From the NKJV Persoanl Study Edition -
Nelson publishers, 1990, 1995
First Corinthians is Paul's instruction to his most problematic
church. The abiding principles in this letter are helpful in
solving problems of churches in every age. Paul's great hymn of
love (ch.13) and his lengthy treatise on the Resurrection
(ch.15) are two of the best known passages in this book.
AUTHOR AND DATE
The apostle Paul is almost universally recognized as the author.
He identifies himself both at the opening of the epistle (1:1)
and in his closing signature, "The salutation with my own hand -
Paul's" (16:21). The early church accepted the letter as Pauline,
confirming its authenticity.
The epistle was probably written about A.D.55 during Paul's third
missionary journey. In 16:8 he remarks, "I will tarry in Ephesus
until Pentecost." Since he was planning his departure, he
probably wrote 1 Corinthians during the last of his three years
in Ephesus (Acts 20:31).
BACKGROUND
Paul had established the gospel in Corinth during his second
missionary journey (Acts 18:1-17). Arriving there, he lodged with
Aquila and Priscilla and began preaching to both Jews and
Gentiles. Many were converted, including Justus and Crispus. Paul
remained for about eighteen months, ministering fervently in
spite of great opposition. Apollos continued the work at Corinth
after Paul left (see Acts 18:24-19:1).
The Corinth which Paul knew had been founded as a Roman colony
during the century before Christ. It was strategically located in
the Roman province of Achaia on a narrow strip of land between
the Aegean Sea and the Adriatic, with two adjoining ports.
Corinth's location made it a center of the trade routes passing
from east to west.
Prosperity brought luxury and immorality. "To live like a
Corinthian" meant to live in gross immorality. Many pagan temples
located in Corinth encouraged this licentious way of life
by keeping prostitute priestesses.
Some of Paul's converts may have been Gentiles attracted to
Judaism. They were interested in monotheism but unwilling to be
circumcised. Others evidently came directly from a pagan
background. He warns them against idolatry (10:14-22) and reminds
them that they once lived in gross immorality (6:9-11) so typical
of their city. The Corinthian church was very diverse, including
men and women, rich and poor.
PURPOSE
First Corinthians addresses serious doctrinal and ethical
problems that had arisen after Paul had founded the church on his
second missionary journey. (1) The Corinthian Christians
developed conflicting loyalties to different human teachers. (2)
They believed that spectacular grits were the sign of true
spirituality. (3) Some thought it did not matter what one did
with his body, because the spirit was the important thing. (4)
Perhaps they thought it was unspiritual to believe in a
resurrection..... (5) Others believed that Christians must
abstain from sex even in marriage. These beliefs led the
Corinthians into pride, lack of concern for each other,
immorality, and the danger of falling back into idolatry.
CONTENTS
In 1:1-4:21 Paul deals with the report from Chloe's household
that there were divisions in the church. He wants them to
understand that salvation is not based on human wisdom or
personalities, but on Christ crucified and the work of God,
building His church. In 5:1-6:20 Paul addresses questions of
immorality at Corinth. It was shame for them to allow a person
living in gross immorality to continue in the church (5:1-13).
They disgraced the name of Christ by taking their fellow
Christians to court (6:1-11).
Their bodies belonged to the Lord and were not to be used for
sexual immorality (6:12-20).
In 7:1-16:12 Paul answers the questions raised in their letter to
him. He instructs them on Christian marriage and sexual practice
(7:1-40). They might eat meat that had been offered to idols, but
they should do nothing that gave even the appearance of idol
warship (8:1-11:1). Church worship should be conducted decently
and with consideration for others (11:2-34). Spiritual gifts
should be used for the building up of others (12:1-31) in true
Christian love (13:1-13). Prophecy is better than tongues because
it edifies (14:1-40). Because Christ has risen (15:1-11), we too
will rise (15:12-34) with anew spiritual body (15:35-58). As is
typical of his letters, Paul concludes with final instructions a
greetings (16:13-24).
OUTLINE OF 1 CORINTHIANS
I. Introduction 1:1-9
A. Salutation 1:1-3
B. Thanksgiving 1:4-9
2. Divisions in the church 1:10-4:21
A. Divisive parties 1:10-17
B. The power of the gospel 1:18-2:5
C. Divine revelation 2:6-16
D. Carnal Christians 3:1-23
E. The faithful preacher 4:1-21
3. Moral failure in the church 5:1-6:20
A. Refusal to discipline an offender 5:1-13
1. The problem 5:1,2.
2. The solution 5:3-8
3. Separation from immoral people 5:9-13
B. Lawsuits among Christians 6:1-11
C. Misuse of the body 6:12-20
4. Marriage in the church 7:1-40
A. Marriage and sexuality 7:1-7
B. Marriage and celibacy 7:8,8
C. Marriage and divorce 7:10-16
D. Spiritual contentment 7:25-40
E. Marriage for virgins and widows 7:25-40
5. Christian liberty 8:1-11:1
A. Principles of spiritual liberty 8:1-13
1. Knowledge and love 8:1-6
2. Conscience and liberty 8:7-13
B. The example of Paul 9:1-17
C. The example of the Israelites 10:1-13
D. The christian and idol feasts 10:14-22
E. Applying christian liberty 10:23-11:1
6. Public worship 11:2-34
A. Women in public worship 11:2-16
B. Conduct during the Lord's Supper 11:17-34
7. Spiritual gifts 12:1-14:40
A. Spiritual gifts differ 12:1-11
B. Spiritual gifts produce unity 12:12-31
C. Love is better than spiritual gifts 13:1-13
D. Prophecy superior to speaking in tongues 14:1-40
8. The resurrection 15:1-58
A. Christ's resurrection and ours 15:1-34
1. The resurrection of Jesus 15:1-11
2. The resurrection of believers 15:12-34
B. The resurrection of the body 15:35-58
9. Conclusion 16:24
A. The nature of Christian giving 16:1-4
B. Paul's future plans 16:5-12
C. Concluding instructions and greetings 16:13-24
End of Quotes
PERTINENT COMMENTS
CHAPTER ONE.
Paul gives thanks to God for the brethren at Corinth and
their abundance of spiritual gifts. He then goes on to say they
have stepped over the line in "party spirit" and developing
"religious cell units" around certain "favorite" apostles they
had formed themselves around and made their captain. He asked
them if Christ is divided, or was any of their favorite apostles
crucified for them. No, it was Christ, and He is not divided was
Paul's intimated reply. He tells them he is thankful that he was
not sent to baptize people but to preach the Gospel.
