LESSON 1
(1 Corinthians 1:1-9)

INTRODUCTION

1 Paul, called by the will of God to be an apostle of Christ Jesus, and our brother Sosthenes, 2 To the church of God which is at Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call on the name of our Lord Jesus Christ, both their Lord and ours;
3 Grace to you and peace from God our Father and the Lord Jesus Christ.  
4 I give thanks to God always for you because of the grace of God which was given you in Christ Jesus, 5 that in every way you were enriched in him with all speech and all knowledge – 6 even as the testimony to Christ was confirmed among you – 7 so that you are not lacking in any spiritual gift, as you wait for the revealing of our Lord Jesus Christ; 8 who will sustain you to the end, guiltless in the day of our Lord Jesus Christ.  9 God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord.

V.1 – Paul – The author of the epistle.  The book was written to the Corinthians probably from Ephesus (or Asia Minor) on the third missionary journey.  Paul spent some time in Ephesus, Acts 19, and would have reasonable access to information from Corinth.  The date of writing; somewhere between A.D. 55-58.  Since the second letter seemingly follows Paul’s departure from Ephesus (Acts 19) and was written soon after the first one, the probable date is the Summer of Fall of A.D. 57.  Spring of A.D. 58 finds him going to Jerusalem, Acts 20.  The rulers Felix and Festus appeared while Paul was imprisoned at Caesarea for two years.  These men set the time about A.D. 60.  Reasoning back puts the letter in the time slot suggested above.
Called -- This word may mean 1) invited (the chosen) 2) named or 3) a response (He called me on the phone).  In Paul’s case, God both invited and designated Paul to be one of the special messengers of Christ Jesus. (Note v. 17, where Paul states that Christ sent him.)  As such Paul assumed nothing that God did not give him.  He argues at length in II Cor. 10-13 on this point, since some in Corinth questioned his position.  The first four chapters in our epistle approach this issue from various angles, but the conclusion is this: Paul considered himself one of those chosen to reveal God’s mystery, hidden from the foundation of the world, Rom. 16:25-27; Eph. 1:1-14, 3:1-11.
Sosthenes -- In Luke’s history, Acts 18, the Jews in Achaia brought Paul before the proconsul Gallio.  Gallio refused to hear their case against Paul and dismissed it.  Maddened by their public defeat, they turned their hatred upon Sosthenes, the synagogue ruler.  We know not if that man and the one Paul mentions are one and the same.  Perhaps he, like Crispus before him, allowed the Old Covenant to lead him to Christ.  At any rate, Paul calls him a brother.
V. 2 -- The church of God at Corinth -- Whatever else might have been true, and irrespective of the problems so evident, those whom Paul addressed were God’s own people, saved by grace through faith, set apart unto good works, I Peter 2:9-10; Eph. 2:8-10.
There are several terms in the New Covenant scriptures applied to the body of the saved.  The most common one is the church of God.  Some times the location is specified as here, or in Revelations Chs. 2 and 3, or just simply “the church” is used.  God seeming did not specify one and only one designation for his people, either collectively or individually.  Note these terms: saints, brethren, Christians, disciples, etc.  Let us learn to be at least as open in our thinking as God was in his revelation to us.
to those sanctified in Christ Jesus -- Hebrews 2:11 identifies Jesus as the agent of sanctification for every child of God.  That ext also show that the process is continuous (see the remarks on 1:18), saints are being sanctified.  We want to remember that the Greek term hagiadz_ is also translated ‘to make holy’ or a similar expression.  God is at work in us, Phil. 2:13, to work and to will His good pleasure.  Part of God’s will for each of us is to eliminate the evil and make us more holy.  See here the text in II Cor. 6:14 - 7:1.  So the process of being sanctified is life-long.
All those in every place -- Any person in Christ is a part of God’s people; fellowship in Christ is instant and automatic.  Christians often are slow to recognize that being in Christ is being in a very large body, all over the earth, with God saving and using all.
Grace -- A common greeting in those days, whether among Christians or not.  Of course, grace has a deep and wonderful meaning for Christians.  It conveys the love of God and provides access to him, for instance.  Note these text: John 1:14, 16, 17; Acts 4:23; 11:23; 20:24; Rom. 3:24; 5:2 II Cor. 6:1; Gal. 2:21; Eph. 1:7; 3:2; Tit. 2:11; 3:7; Heb. 2:9; 4:16; Jam. 4:6; I Pet. 3:7; 4:10; II Pet. 3:18.
Peace -- Also a common greeting, and especially among the Jewish people.  The English spelling “salem” represents the Hebrew word (as in Jerusalem, or Absalom) while Irene represents the Greek term.  Some texts of note might be: Mt. 10:13, 34; Mk. 1:25; 4:39; Lk. 1:79; 2:14; 7:50; Jn. 14:27; 16:33; Acts 10:36; 18:9; Rom. 2:10; 3:17; 8:6; 14:17; Eph. 2:14; Phil. 4:7; Col. 3:15; Heb. 12:14.
V. 4 -- I give thanks -- A thankful spirit does not come naturally; it must be cultivated.  Only God can create in us a spirit that is able to rejoice with thanksgiving in all circumstances, for only he can work all things together for good, Rom. 8:28; Eccles. 7:14.
Paul, despite their varied problems, and the opposition of some, yet thanked God for them.  See this great virtue expressed in Rom. 1:8; Col. 1:3; II Thess. 1:3; etc.  Notice that he finds their faith and God’s grace in them occasions for joy.  The root of the Greek term is also in the word for grace, v. 3.
V. 5 -- enriched in every way -- Speech and knowledge were two of the ways.  Ch. 12 lists others.  The gift of salvation was the gift that enriched them beyond measure.  “How rich I am since Jesus came my way!”
The evident problem with God’s blessings to them was their attitude about those blessings.  It may well be so with us, too.  Often we need to permit God to create within us a “clean heart and a right spirit,” as did the Psalmist, 51:10.
Speech -- Translates the common word logos, which can be seen in all sorts of contexts, such as Lk. 16:2; Jn. 1:1; Acts 2:41; Rom. 13:9; I Cor. 1:18; etc.  For some of the Corinthians, this blessing proved too much to handle; and they evidently became enamored with oratory, or the ability to speak, etc.
knowledge -- The Greek term is gn_sis, seen in knowledge or gnostic. Verse 18 seems to equate knowledge with wisdom.  While a blessing from God, it also could prove bad, 8:1, if not properly appreciated.
Some of the brethren gloried in the gifts rather than the God who gave them, and in Christ who would be served with such gifts.  They failed to use their wisdom to see their foolishness.  This theme of wisdom/folly is sort of an undertone throughout the whole book, as Paul develops the various matters.
V. 6 ‑- testimony ‑- The Greek term is normally translated as witness or as martyr.
confirmed -- Established, made certain or sustain as in v. 8.  Consider here I Cor. 15:1-4, which develops the idea the gospel is the solid rock upon which the redeemed may stand secure, and which Paul had preached among them.  However, we should keep aware of the point that some promises of God are conditional.  See he whole context of Deut. Chs. 27-30 for an example.
V. 7 -- you are lacking -- They were not “shorted” by God who enriched them, v. 5.  In fact, they were too immature at times to handle aright all that God gave.
spiritual gift -- There is and has been much confusion about this term.  We hear it today in “charismatic” or “Charisma” usually.  The Greek term has the same root as grace in v. 3, or thanks in v. 4.  It does not carry the connotation of a gift that is special or spiritual, necessarily.  It simply means “gift” unless context demands another choice.  The noun form in our text occurs in Rom. 1:11; 5:15, 16; 6:23; 11:29; 12:6; I Cor. 7:7; 12:4, 9, 28, 30, 31; II Cor. 1:11; I Tim. 4:14; II Tim. 1:6; I Pet. 4:10.  It may or may not be “spiritual” in nature as some use it.
you wait -- The concept in the Greek term is that of eagerness based upon a solid basis, v. 6, and producing an enduring hope that sustains, Rom. 8:24-25; I Pet. 1:3-9.  The word here is also in Rom. 8:19, 23, 25; Phil. 3:20; Heb 9:28.
revealing -- Jesus’ second coming is in mind here.  He promised to return, Jn. 14, and angels affirmed it, Acts 1.  The early Christians believed it and were to so live, Rom 13:11-14; Col. 3:1-4; I Thess. 5:1-11; II Pet. 3:1-14; I Jn. 3:1-11.
The Greek term can be seen in Mt. 10:26; Lk. 2:32; 17:30; Rom. 1:17, 18; 8:19; I Cor. 3:13; Gal. 1:12; 2:2; Eph. 3:3; I Pet. 1:7, 13; 5:1.
V. 8 -- sustain you to the end -- The scriptures are full of the idea that God and/or Jesus will not fail us.  From Genesis to Revelation those who will place their trust in God are in every way possible made aware of God’s unchanging faithfulness unto those who trust him.  Space would fail to enumerate all of them.  A few scriptures along this line would be E.. 19:4-6; Deut. 31:6; 33:27; Ps. 46:1; 90:1ff; 91:1-16; Mt. 28:20; Heb. 2:17-18; 4:14-16; 10:34-35; 12:25-29; James 1:17; I Pet. 1:24-25; Jude vv. 24-25.  Carefully read Rom. 3:3-4 now.
3  “What if some did not have faith?  Will their lack of faith nullify God’s faithfulness?  4 Not at all!  Let God be true, and every man a liar.  As it is written:
   “So that you may be proved right when you speak        and prevail when you judge.”
guiltless -- There is no blessing the equal of this one.  We may be enriched in all sorts of ways, and unable to number our blessings even if we tried.  We may be denied long life, good health, position, ability, food, clothing, opportunity, or any of the things counted as blessings.  We may be as rich as Abraham or as poor as Lazarus.  Whatever the case, nothing compares with salvation in Christ, and all that is involved therein.
The word in Greek is anenkl_tos which has the idea of blameless, irreproachable, not able to be accused.  It is the idea in “just-as-if-I’d-never-sinned” that comes with justification.  Paul put it this way: “There is no condemnation to those who are in Christ Jesus,” Rom. 8:1.  (Check Col. 1:22; I Tim. 3:10; Tit. 1:6, 7.) Hence, when we stand as redeemed in the presence of the judge of all, the verdict will be “I find no fault in him.”  Note what Paul says to those in Philippi. Phil. 1:6
V. 9 -- God is faithful -- Many are the attributes of God.  Hee is merciful, full of grace, longsuffering, kind, love, just, good, etc.
you were called -- God planned for our redemption before the world was founded, Eph. 1.  He extended the invitation because he loved the world, unwilling that any perish, Jn. 3:16; II Pet. 3:9.  He sacrificed his only son to make us a way out of darkness into his marvelous light, and to permit us to turn from Satan to serve the living God, Acts 26:17-18; I Pet. 2:9-10.  The greatest “sendoff” ever given was through love, and is found in Matt. 28:18-20.
fellowship -- Koinonia!  A mutual sharing in Christ by members of the same body, belonging to the same head, saved in the same way, adopted y the same God.  Such is the privilege of every Christian.
The Greek term koin_n_a appears lots of times.  See such texts as Mt. 23:30; Lk. 5:10; Acts 2:42; Rom. 12:13; 15:26; I Cor. 10:16; II Cor. 1:7; 6:14; 8:23; Gal. 6:6; Phil. 1:5; 2:1; 4:15; I Tim. 5:22; 6:18; Heb. 10:33; 13:16; I Pet. 4:13; 5:1; I Jn. 1:3, 6-7; II Pet. 1:4.
One of the sad things about this epistle, and of Christendom over two thousands years, is the continuing failure to enjoy what is found in Christ, and be big enough in faith and love to minimize the differences and maximize the likenesses, to overlook failures and honor faith.  As we study this book, and especially Chapters 8-14, this divisive, partisan, unchristian frame of mind will often be in view.  May God grant that we become more like Him and less like we are as we study together. 
	
INTRODUCTION QUESTIONS

1. 	Outline what you can find about Paul’s apostleship.

2.	Make a list of the various names used to designate either church groups or individual members of Christ’s body.

3.	For what does Paul give thanks?

4.	Did a thankful spirit come naturally or easily to you?

5.	Give at least five things that are stated about God’s grace.

6.	How does God sustain Christians?

7.	Why might God not keep His promise?

8.	Does pride come too easily when we are “enriched” by God? (Read Ch. 10:12)

9.	What must our attitude be about Jesus’ second coming?

10.	Through whom do we have access into the fellowship of God’s Son?

Lesson Two
(1:10-17)

DIVISION

10 I appeal to you, brethren, by the name of our Lord Jesus Christ, that all of you agree and that there be no dissensions among you, but that you be united in the same mind and the same judgment.  11 For it has been reported to me by Chloe’s people that there is quarreling among you, my brethren.  12 What I mean is that each one of you says, “I belong to Paul,” or “I belong to Apollos,” or “I belong to Cephas,” or “I belong to Christ.”  13 Is Christ divided?  Was Paul crucified for you?  Or were you baptized in the name of Paul?  14 I am thankful that I baptized none of you except Crispus and Gaius; 15 lest any one should say that you were baptized in my name.  16 (I did baptize also the household of Stephanas.  Beyond that, I do not know whether I baptized any one else.)  17 For Christ did not send me to baptize but to preach the gospel, and not with eloquent wisdom, lest the cross of Christ be emptied of its power.

May we encourage you to utilize the outline presented earlier as you study through?  Or make one of your own for use.  If you will check the outline given, you will see that chapters 1-4 are presented as a unit of thought, developing a topic.  God’s message and God’s messenger form the topic about which Paul writes.  Don’t let the man-made chapter divisions create problems for you in studying.  Read as if there were no chapter divisions or even verse divisions (since Paul did not write in “chapters and verses” as we think of them).  Instead, read for units of thought, words into sentences, sentences into paragraphs, paragraphs into topics, etc.  Keep the author’s purpose in mind.  Decide what is said, what is meant, and then how the author expected it to be understood and applied.
1:10 -- I appeal -- The Greek word parakale_ has a strong tone, more than just ordinary, with the idea of beseech or exhort.  (In its noun form, it is used to refer to the Holy Spirit, as in John 15:26.)  Paul doesn’t quite command, but nearly so, both because he is an apostle and their “father” in the faith.  (Check 14:3 for the words, then 16:12.)
brethren -- Because of all that God has done for them in Christ, they were brethren, having a common bond, v. 9, of love, faith, hope, etc.  On this basis, Paul makes the appeal to them to maintain their unity in the bond of peace, Eph. 4:1ff.  Some were of a divided mind, sectarian in thought.  As with the brethren in Philippi, eery effort needed to be rather than a divided one, togetherness not schisms.  (As we progress or contentious of failing to do good.  It is “some” not “all” that are involved in one way or another.  Granted, they all needed to grow in Christ, but all were probably not lacking Christian graces.)
dissensions -- The letter presents a number of ways various ones were worldly-minded.  They had quarrels, v. 11, parties aligned behind men, v. 12, thought too highly of themselves, 4:6-8; were indulging ungodliness, ch. 5; were indifferent to those who believed differently than they, respect to other members of the body, ch. 12-14.  Such a state of mind was not the Spirit but of the flesh.  To word in Greek, schisma, behind dissension has the idea of a tear, split, or division, as in Mt. 9:16;27:51; Mk. 2:21; Lk. 5:36; Jn. 7:43; Acts 14:4; 23:7; I Cor. 11:18; 12:25.  Ch. 3:16-17 indicates that it is not good to do harm to God’s temple.  Such divisions as here indicated harmed the body.
united -- To counteract this Satanic attitude, they needed to work at mending the rents in the body, which is the meaning of the Greek word behind “united.”  See Mt. 4:21; Mk. 1:19; Lk. 6:40; Rom. 9:22; II Cor. 13:9, 11; Eph. 4:12; I Thess. 3:10; Heb. 10:5; 11:3; 13:21; I Pet. 5:10.  To accomplish the task of mending, the sameness of mind and understanding must prevail.  Common goals and all work in the name of Jesus would create the desire end.  Note ch. 3:18-23 for one “cure” for this problem, esp. v. 21.  Consider also 10:14-22 for the thought of “oneness” in the body.
V. 12 -- each one of you says -- The divided minds in v. 10, the quarrels in v. 11, produced the parties in v. 12.  None of the men named was responsible for nor would countenance such activity.
Their rivalry was of their own doing.  God was not its author.  He intended that there be no schism in the body, 12:25.  Notice that this point is picked up in 3:1ff.  They were the first of many to be so minded, however, down to our own day.  Failure to help answer the prayer of Jesus in Jn. 17:20ff. Was sadly evident in Corinth as it is in our own age.
The word Paul used n v. 11, eris, is not found in good company (see Rom. 1:29; Gal. 5:20; Phil. 1:15 and Titus 3:9).  They needed to hate the evil and cleave to the good, Rom. 12:9.
V. 13 ‑- All these questions expect a “no” answer.  Christ has a body that is to be united upon him, v. 9, 10, and no other.  All of the other persons were but servants in the house while Jesus was God’s Son over the house..
in the name of ‑- Also in v. 10, the idea is “by the authority of” someone, or in representation of someone.  David told Goliath that he came in the name of Jehovah, I Sam. 17:45.  Peter and John healed the lame man “in Jesus’ name” in Acts 3:6.  The Jewish men tried to work a miracle in Paul’s name, Acts 19:13, but Paul did his work in the name of Jesus, Acts 16:18.  The apostles were commanded to immerse all believers in the name of the Trinity, Mt. 28:19.  Paul was commanded to be immersed in Jesus’ name, Acts 22:16.
V. 14 ‑- Paul was totally devoted to evangelism, and doubtless immersed many into Christ over the years.  However, in the case of the Corinthians, some of them had such a devilish set of mind that they quarreled over who was immersed by whom.  Such was far removed from the right spirit, besides reflecting their ignorance of the fact that who is doing the immersing is a matter of indifference.
Faith in Jesus as savior in the one being immersed makes the act valid.  Of course, if those in Corinth knew these facts, their actions were the more inexcusable.  This was the case with Peter: he had preached in Acts 2:39 that God’s promise was to all “afar off” but he didn’t perceive what he said.  Hence, it took a direct act from God to convince him, Acts 10.  In spite of this, however, Gal. 2 reveals that he failed to practice what he knew to be right, and needed a rebuke from Paul to correct him.  Truly the sectarian spirit is a hard master, and dies a slow death.
Perhaps one of the reason we are so prone to be sectarian is fear of what others will think. How difficult it is for all to see that loving others is not compromising the truth.  It may be true with some that any acknowledgment that someone in another religious group might possibly be Christian would present a threat to their own faith, though such a conclusion is unnecessary.  One doesn’t have to agree with “us” in all points of doctrine to be saved.  In fact, all have need of “milk” at times, and growth in grace and knowledge.  However, to admit such a thing seems to some to be saying that “we” may be wrong and others correct, or it doesn’t matter what is believed, etc; none of which is necessarily so.
Problems of the above nature have always been around, for church history reveals many occasions of strife and division.  The reasons are many.  Because it is still evident today and among all religious groups, we ought to do our very best to make sure we do not cause such things.
Crispus and Gaius ‑- Paul mentions the household of Stephan in v. 16 and 16:15.  Luke records in acts 18:8 that Crispus and his household became Christians.  How many of these other than the two mentioned here were immersed by Paul isn’t stated.  Note also the results in Athens in Acts 17:34.
V. 16 ‑- Evidently Paul taught others to immerse even though they were “new” in faith.  It is really a fine thing ( for several reasons) to allow the one who leads another to Christ to help that person put on Christ in the act of immersion, Gal. 3:27.  If more of this took place, more would share in a personal way in the joys of a soul winner.  Additionally, it would be evident that the “preacher” doesn’t have to do all the work of the Lord; that others can enter into it, too.
If you, the reader, are wondering how the “way we do it now” got started, the answer is long and involved.  Suffice it to say that the Roman Catholic emphasis that only the “clergy” can make an act valid is part of the reason.  The egos of some preachers who must be always seen and heard and thought indispensable are another.  Should you wish to pursue the point, read your New Testament and see what it says about the matter of who can immerse another.  
V. 17 ‑- In Paul’s case, he disclaimed any great importance being involved in who did the immersing.  The task entrusted to him by Christ (note v. 1) was preaching the gospel concerning Jesus of Nazareth.  Should any who hear accept the good word, then obedience in immersion to aid in the “new birth” of the believer, which is brought about through faith and God’s work in the washing o regeneration and renewal by the Holy Spirit, Titus 3:5, the fact is that anyone Christina or not, could help the believer be obedient to the lord’s command.
to preach the gospel ‑- This phrase translates only one Greek term, evangelidzesthai.  The root of the term means “to announce” or “to bear news” of some sort.  In this case, the news is good: it is about a loving God who sent His only son to die that man might live.
eloquent wisdom ‑- Translated from Greek ‘in wisdom of word/speech.’  This is an intriguing phrase inasmuch as v. 18 speaks of the word of the cross and v. 24 says the word is God’s wisdom.  The meaning in Paul’s words may then revolve around the “puffed up” attitude of some in Corinth, as exhibited in their foolishness over men and gifts, etc.  Hence, there seems to be a play on words here.  Consider the next phrase.
the cross be emptied ‑- There is no expression in Greek for “of its power.” The idea is implied by the words Paul used.  The verb has the idea of “emptiness” or in “vain.”  See on 15:14.  The thought seems to be that to preach anything to sinners but Christ crucified, 2:2, would be to preach amiss, for Christ is God’s wisdom, v. 30, and nothing else will do for the purpose of salvation.  Hence, Paul imparted God’s wisdom, 2:6ff.
Consider the very first preaching done by the apostles, Acts 2.  The recorded message in Acts 2 is about Jesus, crucified, resurrected, crowned.  Among those who heard were some who believed.  Their faith expressed itself in a question: “What must we do” (in light of our sinfulness)?”  Peter’s answer, by inspiration, was “Repent and be immersed, each one of you.”  The results of faith issuing in obedience as stated by Peter were 1) remission of sins and 2) the gift of the holy Spirit.  If God directed Paul to preach as He did Peter, it is rather sure that Paul preached as did Peter, and immersed those who believed (as the Acts record bears out many times).
We ought to follow in their ways.  If we do, then people will believe in Christ and act on their faith rather than being persuaded by oratory of some sort and act on another’s convincing manner.  God’s Word is sufficient, if we will present it as best we can, with faith that it has God’s power in it, Rom. 1:16, to convict and convert the minds of men.
Paul goes ahead in 1:18 - 2:5 to explain what he means about his preaching, and in 2:6-16 about the source of the message he preached.

LESSON 2 QUESTIONS

1.	Have you made some effort to outline the epistle yet?

2.	Why was the fellowship in Christ by God’s grace, v. 9, a good basis for the discussion beginning in v. 10?

3.	Discuss how the Christians in Corinth could be saints, brethren, enriched by God, in fellowship with Christ and with each other, and yet some be guilty of factionalism.

4.	Can you give some reasons why people quarrel and divide, whether or not they should divide?

5.	By what means does a person achieve fellowship with other Christians?

6.	If you are unwilling to agree that anyone is in Christ except those who agree in all points with you, what causes you to so think?

7.	Would it be possible to so present the gospel in public or private that people would believe in something other than Christ?

8.	What would prompt anyone to want to preach any message to sinners but Christ crucified?

9.	What scripture in the New Testament can you find that states immersion is valid because of who is doing the immersing?

10.	Discuss the “pros and cons” of having the preacher do all the immersing on Sunday rather than allowing anyone to be immersed anytime by anyone.

11.	Which would be better, do you think: to hold that there are some people in other religious groups who are in Christ (thus, if such there be, to accept those whom God has accepted) or to hold that only those who believe as you do are accepted by God ( and perhaps fail to welcome as brethren some whom God has welcomed)?

LESSON 3
(1:18 - 2:5)

GOD’S WISDOM

18 For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God.  19 For it is written, 
“I will destroy the wisdom of the wise,
and the cleverness of the clever I will thwart.”
20 Where is the wise man?  Where is the scribe?  Where is the debater of this age?  Has not God made foolish the wisdom of the world?  21 For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe.  22 For Jews demand signs and Greeks seek wisdom, 23 but we preach Christ crucified a stumbling block to Jews and folly to Gentiles, 24 but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God.  25 For the foolishness of God is wiser than men, and the weakness of God is stronger than men.
26 For consider your call brethren; not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth; 27 but God chose what is foolish in the world to shame the wise, God chose what is weak in the world to shame the strong, 28 God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, 29 so that no human being might boast in the presence of God.  30 He is the source of your life in Jesus, whom God made our wisdom, our righteousness and sanctification and redemption; 31 therefore, as it is written, “Let him who boasts, boast of the Lord.”
2 When I came to you, brethren, I did not come proclaiming to you the testimony of God in lofty words or wisdom.  2 For I decided to know nothing among you except Jesus Christ and him crucified.  3 And I was with you in weakness and in much fear and trembling; 4 and my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power, 5 that your faith might not rest in the wisdom of men but in the power of God.

The division over men was unwise, not God’s way.  Paul now turns to discussion of the Christian way of thought compared to man’s way of thought.
1:18 ‑- word of the cross ‑- This means the message of Christ which Paul preached, 2:2.  As with many words, “cross” means the Christ who died upon it, knowing no sin, but becoming sin for us that we might become the righteousness of God in him, II Cor. 5:21.  The message of the cross is God’s power (means, method) to save.
those who are perishing ‑- Correctly translates the terms in Greek.  While it is true that at any given moment, a person is either in Christ (and thus saved) or not in Christ (and thus unsaved), has either eternal life or God’s wrath, Jn. 3:36, yet it is also true that while life remains hope remains.  Hence, Paul described people as in the state of perishing or being saved.  As Romans 1:17 reveals, the righteous/just have life by their faith.  Consequently, the issue revolves around faith in Christ.  The subsequent text will disclose that some believed the message and others disbelieved, considering it foolish, etc.
us who are being saved ‑- includes all in Christ, regardless of “where” they are in respect to spiritual growth.  One may be in need of growth (who isn’t?) more than another, but it is Jesus’ righteousness that makes the difference -- if a person is in Christ, that person is saved, whatever else may be true.
V. 19 - wisdom of the wise ‑- Quoting from Isa. 29:14, Paul begins this long section that contrasts what men think wise in regard to salvation versus what God chose.  The gospel message is a many-splendored thing, but the essence of it is that men must accept Christ as a savior and lord, depending solely upon Jesus’ righteousness for their righteousness.  No other way will do (see John 14:6; Acts 4:12; Eph. 2:8-10; Titus 3:3-8).  This runs counter to the wisdom of men, who want to be independent, do things man’s way, believe that they have done thus and so which puts God in their dept.  However, grace is not a debt that can be collected; it is a gift.  Faith does not put God in obligation to anyone but puts men in His favor (and He will honor His promises because of faith), for faith (= trust) indicates that the one believing has ceased trusting in himself and is trusting in Christ.  It is a wonderful truth but it runs counter to the world’s wisdom.
V. 20 ‑- God made the wisdom of the world foolish in that His choice of the means of salvation wasn’t of men in an y way; it was His place from the beginning, I Peter 1:20.  Notice Paul’s contrast of wisdom of the world versus the wisdom of God.
V. 21 ‑- Developed more in 2:6ff., God’s plan of redemption through Jesus’ death was revealed to men.  God decided that men would not and could not know it apart from revelation.
the folly ‑- The same Greek term was in v. 18 (folly) and in v. 20 (made foolish).  See also v. 23, 25, 27.
the folly of what we preach – This means the word of the cross, v. 18; Christ crucified, 2:2; the gospel, 15:1-4 .
The King James version has this text translated in such a way that most people misread it and thus misuse it.  Preachers rather regularly quote this verse from the King James to “prove” that men think preaching is foolish.  It may be so that some do, but few people think that public proclamation is foolish (and preaching is included in a public proclamation).  What men mean is what they have always meant: preaching Christ is foolish to their way of thinking.  The actual meaning of the verse is this: what God decreed as wise men think foolish, but God’s “foolishness” is the only wise thing, for believing it saves.  The smart thing is God’s way, not men’s way.  However, Paul pointed out in II Cor. 4:4-6 that Satan’s power can blind men’s eyes so that they can’t see the light of the gospel.. If they do “see” it but allow Satan to guide them, they think what they see is foolish rather than wise.  Read Acts 26: 18-19 and II Tim. 2:24-26
those who believe – Same idea as in v. 18.: the ones believing.
V. 22 – Jews . . . signs, Greek . . . wisdom – That is, the Jews and Greeks who were not saved were characterized by foolishness.  Having rejected God’s wisdom, they opted for something else.  Most of the Jews in Antioch thought Paul’s message foolish, Acts 13, and turned away.  So also in Athens, Acts 17.
V. 23 – Christ crucified – God’s wisdom and power, v. 24, but a death trap to Jesus generally (for they stumbled over the stumbling stone, Rom. 9:32-33) and intellectual nonsense unworthy to be accepted by most of the Gentile world.  How strait the gate and narrow the way that leads to life!  Yet it is also true that God’s love included everyone, Jn. 3:16, and was designed so that not even one person perish, II Pet. 3:9.
V. 25 – God’s wisdom: seemingly foolish and weak (for a discussion of “weak,” see 8:7), but in truth the opposite: the epitome o wisdom and the acme of power.  He did it once for all in Christ, Jude v. 3, bringing into being a new covenant that could take away sins and make men righteous (the whole book of Hebrews on this point).  As John stated about Jesus, what was written about Jesus, if accepted and continually held by faith, would give life in his name, John 20:30-31.
V. 26 – This verse through v. 29 shows how God’s choice about the means of redemption was actually reflected among them.  Most in Corinth who had heard were not believers.  If the reason be given, it would be that they thought the message foolish rather than wise.  There were some (Cripus, Sosthenes, Dionysius, Erastus) and others who were “noble” and also wise, in Greece.  For the most part, most of the wise were fools, and also lost.
In meditation on this point, we must always be alert of the world’s way of thinking.  It is so omnipresent that we often reflect it.  We think that displays of money (or things money will do), fine clothes, buildings, culture, education, numbers, or whatever, will “win” the lost.  While God made everything we have mentioned possible, and nothing is of itself bad, we must not put our trust in things but in God.  We argue about status and performance, that we ought to do the “best for Jesus” – and we had – but we must also know that the simple message of Jesus delivered in love and humility is the way of God.  Let us not in any way judge the conduct of others in respect to the above things.  Let’s just keep our mind set on Christ and our trust squarely on God.
V. 30 – God is our only savior, I Tim. 2:3, and only source of Christ the total expression of His wisdom.  God’s wisdom has made Jesus the one through whom 1) righteousness, 2) sanctification and 3) redemption are available.  While these three terms can be discussed separately, they are but various aspects of salvation.  Jesus provides the purchase price fr our redemption, I Peter 1:18-19.  If we accept His death for ours our sins are washed away and a new creation comes into being, just/righteous in nature.  A corollary result is sainthood (from the root for sanctify) which is both a state of being and a process continued.  Heb. 2:11 tells us that Jesus is the one who sanctifies and Christians are those who are being sanctified (same idea as in I Cor. 1:18; being saved, and John 20:31, believing, a continual mind-set).  The natural and correct response of each Christian is in v. 31.
V. 31 – boast – This terms reflects a Greek word that brings to mind flag-waving, drum-beating, horn-tooting, the sort of thing we do when we are happy and not ashamed of our happiness.  It is the sentiment of Paul in Rom. 1:16, and that of the disciples in Acts 5:42.  Note Gal. 6:14-15.  It isn’t wrong as a Christian to glory or to boast (note II Cor. 7:4; I Thess. 2:19); just make sure what is the reason for and intent of the boast, where the heart is and upon what we look with pride.  Check II Cor. 10:17-18.
2:1 – Having discussed their own status, and the desirable stat of mind for them, Paul now turns their eyes upon his thinking and conduct, as additional explanation and by way of example.  
lofty words of wisdom – The same idea as in 1:17 (eloquent wisdom of 2:4, plausible words) what the Greeks desired, v. 22.   His message and manner of presentation were so designed as to turn the attention away from him to Jesus.  Insofar as possible, all of us must daily strive to do the same, so that all will, as it were, leave our presence, believing in and loving the message of Jesus rather than marveling at and complimenting the messenger of Jesus.
testimony – Some versions will have “mystery” or something else.  The Greek word is must_rion which has the idea of that which is a secret or unknown.  God chose to reveal the gospel to men, since they could not have know it otherwise, as Paul pointed out in 2:6-10.  For other occurrences of the Greek term, see Mk. 4:11; Rom. 11:25; 16:25; I Cor. 13:2; 14:2; 15:51; Eph. 3:3-11; Col. 1:26-27; 4:3; I Tim. 3:16; Rev. 1:20; 17:7.
V. 2 – As is evident from Luke’s history, Paul at once began to preach Christ, Acts 9:20-22.  We have no indication that he ever swerved from that.  He may have dealt with people where they were (culturally, theologically, philosophically, etc.) as is seen in I Cor. 9:19-23, yet the crux of the message was Christ rather than great oratory or clever argument (see v.4)
I decided – Paul had judged the alternatives, and decided to reject all except Jesus.
Since there are many times in this book and in others that the rem or idea of judging comes up, it may be profitable to spend a bit of time with the word in Greek and English.  The Greek term is in verb form krin_, with a root meaning to decide between, to choose, to discriminate, to evaluate.  There are some twenty-one words in the N.T. with the root “kri” in them.  It runs the gamut of meanings, from a simple choice (milk over pop) to a decision rendered by a judge and/or jury (we find this person guilty).  Obviously in the simple and basic meaning of the rem, all of us judge all of the time.  We must decide many thins in respect to the Christian life (to become Christian or not, to be sectarian or not, to disfellowship or not, to sue another brother or not, to be God’s temple or not, to marry (again) or not, to eat meat or not, etc.).  The one who quotes Mt. 7:1 as a command not to judge has just judged that Mt.7:1 applies to the situation in question (thus evaluating the circumstances and also the meaning of the text), and stands self-condemned (not to mention the fact that Mt. 7:1 has been quoted out of context).  For a few of the places where the Greek term is used in the N.T., check Mt. 5:21, 25; Mt. 12:18; Lk. 6:37; 7:43; 12:57; 19:22; John 3:17; 5:22; 7:24, 51; 8:15, 16, 26, 50; Acts 3:13; 4:19; 16:11, 15; 24:25; Rom. 2:1, 3, 12, 16; 3:4; 14:3, 4, 5, 10, 13, 22, 23; I Cor. 4:5; 5:3, 12, 13; 6:1, 2, 3, 6; 7:37; 10:15; 29:11, 13, 31, 32, 35; 12:10; 14:23, 24; II Cor. 2:1; 5:14; 10:12; and on and on.  While it is true that Jesus is the judge appointed by God, Acts 17:31, and all must stand before God’s judgment seat, Rev. 20:11-15, and we must not assume their position, it is misleading to say that Christians aren’t to judge without qualifying the statement rather exactly.
V. 3 – The description of Paul as a messenger here in vv. 3-4 is seen in contrast to the way the “wise of the world” would have done it.  Thus the context of 1:10ff. is involved here.  There were those in the church who made something out of men and divided over them, or in Corinth who found fault with the wisdom of God and rejected it.  Paul made little out of men, including himself, and made everything out of the message.
You, the reader may want to read Acts 18:1-17 where Paul’s stay in Corinth is recorded.  he was anything but “weak and fearful” as some might read this text, equating it with timidity and a poor demeanor.  He may have been scared inside, but he “argued” with the Jews in the synagogue, persuading some of them.  Driven from it, he went right next door, having declared himself free from their doomed souls.  He converted the ruler of the synagogue.  God encouraged him to be bold and he stayed on to preach another eighteen months.  So, take the Corinthians text as Paul used it in the letter.  He had to learn to depend upon God, recognizing that God’s power was made evident in his weakness.  So must we.
V. 4 – of the Spirit and power – This seems best understood to mean that God strengthened him in the inner man, Eph. 3:16-21, and the observable result was a proclamation marked by power.  Check II Cor. 10:9-10.
plausible – The idea here is that of a message simply but powerfully presented, declared to all who would listen.  The sophisticated worldly people in the seaport city of Corinth, the capital of Greece, were doubtless treated to the best to be had.  There were religions of all varieties a smorgasbord of other things to tease the imagination and capture the attention.
The root of the Greek term is from peith_; ‘to persuade’ with the idea of converting.  That all intended to do (i.e., persuade others), including Paul.  The essential difference was in the context of the “wisdom” presented.
V. 5 – The end of the matter is here stated.  Paul wanted their faith upon a solid rock, not shifting sand.  The Christian message and faith must rest upon Christ, not such as clever argumentation, which always carries with it the possibility of someone arguing better.  One ought to want to do the very best in presenting the gospel to another, thinking as clearly and logically as possible.  The persuader needs to know, however, that the power must be in the message rather than the argument.  If God has spoken, then whether or not it appears to us as wise, we must accept it with out whole heart.  True faith can not be otherwise.

LESSON 3 QUESTIONS

1.	Give some reasons why God’s wisdom might be thought foolish.

2.	Did God’s use of Moses’ staff (Ex. 17); Gideon’s 300 (Judges 7); David’s slingshot (1 Sam. 17); becoming as a man (Heb. 2); the crucifixion of Jesus; or the “unlearned and ignorant” men (Acts 4), seem wise at the time?

3.	Does power, prestige, money, position, education, or peer pressure have a way of making anything else or anyone who differs to appear foolish?

4.	If men were going to attempt to win the allegiance of the whole world, how do you think most would go about doing it?

5.	While Paul seemed to demean education and use of the training and knowledge, did anyone ever accuse him that his learning was making him mad?

6.	Is it true that “A man convinced against his will is of the same opinion still?”

7.	Is it hard to draw the line between ways of presenting the good news?  that what is “too much” for some is “just right” for others?

8.	Discuss the “pros and cons” of utilizing the culture and taking advantage of another’s background to preach the message.  (By the way, how much if any did God use the Jews and their culture in His work among them?)

9.	Consider the text in Cor. 15:2 and II Cor. 6:1, and discuss how it would be possible to believe in vain.

	LESSON 4
(2:6 -16)

GOD’S MESSENGERS

6 Yet among the mature we do import wisdom, although it is not a wisdom of this age or of the rulers of this age, who are doomed to pass away.  7 But we impart a secret and hidden wisdom of God, which God decreed before the ages for our glorification.  8 None of the rulers of this age understood this; for if they had, they would not have crucified the Lord of glory.  9 But, as it is written,
“What no eye has seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him,”
10 God has revealed to us through the Spirit.  For the Spirit searches everything, even the depths of God.  11 For what person knows a man’s thoughts except the spirit of the man which is in him?  So also no one comprehends the thoughts of God except the Spirit of God.  12 Now we have received not the spirit of the world, but the Spirit which is from God, that we might understand the gifts bestowed on us by God.  13 And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who possess the Spirit.  14 The unspiritual man does not receive the gifts of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned.  15 The spiritual man judges all things, but is himself to be judged by no one.  16 “For who has known the mind of the Lord so as to instruct him?”  But we have the mind of Christ.

