6Now, brothers, if I come to you and speak in tongues, what good will I be to you, unless I bring you some revelation or knowledge or prophecy or word of instruction? 7Even in the case of lifeless things that make sounds, such as the flute or harp, how will anyone know what tune is being played unless there is a distinction in the notes? 8Again, if the trumpet does not sound a clear call, who will get ready for battle? 9So it is with you. Unless you speak intelligible words with your tongue, how will anyone know what you are saying? You will just be speaking into the air. 10Undoubtedly there are all sorts of languages in the world, yet none of them is without meaning. 11If then I do not grasp the meaning of what someone is saying, I am a foreigner to the speaker, and he is a foreigner to me. 12So it is with you. Since you are eager to have spiritual gifts, try to excel in gifts that build up the church.
Dig Deeper
While coaching high school basketball a few years back, I had a Puerto Rican player join the team half way through the season. This was significant because, although there were other Hispanic players on the team, all of the main starters were not. This transfer student was very good, however, and would play a lot. In his first game a small problem quickly came up. As he was running the plays, he would continually yell "mira, mira" at the guy with the ball and got nothing but confused looks from his teammates. I knew what he was saying, so I didn't think much of it. He became frustrated though, and we eventually figured out that the other players had no clue what he meant. 'Mira' means 'look'. He was telling his teammates to look at him because he was open and to pass him the ball. His calls were pointless, however, if no one could understand what he was saying.
Paul uses an imaginary scenario to make a similar point in verse 6. If he were to come to Corinth and do nothing but praise God in a language that they did not understand, using his gift of tongues, what would be the point. He might feel good about his ability to have a miraculous gift. The Corinthians might be fairly impressed by his display (although we usually find that others are not nearly as impressed with our gifts as we think they will be), but ultimately the church is not going to be edified. It would be nothing more than a momentary emotional lift, at best. It would not contribute in any way to their actual spiritual development. Paul would much rather see them use gifts that would contribute to their spiritual edification, whether it be miraculous gifts like revelation (this might refer to Spirit-inspired insight or it might refer to revelations of the type that John describes in the Revelation), knowledge, or prophecy, or even more normal gifts like giving a word of instruction (which literally means 'teaching'). Paul doesn't see the gift of tongues as completely useless or undesirable, in fact he confirms in this verse that he can speak in tongues. Rather he wants the Corinthians to use their gifts with a heart of love. When meeting in corporate worship, gifts like prophecy and teaching display love, because they build up the body. Flashier gifts like tongues don't display love, because when it is used in corporate worship it doesn't edify the community it draws attention to the speaker.
Paul then turns to three examples to help drive home the futility of using tongues during worship services. The first comes from the world of instruments. Paul says that in the case of a flute or harp people will not be able to enjoy the music and recognize the tune being played if they are all jumbled together and not distinctly played. In this case and in the case of speaking tongues, what results is worthless noise for the listener.
The second illustration makes the point even more clearly. Trumpets were sounded to let the troops know to ready themselves for battle. If the noise that comes up cannot be distinguished from any other of the trumpet calls, how will the troops be able to recognize it and ready themselves? Worship services are intended to praise God and to ready Christians for the spiritual battle they face in the world. If the gathering doesn't actually prepare and ready them for that then what good is it?
The third illustration is closer to the actual situation and makes his point directly. If someone were to go hear a speaker and did not speak the same language as the speaker, they would get absolutely nothing from the address. That doesn't mean that the speech is no good, nor does it mean that the language itself is worthless, it would be understood by someone, somewhere. What it does mean is that it is not of value in the present situation. Paul says that he and the speaker would be foreigners to one another, meaning that they would not be able to truly assist or connect with one another.
Verse 12 says, so it is with you. To what is Paul referring? He is saying that when they speak in tongues and carry on in their worship services the way they have been, that no one can understand one another. They have been eager to have spiritual gifts but their motivation in doing so has been all wrong. They have been motivated by flash and the desire to impress one another rather than being driven by love. If they really want gifts that are spiritual, then they will desire gifts that build up the church.
For us, we don't tend to struggle with trying to show off by using the gifts of tongues, but this does not mean that this section is of no value today. We must constantly be on guard against doing things in worship or exercising gifts that build up the individual but do little to nothing for the body.
Devotional Thought
Are there any times when you tend to desire to do things in church that would serve more to build up yourself? What is the underlying motivation when you serve or exercise gifts? We always need to ask ourselves whether we are building up the Church or trying to bring glory to ourselves.
Thursday, August 23, 2007
Wednesday, August 22, 2007
1 Corinthians 14:1-5
Gifts of Prophecy and Tongues
1Follow the way of love and eagerly desire spiritual gifts, especially the gift of prophecy. 2For anyone who speaks in a tongue[a] does not speak to men but to God. Indeed, no one understands him; he utters mysteries with his spirit. 3But everyone who prophesies speaks to men for their strengthening, encouragement and comfort. 4He who speaks in a tongue edifies himself, but he who prophesies edifies the church. 5I would like every one of you to speak in tongues,[b] but I would rather have you prophesy. He who prophesies is greater than one who speaks in tongues,[c] unless he interprets, so that the church may be edified.
[a] 1 Corinthians 14:2 Or another language; also in verses 4, 13, 14, 19, 26 and 27
[b] 1 Corinthians 14:5 Or other languages; also in verses 6, 18, 22, 23 and 39
[c] 1 Corinthians 14:5 Or other languages; also in verses 6, 18, 22, 23 and 39
Dig Deeper
As a college student, I got a job one summer as a tour guide at an historical site in my hometown. One of the most amazing things about that summer was my opportunity to meet the official historian of the historical society. This man was brilliant and seemed to have an encyclopedic knowledge of history and the surrounding area. Yet, he literally worked in the attic of the historical society and rarely came downstairs during the day; he had never written a book or anything like that. He kept all his knowledge to himself My meeting with him was by mere chance and I was even luckier to have had him offer to take me around the site and give me a personal tour. Some guides who had worked there for years had done little more than ever get a few glimpses of this gentlemen. He had a gift of knowledge and intellect but, for the most part, he used his gifts for his own benefit rather than building up others.
The Corinthian community of worship had broken down into a mess of competitive rivalries and jostling for ‘air time’ as each group or person sought to draw attention to themselves. Even the worship services in Corinth had deteriorated into a place where it was characterized by puffed up displays of knowledge for the private individual rather than love-driven worship that built up the community as a whole. This chapter then addresses that very issue, falling into an ABBA chiastic pattern. Verses 1-6 provide Paul’s reasons for preferring a gift that builds up the corporate; verses 6-12 give the problems with using tongues during church worship; verses 13-19 addresses a solution to those problems; verses 20-25 return to reasons for preferring a gift that builds up the community.
Before we look at these verses, we need a quick word on what the gifts of tongues and prophecy were. Acts 2 makes it clear that the gift of tongues was the ability to speak in known languages, but ones that were unknown to the speaker. Speaking in tongues was the ability to praise God (Acts 2:11, 1 Cor. 14:2) in a language that the speaker did not know so that others who spoke a different language from the speaker could understand the praise of God and be amazed by the miracle of the speaker speaking in a language he did not know; it was a sign for the unbeliever (14:22a). The problem was that the Corinthians were using the gift of tongues outside of its intended purpose. If one was exercising the gift in church, where it was not really intended to be used, then there needed to be an interpreter present so that the church and the speaker would know what was being said, and so be edified (1 Cor. 14:9). If the gift was employed in the church without interpretation, it utterly defeated the intended purpose. This is why Paul says "I thank God that I speak in tongues more than all of you. But in the church I would rather speak five intelligible words to instruct others than ten thousand words in a tongue." He spoke tongues when it would benefit unbelievers; inside the church it was not necessary. Prophecy, on the other hand, didn’t just mean flashes of foretelling the future or sudden flashes of inspiration (although that was no doubt part of it), but was primarily the ability to preach a directly God-given message of insight and wisdom that the Church needed to hear (note that both men and women had this gift according to 1 Cor. 11:5).
Paul’s overriding point in this passage is that prophecy furthered the ethic of love because it built up the Church. Tongues was not bad, in fact Paul says he spoke in tongues, but the way they were using it was bad because it was a further sign of their arrogance rather than demonstrating the virtue of love. What possible good was being served by speaking praises to God in a language that no one present could understand, particularly if there was no interpreter there. This was nothing more than a self-gratifying beauty pageant. It certainly missed the entire point of what Christian worship was all about. Paul is clear that both gifts have value and were from God but prophecy was far more valuable during worship services because it was designed for that purpose, tongues was not.
When Paul speaks here of speaking in tongues, we must note that this is not remotely related to charismatic gift of speaking in tongues that is practiced in many Pentecostal and Mormon churches today. There is, in fact, virtually no claims of the biblical gift of speaking in tongues since the days of the very early church. Over 15 centuries passed before this new ‘gift of tongues’ began to appear in certain Christian circles, although many pagan religions have practiced this babbling form of tongues throughout history (see Matt. 6:7). It wasn’t until the early 20th century that we see the formation and institution of the type of tongues spoken in many charismatic churches today. There are at least four problems with this form of speaking in tongues, however. First, the gift had disappeared for well over 1,500 years and appears completely unrelated to the biblical gifts of speaking in tongues. Second, the current practice of tongues in most churches that practice it, violates Paul’s demand that if tongues were spoken there must be an interpreter present. Even if the current form of tongues was biblical, this guideline is rarely followed. Third, since the guideline of interpretation is rarely followed, this gift serves no purpose of building up and edifying the community. Finally, many churches that engage in the speaking of tongues use it as a sign of salvation. This is unbiblical and clearly goes against 1 Cor. 12:30 which asks, "do all speak in tongues." The obvious answer to that and the other questions Paul asks in that passage is ‘no’.
Devotional Thought
Paul wanted the Corinthians to exercise gifts that demonstrated love and built others up rather than using flashy gifts that made the individual feel good about themselves. Does this characterize your heart? Are you willing to do mundane things in the body of Christ out of love and to build up the body or would you rather do something that gains you attention? What is your motivation in using your gifts in the community of Christ?
1Follow the way of love and eagerly desire spiritual gifts, especially the gift of prophecy. 2For anyone who speaks in a tongue[a] does not speak to men but to God. Indeed, no one understands him; he utters mysteries with his spirit. 3But everyone who prophesies speaks to men for their strengthening, encouragement and comfort. 4He who speaks in a tongue edifies himself, but he who prophesies edifies the church. 5I would like every one of you to speak in tongues,[b] but I would rather have you prophesy. He who prophesies is greater than one who speaks in tongues,[c] unless he interprets, so that the church may be edified.
[a] 1 Corinthians 14:2 Or another language; also in verses 4, 13, 14, 19, 26 and 27
[b] 1 Corinthians 14:5 Or other languages; also in verses 6, 18, 22, 23 and 39
[c] 1 Corinthians 14:5 Or other languages; also in verses 6, 18, 22, 23 and 39
Dig Deeper
As a college student, I got a job one summer as a tour guide at an historical site in my hometown. One of the most amazing things about that summer was my opportunity to meet the official historian of the historical society. This man was brilliant and seemed to have an encyclopedic knowledge of history and the surrounding area. Yet, he literally worked in the attic of the historical society and rarely came downstairs during the day; he had never written a book or anything like that. He kept all his knowledge to himself My meeting with him was by mere chance and I was even luckier to have had him offer to take me around the site and give me a personal tour. Some guides who had worked there for years had done little more than ever get a few glimpses of this gentlemen. He had a gift of knowledge and intellect but, for the most part, he used his gifts for his own benefit rather than building up others.