And then he says the Gospel is to the "wise of this world"
as foolishness, but its simple message, the power of God to those
who are called. And this thought of "calling" triggers the
comment that it is not the mighty and the wise of the world who
are called, not many of those "educated" and of high positions in
the world's systems are called, but it is the relatively "weak"
of the world that God is mainly calling. And so in the end the
weak figuratively, will be used to bring down the mighty to
humble repentance and salvation one day.
In God's plan of salvation for the world, and the way He is
bringing it to pass, no one will be able to glory in themselves,
but everyone will have to glory in the Lord.
CHAPTER TWO
Paul reminds them that when he preached among them it was
not as a polished "university" PhD of speech and debate, but he
preached only the simple message of Jesus Christ and Him
crucified for the sins of the world. He preached to them the
Messiah as personal Savior. Paul said he did not use "enticing"
words, or we may say today, he did not use fancy, complicated
high-and-mighty and politically correct jargon, that only lawyers
can understand. Paul preached Christ and Him crucified to them,
but that does not mean Paul did not preach other things at other
times to other people. We see this truth brought out in the last
words of the book of Acts, where he taught also the Kingdom of
God.
What Paul preached to them was the wisdom of God, in a
mystery to the world, not understandable to the unconverted,
unrepentant minds of the vast majority of people. Yet, this
hidden mystery was revealed to them by the Spirit. It is only the
Spirit of God that can understand God much like the mind of man
is only able to understand the mind of man, no animal can
understand man. So the mind of God was passed on to them
through the Spirit of God, and the Holy Spirit leads to teach and
understand God's mind, which only those who have the Spirit of
God can comprehend. No man can instruct God, yet Paul finished
with wonderful words that Christians "have the mind of Christ."
CHAPTER THREE
After stating what he just told them, Paul must put it all
in perspective with the present facts of what he has been told is
going on in their congregation. There was strife, envy,
divisions, and so to Paul this was evidence that they were yet
"babes in Christ" - not even "spiritual teens" but still little
"babes." He was pulling no punches here, yes, at times Paul could
get very blunt, telling it like it was, laying the cards on the
table. He goes back to commenting on how they had stepped over
the line of "friendship" and "I enjoy his way of teaching" to
making teachers like Apollos and himself, into little or we
should say big, idols, like swooning over a Hollywood star. Each
group within the church had their 'hollywood idol" we might say.
Paul tells them that all apostles and ministers of God are
laborers together with God, really the Lord's servants and
everyone, all Christians, are the building of God. The foundation
of the building is Christ Jesus. We might say that one does the
laying of the cement, another puts up the wooden frame, another
after that comes along and does the decorating work, but it is
all built on the bedrock of Jesus Christ, and God is the overall
foeman guiding it all, providing all the materials and tools.
But Paul says those who work on the construction of the
house do need to take care how they construct and do their work.
It needs to be done correctly so it will stand the test of
judgement, for we must all appear before Christ to give account
of what we did with what we were given to do.
CHAPTER FOUR
Paul continues his thought. Stewards are to be faithful, but
will have to give account in the end. Paul says he will have to
give account to God. And so they should not try judging. They
were judging apostles by taking "sides" with this one or that
one, as making "idols" of them, and so in essence saying this one
was "good" and this one "not good" in the work of God. Paul said
this kind of judging was not good or proper at all.
Then they were making merchandise of each other, puffed up
against one another. Each little sect within the congregation
with their man-made "Hollywood idol apostle" was acting vainly
towards the other little sects with their "Hollywood idol
apostle" - saying and acting like all others outside their little
group were "the pits."
He tells them with tongue in cheek, that while they were
wise and lofty, the apostles were low and made a spectacle to the
world. He tells them they were often close to death, often
hungry, and thirsty, not well dressed, often physically
mistreated, and had no certain "put down roots" home.
He wrote these things not to shame them but to give them a
"loving warning." And the bottom line he told them is that Christ
may have ten thousand instructors doing His work, but only ONE is
our Father, for all Christians are begotten to the Father through
the Gospel.
Paul says he is sending Timothy to them to back up all that
he has written and is writing as he pens this epistle to them.
And to those who are "puffed up" in attitude because they think
he will not personally come to them...well they had better
watch-out, for if the Lord will, he tells them he will come to
them. But in coming he will come with the "power" of the Kingdom
of God, and as we know Paul did have much power of miracles at
times.
So he finishes that thought with asking them what way they
wanted him to come - with a rod, like a task master, or with the
spirit of meekness.
He was no doubt hoping they would repent of their errors and
so then desire him to come with softness and meekness.
Oh, yes, Paul could get very thorny and abrasive when the
situation called for it. But as we shall see from other parts of
his epistles, he could also be very kind, very gentle, and most
loving and encouraging, and so thankful to people for their
service in the Lord's work, and service to the brethren. Many
think Paul was "against women" but nothing could be further from
the truth, as we shall see in future chapters.
CHAPTER FIVE
There was sexual misconduct in one specific instance of note
in Corinth, which we read about in the first verses of chapter
five. A man was having sex with his father's wife. The
congregation as a whole was looking the other way, taking on note
of it, or certainly not doing anything about it. They were just
letting the fellow do this sin, while everyone knew about it, it
was open knowledge what he was doing. Paul said though he was not
with them in person, he had already judged this matter, and so he
was pointing out to them that they needed to judge it also.
We see here immediately that in some situations God's people
are to "judge" some matters. The key is having "righteous
judgement" as Jesus said His disciples needed to have. Paul
instructed them that when they all came together there should
only be one way to judge this gross sin, and that was to
disfellowship, or put out of their fellowship the man who was
obviously un-repentant of this sexual sin. Their glorying as
thinking it was very gracious of them to look the other way
concerning this man's sin, was NOT good, and the man if put out
of their fellowshipping, may come to repentance as he is
"given back to the world" in a figure of speech. At any rate it
was clear to Paul that allowing such sin would lead to other sins
just as bad, in their congregation, until the whole group of
them, like a piece of bread dough, would be infested with the
leaven of wickedness.
Verses 7 and 8 are important teachings of the Passover and
feast of Unleavened Bread. The Corinthians were to put out this
leaven of gross sins and wickedness that they were allowing, and
be spiritually unleavened as they were physically unleavened.
Yes, this very letter that Paul was going to send them was
written during the feast of Unleavened Bread.
The comments by Conneybeare and Howson in their famous old
work called "The Life and Epistles of Paul" gives us the true
insight of these verses.
Quote:
"The date of this Epistle can be fixed with more precision
than that of any other. It gives us the means of
ascertaining, not merely the year, but even (with great
probability) the month and week, in which it was
written.....He wrote during 'the days of unleavened
bread' ....1 cor.5:7...and intended to remain at Ephesus
till Pentecost (16:8, cf, 15:32).....