God’s choice of message content having been discussed, Paul ties that in with the way the message came, and through whom it came.
2:6 – the mature – This word appears many times in the New Testament as well as in this book (2:10; 13:10; 14:20).  The general idea is of perfectness, completeness, perfection, etc.  Note Mr. 5:48; Eph. 4:13; Heb. 5:14.  Context will help determine which word is best.
While the choice of the word is not so difficult, the person or thing intended is often difficult.  It is so here and in 13:10.  In 14:20, the ones involved were the Christians, who were being admonished to improve their thinking.  If the same idea applies here, the reference is to those who accepted the wisdom of God, revealed by the apostle Paul, which appears to be the best position exegetically.
wisdom – See 1:18.  Men come and go, and the same old ideas, perhaps clothed in new forms, are amalgamated or divided asunder.  As Solomon observed in his own day, nothing is new, Eccles. 1:9, in the sense of philosophies of life and the thinking of men about life.  All is meaningless, transitory, doomed even before it starts.  The reason is, of course, that man’s wisdom is futile, limited, earth-bound, and will pass away, In Jn. 2:17; II Pet. 3.  Contrastively, God’s wisdom in Christ is forever. Hear! Hear!
V. 7 – secret and hidden wisdom of God – The idea is that God’s wisdom, long hidden from men and thus a mystery to them, is being openly and plainly proclaimed, by the determined act of God, through men of His own choosing (see v. 11).
One of the grand blessings in God’s wisdom is man’s glorification.  While it si true that man was created in God’s image, Gen. 1, and but a little lower than Himself, Ps. 8:5, or angels, Heb. 2:7; yet man sinned both in Adam and personally.  Sin brought death, James 1:15, and ultimate doom, Mt. 25:46.  All sinned, and thus fell short of god’s glory, Rom. 3:32.  A tragic picture indeed.
Against such a backdrop God painted a beautiful possibility: life abundant and eternal, with glory regained.  As Paul wrote in Rom. 2:7-8, to all who seek for glory, honor and immortality, God will give eternal life, which includes glory, etc.  (We might do well to meditate on the Revelation, with all its portraits of the glory to come, and then spend some time thumbing through a hymn book and singing all the songs with “glory” in them. (See on 11:7 for more texts, and reread 6:20.)
V. 8 – Peter declared that the Jewish rulers who were primarily involved in Jesus’ death were ignorant, Acts 3:17.  Pilate failed to rise to the challenge, and King Herod only made of himself a fool.  they were all guilty in some way.
V. 9 – From the midst of a long section about the God of Israel and His relationship to those people, Isaiah beseeches God to again bless Israel, for only by His revelation can men know him, 64:4.  God begins to speak through His prophet and reveals both wrath for some and blessings for others.  He promises new things to come, 65:17.  Paul, O.T. scholar that he was and directed by God’s leading, used these sentiments to fashion a perfect picture of the gospel, created by God alone, and divine masterpiece unveiled to men everywhere which he (and the others apostles) preached.  he didn’t dream it up, nor did others; it was as new as manna from heaven, bringing life abundant, free and evermore.  Lo, everyone who thirsts; come!  Take of the water of life freely!
V. 10 – With man’s heart desperately wicked and deceitful beyond knowing.  God revealed His own “heart” to us.  As Hebrews 1 beautifully has it, God spoke!  He spoke in many ways and through various ones, but in a grand gesture of love, sent the heir of all things, His son Jesus and declared through him that the seeking and saving of the lost was the mission He had taken for Himself.
The Old Covenant has many parts and pieces in it of God’s promised age to come.  As the centuries rolled by down time’s corridor, prophets and angels alike sought and sifted God’s message very carefully and with great longing. In God’s own picked time, He sent Jesus to ransom all who would come.  In order that the message spoken would be both authoritative and clear, God personally directed the proclamation by the apostles, so that it wasn’t they who spoke, by the Holy Spirit of God speaking through them, Mt. 10:17; Jn. 16:7-15; In Thess. 2:13.  As Peter said it in II Peter 1:16ff., the apostles did not follow cunningly devised fables, but rather declared a more sure word than even the prophets of old (who were also guided by the Holy Spirit), for the apostles were eyewitnesses of His majesty.
V. 11 – To explain in terms all could understand, Paul used the illustration in this verse.  In God’s case, He had to reveal Himself in words whereby men could be saved.  He had revealed clearly his eternal power and divine nature in the created universe, Rom. 1:18-20, but the good news about Jesus had to be in the words of men.
God used men known to us as the apostles.  These included the men Jesus chose to follow Him, and also the apostle Paul.  Others were used, such as Silas, Barnabas, Timothy, Titus, and many others, Acts 8:3-4.  However, it was to the apostles alone that Jesus’ promised divine direction (so the context in John chapters 13-17.)  They were the ones who first declared God’s mystery.  It is to them that Christians must listen for the authoritative word (we personally would include companions of the apostles such as Mark and Luke in what they wrote, but would hold that when the apostolic age ceased, revelation of God’s message ceased).
V. 12 – Just exactly what or who Paul means by the “spirit” of the world is not clear.  He may mean Satan, who is the prince of the age, Jn. 14:30, and chief of the rulers of spiritual darkness, Eph. 6:10.  he may mean the “spirit” of this world such as reflected in the preceding context.  Of course, little difference really exists in either case.
gifts bestowed – The R.S.V. translates a Greek term that is normally seen in “grace” as well as “gift.”  Anything from God’s grace is a gift.  See discussion on 1:3, 7.
v. 13 – Most of the Bible versions will show two or more possible translations of this verse.  Several ways are possible, and all have some validity.  One of the reasons for this stipulation is that the Greek words are somewhat ambiguous, just like words in every language are (e.g. in English: foot, quail, pet, love, sex).
The general context of this verse is the wisdom of God revealed through men such as Paul.  He declared through them the truths needed to convict people of their sin, and the terms of pardon along with all the other information He deemed needful.  With this in mind, In take the text to be saying that God 1) gave the message to be preached, and 2) made certain it was preached/written correctly.  If you like: verbal inspiration.  The Bible is, to me, clear on both points.  Hence, the texts in New International and New American Standard, as examples, express the point better than the text of R.S.V., although R.S.V. offer an alternative in the footnotes that is preferable to the printed text.
V. 14 – Since 2:6, Paul has been speaking about the apostles in general and himself in particular, all used by God as His authorized ambassadors, sent to declare His will upon His terms.  From this general background, 2:14-16 reflect the same point: revelation is the issue, the apostles the chosen spokesmen.  As such, they are the “spiritual man” in v. 15 (who can be challenged by no one, since they alone have the backing of God, Heb. 2:3-4), and the “we” in v. 16 (since they alone had the promise of Jesus, Jn. 16:8ff.).   All others, as mentioned above in v. 11, were secondary sources of the message, but the apostles alone could give the express will of God as to what was bound or free, Mt. 16:18-19; 18:18; Jn. 20:21-23.
Many in the religious world, including some in or religious group, quote these verses as if they referred to a non-Christian versus a Christian.  This is but form of what is known as Calvinism.  If the unspiritual man can’t know God’s will since it is spiritually discerned, the implication is that said person must have a spiritual illumination to understand, and so obey.  That makes conversion a matter of God’s choice rather than man’s free will.
A third possibility is this: the text has in mind any and all Christians, who are in possession of God’s revealed will.  No one can know God’s will about salvation except it be revealed to him.  It has been revealed by God in various ways, etc.  Hence, since Christians have God’s will (= the mind of Christ), all are obligated to reveal to the non-Christians the things God has prepared for them, so that they may “know” them.

	LESSON 4 QUESTIONS

1.	Why not make a brief outline of 1:1 - 2:16 that sums up the basic points?

2.	Is wisdom used a variety of ways in these two chapters?

3.	Can you name several things in the New Covenant that were foreshadowed, however dimly, in the Old Covenant (i.e., The Mosaic law)?

4	The text states that ignorance of the facts about Jesus (lack of knowledge) or about the meaning of the facts (lack of understanding)?

5.	If God determined, prior to creation, that Jesus would come to earth and be crucified (note Acts 2:23), how could the rulers’ ignorance of Jesus be the cause of his death?

6.	How do people find out for sure what you think?

7.	Have you ever jotted down what Jesus promised the apostles in texts such as Mt. 10:17-20; Jn. 14:16, 17, 26; 15:26; 16:7-15; 20:21-23; Acts 1:7-8, and then checked in the book of Acts to see if He kept his promises to them?

8.	What evidence do you have for yourself or for others that God’s Word is from Him through inspired men?

9.	Who had the Spirit from God so that the gifts from God might be understood?

LESSON 5
(3:1-23)

GOD’S CO-WORKERS

3 But In, brethren, could not address you as spiritual men, but as men of the flesh, as babes in Christ.  2 In fed you with mild, not solid food; for you were not ready for it; and even yet you are not ready, 3 for you are still of the flesh.  For while there is jealousy and strife among you, are you not of the flesh, and behaving like ordinary men?  4 For when one says, “In belong to Paul,” and another, “In belong to Apollos,” are you not merely men?
5 What then is Apollos?  What is Paul?  Servants through whom you believed, as the Lord assigned to each.  6 In planted, Apollos watered, but God gave the growth.  7 So neither he who plants nor he who waters is anything, but only God who gives the growth.  8 He who plants and he who waters are equal and each shall receive his wages according to his labor.  9 For we are God’s fellow workers; you are God’s field, God’s building.
10 According to the grace of God given to me, like a skilled master builder In laid a foundation, and another man is building upon it.  Let each man take care how he builds upon it.  11 For no other foundation can any one lay than that which is laid, which is Jesus Christ.  12 Now if any one builds on the foundation with God, silver, precious stones, wood, hay, straw – 13 each man’s work will become manifest; for the Day will disclose it, because it will be revealed with fire, and the fire will test what sort of work each one has done.  14 If the work which any man has built on the foundation survives, he will receive a reward.  15 If any man’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire.
16 Do you not know that you are God’s temple and that God’s Spirit dwells in you?  17 If any one destroys God’s temple, God will destroy him.  For God’s temple is holy, and that temple you are.
18 Let no one deceive himself.  If any one among you thinks that he is wise in this age, let him become a fool that he may become wise.  19 For the wisdom of this world is folly with God.  For it is written, “He catches the wise in their craftiness,” 20 an again, “The Lord knows that the thoughts of the wise are futile.”  21 So let no one boast of men.  For all things are yours, 22 whether Paul or Apollos or Cephas or the world or life or death or the present or the future, all are yours; 23 and you are Christ’s; and Christ is God’s.

As a bit of review, the basic theme underlying Chapters 1-4 is the message of God and Paul as God’s messenger.  Among the results of accepting God’s message is unity, oneness.  The sectarian worldly spirit in 1:10ff. in choosing one person over another in the church was not Christian.  The fact that God chose certain “ways” of doing things that seem foolish to men was made clear by Paul, as he discussed both the message and the messengers of God.  Unity was God’s wisdom and choosing.  The divisions among the brethren were threats to that oneness and displayed immaturity in that area.  Such problems could lead to destruction of the church itself, which is God’s, 3:16-17.  The irony of it all was that in God’s graciousness, He had provided for the Christians in such a way that all was theirs in Christ, 3:18-23.  This chapter shows why they were foolish for being as they were.
3:1 – But – The word “but” normally indicates a contrast to something preceding.  just what the contrast is, and how strong it is must be gathered from the context.  The Greek word is a conjunction, and is not normally adversative in meaning but, is commonly translated as “and,” “also,” “even,” etc.  The contrast in Paul’s mind may be between the apostles and non-Christians.
Paul’s comparison in 3:1-4, however, shows that they were not the spiritual people they should have been by reason of time.  they had the best of teachers in Paul and Apollos, but sometimes the student determines what the teacher can accomplish.  Their growth had been too slow in some areas.
V. 2 – you were not ready – One’s personality is a blend of many things: culture, environment, education, will, desire, potential, to name some.  In relationship to the Christian life, all begin as babes.  Everyone has to begin as a new creation.  The progress that is made as a Christian depends upon many things.  One may grow faster in some areas than others even as a non-Christian does.  Thus, there will be a mixture of maturity/immaturity in everyone who is Christian.  Individually, differences boh in the degree of growth and the area of growth will be true.  However, growth is normal and to be expected.  Christians have the “mind of Christ” and are to “put on Christ.”  In Corinth, growth in the area of allegiance to Christ and not to men had not happened as it ought to have happened.  The sectarian spirit in Ch. 1 was a throwback to their past.  Sadly, the milk diet was still necessary, for some were still babes.  Now a baby may be a grand thing, but to remain a baby is not a grand thing in either the physical realm or the spiritual realm.
V. 3 – of the flesh – The idea is that they were yet thinking as non-Christians normally think.  The disciples of Jesus had this same problem more than once, and growth was slow in this area.  Notice in this order: Mt. 18:1ff.; 20:20-28; 23:1-11; Lk. 22:24-30; Jn. 13:1-17.
jealousy and strife – Jealousy is of such nature that it can be good or bad, depending upon its object and the person’s motives.  Paul was jealous over the Church of Corinth, II Cor. 11:2.  Note these O.T. texts: Num. 25:10-13; Deut. 29:20; Ezek. 23:25 (R.S.V. has “indignation”); 38:19; Zech. 1:14; In Cor. 10:22.  The Greek word is dz_los and can be seen in such texts as Lk. 6:15; Acts 1:13; 5:17; 22:3; Rom. 10:2; 13:13; In Cor. 12:31; 13:4; 14:1, 12, 39; II Cor. 7:11; 9:2; 12:20; Gal. 4:17, 18; Phil. 3:6; Tit. 2:14; Jam. 3:14, 16; 4:2; In Pet. 3:13.  One can be zealous for the good, Rom. 12:11, or unduly jealous.  It is akin to anger:  one may be angry with cause or angry and sinful.  (For strife, see on 1:11)
ordinary men – No word in the Greek text for “ordinary” but the contrast in Paul’s mind is between how Christians behave versus non-Christians (i.e., “men”).  The behavior he had in mind was brought up in 1:10ff., and restated here in v. 4.
V. 5 – Paul now attempts to use himself and Apollos to show clearly where the problem lay.
servants – Paul and Apollos (and Peter and everyone else) were but servants (diakonos) of God, hardly anything over which to divide.  Wisdom would have perceived this fact.  Fools gloried in men.  Notice that Paul asked “what” were the men, not “who” were the men.  Read 4:1-5 now.
V. 6 – God chose each one for a specific task that His great purpose of redeeming man might be accomplished.  he “made” the servants and empowered them (Col. 1:29) to do His work.
God gave – The Greek is clear: God gave and was till giving all the growth; Paul and Apollos simply served as God directed.  The result of such wisdom is stated in v. 7.
V. 8 – The servants of God are equal (the Greek text says they are hen = one); none greater than another, but each as important as the other.  (Chapter 12 will amplify this point.)
each shall receive – God deals with individuals, and each one is treated justly.  Each one has a “work” to do, unique to the person. 3:10-15 develops this idea.
V. 9 – we are – God uses everyone as He pleases.  When Christians recognize this fact, both “clergy” and “laymen” alike, they will put away the spirit of rivalry and rejoice in God’s working.  All will count it a blessing to labor for God.  They will not glory in anything that displeases God or reflects on His choices.
you are – God, through His chosen people, was trying to do a work among the brethren in Corinth as elsewhere.  They needed to quit hampering His work and desire for them.
V. 10 – commission – Actually the Greek text has the word charis, normally translated “grace” or “gift” as in 1:3.  For Paul, God’s Corinthians should have caught on that their thinking was not all it could be when they found fault with Paul.
foundation – The foundation was Christ Jesus, and the sum of Paul’s message.  Notice in the following verses that the work of men stands or falls as God judges, but it is not said that the foundation is affected either way.  Since God is the builder, He is in command of it all.  God may choose for many to labor in the building process, and each will be judged individually, v. 8.  God has planned that Christians be stones in the building, In Pet. 2:5, and that growth be such that the total body of Christians become a holy temple, Eph. 2:19-22, wherein God may dwell.  See vv. 16-17.
let each man take care – The workmen are in view here, whoever they may be.  the foundation was down, v. 12, and the rest of the building was to go up through the work of God’s servants.
V. 12 – if any one – This could mean the Corinthians as well as those they considered teachers.  The building in Paul’s mind is the church, God’s temple.
V. 13 – In this extended analogy of the progress of an ordinary building as compared to the church, just as the quality of any man’s work will be tested by time, so God will est each man’s labor, v. 8.
V. 14 – An earthly builder may have a building collapse because the plans or the materials were poor.  His status as a god workman rests on the products of his labor.  So it is in the work of God.
V. 16 – The analogy is dropped, and Paul speaks to them directly.  All God’s workers, including those in Corinth, are involved in God’s building, v. 10.  He will hold each person accountable for “labor on the building.”  Therefore, every person must be very careful what is done, for something more valuable than anything earthly is in view.
V. 17 – if God’s will is not done, His wisdom not followed, then damage will be done to God’s building.  As a consequence, those who cause the damage will be punished.  One, each one, must take care what is done.
With this in mind, the Corinthians should have been prompted to reevaluate their thinking and living.  Paul and Apollos were God’s workmen to help them grow.  However, they must not be made objects of strife, which tears down rather than builds up.
It is recognized that 3:10-15 is a difficult text, and ideas about it often differ.  We have taken the position that is expressed above.  It is true that God’s people are like a building in some ways.  Each Christian is both a part of the building and also a builder, which confuses the analogy, and interpretations.  This seems clear: God chooses each person for a particular work and he judges the results of that work.  The foundation is sure, but God will hold each accountable for what is placed upon the foundation.  considering the whole text from 3:6-17, one may perform well as God’s workman and be rewarded, or one may destroy and be destroyed by God.
Part of the difficulty with the text is with the ideas in vv. 12-15, and the limitations of the analogy used.  does Paul have in mind by gold, etc., one’s doctrines, one’s personal faith, or what?  how can one’s work (whatever that means) be destroyed but the person saved?  There are no sure answers to these questions or others like them.
destroys – From phtheir_ which means to corrupt or to spoil, thus to ruin.  Check some other places where ti appears: In Cor. 15:33; II Cor. 7:2; 11:3; Eph. 4:22; II Pet. 2:12; Jude v. 10; Rev. 19:2.
From an Old Testament standpoint, God’s temple was holy; one could not defile it and go scot free.  Read Exodus ch. 40; Lev. chapters 8, 9, 10:1-7; 15:31.  The temple represented God’s presence, His dwelling among His people.  The same point is true about the temple in the New Testament dispensation: it is the dwelling place of God.  The temple is, however, not made of material things but of Christians, as pointed out above.  The church and the temple are identical in this way, since Christians make up each.  The church is Christ’s body, Eph. 1:22-23; the temple God’s abode.  Individually, Christians are members of Christ’s body, In Cor. 12, and God’s personal temple, Jn. 14:23; In Cor. 6:19-20.
From the perspective of corruption, it is not clear how much is involved, since Christians are both builders and building materials.  What a person teaches, believes, does: all have results on both self and others.  Since the text is difficult, may we all determine to think as Christ thought and to live as Christ lived.  Let us not be content with less than our best work for God’s building.
V. 18 – Let no one deceive himself – Continuing the wise/foolish refrain, Paul lays down this command.  It sort of sums up all the preceding chapters and focuses upon the necessity of self-examination.  Unwise decisions about men, neglect of God’s revealed will, harm done to God’s temple, are all at issue.
V. 19 – Quoting a text from Job 5:13 here and a like thought out of Psalms 94:11, both having to do with how great God is as compared to man, Paul drives home his argument that some of those in Corinth were not as God wished.  Men may give the appearance of being smart, but God is not fooled.  In fact, man’s best is but emptiness compared to God’s ways.
V. 21 – Repeating the idea in 1:31 that they not miss it.  All God’s servants are of His own choosing; don’t be fools over them.
all are yours – In God’s love, he has made abundant provision for all His children, so that no one need feel slighted or shorted in any way.  There ought then to be no undue strife or jealousy evident in Christians.  If we refuse to glory in men and only glory in Christ, it will be hard to start a sect.
V. 22 – all are yours – Repeating for emphasis.  Notice that Paul doesn’t say they belong to any man but all belong to each other and to Christ.
V. 23 – The ascending climax ends with God.
A somewhat parallel test is in Rom. 8:28-39.
As one concludes this portion of Paul’s discussion, and this lesson ends, it sort of brings to mind the distant but still clear challenge of Joshua: “Choose today whom you will serve.”  The words of many songs came to mind, such as those in the hymn written by John Bowring, “In the Cross of Christ In Glory” or by Helen Lemmel, “Turn Your Eyes Upon Jesus.”

	LESSON 5 QUESTIONS

1.	Are you trying to keep these lessons in their proper place as far as the epistle is written, so that you don’t isolate them from the intent which Paul had in writing to the Corinthians?

2.	What contrast is in 3:1-4?

3.	What were Paul and Apollos?

4.	Was the carnal spirit evident in some rather far removed from what they should have been?

5.	Have you ever thought that the great God in heaven has a place especially for you in His “building program” and that you have the privilege of being His co-worker?

6.	How do you think one could be careful in building upon the foundation (which is Christ)?  Has God left us “in the dark” about His wishes in this matter?  or do we have the mind of Christ, at least in some measure?

7.	Would knowing God’s Word help us to keep from destroying His temple, the church?

8.	Do you now anyone who thinks he is smarter than God and can fool God?

9.	In thinking about vv. 21-23, would consideration of the elder brother in Luke ch. 15 be of any value?  What was his attitude in 15:29-30?  What was his father’s reply?

LESSON 6
(4:1-21)

GOD’S STEWARDS

4 This is how one should regard us, as servants of Christ and stewards of the mysteries of God.  2 Moreover it is required of stewards that they be found trustworthy.  3 But with me it is a very small thing that In should be judged by you or by any human court.  In do not even judge myself.  4 In am not aware of anything against myself, but In am not thereby acquitted.  It is the Lord who judges me.  5 Therefore do not pronounce judgement before the time, before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart.  Then every man will receive his commendation from God.
6 In have applied all this to myself and Apollos for your benefit, brethren, that you may learn by us not to go beyond what is written, that none of you may be puffed up in favor of one against another.  7 For who sees anything different in you?  What have you that you did not receive?  If then you received it, why do you boast as if it were not a gift?
8 Already you are filled!  Already you have become rich!  Without us you have become kings!  And would that you did reign, so that we might share the rule with you!  9 For In think that God has exhibited us apostles as last of all, like men sentenced to death, because we have become a spectacle to the world, to angels and to men.  10 We are fools for Christ’s sake, but you are wise in Christ.  We are weak, but you are strong.  You are held in honor, but we in disrepute.  11 To the present hour we hunger and thirst, we are ill-clad and buffeted and homeless, 12 and we labor, working with our own hands.  When reviled, we bless; when persecuted, we endure; 13 when slandered, we try to conciliate; we have become, and are now, as the refuse of the world, the offscouring of all things.
14 In do not write this to make you ashamed, but to admonish you as my beloved children.  15 For though you have countless guides in Christ, you do not have many fathers.  For In became your father in Christ Jesus through the gospel.  16 In urge you, then, be imitators of me.  17 Therefore In sent to you Timothy, my beloved and faithful child in the Lord, to remind you of my ways in Christ, as In teach them everywhere in every church.  18 Some are arrogant, as though In were not coming to you.  19 But In will come to you soon, if the Lord wills, and In will find out not the talk of these arrogant people but their power.  20 For the kingdom of God does not consist in talk but in power.  21 What do you wish? Shall In come to you with a rod, or with love in a spirit of gentleness?

Drawing this unit of thought to a close, Paul again spells out what he is (a steward) and how he and all like him should be viewed.  They were not something that should be a cause of division (note vv. 6-13).  However, the problem lay with those in Corinth, and Paul brings that out in 4:7-13 in an effort to help.  he then appeals to them, not as God’s servant and steward, but as a father to his family.
4:1 – regard – From a Greek word with the idea of evaluation, “reckoning” up the facts of the matter.  Drawing up a true mental picture or accurate analysis of the case in point was what Paul encouraged them to do.
servants – Paul had used diakonos in 3:5.  Now he uses hup_ret_s as one way to see him.  The word has the concept of a person who is in another’s service.  The position of service might be anything, but the person is not to be thought of as a “great one” to be idolized, etc.  Consider these texts in your N.T.: Mt. 5:25; Mk. 14:54, 65; Lk. 4:20; Jn. 7:32, 45; 18:18, 36; Acts 13:5, 36; 20:34; 24:23; 26:16
stewards – Our word is oikonomous, which has the idea of a house steward or the person in charge of managing another’s estate.  While it was an important task with major responsibility, yet it too was not the “master” place.  Read these texts for usage: Lk. 12:42; 16:1, 3, 8; Rom. 16:23; Gal. 4:2; Tit. 1:7; In Pet. 4:10.
Thus all of God’s apostles and others who so labored were co-workers with each other and everyone else in the gamily.  Some in Corinth needed to eliminate the dangerous attitudes that they had about men, and think as a Christian.  Some of the correction they needed has been given before, and some will be given in the verses following.
V. 2 – No master of the house/business wants his manager to be untrustworthy.  Joseph was the type of man that Potiphar desired to manage his house, and that Pharaoh wanted to rule Egypt.  the steward in Luke 16 was turned out for being unfaithful.  Hence, trustworthy men are eagerly sought for responsible positions.  Paul was of such character, and was deserving of honor for being so, though not to be made a cause of division.
V. 3 – Part of the reason for the party spirit is now brought into focus: comparison of one servant against another.  It was not unimportant to Paul what the Corinthians thought about him, but it wasn’t of first importance either.
man’s court – Paul made every attempt to do things honestly in the sight of all, to receive their approval, Rom. 14:18.  he went out of his way to understand other cultures, In Cor. 9:19-23.  It is not recorded that he broke Roman laws; he rather encouraged them to be obeyed, Rom. 13:1.  Yet, as he wrote in Rom. 14:2-4, God was his supreme master, to whom he was finally and ultimately answerable.  He made every effort to be pleasing in Corinth and elsewhere, but regardless of how they judged him, God was to be pleased above all or in spite of all.
In do not even judge myself – This doesn’t mean indifference or complacency, as is evident in 9:24-27, or Phil. 3:1-14.  What he has in mind is the usurping of God’s place, who will judge his own servants.  He knew only too well that man (whether self or someone else) looks on the outside, God sees the inside all too clearly.  He wasn’t going to anticipate God’s judgment on himself or anyone else.
V. 4 – Paul might judge himself to be righteous, as did Saul in Sam. 15:13.  God might judge him as He did the Babylonian empire: weighed in the balance and found wanting., Dan. 5:27.
V. 5 – Only god knows the motives and struggles of the person’s being.  Sometimes we don’t even know our own mind, we say, and truly.  On the judgment day, when the books are opened, and the secrets of men’s hearts disclosed, Rom. 2:16, then God the righteous judge shall reward each according to the deeds done, whether good or gad.  It may be that some who appear outwardly beautiful will be revealed as otherwise for it is the inner man that is judged by God, Rom. 2:25-29.
do not pronounce judgment – Not only for the reasons given above, but also because it may create internal dissension.
Having said those things, though, it may seem as if no judgment is to be done by anyone or any congregation.  Not so.  The context is narrow one here, relating to choosing one over another as in 1:10ff.  As was pointed out on 2:2, all judge and in many ways.  Perhaps the most of the problem centers in the varied ways the word “judge” is used.  Sometimes it means simple observation (In judge it is raining.); or decision (In judge In should stay at home.).  We use it in reference to men who are judges and to their judgments (= decisions).  God chose men to judge Israel in the Old Testament days, and expects Christians to judge certain matters among themselves (as in Ch. 5, and Ch. 6, etc.).  The only line God has drawn which we may not cross is His placed of judgment.  We are of necessity to determine (= judge) things right or wrong, to decide (= judge) God’s will for our lives, or the lives of others.  We must, in all cases, do such in love, Col. 3:14, attempting to “stand in the other man’s moccasins” as we can, for as Jesus taught, the measure (= attitudes and motives) we use upon others will doubtless be the basis upon which we are judged.  As King Ahab said (condemning himself), one’s own testimony will be the basis of judgment, In Kings 20:40.  We must not be hasty in our consideration of others, In Tim. 5:22, but cautious, more anxious to hear than to speak, James 1:19, remembering that one man’s case may seem right until the other man is heard, Proverbs 18:17.  This is simply putting the “golden rule” into practice, isn’t it?
V. 6 – Other names could have been used, but Paul was kid and thoughtful and used Apollos and himself to protect others who were as innocent as he.
according to the scripture – no reference in particular can be given for this point, but it plainly is the intent of God to have his family unstained by such spirit of mind and heart as some had shown in Corinth.
puffed up – This was the root of the problem that had to be eradicated.  To be puffed up is to be proud in a bad way, to think like men think in the grasp of Satan.  This term in Greek, phusio_, like  _ρις, is not found in good company.  Look at In Cor. 4;18; 5:2; 13:4; II Cor. 12:20; Col. 2:18.
V. 7 – This verse puts the whole situation into clear view, from a different point than before, although it had been intimated.  If God gives all that one has, and none of it is really man’s own accomplishment (man may plant and water but God gives the growth), then any ground for boasting is gone.  God was the common source for whatever they had, and if they differed (and they did), it was God who made them so, 12:11, 18.
why do you boast – They had not earned it or deserved it; God had freely given whatever they possessed, beginning with their own life and ending with salvation.  Only those whose faculties were not trained by practice, Heb. 5:14, could have thought as they thought.
A note of caution: let us who read the text and comments read them rightly.  Nothing has been said that should cause anyone to ignore what God has given to self or to others, or to make little out of one’s abilities, whatever they may be.  If God has given it, then it is a stewardship entrusted to us.  We will have to give account of how we have used it.  Let us not be guilty of “burying in the ground” what God has bestowed in love and for the good of the body.  The point is: keep things in the proper perspective.  Paul in writing these things to the brethren in Corinth is also giving us exactly the frame of reference that we need.
V. 8 – This section through v. 13 is both clear and puzzling.  The common thinking about these verses is that Paul assumes the position that some Corinthians had and used the apostles as a contrast.  in fact, two things were true: 1) the state depicted for the apostles was too often all too true.  They weren’t treated well at times.  It was with them as Jesus predicted in John 15:18-21; and 2) the status was most likely written about the Corinthians with “tongue in cheek” by Paul.  They had been cautioned about being “puffed up” in v. 6.  They evidently needed the advice.
V. 9 – God used and does use some of His servants hard.  He may count one’s physical life expendable to accomplish his divine purpose.  He allowed His own son to die, apart from Him – it is likely that He could do the same for others of His family.
a spectacle – Imagine a great parade, with all the “hoopla” that goes with it.  The picture Paul pointed out is a parade with the Corinthians in front, receiving the attention and enjoying it all, while those who brought the good news to them were bringing up in the rear.  One wonders how many in Corinth saw themselves in Paul’s picture and repented.
V. 10 – The contrasts are well presented: fools/wise; weak/strong; slandered/honored; poor/rich; mistreated/pampered.  The picture is too closely dawn for comfort if they were at all alert.
V. 13 – Laboring when deserving support; being slandered when praise was due; ill-treated when loving care was in order; counted as refuse but really choice items: such were God’s co-workers, the apostles.  The ache in Paul’s heart was mostly there, we think, because those for whom he was willing to spend and be spent, II Cor. 12:15, were all too oblivious to their true riches.  had they been as they ought, they would have defended Paul.  Instead, he was driven to defend himself, II Cor. 11:1-12:20.  Give thought now to II Cor. 4:7-12; 6:3-10; Mt. 5:3-12, 38-42; Rom. 12:19-21; In Peter 2:21-23.
V. 14 –They may have deserved to be shamed, but Paul was making every effort to build them up in love rather than tear them down.  He loved them and so admonished them as any one would.  is hope was that they would take what he wrote in the proper way, II Cor. 12:15b.  With this in mind, read In Cor. 2:12-13; then 7:2-16.
ashamed – From a word entrep_ which has the root idea of turning in upon oneself, thus to view oneself and find self no to one’s liking.  Consider II Thess. 3:14; Tit. 2:8.  It has a bit different sense in Mt. 21:37; Lk. 20:13 or Heb. 12:9; where the idea of consideration of self in reference to another will bring a proper evaluation (perhaps “shame” is implied).
admonish – The thrust is instruction with a hint of warning, and a bit of encouragement.  For other, uses, check Acts 20:31; Rom. 15:14; In Cor. 10:11; Eph. 6:4; Col. 1:28; 3:16; In Thess. 5:12, 14; II Thess. 3:15; Tit. 3:10.  The Greek word is nouthete_.
V. 15 – countless guides – Many different ones, even from their own group, had and would have some influence in their Christian growth.  Paul was the wise architect who laid the foundation.
guides – An interesting concept is in the word.  It is paidag_gos, which meant a person who was hired to take care of another’s child.  The English idea in tutor is somewhat like it.  Total oversight of the child’s life was involved, which would include many things (as any parent knows!). Read Lk. 23:16, 22; Acts 7:22; 22:3; In Cor. 11:32; II Cor. 6:9; In Tim. 1:20; II Tim. 2:25; Titus 2:12; Heb. 12:6, 10; Rev. 3:19 to get a better understanding of its use.
In became your father – The Greek text reads “for in Christ Jesus through the gospel In have begotten you.”
V. 16 – In urge – See on 1:10.
imitate – Repeated in 11:1, the apostle pleads for them to keep growing as Christians, taking the best from his life and putting it in theirs.  Timothy was to “remind” them of him, v. 17.
V. 17 – Timothy – Since Paul could not be everywhere at once, his love for them was so great that Timothy was sent.  Later, Titus was sent.  He himself went the following Spring.  Paul had concern for all the churches, II Cor. 11:28, but none received more help as nearly as we know than Corinth.
remind – It is rather easy to forget when we do not practice, isn’t it?
beloved and faithful – Timothy is brought up again in 16:10, 11.  He surely was a fine person for Paul to be so complimentary about him.  Evidently he began with Paul in Acts 14 when Paul was in Timothy’s home area.  However, Timothy’s character had a great boost from his mother and grandmother, II Tim. 1:2-5.
as In teach – We need always to keep in mind, as was mentioned on 1:17, that these men who were guided by divine direction, preached and wrote the same things everywhere.  The gospel message and the doctrine of Christianity were not different for different people.  That is why in the early years of the church, when many books were in circulation claiming to be from apostles, that the Christians were very careful which books they regarded as canonical (i.e., books that were from writers inspired of God).  They used the criteria that any book must be from the age of the apostles, and must agree with the books known to be apostolic in origin.  That is why many books didn’t get accepted but books like Mark and Luke did.
V. 18 – Some are arrogant – puffed up, v. 6 is the same Greek term.  These were the ones creating the problems for Paul.  Read now II Cor. 1:12-2:4; then the stronger tone of II Cor. chapters 10-13.
V. 19 – if the Lord wills – Some brethren just didn’t have the correct viewpoint about Paul’s ministry.  He might have had his “wishes” but his life was in God’s hands.  As seen in Rom. 15:16ff., he labored where God directed.  he didn’t go where God negated, Acts 16:6-8.  They were too selfish to see that he had many needs to fill besides their needs.
As for us, there is hardly a more significant phrase to have in our vocabulary than this phrase.  While we may have different ideas about how God’s will may be known, let us not fail to seek it at all times, honor it in every way, and continually encourage it in ourselves and all others.
V. 20 – For the moment, the gloves are off and the party has gotten a bit rougher.  Some people in Corinth simply didn’t get the message, for whatever reason.  Sometimes Jesus “leveled” with people who were indisposed to hear, as in Mt. 23.  God tried many ways to help Israel along, but every once in a while had to “lay it on the line” by word or deed or both.  See Paul’s own reactions in Acts 13:11-12.  However, he tried to get them to see that his power was given for building them up, not tearing them down, II Cor. 12:19, 13:10.  As v. 21 shows, the choice was theirs.
V. 21 – love – Love, as Heb. 12:4ff. shows, does not hesitate to discipline the person loved, to whatever extent is needed.  However, Paul would much rather come without the necessity of using his power against them, not wishing to cause those whom he loved any pain, II Cor. 1:23-2:4.
gentleness – A beautiful word from Paul’s pen.  It has the meaning of strength with control.  See it in Mt. 5:5; 11:29; 21:5; II Cor. 10:1; Gal. 5:23; 6:1; Eph. 4:2; Col. 3:12; II Tim. 2:25; Tit. 3:2; James 1:21; 3:13; In Pet. 3:4, 15.

	LESSON 6 QUESTIONS

1. 	It would be good for you to review chs. 1-4 for the general ideas developed, wouldn’t it?

2. 	List the various ways Paul has descried himself in these four chapters in his work for God.

3. 	What point was made in 3:8 and 4:2-5?

4. 	What causes people to become “puffed up” would you say?

5. 	How difficult is it to admit that ll we are or hope to be is really from God?

6. 	The apostles were treated quite badly at times.  was it also true that other messengers of God were treated so (check you Bible)?

7. 	If life was so difficult for God’s messengers, whenever they lived, what kept them going?

8. 	Have you ever been selfish with a preacher or someone in God’s service so that you wanted more attention than you deserved?  (Sometimes it is hard to know how much one has a right to ask, isn’t it, such as wives of preachers, or children of preachers, etc.?)

9. 	As children of God, do we sometimes force God to use a rod when He would rather not do so?

LESSON 7
(5:1-13)

INCEST AND EXPULSION

5 It is actually reported that there is immorality among you, and of a kind that is not found even among pagans; for a man is living with his father’s wife.  2 And you are arrogant!  Ought you not rather to mourn?  Let him who has done this be removed from among you.
3 For though absent in body In am present in spirit, and as if present, In have already pronounced judgement 4 in the name of the Lord Jesus on the man who has done such a thing.  When you are assembled, and my spirit is present, with the power of our Lord Jesus, 5 you are to deliver this man to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus.
6 Your boasting is not good.  Do you not know that a little leaven leavens the whole lump?  7 Cleanse out the old leaven that you may be a new lump, as you really are unleavened.  For Christ, our paschal lamb, has been sacrificed.  8 Let us, therefore, celebrate the festival, not with the old leaven, the leaven of malice and evil, but with the unleavened bread of sincerity and truth.
9 In wrote to you in my letter not to associate with immoral men; 10 not at all meaning the immoral of this world, or the greedy and robbers, or idolaters, since then you would need to go out of the world.  11 But rather In wrote to you not to associate with any one who bears the name of brother if he is guilty of immorality or greed, or is an idolater, reviler, drunkard, or robber–not even to eat with such a one.  12 For what have In to do with judging outsiders?  Is it not those inside the church whom you are to judge?  13 God judges those outside.  “Drive out the wicked person from among you.”

The authority of the apostle, and that of the message he preached, and his particular relationship to the congregation now established, Paul begins to deal with specific questions the Corinthians had asked him, or to discuss problems (such as that brought up in 1:10ff.) within the church.  The sectarian spirit having been considered, chapters five and six bring up a moral laxness on the part of the congregation.  As we study these areas, we will notice that as problems of humanity really do not change, God’s solutions form those problems of humanity really do not change, God’s solutions for those problems are as relevant now as then.
5:1 – The problem of incest (sexual relationships within a family) has reached Paul’s ears.  We do not know if someone wrote about it, or someone told Paul about it.
immorality  – The term in Greek is porneia, a general term relating to sexual problems of varied nature.  It is used in the N.T. in several forms.  Check these tests for it: Mt. 5:32; 19:9; 21:31; Mk. 7:21; 10:19; Lk. 15:30; Jn. 8:41; Acts 1`5:20; In Cor. 6:13, 15, 18; 7:2; 10:8; II Cor. 12:21; Gal. 5:19; Eph. 5:5; Col. 3:5; In Tim. 1:10; Heb. 11:31; 12:16; Jam. 2:25; Rev. 2:21; 14:8; 17:1, 2, 5, 15; 18:3, 9; 19:2; 22:15.  As a general rule, the term adultery is used in a more narrow sense, denoting immoral relationships involving a married person or persons.  See on 6:9 for it.
of a kind – The particular problem wasn’t considered normal among any culture and everyone knew it.  The O.T. had strictly forbidden it, Lev. 18; 22; Deut. 22.  What made the situation worse was that it was wrong, everyone knew it, it had been going on and was continuing with nothing being done about it.
father’s wife  – Most take this to mean the man’s step mother.  Another point in doubt is if she were Christian or not.  The action expected of the congregation only involved the man.  Hence, most assume that the man was Christian, the woman not so.  We know nothing about the man’s father.
arrogant – See on 4:6, 18, 19, where “puffed up” was also used.  Note 8:1.  Their many gifts from God (1:7) were not proof against such sinfulness withing their midst.  God does not do, as a rule, what we must do for ourselves, either individually or as a body of believers.
to mourn – This verse outlines how far removed they were form what should have been so.  Sin bodes only ill in any life unless handled correctly.  It may be a means of great defilement (as in Exodus 32) or a springboard for renewed spirituality (as in Acts 5).
Let him . . . be removed – Every congregation and Christian must work at the task of making meaningful the relationship with Christ and each other.  If this is not done, then no lass will be felt when a member leaves, which is as tragic as the loss of the member.  In the Corinthian situation, action (such as “mourning” about the sin) should have been taking place long before the situation came into the state Paul presents.  The expulsion of the man might have been avoided, but the high ideals of the Christian faith would have been upheld whatever else took place.
V. 3 – Paul’s statement in v. 2 indicated that the time for drastic measures was at hand.  If the brethren could not bring themselves to follow the necessary steps, or were possibly ignorant of what should be done, Paul was adequate for the task.
In have already pronounced judgement – As Jesus promised in Mt. 18:18 and other texts, the apostles would be directed into the appropriate action by God’s direction.  In this case, God’s direction was expulsion of the man in question.  It wasn’t as if Paul had “prejudged” the case; it was rather that the case was of such nature that nothing less than expulsion would suffice.
Let these points be made: the action commanded was for several reasons, among them 1) the preservation of the purity of the church ( read again 3:16-17), and 2) help for the individual.  Some of the ideas suggested above are also relevant, such as the recognition of the gravity of sin as well as the ideal for which the Christian should strive.  the power of Satan upon a person’s thinking and resultant life-style is clear also.
V. 4 – in the name – This phrase equals “by the authority” of Jesus.  Since Paul claimed divine direction, this was only appropriate to say.  If you are using some other version of the Bible that Revised Standard, you may notice some difference in the handling of this phrase.  R.S.V. and K.J.V. take it one way, N.I.V. and N.A.S.B. take it another way.  Either choice can be defended as far as the Greek text goes.  Consequently, it is the translator’s choice.  There is, however, little difference in the ultimate end of the action.
When you are assembled – While Paul could command as an apostle, it was yet the responsibility of the local congregation to take care of the actual situation.  There is on scripture for any congregation imposing itself upon another one.  All congregations are equal in this respect: for each is an individual unit within a collective whole.  Jesus is the head of the whole body as well as the individual units.  He has the only authority in any matter, since “all” authority was given to him, Mt. 28.  He sent the apostles with a delegated authority for the task of “laying out” what He had taught or what was to be revealed through them.  As Paul directed Timothy and Titus, and as is evident throughout the Acts history and the epistles, each local group had an eldership to be responsible for it.  However, nothing is taught that would indicate that any local eldership had any authority over another group.  naturally, while the apostles were alive, their authority was to be recognized, and obeyed.  If the church in Antioch of Syria had recognized this point, they would have accepted Paul’s teaching on the issue in Acts 15.  However, it was God’s will for the issue to be discussed at Jerusalem, as is evident from Gal. 2:2.  The decision that was reached there was through the agency of the Holy Spirit, and thus a divine directive for every church, as Acts 15:23 and 16:4 show.
with the power – Paul made it perfectly clear both the action to be taken and the authority for the action.
V. 5 – to deliver – Note the Greek term paradid_mi has the idea of “handing over” or “delivering” as in Mt. 10:19; 15:20; 26:2; Mk. 7:13; Lk. 1:2; 4:6; 22:22; Jn. 19:30; Acts 3:13; 12:4; 14:26; 15:40; Rom. 1:24, 26, 28; Eph. 4:19; In Tim. 1:20; In Pet. 2:23; II Pet. 2:21.
to Satan – While this action may seem harsh, the fact of the matter is that anyone who is not in the kingdom of Christ is in Satan’s kingdom.  Hence, to withdraw fellowship was to automatically place the person in Satan’s kingdom.  No other state is possible except to be in Christ or not in Christ.
for the destruction of the flesh – The action was to bring the man in question to his right mind.  The “flesh” was ruling the “spirit” and that had to be changed.  The Christian is “spirit-controlled” from within, the body given over to serving God, Rom. 6:13.  Thus the intended result was to bring the man to realize he was not his own, but having been bought with a price, was to glorify God in his body, 6:19-20.
The Greek term translate destruction is olethros, which has primarily the idea of punishment or torment.  See especially In Tim. 1:20 for a parallel idea.  Read In Cor. 10:10; In Thess. 5:3; II Thess. 1:9; In Tim. 6:9; Heb. 11:28.  In essence, it needed to be for the man as Paul wrote in Rom. 12:1-2; and as he described himself in Gal. 2:20.  Jesus taught that self must be denied, Mt. 16:24-26; Lk. 14:26-33; and practiced it in His prayer life, Mt. 26:39 and by a decision of His will, Heb 10:7.  Nothing less can be satisfactory to God in the final analysis, or will accomplish the transformation that is expected, II Cor. 10:5; Eph. 4:11-13.  We enter the kingdom of Christ by crucifixion of self and through arising in newness of life, becoming a new creation, Rom. 6:3-6; II Cor. 5:17.  We must make every effort to maintain that status, while allowing God to work within us so that a day by day change can come about, II Cor. 3:18.  Obviously the man in question had been doing none of the above.
spirit may be saved – This, of course, was the hoped-for result of the action.  Whether it happened that way or not is unknown.  Some people take II Cor. 2:5-11 as referring to this person, but others are unsure if not against the idea.  Regardless of the fact that we can’t settle that point, the instance in II Corinthians represents the desired end of such proceedings.  As Paul put it, “to keep Satan from gaining the advantage over us.”
The general concept of church discipline has been at issue here.  However, we should realize that the action to be taken was the last resort, not the first.  There are several steps that God’s Word contains that are to be taken prior to such action.  Mt. 18:15-35 gives Jesus’ own teaching on the subject.  The first step is a “one to one” basis, with the intended result “to gain the brother,” Mt. 18:15.  Notice that sin must be involved, not just a slight or disagreement (though such things should be handled as potential trouble makers).  A second step is with witnesses.  The third sept, if required, is expulsion (our term would be disfellowship or ex-communication) from the local assembly.
A somewhat different situation is II Thess. 3:6-15, where a modified disciplinary move is made, bu the person in question is still a brother, v. 15.
When we think of church discipline, we normally think of disfellowshipping someone.  While that is included, discipline rightly viewed is a much larger process than that.  Discipline has its root in disciple, and to disciple a person involves the whole gamut of bringing someone to Christ (Jesus’ first command was to make disciples, Mt. 28:19), then after immersion into Christ as a result of teaching, the discipling process goes on until maturity is attained.  Actually, the years Jesus spent with the disciples turned apostles were years of discipling.  The epistles in the N.T. are intended to teach and train disciples to become better disciples.  As was pointed out on 4:15, the Greek term used in Heb. 12ff.  paidag_gos is inclusive of all aspects of child rearing, whatever might be needed as necessary.  Expulsion from fellowship is only the last step when nothing else is left and all else has failed.  Way back in 1894, W.L. Hayden in his Church Polity wrote that church discipline . . .