The Corinthian community of worship had broken down into a mess of competitive rivalries and jostling for ‘air time’ as each group or person sought to draw attention to themselves. Even the worship services in Corinth had deteriorated into a place where it was characterized by puffed up displays of knowledge for the private individual rather than love-driven worship that built up the community as a whole. This chapter then addresses that very issue, falling into an ABBA chiastic pattern. Verses 1-6 provide Paul’s reasons for preferring a gift that builds up the corporate; verses 6-12 give the problems with using tongues during church worship; verses 13-19 addresses a solution to those problems; verses 20-25 return to reasons for preferring a gift that builds up the community.
Before we look at these verses, we need a quick word on what the gifts of tongues and prophecy were. Acts 2 makes it clear that the gift of tongues was the ability to speak in known languages, but ones that were unknown to the speaker. Speaking in tongues was the ability to praise God (Acts 2:11, 1 Cor. 14:2) in a language that the speaker did not know so that others who spoke a different language from the speaker could understand the praise of God and be amazed by the miracle of the speaker speaking in a language he did not know; it was a sign for the unbeliever (14:22a). The problem was that the Corinthians were using the gift of tongues outside of its intended purpose. If one was exercising the gift in church, where it was not really intended to be used, then there needed to be an interpreter present so that the church and the speaker would know what was being said, and so be edified (1 Cor. 14:9). If the gift was employed in the church without interpretation, it utterly defeated the intended purpose. This is why Paul says "I thank God that I speak in tongues more than all of you. But in the church I would rather speak five intelligible words to instruct others than ten thousand words in a tongue." He spoke tongues when it would benefit unbelievers; inside the church it was not necessary. Prophecy, on the other hand, didn’t just mean flashes of foretelling the future or sudden flashes of inspiration (although that was no doubt part of it), but was primarily the ability to preach a directly God-given message of insight and wisdom that the Church needed to hear (note that both men and women had this gift according to 1 Cor. 11:5).
Paul’s overriding point in this passage is that prophecy furthered the ethic of love because it built up the Church. Tongues was not bad, in fact Paul says he spoke in tongues, but the way they were using it was bad because it was a further sign of their arrogance rather than demonstrating the virtue of love. What possible good was being served by speaking praises to God in a language that no one present could understand, particularly if there was no interpreter there. This was nothing more than a self-gratifying beauty pageant. It certainly missed the entire point of what Christian worship was all about. Paul is clear that both gifts have value and were from God but prophecy was far more valuable during worship services because it was designed for that purpose, tongues was not.
When Paul speaks here of speaking in tongues, we must note that this is not remotely related to charismatic gift of speaking in tongues that is practiced in many Pentecostal and Mormon churches today. There is, in fact, virtually no claims of the biblical gift of speaking in tongues since the days of the very early church. Over 15 centuries passed before this new ‘gift of tongues’ began to appear in certain Christian circles, although many pagan religions have practiced this babbling form of tongues throughout history (see Matt. 6:7). It wasn’t until the early 20th century that we see the formation and institution of the type of tongues spoken in many charismatic churches today. There are at least four problems with this form of speaking in tongues, however. First, the gift had disappeared for well over 1,500 years and appears completely unrelated to the biblical gifts of speaking in tongues. Second, the current practice of tongues in most churches that practice it, violates Paul’s demand that if tongues were spoken there must be an interpreter present. Even if the current form of tongues was biblical, this guideline is rarely followed. Third, since the guideline of interpretation is rarely followed, this gift serves no purpose of building up and edifying the community. Finally, many churches that engage in the speaking of tongues use it as a sign of salvation. This is unbiblical and clearly goes against 1 Cor. 12:30 which asks, "do all speak in tongues." The obvious answer to that and the other questions Paul asks in that passage is ‘no’.
Devotional Thought
Paul wanted the Corinthians to exercise gifts that demonstrated love and built others up rather than using flashy gifts that made the individual feel good about themselves. Does this characterize your heart? Are you willing to do mundane things in the body of Christ out of love and to build up the body or would you rather do something that gains you attention? What is your motivation in using your gifts in the community of Christ?
Tuesday, August 21, 2007
1 Corinthians 13:8-13
8Love never fails. But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away. 9For we know in part and we prophesy in part, 10but when perfection comes, the imperfect disappears. 11When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put childish ways behind me. 12Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.
13And now these three remain: faith, hope and love. But the greatest of these is love.
Dig Deeper
Ancient settlers, such as the Pilgrims, needed ships to get from the Old World to the promise of the New World. The ships served them well, yet when they reached the New World, they left the ships behind. This may seem like an obvious point, but it is an important one. They did not insist on dragging the ships onto the land and continuing to live in them. The ships were necessary for a time but once that time had come and gone it would have been foolish to hang on to them. In a sense, this is the point Paul is making to the Corinthians. They have been given certain spiritual gifts, but they are clinging to and valuing themselves based on the possession and ability to use these gifts. They have completely lost sight of the fact that, much like the ships, these gifts are only necessary for a time in the present age; soon, they will not be needed. Why take pride in, and value something that is temporary, all the while ignoring something that will last forever?
So, what is it that will last forever? Precisely what Paul has been describing in this chapter: love. Love is the language which God’s people will continue to speak throughout the duration of this present age and into the ‘age to come’. It is the most excellent way. The only way to truly understand the importance and preeminence of love in the present age is to understand Paul’s vision of the future age. It will be a time of joy, perfect harmony and love. This is what God’s future for His people will look like. Yet, it is not limited to the future alone, because it has broken into the present age, primarily through the resurrection of Jesus Christ. Love is the only Christian gift that will never cease to be necessary. In the present age, it is the river on which all other Christian gifts and virtues flow, but in the ‘age to come’ it will be the only thing that is needed. Faith and hope are of vital importance now, but even they, won’t be necessary in God’s glorious future because what we have faith in now will be seen and what we hope for will be realized. Love will still be needed because everything will be characterized by love in the ‘age to come’.
With all of that in mind, Paul has shown the importance of love in order to dwarf the spiritual gifts that were so enticing and attractive to the Church in Corinth. Prophecies are great, but they will be stilled in a world where all has been fulfilled. Tongues won’t be needed in an age where everyone speaks and understands the same language of love. Special knowledge will be rendered unnecessary in a time when all will be known. When the ‘age to come’ arrives in full all of these partial things will pass away, being no more necessary than a ship on the land. Although some have, at times, argued that the perfection to which Paul refers is the completion of the New Testament, this seems unlikely, as Paul says that when perfection comes, then we shall see face to face. He is presumably talking about man and God, and this is only something that will happen in the ‘age to come’. Thus, it is the ‘age to come’ that is the perfection to which Paul refers.
Paul reverts to three images to drive this point home. The first image is that of a child. When he was a child, Paul says he did things that were appropriate for a child, but when he matured he put those things away. There are many things that children do that seem quite cute, yet if someone were to continue that behavior into adulthood, it would be perceived as rather grotesque. The Corinthians were acting like children in that they were clinging to and exalting the flashy spiritual gifts as if they were the point of the present age rather than mere tools. The Corinthians have acted childishly because they have mistaken the part for the whole, the partial for the complete, and have taken the tool and exalted it above the final product. On top of that, they failed to realize that the final product, God’s love, was available in the present age.
The next image is that of a mirror. This would have been a familiar object for Paul’s readers because mirrors were made in Corinth. When you look in a mirror, you see things backwards. Additionally, mirrors back then did not provide the best reflections. Paul’s point is that in the present age, you can see something of what God is doing, but it will only be fully understood and realized when we can see him face to face. This is similar to John’s belief in 1 John 3:2 which says, "now we are children of God, and what we will be has not yet been made known. But we know that when he appears, we shall be like him, for we shall see him as he is."
Paul’s final image encapsulates the first two. In this present age, the best we can do is to have partial knowledge, so there’s no point in getting puffed up or creating divisions over that. In the ‘age to come’ we will know fully, because we will have been transformed into creatures that are completely characterized by God’s love. All of this hinges, however, not on what we know, or even what we will know. It all hinges on whether God knows us.
Devotional Thought
Paul believed there to be a continuity between the present age and the ‘age to come’ that made what we do in this present age important. He wanted the Corinthians to begin to operate in the language of God’s love because it will be the only language used in the future age. Do you operate well in displaying God’s love or do you tend to cling to and value other things as the Corinthians did? God back through verses 4-8 and insert your name wherever you see the word ‘love’. Does this sound like you or do you still have some work to do?
13And now these three remain: faith, hope and love. But the greatest of these is love.
Dig Deeper
Ancient settlers, such as the Pilgrims, needed ships to get from the Old World to the promise of the New World. The ships served them well, yet when they reached the New World, they left the ships behind. This may seem like an obvious point, but it is an important one. They did not insist on dragging the ships onto the land and continuing to live in them. The ships were necessary for a time but once that time had come and gone it would have been foolish to hang on to them. In a sense, this is the point Paul is making to the Corinthians. They have been given certain spiritual gifts, but they are clinging to and valuing themselves based on the possession and ability to use these gifts. They have completely lost sight of the fact that, much like the ships, these gifts are only necessary for a time in the present age; soon, they will not be needed. Why take pride in, and value something that is temporary, all the while ignoring something that will last forever?
So, what is it that will last forever? Precisely what Paul has been describing in this chapter: love. Love is the language which God’s people will continue to speak throughout the duration of this present age and into the ‘age to come’. It is the most excellent way. The only way to truly understand the importance and preeminence of love in the present age is to understand Paul’s vision of the future age. It will be a time of joy, perfect harmony and love. This is what God’s future for His people will look like. Yet, it is not limited to the future alone, because it has broken into the present age, primarily through the resurrection of Jesus Christ. Love is the only Christian gift that will never cease to be necessary. In the present age, it is the river on which all other Christian gifts and virtues flow, but in the ‘age to come’ it will be the only thing that is needed. Faith and hope are of vital importance now, but even they, won’t be necessary in God’s glorious future because what we have faith in now will be seen and what we hope for will be realized. Love will still be needed because everything will be characterized by love in the ‘age to come’.
With all of that in mind, Paul has shown the importance of love in order to dwarf the spiritual gifts that were so enticing and attractive to the Church in Corinth. Prophecies are great, but they will be stilled in a world where all has been fulfilled. Tongues won’t be needed in an age where everyone speaks and understands the same language of love. Special knowledge will be rendered unnecessary in a time when all will be known. When the ‘age to come’ arrives in full all of these partial things will pass away, being no more necessary than a ship on the land. Although some have, at times, argued that the perfection to which Paul refers is the completion of the New Testament, this seems unlikely, as Paul says that when perfection comes, then we shall see face to face. He is presumably talking about man and God, and this is only something that will happen in the ‘age to come’. Thus, it is the ‘age to come’ that is the perfection to which Paul refers.
Paul reverts to three images to drive this point home. The first image is that of a child. When he was a child, Paul says he did things that were appropriate for a child, but when he matured he put those things away. There are many things that children do that seem quite cute, yet if someone were to continue that behavior into adulthood, it would be perceived as rather grotesque. The Corinthians were acting like children in that they were clinging to and exalting the flashy spiritual gifts as if they were the point of the present age rather than mere tools. The Corinthians have acted childishly because they have mistaken the part for the whole, the partial for the complete, and have taken the tool and exalted it above the final product. On top of that, they failed to realize that the final product, God’s love, was available in the present age.
