not of this age$ nor of the
rulers of this age$ who are #assing awayT ! but we s#ea) 9odJs wisdom in a mystery$ the hidden
wisdom$ which 9od #redestined before the ages to our gloryT 5 the wisdom which none of the
rulers of this age has understoodT for if they had understood$ they would not haEe crucified the
Lord of gloryT 9 but Nust as it is written$ AT:.*9S ,:.": +8+ :-S *7T S++* -*D +-R :-S *7T
:+-RD$ -*D whih :-;+ *7T +*T+R+D T:+ :+-RT 7& -*$ -LL T:-T 97D :-S PR+P-R+D &7R
T:7S+ ,:7 L7;+ :.B C1 "orinthians 3=1<9D.
,hen it was reEealed through Earious #ro#hets that PaulJs arriEal in Merusalem would lead to his arrest and
confinement$ his "hristian friends sought to dissuade him from continuing on to Merusalem. ,hat they did not
understand was that it was 9odJs #lan to use PaulJs arrest and a##eal to "aesar to facilitate the #roclamation of the
gos#el to the 9entiles and to )ings$ Nust as :e had indicated at his conEersion C-cts 9=16T see -cts 32=33<34T 31=12<
1'T 31=3!ff.D.
/0H1 &aul delayed his visit to Corinth #eause he was onvined that ,od6s will was for him to remain on at
Ephesus. There was a great need and o##ortunity for him where he was$ in +#hesus. - A4ide door &or e&&e'ti5e
ser5i'eB had been o#ened to Paul CEerse 9D$ and thus he was not about to leaEe +#hesus at this time in order to Eisit
"orinth. . find it interesting that Paul did not say$ A9od has o#ened a wide door for effectiEe serEice.B . thin) this is
what he belieEed and what he wants us to understand. &or Paul$ it was not necessary to say that 9od led him to do
this or that eEery time he made a decision. .t seems that Paul is careful not to credit 9od with one of his decisions
unless he is certain it was 9od who directed him.
1
Too many "hristians giEe 9od credit for their own decisions$
some of which are not always good ones. ,hen we haEe made a decision for which we do not haEe clear diEine
guidance$ let us ta)e credit for that decision #ersonally and not try to sanctify it by saying 9od told us to do it that
way.
- few years ago$ . had a friend who was not a "hristian. :e li)ed to hunt$ and so did his brother<in<law who
was a "hristian. The two went on a moose<hunting tri#$ and they had agreed to be gone for a certain number of
days. ,hen those days ended$ they still had not )illed a moose. -nd so they had to decide whether to giEe u# and
go home or to hunt longer. y non<"hristian friend told me that his brother<in<law went bac) down the trail a way
and #rayed about whether to go home or to )ee# hunting. C.ncidentally$ he then decided 9od wanted him to )ee#
hunting. They each ended u# with a moose.D y friend said to me$ A,hy couldnJt he Nust decide whether he
wanted to )ee# hunting or notI ,hy did he haEe to #ray about itIB . )now that he was not a belieEer$ but he raised
a good #oint. Sometimes we want diEine guidance when we sim#ly ought to ma)e a decision ourselEes. -nd
sometimes we claim diEine guidance CA9od wanted me to get that mooseOBD when we did ma)e the decision
ourselEes.
The A4ide door &or e&&e'ti5e ser5i'eB for Paul was not what we might haEe e%#ected. The A4ide doorB was
o#ened for Paul at +#hesus. Paul has already indicated to us something about his ministry at +#hesus=
42 ,hy are we also in danger eEery hourI 41 . #rotest$ brethren$ by the boasting in you$ which .
haEe in "hrist Mesus our Lord$ . die daily. 43 .f from human motiEes . fought with wild beasts at
+#hesus$ what does it #rofit meI .f the dead are not raised$ L+T (S +-T -*D DR.*?$ &7R
T77RR7, ,+ D.+ C1 "orinthians 16=42<43D.
:is ministry in +#hesus bore much fruit$ but it also brought about much o##osition and danger as we can see
from Lu)eJs account in -cts 19. -nd so we must deriEe from this o##osition and danger our ne%t #rinci#le.