In spite of the opinion of some eminent modern commentators,
which is countenanced by Chrysostom, we must adhere to the
interpretation which considers these words as written at the
Paschal season, and suggested by it. The words 'leaven' -
'lump' - 'Paschal Lamb' - and 'feast' all agree most
naturally with this view. It has been objected, that
St.Paul would not address the Corinthians as engaged in a
feast which he, at Ephesus, was celebrating; because it
would be over before his letter could reach them. any one
who has ever written a birthday letter to a friend in India,
will see the weakness of this objection. It has also been
urged that he would not address a mixed church of Jews and
Gentiles as engaged in the celebration of a Jewish feast.
Those who urge this objection must have forgotten that
St.Paul addresses the Galatians (undoubtedly a mixed church)
as if they had all been formerly idolaters (Gal.4:8); and
addresses the Romans, sometimes as if they were all Jews
(Rom.7:1), sometimes as if they were Gentiles (Rom.11:18).
If we are to take 'as you are unleavened' in a metaphorical
sense, it is scarcely consistent with the previous 'cast out
the old leaven;' for the passage would then amount to
saying, 'Be free from leaven (metaphorically) as you are
free from leaven (metaphorically;' whereas, 'Be free from
leaven (metaphorically) as you are free from leaven
(physically).'
There seems no difficulty in supposing that the Gentile
Christians joined with the Jewish Christians in celebrating
the Paschal feast after the Jewish manner, at least to the
extent of abstaining from leaven in the love-feast. And we
see that St. Paul still observed the 'days of unleavened
bread' at this period of his life, from Acts 20:6....."
End quote
Very sensible and logical words and thoughts from those two
old Bible scholars.
Verse 8, Paul tells them to CONTINUE observing (the Greek is
in the "present" tense - action continued) the "feast" or as the
margin says, "holy day" with the putting out of the leaven of
malice and wickedness, and continue it with the unleavened bread
of sincerity and truth.
In verse 9 we see the truth that Paul did write more
epistles than what we have preserved in the New Testament. God
has preserved for us what is necessary for this Christian age.
Paul instructs them that they are not to fellowship with
gross open sin, and gives a list of what some of those sins might
be. This is the context of that type of sin talked about in the
first verses of this chapter. Such out in the open sins cannot be
allowed to operate in the church without the church taking some
action on those openly practicing such sins. Paul is writing to
tell them that the action to be taken is to disfellowship such
sinners, from their congregation, and not to have "social
buddy-buddy" friendship with them until they have repented, and
then of course spiritual and social ties can again be practiced.
He explains that this type of judging cannot apply to those
in the world, the unconverted outside the Church of God, for then
they would have to live as hermits. Sometimes in your secular
work you have to work with and maybe sit and eat meals with
someone who is known by all as sexually immoral as a way of life.
He says we judge and must judge at times, those in our Christian
community and congregation, but God will judge those outside in
the unconverted none-Christian world.
CHAPTER SIX
Now Paul's mind in talking about "judging" goes to another
problem the Corinthians had, and that was the situation that some
brethren were taking other brethren to the courts of this world,
for one reason or another. He tells then quite frankly that that
situation should NEVER be done or practiced inside of the Church
of God. He reminds them that the saints are one day to rule and
judge the world. All the prophets and all the Scriptures foretold
this age when God's children will rule and judge the nations of
the earth under the Messiah. Jesus you will remember told his
twelve disciples that they would in the Kingdom of God, sit on
twelve thrones judging the twelve tribes of Israel.
So, Paul argues, if we are to judge the world one day, then
we should be able, within the church, to judge certain matters
between brethren, and not take each other to secular law courts.
It was to Paul an outright shame that they were acting like
there was not one single person in their congregation spiritually
wise and mature enough to judge these secular matters, that were
arising between themselves. It was a shame to Paul that those
people that Christians often and basically looked upon as really
"least wise" and "least esteemed" in spirituality, the
unconverted, were ending up as judging secular matters between
brethren.
It simply was not to be done, taking brethren to secular
courts of law. Paul was quite emphatic on the matter.
He finishes this chapter by laying the cards on the table,
pulling no punches, with certain sins, and especially the sexual
immoral sins. A good modern Bible translation will make it all
very plain.
The sexual immoral sins effect the very physical body, and
Paul tells them that the physical body of the Christian is the
very Temple of God. It is to be taken care of in physical ways,
and immoral sexual sins are not the way to take care of the
temple where the Holy Spirit dwells. He reminds them that they as
a whole person, body as well as mind, had been bought by God. We
know from many of Scriptures that God bought us by the death of
His Son Jesus Christ.
And so we really do not belong to ourselves to practice
immoral sins.
CHAPTER SEVEN
The Corinthians had written to Paul concerning some matters
that they needed guidance on. And here he answers them with,
sometimes the very written word of God on the matter, and
sometimes with his own wisdom and guidance, yet he would classify
his guidance as being from God, as he was inspired by the Holy
Spirit (see 1 Cor.14:37). And the Lord had Paul's council written
down and part of the New Testament inspired words of God, so
Paul's advise was inspired Scripture.
We need to "context" much of chapter seven within the 26th
verse. Very important to context a lot of what Paul said here
with verse 26th. It was a time of "distress" in some way for the
church at Corinth, we are not told what this was in any specific
way.
He tells them that sexual intercourse should be continued on
a regular basis, and only not, in times of fasting and prayer
(verses 1-6).
He implies that he was at this time of his life a single
man, not married, and that "for this present distress" (v.26) the
unmarried and widows should remain unmarried, but if they were
deeply in love, they could marry, so they would not "burn up"
(mentally and emotionally) with love and sexual desire for the
one loved (verses 7-9).
To the married (couples - both being members of the church)
he writes that it is God's command to remain married, and no
divorce should be thought as okay under "the present distress"
(v.26). If they did separate they should remember they were still
married to each other, and should come together again (verses
10-11).
Paul gives his judgment (but it is as chap.14:37) on one
mate being converted and the other not. If the unconverted
desired the marriage to hold, then the converted should not seek
divorce, but if the unconverted left and divorced the Christian,
then the Christian was not bond to the marriage, and could
re-marry (verses 12-17).
Paul addresses the various "callings" or "secular positions"
one may be living or working in, when called by God to His way of
live and to salvation (verses 18-24). Here is a key verse
concerning "physical circumcision" - verse 19. It is in the
Gospel age...NOTHING! We have already seen all this issue in
previous chapter. Physical circumcision was not necessary to be
saved. So if you were circumcised when called of God, okay, don't
try to become uncircumcised (and in deed there were methods
invented to un-do it, to stretch the skin once more to cover the
head of the penis), and if uncircumcised when called of God,
don't think of becoming circumcised.