The next image is that of a mirror. This would have been a familiar object for Paul’s readers because mirrors were made in Corinth. When you look in a mirror, you see things backwards. Additionally, mirrors back then did not provide the best reflections. Paul’s point is that in the present age, you can see something of what God is doing, but it will only be fully understood and realized when we can see him face to face. This is similar to John’s belief in 1 John 3:2 which says, "now we are children of God, and what we will be has not yet been made known. But we know that when he appears, we shall be like him, for we shall see him as he is."
Paul’s final image encapsulates the first two. In this present age, the best we can do is to have partial knowledge, so there’s no point in getting puffed up or creating divisions over that. In the ‘age to come’ we will know fully, because we will have been transformed into creatures that are completely characterized by God’s love. All of this hinges, however, not on what we know, or even what we will know. It all hinges on whether God knows us.
Devotional Thought
Paul believed there to be a continuity between the present age and the ‘age to come’ that made what we do in this present age important. He wanted the Corinthians to begin to operate in the language of God’s love because it will be the only language used in the future age. Do you operate well in displaying God’s love or do you tend to cling to and value other things as the Corinthians did? God back through verses 4-8 and insert your name wherever you see the word ‘love’. Does this sound like you or do you still have some work to do?
Friday, August 17, 2007
1 Corinthians 12:31b-13:7
And now I will show you the most excellent way.
Love
1If I speak in the tongues of men and of angels, but have not love, I am only a resounding gong or a clanging cymbal. 2If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but have not love, I am nothing. 3If I give all I possess to the poor and surrender my body to the flames, but have not love, I gain nothing.
4Love is patient, love is kind. It does not envy, it does not boast, it is not proud. 5It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. 6Love does not delight in evil but rejoices with the truth. 7It always protects, always trusts, always hopes, always perseveres.
Dig Deeper
The world is enamored, so to speak, with the topic of love. It’s everywhere we turn. It’s in movies, on TV, and especially in songs. Through love songs we have heard thoughts like "love makes the world go ‘round," "love is a many splendored thing," and "all you need is love." The problem is that, although the world talks constantly about love, it really seems to know very little about it. It reminds me of another song that says, "talkin’ loud, ain’t sayin’ nothin’." What the world does seem to grasp, however, is some inkling of the fact that love is an extremely important thing, even if they do not truly understand what it is about. Paul understands that the Corinthian Church has an equal misunderstanding of the nature of love and the need for it. What they do not yet grasp, he is about to lay out for them clearly.
Although this chapter fits well into the flow and argument of the letter, the language and format are so strikingly different from chapters 12 and 14 (and the rest of the letter) that it has led some commentators to speculate that Paul has taken a separate writing, perhaps slightly modified for his purposes here, and inserted into his letter at this poin. The format of the chapter can be divided into three parts: Verses 1-3 lay out the necessity of love, verses 4-6 have to do with the character of love, and verses 8-13 deal with the permanence of love. Above all, it is important to see throughout this passage that Paul is not calling love a supreme spiritual gift that is better than all others. He is saying that love is meant to be a way of life for all Christians. It is the pool in which all of the other spiritual gifts and acts of the Christian life swim.
Paul actually begins this section in the last few words of chapter 12: And now I will show you the most excellent way. In those words, Paul is claiming to present the highest and most desirable form of the Christian faith and practice. "The Way" was a term often used by the early Church to describe Christianity (Acts 9:2; 19:9, 23: 22:4; 24:14, 22). It is possible, then, that Paul is using a bit of play on words, telling them that he is gong to describe the very heart of the Christian life. This section comes in the midst of Paul’s argument concerning the worship of the Church and the use of different gifts by different members. They have not realized that they all belong to the Messiah but that won’t do any good if they don’t realize that they can’t just put their shoulder to the grindstone and begrudgingly follow Paul’s teaching. If they are going to have the life of Christ, they must realize that the most Jesus-like characteristic they can ever embody is love.
Paul begins to lay out the necessity of love with a bit of hyperbole. The Corinthians have been thinking rather highly of themselves, so Paul presents an exaggerated picture of the most extremely gifted Christian possible; one who speaks in not only the tongues of men, but even a theoretical tongue of angels. He talks of the person who has the gift of prophecy and can fathom all mysteries and all knowledge (a gift that Paul greatly values), one who gave everything they had to the poor, and finally one who dies a death of martyrdom. But then, he says something amazing. If these things are done without love, they are absolutely worthless. The true love of Christ must be present. It is the only motivator that matters. We can be motivated by many things to engage in activities related to the life of Christ: greed, selfishness, discipline, desire for approval, begrudging obligation, people pleasing, desire for success in our ministry, etc. Yet Paul says that the only true motivator is that of the genuine love of God. Manifesting, even gifts that Paul values, without love is of no avail. The triple verdict for such a life is that it is an annoying noise, it is nothing, and it gains nothing.
In verse 4, Paul begins a beautiful description of the character of love. Love, he says, is patient and kind, but not envious, boastful, proud, or rude. Then he switches from the nature of love to the activities of love. It is not self-seeking or easily angered. It keeps no record of wrongs, and does not enjoy evil but rejoices with the truth. Love, he says, always protects, trusts, hopes, and perseveres.
It should become apparent that, not only is Paul describing the way of the Christian life as embodied in love, he is also referencing the behavior that the Corinthians have been exhibiting and to which he has been referring throughout the letter. Rather than embracing and embodying love, they have been acting precisely opposite from the way of love. This is the core problem in Corinth. One that all the gifts and all the knowledge in the world couldn’t fix. They have gifts and believe they have knowledge, yet it has gotten them nowhere. Living the life of Christ in harmony with other believers is impossible if we think that knowledge, spiritual gifts, or all the great programs and strategies in the world will get us there. Paul is clear that the only thing that will make the body of Christ into the body of Christ is genuine love. From the beginning, the Church has struggled with jealousy, envy, selfishness, and biter in-fighting. In this short chapter, Paul offers the solution to all of that. It is not through a feeling, which is the world’s definition of love, it is through the behavior of love. Love is a behavior, but it is others-focused behavior not self-directed action. IT is, in fact, the behavior that was and continues to be the language of God’s Kingdom.
Devotional Thought
Paul’s description of love is certainly challenging for us to live up to. Part of Paul’s whole line of thinking, though, is that a human can not live like this on their own power. It is only through living the life of Christ that one may begin to live like this. Part of the reason for this description, then, is to demonstrate that the one who is truly living in Christ will begin to display these characteristics. Have you seen growth in your life in these areas that Paul describes? Which facets of love are the most difficult for you?
Love
1If I speak in the tongues of men and of angels, but have not love, I am only a resounding gong or a clanging cymbal. 2If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but have not love, I am nothing. 3If I give all I possess to the poor and surrender my body to the flames, but have not love, I gain nothing.
4Love is patient, love is kind. It does not envy, it does not boast, it is not proud. 5It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. 6Love does not delight in evil but rejoices with the truth. 7It always protects, always trusts, always hopes, always perseveres.
Dig Deeper
The world is enamored, so to speak, with the topic of love. It’s everywhere we turn. It’s in movies, on TV, and especially in songs. Through love songs we have heard thoughts like "love makes the world go ‘round," "love is a many splendored thing," and "all you need is love." The problem is that, although the world talks constantly about love, it really seems to know very little about it. It reminds me of another song that says, "talkin’ loud, ain’t sayin’ nothin’." What the world does seem to grasp, however, is some inkling of the fact that love is an extremely important thing, even if they do not truly understand what it is about. Paul understands that the Corinthian Church has an equal misunderstanding of the nature of love and the need for it. What they do not yet grasp, he is about to lay out for them clearly.
Although this chapter fits well into the flow and argument of the letter, the language and format are so strikingly different from chapters 12 and 14 (and the rest of the letter) that it has led some commentators to speculate that Paul has taken a separate writing, perhaps slightly modified for his purposes here, and inserted into his letter at this poin. The format of the chapter can be divided into three parts: Verses 1-3 lay out the necessity of love, verses 4-6 have to do with the character of love, and verses 8-13 deal with the permanence of love. Above all, it is important to see throughout this passage that Paul is not calling love a supreme spiritual gift that is better than all others. He is saying that love is meant to be a way of life for all Christians. It is the pool in which all of the other spiritual gifts and acts of the Christian life swim.
Paul actually begins this section in the last few words of chapter 12: And now I will show you the most excellent way. In those words, Paul is claiming to present the highest and most desirable form of the Christian faith and practice. "The Way" was a term often used by the early Church to describe Christianity (Acts 9:2; 19:9, 23: 22:4; 24:14, 22). It is possible, then, that Paul is using a bit of play on words, telling them that he is gong to describe the very heart of the Christian life. This section comes in the midst of Paul’s argument concerning the worship of the Church and the use of different gifts by different members. They have not realized that they all belong to the Messiah but that won’t do any good if they don’t realize that they can’t just put their shoulder to the grindstone and begrudgingly follow Paul’s teaching. If they are going to have the life of Christ, they must realize that the most Jesus-like characteristic they can ever embody is love.
Paul begins to lay out the necessity of love with a bit of hyperbole. The Corinthians have been thinking rather highly of themselves, so Paul presents an exaggerated picture of the most extremely gifted Christian possible; one who speaks in not only the tongues of men, but even a theoretical tongue of angels. He talks of the person who has the gift of prophecy and can fathom all mysteries and all knowledge (a gift that Paul greatly values), one who gave everything they had to the poor, and finally one who dies a death of martyrdom. But then, he says something amazing. If these things are done without love, they are absolutely worthless. The true love of Christ must be present. It is the only motivator that matters. We can be motivated by many things to engage in activities related to the life of Christ: greed, selfishness, discipline, desire for approval, begrudging obligation, people pleasing, desire for success in our ministry, etc. Yet Paul says that the only true motivator is that of the genuine love of God. Manifesting, even gifts that Paul values, without love is of no avail. The triple verdict for such a life is that it is an annoying noise, it is nothing, and it gains nothing.
In verse 4, Paul begins a beautiful description of the character of love. Love, he says, is patient and kind, but not envious, boastful, proud, or rude. Then he switches from the nature of love to the activities of love. It is not self-seeking or easily angered. It keeps no record of wrongs, and does not enjoy evil but rejoices with the truth. Love, he says, always protects, trusts, hopes, and perseveres.
It should become apparent that, not only is Paul describing the way of the Christian life as embodied in love, he is also referencing the behavior that the Corinthians have been exhibiting and to which he has been referring throughout the letter. Rather than embracing and embodying love, they have been acting precisely opposite from the way of love. This is the core problem in Corinth. One that all the gifts and all the knowledge in the world couldn’t fix. They have gifts and believe they have knowledge, yet it has gotten them nowhere. Living the life of Christ in harmony with other believers is impossible if we think that knowledge, spiritual gifts, or all the great programs and strategies in the world will get us there. Paul is clear that the only thing that will make the body of Christ into the body of Christ is genuine love. From the beginning, the Church has struggled with jealousy, envy, selfishness, and biter in-fighting. In this short chapter, Paul offers the solution to all of that. It is not through a feeling, which is the world’s definition of love, it is through the behavior of love. Love is a behavior, but it is others-focused behavior not self-directed action. IT is, in fact, the behavior that was and continues to be the language of God’s Kingdom.