/001 ,od6s guidane is not only evidened #y opportunity #ut also #y opposition. Too many "hristians seem to
thin) 9odJs will is eEident in that which is successful$ fulfilling$ warm and fuKKy. There was a great o##ortunity at
+#hesus and a great need for PaulJs ministry. But that o##ortunity included o##osition. ,here 9od is at wor)$ we
1
. would remind you of these two Eery different statements both made by Paul. A$ut this I say 2y 4ay o&
'on'ession7 not o& 'o11andB C1 "orinthians !=1D. A$ut to the 1arried I )i5e instru'tions7 not I7 2ut the #ord
AB C1 "orinthians !=12D. Let us be as clear in what we claim as diEine guidance as Paul is.
/4"
Lessons /!4#: %aulAs Closing 0ords /4/
can e%#ect Satan to be as well. 9od is directing us toward godliness$ and godliness leads to difficulties Csee 3
Timothy 4D.
/021 8hen &aul annot personally ome as soon as he hopes, he does see to it that others will ome, so that
the Corinthians are not left without godly ministry Csee Ess. 12<13D. ,e will ta)e u# this matter in the ne%t Eerses$
but suffice it to say that PaulJs concluding words indicate that when he could not be in "orinth$ he encouraged
others to go so that these saints would be taught and encouraged in their faith.
Con'ernin) Ti1othy and Apollos
*1?:1:,19.
12 *ow if Timothy comes$ see that he is with you without cause to be afraidT for he is doing the
LordJs wor)$ as . also am. 11 Let no one therefore des#ise him. But send him on his way in
#eace$ so that he may come to meT for . e%#ect him with the brethren. 13 But concerning -#ollos
our brother$ . encouraged greatly to come to you with the brethrenT and it was not at all his desire
to come now$ but he will come when he has o##ortunity.
Mesus s#o)e these words to :is disci#les$ shortly before :is betrayal and crucifi%ion=
32 Remember the word that . said to you$ A- slaEe is not greater than his master.B .f they
#ersecuted e$ they will also #ersecute youT if they )e#t y word$ they will )ee# yours also. 31
But all these things they will do to you for y nameJs sa)e$ because they do not )now the 7ne
who sent e CMohn 16=32<31D.
.f they were true Cand they surely wereD in relation to Mesus and :is disci#les$ they would also be true in
#rinci#le in relationshi# to Paul and Timothy. Timothy was PaulJs A'hildB in the faith. .f the "orinthians thought
little of Paul$ then most certainly they would thin) no better of Timothy. *o wonder Paul has instructions regarding
the "orinthiansJ rece#tion of Timothy$ who came in PaulJs #lace.
:ow different these two men a##ear to be. Some thin) Timothy lac)ed confidence and was somewhat reticent
to act or s#ea) decisiEely. This may not necessarily be true.
3
-#ollos a##ears to be a #owerful and dynamic s#ea)er.
:e was$ we are told$ A1i)hty in the S'ripturesB C-cts 15=3'T see also Eerse 35D. Timothy was an assistant to Paul$
going where Paul sent him Csee Phili##ians 3=19ff.T 1 Timothy 1=4D. -#ollos was much more inde#endent of Paul in
his ministry. Paul$ who encouraged Timothy not to let anyone Aloo( do4n on his youth&ulnessB C1 Timothy '=13D$
now writes to the "orinthians instructing them not to des#ise him. Paul e%#ects the "orinthian saints to receiEe
Timothy as they ought to receiEe him$ and they should li)ewise send Timothy on his way CEerse 11D$ Nust as Paul
ho#es to be sent on his way by them CEerse 1D.
,hile Paul could direct Timothy to Eisit "orinth$ and it would Eery li)ely ha##en$
4
this was not the case with
-#ollos. Paul and -#ollos were brothers in "hrist and fellow<a#ostles. There is no eEidence of any #ersonal
friction between these men$ but their ministries were inde#endent. Must as Barnabas felt that Paul was needed to
minister to the church at -ntioch Csee -cts 11=36<31D$ Paul now felt that the ministry of -#ollos at "orinth might
be #rofitable. -nd so he informs the "orinthians that he urged -#ollos to accom#any other brethren who were on
their way to "orinth CEerse 13D. Paul indicates that he urged -#ollos as strongly as he could CAI en'oura)ed hi1
)reatly$B Eerse 13D. :e also indicates that -#ollos felt$ Nust as strongly$ that it was not the time for him to go to
"orinth. -nd so$ Paul writes$ -#ollos will come when he has the o##ortunity.