There are many situations in life that a person could be
living in as to secular vocation, i.e. a servant, or butler, is
one used by Paul. Paul's teaching would be that when called by
God you are to obey the commands of God (v.19, they were still
the important thing) and do your job. If you could be freed from
your secular job, because in the long run it would be better for
you and for your employer, who now has this "odd Christian
fellow" working for them, with odd and strange customs to
observe, the employer might well think, then GO FREE, Paul said.
Take the example of being a "butler." You are called of God,
to serve Him and obey His commandments. Now you tell your
employer that you cannot work as doing butler duties on the
weekly Sabbath. He may agree to let you have the Sabbath hours
off. All is then well and fine. Your occupation is one that does
not violate any of God's other laws. You may want to continue in
that occupation as you serve God. On the other hand, your
employer may not be willing to let you have the Sabbath hours
off, it just would not "work" for him, he has too many business
deals and too much entertaining to do on weekly Sabbath, so he
"lets you go free" or he "fires you" - then Paul instructs,
that's okay also, you are free from that occupation, but you are
still God's servant. If you can stay in an occupation that is not
against God's way of life (working as a printer for a
"pornographic" magazine would be against God's commandments to
start with, and a new Christian would have to leave anyway), say
as a "servant" and you can serve God, then you are God's servant
within that occupation, you are a "freeman" spiritually
speaking. Then on the other hand, if being called to God's way
you are set free from your occupation, then you are still
Christ's servant.
The bottom line again with Paul was "You are bought with a
price; be you NOT the servants of men." God must come first, His
commandments come first (verse 19). Yet if you can "work it out"
(and the occupation is not against God's laws) with your
employer, so you can serve God, then stay in your occupation
(verses 18-24).
Of course all this has nothing to do with "you must stay in
your occupation" after being called by God. Any Christian can at
any time move to work in other occupations, or move to a better
secular job, for better pay, or whatever other legitimate reasons
there are to consider in changing jobs, or changing employers, or
moving to another part of the country.
Paul gives his judgments at that "present distress" for
virgins in verses 25-26. He saw it better to stay single, but if
deeply in love, it was not wrong to marry. Yet for that present
distress, in an over all way, he thought is better not to marry
if you were not married, but single (verses 27-28).
He puts in perspective the life of the married and life of
the un-married, as under the time of "present distress." It would
be easy in a physical way to just have to care for yourself, just
having to think about yourself. When times are difficult, the
stress can be even more stressful if you have to think about more
persons than just yourself. As being married you have other
responsibilities to think about other than focussing on just
God's will and way, under a time of stress and difficulties,
which can distracts us. Being single under those times, we have
less to distract us from attending to God's work.
But he finishes again by saying even under times of
difficulty and distress, if anyone believes it is not right for
the one they love, or for their daughter (or I suppose son - God
is no respecter of person) to not marry, when they really should
be marrying, they could marry. It was not a sin to marry. But
"for the present distress" they were overall better off to wait
until a later time (verses 36-38).
As for widows (verses 39-40) they could re-marry, but ONLY
"in the Lord" - to a Christian man. Yet once more, under "the
present distress" Paul taught is would be better for them not to
marry.
So we can see the importance of CONTEXT. Verse 26 is the
context of many of these directives that Paul is giving. We know
that the whole Bible teaches that marriage was created by God,
and that in the main God says, "it is not good that man should be
alone." But there are times in life when the external situation
of a Christian group of people may be such that those not married
should put off marriage until later. Yet, as Paul said, if people
do marry under that hardship circumstance, they have not sinned.
..........................
TO BE CONTINUED
  Chapter Sixty-two:Paul writes 1 Corinthians - Part two
PERTINENT COMMENTS
CHAPTER EIGHT
Paul answers their question about things offered to idols.
Some of the sacrifice of the animal was sold in the market place
(shambles - chapt. 10:25) hence the question from the
Corinthians, "Is it okay to buy and eat that meat?"
First Paul says the god to whom the sacrifice was offered is
not a real thing, it is just the imagination of men, so the meat
cannot really be "contaminated." The truth is there is but ONE
true God. The other so-called gods are nothing - no gods at all.
But not everyone in Christian church, especially new
converts and still "weak" in the faith, babes in Christ, have
this basic and somewhat fundamental knowledge. They still in
their mind think that somehow the meat offered to an idol is
contaminated, and it just would not "sit right" with them to eat
that kind of meat.
Technically Paul says, to eat or not to eat that meat, means
nothing to the true God. It does not make you better and does not
make you worse.
Yet, your knowledge, and so your liberty to eat this meat
from the idol's temple, may deeply offend a new brother/sister in
the faith, that still has not grown to your knowledge. They could
well be offended to such a point that they may think twice about
the "Christian faith." So Paul instructs, the knowledgable
Christian is to refrain from offending a weaker brother, and
should then NOT eat such meat in the presence of that weak church
member.
So emphatic was Paul on this that he went as far as saying
that to SIN against your brother this way and wound their weak
conscience, was a sin against Christ. And so if eating such meat
offered to idols would offend a brother, Paul said he would eat
none of it as long as the world was standing, lest he make his
brother to be offended.
The principle is that of the use of "alcohol." God's word is
not against the use of alcohol per se, only against drunkenness.
But not all in the church have this knowledge. Some can get VERY
offended in the presence of another Christian, if that Christian
drank any alcohol. So, the law against NOT offending a believer
in such a context, is greater than the law that allows a believer
to drink alcohol. A Christian should not drink alcohol in the
presence of a Christian who would be very offend, and damage
their conscience, if someone of the Christian faith drank alcohol
while in their company.
We see then that there are some situations that it is a sin
against Christ to offend your brother or sister.
CHAPTER NINE
Paul establishes his absolute "apostleship" - he tells them
he has indeed SEEN the very Christ. He was especially an apostle
to them because he was one of the very founding ministers of the
Church of God in Corinth.
Some were calling into question Paul's apostleship.
This section is mainly about Barnabas and Paul having the
right to "live off the church" - be full time paid ministers of
the Gospel. Again, some were saying Paul had no such right or
authority.
He points out to them that others they knew WERE getting
physical aid while doing God's work. One of the well known ones
was the apostle Peter, who had a wife, and both her and Peter
lived by physical means from the Church. Other well known
apostles did also, including Christ's very own brothers.
Paul said this authority to do so, was not just men's ideas
but came from the very word of God. He then quotes and takes them
to Old Testament verses to prove his point.