Devotional Thought
Paul’s description of love is certainly challenging for us to live up to. Part of Paul’s whole line of thinking, though, is that a human can not live like this on their own power. It is only through living the life of Christ that one may begin to live like this. Part of the reason for this description, then, is to demonstrate that the one who is truly living in Christ will begin to display these characteristics. Have you seen growth in your life in these areas that Paul describes? Which facets of love are the most difficult for you?
Thursday, August 16, 2007
1 Corinthians 12:21-31a
21The eye cannot say to the hand, "I don't need you!" And the head cannot say to the feet, "I don't need you!" 22On the contrary, those parts of the body that seem to be weaker are indispensable, 23and the parts that we think are less honorable we treat with special honor. And the parts that are unpresentable are treated with special modesty, 24while our presentable parts need no special treatment. But God has combined the members of the body and has given greater honor to the parts that lacked it, 25so that there should be no division in the body, but that its parts should have equal concern for each other. 26If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it.
27Now you are the body of Christ, and each one of you is a part of it. 28And in the church God has appointed first of all apostles, second prophets, third teachers, then workers of miracles, also those having gifts of healing, those able to help others, those with gifts of administration, and those speaking in different kinds of tongues. 29Are all apostles? Are all prophets? Are all teachers? Do all work miracles? 30Do all have gifts of healing? Do all speak in tongues? Do all interpret? 31But eagerly desire the greater gifts.
And now I will show you the most excellent way.
Dig Deeper
One of the most popular concepts in American society today is that of diversity. Diversity is preached everywhere from children’s cartoons to school classrooms. This version of diversity tells everyone to be who they ‘really’ are and to do whatever feels good to them. The problem is that this kind of diversity is truly empty because there is no unity to temper it. Paul deeply desires diversity in the Corinthian Christian community but only if they realize that diversity is only meaningful when unity prevails and ties it together.
Paul’s eagerness here is focused on helping every member of the body of Christ to realize that they are all important, vital, and necessary. There are no stars in the true body of Christ. Because of this, no part of the body can begin to see the other parts as dispensable or unimportant. When Romans used the image of the body to compare it to their social or political organizations, their point was that some jobs were jobs of status and were more important than the others. Some people were more honorable and more valuable to the common good than were others. Paul does something quite common for him, taking a popular idea in his society and turning it on its head. He makes the opposite point. Although there are differences in the body, that does not at all make one part more important than any other. Jesus constantly stressed that in the Kingdom of God, the first would be last and the last would be first. This is precisely Paul’s point. Thus, those that are less honorable in the eyes of the world are treated with honor in the community of Christ. The parts that are unpresentable are not parts we wish we did not possess. Rather there are things in the Christian community that are too important for just any passer-by to see, much like the Emperor was usually kept from normal public view.
Paul is not exactly clear what he has in mind with each specific example but his overall point is that every part of the body matters precisely because God has combined them just as he wanted them. God has masterfully crafted the body together so that it might run at a maximum level. The nonsense of weak and strong Christians, that he has addressed earlier, should not be used to create hierarchies of value within the Church. Everyone is not just connected together, but they are connected together in just the way God wanted it. If one part of the body suffers then the entire body suffers; if one part is honored or experiences pleasure then we all should. This applies not only to our local congregation but to the body of Christ throughout the world as well.
Beginning in verse 27, Paul will take this talk of the body of Christ out of the realm of theory and into the real world of application. As Paul begins to apply the concepts of unity and diversity we should note what he does as he mentions the various gifts and roles within the body of Christ. If we examine the passages in which he mentions these things (1 Corinthians 12:8-10; Romans 12:6-8; Ephesians 4:11), we find that no list is ever the same. Paul is obviously using these lists in a representative rather than exhaustive way, but he is also showing the rich diversity of gifts and roles that God has given to the Church. Note also that there are no two places in the Bible where Paul discusses church offices or leadership that are the same. This should all remind us of the need for flexibility in the body of Christ. There is no one way to do it. In one society, a strict hierarchy might be helpful in the Church, while in India (where the caste system can be a big problem) it would be neither helpful nor desirable.
In listing the different roles and gifts in the Church, Paul puts the talk of the different parts of the body into the real language of the Church. These are the roles and gifts that many had been valuing or devaluing in comparison to one another. If the Corinthians had been struggling with valuing certain gifts and the ones who possessed those gifts, then it is worth noting that miracle workers, those with gifts of healing, and speaking in tongues are the only three items that are mentioned in all three of Paul’s lists in this chapter. Undoubtedly, this is due to the fact that these were the three flashiest and most desirable gifts in the minds of the Church in Corinth. Those who possessed these gifts would have been thought of as more important and more valuable than those who did not.
Paul asks a series of rhetorical questions that, in the original language, all imply that the obvious answer is ‘no’. Some would claim, in our day, that some of these gifts must be possessed in order to demonstrate that someone is a Christian. Yet, this is in clear contrast to what Paul is saying. Because each person is equal in importance and each gift is equal in importance, and the fact that there is no gift that everyone possesses, it should be understood that God has ordered all of this exactly as He wanted and it is the responsibility of the Christian to see everyone as equally important. There are, as Paul makes clear, greater gifts, but they are not what the Corinthians would expect. This is what he will turn to next.
Devotional Thought
In our particular community we are not very tempted to exalt those that work miracles, heal, or speak in tongues, but what gifts are we tempted to value over others? Are there any people in the body of Christ that you treat differently based on the gifts they possess or lack? What would Paul’s answer be to your attitude in this area?
27Now you are the body of Christ, and each one of you is a part of it. 28And in the church God has appointed first of all apostles, second prophets, third teachers, then workers of miracles, also those having gifts of healing, those able to help others, those with gifts of administration, and those speaking in different kinds of tongues. 29Are all apostles? Are all prophets? Are all teachers? Do all work miracles? 30Do all have gifts of healing? Do all speak in tongues? Do all interpret? 31But eagerly desire the greater gifts.
And now I will show you the most excellent way.
Dig Deeper
One of the most popular concepts in American society today is that of diversity. Diversity is preached everywhere from children’s cartoons to school classrooms. This version of diversity tells everyone to be who they ‘really’ are and to do whatever feels good to them. The problem is that this kind of diversity is truly empty because there is no unity to temper it. Paul deeply desires diversity in the Corinthian Christian community but only if they realize that diversity is only meaningful when unity prevails and ties it together.
Paul’s eagerness here is focused on helping every member of the body of Christ to realize that they are all important, vital, and necessary. There are no stars in the true body of Christ. Because of this, no part of the body can begin to see the other parts as dispensable or unimportant. When Romans used the image of the body to compare it to their social or political organizations, their point was that some jobs were jobs of status and were more important than the others. Some people were more honorable and more valuable to the common good than were others. Paul does something quite common for him, taking a popular idea in his society and turning it on its head. He makes the opposite point. Although there are differences in the body, that does not at all make one part more important than any other. Jesus constantly stressed that in the Kingdom of God, the first would be last and the last would be first. This is precisely Paul’s point. Thus, those that are less honorable in the eyes of the world are treated with honor in the community of Christ. The parts that are unpresentable are not parts we wish we did not possess. Rather there are things in the Christian community that are too important for just any passer-by to see, much like the Emperor was usually kept from normal public view.
Paul is not exactly clear what he has in mind with each specific example but his overall point is that every part of the body matters precisely because God has combined them just as he wanted them. God has masterfully crafted the body together so that it might run at a maximum level. The nonsense of weak and strong Christians, that he has addressed earlier, should not be used to create hierarchies of value within the Church. Everyone is not just connected together, but they are connected together in just the way God wanted it. If one part of the body suffers then the entire body suffers; if one part is honored or experiences pleasure then we all should. This applies not only to our local congregation but to the body of Christ throughout the world as well.
Beginning in verse 27, Paul will take this talk of the body of Christ out of the realm of theory and into the real world of application. As Paul begins to apply the concepts of unity and diversity we should note what he does as he mentions the various gifts and roles within the body of Christ. If we examine the passages in which he mentions these things (1 Corinthians 12:8-10; Romans 12:6-8; Ephesians 4:11), we find that no list is ever the same. Paul is obviously using these lists in a representative rather than exhaustive way, but he is also showing the rich diversity of gifts and roles that God has given to the Church. Note also that there are no two places in the Bible where Paul discusses church offices or leadership that are the same. This should all remind us of the need for flexibility in the body of Christ. There is no one way to do it. In one society, a strict hierarchy might be helpful in the Church, while in India (where the caste system can be a big problem) it would be neither helpful nor desirable.
In listing the different roles and gifts in the Church, Paul puts the talk of the different parts of the body into the real language of the Church. These are the roles and gifts that many had been valuing or devaluing in comparison to one another. If the Corinthians had been struggling with valuing certain gifts and the ones who possessed those gifts, then it is worth noting that miracle workers, those with gifts of healing, and speaking in tongues are the only three items that are mentioned in all three of Paul’s lists in this chapter. Undoubtedly, this is due to the fact that these were the three flashiest and most desirable gifts in the minds of the Church in Corinth. Those who possessed these gifts would have been thought of as more important and more valuable than those who did not.
Paul asks a series of rhetorical questions that, in the original language, all imply that the obvious answer is ‘no’. Some would claim, in our day, that some of these gifts must be possessed in order to demonstrate that someone is a Christian. Yet, this is in clear contrast to what Paul is saying. Because each person is equal in importance and each gift is equal in importance, and the fact that there is no gift that everyone possesses, it should be understood that God has ordered all of this exactly as He wanted and it is the responsibility of the Christian to see everyone as equally important. There are, as Paul makes clear, greater gifts, but they are not what the Corinthians would expect. This is what he will turn to next.
Devotional Thought
In our particular community we are not very tempted to exalt those that work miracles, heal, or speak in tongues, but what gifts are we tempted to value over others? Are there any people in the body of Christ that you treat differently based on the gifts they possess or lack? What would Paul’s answer be to your attitude in this area?
Wednesday, August 15, 2007
1 Corinthians 12:12-20
12The body is a unit, though it is made up of many parts; and though all its parts are many, they form one body. So it is with Christ. 13For we were all baptized by one Spirit into one body—whether Jews or Greeks, slave or free—and we were all given the one Spirit to drink.
14Now the body is not made up of one part but of many. 15If the foot should say, "Because I am not a hand, I do not belong to the body," it would not for that reason cease to be part of the body. 16And if the ear should say, "Because I am not an eye, I do not belong to the body," it would not for that reason cease to be part of the body. 17If the whole body were an eye, where would the sense of hearing be? If the whole body were an ear, where would the sense of smell be? 18But in fact God has arranged the parts in the body, every one of them, just as he wanted them to be. 19If they were all one part, where would the body be? 20As it is, there are many parts, but one body.
Dig Deeper
Many people in both modern and ancient times have used the body as a metaphor for a group of people coming together as a unit. It’s a beautiful example really, because the human body is made of all kinds of different parts that work together for one common goal. Paul was not the first one to use this analogy, but his has become perhaps the most famous. Paul’s reasons for using this as an analogy are often misunderstood, though, or at least not fully understood. He is not just limiting himself to the idea that everyone who joins the Church has their own gifts and talents and should use them and be appreciated. Of course, Paul is saying that, but he is also saying much more than that.