Two things stri)e me about these Eerses concerning Timothy and -#ollos. The first is the strong sense of unity
and coo#eration between Paul$ -#ollos$ Timothy$ and others. This is in contrast to the factions and com#etition
which e%isted among leaders and followers ali)e in "orinth Csee cha#ters 1<4D. Rather than undercutting the
ministry of others$ Paul stayed on where he was and encouraged other men to minister at "orinth. Rather than
criticiKe or cut down these men$ he commends them highly to the church at "orinth. ,hat a contrast to the
"orinthiansO ,ere the leaders at "orinth see)ing to build their own em#ireI Did they find it necessary to
undermine the ministry of those they considered their com#etitorsI *ot so with Paul. ,hat more could Paul haEe
said or done to enhance and strengthen the ministries of men li)e Timothy and -#ollosI
3
. recently listened to a sermon by my friend$ Tom ,right$ who challenged this #erce#tion of Timothy$
and so . am less inclined to belittle Timothy.
4
Robertson and Plummer do Puestion whether Timothy actually eEer reached "orinth. They #oint out that
while we can read of the Eisit of Titus to "orinth in 3 "orinthians$ there is no mention of TimothyJs Eisit.
-rchibald Robertson and -lfred Plummer$ - Critial and E.egetial Commentary on the First Epistle of "t. &aul
to the Corinthians C+dinburgh= T. H T. "lar)$ 19!1 Qre#rintRD$ ##. 492<491.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
/44 True Spirituality: A Study of 1 Corinthians
The seond thing that stri)es me about PaulJs reference to -#ollos is PaulJs res#ect for other "hristian leaders
and their #erce#tion of 9odJs leading in their liEes. ,e haEe already witnessed that Paul did not claim miraculous
or s#ectacular guidance with res#ect to his #lans to Eisit the "orinthians in the future. :e e%#ressed his desires and
intentions but with a sensitiEity to the fact that 9odJs will might not confirm to his #lans$ and that his #lans would
haEe to change. :ere$ Paul indicates his humility in reference to the #lans of -#ollos. :e thought a Eisit by -#ollos
would be goodT -#ollos disagreed. Paul acce#ts the Nudgment of -#ollos as 9odJs leading. :e is not so arrogant as
to assume that his sense of what -#ollos should do is 9odJs will. The "orinthians seemed to loEe to be told what to
do$ to be #ushed around by their #ower<hungry leaders. Paul was not li)e thisT Paul would not be li)e this.
Su11in) It All Fp
*1?:13,18.
14 Be on the alert$ stand firm in the faith$ act li)e men$ be strong. 1' Let all that you do be done
in loEe.
These two Eerses may not seem to say much at first glance$ but they a##ear to sum u# the a##lication of all
that Paul has been saying in this e#istle. The resurrection of the dead assures us of the second coming of our Lord
Ccha#ter 16D. Must as our Lord warned the disci#les to be on the alert and not to be sur#rised by :is return$ so Paul
giEes the same admonition.
'3 Therefore be on the alert$ for you do not )now which day your Lord is coming. '4 But be sure
of this$ that if the head of the house had )nown at what time of the night the thief was coming$ he
would haEe been on the alert and would not haEe allowed his house to be bro)en into. '' &or this
reason you be ready tooT for the Son of an is coming at an hour when you do not thin) *e will
Catthew 3'='3<''D.
3 &or you yourselEes )now full well that the day of the Lord will come Nust li)e a thief in the
night. 4 ,hile they are saying$ APeace and safetyOB then destruction will come u#on them
suddenly li)e birth #angs u#on a woman with childT and they shall not esca#e. ' But you$
brethren$ are not in dar)ness$ that the day should oEerta)e you li)e a thiefT 6 for you are all sons
of light and sons of day. ,e are not of night nor of dar)nessT 1 so then let us not slee# as others
do$ but let us be alert and sober C1 Thessalonians 6=3<1D.
7ne could hardly say the "orinthians were Aon the alert.B Some were denying the resurrection of the dead.
They were surely not liEing as though the LordJs return was at hand and as though :e would Nudge men according
to their deeds. They did not eEen recogniKe 9odJs Nudgment among them at that time Csee 1 "orinthians 11=1!<4'D.