“includes the whole work of educating, training, admonishing and correcting the members of the church in all things that pertain unto life and godliness; as well as the exclusion of the members who are disorderly and refractory.  Many persons think of discipline in the church as only the turning out of unworthy members.  Now, while church discipline includes exclusion, when that is necessary, that is but a small part of the work involved, and that work is not to be done until the other parts of the work has been performed.”

(For a good mimeographed essay on this whole subject, write to O.C.C. bookstore in Joplin, MO. for George Mark Elliott’s article on “Discipline Restored To Its Proper Place.”) For some other texts related to this whole issue, read Luke 17:1-10; Acts 20:18ff.; Rom. 16:17-20; II Cor. 7:2-16; Gal. 2:11-21; 6:1-5; Col. 2:20-3:17; In Thess. 5:14-15; II Tim. 2:24-26; Titus 3:10-11; Jude vv. 22-23.  The various instructions to the seven churches in Revelation chapters 2 and 3 are helpful.
We must remember that any or all of this is to be done in love with the attitude of a father to a child, as Hebrews 12 declares.  The congregation should be so united that, while the elders lead out, all will be involved and supportive of discipling every member.
V. 6 – boasting – The probable reference is to that expressed by Paul in 4:7-8.  There might be a legitimate reason to boast, Rom. 5:2, but the line is narrow and the ice thin between boasting fairly and being puffed up.
the whole lump – The exclusion of the one was for the good of all.  The body must be salvaged if at all possible even if a member must be excised, Mt. 5:27-30; Mk. 9:42-50; for the reason pointed out in our text.
V. 7 – The imagery of the Old Covenant is seen here.  The Jewish folk were to cleanse their houses of all leaven at Passover time, Ex. 12:15ff.; 13:7; etc.  The time of cleansing was at hand, and such action symbolized a new start with a clean slate.  The Corinthians had been cleansed of all their sin, and given a fresh start.  Such persons as they were allowing to remain in their midst would more than likely involve others and produce less than the desired results.
V. 8 – They, therefore, should be making every effort to clean up their collective house, eliminating every possible source of defilement that might undo God’s work among them (ref. again 3:6-17).  A transparent sincerity and a steadfast adherence to truth must mark their thoughts and deeds if they were tp please God.  While some take this verse to refer to communion time, it is more likely that the whole Christian life is meant.
V. 9 – A previous letter to them had been misunderstood by some, so Paul clarifies what he had written.
to associate – As in Jn. 17, in Jesus’ prayer, Paul recognizes that Christians must live in this world and among people who are largely non-Christian.  Christians must “mingle” in some respects in order to leaven the lump, be salt and light.  What Paul meant, then, is explained in v. 11.
to associate  – This word has the idea of mingling or mixing.  Consider this from Mt. 27:34; Lk. 13:1; II Thess. 3:14; Rev. 8:7; 15:2.  The text in II Cor. 6:14-7:1 bears directly on this point.
immoral – See on v. 1.
V. 10 – greedy – This word is always in bad company, as in 6:10 or Eph. 5:5.  It means someone who is never satisfied, always wanting more, and basically indifferent to how the “more” is obtained.  Read Mk. 7:22; Lk. 12:15; Rom. 1:29; II Cor. 9:5; Col 3:5; II Pet. 2:3, 14.
robbers – Like the above word, this term describes a person who takes what doesn’t belong to him.  Jesus used it in Mt. 7:15 in reference to false prophets.  Consider it in Mt. 23:25; Lk. 11:39; 18:11; Jn. 10:12, 28; II Cor. 12:2, 4; Heb. 10:34; 11:39.
idolater – These three words make up a terrible crowd, a crowd with which no Christians should be mixed; yea, they represent flaws in character of which on Christian should be guilty.  Such people were doubtless all around Corinth, in the shops and on the job, just as they are today.  Few Christians have any choice about contact with such people.  However, no Christian needed to be like anyone but Jesus, regardless of the surroundings.  Every child of God could abhor evil and cling to good.
V. 11 – Now Paul identifies specifically what was in his first letter such things should not be characteristic of a brother, and no other brother ought to accept such things as the norm for anyone in Christ.  In fact, the response should be both reproof and restraint, reproof of the sin and restraint in fellowship, specifically in such common cultural exchanges as eating together.  Now we assume that the Corinthians would know those of whom Paul spoke, and would act accordingly.  We also assume that the “eating” in some way indicated acceptance rather than abhorrence of the person who was immoral, etc.  Hence, we need to get the lesson clearly and apply it the best way we can in our time to accomplish the same purpose.
reviler – This term was in 4:12, and carries the idea of insulting speech directed against another, as in Jn. 9:28; Acts 23:4; In Tim. 5:14; In Pet. 2:23; 3:9.
drunkard – Some of the Corinthian Christians had been such persons.  Every culture has this problem, but one: the Christian culture.  While we may have a bit of difficulty deciding what a drunkard is (i.e., a person who takes one drink now and then, or whatever), the clear teaching of God is that drunkards are not welcome in His presence.  Since this be so, we must not be of such a mind as to test God, playing “Russian roulette” with our redemption.  Abstention on our part is the only safe course, and reduced fellowship with those who participate in such.
In all this, nothing has been said about the attitude that one is to have toward such people as Paul named.  Jesus wasn’t guilty of any of these things, but in some way associated with them, as His accusers said, Mt. 11:19.  He loved them all but kept Himself pure of their sin.  Perhaps the text in Jude vv. 22-23 indicates the “way” one is to act in such circumstances.  In any case, a balance must be struck between the injunctions in v. 10 and v. 11.  Let it be as clear as possible where the Christian stands in respect to all such matters.
V. 12 – The import seems to be that Paul can’t change the people around to such an extent that ll conform to his life style.  He doesn’t have to conform to theirs, however, if it is unchristian.  God will take care of the ones not Christian; the task Paul was laying upon the brethren was in respect to themselves and the body of which they were a part.
V. 13 – Repeating the point in v. 1, something definite was to take place in respect to the problem in question.  God expected the brethren to act.  To teach all Christians and, if necessary, exclude those who are not willing to leave behind such things as are mentioned is as much a command of God as anything else in Scripture.  All sorts of explanations and objections have been and are raised, but the Scripture is clear and still in force.  Christians ought to obey in this area as in all other areas.  Read Deut. 17:1ff. for a somewhat parallel text.

LESSON 7 QUESTIONS

1. 	Define discipline, including all that is involved in the term.

2.	What is your congregation doing that would be considered discipline?

3.	While Paul could write to the Corinthians with authority, who had to take the action?

4.	For what purposes was the action to be taken?

5.	Have you written out the “steps” Jesus gave in Mt. 18 for handling such a matter?

6.	State and define the specific word (it has three letters) that Jesus used in Mt. 18:15 that would bring about the confrontation between two Christians.

7.	Suggest a possibility as to why the woman and the father/husband were not considered by Paul.

8.	Paul was so worried about how the Corinthians would react that he sent both Timothy and Titus to Corinth.  Now read II Cor. 7:2-16 and see what his feelings were and what the church did.

9.	How do you strike a balance between being “in” the world but not “of” the world? (More on this point in 6:12-20)

10.	Is it possible for Christians to honestly disagree over just how the balance in question 9 is to be done?

LESSON 8
(6:1-11)

LAWSUITS

6 When one of you has a grievance against a brother, does he dare go to law before the unrighteous instead of the saints?  2 Do you not know that the saints will judge the world?  And if the world is to be judged by you, are you incompetent to try trivial cases?  3 Do you knot know that we are to judge angels?  How much more, matters pertaining to this life!  4 If then you have such cases, why do you lay them before those who are least esteemed by the church?  5 In say this to your shame.  Can it be that there is no man among you wise enough to decide between members of the brotherhood, 6 but brother goes to lay against brother, and that before unbelievers?
7 To have lawsuits at all with one another is defeated for you.  Why not rather suffer wrong?  Why not rather be defrauded?  8 But you yourselves wrong and defraud, and that even your own brethren.
9 Do you not know that the unrighteous will not inherit the kingdom of God?  Do not be deceived; neither the immoral, nor idolater, nor adulterers, nor sexual perverts. 10 nor thieves, nor the greedy, nor drunkards, nor revilers, nor robbers will inherit the kingdom of God.  11 And such were some of you.  But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and in the Spirit of God.

Chapter five discussed a problem among the members that doubtless was resulting in repercussions beyond the local church group.  Our text, though perhaps not so image shattering as immorality, yet did not bode well for the reputation of the church.  Consequently Paul presented some direction in relation to the matter of lawsuits among the brethren.
We may want to recall in passing that God had made provision in the Mosaic law for judges to handle matters that would arise among the Israelites.  Such texts as Exodus Chapters 21, 22; Lev. 20; Deut. 19-24 provide plenty of instances where a decision/judgment needed to be made.  One important case was that relating to Boaz and Ruth, which was decided at the local place of judgment, the city gates.  Samuel had a circuit throughout Israel, In Sam. 7:16, 17.  Amos plead for justice in the city gates, Amos 4:14.  Jesus recognized the place of government in the life of a nation, as did all the apostles.  There was nothing inherently evil in a court system, or utilizing it if the need arose.  In Corinth, however, the brethren were evidently going to court needlessly, and this is the point addressed.  In our time, though some things are different than then, Christians still have been found in court when they ought not to have been.  As Paul wrote, it is better to be defrauded, v. 7, than to present a poor witness to the watching world.
6:1 – grievance – The Greek term refers to a “matter” of some sort, specifically between brethren.  Nothing in this text addresses the problem of a believer and a non-believer, however.  The particular fault that Paul had in mind was that they “dared” to do so, as if no thought was being given to their witness.
unrighteous – That is, a non-Christian.  Verse nine defines the unrighteous in some respects.  Obviously, the issue had to be one that could be handled legally out of court, thus not transgressing the law of the land.
V. 2 – How saints are to judge the world in general or angels in particular, v. 3, is a moot question.  Paul doesn’t explain the statement.  The argument Paul was making is that if Christians were able to do such things, then the cases in question could be taken care of apart from lawsuits.
V. 3 – matters . . . this life – As mentioned earlier on 2:2, that Christians are to judge is plain enough, and that includes things (matters) relating to this life.  Our judgment must be honest and based upon god’s standards, insofar as they apply.  While the matters in Corinth are not mentioned, evidently Paul believed that they were not beyond the competency of the group.
V. 4 – This verse presents a bit of a problem in translation.  NIV takes it one way, R.S.V. another, NASB straddles the issue.  The Greek text is ambiguous is the reason.  Some then take Paul to mean the judges were non-Christian while others understand the “least esteemed? to mean Christians who were not held in high repute.  There is no sure way to settle the issue.
V. 5 – man . . . wise – If v. 4 has in mind Christians, then this verse suggests the wrong brothers were being chosen to decide the cases in question.  Paul again brings up their professed wisdom and shows how unwise they were in what they were doing.
V. 6 – unbelievers – Probably the same people are meant here as in v. 1, though here the word is apist_n and in v.1 adik_n.  As noted above, the people in v. 4, the eksouthen_menous may or may not be meant here.
V. 7  – defeat – The idea is terrible to Paul: such things as they were doing could not turn out good in the eyes of the world; they had lost before even starting.  No victory was possible.
suffer wrong – The idea of “rights” comes into view, and quite naturally too.  All of us begin early in life thinking about our rights.  “Mine” is one of the first words we learn to say.  The death of self is the essential requirement of Christianity, so that we die to allow Christ to live.  Paul had to learn that all that was his was really of no value, and the real treasure was in Christ, Phil 3:1-14.  However, it is much easier said than done, all will admit.  “Not my will but God’s will” is not difficult to express; the intense struggle comes at the crossroad of decision.  What makes it more of a task is when no Scripture is in question, but rather it is a matter of freedom.  That is why Paul picks up this exact point in 6:12, and enlarges upon it in Chapters 8-10.
defrauded – Akin to bring wronged, Paul argued that the witness to the community would be better than it otherwise was if they would just let things go rather than argue and demand their rights.  This is reminiscent of what Jesus taught in Matt. 5:38-42, isn’t it?
The two words Paul used for be wronged (Greek, as in vv. 1, 9) and defraud (apostere_) indicate that justice was to be forgotten and the goods or whatever written off.  Consider here the example of the brethren in Hebrews 10:32-36, although the cases are not identical.  For the two Greek terms, consider for (Greek), Mt. 20:13; Lk. 16:8, 9; 18:6; Acts 7:26; 25:11; Rom. 6:13; In Cor. 4:12; Col. 3:25; Phile. v. 18; In Pet. 3:18; In Jn.. 5:17; Rev. 22:11; and for apostere_ Mt. 10:19; In Cor. 7:5; In Tim 6:5.
V. 8 – The case was this: who is to be the one to turn the other cheek: you or your brother?  While what has been done might be wrong. Paul says, yet the fact is that the lawsuits are resulting in two additional wrongs, both against the Church, and moreover are the same two wrongs for which the “injured” party brought the case to court.
The brethren who considered themselves “wronged” might have believed that justice was needed.  Perhaps so, but Paul argued that the desired end could be accomplished outside of the public courtroom.  Even if not so, it was still better than to wrong another in public.
It doubtless was a difficult lesson for them to learn.  yet they (and all of us) needed to be of the mind that Paul described in Tim. 6:6-8, and expressed so well in Ph8il. 4:11.  Jesus suffered the loss of all that was rightfully His to die for those who were helpless, ungodly, sinners and enemies, Rom. 5:6-10.  It is not too much to say that all should learn from Jesus.  If God notices the fallen sparrow, He will surely notice us if we do as He directs, Mt. 6:19-34, won’t He?
V. 9 – A clear threat was present, besides the potential wrongs: they had been removed by God’s grace from the state of the unrighteous to the righteous.  A return to the former state was not impossible for them.
All diligence must be given to maintain their present state of justification.  So this warning by way of remonstrance and recall was in order.
Deceived – An interesting Greek term here, from a word plana_, ‘to wander’ as a planet was thought to wander through the heavens.  One who was so characterized was without purpose in life, lacked a guiding principle for living, and was thus all bu lost.  It is so descriptive of a state to be avoided that it is often used in the N.T., as Mt. 24:4, 11; 27:63, 64; Mk. 12:24; Jn. 7:12; Rom. 1:27; In Cor. 15:33; II Cor. 6:8; Gal. 6:7; Eph. 4:14; II Thess. 2:11; II Tim. 3:13; Tit. 3:3; Heb. 11:38; Jam. 5:19, 20; In Pet. 2:25; II Pet. 2:15; Jude v. 11, 13; Rev. 2:20; 18:23; 20:3, 8, 10.
As Paul begins to list those who will not be heirs of God and children of the Kingdom and instructs them to “quit being deceived,” be aware that all of the terms describe the unrighteous.  Such the Corinthians had been, but God’s wisdom in Christ had been accepted, and Jesus had become their righteousness, sanctification and redemption, 1:30.  They needed then to stand back and take a good look at themselves in view of their actions.
We have discussed the words for immoral, idolater, thief, greedy, drunkard, reviler and robber in previous texts.  Two are new and will bear discussion.
V. 9 – Adulterer – From moichos, generally indicative of married person who has sexual relationships outside the marriage.  Consider these passages from among the man: Mt. 5:27, 2; 12:39; 16:4; 15:19; 19:9; Mk. 8:38; Lk. 16:18; 18:11; Rom. 2:22; 7:3; Heb. 13:4; Jam. 4:4; II Pet. 2:14.
Homosexual – From two Greek words malakos which has a general idea of something soft, Mt. 11:8; Lk. 7:25, or a physical problem, Mt. 4:23; 9:35; 10:1, except in this text.  None of the above ideas seem to fit here, so translators do various things.  The original term was used as a synonym for a Greek word in general usage that indicated lack of strength, weakness or infirmity, then came to be applied to a person who was weak in a moral sense; hence our term effeminate, or fainthearted.  N.A.S.B. translated malakos as an “effeminate” person, while N.I.V. chose “male prostitutes” for the term, since the term came to be applied to such persons.
The Revised Standard committee, however, chose to combine it with the following term, arsenokoit_s which normally was applied to a male temple prostitute.  N.I.V. and N.A.S.B both opted for the idea of a homosexual person, since the term denoted such a person.
That the versions differ somewhat is clear enough.  What is also clear is that people whose lives are characterized by either term are among the unrighteous and cannot inherit the Kingdom of God.  Homosexuality is condemned in Rom. 1:26-27 as a perversion of God’s natural order of life, and sufficient in perverseness that God gave such people up.
V. 11 – In the face of so bleak a picture, Paul paints in vivid colors and descriptive terms the fact that God had been permitted to work in the lives of some people in Corinth, and though they once were involved in one or more of the things that were shameful even to name among Christians, Eph. 5:3ff., yet God had created a new being, translating them from Satan’s trap to God’s loving care, from the kingdom of darkness to the kingdom of light.  He used three terms to portray the metamorphosis, preceding each term with a strong adversative in Greek: alla = contrast to your former state, you have been:
(1)Washed – they, like Saul of Tarsus, had believed in Christ and, having arisen, had their sins washed away (see Acts 22:16, where the same Greek term is used; and Eph. 5:26; Titus 3:5 and Heb. 10:22, where the root term is used).
(2)Sanctified – The act of redemption was the means of deliverance from all their sin, and they became holy in God’s sight.
(3)Justified – In the same moment, the righteousness (justification translates the same Greek term as righteousness) of Christ was given them.  As Paul state the principle in Rom. 1:17, faith in Christ brought justification, a new life began for they had been born anew, and a peace with God came into being.
All these terms refer to the same at of obedience, but from different angles.  As Galatians puts it, faith in Christ brought about obedience in immersion, and they put on Christ as they would a change of clothes.  Romans 6 has it in the likeness of a death, burial and resurrection.  Peter described it as an act of salvation that corresponded to what God commanded, 3:21.  The end result was no condemnation to those in Christ Jesus, Rom. 8:1.
in the name of Jesus – By His authority the commands were given and obeyed; by His authority the promises were given and fulfilled.
the Spirit of our God – As Jesus outlined the Spirit’s work in John 16:7ff., the work was to convict men of sin, righteousness and judgment to come.  They had been willing to hear and respond, and they were no longer among the unrighteous.
From this viewpoint, then, they needed to act like Christians in every way.  Paul expected of them the expulsion of the man in ch. 5 and ceasation of the needless lawsuits in ch. 6.

	LESSON 8 QUESTIONS

1. 	State as clearly as you can the essential problem in our lesson.

2.	Had God forbidden lawsuits altogether?

3.	Must a Christian consider the possibility of being wronged personally rather than bringing the whole church into disrepute?

4.	What advice did Paul give about the cases in question?

5.	If the issues could not be settled, what action did Paul advise?

6.	Does Paul seemingly say that since all were in a transformed state (no longer non-Christian) that they should therefore act that way?

7.	Is it easy for sin to deceive us? (Red Heb. 3:7-4:13 at this point.)

LESSON 9
(6:12-20)

GOD’S TEMPLE

12 “All things are lawful for me,” but not all tings are helpful “All things are lawful for me,” but I will not be enslaved by anything 13 “Food is meant for the stomach and the stomach for food” – and God will destroy both one and the other.  The body is not meant for immorality, but for the Lord, and the Lord for the body.  14 And God raised the Lord and will also raise us up by his power.  15 Do you not know that your bodies are members of Christ?  Shall I therefore take the members of Christ and make them members of a prostitute?  Never!  16 Do you not know that he who joins himself to a prostitute becomes one body with her?  For, as it is written, “The two shall become one flesh.”  17 But he who is united to the Lord becomes one spirit with him.  18 Shun immorality.  Every other sin which a man commits is outside the body; but the immoral man sins against his own body.  19 Do you not know that your body is a temple of the Holy Spirit within you, which you have from God?  You are not your own; 20 you were bought with a price.  So glorify God in your body.

Continuing the general teaching about moral living, this section of text picks up the point in Ch. 5, and amplifies the reason why immorality is wrong.  The basic principle of living is brought up in 6:12-14, and a specific application is made in 6:15-20.
6:12 – All things are lawful – Most take this to mean “all things but what God has forbidden.”  In our text, the act of eating is lawful, the act of fornication not lawful.  For other uses of the expression, read Mt. 12:2, 4; Mk. 3:4; Lk. 6:9; Jn. 18:31; Acts 2:29; 22:25.
This idea involves the area of freedom or liberty, which is the thrust of chs. 8:1-11:1, with 10:23 repeating.  A parallel in some ways is in Rom. 14:1-15:13 where Paul dealt with Christians who were in disagreement about certain issues.  There Paul lays down the principle that if God has received anyone in Christ, so must all other Christians, 15:7.  Our text here in ch. 6 is about freedoms a Christian has, but outlines directions or restrictions on that freedom.  The text is dealing with a Christian and someone not Christian.
helpful – While there are many areas of freedom for the Christian, one cardinal rule is this: one does not live to oneself, Rom. 14:7; others must then be considered in any circumstance.  In this sense, chs. 8-10 and Rom. 14-15 are parallel.  Whatever one does as a Christian is to be done in Jesus’ name, Col. 3:17, and for the glory of God, 6:20.  Under these general guidelines, the good of the whole body must be the guiding principle.  Building up the body of Christ would be the natural result of living in the light of Col. 3:17, and for the glory of God, 6:20.  Under these general guidelines, the good of the whole body must be the guiding principle.  Building up the body of Christ would be the natural result of living in the light of Col. 3:17.  Working together with God as His co-workers could only result in the same, and would also eliminate corrupting the body, 3:9-17.  (For the Greek term, see on 10:33.)
enslaved – From eksousiadz_, which has the idea of power or authority.  Jesus claimed all authority was His in Mt. 28:18.  The term inherently means the freedom to act, then the right to act.  Scriptures of interest would be Mt. 9:8; 21:23, 24, 27; Mk. 1:22; 2:10; Lk. 7:8; 10:19; Jn. 1:12; 10:18; Acts 5:4; 26:12; Rom. 9:21; 13:1, 2, 3; I Cor. 7:4; 9:4, 12; 11:10; 15:24; Eph. 1:21; 2:2; Col. 1:13; 2:15; II Thess. 3:9; Heb. 13:10; Rev. 13:5; 22:14.
As we consider this text, Paul will help us all see that freedom in Christ has these guidelines:
1)	it excludes anything prohibited;
2)	the act being considered or done must be worthwhile in respect to the body of Christ; and
3)	nothing must be done that will become a master.
Jesus is the Christian’s one lord and master; nothing and/or no one must be allowed to usurp His place.  Liberty was purchased for the Christian at great cost; sin is deceptive; constant vigilance is the price of continued freedom.
V. 13 – Food . . . stomach – As Paul warned in v. 9,  they were being deceived in some areas.  Here evidently was one of those areas.  It is a fact that the physical body needs food to grow and to maintain a healthy state.  However, both body and food are temporal in nature because God designed them in that way.
body . . . immorality – God had laid down regulations concerning use of the physical body.  He had formed the body of man and woman to compliment each other.  He had instituted the marriage relationship for many reasons, one of which was to satisfy the sexual drive He himself had created (which is one of the points Paul develops in Ch. 7).  However, there was no necessary parallel between good for the body and sexual relationships for the body.  It wasn’t correct to draw the conclusion that as food was necessary for survival, so also were sexual relationships.  It seems likely, though, that some in Corinth were arguing in this fashion: As we must have “material” good, so we must have “sexual food, too.
Lord . . . body – Here is the eternal desire of God expressed for all men: He wants all men to serve Him; that was His great purpose in man’s creation, and thus should e the ideal for which all men strive.  Having such a consuming purpose in life, the day to day activity will be determined by the overall purpose for life, as it was for Jesus (e.g. “Don’t you know that I must be about the things of My Father?”) even at the age of twelve years.
V. 14 – This verse states an important fact about the body: it is, in one sense temporal and will cease to exist as will all things mortal; it is in another sense not temporal in that God will resurrect it and make immortal in nature, I Cor. 15:50ff.  Hence, there is a direct relationship to Jesus, whom God raised never to die again, Rom. 6:9, and Christians, whom God will raise in like manner.  Since this is so, then eternity should be in view by every person, whatever is done while in the flesh.  Further, if analogies such as food for body/intercourse for body are presented as valid, such should not be accepted without determining if God has spoken about such matters.  In this case, God had spoken clearly.  Illicit intercourse is forbidden, since it is sin and it doesn’t reflect submission to God nor bring glory to Him.
Summed up: God had spoken about immorality.  Freedom could only be exercised if it profited and didn’t bring a Christian into bondage to sin (which, in some ways, reflects an exercise of the freedom of the will, and specifically in opposition to God’s will.  God has created all things, some of which are eternal in nature while others are temporal.  The Christian’s total submission to Christ includes the use of the body, which is destined for immortality.  All then must be done to glorify God.
 V. 15 – bodies . . . members – As ch. 12 and Eph. 5 teach.  Consequently, purity in life is a must at all times.
Christ . . . prostitute – Two positions are presented, each the opposite of the other.  The hypothetical question Paul posed was to help them straighten out their thinking and eradicate the deceitful ideas they had been presented about food, etc.
never! – K.J.V. translates “God forbid.”  While that might express the general sentiment, the Greek text has no word for “God” in it, nor for “forbid.”  The text is m_ genoito which is an expression reflecting an emphatic “no” to some possible act.  “Never” is one good way to translate it, though several others are possible.
The expression can be found in Lk. 20:16; Rom. 3:4, 6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11; Gal. 2:17; 3:21; 6:14.
V. 16 – The point now before them is this: since the Christian is, by choice, a member of Christ’s body, would it be fitting to take that member and join it to what does not belong to Christ?  Since the answer is negative, then Paul adds clarification to the issue by showing what happens when a person such as in ch. 5 makes immorality a part of his life style.
joins – Since an act of the whole person is involved in joining the body of Christ, and taking Christ as both Lord and Master, then no individual member should unite with another body unless according to God’s will.  A Christian may marry and enjoy all the blessings God provides in marriage.  What can not be tolerated is for a Christian to defy Jesus’ lordship and unite with a prostitute, who symbolized the sinful life opposed to God.
The word “join” translates the term commonly used to designate the marriage union, or the concept of oneness, association and harmony.  The Greek Old testament used the term in translating the Hebrew text of Gen. 2:24.  In the N.T., it is found in Mt. 19:5; Lk. 10:11; 15:15; Acts 5:13, 8:29, 9:26; 10:28; 17:34; Rom. 12:9; Rev. 18:5.
the two shall become one – Picking up the idea of a union such as is marriage, Paul argued that a Christian can not be for Christ and against Christ in life.  One state or the other must be chosen, for two masters can’t be served at the same time.  The man in ch. 5, claiming to be Christian, by his life style was denying his profession.  His choice had made him a member of another body than the body of Christ.  Perhaps it had taken place even without full understanding of the matter.  Whatever may have been the case, the rest needed to be advised of the actual state of affairs for anyone in like circumstances.
V. 17 – Union with Christ was a privilege, bringing with it freedom from sin and opportunity to be part of God’s family.  A descriptive term was that of oneness.  Companionship with harlots (remember that in Corinth the religious of Isis, Aphrodite and Serapis all involved religious prostitution, and were readily available) was one way to sever the union.  Paul is not going to agree that freedom in Christ gives the right to be immoral in life, or even condone others who are so.  The man in 5:1 was “living” with the woman, not just having an occasional fling.  Neither is right to do, but the essence of the difference is life style, something habitual.
V. 18 – Shun – Flee from all such temptations, whether for a “fling” or otherwise.  Joseph set the good example in Potiphar’s household; David set the bad example with Bathsheba.
against his own body – Just how this is so is not explained at all.  It may have to do with the possibility of procreation.  It may just be because God says so.  It might reflect the philosophy of some that what was done in the body was of no consequence, and so any sin could be done with impunity.  Such was wrong, and Paul clarified it in this way.  What essential difference this sin had over any other sin is not stated.  Many answers have been posed, but all are simply guesses.  Jesus taught that sin was actually an expression of the inner man, Mt. 15:19-20.  In actual fact, the physical body is simply an instrument of what “we” wish to do.  If “we” lose our identity in Christ and become one spirit with Him, v. 17, then the effect of that should be a Christ-like life, shouldn’t it?  A habit of life such as is in question would hardly reflect the spirit of Christ (the Greek text has ho porneuon = the one who habitually is immoral).
V. 19 – Do you not know – For the sixth time, Paul queries the brethren.
a temple – Not only is the Christian a member of the total body which is the temple of God, 3:16-17, the Christian is also a member of Christ, v. 16, one spirit with Christ, v. 17, and individually the temple of God in the Spirit, v. 19.  All these descriptive terms exclude the possibility of also being in union with a prostitute in the same way as with Christ.  Again, two masters and two life styles are in focus.
Your are not your own – Since God has purchased us as if slaves on an auction block, redeemed us from the just penalty of our own sinful choices, by His grace having made salvation a gift to be freely received, and through His mercy saving us by the washing of regeneration and the renewal of the Holy Spirit, the Christian is God’s by every right.
V. 20 – price – It is all too easy to forget how great the purchase price of Jesus’ life.  Satan will help us minimize what God did in love.  This is one of the reasons why every Sunday observance of the Lord’s table is good to do.
glorify – The religious background of all the people in Corinth would teach and require the same glorification of the god or gods being worshiped.  The silversmiths in Ephesus reacted as they did because Paul’s efforts were causing some to cease glorifying Diana (Aphrodite).  The often violent acts of the Jews against the Christians or the Romans against both Jews and Christians were because of the same reasons.  Christianity demanded no less than the others.  If the choice had been made to serve God, then as Elijah, in ringing tones declared, “If God be God, then serve Him, if Baal be god, then serve him,” I Kings 18. (For texts with the idea of glory, see on 10:7.)
In passing, it is recognized that many questions of importance could have been treated in discussion of this text.  Questions such as the following:
1.	Does any sexual sin place the sinner in union with the other person in such a way that the two become one as in marriage?
2.	Does the sexual union of two people constitute marriage even if the legal requirements are not in force?
3.	Is there a marriage if the legal requirements are followed by no sexual union ever takes place?
4.	If the first sexual union constitutes marriage, then would all subsequent relations with others constitute adultery, marriage or what?
5.	Since Christians are not united with Christ’s body in a sexual way, in what aspects is the analogy true: union of purpose, will, goal, etc.?
6.	What part does the possibility of forgiveness play?  Can one sin and yet be a Christian, and subsequently repent and ask for forgiveness?
7.	How often does the same sin committed again constitute a habit of life? (The fact is, most sins any of us commit are “repeats” rather than “new” sins never done before.)
As can be seen, the position taken in the comments above reflects the fact that the Christian who deliberately chooses to leave Christ and unite with the world (whatever may represent the world) is in view.  the thrust of Paul’s letter is to make every effort to avoid any entanglement with the world and habitually reflect a Christian life style.  Freedom in Christ is good and can be helpful, but freedom misused can become enslaving.  Let us determine to stand fast in the freedom of Christ, Gal. 5:1.

LESSON 9 QUESTIONS

1. 	Make a short summarization of chapters 5 and 6.

2.	Name some problems and blessings with freedom.

3.	Why does another person restrict our freedom?

4.	How free was Christ in relationship to God’s will? (Check Heb. 5:8-9; 10:7.)

5.	Does Paul clearly define how immorality is a sin against one’s own body? (Wouldn’t use of eyes, ears, mouth, hands or mind in the wrong way involve one’s own body?)

6.	How did God provide (make a way out, I Cor. 10:13) for immorality to be avoided?

7.	What are the instructions Paul gives about glorifying the temple of God?

8.	Can you state some things that have been suggested, but are not in the text, which have been said were acts that did not glorify the temple (i.e., do people “read into” the text some actions they believe dishonor God’s temple, but which Paul does not state)?

9.	List as clearly as you can the restrictions on freedom.

LESSON 10
(7:1-16)

MARRIAGE PRINCIPLES

7 Now concerning the matters about which you wrote.  It is well for a man not to touch a woman.  2 But because of the temptation to immorality, each man should have his own wife and each woman her own husband.  3 The husband should give to his wife her conjugal rights, and likewise the wife to her husband.  4 For the wife does not rule over her own body, but the husband does; likewise the husband does not rule over his own body, but the wife does.  5 Do not refuse one another except perhaps by agreement for a season, that you may devote yourselves to prayer; but then come together again, lest Satan tempt you through lack of self-control.  6 I say this by way of concession, not of command.  7 I wish that all were as I myself am.  But each has his own special gift from God, one of one kind and one of another.
8 To the unmarried and the widows I say that it is well for them to remain single as I do.  9 But if they cannot exercise self-control, they should marry.  For it is better to marry than to be aflame with passion.
10 To the married I give charge, not I but the Lord, that the wife should not separate from her husband. 11 (but if she does, let her remain single or else be reconciled to her husband)-- and that the husband should not divorce his wife.
12 To the rest I say, not the Lord, that if any brother has a wife who is an unbeliever, and she consents to live with him, he should not divorce her.  13 If any woman has a husband who is an unbeliever, and he consents to live with her, she should not divorce him.  14 For the unbelieving husband is consecrated through his wife, and the unbelieving wife is consecrate through her husband.  Otherwise, your children would be unclean, but as it is they are holy.  15 But if the unbelieving partner desires to separate, let it be so; in such a case the brother or sister is not bound.  For God has called us to peace.  16 Wife, how do you know whether you will save your husband?  Husband, how do you know whether you will save your wife?

This chapter fills an important niche in God’s Word inasmuch as it addresses marriage in general, and the single state in particular.  (Read9:1-5 about Paul’s status.)  While the Bible teaches that God instituted marriage, that one man and one woman united for life in marriage was God’s plan, that God hates divorce and never “planned” for it; yet general information about the single person is almost limited to this chapter.  Mt. 19:1-12; I Tim. ch. 5 and Titus 2 contain almost all there is in the New Testament on “singleness” in life.  Eph. 5 is fine for marriage vows, but doesn’t help in other areas.  As a consequence, the church is often at loss about those who are of marriageable age and are not married, or have been divorced or whose spouse has died.  The divorced person and the divorce question are fast growing problems in American society.  Many other cultures deal with polygamy (we have it in America, except it is just in linear sequence: one spouse at a time) and other related problems.  This chapter doesn’t answer all the vexing problems we face, but it is helpful in various areas.  May we study and learn the lessons therein.
An additional point before we start: although the Corinthians wrote to Paul about this matter, we have no record of what they asked.  It is then like listening to one side of a telephone conversation: we can only surmise what the answers may mean.  We don’t know for sure about the conditions in Corinth or in the church.  If ch. 5 is any help, some standards prevailed in society, but that doesn’t help too much.  Let us then be careful how we approach Paul’s answers.
7:1 – It is well – Since the Biblical principle of marriage as the normal state in life was as well known to Paul as to us, the question that seemingly was asked was something life this: “Is it acceptable to God to marry?”  Perhaps some were “pushing” marriage in every case (vv. 36-38 are on this point) while some were arguing that the flesh was evil and marriage to be avoided if possible.  Paul says: celibacy is an acceptable state, neither to be encouraged nor disparaged.
to touch – One way to describe the marriage relationship is that of continual holding of someone, as a possession.  As v. 7 states if God has bestowed the gift of remaining single upon someone, then no overpowering need will be felt to be married.
V. 2 – There are many advantages in the marriage relationship as God planned it.  One of those is the satisfaction in the sexual area, which God intended to provide freedom from immorality.  Actually the Greek text doesn’t have the words “of the temptation” in it; it just says “because of immorality it is good. . . .”  Note that each man and each woman is to have his/her own mate; not many but one.
V. 3 – If a person decides to marry, then the marriage partnership is a two-way street.  Each belongs to the other.  Ch. 11 will teach that the husband is the head of the home, but this text as clearly teaches that in some respects each is obligated to the other.  Each person in the union of two lives into one life must lose some personal identity, give up rights that are important, subjugate desires to the other; all for the total good of the marriage, which is more important than either person individually.  (Paul’s use of this facet of marriage in Eph. 5 makes the same point: Christ gave up His own self for the good of His bride, etc.) The explanation of this fact is in v. 5.
V. 4 – does not rule –(See 6:12 for “enslaved.”) Neither the husband/ wife has sole authority in the marriage relationship in respect to his/her body–each is under the authority of the other..  The only way this can be worked out to the best degree of satisfaction is by love, deep and abiding.  A legalistic demeanor will never do in solving this delicate part of one’s married life.  If each mate loves and cherishes the other, and lives under the authority of the other, then God will insure happiness.  Solomon reflected this same general principle in ch. 5 of Proverbs.  Guided by God’s wisdom, he continued to address the point in 6:20-7:27.  Read these sections as you study this text.
V. 5 – do not refuse – (See on 6:7 for this term.)  Amplifying the point about sexual relationships, Paul outlines the idea that “normal” activity should be the rule in any marriage except for one exception: a season of prayer (of undefined length, but more than just a prayer at bedtime, etc.), and for one reason: the ever-present tempter, Satan.
This text does not affirm that a sexual relationship, however often, will hold a marriage together or smooth over all the difficulties.  The case in point is celibacy versus marriage, which would naturally involve the area of sexual relationships.  However, God has provided in marriage the area of sexual relationships.  However, God has provided in marriage for sexual activity that is holy, and the discussion is therefore relevant.
V.6 – Marriage or celibacy: neither is necessarily commanded nor forbidden.  There are blessings and obligations in each case.  Paul evidently felt that in his state, singleness was a blessing in enough areas that he would be single for the kingdom’s sake, Mt. 19:10-12.  (As a passing comment, “Pairs and Spares” may not have the best connotations for those involved in that area, if by “spares” the implication is that said people are less than they ought to be.)  In marriage, sexual activity is normal, but a concession to “normalacy” is made in the desire to pray as long as both parties agree.
V. 7 – Since some conditions at that time were less than the best, Paul expressed a wish that, at least for a season, marriage could be avoided.  However, he understood that only some might possess the gift (charisma) of celibacy which he had.  If so, then singleness was not an option some could choose without attendant difficulties, as seen in v. 9.
gift – See the word charisma on 1:7.  There is no word for “special” in the Greek text.
V. 8 – unmarried and widows – These two groups of people are present in nearly every congregation of any size.  They are often ignored, slighted or unduly pitied.  The church needs to be more alert to the potential of each, and help them serve their Lord in some special way that others can not do.
As 7:25ff. will bring out, the particular set of circumstances in that day did not hold the best hope for happiness in marriage at that time.  Hence this advice from Paul for that day and time.  Notice the comparative “better” (well) rather than “best” in this verse, as in v. 1.  What is “better” for one may be not “better” for another.
V. 9 – self-control – As in v. 5, ability to keep oneself under submission was a major factor to be considered.  The term Krate_ has the general idea of possession, of self or something.  You can find it in such texts as Mt. 12:11; 264, 48, 50; Mk. 1:31; 9:27; Lk. 8:54; 24:16; Jn. 20:23; Acts 2:24; 3:11; 24:6; 27:13; Eph. 1:19; 6:10; Col. 1:11; I Tim. 6:16; Heb. 2:14; I Pet. 4:11, 5:11; Jude v. 25; Rev. 1:6.
While the Spirit provides self-control, Gal. 5:23, and self-control is to be added to one’s faith, II Pet. 1:6, yet Paul spoke of celibacy as a gift from God, v. 7.  Jesus said that only some could accomplish such a state of self-denial, Mt. 19.  Since both ideas must be taken as the teaching of God, the church must be very careful about any definite stand upon either position.  If God is able to make His servants stand, Rom. 14, then God’s other servants should be careful that the will of God in someone’s life is not thwarted by well-meaning but unwise efforts on the part of others in God’s service.
It is better – The third idea of comparison in these verses.  Verse one had “good” as did v. 8.  Now v. 9 has “better” also.  Each person should be permitted the freedom to choose in the matter, just as choice is allowable in other matters of God’s will.  Advice may be given if requested, and given in a spirit of love, but the free choice must be honored.
Having established the option to remain single or to marry, attention is now focused upon the married couple and how binding the marriage union is.  While God intended marriage for life, He recognized that some marriages would be less ideal.  In fact, most marriages are between the ungodly, which means the essential stability inherent in a marriage where God is the basis for living is not present.  Moreover, the fact that Christianity would set households against each other, Mt. 10:34-39; Lk. 14:26-33, was known by God. Consequently, some general directives were necessary for sch situations.  Let us not suppose, however, that even a small portion of the answers we might desire are given in our text, or any text.  One reason is that human nature being what it is, people would seek every loophole possible to get out of a marriage.  Another is that any attempt to handle the problem situations in every marriage would require a book so immense in size and impossible to absorb as to make it useless.  In God’s wisdom, such a book was not written.  Let us who call ourselves His children not write one either.  Let us do the best we can and allow God to do as He deems best.  It would be better, we suggest, to err on the side of mercy than the side of legalism.
The general tenor of the text in 7:10-16 is for the marriage union to be maintained fi possible.  The union that is holy in God’s eyes (however a culture may “legalize” it) makes the sexual relationships acceptable and the children legitimate from that union.  If the marriage involved a Christian and a non-Christian, then every attempt possible was to be made to save the marriage as well as the unbelieving spouse.
V. 10 – Jesus had taught on the design of marriage as to its duration, Mt. 19.  (It is interesting that Paul knew what Jesus taught, isn’t it?)  He now through His apostle teaches some additional things about it.
Wife – Note that the wife as well as the husband had the privilege of separation.
Separate – The apostle used two words in this text to speak of separation (= divorce).  This one is Ch_ridz_. See Mt. 9:6; Acts 1:4; 18:1; Rom. 8:35, 39; Phile. v. 15; Heb. 7:26.  It has the basic idea of separation.  The other is in v. 12, aphi_mi, which has the idea of separation also, but is used considerably more.  Read Mt. 1:27, 32; Mk. 4:36; 15:37; Lk. 10:30; 12:10; Jn. 12:7; Acts 5:38; Rom. 1:27; 4:7; Heb. 6:1; I Jn. 1:9; 2:12; Rev. 2:4, 20; 11:9.
V. 11 – While the union should remain if at all possible, either husband or wife may separate from the other.  However, the second command is as important as the first: the single state must be maintained, or reconciliation must take place.
V. 12 – Since the conversion of both husband and wife to Christianity does not always take place at the same time, some instruction was needed in that area.  While such a “mixed” marriage is less than ideal, God had made provision for it: remain together if at all possible.  If not, then allow the unbeliever to separate.  (As a note, some might take II Cor. 6:14ff. as a command to separate; however, if both texts are inspired of God, then this text is clear and specific, and should be taken as the norm.)
V. 14 – As noted above, God recognizes a marriage in any culture, pretty much as the culture dictates.  The process may be less than ideal by some standards, but even “Christian “ America leaves much to be desired in respect to marriage ceremonies, who is married, and when, etc.
Unclean . . . holy – The best way to take this is that children born into a valid marriage relationship are legitimate, whatever else may be true.  The religious aspect is not in view (i.e., that children are born “believers,” etc.) but simply the principle of legitimacy.
V. 15 – The Christian spouse, with God’s help, is to make every effort to maintain the union.  However, that may not be possible to do, so God permits separation if the unbeliever wishes.  Stated another way, the believer is bound if the unbeliever desires to maintain the union.
V. 16 – As an explanation of v. 15, this verse is written.  The text of I Pet. 3:1ff. comes to mind, as well as such concepts as salt, light and leaven.
Having thus written and commented, the questions left unanswered are numerous and difficult, as before intimated.  Paul does not state in clear fashion whether the principle in 7:10-11 may take precedence over the injunctions not to separate in vv. 12, 13.  That divorce is not encouraged is clear enough.  What is not stated at all are such things as the husband/wife being an unbeliever, and also a dope addict, etc.  The point about “peace” in v. 15 is not explained: does it mean “no contest” if separation is desired or no retaliation in the home?  The same applies to the “is not bound” in v. 15.  The Greek tem is the familiar word doulos, a slave, etc.  From what is the believer freed: the necessity of maintaining the union, or of maintaining peace, or of remaining single, or of attempting reconciliation, etc.  Some things are clear, but some are not.  Some principles are stated, but not harmonized.  We are left with human reasoning on some points.  All of us must remember that unless the Scripture states the point, with no inference involved, no test of fellowship should be made.  Our faith must not rest upon the reasoning of men but the clear word of God.  While every statement or principle has one or more implications within it, and applications of it, yet none of us should insist that another bow to our wisdom, however clear it may seem to us.  Otherwise, we are setting ourselves up as God’s “official” interpreter, and that is doing more than God had allowed.  (Note Ch. 11:2-16 on marriage.)