To Paul it was simply a matter of reading what God had to
say on the subject. And so it was that those who planted
spiritual seeds, should be able to reap physical things from the
Church of God, and if so, could indeed "live off the church" or
be what we might call a "full time minister."
Paul also showed them that some were indeed being supported
by their physical means, but he never quoted names (verse 12).
But he tells them that he and Barnabas (maybe others with Paul,
the "we") never used this God given authority, yet adds another
verse from Leviticus 6:16, to back his point that ministers of
the altar lived off the altar - lived off the physical things of
the members of the household of God (Israel - sacrifices
- priesthood as the type for the Church of God).
He then gets very specific and says, "Even so has the Lord
ordained (or established as law) that they which preach the
Gospel should live off the Gospel" (verse 14).
But, a BIG but, then Paul goes on to say, he NEVER used that
authority of the law of God ON THEM. I guess from the start he
had, or knew that the Corinthians had a problem in giving their
physical material goods to him and others with him. So he did not
"push the point of truth" to them. He set his mind to work at a
secular job as we have seen in recent chapters going through
Acts, and how he applied his trade of tent-making while preaching
and teaching and raising a congregation in Corinth.
He tells them that he is obliged, he is obligated, has no
choice in the matter, but to preach the Gospel, so he will not
glory, in not living off them, for God had called him to preach
the Gospel, and woe to him if he did not. But he adds that there
is a kind of reward in not looking to them for physical support,
and what that rewards was that he could preach the Gospel without
getting paid for so doing, and without having to apply the
authority of living off the material goods of anyone.
A modern translation of the Bible will really bring out the
true sense of verses 1-18.
He finishes this chapter by stating that he used in his life
of teaching the Gospel, the principle that he became like those
he was preaching to, yet making sure he remained within God's
law. So he put himself in the other man's shoes as we say. He
really tried to come from their perspective and situation in
life. He did it so he might win some to Christ (verses 19-23).
Paul said he ran as if in a race, but it was not a physical
race like that of the Olympic Games, whom the victors only get a
crown for winning that is physical and so perishable. But Paul
said he ran a spiritual race, he fought a spiritual boxing match,
he watched himself in all manner of life and thoughts and words
and actions, so that after preaching to others the way to life
eternal, he himself would not fall away or be cast from the ship
of salvation and the Kingdom of God (verses 24-27).
The last example of Paul himself was for the benefit of all
the brethren at Corinth. It was to encourage them to fight the
same spiritual battle, and to watch their step. If he as an
apostle of God, used so mightily by the Lord, could possibly
"fall away" or be "a castaway" - then so could they. They needed
to fight the good fight and remain true to "the way" as it was
sometimes called (Acts 19:9,23).
CHAPTER TEN
Paul turns to a little history of ancient Israel to teach a
lesson in NOT lusting after evil things. Israel came out of Egypt
with Moses and did eat "the same spiritual meat and did drink the
same spiritual drink, for they drank of that spiritual Rock that
followed them: and that Rock was Christ" (verse 3,4).
One of a number of clear verses in the New Testament that
shows Jesus Christ was the God of the Old Testament for the most
part. Jesus was of the Godhead, was eternal, was with God the
Father from the beginning, and was God, and was with God (John
1:1). He was God in the sense of being of the Godhead. He was not
God the Father, for He was WITH God (the Father), but He was ALL
that the Father was and is (except in final authority as Paul
with show the Corinthians in chapter 11:3).
Jesus was the one guiding and teaching the Israelites, but
with many of them God was not well pleased, and killed many of
them in the wilderness. For they lusted after evil things. Paul
warns the Corinthians not be worship idols, not to be sexually
immoral, not to put God to the test, seeing how close to evil we
can come and practice before the Lord will correct us. He tells
them not to murmur, bicker and complain, that God is not fair,
not just, not this or nor that, doesn't listen, doesn't help, and
any number of other complains we may invent about God.
The examples written down about ancient Israel are for OUR
learning, for our example, so we will not do likewise. And if we
are SELF-confident, vain in our thinking all is just fine with us
spiritually speaking, then we better get sober-minded and take
heed lest we fall flat on our nose. Some of the Corinthians were
being so "spiritually cocky" they were in real spiritual danger
and didn't even know it, until Paul told them it was so (verses
1-12).
Then Paul gives some encouragement in verse 13. Showing them
that God will not try and test us, allow troubles to come upon us
that we are not able to bear. But will always make it possible
for us to endure and to be delivered form all adversity.
He then goes back to the subject of idolatry. He points out
that the unconverted in their false worship of false gods, all
that they do, believe, practice, as religion towards their false
gods, is really the false worship towards demons, the world of
evil spirit beings. The outward physical idol and physical
sacrifices on a physical altar, was nothing, but the spiritual
mind-set they did it all in was towards demons, even though they
did not recognize it as such.
This was a way of Paul saying that the Corinthians had come
out of this false life style of the deceived world, and had been
given the way, the spiritual food of God's table. We wanted them
to remember they could not have the table food, life style, of
the world, and also the table food of life from God. The two do
not mix, the two cannot mix. If we try to mix the two as God's
children, then we will provoke Him as our Father to jealousy,
and as Paul said, "Are we stronger than He?" The answer inferred
is "No way!"
It all comes back to ancient Israel. God had called them to
be His, and they wanted what He had to offer, yet at the same
time they wanted their old way of carnal lustful life of sin and
evil, the way of demons. But a child of God cannot have their old
wrong way of life and God's way of life at the same time. And the
Lord will correct us to keep us on His team and in His family
(verses 14-22).
Paul then goes back to the eating of meat that some could
get offended over, and eating the idol meat at some festival.
You will by now notice how Paul writes, not all that neat
and "completely finish this issue and move on to the next." He
jumps back and forth at times. Not the easiest type of writing to
follow, but that's what gave Paul his writing signature, just
different than most others.
There are many things that a Christian can do, that is
within the way of the Lord, technically what the Lord allows, no
law against it, but Paul argues, those ways we have freedom to do
are not always serving and loving and without offense to others,
be it a Christian or none-Christian. You may go to a festival,
and eat what is before you asking nothing about if the meat has
been offered to an idol, for as we have seen, Paul said that
a physical idol is not a god, just nothing in reality but a piece
of wood or stone. But if someone there says to you, "What are you
doing, this meat was offered to an idol!" You should not eat it,
not because God does not allow you to do so, but because the
other person would be offended. His conscience, not yours, would
be offended. And if you ate the meat and he was offended then
your liberty in God would end up being "evil spoken of" by him
and others like him.
So, Paul taught, it is one of the big responsibilities of a
Christian to give no offence to anyone, outside the Church of God
or inside the Church of God. We are not always to seek just what
we have liberty to do in God. By so living many eventually will
find salvation.