They were tolerant to one liEing in shoc)ing sin Ccha#ter 6D$ ta)ing one another to court Ccha#ter 1D$ and
#artici#ating in heathen idol<worshi# rituals Ccha#ters 5<12D. .t was time for them to wa)e u#.
The "orinthians were challenged by Paul to Astand &ir1 in the &aith.B .t is all too obEious that false teachers
were among them. The gos#el message$ by which they were saEed$ was being loo)ed down u#on as something less
than the new A4isdo1B that had been introduced Csee 1 "orinthians 1<'T 3 "orinthians 11D. &undamentals of the
gos#el Ci.e.$ the resurrection of the deadD were being forsa)en Ccha#ter 16D. -nother gos#el was tolerantly acce#ted
C3 "orinthians 11='D. These saints needed to stand firm in the faith which Paul and the other CtrueD a#ostles had
deliEered to them.
The "orinthians were challenged to Aa't li(e 1en.B *ow this is a most interesting and enlightening
statement. ,hat does Paul mean by thisI .t is not hard to gras# in the light of cha#ters 11<1'. There was a role
reEersal going on in "orinth. ,omen were casting off the symbols and the substance of their femininity Csee
cha#ter 11D. -t the same time$ it loo)s li)e the men were relinPuishing their roles and res#onsibilities as men. .
thin) Paul is challenging the men to assume their 9od<giEen res#onsibilities and to assume the leadershi# in the
church and in their homes.
-lso$ the "orinthians were encouraged to A2e stron).B :ow ironic. These "orinthians des#ised wea)ness. This
is what they did not li)e about the gos#el or Paul Csee 1 "orinthians 1=15G3=1T '=1<14T also 3 "orinthians 11<13D.
9od uses the wea) things to demonstrate :is strength. By thin)ing and acting li)e those who were Astron)$B the
"orinthians were showing themselEes to be s#iritually wea). Paul was urging them to A2e stron)B in the Lord$ and
this would mean forsa)ing their human$ culturally<a##roEed Astrengths.B These #eo#le$ who thought themselEes
strong and Paul wea) C3 "orinthians 14=9D$ were the ones who needed to be strong.
&inally$ Paul e%horts the "orinthians to do eEerything they do in loEe CEerse 1'D. :ere we find one of the Eital
ingredients of the "hristian life obEiously missing in the church at "orinth. Paul had to deEote an entire cha#ter to
/44
Lessons /!4#: %aulAs Closing 0ords /45
its descri#tion Ccha#ter 14D. These saints were obEiously lac)ing in loEe$ toward 9od and toward men. LoEe would
radically change the church at "orinth. ,owO :ere is 1 "orinthians in a nutshell.
A #oo( at #eadership
*1?:1>,1=.
16 *ow . urge you$ brethren Cyou )now the household of Ste#hanas$ that they were the first fruits
of -chaia$ and that they haEe deEoted themselEes for ministry to the saintsD$ 11 that you also be
in subNection to such men and to eEeryone who hel#s in the wor) and labors. 1! -nd . reNoice
oEer the coming of Ste#hanas and &ortunatus and -chaicusT because they haEe su##lied what was
lac)ing on your #art. 15 &or they haEe refreshed my s#irit and yours. Therefore ac)nowledge
such men.
The church at "orinth was diEided$ and one of the #rinci#le reasons was because of its leaders. ,e belieEe in
#lurality of leadershi#$ but not li)e the multi#le leaders at "orinth. There$ each leader had his Cor herD own little
following. The church should be led by a #lurality of leaders$ but they should o#erate in unity and harmony$
goEerning the whole church and not little segments of it. .n his ne%t letter to the "orinthians$ Paul is going to
reEeal the shoc)ing fact that some of its leaders are A&alse prophets$B who are actually serEing Satan=
13 But what . am doing$ . will continue to do$ that . may cut off o##ortunity from those who
desire an o##ortunity to be regarded Nust as we are in the matter about which they are boasting.
14 &or such men are false a#ostles$ deceitful wor)ers$ disguising themselEes as a#ostles of "hrist.
1' -nd no wonder$ for eEen Satan disguises himself as an angel of light. 16 Therefore it is not
sur#rising if his serEants also disguise themselEes as serEants of righteousnessT whose end shall
be according to their deeds C3 "orinthians 11=13<16D.