	LESSON 10 QUESTIONS

1.	Try to state the question(s) Paul was asked.

2.	List some things that belong equally to husband and wife.

3.	What is one danger of Satan to a marriage?

4.	Why did Paul use the comparative terms such as “good” or better” rather than “best” in his answers?

5.	List the three options state in v. 10-11.

6.	The pressure to keep the marriage together is upon whom?

7.	What is the problem with the principles in vv. 10-11 in respect to vv. 12-15?

8.	Does Paul clearly define “bound” and “peace” in the text?

9.	Why do you think that God didn’t have more written for us upon the subject of marriage and divorce?

LESSON 11
(7:17-40)

MARRIED OR SINGLE

17 Only, let every one lead the life which the Lord has assigned to him, and in which God has called him.  This is my rule in all the churches.  18 Was any one at the time of his call already circumcised?  Let him not seek to remove the marks of circumcision.  Was any one at the time of his call uncircumcised?  Let him not seek circumcision.  19 For neither circumcision counts for anything nor uncircumcision, but keeping the commandments of God.  20 Every one should remain in the state in which he was called.  21 Were you a slave when called?  Never mind.  But if you can gain your freedom, avail yourself of the opportunity.  22 For he who was called in the Lord as a slave is a freedman of the Lord.  Likewise he who was free when called in the Lord as a slave is a freedman of the Lord.  Likewise he who was free when called is a slave of Christ.  23 You were bought with a price; do not become slaves of men.  24 So, brethren, in whatever state each was called, there let him remain with God.
25 Now concerning the unmarried, I have no command of the Lord, but I give my opinion as one who by the Lord’s mercy is trustworthy.  26 I think that in view of the present distress it is well for a person to remain as he is.  27 Are you bound to a wife?  Do not seek to be free.  Are you free from a wife?  Do not seek marriage.  28 But if you marry, you do not sin, and if a girl marries she does not sin.  Yet those who marry will have worldly troubles, and I would spare you that.  29 I mean, brethren, the appointed time has grown very short; from now on, let those who have wives live as though they had none, 30 and those who mourn as though they were not mourning, and those who rejoice as though they were not rejoicing, and those who buy as though they had no goods, 31 and those who deal with the world as though they had no dealings with it.  For the form of this world is passing away.
32 I want you to be free from anxieties.  The unmarried man is anxious about the affairs of the Lord, how to please the Lord; 33 but the married man is anxious about worldly affairs, how to please his wife, 34 and his interest are divided.  And the unmarried woman or girl is anxious about the affairs of the Lord, how to be holy in body and spirit; but the married woman is anxious about worldly affairs, how to please her husband.  35 I say this for your own benefit, not to lay any restraint upon you, but to promote good order and to secure your undivided devotion to the Lord.
36 If any one thinks that he is not behaving properly toward his betrothed, if his passions are strong, and it has to be, let him do as he wishes: let them marry – it is no sin.  37 But whoever is firmly established in his heart, being under no necessity but having his desire under control, and has determined this in his heart, to keep her as his betrothed, he will do well.  38 So that he who marries his betrothed does well; and he who refrains from marriage will do better.
39 A wife is bound to her husband as long as he lives.  If the husband dies, she is free to be married to who she wishes, only in the Lord.  40 But in my judgment she is happier if she remains as she is.  And I think that I have the Spirit of God.

God ordained marriage, and created that desire within man.  He was wise enough to foresee that all would not marry and make provision for that state in life.  While also knowing that separation and/or divorce (considered two different things in the paragraph) would happen, He did not speak to those points to any great extent.
Having discussed in 7:1-16 part of the question addressed to him, the remnant of the chapter was given over to related aspects of marriage that were problems to the church.  Some of the “advice” is also profitable to us in our present circumstance.  As with the opening section, we must attempt to analyze the answers to ascertain the questions, which is not an easy task.
In the section 7:17-24, the major question seems to relate to Christianity and life in general, including marriage presumably.  One of the ideas that seems to stand out is that one can be a Christian in many “walks” of life, in the sense of occupation or culture status.  Of course, as one thinks about it, Christianity was meant to be for everyone, slave or free, Jew or Greek.  As Paul wrote in Rom. 1:14-15, he was in debt to everyone.  Now it is obvious that some habits of life must go when Jesus becomes Master (as in 6:9-11), but Christianity was designed by God in such a way that everyone could be “evangelized” if the opportunity arose, and life pretty much go on as before; especially social status and most vocations.  Some of these will be discussed below.
7:17 – There is liberty in Christianity, as can be seen in the following verses.   The N.T. epistles portray people in many types of vocations and life-styles.  The common ground was faith in Jesus.  Christianity was meant to be lived in the home, the market place, the job, wherever; and to glorify the ordinary in the sense that whatever was aid or done was to be for Christ, Col. 3:23, and to glorify God.
My rule – As pointed out earlier on 3:17; God directed the apostles (and Paul) in the same ways everywhere.  Their message was characterized by consistency and truth in each place they served.
V. 18 – As many texts (all of Romans and Galatians and Eph. 2) show, racial distinctions were gone in Christ.  The expression of Peter in Acts 10:34-35 sums it up: that in every nation the person who fears God and works righteousness is acceptable to God.
V. 19 – The commandments of God – This states the crux of the Christian life.  Love for God will be expressed in keeping God’s commands, Jn. 13:34; I Jn. 5:2; II Jn. v. 6.  Correspondingly, faith naturally expresses itself in obedience.  Paul put them together in Gal. 5:6: faith working through love.
In our context, the directives that are laid down are commands of God.  Since we serve in the new covenant and under a different priesthood, II Cor. 3; Heb. 7-10, we must learn what God has commanded, letting faith and love lead the way.
V. 20 – Consideration of the rest of the letter and others in the N.T. meant some life-styles would have to change.  However, a great blessing about Christianity was its inherent design to include all who would come; no one was excluded.  To be like Christ was the purpose in living, which might cause some to repent of sinful practices while remaining in their own niche in life.
V. 21 – As in v. 19, Jew or Greek was an irrelevant issue; slavery or freedom was too, at least slavery in the sense of being a slave to another earthly master.  When historians estimate that perhaps up to one third of all the people in the Roman world were slaves, it can be readily appreciated how important this instruction was.  The case of Philemon and Onesimus is a good study on this point.  Several texts in the N.T. such as Eph. 6:5; Col 3:22; Titus 2:9-10 help us see that many Christians needed guidance on this point.  While Paul encourages them to become free if possible, yet Christ could be served acceptably in slavery (which is something to carefully consider when we make attempts to set forth what is pleasing to God in the way of church attendance, good works, etc.)
V. 22 – Every Christian, though ransomed from sin can be free in Christ, is yet bot slave and free in respect to Christ.  Whatever pleases Christ should be our desire, for we are slave of His by our free choice, serving in faith and love.
V. 23 – Amplifying the previous verse, and repeating 6:20, the consuming passion for those in Jesus is to do His will.  In so doing, while we may be required to do as the employer and/or Master may dictate, yet the service rendered is to be done as if to Christ.  Hence, keeping this in mind will help direct our devotion to Christ and keep it from being given to men.  This would be true even to family ties, as MT. 10:34-38 teaches.
V. 24 – The summation of the discussion about the question they had asked Paul.  He gave several illustrations to aid them in their own varied places in life, trying to shed light upon the application of the principle involved.
Turning now to another specific question, Paul discussed the advisability of marriage under a set of circumstances that evidently were not the best.  The text does not indicate what situation was creating such a problem.  Since marriage was otherwise good and not to be forbidden because God ordained it, something unusual at that particular time must have been thought not conducive to getting married.  On a more general plane, anyone who was seriously considering service such as Paul in his single state was giving to God might have been questioning the wisdom of marriage, which is the thrust of vv. 32-35.
V. 25 – Picking up the unmarried person again, Paul writes on a different plane than in v. 1.  It is all right to remain unmarried if possible and desirable.  Check ch. 9:1-5.  However, the text before us bring into view a person who has the option to marry.  Since it isn’t a matter with which Jesus dealt, nor is it of such nature that a command is necessary, Paul offers his own “advice.” (However, see v. 40) Those concerned could weigh what was said and proceed as they wished. 
V. 26 – Impending distress – History doesn’t afford us any light upon what this was.  It may have been an economic problem or a political problem.
V. 27 – This verse and v. 28 contain Paul’s considered judgment.  Naturally, marriages were not to be broken, but perhaps the single status was just as wise at that time, depending upon the individual circumstances.  Some might decide to remain single, other to marry, vv. 36-38.  Either was right.
V. 28 – Worldly troubles – From thlib_, which has the idea of pressure of an intense variety.  Note such verses as Mt. 7:14; 24:9, 21; Acts 11:19; Rom. 12:12; II Cor. 1:6; 2:4; 4:17; 7:5; Phil. 1:17; Col. 1:24; I Tim. 5:10; Heb. 11:37; Jam. 1:27; Rev. 1:9, 22.  Their best interests were  at the center of Paul’s concerns.
V. 29-31 – The situation seemed to be one that was demanding enough that they live as if life in the normal sense was to be largely ignored.  He had some reason to impress upon them that life was more than food or clothing, that interests must rise above the ordinary concerns.  No change or marital status or cultural situation is advised; just a different viewpoint was to be held.
In reviewing the letter thus far, it may be that the various problems in the congregation made up part of the present distressful state of affairs.
V. 32 – Anxieties – If the unmarried person had the ability to remain single, v. 7, and no compulsive need to marry, vv. 36-38, then some unnecessary anxieties could be avoided if so chosen.
The word anxiety appears five times in these few verses.  It is from merimna_, which can be checked in Mt. 6:25, 27, 31, 34; 10:19; 13:22; Lk. 8:14; 10:41; 12:11, 22, 25; 21:34; I Cor. 12:25; II Cor. 11:28; Phil. 2:20; 4:6; I Pet. 5:7.  As can be seen, it is like several other words in that it can be good or bad.  The state of mind about the object of concern is the deciding factor.  Lack of trust in God will create a needless concern; but a godly mind-set will cause a response for good.
In our text, Paul’s advice was to the effect that some anxiety might be avoided by being single.  It is evident from the whole chapter that no “black and white” situation existed; it was up to each person to choose the best course possible.
V. 34 – Worldly affairs – Both husband/wife have to be concerned for each other (as in vv. 2-6) and for their children which is good and right.  These are both natural to man and expected by God.  No Scripture can be shown to argue otherwise.  In this particular set of circumstances, however, the loving concern for each other within a family would be a burden that some might not wish to carry, which is the reason Paul wrote as he did: it was for the good (benefit) of the as yet unmarried.
Everything they did was good, to marry or not to marry, but total service to the Lord at that point in time was more possible for the unmarried, other things being equal.
V. 36-38 – These verses wrap up the discussion which began at v. 25.  If having considered all the factors involved, marriage was chosen then Paul simply states that the wedding should take place.
While the unmarried woman was primarily in view in 7:25ff., we assume the same principle applies equally to male or female.
As is fairly clear from translations and commentaries, there are several problems involved with 7:36-38.  Some take the text to be speaking about a father/daughter situation (K.J.V.; American Standard of 1901; N.A.S.B.) while R.S.V. takes it to mean the young man and his fiancé.  N.I.V. shows, and correctly, that the Greek text is unclear and either translation may b legitimate.  It is well to remember that most cultures do not proceed with marriage as we do here in America.  Often then and now the parents make the marriage arrangements while the (young) man and (young) woman involved do as their parents decide.
Whatever may be the case, the issue was still the same for all: free choice.
V. 39 – Restating God’s basic design for marriage, with the only possibility of remarriage without sin involved, that of the death of one’s spouse.
In the Lord – Like the text in II Cor. 6:14ff., and the general instructions given the Israelites before they entered the promised land, God desires that believers marry believers.
It may be that 7:12-16 was written with these marriages partially in view.  If already married, then the marriage bond is permanent, even if one is Christian at the time of marriage and the other not; or if one becomes Christian while married but the other doesn’t.  It is God’s ideal that believers be united, but the ideal can not be used in and of itself as a lever to break a union.
V. 40 – The widow (or widower) could serve the Lord well in a single state, and evidently some did, I Tim. 5:3-16.  However, some could not remain single, and so remarriage was best under those circumstances, again considering I Tim. 5, coupled with our text, 7:8-9.
I think – A nice way of stating that what Paul was writing was actually from God.  he evidently didn’t consider all that he wrote in 7:25-40 to be in the form of command, but he seemingly viewed it as coming from God, in accordance with God’s will, and to be treated accordingly.

	LESSON 11 QUESTIONS

1.	Make a simple outline of the chapter, with the questions listed you think Paul tried to answer.

2.	List what things you can from the chapter that would be of advantage to an unmarried Christian.

3.	What part in a marriage might Satan play?

4.	Give the possible alternatives in 7:10-16 for a married person.

5. 	What point (or points) was made in 7:17-24?

6. 	See if you can list at least ten occupations that a Christian should not have (use Jesus as an example:  what would Jesus do/not do).

7. 	Sum up the teaching in respect to the married couple versus the single person in 7:25-38.

8. 	Could a Christian be so “godly” that he/she could be free from all anxiety (care)?

9. 	From I Tim. 5, state the teaching Paul gives about widows.

LESSON 12
(8:1-13)

FREEDOM’S PRINCIPLES AND PRACTICE

8 Now concerning food offered to idols: we know that “all of us possess knowledge.”  “Knowledge” puffs up, but love builds up.  2 If any one imagines that he knows something, he does not yet know as he ought to know.  3 But if one loves God, one is known by him.
4 Hence, as to the eating of good offered to idols, we know that “an idol has no real existence,” and that “here is no God but one.”  5 For although there may be so-called gods in heaven or on earth – as indeed there are many “gods” and many “lords” – 6 yet for us there is one God, the Father, from whom all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist.
7 However, not all possess this knowledge.  but some, through being hitherto accustomed to idols, eat food as really offered to an idol; and their conscience, being weak, is defiled.  8 Food will not commend us to God.  We are no worse off if we do not eat, and no better off if we do.  9 Only take care lest this liberty of yours somehow become a stumbling block to the weak.  10 For if any one sees you, a man of knowledge, at table in an idol’s temple, might he not be encouraged, if his conscience is weak, to eat food offered to idols?  11 And so by your knowledge this weak man is destroyed, the brother for whom Christ died.  12 Thus, sinning against your brethren and wounding their conscience when it is weak, you sin against Christ.  13 Therefore, if food is a cause of my brother’s falling, I will never eat meat, lest I cause my brother to fall.

8:1-11:1 form a unit of discussion that deals with the subject of the Christian and freedom.  Paul had mentioned the point in 6:12, and explained that freedom had limits, as in 6:13-20.  he now raises the issue again in answer to a question of meat offered to idols.  The discussion was necessary because the nature of the meat itself must be discussed, the truth about idols would need to be considered, along with some explanations and applications of the principles involved.
A text parallel in reference to the principle involved is Rom. 14:1-15:13.  There Paul discusses meat and days, conscience and knowledge, which form the basic points of our text.  The two texts dovetail, for in the Romans text, Paul’s treatment of the matter is centered upon a relationship to Christ, 15:7, while here he ends with Christ being presented as the example for living, 11:1.  The “strong” and the “weak” are the subject of each text.
It is always helpful to survey the whole discussion of a subject before studying it in detail.  The following outline is presented as a means to “see” the parts and the whole.  The question asked evidently concerned the eating of meats offered to idols.  Paul’s answer might be viewed as follows.

I.	Discussion of knowledge and freedom. 8:1-8
II.	Implications in the matter, 8:9-13
III.	Paul as an illustration of the principle, 9:1-27
		A.   Giving up rights, 9:1-23
		B.	Discipline of self, 9:24-27
IV.	Israel as an illustration of the principle, 10:1-13
V.	Eating at Idol Feast, 10:14-22
VI.	Summation of the issue, 10:23-11:1

As you study this section, be alert to such concepts as freedom and responsibility that may limit freedom, to the truth about meats, idols, fellowship, to the relationship of knowledge and conscience, and of knowledge, conscience and love.  Note especially Gal. 5:13-15 as that relates to this general subject.
8:1 – food offered to idol – There were at least three positions apparent in this matter: 1) those who knew the facts about meat and idols, 2) those who didn’t know said facts (or perhaps didn’t understand the application of their knowledge) and 3) those who didn’t care what the facts were, or in knowing didn’t live in love toward others who didn’t know.
knowledge – Knowledge is a must if one is to live as God desires.  This letter to Corinth is in the area of knowledge, given so that the brethren could improve their life style.  However, knowledge must be tempered with many other things, including love.  If it is not, it “puffs up” see this same term back in 4:6) as a normal rule.
love – Love was and is the basis for the two great commands of God, to love Him and others, Luke 10:25-27.  It is faith in obedience that are essentials in one’s relationship to God.  To believe God is to obey God; to love God is to obey God.  Faith has to do with the intellect, love with the god-like emotions that motivate actions.  Neither can be separated from the essence of Christianity.
In this area, as in the area of spiritual gifts, love was lacking, and Paul developed the topic in Ch. 13 to help them “know” how to use their knowledge.
  love builds up – The Greek term for builds up is oikodome_, which has a good “image” and is thus to be encouraged in every Christian’s life.  Consider how Paul uses it in 14:4; I Thess 5:11; I Pet. 2:5, 7.  It is often translated as edification as in Rom. 14:19; 15:2; I Cor. 14:3; II Cor. 10:8; 12:19; 13:10; Eph. 4:12, 16.  (Notice now 10:1, 23.)  The opposite of it is to destroy or tear down, which is what some were doing in the congregation.
The truth is that love does not build up apart from knowledge.  One may love God and others in a pleasing manner as one is taught to love in the proper way.  Obviously, 8:1-11:1 is directed to the point of aiding them to love others in a manner worthy of their calling as Christians.
V. 2 – As someone observed many years ago, “the larger the island of knowledge, the greater the shoreline of wonder.”  In the Christian life, one may know a principle well, but never cease learning how to apply the principle.  Some in the congregation probably knew that God created everything good, Gen. 1:32 and that nothing including meat was unclean of itself, Rom. 14:14; I Tim. 4:1–5.  What they may have lacked was knowledge of how to live in accordance with the facts as they knew them.
V. 3 – This verse brings to mind such texts as those in I Jn. 3:11-18 and 4:7-12.  The implication may be that if a person is of God, it is because of love.  If this be so, lives that please God must be lived in a loving way toward others.
V. 4 – The Christian often does not appreciate the revelation of God in the Bible.  It is from the Bible that Christians know 1) that idols are “nothing” and 2) that there is only one God, and 3) that no god is behind an idol, a demon is behind it.  Let us who read this be more appreciative of the concern God had for us as expressed in giving to us His Word.  The lesson for the Corinthians was this: though an idol can be made, in truth there is no god behind it; it is simply a product of human hands.  As God pointed out by the Psalmist in Ch. 115, idols are essentially nothing, and here can be no profit in them, Hab. 2:18-20.  In spite of this truth, men may personify the idol and let it represent a deity of some sort.  As such, it represents a religious truth to them, and is so treated.
In the situation in Corinth, some Christians evidently had been converted from such a background.  There were countless others living in the area who yet were idolaters.  These things being true, the problem of meats offered to idols, which represented a religion (thus making the meat sacred in some sense) was everywhere.
V. 5 – The world’s peoples were and are mostly people who know not the truth and consequently were and are in the class of the idolatrous.  Furthermore, even though a person from such a cultural background may become Christian, the many truths of Christianity may not all be known at once, or if known, not fully understood.  It sometimes becomes difficult to eliminate a lifetime of thought from one’s mind. especially the subconscious part of the mind.  Since the subconscious determines in varying ways what is thought or done, or triggers reactions of various kinds, one might be a Christian quite awhile and still have trouble in various areas depending upon the circumstances.
V. 6 – for us – The Christian religion is primarily a religion of revelation from God.  It is by this revelation that Christians have the truth about the one God, and on Lord Jesus.
V. 7 – not all possess – The reference is seemingly to the information in vv. 4-6.  Paul used the word knowledge seemingly with the implication of both knowledge of the truth and understanding of the application of the truth.
eat food – As mentioned in v. 5, though some idolaters had become Christians, proper understanding of meats, idols, love and conscience wasn’t complete yet.
The eating of the meat offered to idols was part of the problem.  Such meat was readily available, and unless identified as such, would appear to be like any other meat.  Some wondered if ti could be eaten at all.  The answer depended upon the circumstances.  One side is discussed in 8:8-13, another in 10:14-22, a third in 10:23-33.  The subtle but sure dangers in the freedom to eat will be seen in 9:1-10:13.
conscience – This facet of one’s personality was so important that it caused the Corinthians to write Paul, and Paul to answer back in some detail.  Since the conscience plays such a vital role in one’s life, we need to understand it as best we can.  Please consider the following comments on conscience.
The Greek term comes from the root ‘to know’ and is prefixed with the preposition ‘with.’  The term has the basic idea of a co-perception, or self-awareness in the sense of knowledge in regard to one’s self.  It has two basic uses in the New Testament, generally expressed by the English word “conscience” and the more inclusive word “consciousness.”  Context must be considered in each case to decide which is the best term to use.
Conscience (which people define in various ways) has to do with a standard of conduct for oneself, and one’s actions (either proposed or already done) in respect to that standard.  If one does (or purposes to do) what corresponds to said set of standards, one will have a “good” conscience.  If one does not do what is considered “right” to do, the conscience will be “bad” and a sense of guilt will be felt.
Unger’s Bible Dictionary expressed a point about conscience that it is not a distinct faculty of one’s mind, such as in the will or memory, but rather has to do with a feeling of guilt or satisfaction.
Consciousness is a broader term, having the same general idea as the word “personality.”  It involves one’s whole self, whatever one is, or does, or thinks or of what one is aware, etc.  hence, it would encompass one’s conscience and set of standards as well as other facets of one’s personality.
Conscience may be more or less strong/weak, depending upon many things, such as one’s belief about the matter(s) involved, one’s view or rightness, the effect upon others, etc.  Since one’s conscience is directly related to one’s set of standards, a person may or may not have the same conscience over a period of time.  If one’s standards change, one’s conscience automatically changes.  One may begin life with the standard that it is wrong to lie.  If one lies, then one will feel guilt.  However, if one decides that it is acceptable to lie, one’s conscience will accordingly act upon such a principle.
One of the problems of conscience and God’s Word is that one may “believe that God teaches such and such” whether in fact it is so or not.  Another person, just as committed to God’s Word, believes differently, and so will have a different conscience response.  Such a problem is the point of Chs. 8-10 in I Corinthians, Chs. 14:1-15:13 in Romans, as well as 2:12-29 in Romans.
R. L. Whiteside in his comments on Romans 2:15 correctly states that one’s conscience is only related to one’s own actions, unless said action involves another.  One’s conscience will corroborate one’s moral judgment about one’s action(s) in proportion to one’s belief about said action(s).
We must always compare our accepted set of standards in respect to God’s Word, correcting them as we learn more of God’s Word.  It may well be true of us that years of study will bring us to change our standards.  In this regard, our consciousness of self in respect to God’s Word will be that what was once thought sinful (and resulted in a “bad” conscience, a guilt feeling) will no longer be so, and vice versa.  It is a biblical principle that one should always do what is believed to be right, or sin will result.  However, as mentioned above, people understand differently, and act as they understand.  We need to recognize this truth, and judge others accordingly.
A list of places where the Greek appears, in the R.S.V. translation: Acts 23:1; 24:16 Rom. 2:15; 9:1; 13:5; I Cor. 8:7, 10, 12; 10:25, 27, 28, 29(2); II Cor. 1:12; 4:2; 5:11; I Tim. 1:5, 19; 3:9; 4:2; II Tim. 1:3; Titus 1:15; Heb. 9:9, 14; 10:2, 22; 13:18; I Pet. 2:19; 3:16, 21.
weak – Their set of standards, based upon their knowledge (or lack of it) was such that the eating of idol meat could not be done in good conscience.  Their conscience was “weak” in this respect.  As in Rom. 14:2-4, some could eat meat, any meat, with no problem, while others could not do so.  All concerned were Christians, but the knowledge was not the same in each case.  As Paul argued there, regardless of who did what, God could make each one “stand” in spite of the differences in conduct.  It was the same in Corinth.  What needed to be said to the Romans also needed to be said to those in Corinth so that all would understand alike, and love each other while the understanding was developing.
The term “weak” was seen in the texts of 1:25, 27; 2:3 and 4:10. It will appear again in v. 9, 10, 11, 12; 9:22; 11:30; 12:22 and 15:43.  It is generally used in a comparative sense, with the opposite being strength, ability, etc.  Normally in the four gospels, as in Mt. 10:8 and Jn. 5:3, it designates people who were ill with some disease.  The term “infirmity” is often used to translate it.  However, in the epistles, it is mostly used in a spiritual sense, as in Rom. 5:6.  Note the use of it in II Cor. 12:5-10.
defiled – From molun_, to make impure, to stain or do harm to.  Check II Cor. 7:1; Rev. 3:4; 14:4.  In the case at hand, the defilement was sin (Rom. 14:22-23 shows that this is true) as well as doing damage to it (“wounding” it as v. 12 says). The end effect, if not corrected, is spelled out in v. 11.  A “shipwrecked” conscience is a disaster, as I Tim. 1:19-20 brings out.
V. 8 – Food is a neutral subject in and of itself insofar as Christianity is concerned, Mk. 7:19; rom. 14:4; etc.  However, that fact does not mean that a Christian can be indifferent to it if others are involved (as in this text) or even if only self is involved, since food may be eaten in such quantities as to show lack of self-control, perhaps even reflecting the fact that one’s belly (i.e., appetite) is one’s god, Phil. 3:19.
V. 9 – liberty – Freedom was the battle cry of some apparently.  However, every thought and/or act has consequences.  Freedom to act (the Greek word was discussed in 6:12) does not mean freedom from consequences.
stumbling block – From the Greek word proskopt_, which has the idea of a blow against something or someone that does harm.  Some helpful passages would be Mt. 4:6; 7:27; Lk. 4:11; Jn. 11:9; Rom. 9:32; 14:13, 20, 21; II Cor. 6:3; I Pet. 2:8.  Notice in v. 13 for a different word which overlaps this term as can be seen in Rom. 9:33.
V. 10 – This is a picture of both liberty and thoughtlessness.  While meat was indifferent, sitting in an idol’s temple and eating it was not indifferent, and for two reasons.  One reason will be discussed in 10:14-22.  The second reason is in this verse.  The person whose conscience is not sufficiently strong to prompt abstinence and whose knowledge is lacking about meats may well eat and, in eating, sin.  Thus, freedom can be terribly deceiving.
encouraged – See v. 1 for this term.
V. 11 – The man who is weak, by another’s example, may well become a fatality in spite of all that Jesus did to keep such from happening.
While a Christian may sin, but then repent and be forgiven, Heb. 7:25; I Jn. 1:9; the picture here is of one who becomes a victim of continuance in a matter that results in his destruction (see above on v. 7).  Jesus taught in Jn. 8:34 “The one doing sin si a slave of sin.”  The same theme is sounded in Rom. 14:13-21.  The “Strong” is commanded in such cases to do as Christ did, and forbear in behalf of the brother who is weak, Rom 15:1-3.
for whom Christ died – Nothing of this world is as important as the soul of a person.  Hence, nothing must be placed before another that would bring about the loss of his soul, or continued in one’s own life.  The Scriptures were given to help Christians grow to be like Christ, and thus to be profitable to the body rather than a corrupting influence (reread 3:10-17).  Recall Jesus’ searching question in Mt. 16:24-26.
V. 12 – sinning – It would surely be a sing of lovelessness and immaturity to exercise “freedom” in the light of such facts as Paul had presented.  (it has been evident in the years since that many have been so enslaved to freedom that Christendom has suffered often and greatly.)  Love was lacking, v. 1, as well as knowledge.
wounding – The Greek term tupos had the original idea of a blow to someone or hitting something, then the mark or imprint that was left (as a bruise on the cheek, etc.).  Here, the sin involved would cause a similar result upon the weak brother’s conscience.
you sin against Christ – Since the brother was as much a part of the body of Christ as anyone else, the harm done was done to the body as a whole as well as the member in particular.  This same idea was expressed to Saul of Tarsus by Jesus in Acts 9:4.
It will be worthy of a moment’s time to state this point: this text and that in Romans are generally taken to present a Christian who is “mature” versus a Christian who is “immature” (or an “adult” versus a “babe”).  However, the terms used are strong and weak which are not stated to equal mature versus immature.  The people in mind are those who have knowledge about a certain point versus those who don’t.  Furthermore, the “weak” person in each case is said to be sinning in the issue involved, either because the action involved, either because the action involved is thought to be 1) doubtful to do or 2) sinful to do.  Now the fact then is that the weak brother is one who for some reason believes that God’s Word is 1) not clear or 2) has forbidden something, or else the person doesn’t know the facts in the case (which may mean God’s Word was misunderstood, or it isn’t known that God has spoken, or nothing is known by him at all).  The end is this: any two people might be involved in the matter.  Meats and days are simply points to illustrate the principle.  (The author has a set of notes on Romans available from the O.C.C. bookstore that discusses the subject further.)
V. 13 – The conclusion of the matter is stated here, and in 9:19-23.  The bearing of another’s burdens is not optional but necessary, Gal. 6:1-2.
Notice the section in Chapter 15 of Acts, which indicates that problems such as these were everywhere.  the same is still true today.  Paul’s love for others was the impelling force that directed his life, as it should in our lives.  He will use his own life in Ch. 9 and 10 to illustrate the point that one principle may modify another.
to fall – This expression translates a different term than in v. 9, but both overlap.  You may want to check these texts for this term skandalidz_: Mt. 5:29; 13:21, 41; 16:23; 18:7; Mk. 6:3; 9:42, 45, 47; Lk. 7:23; 17:1, 2; Jn. 6:61; 16:1; Rom. 9:33; 11:9; 14:13, 21; 16:17; I Cor. 1:23; II Cor. 11:29; Gal. 5:11; I Pet. 2:8; I Jn. 2:10; Rev. 2:14.  The term was sometimes applied to the stick that held the bait in a trap (the little deal you put cheese on in a mousetrap).  When it was touched, the trap was released and the animal caught.  Temptation is that way: it is the means to sin.  Sin, if allowed to finish its work, brings death, James 1:12-15.

	LESSON 12 QUESTIONS

1.	Make a simple outline of 8:1-11:1.

2. 	State the problems that were in need of discussion.

3. 	What would you say is the relation of love and knowledge?

4. 	Could knowledge bring humility as well as a “puffed up” attitude?

5. 	How does God’s Word help Christians understand the truth about such thing as idols, meats and many or few gods?

6. 	If you did not have God’s Word, how would you know for certain about the items in #5?

7. 	Is there a difference between knowing a fact and understanding how the fact is to be applied?

8. 	What restraints does liberty have?

9. 	Why was a brother in Christ more important to Paul than any rights Paul had?

10. 	Would you consider yourself strong or weak about 1) smoking, 2) dancing, 3) musical instruments, 4) shorts, 5) driving over 55 m.p.h., 6) bikinis, 7) wines used in cooking, 8) X-rate movies seen on the T.V.?

LESSON 13
(9:1-27)

AN EXAMPLE IN FREEDOM

9 Am I not fee?  Am I not an apostle?  Have I not seen Jesus our Lord?  Are not you my workmanship in the Lord?  2 If to others I am not an apostle, at least I am to you; for you are the seal of my apostleship in the Lord.
3 This is my defense to those who would examine me.  4 Do we not have the right to our food and drink?  5 Do we not have the right to be accompanied by a wife, as the other apostles and the brothers of the Lord and Cephas?  6 Or is it only Barnabas and I who have no right to refrain from working for a living?  7 Who serves as a soldier at his own expense?  Who plants a vineyard without eating any of its fruit?  Who tends a flock without getting some of the milk?
8 Do I say this on human authority?  Does not the law say the same?  9 For it is written in the law of Moses, “You shall not muzzle an ox when it is treading out the grain.”  Is it for oxen that God is concerned?  10 Does he not speak entirely for out sake?  It was written for our sake, because the plowman should plow in hope and the thresher thresh in hope of a share in the crop.  11 If we have sown spiritual good among you, is it too much if we reap your material benefits?  12 If others share this rightful claim upon you, do not we still more? 
Nevertheless, we have not made use of this right, but we endure anything rather than put an obstacle in the way of the gospel of Christ.  13 Do you not know that those who are employed in the temple service get their food from the temple, and those who serve at the altar share in the sacrificial offerings?  14 In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel.
15 But I have made no use of any of these rights, nor am I writing this to secure any such provision.  For I would rather die than have any one deprive me of my ground for boasting.  16 For if I preach the gospel, that gives me no ground for boasting.  For necessity is laid upon me.  Woe to me if I do not preach the gospel!  17 For if I do this of my own will, I have a reward; but if not of my own will, I am entrusted with a commission.  18 What then is my reward?  Just this: that in my preaching I may make the gospel free of charge, not making full use of my right in the gospel.
19 For though I am free from all men, I have made myself a slave to all, that I might win the more.  20 To the Jews I became as one under the law – though not being myself under the law – that I might win those under the law.  21 To those outside the law I became as one outside the law – not being without law toward God but under the law of Christ – that I might win those outside the law.  22 To the weak I became weak, that I might win the weak.  I have become all things to all men, that I might by all means save some.  23 I do it all for the sake of the gospel, that I may share in its blessings.
24 Do you not know that in a race all the runners compete, but only one receives the prize?  So run that you may obtain it.  25 Every athlete exercises self-control in all things.  They do it to receive a perishable wreath, but we an imperishable.  26 Well, I do not run aimlessly, I do not box as one beating the air; 27 but I pommel my body and subdue it, lest after preaching to other I myself should be disqualified.