The context shows that this is not a discussion on "clean
and unclean" meats, or the food laws of God.
Our charity towards others is all summed up in the words of
Jesus, "Let your light shine before men, that they may see your
good works and glorify God in heaven."
CHAPTER ELEVEN
A difficult section of Paul to understand in its depth.
Probably the Corinthians understood it well, as they were much
closer to the time, but we are two thousand years from it.
We see a few plain things. The head of man is Christ. We can
understand that. We look to Jesus as our leader, guide, spiritual
Elder brother. He has care for us, love for us, kindness for us.
He is the gentle shepherd. The head of the woman is the man.
Man was made first and woman was made for man, God said in the
beginning. Woman was made from man's rib, not his foot to be
walked on, but from that which is close to his heart. As Christ
is to man, so should man be to women. And then God is head of
Christ, in the same way Christ is head of man. God the Father has
final authority over all and everything (verses 1-3).
Whatever all the verses from 4 to 16 are about in detail, is
not the scope of this Bible Story to explain. But one thing seems
certain, Paul is talking about "hair" - yes literal hair on the
head of man and woman (verses 14,15). Hair in Paul's time was
important, and the nature of women's hair is of course a well
known fact that for longevity it is generally greater than man's
- women do not (unless something is wrong health wise) go bald
like men do. Most women take a pride in the natural beauty of
having this genetic strength in their hair (although it is today
somewhat less appreciated by many women).
It would seem that this section of Paul is instruction for
the Church of God to appreciate the basic design of God, in Him
generally intending that women have longer hair than men. And
that as Paul shows in the very natural order of nature and
society, generally speaking through most generations (but maybe
not all) it was the natural order for men to have relatively
short hair and women relatively longer hair.
I will add this comment. Verse 4 and 5 has nothing to do
with "church services" - there is no such words used as "when you
come together in church" as Paul used in verse 18. Praying and
prophesying of verse 4 and 5 is a broad and wide statement with
no connection to what Paul got specific on as in "when you come
together in church" of verse 18. Praying and prophesying can be
done anywhere at any time in any location. Paul is really using
it to mean the Christian way of living at all times, in all
places. Understood like that will eliminate endless arguments and
debates about women's head coverings (hats, veils, hair) in
"church services." But it will keep in tact the basic teaching
that God wants women to glory in her hair, for he gave it to her
for glory, and that in comparison to each other, women should
have longer hair then men.
REMEMBERING THE LORD'S DEATH
I have given this a separate heading for it is one of the
great sacraments of the New Testament Church of God. The
remembering of the Lord's death is very special, as Jesus Himself
in the last chapters of the Gospels gave it special attention,
and instructed His church to give it special attention, as we
will see here in Paul's teaching as to the proper way to observe
it. And in verse 23, you will note that Paul received his
instruction on how to teach and instruct this sacrament from the
Lord personally.
From verse 18, this is a time "when you come together in the
church." This is a church gathering function. Like other things
in the Corinthian church there was division over this matter.
They were making this remembrance into a large festival meal. But
you will notice that it was not even "all share" but "keep to
myself" attitude, and some were going hungry, while others were
full and even getting drunk (verses 20-22).
What is missed by many is the correct Greek of verse 20. The
margin of some KJV Bibles will give it. The Greek is "When you
come together therefore into one place, you CANNOT eat the Lord's
supper."
Paul is dogmatically telling them that the remembrance of
the Lord's death, is NOT to be as Jesus observed, a "supper" type
meal, as the Passover was. The Passover of the Old Testament was
a supper type meal, with roasted lamb, bitter herbs, and
unleavened bread, and wine added later to its traditional
observance.
Why on earth some denominations of Christianity want to call
this sacrament, "the Lord's supper" is a puzzle to me, for Paul
clearly stated that you CANNOT eat the Lord's supper. It is
really still the Passover but with changes made to it by Christ
Himself for the New Testament age. For Paul after stating we
cannot eat the Lord's supper, tells us WHY, "for I have received
of the Lord that which also I delivered to you, that in the SAME
NIGHT in which He was betrayed....." (verse 23).
Paul then goes on to reiterate what Jesus did on that
Passover night before His death on the cross, the blessing of the
bread and the fruit of the vine, to represent His broken body and
shed blood for the remission of sins (verses 24-25).
Verse 26 does not prove you can do this sacrament as many
times as you like. Paul simply states that as often as this
sacrament is done (down through the ages until Jesus returns) the
Church of God remembers Christ's death until He comes again. He
had already told them (chapter 5) that Jesus was the Passover
sacrificed for us. The Passover was observed ONCE a year, and
Jesus instructed Paul to teach that on the NIGHT He was betrayed
we should remember His death.
Verse 27 has bothered some. The "unworthily" word. After all
we are all really unworthy of the love of God and Christ shown
towards us. The answer is again in the Greek word. "Unworthily" is
an "adverb." A "doing" word - the manner of - the way of
doing. The Corinthians were observing this sacrament in the
WRONG MANNER, just as we have seen in the context. They were
making a meal of it, some eating full, others going hungry, and
some getting drunk. They really did not know what it was all
about, they were not discerning the Lord's body at all, and so
judgement from God was coming upon them. The Lord was not just
standing by and turning a blind eye to it all. Many of
them were sick, weak physically, and some were even dying (verses
29-32). God was indeed doing some chastening.
If we judge ourselves Paul said, be willing to see the
improper way and attitude of observing this sacrament instituted
by Jesus, then we would not come under the judgement and
chastening of the Lord.
They were to eat their evening meal at home (verse 34) and
they were to examine themselves (verse 28) and then come together
in the church to observe the bread and cup, as explained in
verses 23-25.
CHAPTER TWELVE
The Corinthian church was blessed form God with many gifts
of the Spirit. Corinth was a hub of commerce, and people from
all over the Roman world came to it. Probably this was one of the
main reasons as to why the Corinth church was given so many gifts
of the Spirit, to be able to reach so many diverse people in one
city.
This is such a full epistle with so much diverse teaching on
so many important aspects of Christian living, that I am
compelled to write more in a third section, so the New Testament
Bible Story can be of greater edification for all who will read
it.
........................
April 2004
TO BE CONTINUED
  Chapter Sixty-three:Paul writes 1 Corinthians - Part Three
PERTINENT COMMENTS
CHAPTER TWELVE
"Now concerning spiritual gifts, brethren I would not have
that you be ignorant," was Paul's opening words in this chapter
to the Corinthians. He goes on to make it clear that though there
are many different gifts, there is only ONE Spirit that gives
them. And the main purpose of all these gifts is that "every man
profit" (verse 7).