Paul hasn’t just used the body as a random metaphor for the Church here. There are at least two important reasons that he chose this particular imagery of the body. One of the things that Paul has been trying to get the Corinthians to understand throughout this letter is that they are the embodiment of the new humanity. They have entered into the life of the Messiah so that what is true of Him is true of His people. That means that, as His people, they are to model the new humanity. In Genesis 1-2 God created humanity in paradise in order to have a perfect relationship with them and with each other. The sin of Genesis 3 ruined all of that and has kept humans from realizing their full humanity ever since. Jesus came and lived a human life of perfect communion with God and man and was killed for it. Because of that, though, we are able to choose to die and enter into His death, raising to His life. Christians thus, embody the Messiah and His life, so Paul using the metaphor of the Church being a body is a metaphor, but it is more than just that.
The second major reason that Paul used this particular image was that it was a common image used in his day for various groups, especially social and political groups. In fact, it was not uncommon to talk about the political make-up of Rome as a body with Caesar as the head. This means that Paul is using a common symbol for communities and applying it to the Christian community as the only, true body. And that is exactly his point. The Christian community is the new and true humanity. The new way of humans living in concert with one another.
In verse 12, Paul stresses his belief that Christians have entered into the life of Christ and become synonymous with Him. He says that just as the human body is made up of many parts, "So it is with the Messiah." The amazing thing here is that when Paul says that, he is talking about the Church, not specifically Jesus. The individual parts of the Church have entered into the life of Christ and now embody the Messiah. At the same time that Paul celebrates this unity in the Messiah, he also celebrates the diversity of the many parts that make up the body. Many have supposed that Paul is saying "unity in diversity and diversity in unity," but that is not really the case. Diversity is important to Paul, but unity is more so. If Paul really has a theme here it is "diversity in unity, but unity over diversity." For Paul, in Christ unity overshadows diversity and makes it meaningful. The people in Corinth were using their diversity to create distinctions and cause divisions. This is not at all what it meant to be one body in Christ.
He reminds his readers that the way they all entered into this community of the body of Christ was through baptism (as he does elsewhere: Romans 6:2-11; Galatians 3:27). Many have argued that Paul is referring to a special experience with the Spirit apart from baptism, but that is little more than wishful thinking. He is talking about the common unifying experience of entry into the Messiah’s body, the waters of baptism where all are equal. It is the Holy Spirit who enters the individual, sealing them as one who has entered into the body of Christ.
Beginning in verse 15, Paul modifies a popular saying of his day that was written by the Roman historian Livy. In that fable, the parts of the body speak to one another. Paul uses that image to make the point that no part of the body is without value or importance, so the possession or lack of certain spiritual gifts does not give one more or less value in Christ. Just as differences are necessary in order for the human body to function properly, so are they in the body of Christ. It is God who has arranged the parts just as they are, just as He wants them to be. This is an important reminder because God is not a respecter of persons. It is humans, thinking in a worldly way, that think of some humans as more important than others based on their spiritual gifts. God does not think or work that way. There must be different abilities and gifts so that the body of Christ can do all the things that need to be done.
As it is, though, Paul says, there is much diversity but there is but one body. Here again, he stresses the unity that comes from being in Christ over diversity. Diversity is necessary and important but it all pales in comparison to the way all Christians are united in Christ.
Devotional Thought
Paul is clear here, as he is in Galatians 3, that entry into the new humanity of the body of Christ cuts across all social and cultural divisions. Do you do that in your life in Christ? Do you and your church stand out from the people in your community by challenging social and cultural norms? Many people find that their church might engage in this anti-cultural inclusion, but they don’t so much in their own personal lives. Make a commitment to be as radical in your inclusion in your personal life as Paul called the first Christians to be.
14Now the body is not made up of one part but of many. 15If the foot should say, "Because I am not a hand, I do not belong to the body," it would not for that reason cease to be part of the body. 16And if the ear should say, "Because I am not an eye, I do not belong to the body," it would not for that reason cease to be part of the body. 17If the whole body were an eye, where would the sense of hearing be? If the whole body were an ear, where would the sense of smell be? 18But in fact God has arranged the parts in the body, every one of them, just as he wanted them to be. 19If they were all one part, where would the body be? 20As it is, there are many parts, but one body.
Dig Deeper
Many people in both modern and ancient times have used the body as a metaphor for a group of people coming together as a unit. It’s a beautiful example really, because the human body is made of all kinds of different parts that work together for one common goal. Paul was not the first one to use this analogy, but his has become perhaps the most famous. Paul’s reasons for using this as an analogy are often misunderstood, though, or at least not fully understood. He is not just limiting himself to the idea that everyone who joins the Church has their own gifts and talents and should use them and be appreciated. Of course, Paul is saying that, but he is also saying much more than that.
Paul hasn’t just used the body as a random metaphor for the Church here. There are at least two important reasons that he chose this particular imagery of the body. One of the things that Paul has been trying to get the Corinthians to understand throughout this letter is that they are the embodiment of the new humanity. They have entered into the life of the Messiah so that what is true of Him is true of His people. That means that, as His people, they are to model the new humanity. In Genesis 1-2 God created humanity in paradise in order to have a perfect relationship with them and with each other. The sin of Genesis 3 ruined all of that and has kept humans from realizing their full humanity ever since. Jesus came and lived a human life of perfect communion with God and man and was killed for it. Because of that, though, we are able to choose to die and enter into His death, raising to His life. Christians thus, embody the Messiah and His life, so Paul using the metaphor of the Church being a body is a metaphor, but it is more than just that.
The second major reason that Paul used this particular image was that it was a common image used in his day for various groups, especially social and political groups. In fact, it was not uncommon to talk about the political make-up of Rome as a body with Caesar as the head. This means that Paul is using a common symbol for communities and applying it to the Christian community as the only, true body. And that is exactly his point. The Christian community is the new and true humanity. The new way of humans living in concert with one another.
In verse 12, Paul stresses his belief that Christians have entered into the life of Christ and become synonymous with Him. He says that just as the human body is made up of many parts, "So it is with the Messiah." The amazing thing here is that when Paul says that, he is talking about the Church, not specifically Jesus. The individual parts of the Church have entered into the life of Christ and now embody the Messiah. At the same time that Paul celebrates this unity in the Messiah, he also celebrates the diversity of the many parts that make up the body. Many have supposed that Paul is saying "unity in diversity and diversity in unity," but that is not really the case. Diversity is important to Paul, but unity is more so. If Paul really has a theme here it is "diversity in unity, but unity over diversity." For Paul, in Christ unity overshadows diversity and makes it meaningful. The people in Corinth were using their diversity to create distinctions and cause divisions. This is not at all what it meant to be one body in Christ.
He reminds his readers that the way they all entered into this community of the body of Christ was through baptism (as he does elsewhere: Romans 6:2-11; Galatians 3:27). Many have argued that Paul is referring to a special experience with the Spirit apart from baptism, but that is little more than wishful thinking. He is talking about the common unifying experience of entry into the Messiah’s body, the waters of baptism where all are equal. It is the Holy Spirit who enters the individual, sealing them as one who has entered into the body of Christ.
Beginning in verse 15, Paul modifies a popular saying of his day that was written by the Roman historian Livy. In that fable, the parts of the body speak to one another. Paul uses that image to make the point that no part of the body is without value or importance, so the possession or lack of certain spiritual gifts does not give one more or less value in Christ. Just as differences are necessary in order for the human body to function properly, so are they in the body of Christ. It is God who has arranged the parts just as they are, just as He wants them to be. This is an important reminder because God is not a respecter of persons. It is humans, thinking in a worldly way, that think of some humans as more important than others based on their spiritual gifts. God does not think or work that way. There must be different abilities and gifts so that the body of Christ can do all the things that need to be done.
As it is, though, Paul says, there is much diversity but there is but one body. Here again, he stresses the unity that comes from being in Christ over diversity. Diversity is necessary and important but it all pales in comparison to the way all Christians are united in Christ.
Devotional Thought
Paul is clear here, as he is in Galatians 3, that entry into the new humanity of the body of Christ cuts across all social and cultural divisions. Do you do that in your life in Christ? Do you and your church stand out from the people in your community by challenging social and cultural norms? Many people find that their church might engage in this anti-cultural inclusion, but they don’t so much in their own personal lives. Make a commitment to be as radical in your inclusion in your personal life as Paul called the first Christians to be.
Tuesday, August 14, 2007
1 Corinthians 12:1-11
Spiritual Gifts
1Now about spiritual gifts, brothers, I do not want you to be ignorant. 2You know that when you were pagans, somehow or other you were influenced and led astray to mute idols. 3Therefore I tell you that no one who is speaking by the Spirit of God says, "Jesus be cursed," and no one can say, "Jesus is Lord," except by the Holy Spirit.
4There are different kinds of gifts, but the same Spirit. 5There are different kinds of service, but the same Lord. 6There are different kinds of working, but the same God works all of them in all men.
7Now to each one the manifestation of the Spirit is given for the common good. 8To one there is given through the Spirit the message of wisdom, to another the message of knowledge by means of the same Spirit, 9to another faith by the same Spirit, to another gifts of healing by that one Spirit, 10to another miraculous powers, to another prophecy, to another distinguishing between spirits, to another speaking in different kinds of tongues, and to still another the interpretation of tongues. 11All these are the work of one and the same Spirit, and he gives them to each one, just as he determines.
Dig Deeper
Paul now turns his attention to a question that the Corinthians have written him concerning spiritual gifts. There are many varieties of spiritual gifts, yet what Paul seems to be ultimately after is a realization among the Church for the need of unity. They have been operating as individuals not as a team. The great thing about good teams is that they have all sorts of players with different skills and talents. A good basketball team must have some players who can shoot from the outside well and others who can score from the inside. Just as they need these great offensive players, the team also needs great defensive players and great rebounders. Each player has his own gifts and when they are put all together towards the same purpose, a symphony of unity flows out in a beautiful display of team basketball. This is what Paul wants for the Corinthian Church. Just as a players on a team all need each other if they are to succeed, so do Christians in the Church.
The root problem that Paul is apparently dealing with is that some in the Church at Corinth were considering themselves more important than others in the Church. This is yet another sign of their problem with pride and self-focus, and is quite probably another instance of the rich and self-important looking down upon the rest of the Church. Paul will take the next three chapters to address this issue and it will help us greatly to remember that all three chapters are part of a larger argument. In this chapter Paul will address, in theory, the issue of unity. In chapter 13 he will remind the Corinthians that all of this must be seen in the light of the great motivator, love. Finally, in chapter 14, he will take the theory, drenched in love and apply it to real situations that they were having.
Paul begins reminding them that they used to be pagans (or Gentiles). He has three points in this. The first is that He sees Christians as a different sort of human being from the normal categories of Jews and Gentiles. The second is somewhat of a sarcastic reminder that they have been wrong before. The third is to make an analogy. Just as pagans are led astray in their use of spiritual things, so were the Corinthians. They had not made a direct enough break between spiritual behavior and Christian behavior. Some of them were getting caught up in the emotional fervor of spiritual behavior rather than seeking to glorify God with their Christian spiritual gifts. It is easy to suppose that anything that looks spiritual is also automatically from God. Some in Corinth were getting caught up in the hype of their own spiritual gifts and believing that this spiritual experience made them better than others. Thus, Paul’s point is that it can be difficult to distinguish between genuine Christian behavior that glorifies God and ecstatic spiritual behavior that exalts oneself. The test is swhether the behavior truly exalts Christ and acknowledge that "Jesus is Lord," or does it exalt oneself and thus, ultimately, deny the lordship of Christ?