“Freedom” was the cry of some; “foul” was the death rattle of others.  “You’re stupid” was what some said; “You’re Sinful” was the charge of other.  “I have my rights” versus “You don’t love me” perhaps could be heard in various meetings of the brethren.  Chapter nine is part of Paul’s answer to such thinking as this.  Chapter eight had discussed the principle of freedom.  This lesson will illustrate freedom combined with love and knowledge.  As v. 22 shows, the good of others took precedence over any right that might have been Paul’s.  You might want to review your outline of 8:1 – 11:1 before you study Ch. 9.
9:1 – This verse through v. 14 establishes Paul’s right as an apostle and a laborer to receive pay.  However, though it was his right, he had chosen to forfeit it for the sake of others.  He will give the five reasons why the right was his (or anyone’s) to be paid for preaching (or like occupations):
1. 	The soldier
2. 	The farmer
3. 	The rancher
4. 	The practice in Corinth
5. 	God’s established principle, as illustrated by the ox and the Levite.
free . . . apostle – Combines the issues under discussion.
workmanship – Though some in Corinth had rejected Paul, yet the congregation itself was the “seal on the contract” that he had labored among them.  He then could have expected them to pay him.
V. 3 – defense – From the Greek term apologia, which was used to describe someone presenting reasons for what was being done.  It is in our English language in a transliterated form, apology, but is used in a different sense than in Paul’s day.
examine – This term was used in 4:3.
V. 4 – the right – See on 6:12 and 8:9, and again in v. 6, v. 12, v. 18.  He lists some of the rights he has in vv. 4-6, and then gives the reasons why the rights were his in vv. 7-14.
       V. 5 – wife Evidently most of the apostles were married, which shows the right to marry was theirs.  Paul’s argument shows that the right to support included one’s wife and family.
brothers in the Lord – This is an interesting phrase inasmuch as it tells us that at least some of Jesus’ brothers became His followers and even entered the work in a “full-time” sense.  There is some evidence that the books of James and Jude were written by Jesus’ brothers.  Check 15:7 here.
Cephas – Peter, who was known to them, though we know not how.  See the note on 15:5.
V. 6 – Barnabas – Joseph, the son of exhortation, Acts 4:36, was also known to them.  Though this is several years after the split in Acts 15, the work of the two men was well-known to them, including the fact that they supported themselves as a general rule.
V. 7 – a soldier – As in II Tim. 2:4, the common principle was known to them all.  Although various individuals throughout history have served without pay, they were exceptions to the rule.
plants a vineyard – The farmer, II Tim. 2:6; also had the right to support from that at which he labored.
a flock – The Israelites who kept sheep were also considered among those who could live from their labor.
The Greek terms translated “tends” and “flock” are from poimaino which is one of the words used to describe the elders who are to tend the flock of God.  It occurs in various places in the N.T., both in a literal and figurative sense.  Read Mt. 2:6; 9:36; Lk. 2:8, 15, 18, 20; Jn. 10:2, 11, 14, 16; Acts 20:28; Eph. 4:11; Heb. 13:20; I Pet. 2:25; 5:2; Jude v. 12; Rev. 2:27; 12:5; 19:5.
human authority – The examples given were not just taken from the practice of cultures which, though of some strength, might or might not be considered authoritative
the law -- While the Mosaic law was not in legal force at the time of Paul’s writing (and would not have been for the Gentiles anyway), that God had spoken upon this subject was relevant.
V. 9 – law of Moses – Actually the law God gave through Moses.  The text quoted is Deut. 25:4.  If you will read chapters 24-26 of the book, it can be seen that God was giving general directions for human relationships.  24:14-15 has the laborer in view.  25:13-16 has the market place in mind.  26:5-15 directs the Israelites to give as God had blessed them.  Hence Paul rightly concludes, v. 10, that 25:4 wasn’t written primarily for the sake of the oxen, though they were included, but rather to teach the lesson of the laborer and his hire.  The same general sentiments are expressed in Mt. 10:10; Lk. 10:7; Gal. 6:6 and I Tim. 5:17-18.  God was concerned for animals, as Mt. 6:26, but also for humanity.
V. 11 – The labors of Paul among them were of a spiritual nature, not just for the sake of material recompense.  However, labor had been expended and wages were due if desired.  Rom. 15:25-27 has a similar sort of argument on a larger scale but the same principle.
material – The same term in Greek as in 3:3, where “flesh” was used.
V. 12 – others – While Paul had chosen not to receive pay from them, v. 15; II Cor. 11:7-14; 12:14-18, clearly others who had labored among them had received wages.  In fact, as the texts in II Corinthians show, some had turned the argument against Paul and attempted to prove that he wasn’t an apostle, that he knew it, and so refused pay for his service.
obstacle – The idea is of a hindrance, something that would impede progress.  Just why Paul thought this way is not stated.  He received help from others, such as those in Philippi, and expected help from the Corinthians for labor in other places, II Cor. 10:13-16.  See also Rom. 15:22-24.
V. 13 – The fact was true of the Levitical priesthood under the Mosaic law, and was also the practice in the religions around Corinth or elsewhere.  All labored at “spiritual” things and received “material” benefits.
V. 14 – the Lord commanded – The clinching argument for the case is a “thus saith the Lord.”  It is not certain if Paul has reference to the texts in the O.T., or the gospels, or the fact that it was revealed to him in a personal way.
V. 15 – Having established a “right” he had, which was somewhat comparable to freedom to eat meat, he picked up the point in v. 12 and stated the reason for his prior action: the exercise of a privilege on his part to waive a right for the upbuilding of others.
(If you use more than one version, you may notice that there is some variation among them in 9:15-18.  There are some problems with the Greek text that cause problems with translation of the text.  However, the general tenor of the whole passage is clear.)
ground for boasting – In this case, he meant his refusal to receive pay for the good of others.
V. 16 – Since he had accepted the stewardship as an apostle to preach the gospel, he had no “freedom” in that respect.  Stewardship demanded faithfulness, 4:2.  If any boasting was done, it had to be in the Lord, Rom. 15:16-21, for it was God who gave the increase, 3:6.  As v. 17 shows, having agreed to serve God in preaching, even if he did it, it was but his duty, Lk. 17:10.  Of course, God would bless him for faithfulness, both here and hereafter.
V. 18 – my reward – In reference to the exercise of his right to be paid, the reward he wanted was not pay but the good that came to others.  The parallel to ch. 8 then would be this: though one might have the right to eat meat, the good of another might well cause that right to be ignored out of love for the other person.
V. 19 – free . . . slave – This was the paradox and the truth that the Corinthians needed to see.  They had many freedoms, but each freedom had a corresponding obligation to be 1) expedient, 2)not enslaving and 3) a means of upbuilding both of self and others.  As v. 21 states, each Christina is free only insofar as the rule of Christ permits.
This section, vv. 19:23, is an illustration of the “golden rule” in action, as well as the basic principle of living that Jesus gave to all disciples, Mk. 10:45; Jn. 13:16; 15:20.
V. 20 – Though he had finally realized that Jesus had freed him from the law, Rom. 7:1-6, yet he made very attempt to “stand in the shoes” of those who were still Jews.  Sometimes it brought problems as in Acts 21.  this verse probably reflects why many Jews hated Paul so, and why some Gentiles were suspicious of him: he was viewed as a renegade and a turncoat.  All such people are suspect as to their motives for the change made.
law of Christ – It is worth remembering that law freed us from law.  As Paul wrote in Rom. 8:1-2, the law (of the Spirit of life in Christ Jesus) freed him from the law (of sin and death, which was the Mosaic law).  However, everyone lives under some law system before becoming Christian, and lives under a law system after becoming Christian.  There are vast differences in the various law systems for sure, but freedom from one brings bondage to another.  Paul told the Romans that they should know that they were either slaves of sin or of righteousness, 6:16-18.  The law of Christ is the rule of Christ, the system of righteousness represented by Christ, and many other descriptive phrases.  It is God’s means of redemption, bringing justification, peace, no condemnation, Rom. 5:1; 8:1, and is able to present us faultless before God’s presence with rejoicing, Jude vv. 24-25.
V. 22 – the weak – The focus of the whole section 8:1-11:1.  These people, whoever they might be, were to be considered above self, Rom. 12:10, 16-18.  Now would be a good time to read Rom. 15:1-13 and II Cor. 5:11-16.
save some – Though some found fault with Paul’s motives, II Cor. 12:14-18, yet his life was wholly devoted to the goal of saving the souls of men, for he loved the souls of men more then he did his own right.  Meditate now upon Phil. 2:1-11.
V. 23 – the sake of the gospel – He meant that the cause of Christ was the consuming passion of his life, and no sacrifice was too great, even of his own life, Acts 20:24, for the welfare of those for whom Christ died.
may share – Actually the Greek text simply says “so that I may become one who shares” (in the gospel).  The blessings of the gospel weren’t meant to make one selfish but rather were to be divided and thus multiplied.
This verse both sums up the section 9:1-23 and also turns Paul’s thoughts to another facet of being a Christian, that of one’s own personal obligation to be true to Christ.  Freedom has its obligations but also its dangers.  One might desire to do many things for others, but the desire to do so must be matched by the constant diligence required to remain in Christ.  Stated differently, some things might be lawful, but they must not enslave, 6:12.  hence, Paul brings up the care that must be exercised in behalf of self lest one lose the blessings of the gospel.  He will use the Israelites in 10:1-11 as illustration of people who had been given freedom from slavery through God’s grace but many lost that blessing because of carelessness.  Then 10:12-13 issues the warning, and 10:14-22 shows how the freedom to eat meat was conditional, with the danger that was implicit for the careless Christian.
V. 24 – Corinth knew well the nature of athletic contest.  The successful participant must give much attention to the goal to be achieved and what it took to reach the goal.  In such contests, it was not the running but the winning that counted.  In the race for God’s crown of life, the parallels were many.  For instance, though God had made it possible for all who run to win, yet the runner must follow the “rules” to win, II Tim. 2:5; 4:7-8, which included every facet of a disciplined athlete.  The term in v. 25 “exercises” comes from a Greek term that brings to mind straining muscles, searing lungs, thumping hearts, intensive concentration.  Moreover, self-control in all those areas is imperative.  One must accurately appraise the task at hand, the team to beat, the jump to make, the tools to be used.  All else must be shoved aside, and total concentration given, as with a fine pianist or singer, to the score to be performed.  Now read Phil. 3:1-14.
imperishable – Here is the difference in the things of earth and the things of heaven: the vast distance that lies between the temporal, the perishable, and the eternal, the imperishable, can not be measured – but it can be known and believed.
V. 26 – For Paul to live was for Christ to live, Phil. 1:21.  As such, the striving and self-control in v. 25 was his constant habit in life.  He did not live “aimlessly” but with purpose, not drifting carelessly with the tide but rather charting his course for and anchoring his soul in God’s haven of rest.
V. 27 – Complete submission to Christ demanded complete surrender of self.  See Eph. 4:17 – 5:20 and Col. 2:20 - 3:17 for good texts on this issue.
disqualified – With the whole text in view, beginning in ch. 8, the thrust is this: Paul must live under the law of Christ, v. 22, in order to gain the crown.  One must keep a good conscience, based upon accurate knowledge, to prevent destruction, 8:11.  Hence, though one must life for others in every was possible, yet one’s own salvation has to be kept in mind at the same time.  It will be good for those of us who read and study this text to be alert to Satan’s tricks lest we become caught in his trap. (See 11:28 for the Greek term.)
You should disregard the chapter division that is man-made and read right into 10:1ff.  The Israelites all stated was imperative in vv. 24-27.  Joshua and Caleb ran to win, and received the victor’s crown, but all their nation could have done the same.

	LESSON 13 QUESTIONS

1. 	What do you see as the purpose of this chapter?

2. 	By what means did Paul establish the right to receive wages for his preaching?

3. 	What “right” did he waive for the sake of others?

4. 	State his goal in life in respect to others.

5. 	Paul had many freedoms in life, but what was the law under which he exercised those freedoms?

6. 	What analogy did Paul use to illustrate his own life?

7. 	What were the necessary elements Paul mentioned to gain the imperishable crown?

LESSON 14
(10:1-22)

FREEDOM’S DANGERS

 10 I want you to know, brethren, that our fathers were all under the cloud, and all passed through the sea, 2 and all were baptized into Moses in the cloud and in the sea, 3 and all ate the same supernatural food 4 and all drank the same supernatural drink.  For they drank from the supernatural Rock which followed them, and the Rock was Christ.  5 Nevertheless with most of them God was not pleased; for they were overthrown in the wilderness.
6 Now these things are warnings for us, not to desire evil as they did.  7 Do not be idolaters as some of them were; as it is written, “The people sat down to eat and drink and rose up to dance.”  8 We must not indulge in immorality as some of them did, and twenty-three thousand fell in a single day.  9 We must not put the Lord to the test, as some of them did and were destroyed by serpents; 10 nor grumble, as some of them did and were destroyed by the Destroyer.  11 Now these things happened to them as a warning, but they were written down for our instruction, upon whom the end of the ages had come.  12 Therefore let any one who things that he stands take heed lest he fall.  13 No temptation has overtaken you that is not common to man.  God is faithful, and he will not let you be tempted beyond your strength, but with the temptation will also provide the way of escape, that you may be able to endure it.
14 Therefore, my beloved, shun the worship of idols.  15 I speak as to sensible men; judge for yourselves what I say.  16 The cup of blessing which we bless, is it not a participation in the blood of Christ?  The bread which we break, is it not a participation in the body of Christ?  17 Because there is one bread, we who are many are one body, for we all partake of the one bread.  18 Consider the people of Israel; are not those who eat the sacrifices partners in the altar?  19 What do I imply then?  That food offered to idols is anything, or that an idol is anything?  20 No, I imply that what pagans sacrifice they offer to demons and not to God.  I do not want you to be partners with demons.  21 You cannot drink the cup of the Lord and the cup of demons.  You cannot partake of the table of the Lord and the table of demons.  22 Shall we provoke the Lord to jealousy?  Are we stronger than he?

With a personal touch, Paul had shown in chapter nine that the good of others was a major concern in his life, and that it was possible to begin the Christian race (as with the “weak” brother in 8:8-13) but not finish because of sin.  The problem of sin’s consequences still before him, he now brings into the spotlight the nation of Israel.  God had freed them from slavery and set them “to running” on a course leading to freedom.  They were not characterized by self-control, however, in a great measure, and many of them failed to finish the race.  Thus they provided a sad but instructive example for Christians.
10:1 – In 10:1-4, the Israelites are shown to have all started in the same way, all bound for the land of promise.  they had left Egypt, symbolically been immersed into the covenant represented by Moses, and were recipients of the life that comes from God.  As such, they were typical of Christians who have been freed from bondage to Satan, immersed into Christ and participate in the life abundant.
V. 3 – supernatural food . . . drink . . . rock – The Greek term behind the words “supernatural” is elsewhere translated “spiritual” or some similar form as in 2:4; 3:1; 12:1, 3; 14:1, 12; 15:44, 45, 46, etc.  The point being made is that God was providing the life the Israelites were enjoying.
rock was Christ – Thus the identification of Israel with the Christian: all were of a common source in the spiritual sense.  Note the “our” fathers in v. 1.  Gal. 3:28-29 shows that faith was and is the common denominator for the Israelite and the Christian that let them to be immersed into Moses or Christ, thence to begin a pilgrimage in God’s care.  It is for all these likenesses that Paul utilized the nation of Israel as an example for the nation of Christians.
V. 5 – God was not well-pleased – As is clear from the Old Testament, only Joshua and Caleb of those over twenty entered the land of promise.  As Hebrews 3:7-4:11 reveals, they were not willing to unite faith with the message heard, 4:2, and were thus disobedient.  Hence Paul used them both in Hebrews and in Corinthians as prime examples of what not to be.
they were overthrown – Their death was not “natural” but a result of God’s displeasure.  See Numbers 14:226-35.  The Corinthians, if they failed to discipline themselves, would fall in like manner.
V. 6 – warnings – The same Greek term was in 8:12, translated “wounding” there. See it in v. 11.
desire – This word can be used either for good or evil, both in English and Greek.  The Israelites desired evil but could have desired good.  So can Christians: the choice is ours.  For the Greek term epithume_, see such passages as Mt. 5:28, Mk. 4:19; Lk. 22:15; acts 20:33; Gal. 5:16, 17, 24; Phil. 1:23; Col. 3:5; I Thess. 2:17; 4:5; I Tim. 3:1; Heb. 6:11; James 1:14, 15; II Pet. 2:10; Rev. 9:6.
V. 7 – Do not be – The Greek text implies “Quit being like them.”
idolaters – This term is a general one in most cases, indicative of someone who has quit serving God and taken something or someone else to worship.  It may mean that which is worshiped, or the attitude of the person involved..
to play – From a term paidz_, which meant to act like a child, then to play as a child rather than act like an adult.  In the case before us, Exodus 32 records that when Moses came down from Mt. Sinai, the nation was involved in religious festivities (perhaps of an immoral nature) as they worshiped the golden calf Aaron had made.  In view of v. 6 and the warning at the beginning of this verse, some of the Corinthians were close to being like Israel.
V. 8 – We must not – “Let us not be” is the thrust of the text, as in v. 7, 9, 10.  There is an urgency in the exhortation.  For the historical text, see Num. 25, when Israel was at Shittim.  Despite God’s command to the contrary, many committed immoral sexual acts with the people of Moab who were worshipers of the god Baal-peor.  Phinehas, the grandson of Aaron, killed an Israelite and a Moabite to show his displeasure with their evil actions, and God commended him.
V. 9 – to the test – The idea Paul wants them to get can be clearly seen in the book of Numbers, where the Israelites just kept on doing evil.  In the case in Paul’s mind, God sent serpents to punish Israel, Num. 21.  Moses then was instructed to make a serpent of brass to provide a means of healing, but many died because they desired evil rather than good.  From the text in II Cor. 5:18-6:1, it is evident that the Corinthians were still not all they could be.  (You should note that although the text in II Cor. is generally used to show what Christians should do, the fact is that “Be reconciled to God” is directed at the Corinthians.)
The Greek word “test” is also translated “tempt” as in v. 13 (3 times).  It is pairadz_.  Consider Mt. 4:1, 3; 6:13; 26:41; Mk. 10:2; Lk. 8:13; Jn. 6:6; Acts 5:9; 9:26; 16:7; 24:6; II Cor. 13:5; Gal. 6:1; I Thess. 3:5; Gal. 6:1; I Thess. 3:5; I Tim. 6:9; Heb. 2:18; 3:9; 11:17; Jam. 1:13; I Pet. 4:12; II Pet. 2:9; Rev. 2:2, 10.
V. 10 – grumble – Commonly translated as murmured.  The Greek word is gongudz_.  See Mt. 20:11; Lk. 5:30; Jn. 6:41, 43, 61; 7:32; Acts 6:1; Phil. 2:14; I Pet. 4:9; Jude v. 16.  Numbers 14:22 tells us that the nation had tested God ten times, and continued to do so.  Murmuring normally indicated discontent.  As a Christian, none of us ought to be murmurers, but rather learn to give thanks at all times in every circumstance, Phil. 4:11, even for the trials that come, Jam. 1:3ff.  Thankfulness does not come naturally, but it can be cultivated and God will honor such an attitude of heart.  Note here Rom. 1:21.
It is an interesting fact that in v. 7, 8, 9, and 10, Paul used a Greek word m_de.  It almost sounds like our “Mayday” which is a cry of distress.  Paul used it to present to them his concern for their circumstances, that they should not (m_de is a word of negation) be like Israel.
V. 11 – instruction – As in Rom. 15:4 and Heb. 3:7ff., history can be instructive.  If Israel’s history is not studied and lessons duly noted, Christians are apt to repeat it.  For the Greek term, see on 4:14.
ends of the ages – The church age is the culmination of God’s plan for man’s redemption.  Jesus, God’s final word to man, Heb. 1:1-2, came in the fullness of time, Gal. 4:4.  He brought into being the covenant of grace that God had planned since creation, Eph. 1:4-10.
V. 12 – This verse applies equally to all, even Paul himself, as 9:24-27 shows.  Some in Corinth thought they had knowledge, but they yet had much to learn.  Israel was standing at one time, but many were careless and fell.
V. 13 – No one is unique, Paul says.  All are in principle made alike and tested alike.  No one in Christ need suppose that his or her personal temptation is unique.  All are subject to the same common problems.  In fact, this verse is God’s promise to that effect.  He wants the Christian to be assured that no temptation will happen that can’t be handled with God’s help.  In this sense, the Christian is in God’s continual care and no one can snatch a Christian out of God’s hands, Jn. 10:28-29.  All we need do is trust God and obey Him–He will do the rest.  The book of Hebrews is especially helpful in this area as it presents the Christian’s great high priest, Jesus Christ.  Give attention to such texts as 2:10-3:6; 4:14-5:10; 6:9-20; 7:11-28.
The term temptation was discussed on v. 9.  While it is true that James says that God tempts no man, yet it is also true that God tests or allows testing to come to every person.  There is a difference in being tested by God and tempted to do evil perhaps, for God doesn’t test to promote evil but produce good.  He made us moral creatures, which automatically brings the problem of choices and testing.  God tested Abraham, Gen 22:1, and does so to all.  The promise here in v. 13 is that He will not permit a Christian to be tested beyond his strength to resist.  That promise is not necessarily for everyone, as seems to be intimated in Rom. 1:18ff., where God gave up on those who gave up on Him.  Just exactly what that means is not stated, but it seems to indicate that the promise here in v. 13 was not for such as give up on God.
V. 14 – 10:14-22 has a second important point about meat and idols: while the meat is neutral in itself, where and when it is eaten may not be.  In the case at hand, Paul relates when a Christian could not eat meat offered to idols: when it was at a feast in a temple devoted to some religious feast for an idol.  He also gives the reason why the prohibition is given.
V. 14 – flee – “Keep on running!”  This is one of the ways to avoid temptation.  It is a reflection of self-control, 9:25.  Consider 6:18 again, then II Cor. 6:14-7:1 and Col. 3:1ff.
V. 15 – Somewhat of a play on their claim to be wise, Paul presents the need for judgment on their part.  The reasons for the needed judgment included both the preceding texts and what is said in vv. 16-22.
V. 16 – This verse and v. 17 echoes the idea of 10:1-4: as Israel was in fellowship with God, so are the Christians.  A meal or sacrifice was one visible evidence of unity.
participation – A translation of the familiar term koin_nia.  Check v. 18 and v. 20 for “partner,” then 9:23.  Check 1:9 for more texts.
V. 17 – As ch. 12 emphasizes, a common relationship to Jesus makes a common relationship to each other.  However, as will be shown, such a fellowship limits things that can be done.
V. 18 – The Jew had a covenant relationship with God, and the altar was one of the outward symbols of it.
V. 19 – Lest they misunderstand, the meat on the altar (or offered to the idol) was nothing of itself.  Indeed, the idol was nothing but an idol, so much wood or stone, etc.  However, the idol was symbolic of something, just as was the altar for the Jew or the communion for the Christian.  The altar (and all associated with it) really represented God, just as communion represents Jesus, and just as the idol represented a demon, v. 20.
V. 20 – demons – the information that those in Corinth needed was that an idol feast in a temple represented participation in worship of the demon, whatever else may have been known or not known.
Some in Corinth were evidently of the mind that such feasts could be shared without any problem involved.  That was not true for the reason that is stated.
V. 21 – This verse clarifies the picture in this way: what is possible to do once in a while may become habitual.  It was wrong for Christians to worship a demon anytime.  Paul’s prohibition was to keep them from making such a practice in life.  The Greek terms for “eating and drinking” at the idol’s feast indicate a habit, a life style, something done consistently.
partake – This term likewise indicates what is normally true.  A Christian in Corinth simply had to realize that one could not serve Christ and at the same time serve another master (which is what would be taking place when they ate at the idol’s feast).
V. 22 – As pointed out in 10:5-10, God will only permit so much disobedience, and then He takes action.  One must be for Christ or against Christ in thought and practice, Mt. 12:30.  As Heb. 10:31 and 12:29 pint out, God is not to be trifled with.  If one is to attain the victor’s crown in the spiritual realm, then the race must be run “Looking unto Jesus, the author and perfecter of our faith,” Heb. 12:1ff.
10:23 – 11:1 will provide additional clarification and a summation of the issues.

	LESSON 14 QUESTIONS

1. 	How does 10:1-22 help the Corinthians see some of the issues in respect to meats, etc.?

2. 	How did Paul parallel Israel and Christianity?

3. 	If a Christian sins, is it because God has allowed him/her to be tested beyond the ability to resist?

4. 	How much do you take advantage of God’s faithfulness in respect to temptation?

5. 	State clearly the problem in eating at a feat for an idol.

6. 	Does Paul say what the danger is behind the idol?

7. 	What does Paul state a Christian cannot do?

8. 	Should the action God took against the murmurers of Israel be a warning to the Christians?

LESSON 15
(10:23-11:1)

LIFE AND FREEDOM

 23 “All things are lawful,” But not all things are helpful.  “All things are lawful,” but not all things build up.  24 Let no one seek his own good, but the good of his neighbor.  25 Eat whatever is sold in the meat market without raising any question on the ground of conscience.  26 For “the earth is the Lord’s, and everything in it.”  27 If on e of the unbelievers invites you to dinner and you are disposed to go, eat whatever is set before you without raising any question on the ground of conscience.  28 (But if some one says to you, “This has been offered in sacrifice,” then out of consideration for the man who informed you, and for conscience’ sake–29 I mean his conscience, not yours–do not eat it.)  For why should my liberty be determined by another man’s scruples?  30 If I partake with thankfulness, why am I denounced because of that for which I give thanks?
31 So, whether you eat or drink, or whatever you do, do all to the glory of God.  32 Give no offense to Jews or to Greeks or to the church of God, 33 just as I try to please all men in everything I do, not seeking my own advantage, but that of many, that they may be saved.  11 1 Be imitators of me, as I am of Christ.

The concluding portion of Paul’s answer to the question “Are we free to eat meat from offerings to idols?” is in our lesson text, together with the final exhortation about living like Jesus lived.  As we study this text, keep the whole subject before you, so that the pieces fall into place as Paul intended.
10:23 – Restating the general principle in 6:12 and adding a limiting provision, this text brings to mind the discussion in a way that ll might see it “simply put.”  In respect to the question posed, vv. 25-30 add a final bit of information that was to fill in what was yet lacking
helpful . . . build up – This has been discussed in several ways, as in 8:8-12, with the general guideline for all such questions in v. 24.  See again Romans 12:9-18; 14:13ff.
V. 24 – This verse is what Paul did and Jesus did, and what they were to do, 10:31-11:1.  Notice why John commends Gaius and condemns Diotrephes, III John vv. 1-10.  consider the work of Philemon, v. 7, and those in Philippi, 4:14-18; as well as the accounts in Rom. 16:1-4, 23.  The gracious gifts from the Gentiles to the Jews, II Cor. 8-9, would be evidence of a Christian spirit.  Paul’s willingness to do for others, Acts 21, and others for him, Acts 19:30-31, are of kindred nature.  Now read Acts 10:35.
V. 25 – The meat market was a “free” place, unlike an idol’s temple.  No one need worry about what meat might be available there insofar as it being acceptable or not acceptable for Christians.  The reason why is given in v. 26.  Hence, if any had a problem with conscience, it could be eliminated.  All that was needed was this information to clear up that specific point.
V. 27 – Now a point about the home is brought up.  Assuming the position in vv. 25-26, Christians might buy meat without any doubt.  If any Christian was invited to another Christian’s house, or even to one’s house who was not Christian, there still was no need to worry about the meat problem insofar as it being acceptable to eat.
V. 28 – There was only one stipulation to the home situation, which brings up the issue already discussed in 8:7-12: that of the person whose knowledge is not correct about meats and whose conscience therefore will not be the same as the enlightened Christian.  If such a person was also invited to the meal, and mentions the meat came from a sacrifice to an idol, then the Christian must abstain from eating.  Why?  Because the other person has a weak conscience and can’t handle the situation.  hence, he needs support, even if wrong, and the Christian must give up his perfect right to eat any meat for the good of another, even if the other may not be Christian, v. 24.  See again 8:13, but see it applied in a broader sense than just including the Christian–no one should willfully cause another to sin over such a matter as a piece of meat, or things of such nature.
V. 29 – my liberty – Paul had explained when and how the Christina could eat (or exercise freedoms found in Christ) and some dangers and/or limitations that were relevant to those in Corinth.
scruples – Translates the same Greek term as conscience in v. 25, 27, 28.
V. 30 – thankfulness – The recognition of the true nature of meats, days, conscience, idols, and the other items in our text will lift many load from one’s mind.  As I Tim. 4:1ff. explains, God expects the Christian to eat whatever is provided, giving thanks to the God who ultimately provided it.
denounced – Paul well recognized that many, even of the Christian community, needed instruction in such matters, or would disagree with his actions.  However, he could not possibly please everyone, and so had to live in good conscience, pleasing others as much as possible.
For us today, the principles Paul taught are still valid.  Sometimes we need to learn them, or understand how they apply better, or be more anxious about another’s welfare than our own.  Sometimes we will just have to recognize a disagreement exists, for whatever reason, and do our best to love in a greater way.  We may need to be quiet rather than speak out, or move somewhere else, or restudy our own position and attitude.  Sometimes it isn’t the position that one holds that is the problem; it’s the attitude held about the position that creates the problem.  If the attitudes are bad, more “heat than light” is often the result.
In thinking about matters of conscience, it might be good to reread the comments in lesson 12.  As an additional note, we must be careful to distinguish between a matter of conscience and a matter of like or dislike.  Sometimes these overlap, but at other times they do not do so.  As an illustration, I do not like “Christian rock music” as it’s called.  Others do.  It is not, in my judgment, what ought to be sung or played by a Christian.  As such, it is a matter of conscience for me.  A second illustration: I do not care for raw eggs or rare steak; others do.  However, it is not a matter of conscience with me.  If someone serves ice cream that has not had the mixture cooked, I just eat it anyway; and “rare” steak the same way.  It isn’t what is preferred, but no conscience is involved.  (You may think of many such things in your life, since all of us have such things true of us.)  I readily admit that no Scripture can be quoted for the first point; I just think such music is “unchristian” in its beat and implication thereof.  Since I have no text that specifically forbids it, while I won’t accept it, I will not say that others are not Christian who do accept it.  In this area of music, you might consider how the piano fits into the area of conscience, and if the Scripture specifically says anything about such things.
V. 31 – While the good of others as well as one’s own welfare are important issues, the glory of God overrides both.  All of us sinned and fall short of God’s glory, Rom. 3:23.  Jesus has made it possible to be redeemed from sin and, having been justified by faith in Christ, we can rejoice in our hope of sharing God’s glory, Rom. 5:1-2.  In this light, Paul enjoins all to put God first in word or deed.  As has been said for centuries, the Christian’s earnest desire ought to be summed up in our glorification of God and our enjoyment of Him forever.  If this be our state of mind throughout life, then all we do will be done with that primary purpose in view.
V. 32 – With such a frame of mind as mentioned above, each Christian will want to do as Paul instructs in vv. 32-33.
offense – See 8:9 for discussion of the Greek word behind offense.
Jews . . . Greeks . . . Church – Note that this simply summarizes what Paul had already written in 9:19-23.  The sacrifice of self, if need be, must be done for the sake of many.  (It has been observed over a number of years that some preachers would rather split a congregation than move on.  One ought to be very careful about why “such ans such” is insisted on to the extent of division of brethren.  Few things are important enough to bring a split among brethren.  As before suggested, perhaps moving to another place is more gracious than having one’s own way, however “right” the way may seem.)
advantage – See this term back in 6:12; 7:35; 10:33.  For other texts where sumpher_ occurs, check Mt. 5:29; 19:10; Jn. 11:50; 18:14; Acts 19:19; 20:20; II Cor. 8:10; 12:1; Heb. 12:10.
they may be saved – The heart of Paul is expressed here, as in 9:22.
11:1 – imitators – The Greek term comes into English transliterated as “mimic” which rather well expresses what is meant.  Many things could be suggested as items in Paul’s life or the life of Jesus ought to be reproduced in lives of Christians.  Certainly such texts as the unit we have just discussed would present part of Paul’s life.  He knew his life wasn’t perfect, and so pointed to his master, Jesus, as the example in every respect.  God may not have told us all we wished to know about many things, but He saw fit to tell us plenty about Jesus in the four gospel accounts.  Then He had men write the epistles for the purpose of instruction of the saints, os that all might grow unto the measure of the stature of Christ, Eph. 4:13.  May it be so of us!
Let us attempt to review and sum up the whole discussion.  A question about the eating of meat was asked Paul.  It might have seemed simple enough to answer, just “yea” or “nay” would do.  However, may other issues were involved.  So Paul discussed at least the following:

  1) 	the fact about God and “gods.”
  2) 	the relationship of knowledge to love.
  3) 	the relationship of knowledge to conscience.
  4) 	the relationship of conscience to sin.
  5) 	the example of rights and exercise of rights.
  6) 	the dangers in freedom.
  7) 	the relationship of God, the Christian and temptation.
  8) 	the relationship of idols to demons, Israel to altars, etc.
  9) 	the issue of hospitality and conscience.
10) 	the primary purpose for Christian living.

All of these related to the seemingly simple question about meat, which was both “clean” and “unclean” depending upon the circumstances involved.  As an aside, most questions involving religious matters do not have simple answers.  one reason is that religious matters for the Christian involve all of life, and life is anything but simple.  Another reason is that many Scriptures may bear on the subject, as was the case with the widows in 7:40.  Hence, don’t be always irritated if someone doesn’t give a categorical “yes” or “no” to some question you ask.  there may be such an answer; there may not be any answer.

	LESSON 15 QUESTIONS

1. 	In your own words, outline and summarize the whole context of 8:1-11:1 as you see it.  Don’t worry if you disagree with others, but study to see why you thing as you do, etc.

2. 	What did God say about the status of meat?

3. 	What is true about idols?

4. 	What is the relationship between freedom (rights) and privilege?

5. 	How does 10:23 apply to the whole discussion?

6. 	Should eating mean/food in another’s home ever be a matter of conscience insofar as the food itself is concerned?

7. 	Do you do things with a free conscience that others think wrong to do?

8. 	If you answered “yes” to #7, how do you justify yourself?

9. 	How do you behave as you do (if you answered “yes” to #7 which you probably did) and still believe that you are doing whatever you do to the glory of God?

10. 	What ways would you say should be changed in your life to imitate Christ?

LESSON 16
(11:2-16)

AUTHORITY

2 I commend you because you remember me in everything and maintain the traditions even as I have delivered them to you.  3 But I want you to understand that the head of every man in Christ, the head of a woman is her husband, and the head of Christ is God.  4 Any man who prays or prophesies with his head covered dishonors his head, 5 but any woman who prays or prophesies with her head unveiled dishonors her head–it is the same as if her head were shaven.  6 For if a woman will not veil herself, then she should cut off her hair; but it if is disgraceful for a woman to be shorn or shaven, let her wear veil.  7 For a man ought not to cover his head, since he is the image and glory of God; but woman is the glory of man.  8 (For man was not made from woman, but woman from man.  9 Neither was man created for woman, but woman for man.)  10 That is why a woman ought to have a veil on her head, because of the angels.  11 (Nevertheless, in the Lord woman is not independent of man nor man of woman; 12 for as woman was made from man, so man is now born of woman.  And all things are from God.)  13 Judge for yourselves; is it proper for a woman to pray to god with her head uncovered?  14 Does not nature itself teach you that for a man to wear long hair is degrading to him, 15 but if a woman has long hair, it is her pride?  For her hair is given to her for a covering.  16 If any one is disposed to be contentious, we recognize no other practice, nor do the churches of God.

God, the home and authority– these form the main topic of our lesson text.  It is an interesting but difficult text, for several reasons, such as 10 husband/wife relationships, 2) cultural standards and 3) woman’s place in the local assembly.
Since the situation is as stated above, perhaps a bit of Biblical review would be good in respect to God, the husband, and the wife.  Beginning in Gen. 3:16, God placed the husband as the head of the home.  That principle can be seen throughout the Old Testament record.  It was so with Noah, who served as head of his home, Abraham and his household (Note I Peter 3:6, Sarah called Abraham lord); and throughout the generations unto Moses.  When the Mosaic law was given, the same principle was established, as many texts show (see Deut. Ch. 6 for example).  hence, the principle in our test that the husband is the head of the home has been God’s plan from the beginning; it is not something new or different.  That there is lots of latitude shown in the exercise of this principle throughout the Bible record is true (Proverbs 31:10ff. shows the wife could do lots of things, even “outside” the home).  However, the husband/wife worked it out though, the principle was still there insofar as God’s will was concerned.
From the epistles in the New Testament we can see that God’s will is yet the same.  The texts in Eph. 5:22 and Col. 3:18 are clear.  Regardless of what one does with the contexts in each case, the verses read just the same, and no exegesis is sound that explains them away.  It is true that the husband ought to be so busy trying to love his wife as Christ loved the church that the has no concern about here obedience.  It is still true that the wife is plainly commanded to obey her husband even if he is too busy trying to express his live to her to worry about it.  Obedience is not replaced by love in the home anymore than it is in the rest of the Christian life.  Love is one facet of obedience.  the Ephesian’s text is a beautiful presentation of Christ and the church as a model for the husband and wife.  However, don’t miss this point: Christ is the head of the church and the church is subject to Christ, not the other way around.  In fact, the church is to be totally subject to Christ–there is no 50/50 relationship.  It is true that much latitude in some areas is given the church, but Christ is the one who gave the latitude (i.e., freedom).  So it evidently is to be in the home.  If God has willed the principle under discussion to be so since the home began, He must think it best or it would have been changed (as many other things have been).  If He so wills it, then it is folly to disobey.  It is to our good to be what god desires, whatever that may be, isn’t it?
Having said the above, and even granting it to be so, there are many questions yet unanswered, and some that have no answer at all.  The text in 7:12-16 discussed the problem of “mixed” marriages.  Paul does not discuss how a wife is to react to an unbelieving husband who does not wish her to “do” many things a Christian normally would do, or how to answer such a husband who leads her and/or the children in non-Christian ways.  The questions could be multiplied at length.  I Peter 3 addresses the issue generally, but still leaves some issues unsolved.  Our text in Ch. 11 was written to Christians, and thus within the realm of the possible.  It expresses the will of God.  Hence it is from this perspective that the discussion of the text will be made.  We do not know for sure if it was written in answer to a question from Corinth or because Paul had heard something that prompted the instruction given.
11:2 – I commend you – This may be from Paul, and in contrast to v. 17, or a quote from their letter to him.
the traditions – This term often has a poor connotation in English.  In Greek, the term is paradosis, and primarily meant what had been taught, such as instruction, etc.  In v. 23 and 15:3 the verb form is used.  Consider Mt. 15:2 and II Thess. 2:15.  Anything from a n apostle would fit into the general meaning of the term.
V. 3 – Naturally if Jesus be accepted as one’s lord, then whatever He wills must be obeyed.  He is Master, the Christian is slave.  In respect to the husband and the wife, both should submit with a gladness of heart, in this matter or any other matter.  This verse states the general principle of God for the Christian home.  Note that this principle was taught in every congregation, v. 16.
head – From a word kephal_.  In the Greek literature of the time, the general ideas of chief, supreme, first, prominent were “spin offs” of its primary meaning of one’s physical head (as in v. 4, 5, 10), which “crowns” the physical body and directs its movements, etc.  Jesus is head of the church, Eph. 1:22, and lord of the body.  For other scripture texts containing the word which occurs some seventy-five times in the N.T. see such texts as Mt. 5:36; 14:8; 21:42; Lk. 12:7; Jn. 20:7; Acts 4:11; 18:6; Rom. 12:20; I Cor. 12:21; Eph. 4:15; 5:23; Col. 1:18; 2:10; I Pet. 2:7; Rev. 1:14; 9:17; 13:1, 3; 17:7, 9. 
V. 4 – This verse through v. 14 illustrated the principle Paul wanted them to know, v. 2.  While we may have some difficulty deciding what is an acceptable cultural expression of the principle, our inability to agree does not diminish the intent of God for the Christian home or the church as a whole.  The “line of submission” is clearly stated.  As pointed out above, God simply expressed through Paul what has been true since mankind began.
In respect to the husband/wife relationship, it is not a question of worth or equality that is in issue; it is simply God’s design for the best in the home.
dishonors  – The Greek term is kataischun_, meaning to shame or to humiliate.  Check Lk. 13:17; Rom. 5:5; 9:33; 10:11; I Cor. 1:27; 11:22; II Cor. 7:14; 9:4; I Pet. 2:6; 3:16.  The reason was in Corinth that the covered head meant subjection of some sort.  The Christian man, in the assembly, was not to cover his head, thus giving evidence of the fact that he was “head” of his home, which honored (see v. 7) God’s will for him.
V. 5 – The Christians wife, in the assembly, must reflect submission to Christ in many ways as head of the body.  One of those ways was to have her head covered in some way.
pray or prophesies – Note her activity in the assembly.  This should be kept in mind when 14:34-35 is discussed.
shaven – This evidently represented something to the Corinthians that isn’t explained to us.  Hence, we can suppose it was known to them without further comment given, except that in v. 6.
V. 6 – Not only was the Christian wife to have her head covered, she was also to have hair comparatively longer than her husband.
disgraceful – Akin to the idea in v. 4 about dishonor, this term, aischun_ has the thrust of disgraceful, or immodesty.  It is used in the N.T. with a number or prefixes which intensify the root idea of shame.  For some of the various uses, see Lk. 14:9; 16:3; Rom. 1:16; 5:5; 6:21; I Cor. 1:27; II Cor. 4:2; 7:14; Phil. 1:20; 3:19; II Tim. 1:8; Heb. 2:11; 11;16; I Pet. 2:6; 4:16; I Jn. 2:28; Jude v. 13.
V. 7 – The comparative positions are here expressed in reference to the line of “submission” (God-Christ-man-woman).  Again, the Christians in assembly is in Paul’s mind.
image – From eik_n, as in Mt. 22:20; Rom. 1:23; 8:29; I Cor. 15:49; II Cor. 3:18; 4:4; Col. 1:15; Heb. 10:1.  The idea is that of representation of something or someone.  As God is the supreme being in the universe and Christ in the church, so man is to be in the home.
glory – From doksa.  Used almost 200 time in the N.T., it is often translated with the words honor, ;raise, fame, radiance, splendor, magnificence.  Consider Mt. 4:8; 5:16; 6:2; Lk. 2:4; 5:25; 9:31; Jn. 5:41, 44; 8:54; 12:18, 43; 17:1, 4; Acts 7:2; 11:18; 12:23; Rom. 1:23; 3:23; 11:13; I Cor. 2:8; 10:31; 12:26; 15:40ff.; II Cor. 3:10, 11, 13, 18; Phil. 2:11; 3:21; Col. 1:11, 27; I Thess. 2:6, 20; Heb. 1:3; I Pet. 1:8, 18; 4:16; II Pet. 2:10; Jude v. 8.  In general, the idea is that which should be given to someone (as proper honor, etc.) or a facet of an object or being.  In our text, the Corinthian husbands in the gathered assembly were to be attired without a head covering due reverence to their lord and creator, the woman attired with a head covering in due respect to their lord and creator, and to their husband.
V. 8 – This reference to the account in Genesis one shows the historicity and authenticity to the Genesis record.  The N.T. writers, and Jesus as well, always uphold the Genesis accounts, especially in Chs. 1-11, as having happened just as it is written.  They do not treat them as myths or anything of such nature.
V. 9 – A second point picked up from Gen. 1.  These two verses, viewed in context, reflect the ideas that should be drawn from Gen. 1.
V. 10 – veil – This word is representative of an interpretation of the Greek term, which is eksousia.  NIV has “sign of authority”; N.A.S.B. has “symbol of authority” with “symbol of” in italics to show that there are no words in the Greek text for those two words.  The King James has “have power” to represent the idea.  K.J.V. used “power” an “authority” to translate the same Greek term.  The Greek term was discussed under 6:12.
The woman has the freedom to be herself insofar as the Lord Jesus will allow.  In our context, she is free to do many things as a Christian, but must be veiled (or her head covered in some fashion) to reflect a specific relationship both to Christ and to her husband.  combining v. 7 and v. 10, the husband must show his submission to Christ by not covering his head; the woman must show her submission to Christ and to her husband by covering her head.  In vv. 13-15, the issue of the amount (i.e., length) of hair itself will be discussed, adding information about the acceptable manner to keep the principle in v. 3.
because of angels – This is a problem phrase that has had any number of suggested interpretations.  No one knows for sure what Paul meant about the angels (anymore than what was meant in 6:3).  This much is certain: as angels know who is in authority in the universe and act accordingly, so ought the husband and wife.
V. 11 – This verse (coupled with v. 12) shows that while a certain relationship should exist within the home in respect to authority, that both the Christian man and woman are of God and , as such, are both dependant upon Him.  All that they are or hope to be will be traceable to God.  He created both as Genesis 1 shows, and thus is responsible for both.  From this fact, then, both man and woman should feel that God knows and desires what is best for tem.  Neither should feel independent of the other, but rather both should feel a “oneness” in the home relationships.
V. 13 – Appealing to their own judgment and culture, they are put on the spot to decide how the particular point in question should be handled.  Paul expects them to answer in the affirmative to the questions posed in vv. 13-15.
The problem that is most prominent is the issue of cultural mores in respect to length of hair.  Most cultures then and now have varying hair lengths.  It is doubtful if any general nor could be cited that would establish the fact that men have shorter hair than women show authority/submission.  Hence, the issue was centered around Corinth or Greece and what was considered “proper” there.  If the shorter/longer hair (plus covering) displayed a certain fact in Corinth, then Paul says it should be observed.
V. 16 – Concluding the subject, and referring back to v. 3, the apostle makes the point that the basic principle had been and was being taught as the will of the Lord in every congregation.  Hence, it was to be true in Corinth also.
We draw this conclusion for our own day: the authority/submission line must be known and practiced in every Christian home.  Exactly how it is to be done in today’s society is a moot question.  Just make certain that God’s will is obeyed in this area as in all other areas of Christian life.