The list of gifts is given by Paul: words of wisdom; words
of knowledge; faith; healing; miracles; prophecy; discerning of
spirits, different languages; the interpretation of languages or
tongues. And he again gives emphasis to the fact that it is the
one Spirit of God that gives these gifts to whoever, according to
the will of God, not the will of any man (verses 1-11). These are
obviously gifts that are above the normal of what every Christian
has through the Holy Spirit dwelling in them.
Paul then goes into a somewhat lengthy dialogue in verses
12-31 to make sure that his readers understand that whatever
function, whatever work, whatever part of the body of Christ any
individual may be doing, all and every single person is
important, and all are part of the very body of Christ and
members of each other (verse 27). All are baptized by one Spirit
into the one body, it makes no difference who you are, Jew or
Gentile, rich or poor, many gifted or little gifted. The body of
Christ is made up of many members, yet it is ONE body. Paul uses
the physical body to bring out the truth of the matter on this
important fact of the "church" as many members, but making up the
ONE body of Christ. All parts of the physical body are important
to the body to function completely and effectively.
I have as one of my secular skilled trades, the skill of
being an Orthopedic Shoemaker, and Orthotic (the old term was
"arch support") Specialists. I have over the years had to help
people who had lost a few toes from one or both feet. Most of us
with full use of our feet do not realize how important our toes
are in walking correctly. They are crucial to our normal walk.
Our smooth and balanced walk is drastically impaired with just a
few missing toes. Of course our head and mind is obviously the
first people think of as crucial for our function, and yes it is,
but for complete body function in normal good health, we need ALL
parts of our body. Every section has its part to play, so every
part of the body is important. The body cannot function as
intended if it is only a head with a brain, or a head with only a
torso.
Well, Paul puts it all in plain words and all in proper
perspective (15-24). He says all this so there will be no vain
divisions in the Church of God (verse 25).
He also then points out it is the same with "spiritual
gifts." God gives the gifts, some function as apostles (ones sent
forth), some as prophets, some as teachers. These are yes, some
of the first and main functions of SOME who are given those
functions in the church, for through those functions the church
grows and is spiritually edified. Then Paul says, AFTER those
functions comes: miracles; healings; helps; governments or
administrations; different tongues or languages.
He then asks them if ALL are apostles, or prophets, or
teachers, or workers of miracles and so forth. The answer is
clearly a NO! Then he tells them it is fine to have gifts, to
really appreciate them, and to use them. BUT, another BIG "but"
there is one thing more important than ANY gift. And that is what
he goes on to explains in chapter thirteen.
CHAPTER THIRTEEN
We immediately can learn from verse one two things: (1)
there is tongues of mankind and of angels; (2) even if we can
speak them, but we do not have LOVE we are but a tinkling cymbal
- a pretty lowly esteemed instrument in a large band or orchestra
- hardly very important in the whole scheme of things.
But I do want you to remember there is a "tongue" of angels,
as we shall come back to that when we look at chapter 14 - the
famous "tongues" chapter.
This chapter thirteen has also become one of the famous
chapters of the entire New Testament. Please take some time and
read it all in different modern translations of the Bible. Paul
gives us some great truths as to what "love" in the Christian
context and life, is all about. There are many other passages in
the New Testament that also amplify "Christian love." If you
have not already done so, take the time one day, to use say
Strong's Concordance of the Bible, and look up every verse in the
New Testament where the words "love" is used. That study alone
will give you rich and glorious blessings in showing you what
true "Christian love" is all about.
There may be THREE great spiritual foundations for all
Christians: faith, hope, love; but as Paul finished this chapter
with, "the GREATEST of these is LOVE" (verses 1-13).
CHAPTER FOURTEEN
The famous "tongues" chapter of Paul's writings. It is not
the intent here to go into detail on this chapter. But certain
points are abundantly clear, and do stand out if we will
but note them. They are: (1) Tongues or languages are a gift of
the Spirit (2) there are tongues of angels as we saw in chapter
thirteen (3) prophecy or inspired teaching is of more benefit to
the congregation (4) unless one or someone can interpret tongues,
it does no edifying to the church (5) to edify the church is the
most important aspect to be zealous over (6) Paul spoke in
tongues more than any of them (7) better to speak in church five
understandable words than ten thousand no one can understand (8)
tongues are for a sign to them that are not believers than to
them that are believers (9) if everyone in church is speaking in
an unknown language and someone who is unlearned in the languages
or is an unbeliever comes in to the service, they will think all
the members of the church are mad. But if all speaking
inspiringly, and one comes in who believes not, they will be
convinced by all and report that God is indeed among you (10)
no more than three persons in church services are to speak in
tongues (11) there must be an interpreter, if not, they are to be
silent, and not speak in tongues (12) the spirit of people with
gifts are subject to the person with that gift (verses 1-33).
Number 12 above is very important, so many do not understand
or ignore this very clear point of Paul. A spiritual gift does
not control the person with it, the person with it CONTROLS the
gift. In Paul's mind there was no such thing as anyone saying,
"Well, I just could not help myself, the Spirit may me do it, the
Spirit made me speak."
Paul finishes this chapter by answering a question that they
had obviously asked about. As spiritual gifts could be given to
anyone, man or woman, then what about women speaking up in church
services ("when you come together" is the context, see verse 26)
and bringing sermons or sermonettes. Paul is very emphatic with
his answer. You can read it in verses 34-35. He is also emphatic
about who should teach the wife, if they had any questions about
what was said in services. The teacher was not to be the "elders"
or the "ministers" but their own HUSBANDS.
This means of course the husband better keep up on his
spiritual growth and maturity in Christian matters and Scriptural
understanding.
It is not the object of this Bible Story to go into all the
debate about "women" speaking in church services. That I have
done elsewhere in other in-depth studies.
Was Paul just kinda giving his personal opinion on these
matters brought to his attention? NO! Not at all according to
Paul himself in verse 37, where he said, "If anyone thinks
themselves to be a prophet, or spiritual, let them acknowledge
that the things that I write unto you, are the COMMANDMENTS of
the LORD."
All things in a church service, "when you come together"
(verse 26) was to be done decently and in order (verses 40).
CHAPTER FIFTEEN
The famous "resurrection chapter" of Paul's writings. Some
of the main points of Paul are: (1) Jesus did die and He was
resurrected again and was seen by him and Peter and many others
(2) some were teaching that there was no resurrection of the dead
(3) if that was true then Jesus was not resurrected (4) and if
that is also true then preaching and believing in Christ is a
huge waste of time and our faith is empty and we are still in
our sins, and those in Christ who have died are perished forever
(5) Christ is risen from the dead and has become the first man
ever to be raised from death to glorified eternal life (6) those
who die in Christ will be resurrected at His coming (7) Jesus
will reign until death is finally destroyed (8) the Kingdom will
then be placed in the hands of the Father (8) all this means we
are to awake to righteousness and sin not (9) but some had not
this knowledge when they should have had it, and so Paul said it
was to their shame (verses 1-34).