All of the different gifts and abilities that were available within the body of Christ must all be tempered by the unity of the source. In making this point, Paul turns to very trinitarian thought, although he is not directly addressing the issue of the Trinity. If he didn’t embrace some sort of belief in the equality and unity of the Trinity, though, verses 4-6 would not only be incoherent, they would be blasphemous. There are varieties of gifts given by the Spirit’s grace that are to be used in the Christ-like attitude of service, and are the result of God’s powerful working in someone’s life. All of the different aspects and gifts that are ordained by God, enabled by Christ, and bestowed by the Spirit must bring the body together not cause division among it.
Paul now turns to the discussion of the miraculous gifts of the Spirit, but not before reminding them that these gifts are given for the common good, not for exhilarating personal experiences. He gives an extensive representative, but not exhaustive list of the gifts of the Spirit. He mentions nine gifts that can be divided generally into three categories. The first category is revelation (wisdom, and messages of knowledge); the second is proclamation (prophecy—giving the message; distinguishing between spirits—recognizing the proper message; and interpreting tongues—the proper language); the third is confirmation (faith, healing, miraculous powers and tongues) to confirm that one really was from God.
Verse 11 serves as a summary for what Paul has just said, yet it underlines his point. All of these gifts are the work of one and the same Spirit; they all come from the same source, the Spirit, who is perfectly united with God. Just as the Spirit is united with the Father and the Son, so should the Church be. At the same time, though, Paul points out that these gifts are given at the determination of the Spirit. Thus, in the same sentence he both confirms the unity of the Spirit and His gifts, while affirming the diversity of free will and creativity. Both are important in the body of Christ and a balance between unity and diversity must always be found and struck in the healthy Church.
Devotional Thought
Do you value the gifts that God has given you and the role in which the Spirit has placed you, or do you often question the gifts and role that God has given to you? We are often prone to the opposite errors of thinking ourselves better than others due to our gifts, or thinking our gifts not good enough when compared to others. Neither attitude pleases God. Where do you fall? Are you grateful and humble about the things God has given you or do you need to rethink your attitudes in this area?
1Now about spiritual gifts, brothers, I do not want you to be ignorant. 2You know that when you were pagans, somehow or other you were influenced and led astray to mute idols. 3Therefore I tell you that no one who is speaking by the Spirit of God says, "Jesus be cursed," and no one can say, "Jesus is Lord," except by the Holy Spirit.
4There are different kinds of gifts, but the same Spirit. 5There are different kinds of service, but the same Lord. 6There are different kinds of working, but the same God works all of them in all men.
7Now to each one the manifestation of the Spirit is given for the common good. 8To one there is given through the Spirit the message of wisdom, to another the message of knowledge by means of the same Spirit, 9to another faith by the same Spirit, to another gifts of healing by that one Spirit, 10to another miraculous powers, to another prophecy, to another distinguishing between spirits, to another speaking in different kinds of tongues, and to still another the interpretation of tongues. 11All these are the work of one and the same Spirit, and he gives them to each one, just as he determines.
Dig Deeper
Paul now turns his attention to a question that the Corinthians have written him concerning spiritual gifts. There are many varieties of spiritual gifts, yet what Paul seems to be ultimately after is a realization among the Church for the need of unity. They have been operating as individuals not as a team. The great thing about good teams is that they have all sorts of players with different skills and talents. A good basketball team must have some players who can shoot from the outside well and others who can score from the inside. Just as they need these great offensive players, the team also needs great defensive players and great rebounders. Each player has his own gifts and when they are put all together towards the same purpose, a symphony of unity flows out in a beautiful display of team basketball. This is what Paul wants for the Corinthian Church. Just as a players on a team all need each other if they are to succeed, so do Christians in the Church.
The root problem that Paul is apparently dealing with is that some in the Church at Corinth were considering themselves more important than others in the Church. This is yet another sign of their problem with pride and self-focus, and is quite probably another instance of the rich and self-important looking down upon the rest of the Church. Paul will take the next three chapters to address this issue and it will help us greatly to remember that all three chapters are part of a larger argument. In this chapter Paul will address, in theory, the issue of unity. In chapter 13 he will remind the Corinthians that all of this must be seen in the light of the great motivator, love. Finally, in chapter 14, he will take the theory, drenched in love and apply it to real situations that they were having.
Paul begins reminding them that they used to be pagans (or Gentiles). He has three points in this. The first is that He sees Christians as a different sort of human being from the normal categories of Jews and Gentiles. The second is somewhat of a sarcastic reminder that they have been wrong before. The third is to make an analogy. Just as pagans are led astray in their use of spiritual things, so were the Corinthians. They had not made a direct enough break between spiritual behavior and Christian behavior. Some of them were getting caught up in the emotional fervor of spiritual behavior rather than seeking to glorify God with their Christian spiritual gifts. It is easy to suppose that anything that looks spiritual is also automatically from God. Some in Corinth were getting caught up in the hype of their own spiritual gifts and believing that this spiritual experience made them better than others. Thus, Paul’s point is that it can be difficult to distinguish between genuine Christian behavior that glorifies God and ecstatic spiritual behavior that exalts oneself. The test is swhether the behavior truly exalts Christ and acknowledge that "Jesus is Lord," or does it exalt oneself and thus, ultimately, deny the lordship of Christ?
All of the different gifts and abilities that were available within the body of Christ must all be tempered by the unity of the source. In making this point, Paul turns to very trinitarian thought, although he is not directly addressing the issue of the Trinity. If he didn’t embrace some sort of belief in the equality and unity of the Trinity, though, verses 4-6 would not only be incoherent, they would be blasphemous. There are varieties of gifts given by the Spirit’s grace that are to be used in the Christ-like attitude of service, and are the result of God’s powerful working in someone’s life. All of the different aspects and gifts that are ordained by God, enabled by Christ, and bestowed by the Spirit must bring the body together not cause division among it.
Paul now turns to the discussion of the miraculous gifts of the Spirit, but not before reminding them that these gifts are given for the common good, not for exhilarating personal experiences. He gives an extensive representative, but not exhaustive list of the gifts of the Spirit. He mentions nine gifts that can be divided generally into three categories. The first category is revelation (wisdom, and messages of knowledge); the second is proclamation (prophecy—giving the message; distinguishing between spirits—recognizing the proper message; and interpreting tongues—the proper language); the third is confirmation (faith, healing, miraculous powers and tongues) to confirm that one really was from God.
Verse 11 serves as a summary for what Paul has just said, yet it underlines his point. All of these gifts are the work of one and the same Spirit; they all come from the same source, the Spirit, who is perfectly united with God. Just as the Spirit is united with the Father and the Son, so should the Church be. At the same time, though, Paul points out that these gifts are given at the determination of the Spirit. Thus, in the same sentence he both confirms the unity of the Spirit and His gifts, while affirming the diversity of free will and creativity. Both are important in the body of Christ and a balance between unity and diversity must always be found and struck in the healthy Church.
Devotional Thought
Do you value the gifts that God has given you and the role in which the Spirit has placed you, or do you often question the gifts and role that God has given to you? We are often prone to the opposite errors of thinking ourselves better than others due to our gifts, or thinking our gifts not good enough when compared to others. Neither attitude pleases God. Where do you fall? Are you grateful and humble about the things God has given you or do you need to rethink your attitudes in this area?
Monday, August 13, 2007
1 Corinthians 11:23-34
23For I received from the Lord what I also passed on to you: The Lord Jesus, on the night he was betrayed, took bread, 24and when he had given thanks, he broke it and said, "This is my body, which is for you; do this in remembrance of me." 25In the same way, after supper he took the cup, saying, "This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me." 26For whenever you eat this bread and drink this cup, you proclaim the Lord's death until he comes.
27Therefore, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord. 28A man ought to examine himself before he eats of the bread and drinks of the cup. 29For anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself. 30That is why many among you are weak and sick, and a number of you have fallen asleep. 31But if we judged ourselves, we would not come under judgment. 32When we are judged by the Lord, we are being disciplined so that we will not be condemned with the world.
33So then, my brothers, when you come together to eat, wait for each other. 34If anyone is hungry, he should eat at home, so that when you meet together it may not result in judgment.
And when I come I will give further directions.
Dig Deeper
One of the policies that I always kept as a basketball coach was to expect the players to discipline themselves. There was a very clear expectation of what kind of people they would be if they were going to be on our team and it was clearly understood that they should hold themselves to that standard. In fact, if players did break certain team expectations, I expected the players themselves to bring judgment on the violators. If they refused or failed to do so in a proper manner, then I would have to step in and bring judgment. This is something of what Paul is saying here concerning the Lord’s Supper. The Corinthians need to understand who they are and what exactly the Lord’s Supper is. If they don’t use it as an opportunity to examine and judge themselves properly, then they will face the judgment of the Lord Himself.
The first thing that we have to realize is the seriousness with which Paul viewed the Lord’s Supper. There are two important things that color Paul’s investment of importance in the Lord’s Supper. The first is the very thing Paul declares in verse 26. Whenever Christians partake of the Lord’s Supper they proclaim the Lord’s death until he comes. When he writes this he is not referring to the Communion message or saying that the Lord’s Supper is a great opportunity to preach. What Paul believes is that the Christian community taking part in the Lord’s Supper is actually announcing God’s death in and through the communion itself. The meal is not just a memory inducement, it is the action of the body of Christ being brought together into the Messiah’s death and declaring to the world that there is a different way to live. This announcement of Jesus’ death is a wonderful announcement for a world enslaved to sin, but it is also extremely subversive. The announcement of Jesus’ death is a declaration that all of the rulers and authorities in this world are mere pretenders to the throne.
The second thing Paul believes about communion is that, when it is taken, the Lord Himself is actually present. It is the point in time when the past of Jesus’ death meets the future of His imminent return. The Lord’s Supper is a time when all of history, past, present, and future converge. As surely as the power of the Cross is present, it also brings the future to bear. Just as the Israelites were able to eat of the fruit of the promised land while they were still in the desert, the communion is a meal of the ‘age to come’. It doesn’t just point to the ‘age to come’, although it does do that. Just as the Israelites were truly eating the fruit of the promised land, but were not there, so do we eat the Lord’s Supper, becoming the body of Christ, people of the ‘age to come’, in the present age.
All of what Paul believes about and will say concerning the Lord’s Supper comes from the traditions that have been transmitted to him. What Paul does not state clearly is how he received this particular tradition. The language he uses is ambiguous and could refer to the fact that he received the tradition orally through the types of eyewitnesses such as Luke describes in Luke 1:2. In this case, his point in verse 23 would be that the tradition was passed down straight from the Lord through these sources. It is also possible, however, that Paul is referring to a direct revelation from Christ of the sort which he describes in Galatians 1:12.