	LESSON 16 QUESTIONS

1. 	State in your own terms the principle in v. 3.

2. 	Do a bit of study on your own in regard to this principle throughout Bible history.

3. 	What illustrations or pointers does Paul give to help Christian husbands and wives in Corinth understand and obey the will of God?

4. 	How does the submission of Christ to God parallel the submission of church to Christ and wife to husband?  (Check John 5:19-30; 12:49-50; 14:28; I Cor. 15:24-28).

5. 	In what respect(s) is the submission of the church to Christ an example for the Christian family?

6. 	What “equality” of husband and wife does Paul bring out?

7. 	How are both husband and wife related to God in respect to 1) authority and 2) origin?

8. 	Can the basic principle of God’s will be expressed in every culture despite difference among cultures?

9. 	What point does Paul make in v. 16 in regard to Corinth and other Christian assemblies?

LESSON 17
(11:17-34)

COMMUNION

17 But in the following instructions I do not commend you, because when you come together it is not for the better but for the worse.  18 For, in the first place, when you assemble as a church, I hear that there are divisions among you; and I partly believe it, 19 for there must be factions among you in order that those who are genuine among you may be recognized.  20 When you meet together, it is not the Lord’s supper that you eat.  21 For in eating, each one goes ahead with his own meal, and one is hungry and another is drunk.  22 What!  Do you not have houses to eat and drink in?  Or do you despise that the church of God and humiliate those who have nothing?  What shall I say to you?  Shall I commend you in this?  No, I will not.
23 For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, 24 and when he had given thanks, he broke it, and said, “This is my body which is for you.  Do this in remembrance of me.”  25 In the same way also the cup, after supper, saying, “This cup is the new covenant in my blood.  Do this, as often as you drink it, in remembrance of me.”  26 For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.
27 Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord.  28 Let a man examine himself an so eat of the bread and drink of the cup.  29 For any one who eats and drinks without discerning the body eats and drinks judgment upon himself.  30 That is why many of you are weak and ill, and some have died.  31 But if we judged ourselves truly, we should not be judged.  32 But when we are judged by the Lord, we are chastened so that we may not be condemned along with the world.
33 So then, my brethren, when you come together to eat, wait for one another–34 if any one is hungry, let eat at home–lest you come together to be condemned.  About the other things I will give directions when I come.

Communion had been brought up in 10:14-22 in relationship to the “oneness” in the body of believers, a union with Christ represented in the communion.
The fact of parties among the brethren had already surfaced in 1:10.  In our test, part of the effects of that spirit is brought out.  We want to keep in mind that the early churches often combined a meal with the communion time (recall that Jesus brought the ordinance into being during a meal, Jn. 13).  Here in America a meal is not normally a part of the worship time of Christian assemblies, so we have no problems like these in our text.  In Corinth, however, the lack of love on the part of some and the party spirit among them caused Paul to write about the matter.  The text is familiar, but it is within a larger context of the lack of unity and the absence of being Christ-like that it should be seen.
11:17 – While some things were being done in Corinth as Paul had instructed, v. 2, some of the actions of the brethren toward each other were not right, and needed correcting.  The communion time had many good effects when it was properly observed.  However, the partisan spirit was too much in evidence, and the total picture was not good but bad.
V. 18 – church – This means the assembled congregation, not a building.
divisions – As in 1:10, the brethren were not characterized by a unity but a schismatic spirit.  See on 1:10 for the word dissension, which has the same Greek word schisma behind it as we have here.
V. 19 – factions – The Greek tem is hairesis, from which we get our word “heresy” in English.  It has the idea of a choice made that results in alignment with something or someone.  Often the connotation is bad in that a selfish motive or nature is indicated.  For texts to see, look at Mt. 12:18; Acts 5:17; 15:5; 24:5, 14; 26:5; 28:22; Gal. 5:20; Phil. 1:22; II Thess. 2:13; Tit. 3:10; Heb. 11:25; II Pet. 2:1.  Check 12:4 for one use of the term.  Another Greek term that is akin to this word is erithia.  This term has a nuance of rivalry and self-seeking, resulting from an unwarranted jealousy.  It is found in Rom. 2:8; II Cor. 12:20; Gal. 5:20; Phil. 1:16 (KJV) or 1:17 (RSV); 2:3; Jam. 3:14, 16.
During the communion time, Christ should have been the sole object of interest and the evidence of a self-seeking spirit was definitely out of place.  However, the mind-set of some gave clear evidence that the sweet spirit of Christ was absent, since their treatment of others was not praiseworthy but deserved a rebuke.
V. 20 – Probably best taken in irony.  the poor attitude held by some brought condemnation, v. 27ff., and had the effect of canceling any good that might have been gained from the observance.  The Lord’s supper should have been observed; instead the lack of love for each other prevented a proper observance, even if they went through the motions.
V. 21 – While the Lord’s supper could have been held during a meal, the self interest was all too evident.  Rather than having things in common with each other, as the members of Christ’s body, they were evidently looking our for “number one” instead of the interests of the others, Phil. 2:4.  It appears as if they acted like they were eating in a café rather than a solemn assembly.
V. 21 – his own meal – Not only were they perverting the primary purpose of the assembly by their factionalism, they were so self-indulgent that they were eating and drinking to excess.
V. 22 – houses – We must remember that the assemblies were in houses, public meeting places or other areas large enough to provide room for the assembled people.  No buildings specifically made for church groups are known until about A.D. 150.  Note 16:19.
despise – This was the tragedy in the matter.  Their gatherings should have been for mutual unbuilding and a collective worship of God, providing food for the inner man as well as the outer man.  They were no doing so, but rather  making a travesty of the precious memorial of Jesus’ death, exhibiting ungodly attitudes and bringing condemnation upon themselves.
humiliate – See on v.4 (dishonor) for this term.
who have nothing – The problem of affluence and poverty has always been a part of the human scene.  James 2 speaks to te point.  Acts 4 shows how some handled the problem.  While the “poor” may be always present, John 12:8, Christians should make no distinction such as the world does.
V. 23 – This familiar text should be seen for what it is: a record of the selfless and loving action of Jesus for others, memorialized by Him and in remembrance of Him as contrasted with the actions and attitudes of those in Corinth.
I received – In addition to the gospel accounts of the institution of the communion, God revealed to Paul what took place and what it was to mean.  He had told the Corinthians not only what was to be done but the purpose of the memorial.  Luke’s account shows that the bread was broken and passed around during the meal, while the cup was shared after the meal, as Paul also shows in v. 25.  John’s account centers more on the Corinthian-like attitudes of the disciples present in the upper room, and what Jesus did to alleviate the matter.
betrayed – In actuality, the things taking place in Corinth were as much a betrayal of Jesus in some respects as what Judas did.
V. 24 – given thanks – Jesus gave God thanks at the feeding of the 5,000, Jn. 6:11; and at the feeding of the 4,000 some three or four months later, Mt. 15:36, and for answered prayer, Jn. 11:41.  Some of the Corinthians were probably cheating themselves and harming others at a time when a contrite spirit and a grateful heart should have been in evidence.
This is my body – The unleavened bread which Jesus broke into pieces and passed around was to make the disciples think of Him and His supreme sacrifice in behalf of them and others.  Clearly, some in Corinth were not thinking about any sacrifice of self for the good of others.
V. 25 – This cup – The cup containing fruit of the grape vine, like the bread, was to bring into one’s thinking the total offering Jesus made.  Neither the loaf nor the cup were to call attention to themselves–they were but common items–but to Jesus.  This they should do for all who partake.
new covenant – As Hebrews 9:15-17 shows, Jesus’ death brought into being God’s new way to deal with the sins of mankind.  Jesus’ death was the complete and satisfactory sacrifice to atone for all the sins ever committed by men.  God, unwilling that any should perish, desirous that all should come to repentance, gave the only son He had, Jn. 3:16, so that all men everywhere might by faith be saved.  This gift was the crux of the new covenant.  It would be good now to read all of Hebrews 7:1–10:18 in respect to this point.
as often as – The early church, if the assemblies at Troas, Corinth and in Galatia be representative, met upon Sunday for corporate worship.  Early church historians bear this out also.   Acts 2:42, 46 seems to point out that the first Christians met at regular times, perhaps daily.  However, the weekly observance evidently became the accepted nor.  While it would be fitting anytime to remember Jesus in communion, the Sunday observance seems to have been the practice of the first century Christians.
V. 26 – you proclaim – The Lord’s supper is many things, a proclamation, a memorial, a fellowship and a representation of a covenant relationship.
Proclaim is from a Greek term parangell_, which has the thought of instruction or directions given.  See Mt. 10:5; Mk 6:8; 8:6; Acts 5:28; 15:5; 16:18, 23, 24; I Thess. 4:2, 11; II Thess. 3:4; I Tim. 1:5, 18; 6:13.
The Corinthians were, by their actions, proclaiming some thins besides Jesus’ death in behalf of others.  They were failing to center their attention and activity upon Jesus, to meditate upon Him and reflect Him in life.
In passing, we would note that the Bible does not state that the communion time was or is to be the “center” of the corporate worship.  It was and is an important facet of it, but worship of god and proclamation of God’s truth are important facets also.  Some of the first Christians met at separate times for communion and “preaching” while others combined these.  (We must recall that the Bible doesn’t outline a “worship service” as we normally think of it.  One can and should worship God daily, individually or in family groups, as well as in corporate worship at specified time sin the week.)  While thinking of the early Christians, remember that many were slaves and had to meet before daybreak or at night to worship together.  One of the great things about Christianity is the comparative freedom in respect to meeting times and “ways of corporate worship.”
V. 27 – in an unworthy manner – The Corinthians were examples of doing just this.  While nothing is said in the New Testament about sins being forgiven during communion time (though one could repent and ask forgiveness during that time), it is certainly possible to sin during the observance.  We not in passing that the emphasis is upon the manner of partaking, not upon the character of the one partaking (the K.J.V. tends to make people think about character rather than manner).  The memorial was meant for Christians, and should be observed in a manner that honors the One whose death is being remembered.
The Greek word behind “unworthy” is anaksi_s, from the term meaning to be unfit or incompetent.  It was in 6:2.  The root term ‘to be worthy’ appears many times in the N.T., such as in Mt. 10:10; Lk. 7:4; 15:19, 21; Jn. 1:27; Acts 13:25; Rom. 16:2; Eph. 4:1; I Thess. 2:12; I Tim. 5:17, 18; Heb. 3:3; 10:29; 11:38.
V. 28 – examine from dokimadz_, ‘to test’ or ‘to examine’ something or someone in order to ascertain worth or status.  Paul used it in 9:27 (“disqualified”).  Check Lk. 14:19; Rom. 1:28; 2:18; 12:2; 14:18; 16:10; I Cor. 16:3; II Cor. 8:8, 22; 10:18; 13:3; Gal. 6:4; Eph. 5:10; Phil. 1:10; 2:22; I Thess. 5:21; I Tim. 3:10; Heb. 3:9; I Pet. 1:7.  Notice that nothing is said about examining anyone else; oneself is to be the sole subject for testing, and Christ to be the sole object of attention.
In order to escape guilt, v. 27, its adverse effect, vv. 29-30, and God’s judgment, vv. 31-32, all of the brethren needed to take stock of themselves in light of the main reason for meeting together and especially in respect of the Lord’s table.
V. 29 – the body – Some take this to mean the assembled brethren while others think it refers to Jesus’ body, represented by the loaf and the cup.  Both views have some merit.  In fact, some of the brethren were neglecting to recognize either the body of which they were a part or the emblems represented.
discerning . . . judgment – These words have the same Greek root krima in different senses.  Note the discussion of it on 2:2.
V. 30 – weak . . . ill . . . died – The wrong attitude and actions as noted in v. 27 had already had their effects upon the Church in Corinth.  A good thing (the communion time) was bringing evil results because of their own lack of a Christ-like character.  An analogy would be the Mosaic law.  Paul states that the law was good, Rom. 7:12, but if one broke it, then sin resulted, culminating in death.
The word behind “died” is sometimes translated “sleep” (as in K.J.V.).  It is koimo_, which means ‘to sleep’ in the normal use or figuratively to be dead.  Check Mt. 27:52; 28:13; Lk. 22:45; Jn. 11, 12, 13; Acts 7:60; 12:6; 13:36; I Cor. 7:39; 15:6; 18, 20, 51; I Thess. 4:13-15; II Pet. 3:4.
V. 31 – Each should examine self, v. 28, to correct self and thus avoid God’s censure.  Spiritual problems in Corinth gave tacit evidence of their failure to do for themselves as they ought to do.  Spiritual well-being was contingent upon doing God’s will as much as and in the way that God willed.  So it is with us – it must be started and continued.
V. 32 – God through Paul had delivered to them the life He desired.  He even was providing correction for their own good.  If they would allow Him to discipline them as they needed, then new and better things would result.  Note carefully Heb. 12:5ff. for this idea.
chastened – The Greek word here paideu_ is interesting.  It runs the gamut of meaning in regard to the total rearing of a child to adulthood.  The person in ch. 5 was to receive a form of discipline.  The whole epistle is a form of discipline, written to instruct and train.  (For usage of the term, see on 4:15.)  If the brethren willed to follow what Paul wrote, then they would escape God’s condemnation which the unsaved (or unwilling) were sure to receive.
V. 33 – A final exhortation: they were to correct their practice and act becomingly as children of the light.  In so doing, God would be glorified, Christ properly remembered, and all the brethren build up.
V. 34 – The primary purpose of their assembly was to be spiritual.  If they could not keep it on that level and have a meal together, then the meal should be omitted in order to achieve the intended purpose.  The choice was theirs, for the instructions were clear and to the point.  They had perhaps boasted of doing all that Paul had told them to do, 11:1.  They actually were failing to do as he had instructed.  Now the opportunity to follow through in Christian fashion was again handed to them.

	LESSON 17 QUESTIONS

1. 	Outline the reason(s) why Paul would not praise them in respect to the corporate worship.

2. 	What was the Lord’s supper to mean, according to 10:14ff., which they were failing in?

3. 	How did the sacrifice of Jesus show a spirit that was absent in some people at Corinth?

4. 	What did Jesus say the emblems were to bring to memory?

5. 	Name some effects that are possible through proper observance of communion.

6. 	List some effects possible through lack of proper observance of communion.

7. 	What was each person to do for himself/herself, v. 28?

8. 	By what means could they escape the condemnation of the world?

9. 	Have you considered how many different ways God may discipline you, and the purpose behind the discipline?

LESSON 18
(12:1-11)

SPIRITUAL GIFTS

12 Now concerning spiritual gifts, brethren, I do not want you to be uninformed.  2 You know that when you were heathen, you were led astray to dumb idols, however you may have been moved.  3 Therefore I want you to understand that no one speaking by the Spirit of God ever says “Jesus be cursed!” and no one can say “Jesus is Lord” except by the Holy Spirit.
4 Now there are varieties of gifts, but the same Spirit; 5 and there are varieties of service, but the same Lord; 6 and there are varieties of working, but it is the same God who inspires them all in every one.  7 To each is given the manifestation of the Spirit for the common good.  8 To one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, 9 to another faith by the same Spirit, to another gifts of healing by the one Spirit, 10 to another the working of miracles, to another prophecy, to another the ability to distinguish between spirits, to another various kinds of tongues, to another the interpretation of tongues.  11 All these are inspired by one and the same Spirit, who apportions to each individually as he wills.

The Corinthians had a question about gifts of a spiritual nature.  Paul now begins to answer the matter and develops it through ch. 14.  Hence, you should read all of 12:1-14:40 as a unit, ignoring the man-made chapter divisions.  As you read, you will notice the partisan spirit again in some of the brethren.  It is difficult to be sectarian in spirit and not have it influence much of life, whether considering and individual or a congregation.
Paul’s answer imparts both information about gifts and meaning of the gifts.  Chapter twelve lays out the basic source of the gifts, using the body as an illustration of God’s plan for how He intended for the gifts to be used.  Chapter thirteen develops the proper mental and emotional attitude that must prevail if the body is to function to please God.  Chapter fourteen then “zeros in” on two of the gifts which helped to put each one in its proper place.  The chapter also teaches a decorum for corporate worship that would reflect God and glorify Him.
12:1 – spiritual gifts – The Greek term was seen in 1:7 and discussed there.  Actually the text could be translated something like “Now concerning spiritual things” or “things of the spirit” perhaps.  There is no word in the Greek text for “gift” but the whole context shows that gifts were the subject of discussion.
uninformed – Knowledge is helpful and needed if the Church is to function correctly.  While it may be used wrongly, 8:1, it can also enlighten so that correct understanding and right actions are the result.  See v. 2.
V. 2 – heathen – Here is an illustration akin to ch. 8 that shows how lack of proper knowledge brings bad results.  The Greek term is commonly translated “Gentile” or nation.
dumb idols – Satan had deceived them as he did many others.  He is still doing so.  Most of the world today bows down before some sort of an idol of wood or stone, actually giving homage to the demon behind the idol, as 10:14ff. shows.  Check Psalms 115; 135; Habbakuk 2:14-20.
V. 3 – Paul spelled out the result of one’s life when a God who can speak is leading rather than a dumb idol (or Satan).  The Holy Spirit and God work the same and produce the same result, so it made no difference which of the two terms (or personalities) is meant or is in action.
God chose to speak to mankind in words that man can understand.  With God’s revelation man can be led to a saving knowledge of Jesus.  As long as God’s revelation is followed, no person will ever express anything except what harmonizes with “Jesus is Lord.”  Anything contrary to that assertion or that for which it stands indicates a foreign influence.  One result of God’s revelation is the unity that results insofar as God’s will is allowed to permeate one’s thinking.  Notice then in the following verses the “commonness” even in diversity.
cursed – The Greek term is anathema, seen in Acts 23:14; Rom. 9:3; I Cor. 16:22; Gal. 1:8.  It would represent the opposite sense from Jesus is lord.
V. 4 – varieties – This term translates a word that brings to mind diversity or difference.  The root term was discussed in 11:19.  For this particular form, see Mt. 12:18; Acts 5:17; 26:5; 18:22; Gal. 5:20; Tit. 3:10; II Pet. 2:!.  While it sometimes referred to a bad state of things, in our text God was the source of the differences within the body, yet so planned the difference that they were to work together as a unified whole, noting v. 12, v. 27.
gifts – Same terms as in v. 1, translated spiritual gifts.
same Spirit – This theme of a common source of the gifts and/or differences will be reflected in this whole discussion.
One of the problems with the gifts lay in the fact that heathen religions of the day (and in our day) had similar manifestations.  Obviously Satan could deceive in this way as in other ways.  Another problem that was present was the relative worth of the gifts.  This brought about undue jealousy or pride, and gave rise to the statement in v. 7 and the text in 12:12-30.  The Roman Christians had to be informed of the same things, 12:3-8.  Part of the problem was brought about because of a worldly frame of reference, where attention was focused upon the gift rather than the giver, and/or upon the gift rather than the person possessing the gift.  Instead of loving the giver and the person, love for and needless concern about the gift was in evidence.
Considering v. 5 and v. 6, three distinct personalities are mentioned in respect to the issue.  Each was separate from the other: one Spirit, on Lord, one God; yet each worked in perfect harmony with the other.  Thus it should have been in the Church: many members; same purpose.
V. 5 – service – From the common word that meant service of all kind.  The Greek term diakone_ was mentioned in 3:5.  For other texts where this word appears in the N.T. (Some 90 times overall), reference Mt. 4:11; 20:28; Mk. 1:31; 10:45; Lk. 8:3; 10:40; Jn. 2:5; 12:26; Acts 1:17, 25; 6:2; Rom. 11:13; 12:7; 13:4; 15:25; 16:1; I Cor. 16:15; II Cor. 3:3, 6, 7, 8, 9; 4:1; 11:15; Gal. 2:17; Eph. 3:7; 4:12; Phil. 1:1; Col. 1:7, 23, 25; I Thess. 3:2; I Tim. 1:12; 3:8, 10, 12, 13; Phile. v. 13; Heb. 1:14; 6:10; I Pet. 1:12; 4:10, 11.
V. 6 – workings . . . inspires – Both these words translate the Greek word energe_, from which we get our word energy.  It had the general thrust of ‘to work’ or ‘to produce’ or permit something to be done.  See Mk. 6:14; Rom. 7:5; Gal. 2:8; 5:6; Eph. 1:19; 3:7; 4:16; Phil. 3:21; Col. 1:29; 2:12; I Thess. 2:13; II Thess. 2:7; Heb. 4:12; Jam. 5:16.  Now check Phil. 2:13 where the Greek term is found in connection with God and the Christian. (Note it in 16:9 regarding Paul’s work.)
V. 7 – Common good – Here was the purpose of God’s gifts to the church; this should have been their consuming passion in all that they did.  Contrary to this, however, they were making distinctions and disrupting the purpose of God’s work among them.  Each one (notice how often this idea appears) was to promote the “general welfare” or all.  (For the Greek term, see 10:33.)
V. 8 – There are nine gifts listed in vv. 8-10.  Comparing this with 12:27-30; Rom. 12:6-8 and Eph. 4:11 will show some differences, perhaps in nature or in name only.  All these listed here were temporary in nature, with the special purpose of helping the church to get started in the various localities.  The normal abilities that people possess (such as teaching, administering, etc.) can be used by God when said people become Christian to help the local assembly function as it ought.  We would normally use the word “talent” or “ability” to describe what we see in people today, whether they are Christian or not.  It is evident that God bestows various abilities today.  What we need to do is use them to His glory.
V. 9 – faith – This gift is a good illustration of the point made above: all these gifts listed here were temporary in nature and special in purpose.  If faith be taken to mean faith that saves, then quite clearly some were not saved since the gift was not given to all, just to some.  It evidently meant a special measure of faith for some specific purpose, but all for he “common good” of the body.  (See on 13:2 for this special gift.)
V. 10 – tongues . . . interpretation – As ch. 14 will show, the ability to speak in a language unknown by the speaker did not automatically bring the ability to understand what was spoken.
For the word tongue, the Greek word is gl_ssa.  While there is considerable difference in understanding of this term today, the text in 14:21 clearly shows how it was meant to be understood in Paul’s letter: as a language spoken by some group of people.  (See the verse for discussion.)  It is true to state that people both then and now, in heathen religions of that day and all kind of religions today think that some “ecstatic” language is meant.  It cannot be shown to be so from the Bible.  Check ch. 14 for discussion there.  For all the references in the N.T.; see these verses: Mk. 7:33, 35; 16:17 (in K.J.V.); Lk. 1:64; 16:24; Acts 2:3, 4, 11 (where it is equal to dialect in v. 6, while v. 3 is used in a symbolic way), 26; 10:46; 19:6; Rom. 3:13; 14:11; I Cor. 12:10, 28, 30; 13:1, 8; 14:2, 4, 5, 9, 6, 13, 14, 18, 19, 21, 22, 23, 26, 27, 39; Phil. 2:11; Jam. 1:26; 3:5, 6, 8; I Pet. 3:10; I Jn. 3:18; Rev. 5:9; 7:9; 10:11; 11:9; 13:7; 14:6; 16:10; 17:15.  Sometimes the Greek text will have a specific language in mind, and though not having the Greek word gl_ssa in it, translators will sometimes put it in the text.  See Lk. 23:38; Jn. 5:2; 19:13, 17, 20; 20:16; Acts 21:37; Rev. 9:11; 16:16; 19:11 for such texts.  In the Old Testament, the word refers either to the physical tongue or a spoken language.  The Greek term dialektos is sometimes translated with the word “tongue” as in Acts 1:19; 2:6, 8; 21:40, 22:2; 26:14.  All the other books in the N.T. (Matthew, Luke, John, Romans, II Corinthians, Galatians, Ephesians, Colossians, I and II Timothy, Titus, Philemon, Hebrews, James, I and II Peter, I, II, III, John and Jude) do not mention the subject at all.  One might conclude that it was a problem only in Corinth.
V. 11 – inspired – See v. 6 for this term.  Consider carefully that each gift was given for some specific end and from the same source.  A good text to reread here would be 4:1-7.  See also I Pet. 4:10-11.
This section outlined the source and purpose of the various gifts of a spiritual nature.  All were divine in origin; all intended to unify and edify the body.
same Spirit – Note that the Spirit both “wills” and “chooses” which indicates personality.  While the N.T. does not devote any chapter specifically to discussion of the Holy Spirit, much can be learned by checking the many references to Him.  John 16:7-15 will outline why this fact is so: His primary task upon earth was in respect to Jesus, to help the apostles recall and reveal the truths pertaining to Jesus (as we see in v. 3 of our text).  The Holy Spirit was to help the world know Christ, and to provide all the necessary information to produce faith in Christ.  Jesus is the one who saves us, who died and rose again for our sins and justification, Rom. 4:25.  It is through the direction supplied by the Holy Spirit that we have these truths in our day in written form, and that the apostles spoke in the beginning.  In addition to this primary task, when we accept Jesus as savior and obey His command to be immersed in the name (i.e., by the authority of) the Father, Son and Holy Spirit, Mt. 28:18ff., we are promised the indwelling presence of the Holy Spirit as our guarantee from God Himself of our salvation, Acts 2:38; Rom. 8:9-11; II Cor. 1:22; 5:5; etc.  We are not taught to pray to the Holy Spirit but rather to God; we need not expect anything from the Holy Spirit out of keeping with what God Himself would do in our lives.  In fact, the N.T. presents some seemingly confusing ideas along this line (compare Jn. 14:23; Rom. 8:9-11; Phil. 2:13; Col. 1:27; etc.) but the reason is this: all three divine personalities have the same purpose in respect to the Christian.  Our own text spells this out plainly enough.

	LESSON 18 QUESTIONS

1. 	See if you can state why the Corinthians might have needed to ask Paul about spiritual gifts.

2. 	How were you enabled to say “Jesus is Lord” if you have?

3. 	How can diversity represent unity?

4. 	Give the specific purpose of the various gifts.

5. 	Would the sectarian nature of some in Corinth be a problem to accomplishing the point in v. 7?

6. 	Who provided the “energy” to use the various gifts?

7. 	By what criterion were the gifts given to each person?

LESSON 19
(12:12-31)

DIVERSIFIED UNITY

12 For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ.  13 For by one Spirit we were all baptized into one body–Jews or Greeks, slaves or free–and all were made to drink of one Spirit.
14 For the body does not consist of one member but of many.  15 And if the ear should say, “Because I am not a hand, I do not belong to the body,” that would not make it any less a part of the body.  16 And if the ear should say, “Because I am not an eye, I do not belong to the body.” that would not make it any less a part of the body.  17 If the whole body were an eye, where would be the hearing?  If the whole body were an ear, where would be the sense of smell?  18 But as it is, Cod arranged the organs in the body, each one of them, as he chose.  19 If all were a single organ, where would the body be?  20 As it is, there are many parts, yet one body.  21 The eye cannot say to the hand, “I have no need of you,” nor again the head to the feet, “I have no need of you.”  22 On the contrary, the parts of the body which seem to be weaker are indispensable, 23 and those parts of the body which we think less honorable we invest with the greater honor, and our unpresentable parts are treated with greater modesty, 24 which our more presentable parts do not require.  But God has so composed the body, giving the greater honor to the inferior part, 25 that there may be no discord in the body, but that the members many have the same care for one another.  26 If one member suffers, all suffer together; if one member is honored, all rejoice together.
27 Now you are the body of Christ and individually members of it.  28 And God has appointed in the church first apostles, second prophets, third teachers, then workers or miracles, then healers, helpers, administrators, speakers in various kinds of tongues.  29 Are all apostles?  Are all prophets?  Are all teachers?  Do all work miracles?  30 Do all possess gifts of healing?  Do all speak with tongues?  Do all interpret?  31 But earnestly desire the higher gifts.
And I will show you a still more excellent way.

One body and many members working together unto one purpose under the one head, Jesus–such was God’s gracious will for the church everywhere as well as in Corinth.  Having outlined the source of the diversity among the members, Paul begins to deal with the members in particular and their ungodly thinking about each other.
12:12 – Unity amidst diversity, both with the physical human body and the spiritual body of Jesus.  In other epistles, Paul taught the proper attitude of mind to have to produce lives pleasing to God and helpful to the other members.  Think on Gal. 2:10; Eph. 4:1-16; Phil. 1:21-23.
V. 13 – This verse spells out the means by which everyone became a member of Christ’s body.  As remarked in lesson 18, it was by the Spirit’s direction that the proclamation about Jesus was given.  The Spirit through those who preached was then responsible for their “common” faith and obedience.  Paul wrote in Gal. 3:26-29 that faith in Christ resulted in obedience in immersion, and that made all a part of Christ.  The same basic thrust is in Eph. 2.  This verse enlarges the idea in 12:3, while still keeping attention on the divine source by which such was accomplished.  Recheck 10:1-4 and read Titus 3:3-7.
V. 14 – While the analogy of the human body to the Church is not identical in every respect, much similarity exists, providing great potential for teaching.  One thing among many is clear: unity does not mean conformity in every respect.
V. 15 – Beginning here and through v. 26, the apostle centers attention upon the various members and the differences among them, while at the same time attempting to prick the inflated egos of some members in Corinth.  It was also doubtless true then as now that some were failing to recognize their potential because of their own faulty view of themselves.  Note vv. 22-25 in this respect.
I do not belong – No one is bigger than the whole.  In fact, each is dependent upon the other.  Eyes are important, but other parts are essential to it.  “Denial of membership” does not change the fact of it, although it will hinder the body when such happens.  It isn’t wrong to recognize differences for God has made it so–what is wrong is to deny relationships God has made.
V. 17 – Some things God has created are different than others is surely clear enough.  The body was made a diverse unity so that many things might be accomplished.  A “big eye” would be a poor replacement for the whole body just as a big ear or a big nose would.
V. 18 – Repeating the idea in vv. 4-11, if there be differences it is God who made is so.  As Paul wrote in 10:22 in a somewhat different setting but along the same line, shall the members of the body disagree with the will and work of God?
v. 19 – The answer is obvious there would be no body as they then knew it.  Thinking back to the ideas and warnings in ch. 3:1-23 would be helpful at this point.
V. 20 – Denying what some would like to be so, the apostle affirms that “one out of many” is the divine plan.
V. 21 – A sense of dependence must be established in the mind of every Christian as well as a sense of appreciation.  Both were needed in Corinth and in our own day.  One of the difficult things to do in many churches is to crate this mental state so necessary to productiveness in the kingdom.  To many then (and now) wanted to be “all” rather than “part” of all.
V. 22 – weaker – In the sense of less needed or important (such as the eye or hand or foot).  We know that every part of the human body, having been placed there by a wise Creator God, has a place to fill, whether large or small.  While the body can function without eyes or ears or feet, etc., it does not do as well as it could.  The Corinthians then and all Christians since needed to realize how necessary each part was to the whole.  Notice the strong “on the contrary” with which Paul begins this section.
V. 23 – Reasoning from the viewpoint of an enlightened mind.  Paul showed them that when the truth is understood about the importance of each part, then appropriate action is taken.  Perspectives are changed and things are reorganized to reflect the improved understanding.
V. 24 – God has so adjusted – The Greek term behind “adjusted” has the idea of mixing or uniting together, as in Heb. 4:12 or Rev. 14:10.  In v. 18, Paul had written that God had arranged (i.e., placed them) the members as He deemed best.  In v. 11, the Holy Spirit was said to have chosen (see on v. 4 for variety) each part and the place it was to occupy.  The Corinthians ought to have begun to catch the idea by this time (do we see it?).
God had wisely ordained the whole body that each could feel worthwhile and contribute to the collective good so that the needs of all would be supplied.  While some members, as God so willed it, might be “front and center” more than others, yet none are unimportant, if for no other reason than that God willed the place each filled.  God doesn’t do foolish or thoughtless things.  If then God had “adjusted” the Church, the acceptance of this fact would eliminate any discord and rather promote unity.  Each part would supply its own special ability, Eph 4:16, with the whole wrapped up in love, Col. 3:14.  In fact, if all did their part with God in the midst, 3:16-17; then all would grow up into the head, even Jesus, Eph. 4:15, a holy temple of God Himself, Eph. 2:20-22.
V. 25 – discord – See on schism, 1:10; 11:18.
care – This term was in 7:32-34.
V. 26 – Wrapping the matter up with a truism, Paul gave the final brush stroke to the picture of a well-organized body.  If true in the physical world, it ought also to be true in the spiritual world.
V. 27 – For emphasis, the apostle stated the facts about the various individual members, whatever gifts they possessed, and the whole body of which they were part.
V. 28 – Repeating the expression of v. 18, Paul listed the various decisions God had made in respect to the church.  If there were differences, God had so ordained them.
Church – As in 11:18, the term applies to the Christian community, either in a local place, as in 11:18, or the whole body everywhere, as here.  If you want to check some other texts (the term is found about 110 times in the N.T., and about 21 times in I Cor.), read Mt. 16:18; 18:17; Acts 5:11; 7:38; 8:1, 3; 9:31; 13:1; 14:23; 15:22; 20:17, 28; Rom. 16:4; II Cor. 1:1; 8:1; Gal. 1:2; Phil. 3:6; Col. 4:15; I Thess. 2:14; I Tim. 3:15; Heb. 2:12; 12:23; James 5:14; III John v. 10; Rev. 1:4.  As you can see, it never means a building but always a group of Christians, and not necessarily gathered together.  Stated another way, our expression “going to church” is at least non-biblical (though we understand what is meant) since Christians are the church.  The expression “church building” while understood by some is not others.  The old expression “meeting house” would be less confusing in many ways.
The eight “appointments” God made are not identical with the list in vv. 8-10.  Of these eight, some were temporary, as the apostles, some always needful, as the teacher.  Some consider that all of these mentioned, plus those in vv. 8-10 and Romans 12:6-8 are yet present today.  That is a possible position to hold.  While having stated my own thinking in v. 8, lesson 18, it is recognized that any position taken has some problems connected with it as well as some reasons for holding it.
V. 29 – All seven questions in vv. 29-30 are so worded in Greek as to require a “no” answer.  The points made in v. 7, 11, 18, 28 are then underscored.  This should have helped to squelch the party spirit.
V. 31 – God had chosen some to be less honorable, v. 23, or first, v. 28, as He though best.  However, all were in the body and all received honor as it came, v. 26.  If this were realized, for anyone who wanted to be minded like Christ and whose attention was set on things above, Col. 3:1-4, such as God had done would be accepted without question.  While there was room for desiring of gifts of varied importance (note 14:1), there needed to be an attitude of thankfulness cultivated for that which God had done for each of them at that point in time.  Moreover, something greater and more to be desired than any gift was available to all.  Ch 13 as we know it presents love as the greatest attribute anyone can possess (compared to the gifts under discussion) and God had made it possible for all to trave the way of love.

	LESSON 19 QUESTIONS

1. 	Was the use of the human body a good way to illustrate the topic of gifts?

2. 	Which members of the body are needed?

3. 	Who decided about the nature and composition of the body?

4. 	Because we know that some parts of the physical body can be lost and the body still functions, does that tend to make us think the same think about the spiritual body?  Is this the best way to think?

5. 	How true in your local church group, or on a world-wide scale, is the point made in v. 26?

6. 	How does Paul demonstrate that all are not alike but all are as God desires?

7. 	Why show them a more excellent way?

LESSON 20
(13:1-13)

THE GUIDING PRINCIPLE

13 If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal.  2 And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing.  3 If I give away all I have, and if I deliver my body to be burned, bu have not love, I gain nothing.
4 Love is patient and kind; love is not jealous or boastful; 5 it is not arrogant or rude.  Love does not insist on its own way; it is not irritable or resentful; 6 it does not rejoice at wrong,, but rejoices in the right.  7 Love bears all things, believes all things, hopes all things, endures all things.
8 Love never ends; as for prophecies, they will pass away; as for tongues, they will cease, as for knowledge, it will pass away.  9 For our knowledge is imperfect and our prophecy is imperfect; 10 but when the perfect comes, the imperfect will pass away.  11 When I was a child, I spoke like a child, I thought like a child, I reasoned like a child; when I became a man, I gave up childish ways.  12 For now we see in a mirror dimly, but then face to face.  Now I know in part; then I shall understand fully, even as I have been fully understood.  13 So faith, hope, love abide, these three; but the greatest of these is love.