.f the church at "orinth has the wrong )ind of leaders$ Paul will not end this e#istle without first #ointing out
to them the )ind of leaders they need. ;erses 16<15 focuses on three #articular leaders$ Ste#hanas$ &ortunatus$ and
-chaicus$ as the )ind of men who should be in leadershi# in "orinth. .t seems fairly eEident that these men were
not among those who were in official leadershi# #ositions. 7r$ if they were$ they were not ty#ical of the others who
were in leadershi# there. -nd so Paul turns his attention to these men$ commending them to the "orinthians as
leaders who should be ac)nowledged as such. "onsider briefly the things Paul commends about these men.
/01 These were men who were among the first to #e led to the Lord through &aul6s ministry at Corinth. Paul
called these men the A&irst &ruits o& A'haiaB CEerse 16D. This would mean$ among other things$ that these were the
oldest belieEers at "orinth$ not necessarily in terms of their age but in terms of their As#iritual age.B Paul could be
much more certain about these men$ who were conEerted and disci#led under his ministry$ than about others whose
s#iritual births may neEer haEe occurred at all. .n setting down the Pualifications for elders in 1 Timothy$ Paul
restricted new conEerts from leadershi# roles. They were too immature and too inclined to be #uffed u# with #ower
and #ride$ Nust li)e Satan C4=1D. The men Paul recommends are the oldest saints in the city.
/21 The leadership of "tephanas was demonstrated within his own household. Paul s#ea)s not only of
Ste#hanas but of his household. .t would seem they haEe all come to faith. .t would further seem from PaulJs words
that they$ li)e Ste#hanas$ haEe deEoted themselEes to ministry to the saints CEerse 16D. .n both 1 Timothy 4 and
Titus 1$ we find that Paul rePuires elders and deacons to be eEaluated in terms of their leadershi# within their own
homes Csee 1 Timothy 4='<6$ 13T Titus 1=1D. The AhouseholdB of Ste#hanas was eEidence to the a#ostle Paul that
this man was a s#iritual leader in his home$ and thus he had #roEen his ability to lead in the church.
/41 The leadership of "tephanas, Fortunatus, and -haius was servant@leadership. Paul commends these men
as leaders because they haEe serEed the church at "orinth$ Nust as they haEe serEed him. They are men who hel#
and labor in the wor) of ministry to the saints. The #seudo<leaders hel#ed themselEes$ and they made their
followers serEe them Csee 3 "orinthians 11=32<31D.
/51 These men, whom &aul ommends as true leaders, served the hurh and &aul #y oming to him in
Ephesus. They may$ in their coming$ haEe brought gifts to Paul in +#hesus. ,hat we do )now is that by their
coming to Paul$ they Are&reshed his spirit$B Nust as they had Are&reshed the spirits o& the saints in CorinthB
CEerse 15D. The #seudo<leaders at "orinth were undermining the s#iritual health and Eitality of the saints thereT not
so with these men. These men edified the saints at "orinth. . wonder also if these men did not come to Paul with
the Puestions Paul answered in his e#istle and with the #roblems Paul referred to and sought to correct Ccom#are
1=11D.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org
/4) True Spirituality: A Study of 1 Corinthians
,hen Paul tells the "orinthians to Aa'(no4led)e su'h 1en$B . belieEe he is nominating$ as it were$ not only
these three men but others who were li)e them. The term Aa'(no4led)eB is literally the word A)now.B The same
word is em#loyed by Paul in 1 Thessalonians=
13 But we rePuest of you$ brethren$ that you appreciate those who diligently labor among you$
and haEe charge oEer you in the Lord and giEe you instruction$ 14 and that you esteem them Eery
highly in loEe because of their wor). LiEe in #eace with one another C1 Thessalonians 6=13<14$
em#hasis mineD.
-##reciation and res#ect are certainly due such men$ but Paul seems to haEe more in mind. . belieEe that he is
indicating to the church that these men should be formally recogniKed as leaders. .t is the :oly S#irit who ma)es
men elders C-cts 32=35D$ but it is the church which formally recogniKes this diEine a##ointment Ccom#are -cts
14=1<4D. :ere is the )ind of leadershi# the "orinthian church needs. :ere is the )ind of leadershi# eEery church
needs$ and it is our tas) to identify and recogniKe such men.
reetin)s i5en
*1?:1-,98.