With Paul’s understanding of the Lord’s Supper in mind, his words concerning judgment become a bit clearer. First, we should say that Paul is addressing Christians and should not be applied to a non-Christian who takes part in the Lord’s Supper without really understanding what they are doing. This is meal that acts and announces to the world that those partaking in it are actually becoming the body of Christ, united in His death and being raised to His life. This is another allusion to baptism, the moment when we reach into the future and pull down our judgment in the present. Thus, Christians face the Lord’s judgment in the present age, which manifests itself as being disciplined so that we will not be condemned with the world. The Christian should either examine and judge themselves, making themselves available to the Lord’s discipline in the present or risk the scrutiny and judgment of the Lord himself when he returns. Trust me, we would rather be part of the body of Christ and face His discipline now rather than facing His judgment when He returns. In fact, Paul believes that this is so serious and that all of life is so interlocking, that disregarding the Lord’s discipline could result in his disciplining them by allowing them to get sick and even die. Paul is not at all arguing that all sicknesses are a result of sin, he merely opens this as a possibility in some cases, no doubt alluding to situations like Ananias and Sapphira in Acts 5.
Finally, Paul brings his point back to his original criticism. When they come together they should wait until everyone is there and then ensure that everyone is treated as an honored guest. They should not put social custom ahead of the very meaning of the meal and so, nullify the entire point of the Lord’s Supper, endangering themselves of incurring God’s judgment rather than His discipline. Paul’s final words remind us that the Bible, although absolutely authoritative, does not cover every possible situation. It is up to us to responsibly think through other areas of church life and practice and apply the principles of the bible in a discerning manner.
Devotional Thought
Do you have the same high view of the Lord’s Supper as Paul did? Do you see it as a time when the past of the Cross and the future of the ‘age to come’ actually converge in the present? Each time you take communion, remind yourself that you are eating of the food of the ‘age to come’, and at the same time, taking part in the powerful act of being joined together as the body of the Messiah.
27Therefore, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord. 28A man ought to examine himself before he eats of the bread and drinks of the cup. 29For anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself. 30That is why many among you are weak and sick, and a number of you have fallen asleep. 31But if we judged ourselves, we would not come under judgment. 32When we are judged by the Lord, we are being disciplined so that we will not be condemned with the world.
33So then, my brothers, when you come together to eat, wait for each other. 34If anyone is hungry, he should eat at home, so that when you meet together it may not result in judgment.
And when I come I will give further directions.
Dig Deeper
One of the policies that I always kept as a basketball coach was to expect the players to discipline themselves. There was a very clear expectation of what kind of people they would be if they were going to be on our team and it was clearly understood that they should hold themselves to that standard. In fact, if players did break certain team expectations, I expected the players themselves to bring judgment on the violators. If they refused or failed to do so in a proper manner, then I would have to step in and bring judgment. This is something of what Paul is saying here concerning the Lord’s Supper. The Corinthians need to understand who they are and what exactly the Lord’s Supper is. If they don’t use it as an opportunity to examine and judge themselves properly, then they will face the judgment of the Lord Himself.
The first thing that we have to realize is the seriousness with which Paul viewed the Lord’s Supper. There are two important things that color Paul’s investment of importance in the Lord’s Supper. The first is the very thing Paul declares in verse 26. Whenever Christians partake of the Lord’s Supper they proclaim the Lord’s death until he comes. When he writes this he is not referring to the Communion message or saying that the Lord’s Supper is a great opportunity to preach. What Paul believes is that the Christian community taking part in the Lord’s Supper is actually announcing God’s death in and through the communion itself. The meal is not just a memory inducement, it is the action of the body of Christ being brought together into the Messiah’s death and declaring to the world that there is a different way to live. This announcement of Jesus’ death is a wonderful announcement for a world enslaved to sin, but it is also extremely subversive. The announcement of Jesus’ death is a declaration that all of the rulers and authorities in this world are mere pretenders to the throne.
The second thing Paul believes about communion is that, when it is taken, the Lord Himself is actually present. It is the point in time when the past of Jesus’ death meets the future of His imminent return. The Lord’s Supper is a time when all of history, past, present, and future converge. As surely as the power of the Cross is present, it also brings the future to bear. Just as the Israelites were able to eat of the fruit of the promised land while they were still in the desert, the communion is a meal of the ‘age to come’. It doesn’t just point to the ‘age to come’, although it does do that. Just as the Israelites were truly eating the fruit of the promised land, but were not there, so do we eat the Lord’s Supper, becoming the body of Christ, people of the ‘age to come’, in the present age.
All of what Paul believes about and will say concerning the Lord’s Supper comes from the traditions that have been transmitted to him. What Paul does not state clearly is how he received this particular tradition. The language he uses is ambiguous and could refer to the fact that he received the tradition orally through the types of eyewitnesses such as Luke describes in Luke 1:2. In this case, his point in verse 23 would be that the tradition was passed down straight from the Lord through these sources. It is also possible, however, that Paul is referring to a direct revelation from Christ of the sort which he describes in Galatians 1:12.
With Paul’s understanding of the Lord’s Supper in mind, his words concerning judgment become a bit clearer. First, we should say that Paul is addressing Christians and should not be applied to a non-Christian who takes part in the Lord’s Supper without really understanding what they are doing. This is meal that acts and announces to the world that those partaking in it are actually becoming the body of Christ, united in His death and being raised to His life. This is another allusion to baptism, the moment when we reach into the future and pull down our judgment in the present. Thus, Christians face the Lord’s judgment in the present age, which manifests itself as being disciplined so that we will not be condemned with the world. The Christian should either examine and judge themselves, making themselves available to the Lord’s discipline in the present or risk the scrutiny and judgment of the Lord himself when he returns. Trust me, we would rather be part of the body of Christ and face His discipline now rather than facing His judgment when He returns. In fact, Paul believes that this is so serious and that all of life is so interlocking, that disregarding the Lord’s discipline could result in his disciplining them by allowing them to get sick and even die. Paul is not at all arguing that all sicknesses are a result of sin, he merely opens this as a possibility in some cases, no doubt alluding to situations like Ananias and Sapphira in Acts 5.
Finally, Paul brings his point back to his original criticism. When they come together they should wait until everyone is there and then ensure that everyone is treated as an honored guest. They should not put social custom ahead of the very meaning of the meal and so, nullify the entire point of the Lord’s Supper, endangering themselves of incurring God’s judgment rather than His discipline. Paul’s final words remind us that the Bible, although absolutely authoritative, does not cover every possible situation. It is up to us to responsibly think through other areas of church life and practice and apply the principles of the bible in a discerning manner.
Devotional Thought
Do you have the same high view of the Lord’s Supper as Paul did? Do you see it as a time when the past of the Cross and the future of the ‘age to come’ actually converge in the present? Each time you take communion, remind yourself that you are eating of the food of the ‘age to come’, and at the same time, taking part in the powerful act of being joined together as the body of the Messiah.
Friday, August 10, 2007
1 Corinthians 11:17-22
17In the following directives I have no praise for you, for your meetings do more harm than good. 18In the first place, I hear that when you come together as a church, there are divisions among you, and to some extent I believe it. 19No doubt there have to be differences among you to show which of you have God's approval. 20When you come together, it is not the Lord's Supper you eat, 21for as you eat, each of you goes ahead without waiting for anybody else. One remains hungry, another gets drunk. 22Don't you have homes to eat and drink in? Or do you despise the church of God and humiliate those who have nothing? What shall I say to you? Shall I praise you for this? Certainly not!
Dig Deeper
One of the great ironies of the early years of America is that in our new country’s quest for freedom and equality, those very things were denied to millions of black slaves. In blurring many lines of social custom and culture, there were others that had not even been questioned. The shocking thing for us today, is that we realize that in many ways, these racial lines are among the very first that should have been dealt with if true freedom was to be achieved. Paul feels the same shock and disgust as he hears reports of what is going on in Corinth. In the previous passage, Paul dealt with the fact that in bringing equality and freedom in Christ, the Corinthians had blurred natural lines of the created order that did not need to be meddled with. Now he turns his attention to the rift between rich and poor. Like the treatment of slaves in America, this should be an obvious distinction that is realized as contrary to the very nature of the body of Christ, yet it is one that the Corinthians have continued without thought.
Whereas before, Paul praised the Corinthian effort but redirected their actual practice, here he has not even a morsel of praise to offer them. He can’t even offer a bit of consolation by saying that their heart was in the right place. In fact, he says that by meeting the way they have, they are doing more harm than good. This is a remarkable chastisement that can only make sense if we recall Paul’s understanding that the body of Christ is the true and only representative of Christ to the world. Their heart and actions in the case of the Lord’s Supper have been such a contrast to true heart of Christ, that it would be better if they had not even met together.
Paul confirms that what he is addressing here comes from the oral reports that he received. This means that this is presumably not a question written from the Corinthians; in other words, they didn’t even see this as an issue worthy asking Paul about. They were just going about having the Lord’s Supper in the manner which Paul talks about here as a normal course of events. So what were they doing that was so distasteful?
As with many things in a letter like this, it is difficult to piece together the precise situation, but based on what Paul says we can get a pretty good idea. When the Church in Corinth came together they were practicing and continuing divisions among them. These are not the same divisions that Paul addressed earlier in the letter. These are division based on social status and wealth. It was common among trade union dinners in Corinth for people of all classes to eat, but very clear distinctions would be made between the rich and the poor. The Corinthians had continued this practice without question. The wealthier Christians in Corinth were hosting these love feasts or communion meals, but were evidently continuing the practice of having the rich eat in the main, private dining room and being served the very best food and wine. Meanwhile, the poorer among them , who probably would have arrived late because they were working, would be placed in outer rooms that reminded them of their lower standing. The only food they would receive was some leftovers or they would be served inferior food. It is even possible that they weren’t served any food but were expected bring their own, which they would have been very limited in being able to do. Thus, a small, wealthy minority were gorging themselves, while others were getting very little or none.
Although many take verse 19 at face value, It is probably best understood as biting sarcasm. Paul is saying something to the effect of, "Are you sure you really want to perpetuate divisions? Because if you do, the only divisions that have been created are ones that show that some of you don’t get it at all. All you’ve done is show that you do not have God’s approval."
It is important to note that Paul’s issue is not that some are wealthy. He does not deny them the right to eat well and enjoy their homes. The problem is that when they come together to celebrate the Lord’s Supper, it is not the Lord’s Supper at all because of the worldly attitudes they are displaying. Paul has been trying to show them throughout this letter the life in Christ that they are supposed to be living and how that looks in the real world of their everyday lives. They are supposed to be modeling the true humanity, the life of Christ to the world. Instead, however, they are acting just like them. They are despising the very church of God of which they claim to be a part when they act like this. By their practices, they have shamed and humiliated the poor. This, Paul wants them to know in no uncertain terms, is contrary to everything it means to be a Christian.
Based on Paul’s statement in verse 22, it appears that the Corinthians thought they might be praised for this. They apparently believed that in welcoming the poor into their home, they had created a pluralism to be praised rather than a divisiveness to be derided. Paul notes that there is nothing in their actions to be praised. Christian unity is essential but unity without diversity is meaningless. In the body of Christ, all must be treated equally and with respect or God’s church, and in fact, Christ Himself are being shown disdain.
Devotional Thought
We don’t tend to have entire meals when we meet together for the Lord’s Supper but when we do all eat together we usually make sure that everyone eats the same. Yet, are there other ways in our churches that we allow the wealthy and the poor to create the same divisions and send the same subtle or not-so-subtle signals that are sent in society? Or, do we allow other areas of division to continue in the Church unchecked and undealt with?