“I will show you a way (to be Christian) that surpasses having spiritual gifts” is the way that Paul ends the general discussion in 12:1-31.  If some of the Corinthians were wondering what could be better than the gifts in question, the answer is given in our lesson text.  Love is the greater and surpassing way of living.  It is eternal in character, god-like in nature, the foundation for all that is done (as will be pointed out shortly) and the cure for the ills of some in Corinth.
While gifts were to be desired, (dz_lo_), love was to be pursued (di_k_), 14:1.  Love was sufficient, in contrast to gifts, were it alone.  Love would make the gifts profitable when they would otherwise not be so, Paul argued.  Love was a true motivator, an energizer, a mind-set that developed a Christ-like spirit and a godly life style.  Love was a necessity while other things that seemed so necessary to some were but momentary in nature.  Without love, a person would be but a noise in the ears, or a jangle that disturbed, and certainly profitless was what Paul saw fit to write.  We will do well to take notice, won’t we?
13:1 tongues – Better translated as “languages” as noted on 12:10.  See also on 14:13, 21.  There is no compelling reason to suppose that a language is anything but what is commonly thought.  Some argue that there is an “angelic” language, by which is meant something ecstatic.  We know of no such thing.  The Bible presents angels as always speaking in an intelligible way, even to man.  However, the point is that whatever gift might be given, love is what turns its use into something profitable.
gong . . . cymbal – While those are of some value under certain conditions, apart from those conditions they are not desirable.  Such is the case with spiritual gifts outside the context of love.
V. 2 – prophetic powers – In fact, Paul was a prophet, Eph. 3:3-10, in that he revealed God’s mystery to men.  Many others in the early church were gifted in this way.  The prophet was, in all religions, considered to be a revealer for the god of that religion.  So it was with Israel and then in the church.  While the prophet did not always speak in a revelation sense, yet that facet can’t be divorced from the word.  Hence, in the Biblical sense of the term, the prophet disappeared from God’s complete revelation in our Bible, and need nothing more.  The Scriptures are of such nature that every Christian can know God’s will, and grow unto the stature of Christ, Eph. 4:13.
mysteries –The new covenant was God’s mystery revealed, as Rom. 16:25-27; Eph. 1:3-14; etc. point out.
knowledge – While Paul had some knowledge and understood some things, yet God did not choose to reveal all His will through him.  God used others such as Luke, John, Peter and Jude to bring to light what men needed to know.
faith – As mentioned in 12:9, this may mean a special measure of faith rather than the faith required for salvation.  It may mean the sort of faith of which Jesus spoke in Mk. 11:22-23 and Luke 17:6.
In all the cases Paul mentioned, the absence of love meant that he was nothing rather than something.  Quite clearly, for any of the gifts to be of value to one personally (whatever they might be to anyone else), love must be present.
Love has not been defined by Paul except as a quality of character that makes other facets of one’s personality, whether ordinary or special in nature, of value.  Today all sorts of definitions are heard, and the word is used in all kinds of ways.  It is one of the attributes of God, I John 4:8, though God and love are not equal (that is, it can be said that God is love but it cannot be said that love is God).  God has many attributes other than love.  He is just, all-wise eternal, etc.
Turning to the human personality, as with God so with us.  Love is one facet of that which makes us up.  Hate is another.  Both have to do with the mental part of us as well as the emotional part of us.  Love is not merely a mind-set, but an emotional aspect that includes a mind-set.  Obviously, to love God requires knowledge of Him as well as the decision to love Him.  Paul will delineate some of the ways love expresses itself in life in our lesson text.
The word for love in our text is agap_.  It is one of three Greek terms for love used in the N.T. Scriptures, and appears more frequently than the other two terms.  Interestingly enough, it was not used nearly as much in the literature of the day, comparatively speaking, as the other two terms.  Some of the places where it can be seen are Mt. 2:17; Mk. 10:21; Lk. 11:43; Jn. 3:16; 5:42; 13:1; 17:26; 21:15-17; Rom. 5:8; II Cor. 8:7; 12:15; II Tim. 4:8; I Jn. 3:18; 4:7, 8, 16.  It is often stated that it is the “highest type” of love, or that it is the “god-like” type of love.  However, the N.T. does not make any such statements.  That it is essential to pleasing God and being like God is clear and probably all that can be said that is stated in the Bible.
The other two words are 1) storg_ which is found in Rom. 12:10 and used only once, and 2) philia which appears some twenty-five times by itself, and other times in a compound form with some other term.  Check Mt. 6:5; 10:37; 23:6; 26:48; Lk. 22:47; Jn. 5:20; 11:3, 36; 12:25; 15:19; 16:27; 20:2; 21:15-17; Titus 3:15; Rev. 3:19; 22:15 for some texts with this term. Combined with other terms, you can find it in Rom. 12:10 with storg_ in Col. 2:8; I Tim. 6:10; II Tim. 3:2, 3; Titus 1:8, 2:4; etc.  Sometimes, as in II Tim. 3:3, the translation will read “haters of good” (i.e., not a lover of good).  Both agap_ and philia are good words, and each has its place in God’s revelation.  The term philia is turned a bit more toward the “near and dear” than agap_, which is why Peter probably used it in John 21:15-17 rather than agap_.  Now read I Cor. 16:22.
V. 3 – Selfless sacrifice may be admirable, but love makes it personally profitable.  Self-denial may be helpful to others as an example, but the proper motivation must be present for it to mean anything to the one denying self.  One’s motivation for any action is always important, and certainly so for things related to God.  Check Mt. 6:1-18 for this point.  Having shown in 13:1-3 the supremacy of love over other things, now Paul outlines the behavior of love in respect to the people or circumstances about one.  As we move into this section, vv. 4-7, probably some of the people in Corinth needed to “think on these things” about love.  It is pretty clear that some or all of these attributes were missing in the church there.  For the sake of study, we will give the Greek term and some verses to check.
V. 4 – patient – chrasteuomai, also a characteristic of God, Rom. 2:4.  It has the idea of goodness or generosity.  See Mt. 11:30; Lk. 5:39; 6:35; Rom. 3:12; 11:22; Gal. 5:22; Eph. 2:7; 4:32; Col. 3:12; Titus 3:4 I Pet. 2:3.
jealous – dz_lo_ as in 12:31; 14:1.  This word has to do with desire for something or someone, and thus can be either directed for good or bad.  Zeal for te good is commendable, Jn. 2:17, but for something else is not, Jam. 4:2.  Read these texts: Lk. 6:15; Acts 1:13; 7:9; Rom. 10:2; 13:13; II Cor. 12:20; Gal. 4:17, 18; Tit. 2:14; Jam. 3:14, 16; I Pet. 3:13.
boastful – perpereuomai.  The idea is that of the braggart or one who sings his own praises.  One word that describes this person is ostentatious, the “show off” who must have the attention, is vainglorious. 
arrogant – phusio_ as in 4:6; 8:1.  Love and a “puffed up” demeanor are not compatible.
V. 5 – rude – aschamone_, as in 7:36. The idea is of ill-mannered or unseemly conduct in regard to standards or to others.  Recall what some were doing at communion time in Ch. 11.  Read Prov. 21:4.  A closely related term was discussed in 11:4.
its own way – The Greek term, dzate_ means seek for something, as in Mt. 13:45; Mk. 1:37; Lk. 19:10; Jn. 8:50.  Personal interests are always considered in respect to others from love’s point of view.  Jesus lived for others.  Paul did too, II Cor. 12:14-15.  Most church splits or fights center around the demand for one’s own way, since most of such things involve methodology rather than doctrinal issues.  See Ch. 9:15-23.
irritable – paraksun_, our English word paroxysm comes from this term.  See Acts 15:39; 17:16; Heb. 10:24.  It has the idea of easily brought to anger or disgust with another, or causing another to become so.  It has its good side as Heb. 10:24 shows, but love must rule if this be accomplished.
resentful – logidzomai, which means to keep record of, count up, or reckon, figure.  Check Lk. 22:37; Jn. 11:50; Acts 19:27; rom. 2:3; 3:28; 4:8; 14:14; I Cor. 4:1; II Cor. 5:19; 11:5; 12:6; Phil. 3:13; II Tim. 4:16; Heb. 11:19; I Pet. 5:12.  The point is that love doesn’t “tally up” the wrongs done for the sake of getting even or taking revenge.  No resentment is allowed to take root and grow, no malice condoned.  It is rather “Father, forgive them” or “lay not his sin to their charge” that characterizes love.  See Prov. 24:29.
V. 6 – rejoice at wrong – Note Rom. 1:32.  No servant of God is glad when evil is present or happens in the life of another.  Solomon had some advice along this line, 24:17.  Instead, one’s heart’s desire for those whose lives are not what they ought to be will be like Paul’s in Rom. 9:1ff.  If one is godly in mind, then the “right” is what brings pleasure.  Good is to be sought, not evil, Rom. 12:9.
wrong . . . right – The Greek terms are respectively adikia and al_theia.  The first is a common term for unrighteousness or wickedness, as in Mt. 20:13; Lk. 16:8, 9; 18:6; Acts 7:26; 25:11; Rom. 6:13; 9:14; I Cor. 6:1; Gal. 4:12; Col. 3:25; Phile. v. 18; I Jn. 5:17.  The second term is normally translated as truth or reality.  Notice it in Mt. 22:16; Lk. 22:59; Jn. 1:17; 4:23; 17:3; 19:35; Acts 12:9; rom. 2:2; 15:8; II Cor. 7:14; Gal. 4:16; Eph. 4:24, 25; Phil. 1:18; 4:8 Tit. 1:13; I Thess. 1:9; Heb. 8:2; I Pet. 5:12.  Love is good in action, truth the good in thought that gives direction to love.
V. 7 – bears – steg_, to stand up or endure.  See on 9:12, then I Thess. 3:1, 5.  The idea is sometimes that of simply ignoring injustice or evil being suffered, somewhat akin to the concepts in Mt. 5:38-42.
believes – pisteuo, the common word of faith or belief.  Love is not gullible but rather is willing to think the best until proven wrong.  The action is not judged until all can be known.  Love is not habitually “suspicious of others” but wants to let each remain “innocent until proven guilty” if at all possible.
hopes – elpidz_, as in Lk. 6:34; 23:8; Jn. 5:45; Acts 16:19; 23:8; 26:6, 7; Rom. 4:18; 8:24; II Cor. 1:7; Eph. 2:12; I Tim. 1:1; Tit. 2:13; Heb. 6:18; I Pet. 1:3.  Even if often disappointed, hope dwells eternal in the Christian because God is faithful who promised, Heb. 6:9-20.  The silver lining is the object of attention rather than the dark cloud.
endures – hupomen_.  Someone has remarked that this term is the “queen of all the graces” because of its admirable quality.  It is the “face to the wind” and “hand to the plow” sort of thing.  It is always commendable in the life of the Christian, as Mk. 13:13; Rom. 5:3; 12:12; II Thess. 1:4; Heb. 12:2, 7; Jam. 1:3; 5:11; I Pet. 1:20 and II Pet. 1:6 point out.
This section added to 13:1-3 helps all to see why love should be pursued.  There is every reason to give all diligence in being God in respect to love.  Now Paul turns to the immortal nature of love.  As long as God exists, so will love.  Temporal things, such as the spiritual gifts the Corinthians sought, will from eternity’s vantage point, seem like so much “tinsel and glitter” compared to love.
V. 8 – prophecy . . . tongues . . . knowledge – As v. 9 states, these all were imperfect and thus less desirable than love.  They were, even as faith and hope, doomed to pass away.  Love, contrastively, always is.  There will be no “changing of the seasons” where love is concerned.
V. 11 – From the child to the man: so is the advantage of love’s thinking over “gift thinking.”  While many even today are desirous of finding “their” gift, the ability to love surpasses all such and might well provide the person with all that is needed to be the Christian servant God desires.
childish ways – The “me” syndrome that most children have pretty early in life.  The Corinthians had their mind set on the wrong goals when all was summed up.  Instead of thinking maturely (“I would rather speak five words . . ., 14:19) they had their attention upon themselves, childish in thought.
V. 12 – Paul’s epistle to them was intended to bring this result: maturity, adulthood.  They were carnal, 3:3-4 and thought too highly of themselves, 4:7-8; and so on.  He brings up the point again in 14:20.  They needed to grow up.  An adult clearly perceives what a child dimly understands, for the reason that the child’s viewpoint is limited.  Paul had tried to lead them into “full” understanding of the best things in the Christian life, especially about “spiritual gifts” versus love, and the relationship of each person and/or gift to God and the church as a body.
V. 13 – faith, hope, love – The childish viewpoint behind, Paul now presents the things of real value.  All the gifts from God in Ch. 12 were good in their place and for their time.  God bestowed them in His own divine wisdom.  None were to be disparaged for having them, seeking them or using them.  However, the gifts were of such nature that other things outranked them.  Our verse lists things that were more to be desired than any special gift from God.  Faith is an imperative for salvation, as the Bible plainly indicates many times.  Hope is a state of mind that comes from sufficient reason, and characterizes every saint of God.  As Paul said in Rom. 8:24-25, Christians are saved by their hope, a hope based upon what God has done in Christ, Rom. 5:1-11; 8:1, 29-39; etc.  Love is the greatest of the three, not because the Christian can do without the other two, but because of the nature of God and Christianity.  Faith and hope both will cease when faith becomes sight and hope is fulfilled in God’s eternal res.  Love for God will continue.  Therefore, while God’s people in Corinth came behind in no gift, 1:7, they were stragglers in respect to the greatest thing of all: love.  They needed to get moving in the right direction–Paul had shown them the “more excellent” way of 12:31.

	LESSON 20 QUESTIONS

1. 	Briefly outline the chapter.

2. 	Did you read Ch. 13 in the total context of Chapters 12-14?

3. 	Can a person do good things for others and not be profited himself?

4. 	Do you believe Paul in what he says in 13:1-3 about being a “spiritual zero” without love?

5. 	Of the fourteen aspects of love in vv. 4-7, which could be added to your life?

6. 	Would you like to read a text that shows love in action?  See Rom. 12:9-21.

7. 	How difficult is it to “grow up” in our Christian thinking?  (Aren’t we all a bit like Peter Pan at times?)

8. 	Why is love said to be the greatest?

LESSON 21
(14:1-25)

THE GIFTS OF LANGUAGE

14 Make love your aim, and earnestly desire the spiritual gifts, especially that you may prophesy.  2 For one who speaks in tongue speaks not to men but to God; for no one understands him, but he utters mysteries in the Spirit.  3 On the other had, he who prophesies speaks to men for their unbuilding and encouragement and consolation.  4 He who speaks in a tongue edifies himself, but he who prophesies edifies the church.  5 Now I want you all to speak in tongues, but even more to prophesy.  He who prophesies is greater than he who speaks in tongues, unless some on interprets, so that the church may be edified.
6 Now, brethren, if I come to you speaking in tongues, how shall I benefit you unless I bring you some revelation or knowledge or prophecy or teaching?  7 If even lifeless instruments, such as the flute or the harp, do not give distinct notes, how will anyone know what is played?  8 And if the bugle gives an indistinct sound, who will get ready for battle?  9 So with yourselves; if you in a tongue utter speech that is not intelligible, how will anyone know what is said?  For you will be speaking into the air.  10 There are doubtless many different languages in the world, and none is without meaning: 11 but if I do not know the meaning of the language, I shall be a foreigner to the speaker and the speaker a foreigner to me.  12 So with yourselves; since you are eager for manifestations of the Spirit, strive to excel in building up the church.
13 Therefore, he who speaks in a tongue should pray for the power to interpret.  14 For if I pray in a tongue, my spirit prays but my mind is unfruitful.  15 What am I to do?  I will pray with the spirit and I will pray with the mind also; I will sing with the spirit and I will sing with the mind also.  16 Otherwise, if you bless with the spirit, how can any one in the position of an outsider say the “Amen” to your thanksgiving when he does not know what you are saying?  17 For you may give thanks well enough, but the other man is not edified.  18 I thank God that I speak in tongues more than you all; 19 nevertheless, in church I would rather speak five words with my mind, in order to instruct others, than ten thousand words in a tongue.
20 Brethren, do not be children in your thinking; be babes in evil, but in thinking be mature.  21 In the law it is written, “By men of strange tongues and by the lips of foreigners will I speak to this people, and even then they will not listen to me, says the Lord.”  22 Thus, tongues are a sign not for believers but for unbelievers, while prophecy is not for unbelievers but for believers.  23 If, therefore, the whole church assembles and all speak in tongues, and outsiders or unbelievers enter, will they not say that you are mad?  24 But if all prophesy, and an unbeliever or outsider enters, eh is convicted by all, he is called to account by all, 25 the secrets of his heart are disclosed; and so, falling on his face, he will worship God and declare that God is really among you.

This chapter concludes Paul’s anser to the complex question about spiritual gifts.  Two of the gifts are discussed from the viewpoint of the “common good” of the church.  the last part of the chapter outlines some important facets to be kept in view in a corporate worship.
Love, Paul said, was to be pursued with an earnest vigor because it ave the correct motivation to deeds done or words spoken.  It had the best interests of others in mind and was an attribute that everyone could possess.  From this background in Ch. 13, and the general teaching in Ch. 12 as to the divine origin of all of the gifts, Paul gave some further discussion about use of gifts.  Concern for others and edification of the whole body were to be prominent considerations in usage of any gift.
Since the problem of “tongues” has been around some 2,000 years, the following points are thought worthy of consideration.  The Bible never indicates that:

1) 	People were “more spiritual” who spoke in tongues than those who didn’t do so.  One might be carnal though, or be profited nothing, who did so.
2) 	A person has no control over self in respect to speaking in tongues.  On the contrary, as 14:28, 32 show, self-control was not only possible, it was expected.
3) 	Languages of any sort are helpful unless understood by the hearer.  There must be content that is translatable, 14:6.
4) 	That the Greek term gl_ssa is to be understood in any way except as a bona fide language.  See v. 21.  The Greek term hermeneu_ is never used except to translate another language spoken by some language group.
5) 	Ecstatic utterances as practiced then in many heathen religions were ever a part of Christianity.  Christianity always made sense rather than nonsense.
6) 	Languages as a special gift would continue.  Instead, they were to cease.
7) 	People were to pray to God in any language except their own, or seek to do so.  A “prayer language” is non-scriptural if not anti-scriptural.
8) 	Any experience, such as some charismatics claim in our day, was the criterion by which one could determine whether or not they were Christian.  I John gives at least seven reasons to test one’s Christianity, and not one of them is by such an experience.
9) 	We should expect or seek the so-called “baptism of the Holy Ghost” as some teach.  No one was ever commanded to be immersed in the “Holy Ghost” at any time.  It was promised only to the apostles, Acts 1:5.  By the way, we should disassociate the concept of “ghost” from the Holy Spirit.  The Holy Spirit is a being, not a ghost.

14:1 – Make love your aim – The term is di_k_, to persue avidly.  It is often translated as “persecute” since it suggests such a strong pursuit of something or someone. Paul had given plenty of reasons to make their goal love.
prophesy – As will be shown, the prophet was valuable to the church as God’s spokesman.  The revelation that came through the prophet was a means to build up the church.
V. 2 – Unless the language is translated, the only one who understands is God.  Tat is not profitable to those present.
V. 3 – here is the value of the prophet for the brethren.
upbuilding – The prophet’s message was for the “common good” and, since understandable, provided a base for growth.  See on 8:1 for the word behind upbuilding.
encouragement – From parakale_.   See on 1:10, then check Lk. 2:25; 6:24; Jn. 14:16, 26; 15:26; 16:7; Acts 4:36; 9:31; 13:15; Rom. 12:8; 15:4; II Cor. 1:3-7; Phil. 2:1; I Thess. 2:3; I Tim. 4:13; Phile. v. 7; Heb. 6:18; 12:5; 13:22.
consultation  – paramutheolmai is the word.  It has the idea of cheering up, consoling, or giving solace.  Read Jn. 11:19, 31; Phil. 2:1; I Thess. 2:12; 5:14.
These would be distinct assets in any assembly of the brethren.  So the prophet was valuable to them.  The one who had the gift of language might receive a revelation from God but unless it could be interpreted (i.e., translated) to those present, the gift was of no value.  The prophet was then of greater worth by far.
As 14:6-11 will show, there is no edification unless there is understanding.  To be fruitful, the mind must comprehend, vv. 14-15.
edifies – The whole and sole object of gifts is to edify (“build up” is from the same word in Greek).  Just how the one who spoke in a language built himself up is not stated, but the value of the prophet is clear enough.
V. 5 – The same point as above in different words.  All the gifts, including the language gift, were of God and so of value in the right circumstances.  If they were perceptive, mutual edification would be their prime objective.  As such, all effort would be made to accomplish that task.  Lest we forget, one could be a Christian with no special gifts, but if love were in his/her life, then they would be profitable, 8:1.
interprets – As suggested at the beginning of this lesson, the Greek term behind this word is never used except in reference to translation of a known language to another known (i.e., spoken) language.  It is hermeneu_ in its root form, and comes into English in our word hermeneutics.  The word itself came from the mythical Greek god Hermes, who is mentioned in Acts 14:12.  the term can be found in Lk. 24:27; Jn. 1:38, 42; 9:7; Acts 9:36; I Cor. 12:10; 12:30; 14:26, 27, 28; Heb. 7:2.
V. 6 – This verse through v. 12 deals specifically with the gift of language.  the gift of prophecy had been shown to be valuable to everyone in the church.  Turning to the gift of language (which seemed to be rather desirable to some or Paul wouldn’t have dealt with it at such length), he gives the possibilities (revelation, teaching, knowledge or prophecy) of the gift but then, as in v. 5, dismisses the gift as profitless to the church unless interpreted.  As in 13:1, the language speaker would belike a gong or cymbal, or here, a musical instrument with no intelligible notes.  In fact, the situation would be like two people attempting to communicate but neither knowing the other’s language.  In Corinth, with all the sea traffic and commerce, that example ought to have been clearly understood.
distinct – That is, a note of melody that communicates a message the hearer understands.
V. 8 – No army wants a bugler who can not sound the melody or note that means “charge” or “retreat” or whatever.
V. 9 – speech – From logos, a word or speech.  Any utterance not understood is as useless as can be.
V. 10 – As remarked above, the cosmopolitan city of Corinth would have many languages spoken in its streets, each with meaning to those who knew it.  So also throughout the whole world.  No language group has “babble” as the norm.  Each language has distinct sounds, sound patterns, words with meaning, grammatical relationships, certain tones or pitch contours to be used with certain expressions, etc.  (As an aside, the so-called ecstatic utterances of our day, without exception, have been shown to have no resemblance to language but are just so much noise.)
V. 11 – meaning – That is, the “power” of the impart of the word.
foreigner – The Greek term is barbaros, our barbarian.  It simply meant a person who could not be understood because of the language barrier.
V. 12 – A not so subtle statement about their value systems.  They needed to get their selfish interests out of the picture and get to work in the direction that would benefit the body.  What they were failing to see, seemingly, is that if they built up others, not only would they be like Christ, as part of the body they would benefit themselves as well.  Paul challenged their motives in straight-forward fashion.  Three illustrations had been presented that taught them why the language gift was at the bottom of the list, 12:30, as far as value was concerned.
V. 13 This vers through v. 19 is another attempt to help them understand.  He used himself as a case in point.   Since the gift of language is of no value without interpretation, the person so gifted is told to keep silent in the assembly, v. 28.  The only help offered is here in v. 13, where prayer to God is suggested for the person in question that God might grant to the person the gift of interpretation as well as the gift of language.
V. 15 – Since understanding was a necessity for any profit, v. 14, then no expression should be in a language not understood.  The clear teaching in these verses is as follows: 1) each person could control self (as v. 32 shows also), and there would be no overriding compulsion to speak that couldn’t be controlled; 2) Paul would do noting, even to praying, unless the hearers could be edified, even if it meant only five words would be spoken, v. 19.
In thinking about prayer and singing, both in Paul’s mind were to be intelligent expressions of the mind.  both the words spoken and the meaning of them were involved.  Singing, Col. 3:16,, could accomplish many things if it was done so that the hearers were built up (i.e., taught, admonished, etc.).  Hence, no utterance was to be given except with the criterion of being understood.
V. 16 – As many know form experience, someone who comes from another culture and doesn’t speak the language understood by the audience, has little if any value.  From personal experience, most of us know whereof Paul speaks.
V. 18 – The clear fact here is that P0aul knew that only some of the brethren in Corinth possessed the gift of language, yet all in the church were Christians.  Consequently, one cold be Christian with all the promises involved and not have the gift of language.
While Paul could speak in various languages (some of them learned as we learn them), yet we have no record that he ever used them for evangelistic work.  He did speak in Aramaic in Acts 22, but that was a learned language, perhaps even his native language.  He could write and speak in Greek, but Greek was taught in Tarsus and was spoken all over the Roman world.
V. 19 – The bottom line for Paul: nothing would be done in his ministry to the brethren that was in any way selfish and not edifying to others.  he would offer a prayer, a song, or whatever only if he understood it himself and thus could explain it to others.  Notice how self-controlled and spirit-led he was!  Such an attitude was one of the reasons for this greatness and quite in contrast to some who were reading his epistle.
instruct – From katache_.  The old English word catechetical is from this word.  It meant to teach or impart doctrine, etc.  You can find it in Lk. 1:4; Acts 18:25; 21:21, 24; Rom. 2:18 and Gal. 6:6.
V. 20 – children – They were so, in too many cases.  They were like some mentioned in Hebrews 5:11ff.  Peter had to exhort brethren to grow up in II Pet. 1:3ff.  Paul mentioned this point to the Ephesians in 4:14-15.
evil . . . mature  – That is, be innocent of, free from evil, but be grown up (recall 13:8-12 here) in respect to Christian conduct.  (Check 2:6 for discussion of “mature.”  The Greek term is teleios.
V. 21 strange tongues – This expression translates a compound word made up of heteros which means “another” or “different” and the word language, gl_ssa.  The quote is from Isaiah 28:11-12 in reference to the people of Assyria.  God was going to use them to punish the Israelites. Plainly enough, the Greek term gl_ssa meant a known language, spoken and understood.  There is no reason not to so understand it in every place in the N.T. where it refers to something spoken (not the physical member or symbolically as in Acts 2:3).  We should let the Bible define its terms if at all possible and not read into a text what we wish to get out of it.
V. 22 – A sign . . . for unbelievers – However, as the next verses show, only under certain circumstances would the gift of language be profitable: if 1) such gift were used one at a time, and 2) someone could interpret what was said.  Otherwise a false conclusion would be drawn by the unbeliever v. 23.  God did bear witness to His message and messengers by signs, etc., Heb. 2:4, but these verses indicate that He expected discretion to be used in respect to such things.
V. 23 – One of the reasons that conclusion of “madness” would be drawn is clear.  Another consideration was that such activity was part of other religions of the day, and God would be dishonored, v. 33.
V. 24 – Again the surpassing value of the gift of prophecy is brought out – not only did the prophet edify the church but the prophet’s message could also provide reason for repentance.  The prophet then had the dual value of teacher and evangelist.
convicted . . . called to account – The reason for these results was that the message from the prophet was understandable.  The power in the message of God could, if received by an honest and good heart, accomplish the rest.  check Titus 3:3-7; James 1:21; I Pet. 1:22-23.
V. 25 – Just like Heb. 4:12-13 asserts, God’s Word can penetrate the deepest recesses of the heart and bring new life.
worship – The intent of the message is to turn men’s hearts from darkness to light, from idols to the living god, Acts 26:17-20; etc.  The scales fall away from blinded eyes, cleansing from sin, release from captivity, freedom from the “god of this world”: all take place when God’s message is received.  What a powerful weapon God’s Word is when spoken so that hearers can understand!

	LESSON 21 QUESTIONS

1. 	Do reread from 12:1 – 14:40 to keep the whole context in mind.  Make a brief outline to help remember it.

2. 	List the advantages of the prophetic gift.

3. 	List the qualifications for use of the language gift.

4. 	What illustrations did Paul use to clarify the reason for his statements about the restricted use of the language gift?

5. 	What was Paul’s approach to use of his gifts among the churches?

6. 	For what stated purpose (check 12:7 again) were the gifts given?

7. 	How could an unbeliever draw a false conclusion from an assembly of Christians?

8. 	What should the message of God, heard and understood, be able to accomplish in the life of an unbeliever?  (Has it done so for you?)

LESSON 22
(14:26-40)

DECENCY IN WORSHIP

26 What the brethren?  When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation.  Let all things be done of edification.  27.  If any speak in a tongue, let there be only two or at most three, and each in turn; and let one interpret.  28 But if there is no one to interpret, let each of them keep silence in church and speak to himself and to God.  29 Let two or three prophets speak, and let the others weight what is said.  30 If a revelation is made to another sitting by, let the first be silent.  31 For you can all prophesy one by one, so that all may learn and all be encouraged; 32 and the spirits of prophets are subject to prophets.  33 For God is not a God of confusion but of peace.
As in all the churches of the saints, 34 the women should keep silence in the churches.  For they are not permitted to speak, but should be subordinate, as even the law says.  35 If there is anything they desire to know, let them ask their husbands at home.  For it is shameful for a woman to speak in church.  36 What did the word of God originate with you, or are you the only ones it has reached?
37 If any one thinks that he is a prophet, or spiritual, he should acknowledge that what I am writing to you is a command of the Lord.  38 If any one does not recognize this, he is not recognized.  39 So, my brethren, earnestly desire to prophesy, and do not forbid speaking in tongues; 40 but all things should be done decently and in order.

The discussion of spiritual gifts continues through this lesson, but the use of them plus some general pointers about corporate worship form the general theme of this section of text.  Hence, for the sake of study and lesson length it was deemed best to break the chapter up into two lessons.
From a N.T. point of view, beginning in Acts and going through Jude, no systematic presentation of a “worship service” as we call it is presented.  We get parts and pieces and general impressions can be formed, but it is difficult to pin down the matter.  For instance, in Acts, only ch. 20 reflects a corporate worship, though it isn’t a detailed account.  In our book, ch. 5, 11 and 14 give some hints about what went on in such meetings, but again no outline from “start to finish” is given.  Considering the other epistles, preaching was done, exhortation of various kinds (cf. Heb. 10:19ff.), teaching was done, and some singing (although the contexts of Eph. 5:19 and Col. 3:16 are not necessarily involved with an assembly, there is no reason why the singing couldn’t be done publicly as well as privately).  As is clear from Rom. 16:1, Col. 4:16, II John v. 12 and III John v. 13, letters from such man as Paul were read in assemblies.  The letter to Timothy, 3:15, talks about the reason for the letter: that Timothy might know how to behave himself in the Church (household of God) but that probably has reference to general day to day conduct rather than an assembly as such.  The text of our lesson is about as specific as any text, especially v. 33 and v. 40.  God is to be worshiped in a circumspect way, and the assembly is to held in such a way that God will be thought as a God of order not chaos.  Visitors should not think the worshipers have lost their senses nor that the God whom they are worshiping approves of or is glorified by frenzied activity.  The universe God made is ordered and points to God as its wise and orderly creator.  The church is also God’s creation, and both “in” an assembly and “out” of an assembly, the church ought to reflect the same thing.  consideration of the Mosaic worship in the tabernacle will reveal that God had definite ideas about what was decent and orderly and what was not so.  The Levites and priests had certain tasks appointed, to be carried out in certain ways, etc.  Just how much that dispensation is to determine what is doe in the church, its fulfillment, is a moot question.  However, it is at least worthy of consideration.  Whatever the decision in that respect, our text is rather specific on some points, and gives a general overview of what God wants of Christians in assembly.
Some may want to consider the text in Acts 2:42, since it is used as a model by some congregations.  It is doubtless true that the verse involves the corporate worship of the first Christians.  It is rather doubtful if it is to be limited to that particular aspect of Christianity.  The importance of assembling together is recognized, but that hardly constitutes the whole of Christian living.  The “Apostles doctrine” includes all the N.T. epistles, which are mostly concerned with one’s whole life as well as collective worship.  Prayer ought to be constant, not once a week.  Fellowship is what we have in Christ, not a meal in the “church basement” as is commonly thought.  Hence, while the vers may help direct our assembly as Christians, it is much broader than that one facet of church life.
V. 26 – Many could be of assistance in an assembly as these verses show.  Just “how” it was ordered is not said, nor who was to arrange it.  We judge that since the elders were to oversee the local congregation, they had the oversight in this and all other matters pertaining to the local assembly.
let all things be done – This is the fifth time in this chapter that this point has been made about edification of the church.  He had used other terms such as benefit, bless, and instruct to amplify the same theme.
V. 28 here is part of the “decency and order” defined.  In any given assembly of the brethren, three at the most were to address the group, at least of those who possessed a language gift, and only speak if interpretation was possible.  Otherwise such people were to be silent.
V. 29 – Those with the gift of prophecy were also instructed about their activity as those in v. 27.  Paul provided for a certain amount of instruction and yet the meeting was orderly both in presentation of material and utilization of time.
weigh – The Greek term behind this was seen back in 4:17; 6:5; 11:29, 31; 12:10.  (The basic root was discussed under 2:2.)  Mt. 16:23; 21:21; Mk. 11:23; Acts 100:20; 11:2, 12; 15:9; Rom. 4:20; 14:1; 14:23; Heb. 5:14; Jam. 1:6; 2:4; Jude v. 9, v. 22 have this term also.
V. 30 – As previously mentioned in lesson 21, there was no such thing as a gift that “overwhelmed” a person.  Self-control was always possible regardless of the person or gift involved.  The Christian assembly was to be carefully handled so that it reflected its God and no false conclusions about “madness” would be drawn, v. 23.
In our verse, the lesson would be that if one were speaking, and another received a revelation from God, that was a definite sign that the one speaking should cease, either because what he was saying wasn’t as important as a revelation from God, or God had ceased revealing information to him.
V. 31 – all may learn . . . encouraged – Simply another way of clarifying the general reason for assembly, that of edification.  Notice the emphasis upon “all” were to learn rather than some.  This was the idea behind v. 4, where “some” versus “all” was the issue.
V. 32 – Self-mastery (or control of self) was and is characteristic of Christianity, whether the issue be that of physical desires or spiritual service.  The spirit is another way of talking about the inner man, Eph. 3:16, or the “real” us, living in a physical body.  The “real” us is spirit, made thus in God’s image, Jn. 4:24; and dwells within and gives life to a material body, Jam. 2:26.  It is the spirit that will be made perfect and be taken into heaven, Heb. 12:23.  God is the Father of spirits, Heb. 12:9.  (It is true of us as of the disciples that the “spirit is willing but the flesh is weak” oftentimes.  Stated differently, we will to do but are not strong enough to overcome the temptations presented to us.)  In 14:14-15, Paul recognized that he must put spirit and “body” together in his service for the brethren.
V. 33 – confusion – From akatastasia, which has the idea of unstable, unruly or disorderly.  The term can be found in Lk. 21:9; II Cor. 6:5; 12:20; Jam. 1:8; 3:8, 16.  The root term means something stable or steadfast, thus dependable, organized, controlled rather than in a tumult, having matters in hand rather than a state of confusion.  The opposite of confusion in the assembly is, or course, an assembly of peace.
peace – It is seen in our English word “Irene” and is one of the great words in the Bible.  The Hebrew term is pronounced “shalom” (often spelled salem or salom).  It had the concept within it of a state of well-being, not broken up or in a mess.  It was used to describe right relationships or matters in the right state of affairs, etc.  Hence, Paul’s choice of words paints a good picture of the God of Christianity, and then how Christianity ought to reflect its God.  Perhaps the activities of the prophets of Ball, I Kings 17, r Israel worshiping the golden calf, Ex. 32; I Cor. 10, are examples of heathen worship.
V. 34 – This verse and v. 35 seem to be a rather abrupt break with the preceding context.  However, the underlying theme is the assembly of the brethren and how said assembly is to be conducted.  Thus, not only did Paul impart direction to the individual who had something to offer (it must build up others, it must be done with understanding, it must not reflect dishonor on God, etc.), he gave guidelines for the whole assembly.  these two verses then are to be viewed within that context.  Ch. 11:5 had the corporate worship in view, and presented the woman who might pray or prophesy in it.  These two verses then must be harmonized with those things in mind.  It is doubtless true that women could sing in the assembly, and probably true that they were given gifts besides prophecy (such as the language gift or that of interpretation, etc.).  With these things in mind, and the teaching developed in 11:2-16, the emphasis seems to be that of submission.  Perfect silence is ruled out as is evident from the above texts.  Some participation by women was taking and could take place.  Therefore, we conclude that the women were to be submissive insofar as taking a leading role in the public assembly.  If asked by those men leading the assembly, or under direction by God through the men, then they could contribute as directed.  This, from v. 33 and v. 36, seemed to be the teaching in all the churches everywhere respecting public assemblies.  Of course, privately, women could and did do much more in many ways, as the whole New Testament indicates.  The text at hand concerns only the assembled brethren.
V. 37 – Turning to others in the congregation who might claim or have some gift from God, and carrying the principle in vv. 33 and 36, the apostle makes it clear that no contrary teaching should be given or acknowledged other than what he had written.  Hence, he was certain that what he was writing was under the direction of God.  If God be not the author of confusion, then no other message/teaching would be given than had been given.  As v. 38 shows, if anyone argued with it, then that was evidence that God was not leading such a person, and the church was to totally ignore said person.  That laid it out clearly enough for anyone to see.
V. 39 – Repeating the thought in 14:1, and the general idea in 12:31; the apostle draws the long discussion to a close.  Since the special gifts were still being bestowed at the time of writing, any and all gifts were to be received with thankfulness and used to the good of all.
V. 40 – decently – The Greek term eusch_monos is a form of the term discussed under 11:4.  Two forms of it were in 12:23, and another 12:24.  They were asch_mona (“unpresentable”), eusch_mosun_n (“modesty”) and eusch_mona (“more presentable”) respectively.  The idea is that of an assembly that is orderly or graceful, doing things in a manner becoming to God.  you might note this term in Rom. 13:13 where the Roman Christians were directed not to be as the world about them, or I Thess. 4:12, where those in Thessalonica were instructed to so live that they would have the respect of the outsiders who would think well of them for their honorable way of life.

	LESSON 22 QUESTIONS

1. 	Review and/or rewrite your outline of 12:1-14:40.

2. 	State as many things as you can that would describe an acceptable public gathering of the brethren for worship.

3. 	Do you suppose that some “leeway” in thinking is possible about what constitutes confusion versus decently and in order?

4. 	What restrictions were placed upon those mentioned with gifts?

5. 	How did you harmonize 11:4; 12:14-15; 14:34-35; Col. 3:16; etc.?

6. 	How strongly did Paul feel about the letter he was writing?

7. 	How universal were the instructions about corporate 	

LESSON 23
(15:1-4)

THE GOSPEL

15 Now I would remind you, brethren, in what terms I preached to you the gospel, which you received, in which you stand, 2 by which you are saved, if you hold it fast–unless you believed in vain.
3 For I delivered to you as of first importance what I also received, that Christ died for our sins in accordance with the scriptures, 4 that he was buried, that he was raised on the third day in accordance with the scriptures,

This whole chapter was probably written in answer to a question or questions about the resurrection of Jesus.  It is not strange that questions should arise about the matter; people in our day wonder about it; Job expressed the point in 14:14.  Everyone wrestles with life after death at some time in life, if there is one, what will be true if there is one, etc.  Christianity builds its case upon Jesus of Nazareth who, being crucified, arose from the grave.  The Corinthians had heard that preached, accepted it as true, and were enjoying the hope that it brings.  However, as the chapter shows, while accepting the fact of Jesus’ resurrection, some had questions about issues relating to it.  The apostle’s answer might be viewed as follows:

  I. 	The Gospel Message, 15:1-4
  II. 	The Resurrection Witnesses, 15:5-11
  III. 	The Resurrection Necessity, 15:12-19
  IV. 	The Resurrection Results, 15:12-19
  V. 	The Resurrection Life, 15:29-34
  VI. 	The Resurrection Explained, 15:35-49
  VII.	The Resurrection Victory, 15:50-58

Another way to look at the text would be:
  I. 	The Triumph of the Resurrection, 15:1-34
  II. 	The Nature of the Resurrection, 15:35-49
  III. 	The Victory of the Resurrection, 15:50-58.

The resurrection is the chief cornerstone of Christianity from the perspective that it is the best attested fact for faith, it is the answer to the problem of death, and it gives validity to Jesus’ own claims for Himself.  The two charts at the end of this lesson will help you see its importance to you faith.
One of the difficulties with this chapter is the question about whom does Paul speak.  Is he dealing only with the Christian and what the resurrection means to the Christian, or are the non-Christians included too?  If they are included, how much applies to them?  If not included, are they involved with the resurrection of Christ at all?  You might want to watch for these things as you study the three lessons on this chapter.  You might also note the conclusion in v. 58 and the practical application to Christian living.  Hence, though the chapter deals with some theoretical questions, the fact of the resurrection has a very practical application for every Christian.
Picking up the point about the resurrection’s importance to Christianity again, we want to notice that the apostle establishes both its certainty and its value to the believer.  Hardly can we say enough about either of these matters.  It is as certain a historical fact as any other historical fact, if not more so.  Few events in history have as much evidence for their occurrence as does the resurrection.  The change in the disciples, the character of the witnesses, the beginning of Christianity: all these and others find their basis in the resurrection of Jesus.  The value of the resurrection has many facets too, such as attesting to Jesus’ own life and teaching, vanquishing of death, life eternal with God, and many others.  Its value in preaching can readily be seen from the Acts record and a study of the sermons preached by the apostles.  While our chapter is the longest discussion in the N.T. of the resurrection, the epistles in various ways either assume it or utilize it in some way.  May we increase our faith as the text unfold its truths to us.
15:1 – I would remind you – Though the Greek text has the word from “to make known” in it, the fact that they had already been told about the resurrection is the reason for the idea of “reminding” them.
the terms – Actually, the Greek text has the word commonly translated by “gospels” in it.  It is euangelion.  In its verb form it is translated many ways, such as here “I preached” or similar terms.  As you know, the term “gospel” (or sometimes “good news” or “message”) can be found quite often in the New Testament.  The Greek terms (noun, verb, adjective) add up to about 130 times.  To put it in a different way, 15:1 might be translated because of the words Paul used “. . . the gospel which I gospelized to you” or “. . . the preaching which I preached” because Paul used both the noun form mentioned above and the verb form.  “I preached . . . the gospel” actually translates only one word, the verb form of euangelion.
From a different point of view, we often speak about “the terms” of the gospel, by which is normally meant what must be done to become a Christian.  It is just as truthful to say that the terms of the gospel are those things which must be done in order to remain a Christian (i.e., a member of the Covenant).  When we enter into any covenant, there are specified things which must be done to enter the relationship/agreement, and also things which must be done to maintain the covenant.  Especially is this true in respect to the Christian covenant.  Often it is simply a question of semantics, but it is worth considering in that there are “terms” both to becoming Christian and remaining Christian.
The Corinthians had heard, accepted and were “standing” in the gospel which Paul had preached to them.  The “gospel” is defined here as clearly as anywhere in the New Testament as to its essence.  Paul preached the gospel unto them which was, according to him, comprised of the death, burial and resurrection of Jesus.  We often hear it said of someone that “He is a gospel preacher” or “That was a good gospel message.”  What is meant is anybody’s guess.  From the text we are studying, many would fall into the class of “gospel” preachers.  From some of the other texts where the term appears, we learn that Jesus preached it, Mt 4:23; that Mark wrote about it, 1:1; that repentance is associated with it, Mk. 1:15; that one could “lose” his soul for it, Mk. 8:35; that Paul preached it to the Gentiles, Acts 15:7; because he was chosen for it and served it, Rom. 1:1, 9; 15:16; that it could be believed, Rom. 10:16; that the Corinthians were begotten through it, 4:15 (Note here I Pet. 1:22-23); that Satan can blind people to it, II Cor. 4:3-4; that there was no other one than Paul preached, Gal. 1:6-11; that Peter was not acting according to it, Gal. 2:14; that the Philippians shared with Paul’s work in it, Phil. 1:5-7; that one ought to live worthy of it, Phil. 1:27; that it is the word of truth, Col. 1:5; that people are punished who do not obey it, II Thess. 1:8; that life and immortality were manifested in it, II Tim. 1:10.  Philip was described by the term, Acts 21:8; God gave some to be evangelists, Eph. 4:11; and Timothy was encouraged to do the work of one who preached the gospel, II Tim. 4:5.  From these texts (which have the noun form of the word) perhaps quite a few conclusions might be drawn about the term, depending upon which text was in mind.  Hence, we might hear it used in several ways.
you stand – The present state in which they had been and still were was Paul’s meaning.
V. 2 – by which you are saved – Many texts bear out this truth.  Jesus’ sacrifice in death and His resurrection are the only means of redemption that God has provided. Cf. Jn. 10:1-7; 14:6; Acts 4:11-12.
if you hold it fast – The benefits of the gospel are always conditioned upon keeping the covenant into which we entered.  It is possible to be saved and remain saved (i.e., “once saved, always saved”) until we depart this world, as this text and Heb. 7:25 bear out.  The “if” is the key word, and it refers to what Christians must do.  God has made the way–we must remain faithful until death to receive the crown of life.
in vain – The Greek word behind “vain” is eik_.  Consider its other uses in the N.T. Paul used it in reference to the representative of the government in Rom. 13:4, where it seems to have the idea of purpose.  In Gal. 3:4 it appears twice, where the thrust seems to include the idea of losing (for the sake of law-keeping) what they had in the gospel, and thus making their previous sufferings have no value or result.  In effect, the Galatians would have lasting purpose for what they had endured as Christians.  In 4:11 where the same general theme is still in mind, Paul expressed the thought that his efforts on their behalf were close to being of no value.  He might as well have skipped the efforts he had made unless they changed.  The last reference is in Col. 2:18, where the apostle has people in view who have no reason for being so high on themselves, that to give up Christ for something else would be the effect of a foolish way of thinking.  (There are some Greek manuscripts that have the term in Mt. 5:22, where the K.J.V. has “without a cause” in the text.)  The basic idea was “at random” or “no purpose in view” or “without any reason” in the literature of the day.  Consequently, Paul called the Corinthians to consider their motive for being believers.  There w\must be acceptable reasons for obeying God’s Word.  One must no just go “through the motions” but have the right goals and aspirations in mind.  It was easily seen that some had the wrong reasons for coming to share in the communion time in Ch. 11.  Some preached the gospel for wrong reasons, Phil. 1:15, 17.  That is why Paul warned the Hebrew Christians that God’s Word could discern the “thought and intentions” of men, 4:12-13.  We shall all be judged, not only by what we have done but the motivation we had in doing.  Let us then make every effort to allow God to cleanse our minds and create within us a right spirit, Ps. 51.
V. 3 – first importance – Not necessarily first of all but of primary importance.
I also received – Speaking of God’s revelation to him.
Christ died – Not just any death, but in our place.  All have sinned, and the wages of sin is death. When Jesus died, as the O.T. Scriptures so often foretold by word, type or symbol (and as He Himself foretold numerous times, Mt. 16:21; etc.), he died to provide a substitute for each person who would accept Him as savior.  He was the acceptable sacrifice to God, suffering what we should have suffered, or will suffer if we refuse His sacrifice.  While He endured much on the cross in a physical sense, it was the cry “Why have you forsaken me?” that spelled out the real suffering.  He had become sin who knew no sin, II Cor. 5:21, so that we who accept Him might become the righteousness of God in Him.  Note then in II Cor. 6:1 the plea of Paul to these same people not to receive God’s grace in vain.
V. 4 – was buried – In a borrowed tomb, forsaken by God and His friends, death seemingly victorious.
was raised – The text in Greek indicates a resurrection that was actually so and remained so.  As Rom. 5:10 states, we are saved by His life.  Not Ch. 6:9, that Jesus, having been raised from the dead, will never die again, for he lives to God, v. 10.  That is the vital difference between the high priests under the Mosaic law and the Christian’s high priest, Heb. 7:23-25: they died; Jesus lives.
on the third day – This is clear enough from many Scriptures.  The Jews understood Jesus to mean “on” the third day rather than “after” the third day, Which is why they asked for a guard at the tomb, Mt. 27:62-64.  Note Jesus’ own predictions in Mt. 16:21; 20:19; Jn. 2:19.  Now turn to Luke’s gospel, Ch. 23, and begin reading at v. 54.  The day of crucifixion was the day of Preparation, the day Jesus died.  In vv. 55-56, the Sabbath came and went.  Day two. In 24:1, day three, when the women came to the tomb, Jesus was risen, just as He said.
according to the Scriptures – Actually, the O.T. Scriptures clearly foretold both Jesus’ death and resurrection, as Peter’s sermon in Acts 2 shows.  We ought to make as much of fulfilled prophecy as we can.  There are few things that are on a par with the evidential value of fulfilled prophecy as it relates to Jesus.  Such speaks of God who plans and fulfills, who knows and carries out, who promises and keeps.  No other god can do such, no other god is worthy of service.  May we who know these things thank God for His matchless grace to us in Jesus Christ, and live a life worthy of Him Who called us out of darkness into Hi s marvelous light. Amen.