19 The churches of -sia greet you$ -Puila and Prisca greet you heartily in the Lord$ with the
church that is in their house. 32 -ll the brethren greet you. 9reet one another with a holy )iss. 31
The greeting is in my own handFPaul. 33 .f anyone does not loEe the Lord$ let him be accursed.
aranatha. 34 The grace of the Lord Mesus be with you. 3' y loEe be with you all in "hrist
Mesus. -men.
,hen Paul giEes his closing words of greeting$ he s#ea)s for himself and for others. :e is in +#hesus$ a city of
-sia$ and so he greets the "orinthians for the -sian saints. -Puila and Prisca CPriscillaD are #resent with Paul in
+#hesus$ as they were with Paul in "orinth Csee -cts 15=1<4D$ and so Paul includes a s#ecial words of greeting to
the "orinthians from them.
. find PaulJs words in Eerse 31 amusing. ,e might Eery easily #ass them by as insignificant$ but . belieEe they
are im#ortant. .f his words were #ara#hrased in the terminology of our culture$ he would be saying$ A.$ Paul$ greet
you with my own handwriting$ and not by the use of my word #rocessor.B 7f course$ there were no com#uters or
word #rocessors in his day$ but there was a human ePuiEalent$ called an amanuenses. These were ancient
secretaries who too) dictation from the writer. . belieEe Paul writes with his own hand Cas he often indicatesD to
Ealidate his e#istle as coming from him #ersonally. :e e%#ects them to recogniKe his handwriting as his own.
&urthermore$ . belieEe he does so to show them how much he cares for them. There is something about a #ersonal
note that no fa%$ e<mail$ or mail merge letter can re#roduce. Paul has gone to considerable effort to communicate
with these saints$ because he cares dee#ly about them.
Lest anyone thin) this is Nust a Awarm fuKKyB closing$ let them ta)e note of the somber words of Eerse 33= AI&
anyone does not lo5e the #ord7 let hi1 2e a''ursed+B Paul Eery clearly distinguishes between saints and
unbelieEers. The difference he indicates here is that saints Alo5e the #ord$B and Cby inferenceD the rest do not.
(#on those who do not Alo5e the #ord$B Paul #ronounces a curse. Since he is writing to the church at "orinth$ .
do not thin) he is cursing the unbelieEers of "orinth in generalT . belieEe that Paul is #ronouncing a curse u#on
those who falsely claim to be saints but who in reality are unbelieEing sinners. These are the ones liEing in sin and
#romoting it in the church.
PaulJs #ronouncement of a curse on those who do not loEe the Lord are Eirtually the same words found in his
+#istle to the 9alatians=
1 . am amaKed that you are so Puic)ly deserting :im who called you by the grace of "hrist$ for a
different gos#elT ! which is really not anotherT only there are some who are disturbing you and
want to distort the gos#el of "hrist. 5 But eEen though we$ or an angel from heaEen$ should
#reach to you a gos#el contrary to that which we haEe #reached to you$ let him %e accurse'. 9 -s
we haEe said before$ so . say again now$ if any man is #reaching to you a gos#el contrary to that
which you receiEed$ let him %e accurse' C9alatians 1=1<9$ em#hasis mineD.
Let all such #eo#le find no comfort in PaulJs e#istles or in their Aministries.B They are under the curse$ as the
Scri#tures clearly indicate Csee 9alatians 1=1<9T 3 Peter 3 and 4T Mude 1=1<11D.
/4)
Lessons /!4#: %aulAs Closing 0ords /4*
Some thin) it matters little whether you attend one church or another. PaulJs words should be sobering. There
are those$ eEen within the local church$ who do not )now our Lord$ and who see) to lead others astray from
following :im. Paul cannot #ronounce a blessing on such #eo#le$ but a curse$ and so he does.
(#on those who are of the household of faith$ Paul #ronounces this blessing= AThe )ra'e o& our #ord 6esus
2e 4ith youB CEerse 34D. &or those who haEe trusted in Mesus "hrist for salEation$ there is the blessing of 9odJs
grace. That grace is initially e%#erienced in the forgiEeness of our sins$ and it is subsePuently to be e%#erienced by
the "hristian eEery moment of eEery day. -nd it is with this blessing and the assurance of his loEe that Paul
concludes this e#istle.
1!"### Bi$lical Studies %ress http:&&'''($i$le(org