Verse 29 has given some trouble to understand correctly, in
as much as physical people go through a water baptism for those
who have died and were not baptized in their life time.
Paul is not teaching we can somehow "get saved" through a
proxy baptism, those who have died without being baptised.
Baptism has to do with REPENTANCE (see again Acts 2:38). Baptism
is for the LIVING not for the dead. The dead are sleeping, they
are not alive, thinking and reasoning, and walking around
somewhere. Those who died as sinners, without Christ, without
repentance from sins, without baptism, are not in some "limbo"
state of intermediate space, just waiting to contact some
physical human person and tell them they have repented of sin and
have accepted Christ as their Savior, and so that physical person
can be baptized for them, in their place.
God does have a plan of salvation for those never called to
salvation in their physical life time, but it sure does not
include this strange kind of doctrine that some hold, of physical
people getting baptized for those who have died and are dead.
The context of Paul has been to do with the fact of the
resurrection, and that without the resurrection being true and
having taken place with Jesus, there is no HOPE, the Gospel is
useless to anyone if there is no sure hope of the resurrection,
and those who have already died are truly very lost and perished
forever. So Paul says to them in verse 29, what will become of,
what hope is there then for do those who were baptized
for the very sure hope of the resurrection, if the dead do not
rise in a resurrection. He says to them, why on earth did they
then get baptized for the realization of what that baptism was
meaning, rising from death to immortal life, one day, if there is
no resurrection from the dead, as some of you are teaching?
That is the meaning of verse 29 as within the entire context
of what Paul is saying to them. And it is within the entire
context of the whole Bible. Baptism has a figurative meaning for
the present and for ther future.
The next question Paul sets about to answer for them is
"What form, what body, does the resurrected one rise with when
resurrected to immortal life?" We can learn from Paul that: (1)
it is not the body you died with that rises in the resurrection
(2) there are different forms of "glory" even as we look at
things in this life (3) there is that of the sun, that of the
moon, that of the stars (4) we shall rise with incorruption, with
glory, with power (5) in the resurrection our body is spiritual,
made of immortal spirit (6) even Jesus in His resurrection was a
"life-giving Spirit" (7) those in the resurrection are like those
from heaven (8) flesh and blood cannot inherit the Kingdom of God
- the physical body corrupts, goes back to dust - such cannot
inherit in-corruption (9) so we shall all be changed in a split
second, like the blink of an eye, when the last trumpet sounds
(10) then we mortals shall put on immortality, and we that
corrupt and turn to dust shall put on incorruption and death is
swallowed up in victory (11) sin has a sting - it is death, but
in Christ we can have victory over death (12) there is a
resurrection from death to immortal glorified spirit bodied
eternal life, and so Paul ended that wonderful chapter with:
"Therefore, my beloved brethren, be you steadfast, unmoveable,
always abounding in the work of the Lord, forasmuch as you know
that your labor is NOT in vain in the Lord."
CHAPTER SIXTEEN
The first four verses of this chapter have been used by some
to try and establish the first day of the week as the New
Testament Sabbath day. As a young man of 19 coming to learn from
my "Baptist church" landlord in Canada, that Sunday was not the
7th day of the week, I was soon to find in some Evangelical
literature the use of this section of Paul, to uphold Sunday as
the Holy Sabbath day that was said Paul and the Corinthians (and
so the whole New Testament Church of God) were observing. This,
according to some was a "church offering collection during a
church service on the New Testament holy day of Sunday."
I found this a rather strange idea at best and very bad
theology at worst. The section does not contain the phrase
"Lord's day" - it does not use the words "holy day." It says
nothing about "church service" or "when you come together" or
"the whole church be come together into one place" as Paul used
in chapter 14.
It is on the first day of the week, that Paul requests this
collection be done. But "let every one of you lay by him in
store" clearly indicates a personal "laying by" in a storage
place of each individual, not some "collection plate" being
passed around during a church service.
The gathering was to be done before Paul arrived, and then
it was going to take "them" who were approved, to bring their
gift to Jerusalem. This hardly seems like a "money" collected on
a plate passed around in the one Corinthian Church of God
service.
If it was so, then Paul himself or just one other person would
have been able to have delivered it to the church at Jerusalem;
it would not have taken "them" or a number of persons to carry a
"money" offering to Jerusalem.
But if it was concerning physical produce (food and clothing
and the like) for each to lay in their store, ready for when Paul
arrived, and to then send by "them approved" to Jerusalem, doing
that on a work day, the first of the week, would be quite a
natural thing to do.
Paul intended to come to them for the winter, but would for
the present stay at Ephesus until Pentecost, for a door of
preaching the Gospel had been opened to him (verses 5-9). This
strongly indicates Paul was still observing the feast day of
Pentecost.
Paul would send Timothy to them, and he pleaded and
requested that they would receive him with peace, and love. Paul
wanted Apollos to go to them, but his will at that time was not
to go, yet he would come when it was convenient for him (verse
10-12)
He was glad that Stephanas and Fortunatus and Achaicus had
come to him from them, and had refreshed his spirit of mind and
theirs also.
Stephanas and his household are especially mentioned as the
"firstfruits" of the Gospel in Achaia. They had "addicted"
themselves to the service of the saints. The word "addicted"
gives us a very clear idea of the attitude and mind-set of this
household in wanting to serve the saints of God. We need add no
more. Paul was so thankful and so appreciative of their service
in the Lord that he called them, as the Greek can be rendered,
"co-workers" and he told the Corinthians to have such respect for
them that they would look up to them in submissive honor, and to
all the others that co-worked and labored with Paul (verses
13-18).
Paul finishes this letter and epistle with his parting
salutation of verses 19-24. Aquila and Prescilla honored then
much in the Lord, as did all they of the "church that is in their
house." Indeed it was not always in a physical building like the
synagogue of the Jews where the brethren met for worship
services, by this time of about 54-56 A.D.
Christians were often meeting in "house churches."
Paul once more, in closing, gives a serious note, that those
among them, who really did not love the Lord Jesus Christ, who
were play acting as Christians, were living a lie as saying they
loved Christ, "let them be" said Paul, "cursed" as the Greek
"Marana-tha" implies.
"The grace of our Lord Jesus Christ be with you. My love be with
you all in Christ Jesus. Amen" (verses 19-24).
...............................
So ends the epistle of 1 Corinthians
April 2004
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