	LESSON 23 QUESTIONS

1. 	Make some attempt to outline the chapter.

2. 	Consider carefully the two charts with this lesson.

3. 	If we establish the historical fact of any event by the number of witnesses to it, considering their character and their opportunity to know whereof they speak, can Jesus’ life, death and resurrection be established?

4. 	What brought salvation to the brethren in Corinth?
5. 	What condition was stated that they had to meet to retain their salvation?

6. 	What things composed the gospel that Paul preached to them?

7. 	What things happened to Jesus in accordance with the Scriptures?

8. 	Have you reviewed your reasons for being Christian?  (There might be several good reasons for being Christian, so you might be able to think of more than one reason to be a Christian.)

LESSON 24
(15:5-19)

THE RESURRECTION

5 and that he appeared to Cephas, then to the twelve.  6 Then he appeared to more than five hundred brethren at one time, most of whom are still alive, though some have fallen asleep.  7 Then he appeared to James, then to all the apostles.  8 Last of all, as to one untimely born, he appeared also to me.  9 For I am the least of the apostles, unfit to be called an apostle, because I persecuted the church of God.  10 But by the grace of God I am what I am, and his grace toward me was not in vain..  On the contrary, I worked harder than any of them, though it was not I, but the grace of God which is with me.  11 Whether then it was I or they, so we preach and so you believed.
12 Now if Christ is preached as raised from the dead, how can some of you say that there is no resurrection of the dead?  13 But if there is no resurrection of the dead, then Christ has not been raised; 14 if Christ has not been raised, then our preaching is in vain and your faith is in vain.  15 We are even found to be misrepresenting God, because we testified of God that he raised Christ, whom he did not raise if it is true that the dead are not raised.  16 For if the dead are not raised, then Christ has not been raised.  17 If Christ has not been raised, your faith is futile and you are still in your sins.  18 Then those also who have fallen asleep in Christ have perished.  19 If for this life only we have hoped in Christ, we are of all men most to be pitied.

The historical fact of the resurrection, an event in time and space, attested to by many witnesses, who were characterized both by integrity and competence, who were able to tell what they had personally witnessed–such is the topic in the first part of our lesson.  The second part handles a question that some had posed: what if there be no resurrection (despite all the evidence to the contrary)?  The apostle lays out some of the implications if such be true.
15:5 – All of those to whom Jesus appeared are not listed, but those who are were probably those known to the Corinthians, or at least could be contacted.
Cephas – Peter’s name given to him by his parents was Simon.  Jesus gave him the name of Cephas, Jn. 1:42, which in Greek was Peter.  It is interesting that Paul used the name Cephas n Gal. 2:11 (as well as back in 9:5) while Peter used the Greek name in I Pet. 1 but Simon Peter in II Pet. 1:1.
The appearance to Peter, recorded in Mark 16:7 has been often the subject of comment.  That he was an important member of the twelve as well as a close companion of Jesus (Isn’t it interesting to meditate upon the companions a person has?) is evident from the gospels.  Some suggest the denials of Peter after his strong affirmations of loyalty (Mk. 14:27-31; Jn. 13:36-38) were the reason for the special appearance.  Luke 22:31-34 brings out the important task that Jesus had for him to do as well as the fact that Satan had demanded (a strong request!) to have him amplifies Peter’s place in Jesus’ own mind.  The Acts history centers around Peter for twelve chapters, then picks up Paul’s labors for the remainder of the book.  We thus conclude that Peter was a central personality in the Lord’s kingdom.  While wee may not “buy” the Roman Catholic dogma about Peter being pope #1, let us not diminish his love for Jesus that was reflected in his life.
the twelve – If Paul’s account be chronological, harmonizing it with the gospel accounts would put the appearance to Peter after those to the women and before the evening manifestation to the twelve (actually ten apostles, plus other disciples) in Jerusalem, Luke 24.  The appearance to the two men in Luke 24 fits in the afternoon hours, but whether before or after that to Peter is not known.
V. 6 – five hundred – Some suggest the event in Mt. 28 is meant here.  Matthew’s account seems to pinpoint only the eleven in Galilee, but earlier verses (vv. 7, 10) may indicate others were to go to Galilee.  We may not know when or where this took place.  The relevant point is that some twenty-five years after the event in question, most of those witnesses were yet alive and could have testified about Jesus’ resurrection.
V. 7 – James – There are at least two men who are prominent in the church by this name: the apostle and Jesus’ brother.  Since the apostle was included in the preceding statement, Jesus’ brother is the likely person meant.  No text tells about this occasion, but it seems to have happened within the first week after the resurrection, assuming Paul is chronological.  he was one of the leaders in the Jerusalem assembly as is shown in Acts, and was put to death in A.D. 64.  It is probable that the epistle in the N.T. was written by him.  Note also the point made in Ch. 9:5.
Last of all – Not only last of all the appearances mentioned in the gospels and Acts, but years after Jesus’ ascension.
untimely born – This phrase is from a Greek term which means miscarriage, or any birth not normal in the times sense.  It is ektr_ma, and the root term was normally used by medical writers of the day.  From Paul’s perspective, his selection to the apostleship was not like that of the rest, and so was “abnormal” in that restricted since of the term.  he was chosen in a different manner, commissioned in a special way, and thus was “delivered” quite unlike the other apostles.  In this sense, the expression has the meaning Paul desired to convey.  He was not less an apostle (as many texts bear out, such as Rom. 1:1ff.; II Cor. 12:12; Titus 1:1, etc.) than the others, just selected and sent out unlike the others.
V. 9 – This is his personal appraisal of himself, but not shared by God who chose Paul for the merits he had, such as zeal, knowledge, courage, loyalty, will, etc.
V. 10 – God in His grace had been responsible for the selection of Paul, and also the accomplishments of Paul.  He was always quick to give glory to God for whatever he was able to do int he kingdom.  See again Rom. 15:16ff.; Col. 1:29; etc.
V. 11 – The matter of who preached was far less important than the fact that preaching was done and some of the hearers believed.  Naturally, Paul was initially responsible for the brethren in Corinth.
Let us then summarize the above section, including 15:1-4.  Paul had preached the gospel of the death, burial and resurrection of Jesus.  He received his message by revelation, though he was a personal witness to Jesus being alive.  Because the question about adequate evidence for the resurrection was always being raised, Paul listed some of those who could personally verify Jesus’ resurrection.  Having established a firm basis for Jesus’ being alive, and thus undergirding his own preaching, he then turned his attention to the issue some had raised that no resurrection was possible, unless it only be the resurrection of Jesus.
preach – In the comments on v. 1 in lesson 23, it was mentioned that the Greek term commonly translated as “gospel” (in its noun form) is the verb form often translated as in v. 1 “I preached.”  there are other Greek words that are also translated which have the idea of preaching.  In this verse it is k_russ_.  the noun form is k_rugma.  Both are used to describe the task we know as preaching.  If you would like to check some texts for this term, see Mt. 10:27; 12:41; Mk. 1:4, 45; Lk. 9:2; 11:32; 24:47; Acts 15:21; Rom. 2:21; 16:25; I Cor. 1:21; 9:27; II Cor. 4:5; Gal. 2:2; I Tim. 2:7; II Tim. 1:11; 4:2; II Pet. 2:5.  It is an interesting thing that John’s gospel was written to bring men to faith and keep them saved (Jn. 20:30-31) but none of these terms in any form appear in that book.
V. 12 – some – These people are not identified, but form the context, they seemingly were asserting that , with the exception of Jesus, there is no resurrection of the dead.  While this may seem a bit strange for people who were believers to hold such a view, the Sadducees basically accepted the Old Testament as God’s Word, but did not hold to a resurrection of the dead though other Jewish people (the Pharisees, Mary and Martha, etc.) did believe in a resurrection.
V. 13 – The apostle would not accept a limited resurrection; it is an “either/or” matter for him.  If the resurrection of Jesus be granted, then no basis existed for denying the resurrection of other.  If the dead remain dead, then one can not affirm that Jesus was brought from the dead.  Such is Paul’s position.  To pick up a statement of Jesus in response to a similar question on the same issue, He told the Sadducees that they were in error to affirm there was no resurrection, that they knew neither the Scriptures nor the ability of God, Mk. 11:18-27; Lk. 20:27-40.
V. 14 – A major effect of such a denial of the resurrection: the message (the k_rugma) was foolish for it was without any basis in fact.  A second and related effect: their faith was also foolish since the message they had accepted was foolish.  See vv. 17, 18.
vain – The idea is the theme in Ecclesiastes: foolish, empty, of no worth, useless.  The term is kenos.  Look at 1:17 and 9:15 (“deprive”); then see Lk. 1:53; Acts 4:25; Rom. 4:14; II Cor. 6:1; 9:3; Gal. 2:2; Eph. 5:6; Phil. 2:3, 7, 16; Col. 2:8; I Thess. 2:1; 3:5; James 2:20.
V. 15 – A third major effect: falsely asserting that God raised Jesus when it was not true.
V. 16 – The empty tomb was empty for some reason other than a resurrected Christ if what some were saying was true.  All the testimony of those in vv. 5-11 was but a “pack of lies” if people die never to live again.
V. 17 – The central thesis of Christianity is that Jesus was put to death for sin and resurrected for justification, Rom. 4:25.  If in fact there was not such a ting as a resurrection, then justification was impossible, and the promise of “no condemnation to those in Christ Jesus” was so much empty chatter in the marketplace of life.
futile – The concept is much the same as in v. 14, though the Greek terms are not the same.  This one is mataios, meaning empty, worthless or foolish, of no account.  Check Rom. 1:21; 8:20; I Cor. 3:20; Eph. 4:17; Tit. 3:9; Jam. 1:26; I Pet. 1:18; II Pet. 2:18.
V. 18 – having listed three major bad effects and enlarging upon v. 14 in v. 17, Paul also brings to attention the point that is in this verse: all former Christians who died believing that they were saved died without any such fact being true.  They died never to live again because their hope of life, Jesus, was dead.  In such a condition, he obviously could do nothing for them.
V. 19 – A final point: Christianity has a message of life and hope built upon a risen savior.  If in fact Jesus be dead rather than alive, then all Christians were so many objects to be pitied.  There was not hope because there was no life.  Indeed, they needed the condolences of others because they had trusted without any basis for trust.  They might as well do as Paul suggests in v. 32.
You may have noticed that Paul did not raise any of the issues that have been or are so often suggested today, such as 1) women went to the wrong tomb, 2) Jesus swooned and later revived, 3) Jesus planned it all and had assistance in his “death and resurrection” or 4) the disciples had hallucinations, etc.  All such are inherently stupid if the New Testament accounts are true.  Hence, either Jesus did rise as the accounts say, or Christianity is a false religion and ought to be branded as such.  If the testimony for a risen savior is insufficient to establish the truth of the case, then historical events of all kinds are but “pipedreams” of the past.  The world is but a dream and a bad one at that.
As we can read in v. 20, Paul reverts back to is primary thesis expressed in the gospel, and develops it with a note of triumph.  we have had a good example of God’s man setting forth the evidence for his case, and then answering a major objection to it.  Let us be thankful that God has more than adequately supplied evidence for Christianity.  If people choose to disbelieve, it is not for lack of evidence but rather for unwillingness to change.

	LESSON 24 QUESTIONS

1. 	Make a harmony of the resurrection appearances of Jesus, using our lesson text plus those in the four gospels.

2. 	Describe the character of the witnesses of Jesus’ resurrection.

3. 	Was there a sufficient number of witnesses or was most of the testimony of “hearsay” nature?

4. 	Did the witnesses have the opportunity to check Jesus closely after the resurrection?  (You might want to read I John 1:1-4 here.)

5. 	Were the witnesses capable of telling what they had seen?

6. 	List the effects if Jesus be yet dead.

7. 	What did Jesus have to say to those who denied the resurrection of the dead?

8. 	It might be good to review the charts at the end of lesson 25, especially the “Faith and Facts” chart.

LESSON 25
(15:20-58)

RESURRECTION RESULTS

20 But in fact Christ has been raised from the dead, the first fruits of those who have fallen asleep.  21 For as by a man came death, by a man has come also the resurrection of the dead.  22 For as in Adam all die, so also in Christ shall all be made alive.  23 But each in his own order: Christ the first fruits, then at his coming those who belong to Christ.  24 Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power.  25 For he must reign until he has put all his enemies under his feet.  26 The last enemy to be destroyed is death.  27 “For God has put all things in subjection under his feet.”  But when it says, “All things are put in subjection under him,” it is plain that he is excepted who put all things under him.  28 When all things are subjected to him, then the Son himself will also be subjected to him who put all things under him, that God may be everything to every one.
29 Otherwise, what do people mean by being baptized on behalf of the dead?  If the dead are not raised at all, why are people baptized on their behalf?  30 Why am I in peril every hour?  31 I protest, brethren, by my pride in which I have in Christ Jesus our Lord, I die every day!  32 What do I gain if, humanly speaking, I fought with beasts at Ephesus?  If the dead are not raised, “Let us eat and drink, for tomorrow we die.”  33 Do not be deceived: “Bad company ruins good morals.”  34 Come to your right mind, and sin no more.  For some have no knowledge of God.  I say this to your shame.
35 But some one will ask, “How are the dead raised?  With what kind of body do they come?”  36 You foolish man!  What you sow does not come to life unless it dies.  37 And what you sow is not the body which is to be, but a bare kernel, perhaps of wheat or of some other grain.  38 But God gives it a body as he has chosen, and to each kind of seed its own body.  39 For not all flesh is alike, but there is one kind for men, another for animals, another for birds, and another for fish.  40 There are celestial bodies and there are terrestrial bodies; but the glory of the celestial is one, and the glory of the terrestrial is another.  41 There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory.
42 So is it with the resurrection of the dead.  What is sown is perishable, what is raised in imperishable.  43 It is sown in dishonor, it is raised in glory.  It is sown in weakness, it is raised in power.  44 It is sown a physical body, it is raised a spiritual body.  If there is a physical body, there is also a spiritual body.  45 Thus it is written, “The first man Adam became a living being”; the last Adam became a life-giving spirit.  46 But it is not the spiritual which is first but the physical, and then the spiritual.  47 The first man was from the earth, a man of dust; the second man is from heaven.  48 As was the man of dust, so are those who are of dust; and as is the man of heaven, so are those who are of heaven.  49 Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven.  50 I tell you this, brethren: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable.
51 Lo! I tell you a mystery.  We shall not all sleep, but we shall all be changed, 52 in a moment, in the twinkling of an eye, at the last trumpet.  For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed.  53 For this perishable nature must put on the imperishable, and this mortal nature must put on immortality.  54 When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written:
“Death is swallowed up in victory.”
 55	 “O death, where is thy victory?
O death, where is they sting?” 
56 The sting of death is sin, and the power of sin is the law.  57 But thanks be to God, who gives us the victory through our Lord Jesus Christ.
58 Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain.

There are lost of good results of the resurrection of Jesus.  Some of them are in our lesson text.  We may not understand all that Paul wrote, but that doesn’t make the results less true.  He doesn’t tell us all we might like to know, but he does single out some things that are meaningful to our personal lives.  It may well be that this section of text as that in 15:5-19 contains answers to questions brethren had asked about the resurrection.  Let us rejoice in a living savior as we study this lesson.
15:20 – Christ has been raised – This truth makes Christianity the only valid religion in the whole world.  It is to be spread world-wide because all mean are lost unless they are Christian.  It makes the message vital to every person’s life, faith in Christ valid, hope beyond the grave realistic, etc.
fallen asleep – See on 11:30.
V. 21 – A text that is somewhat parallel to this one is Rom. 5:12-19.  The sin of Adam brought to all men physical death.  The resurrection of Christ brought to all men release from the death through a bodily resurrection yet to come.  We may no be raised again is sure.  Jesus countered the Sadducees’ argument that “none are resurrected” with His “all are resurrected” in the discussion mentioned in lesson 24.  So this verse states that pint clearly.
V. 22 – A restatement of v. 21.  The rewards of those resurrected will differ, of course, but the fact that all shall be raised is true for everyone.
V. 23 – While Christ was not the first one ver to be raised from the dead, He was the first one to rise from the dead never to die again.  Moreover, He can give to all who accept Him as savior what the Scriptures term “eternal life.”  In this sense, Jesus is the “first fruits” of the dead.
first fruits – Essentially this means the beginning of the promises in Christianity, available in Christ.  The Greek term aparch_ can be seen in Rom. 8:23; 11:16; 16:5; Rev. 14:4.  The O.T. text that is parallel to Rom. 11:16 is Numbers 15:18-21.
V. 24 – The resurrection of Christ began the Church age, the last age prior to the eternal ages in heaven or hell.  The age will end when Jesus returns again.  Of the many things that will take place at that occasion, Jesus as King of kings and Lord of lords will triumph over all, bringing the kingdoms of men to judgment.  All shall kneel before Him, acknowledging Him as sovereign, Phil. 2:11.
v. 25 – As in Rom. 5:17, Jesus now reigns, and will continue to do so until He returns.  See Eph. 5:5; Rev. 1:5.
V. 26 – Though having conquered death by His resurrection, physical death is yet taking place.  When Jesus returns and the new heavens and earth are formed, II Pet. 3, then death shall be no more, Rev. 21:4; 22:5.
V. 27 – In respect to Jesus and the Church, Jesus had a specific task to accomplish.  When the Church age is ended, that task will also be over and Jesus will then have completed the “work” He came to do.  Having done so, thing will be changed.  Time will cease, eternity being, and God, His great plan for redeeming mankind in Jesus Christ being fulfilled, will become all in all.  It is a glorious picture Paul painted for future generations as well as those in Corinth.  John’s Revelation helps us see in larger detail what Paul presented in a summary form.
It might be well to notice that Paul has revealed some information to the brethren that they could not know otherwise.  More will be given in vv. 35-55.  Thus we catch a glimpse of what he had in mind in 2:6ff.; and other texts such as 11:23 and 15:3..
V. 29 -- This verse through v. 34 puts the importance of Jesus’ resurrection where the “rubber meets the road.”  It shows how a risen savior relates to Christianity.  While a glow of joy may well be felt as 15:20-28 is read, Christians need to see how faith is relevant to everyday living.
Three issues are brought into focus in 15:29-34.  They are 1) why be immersed, 2) why live a godly life and 3) why tell others.  All of these questions are answered by one statement: because Jesus is alive.
baptized . . . dead -- While this verse has about as many interpretations as any one Bible verse, the context is about the fact of the resurrection of all humanity.  If Jesus is dead, then Christianity is dead too.  As such, this life s all there is.  If so, then the demands of Christianity are irrelevant.  A person accepts Christ as savior and is immersed into Christ, among other reasons to have life both here and hereafter.  However, if the dead be not raised, then there is no future.  Hence, why be immersed?
On the other hand, if Jesus be alive, then all that Christianity is and promises is available to those who become partakers of it.  Hence, it is only good sense to accept the good news about Jesus, put Him on in immersion, Gal. 3:27, and begin to live in a godly manner both for this life and for the life to come, I Tim. 4:8.
V. 30-33 – This section continues with the point about the present value of the resurrection.  Having shown that immersion into Christ is wise, Paul now presents the case for being like Chris in every way.  A Christian may well suffer persecution or even death for Christ.  There is no reason to live so dangerously if Christ be dead.  Paul’s own life, lived so sacrificially, was senseless unless Jesus was alive.  There was every reason to do as Paul said he did in Gal. 2:20, and as he commanded in Eph. 4:18-5:19 and Col 2:20-3:17 if Jesus be reigning now and is soon to return.
V. 34 – The command is: “Awake and quit sinning.”  The brethren in Corinth needed to start acting like they professed.  Many in the congregation were not as they ought to be, and many in Corinth were unevangelized.  Both things needed to be remedied immediately.
This next section vv. 35-30 is the apostle’s response to the questions posed in v. 35.  the “how” of the resurrection isn’t explained, just stated.  However, Paul did present some analogies from the world about hem in vv. 36-41, then in vv. 42-50 reveal some information relevant to the nature of the resurrection body.  Briefly, it can be seen that death does not prohibit life but rather produces it, that God can do in the spiritual realm what he does in the material realm, and that the resurrection body is related to the physical body but is not necessarily in its makeup.
V. 35 – Whether the “some” in this verse are identical with the “some” in v. 12 is not stated.  It would not be strange though if believers in the resurrection were to ask such questions.  Probably most of us have thought about the same general things haven’t we?
V. 36 – The first illustration is form a common thing in life: a seed.  All know that when a seed is planted in the ground, that it produces something different from itself.  It “dies” in the sense of turning itself into something else.  So is the case with the physical body–when it dies, God can cause it to become the source of new life, v. 38.  In fact, God can produce a new body out of nothing, but Paul used an analogy that everyone could understand, at least in part.  (For a good cross reference here, check John 12:21-26.)
V. 39 – not all flesh is alike – A second illustration that Paul gave was also familiar: not everything is alike in the universe, either in the plant kingdom, the animal kingdom or the material kingdom.  Go has the ability to do various things in many different ways.  There was diversity evident everywhere, yet God was in it all.  So the apostle argued that what God could do in the area of the “known” He could also do in the “unknown” area.
V. 41 – glory – From the word doksa, discussed under 11:7.
V. 42 – so it is – Relationships exist between what is sown and what is brought forth from what is sown, both in the material, physical world and the non-material, spiritual world, Paul said.  However, there are differences, too, which he brought out.  He doesn’t exactly explain the nature of the imperishable spiritual body, though describing it as possessing honor and power.  That there is such a thing as a spiritual body, which some were questioning, is clearly stated, v. 44.
V. 45 – A restatement of v. 21, 22 as related tot he physical body of man.  The next four verses, 46-49, enlarge the idea of each “Adam” by showing how each affects the human race in respect to dying and living again.  (As a note in respect to comments made at the beginning of lesson 23, and on v. 22, we take the chapter as a general discourse about the resurrection body, irrespective of who might be involved, Christian or not, at least through v. 50.)
V. 49 – image – See the term under 11:7.
V. 50 – This verse reflects the same point that Jesus made in John 3:3ff.  To “inherit” the imperishable, a change must be made from mortal to immortal.  However, the change is “preplanned” and automatic.  To inherit the kingdom of God a change must also be made, Paul says.  The apostle thus changes the discussion from the question about the nature of the resurrection body to the nature of the spiritual kingdom.  the mortal puts on immortality in the sense that the resurrection body will never die again.  It is “death to mortality” as far as the physical body is concerned.  In the realm of God’s kingdom, a death must also take place, only in the realm of the spirit.  The death must take place while physical life is possessed.  When a person dies physically, the possibility that a spiritual death and rebirth can take place is gone.  Physical death seals one’s eternal destiny, whatever it may be.
Jesus spoke about rebirth.  He had in mind a birth of water and spirit.  That birth demands a death, a burial and a resurrection, where old things pass away and all things become new.  Paul described it as a “washing of regeneration and renewal of the Spirit” in Titus 3:5.  He pictured it in Rom. 6:3-6 as like unto Jesus’ death, etc.  We become united with Jesus in death to the old life and rise with Him into a new life, Ro. 7:1-6.  It is in this way that we become partakers of the kingdom and heirs of God as part of his family.
V. 51 – Since the coming of Jesus will be while people are yet alive (which evidently was “news” to the brethren since Paul used the word “mystery” which meant something unknown), then all will not die prior to Jesus’ coming.  Consequently in all the epistles, warnings about Jesus’ coming apply to us today.  Note 16:22.
V. 52 – in a moment – This is always the picture drawn: the “thief in the night” when no one is suspecting, etc.  here it is as quick as the wink of the eye.  Jesus left this warning in respect to His return: “What I say to you, I say to all: watch, for you know neither the day nor the hour,” Mark 13:32-37.
V. 53 – This text and I Thess. 4 indicate that a trumpet will sound when Jesus comes again.  Note Mt. 24:31 “a loud trumpet call.” Jesus’ coming will be quick and sudden but all will know it.  The changes that take place will happen to all, dead and alive, which means that there will be no such things as a “secret rapture” or other such false doctrine as that.
must put on – The idea is to put on as one would clothes.  See Mt. 27:31; Mk. 6:9; Lk. 15:22; Acts 12:21; Rom. 13:12, 14; Gal. 3:27; Col. 3:12.
V. 54 – immortality – While all mortals put on the immortal, because Christians are part of God’s kingdom, immortality holds a meaning for God’s children that it doesn’t for unbelievers.  In other terms, all are going to be resurrected, all will live forever.  The difference lies in what the Scriptures call “eternal life.”  This term really refers to a relationship with God and Christ that continues through physical death and eternity.  Christians have it in Christ, Who is our life, Col. 3:4. Read Jn. 11:25-26; Rev. 20:11-15; 21:1-8, 22-27; 22:1ff.
V. 54 – Quoting from Isaiah 25:8 and Hosea 13:14, the apostle shows that the Christian should have no fear in physical death but “dying” (as with an incurable disease, or slowly and painfully, etc.) may cause us fear.  Jesus has conquered death, vv. 21-26, and brought life and immortality to light, II Tim. 1:10.  Notice here the faith an life of those in Heb. 11:32ff.
V. 56. – The real problem is not death nor is it mortality.  The real problem is sin, the transgression of God’s law.  The sentence upon the sinner is death, being cut off from God Who has life.  So Paul turns from the concern of some about the nature of life after death in respect to that which ought to concern all: where eternity will be spent.  One’s status in respect to Jesus Chris is the crucial issue.  If the good news is heard, accepted and retained, 15:1-4, then sin and its penalty are vanquished.  As v. 57 tells us, it is God Who made the potential victory possible in Christ – it is up to the individual to respond.
V. 57 – This verse is parallel in thought to Rom. 7:13-25, where Paul describes the status of a person under law: sin owns that person, v. 14.  But in Christ, sin’s dominion is broken and freedom in Christ is the status, as Rom. 6:4 reveals.
V. 58 – The logical conclusion to the fact of the resurrection: Christian living.  All else is vain for all will pass away with the using, I Jn. 2:17–only those who do God’s will “abide” since their deeds are wrought in Christ, Col. 3:17.
Paul’s life is a good example of one who believed the resurrection to be true and lived accordingly.  His life of faith often brought him into perilous situations (15:30-32) but at the end the crown of life awaited, II Tim. 4:7-8.  Hence, the Christian is one who always lives with the future in mind, trusting in a God Who knows and remembers, Heb. 6:9-12, who sets his mind on things above, on the life that is life indeed, Col. 3:1-4; Titus 1:1-3.
steadfast – The idea is that found in such texts as 7:37; Col. 1:23 and I Tim. 3:15 (bulwark).  The Greek term hedraios meant something like a foundation that is firm and dependable, fixed and established.  Since the Christian’s hope is in God who never fails, Heb. 6:13-19, to keep His “end of the bargain,” there is every reason to be steadfast.
immovable – This term comes from a root kine_, from which our term kinetics comes.  It had the idea of motion or activity of some sort.  It was used to describe “wagging the head” in Mt. 27:39; or moving something.  If the resurrection be true, then the Christian ought to “stand therefore” as Paul wrote in Eph. 6:14, not moved from the hope of the gospel.
labor is not in vain – See Rev. 14:13.
vain – See on 15:14.

	LESSON 25 QUESTIONS

1. 	Review your outline of the whole chapter.

2. 	Did Paul answer some of the questions you had about life after death?

3. 	State one problem with interpretation of the whole chapter (you might want to refer to lesson 23).

4. 	Does Paul state “how” the resurrection will take place or “that” the resurrection will take place?

5. 	How many people did Paul say would be involved in the changes to take place when Jesus comes again?

6. 	Did the O.T. prophesy about death’s defeat?

7. 	What gives sin its power?

8. 	How did God provide for release from sin’s dominion?

9. 	What practical application did Paul make from the truth of the resurrection?	

LESSON 26
(16:1-24)

ABOUNDING IN THE LORD’S WORK

16 Now concerning the contribution of the saints: as I directed the churches of Galatia, so you also are to do.  2 On the first day of every week, each of you is to put something aside and store it up, as he may prosper, so that contributions need not be made when I come.  3 And when I arrive, I will send those whom you accredit by letter to carry your gift to Jerusalem.  4 If it seems advisable that I should go also, they will accompany me.
5 I will visit you after passing through Macedonia, for I intend to pass through Macedonia, 6 and perhaps I will stay with you or even spend the winter, so that you may speed me on my journey, wherever I go.  7 For I do not want to see you now just in passing; I hope to spend some time with you, if the Lord permits.  8 But I will stay in Ephesus until Pentecost, 9 for a wide door for effective work has opened to me, and there are many adversaries.
10 When Timothy comes, see that you put him at ease among you, for he is doing the work of the Lord, as I am.  11 So let no one despise him.  Speed him on his way in peace, that he may return to me; for I am expecting him with the brethren
12 As for our brother Apollos, I strongly urged him to visit you with the other brethren, but it was not at all his will to come now.  He will come when he has opportunity.
13 Be watchful, stand firm in your faith, be courageous, be strong.  14 Let all that you do be done in love.
15 Now, brethren, you know that the household of Stephanas were the first converts of the saints; 16 I urge you to be subject to such men and to very fellow worker and laborer.  17 I rejoice at the coming of Stephanas and Fortunatus and Achaicus, because they have made up for you absence; 18 for they refreshed my spirit as well as yours.  Give recognition to such men.
19 The churches of Asia send greetings.  Aquila and Prisca, together with the church in their house, send you hearty greetings in the Lord.  20 All the brethren send greetings.  Greet one another with a holy kiss.
21 I, Paul, write this greetings with my own hand.  22 If any one has no love for the Lord, let him be accursed.  Our Lord, come!  23 The grace of the Lord Jesus be with you.  24 My love be with you all in Christ Jesus.  Amen.

Chapter 15 had ended by making practical application of a risen Lord to everyday living.  Our lesson will show several ways that are in keeping with such a life that “always abounds in the Lord’s work.”
16:1 – contribution – This was the special one-time offering for the poor saints, Rom. 15:26, in Jerusalem.  It was given to the Jewish brethren by the brethren in Macedonia, Achaia and Galatia who were probably mostly Gentiles.  It was then a gesture of kinship as well as love in action.  Other texts that mention this offering would be Acts 20:1ff., 24:17 and II Cor. 8 and 9.
V. 2 – This text, along with II Corinthians, is often used in respect to the weekly offering in local assemblies.  However, it should be noted that it is not concerned with such an offering at all.  We may want to receive an offering on Sundays or whenever, but we ought not to use this text to prove that such should be done.  Let us at least deal honestly with the Bible text if we claim to use it for our faith and practice.
first day – As mentioned in lesson 17, on v. 25, Sunday became the norm for the Christians to assemble as a group.
each . . . put – The Greek expression, par heaut_ means “for himself” or “by himself” as in a place at home.  It could, of course, have been placed in a common location, such as with someone else, but that is left open to the individual.
store it up – A Greek expression which means to store as one would a treasure.  It is th_sauridz_ as in Mt. 6:19, 21; 13:52; Lk. 12:21; Mk. 10:21; Lk. 12:34; Rom. 2:5; II Cor. 4:7; 12:14; Col. 2:3; Jam. 5:3; II Pet. 3:7.
as he may prosper – Always the rule for giving in the Bible.   The Old Testament gave the tithe as the norm for giving.  The New Testament doesn’t do so, but does teach giving is expected, cheerfully in manner, and as prospered.  See below on v. 6.  Giving for the local work and “mission giving” are all taught.
when I come – Paul wanted them to have it “saved up” so that no special offerings need be taken when he arrived.
V. 3 – The Corinthians could have chosen to send representatives along with the offering had they chosen to do so.  It seems apparent from the Acts 20 account that they did not do so.  It seems apparent from the Acts 20 account that they did not do so, although Paul went.  In passing, we might carefully consider how Paul managed this special gift, such as taking along plenty of witnesses to see that it got to where it was going, etc.  We would do well to study his methods of dealing with the money of others.   See especially the latter part of II Cor. 8.
V. 4 – Paul’s plans were unsure at the time of w:ritings, since the principle in v. 7 always determined his activities.
V. 5 – This verse expressed Paul’s thought then.  Noting II Cor. Ch. 1:12ff., evidently some accused him of being “wishy-washy” and he had to defend himself.  He argued that God was stable, and as God’s servant, he was stable.
V. 6 – It was Summer or early Fall at the time of writing.  As it turned out, he spent the Winter in Macedonia, and went to Corinth in the Spring, leaving for Jerusalem prior to Pentecost, Acts 20.
speed me – He, though not taking support from them while there previously, had the right to do so.  He clearly expected them to aid him when he came.  Consideration of II Cor. 10:13-16 will show that he expected them to enable him to work elsewhere, in the same way as he labored in Corinth with help from those in Thessalonica and Philippi, Acts 18; Phil. 4.
V. 7 – This was his “travel basis” regardless of what else happened.  See on 4:19, then recall Jam. 4:13ff.
V. 8 – While he had plenty of opportunity to serve in Ephesus, the adversaries were too much, as Acts 19 shows, and he had to depart.
wide – From the Greek word for great or large, meaning that he had abounding chances to preach.
effective – The term was seen under 12:6.
adversaries – The silversmiths were among those, and doubtless many others were opposed to Paul’s work.
V. 9 – Timothy had already departed through Macedonia on his way to Corinth, Acts 19:22, probably to deliver some information from Paul and also to help the brethren.  It is not known for certain if he got there.  He was with Paul when the second letter was written.  II Cor. 7 reveals that Titus had been sent to Corinth, had been received well and reported to Paul in Macedonia that the brethren there had received Paul’s instructions well.
at ease – He means remove any reason to be afraid.  They were probably unable to do much about the unbelievers, but as brethren they were to treat Timothy with due respect.
the work of the Lord – A plain way of declaring that if they hindered him, they were doing so to their own hurt, for Timothy was God’s messenger through Paul.  Check this principle in Mt. 10:40 and Jn. 13:20.
V. 11 – despise – This word is a strong term.  It was in 1:28 (despise) and 6:4.  The term itself is eksouthene_, and you can check it in Mk. 9:12; Lk. 18:9; 23:11; Acts 4:11; Rom. 14:3, 10; II Cor. 10:10; Gal. 4:14 and I Thess. 5:20.
in peace – Timothy was to depart without any problem from them.  While some in Corinth tended to be “problem children” to Paul, there were doubtless some who were worthy of the “dearly beloved” in 15:58 too.
with the brethren – This is an ambiguous phrase.  It is not certain if brethren were coming with Timothy or there were others with Paul (such as Titus and those in v. 17) who were awaiting his return.
V. 12 – Apollos may well have declined to go because of the faction following him.  He understandably had great interest in the church and they in him.  He had done a good work in Achaia, Acts 18:27-28; I Cor. 3:6.
strongly urged – See on 1:10 for this term.
other brethren – Evidently those who took this letter to Corinth.  See v. 17, 18.
opportunity – At a “better time” the Greek has it.
v. 13 – watchful – This word was often on the lips of Jesus, as in Mk. 13:34-35; 14:34, 37-38; Lk. 12:37.  See also Acts 20:31; I Thess. 5:10.
stand firm – This recalls 15:58, though the term in Greek is different.  It is in 10:12; also Eph. 4:14; Col. 1:23; 2:7; II Thess. 2:15.  There were many temptations in Corinth as elsewhere, and eternal vigilance was the price of victory in Jesus.  See Eph. 6:10ff.
be courageous – andridzomai: “Be a man” Paul wrote.  Some of the saints had lots of growing to do.  Hugh Latimer and Nicholas Ridley were bishops in the church of England during the reign of “Bloody Mary” in the 16th century.  They were burned at the stake for opposing the evil rulers in England.  As the fires were lighted, Latimer said to Ridley “Play the man, Ridley.  By God’s grace we shall light a fire this day which all England can’t put out.”
be strong – This expression is also in Eph. 1:19; 3:16; Col. 1:11; I Tim. 6:16 and I Pet. 5:6.  Check krate_.  It often has the idea of grasping, holding on, retaining or even arresting someone, especially in the gospels.  So the idea is to be forceful rather than indifferent, to be earnest rather than half-hearted.
V. 14 – The firth command was not least because last.  How much they needed to heed this imperative, not only among themselves but for Timothy, Titus and Paul!
V. 15 – Some versions will read differently in vv. 15-16, but the general meaning is the same.
Stephen – From Acts 17:34 ti seems that others were the first converts, but Paul may mean those in Corinth, or perhaps a family.
the service – See the Greek word under 3:5.  This was a noble and unselfish dedication to “specialized service” on the part of the house of Stephen.  They were good examples to follow, and to support in every way.
I urge – See on 1:10; also above on v. 12, v. 15.
to be subject – As in Rom. 13:1.  He seemingly means to treat them as Timothy was to be treated, vv. 10-11, and anyone else who labored as they did, even Paul, v. 6.
V. 17 – The three men mentioned here probably were partly responsible for the information about the Corinthian assembly as well as the source of the questions.  They may be the bearers of this letter.  See v. 12.
your absence – Because of the distance and difficulty involved, Paul and those in Corinth could not be together as they would have wished.  The three men helped make up the lack of that relationship.  The original term meant ‘to come short’ or ‘to lack something’ and in Mk. 10:21; Lk. 15:14; Jn. 2:3; Rom. 3:23; I Cor. 1:7 (no lack or shortness); 12:24; Phil. 4:12; Heb. 11:37.
V. 18 – they refreshed – Jesus used this same term in Mt. 11:28.  Paul used it in II Cor. 7:13; Phile. v. 20.  Read I Peter 4:14.  Their contribution to Paul and to the brethren in Corinth was worthy of honor, which Paul instructed them to bestow.
V. 19 – send greetings -- Often translators use such terms as greet, welcome, or even salute to remember someone to someone else, as in Rom. 16:3.
churches of Asia – These would probably include all those mentioned in Revelation 2 and 3.
Aquila and Prisca – They were in Corinth when Paul got there, and now in Ephesus.  They had been in Rome earlier, and also later.  They were precious to Paul, Rom. 16:3.  They were Christians everywhere they went.
V. 20 – the brethren – The apostle evidently felt he could speak tor those close to him because of their common concern for Christian brethren everywhere.  This practice of sending greetings to brethren in other places is a good thing to do, and often cheers the hearts of those in troubled circumstances.  All of us need to enlarge our vision and understanding of the family of God, and realize that there are people everywhere on God’s good earth who love Him and the Lord Jesus just like we do.  One of the great advantages of conventions is that of broadening one’s concept of God’s family, those who are our brothers and sisters in the household of God.
a holy kiss – While not a cultural custom in our day, it evidently was then.  It still is in some parts of the world today, such as Alaska and Russia.
V. 21 – I, Paul – As with nearly all his epistles, Paul used a scribe to write the letter.  In Romans, it was Tertius, 16:22.  He evidently personally signed his letters at the end, and sometimes with a few remarks.  Check Gal. 6:11ff.,; Col. 4:18.
V. 22 – no love – The Greek term is philia.  See on 13:2.
accursed – Check 12:3.  This may seem strange, but check II Cor. 6:14ff.
Our Lord, Come! – The K.J.V. put two Greek expressions together that didn’t belong together.  This expression in Greek is maran atha, from the Aramaic language.  It is translated correctly in R.S.V., and pronounced as maranatha.
V. 23 – A common greeting as well as a closing expression.  See Paul’s letters and those of Peter and Jude.  However, because it was common did not lessen its significance!
V. 24 – He cared much for them, and was willing “to spend and be spent” in their behalf, even if they would not reciprocate in kind at times.  Such was Paul’s love (the term here is agape) for them and all the churches, II Cor.  11:28, because of their mutual relationship in Christ Jesus.  Let us all be imitators of Paul in respect even as he was of the Lord Jesus.  Amen.

	LESSON 26 QUESTIONS

1. 	Did you notice how the practical application in 15:58 based upon the resurrected Lord was cried through Ch. 16?

2. 	What were Paul’s instructions to Corinth in regard to the special offering for the Judean brethren?  (Did he have to exhort them again about it?)

3. 	Upon what basis did Paul build his travel itinerary?  Is that a good example for us?

4. 	How was Timothy to be treated in Corinth?

5. 	List the five exhortations in vv. 13, 14.

6. 	What was so noble about the household of Stephen?

7. 	What directions did the apostle give as to the treatment to be bestowed upon all such laborers in the Lord?

8. 	How long has it been since you sent a Christian greeting to brethren in another place, perhaps brethren you didn’t even know?

9. 	How were people who didn’t love the Lord Jesus to be treated?

10. 	How would you reconcile such treatment as in #9 above with Jn. 3:16?

11. 	Could you say “Our Lord, Come” with meaning?