Dig Deeper
One of the great ironies of the early years of America is that in our new country’s quest for freedom and equality, those very things were denied to millions of black slaves. In blurring many lines of social custom and culture, there were others that had not even been questioned. The shocking thing for us today, is that we realize that in many ways, these racial lines are among the very first that should have been dealt with if true freedom was to be achieved. Paul feels the same shock and disgust as he hears reports of what is going on in Corinth. In the previous passage, Paul dealt with the fact that in bringing equality and freedom in Christ, the Corinthians had blurred natural lines of the created order that did not need to be meddled with. Now he turns his attention to the rift between rich and poor. Like the treatment of slaves in America, this should be an obvious distinction that is realized as contrary to the very nature of the body of Christ, yet it is one that the Corinthians have continued without thought.
Whereas before, Paul praised the Corinthian effort but redirected their actual practice, here he has not even a morsel of praise to offer them. He can’t even offer a bit of consolation by saying that their heart was in the right place. In fact, he says that by meeting the way they have, they are doing more harm than good. This is a remarkable chastisement that can only make sense if we recall Paul’s understanding that the body of Christ is the true and only representative of Christ to the world. Their heart and actions in the case of the Lord’s Supper have been such a contrast to true heart of Christ, that it would be better if they had not even met together.
Paul confirms that what he is addressing here comes from the oral reports that he received. This means that this is presumably not a question written from the Corinthians; in other words, they didn’t even see this as an issue worthy asking Paul about. They were just going about having the Lord’s Supper in the manner which Paul talks about here as a normal course of events. So what were they doing that was so distasteful?
As with many things in a letter like this, it is difficult to piece together the precise situation, but based on what Paul says we can get a pretty good idea. When the Church in Corinth came together they were practicing and continuing divisions among them. These are not the same divisions that Paul addressed earlier in the letter. These are division based on social status and wealth. It was common among trade union dinners in Corinth for people of all classes to eat, but very clear distinctions would be made between the rich and the poor. The Corinthians had continued this practice without question. The wealthier Christians in Corinth were hosting these love feasts or communion meals, but were evidently continuing the practice of having the rich eat in the main, private dining room and being served the very best food and wine. Meanwhile, the poorer among them , who probably would have arrived late because they were working, would be placed in outer rooms that reminded them of their lower standing. The only food they would receive was some leftovers or they would be served inferior food. It is even possible that they weren’t served any food but were expected bring their own, which they would have been very limited in being able to do. Thus, a small, wealthy minority were gorging themselves, while others were getting very little or none.
Although many take verse 19 at face value, It is probably best understood as biting sarcasm. Paul is saying something to the effect of, "Are you sure you really want to perpetuate divisions? Because if you do, the only divisions that have been created are ones that show that some of you don’t get it at all. All you’ve done is show that you do not have God’s approval."
It is important to note that Paul’s issue is not that some are wealthy. He does not deny them the right to eat well and enjoy their homes. The problem is that when they come together to celebrate the Lord’s Supper, it is not the Lord’s Supper at all because of the worldly attitudes they are displaying. Paul has been trying to show them throughout this letter the life in Christ that they are supposed to be living and how that looks in the real world of their everyday lives. They are supposed to be modeling the true humanity, the life of Christ to the world. Instead, however, they are acting just like them. They are despising the very church of God of which they claim to be a part when they act like this. By their practices, they have shamed and humiliated the poor. This, Paul wants them to know in no uncertain terms, is contrary to everything it means to be a Christian.
Based on Paul’s statement in verse 22, it appears that the Corinthians thought they might be praised for this. They apparently believed that in welcoming the poor into their home, they had created a pluralism to be praised rather than a divisiveness to be derided. Paul notes that there is nothing in their actions to be praised. Christian unity is essential but unity without diversity is meaningless. In the body of Christ, all must be treated equally and with respect or God’s church, and in fact, Christ Himself are being shown disdain.
Devotional Thought
We don’t tend to have entire meals when we meet together for the Lord’s Supper but when we do all eat together we usually make sure that everyone eats the same. Yet, are there other ways in our churches that we allow the wealthy and the poor to create the same divisions and send the same subtle or not-so-subtle signals that are sent in society? Or, do we allow other areas of division to continue in the Church unchecked and undealt with?
Wednesday, August 08, 2007
1 Corinthians 11:2-16
Propriety in Worship
2I praise you for remembering me in everything and for holding to the teachings, just as I passed them on to you.
3Now I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God. 4Every man who prays or prophesies with his head covered dishonors his head. 5And every woman who prays or prophesies with her head uncovered dishonors her head—it is just as though her head were shaved. 6If a woman does not cover her head, she should have her hair cut off; and if it is a disgrace for a woman to have her hair cut or shaved off, she should cover her head. 7A man ought not to cover his head, since he is the image and glory of God; but the woman is the glory of man. 8For man did not come from woman, but woman from man; 9neither was man created for woman, but woman for man. 10For this reason, and because of the angels, the woman ought to have a sign of authority on her head.
11In the Lord, however, woman is not independent of man, nor is man independent of woman. 12For as woman came from man, so also man is born of woman. But everything comes from God. 13Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered? 14Does not the very nature of things teach you that if a man has long hair, it is a disgrace to him, 15but that if a woman has long hair, it is her glory? For long hair is given to her as a covering. 16If anyone wants to be contentious about this, we have no other practice—nor do the churches of God.
Dig Deeper
This next section is admittedly among the most difficult to understand in the entire Bible. It contains language that is at times difficult to determine whether Paul is using it literally or metaphorically. It also is difficult because we do not know the situation in Corinth that induced this discussion, so at best, we can attempt to make educated guesses as to what exactly Paul was addressing and what he was trying to accomplish with this passage. In fact, many biblical scholars tend to throw their hands up at this passage and surrender. Keeping in mind that, at almost every turn, there are different ways to interpret and understand what Paul is saying, we will attempt an approach at interpreting this passage that goes beyond asking a lot of questions only to come to the conclusion that we don’t know what exactly Paul was trying to say. We will not have the time to discuss the various possibilities for this passage, though, and will only present one view.
Paul begins with a brief word of praise before moving on to what he wants to teach them concerning this topic. His primary concern throughout this passage is with authority and propriety in worship. We should also be clear that Genesis 2 as backdrop for most of this passage. The word that Paul uses for ‘head’ in verse 3 is kephale. He is seemingly using the term in a metaphorical sense, in that he he means ‘head’ in the sense of the one with authority in the example that they set, such as a military leader who charges into battle ahead of troops. This would make sense, considering that Paul has just urged them to imitate him as he imitates Christ. The words translated ‘woman’ and ‘man’ here can also mean ‘husband’ and ‘wife’ and should probably be understood to read, "and the head of the wife is the husband." Thus, Paul is not offering a complete hierarchy of the creation, rather he is offering several examples of authority that should be imitated. In a sense, then, his point is that the leader, or the one to be imitated, is Christ for the man, the husband for the wife, and God for Christ.
It seems that women in Corinth were taking Paul’s teachings, as seen in places like Galatians 3:27, to heart. They believed that there were truly no divisions or distinctions among the body of Christ, but were taking that to an extreme. They were moving beyond the idea that salvation was open to all, and even moving past the fact that women were clearly allowed to pray and prophesy during official worship (something that needs to be remembered when we get to chapter 14); they were apparently arguing that there should be absolutely no difference in men or women in any way. This is ultimately an issue of authority that was being manifested in many different ways.
Some of the Corinthian women, in their quest for total equality, were going too far. They were throwing all social customs to the wind, which could be a big problem. Among other things, we can assume, they were wearing absolutely no head covering and letting their hair down during worship. Paul uses this as an example for two reasons. The first is that generally only prostitutes in that society went around without their head covered. In exercising their freedom, they were doing more harm to the Christian reputation than good (once again Paul returns to the concept of exercising freedom in the larger context of selfless love). The second is that having a covering on one’s head was a sign of authority. Thus, a woman needed to have her head covered in that society to demonstrate that she recognized her own role. Verses 7, 8 and 9, then, are not meant to put women in their place. They are a celebration of women. In trying to live out the equality for all humans in Christ, they were actually casting off the very nature of being a woman as though the role of women was inferior. Paul’s point is that women are exactly as God created them and that they shouldn’t try to escape their God-given role.
He then adds one more reason in verse 10. Most commentators don’t quite know what to do with this verse. It is, quite possibly a reference to the fallen angels of Genesis 6, that came and consorted with women, producing the Nephilim. These women and angels had abandoned their God-given domains of role and authority. Because of the spike in demonic activity during the ministry of Jesus and the early church, there was apparently some fear that more fallen angels might attempt the behavior described in Genesis 6 (cf. 2 Peter 2:4, Jude 6,7 and many early church fathers talked about these fallen angels and their offspring). Thus Paul gives them one more reason to remain in their God-given roles and domains: they don’t want to go outside of these roles and cast off the authority that God had provided, opening themselves up to perversions. Paul probably doesn’t really think that it is a possibility for them to consort with more fallen angels, but rather, uses this as an extreme example of what can happen when women cast off the roles that God has given them.
They should realize that roles are important. They don’t exalt one gender over the other, they are just different. The fact is men and women are interdependent, yet we should always keep in mind that everything comes from God. Paul finishes with a return appeal to follow the social custom which demonstrates propriety. In verse 16, he assumes that this might not be taken well, but returns to the idea from chapter 1, that the body of Christ goes far beyond Corinth. All the other centers of the body of Christ understand this concept and so should they.
Devotional Thought
For Paul, worship was part of the reconciliation of the creation. It was the time when a small part of the world was truly set to rights. Worship is a window into the ‘age to come’. This is why Paul is adamant about having the proper understanding, attitude, and order in worship. Do you see worship as a time when Christians demonstrate to the world what it looks like to be in perfect harmony with God?
2I praise you for remembering me in everything and for holding to the teachings, just as I passed them on to you.
3Now I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God. 4Every man who prays or prophesies with his head covered dishonors his head. 5And every woman who prays or prophesies with her head uncovered dishonors her head—it is just as though her head were shaved. 6If a woman does not cover her head, she should have her hair cut off; and if it is a disgrace for a woman to have her hair cut or shaved off, she should cover her head. 7A man ought not to cover his head, since he is the image and glory of God; but the woman is the glory of man. 8For man did not come from woman, but woman from man; 9neither was man created for woman, but woman for man. 10For this reason, and because of the angels, the woman ought to have a sign of authority on her head.
11In the Lord, however, woman is not independent of man, nor is man independent of woman. 12For as woman came from man, so also man is born of woman. But everything comes from God. 13Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered? 14Does not the very nature of things teach you that if a man has long hair, it is a disgrace to him, 15but that if a woman has long hair, it is her glory? For long hair is given to her as a covering. 16If anyone wants to be contentious about this, we have no other practice—nor do the churches of God.
Dig Deeper
This next section is admittedly among the most difficult to understand in the entire Bible. It contains language that is at times difficult to determine whether Paul is using it literally or metaphorically. It also is difficult because we do not know the situation in Corinth that induced this discussion, so at best, we can attempt to make educated guesses as to what exactly Paul was addressing and what he was trying to accomplish with this passage. In fact, many biblical scholars tend to throw their hands up at this passage and surrender. Keeping in mind that, at almost every turn, there are different ways to interpret and understand what Paul is saying, we will attempt an approach at interpreting this passage that goes beyond asking a lot of questions only to come to the conclusion that we don’t know what exactly Paul was trying to say. We will not have the time to discuss the various possibilities for this passage, though, and will only present one view.
Paul begins with a brief word of praise before moving on to what he wants to teach them concerning this topic. His primary concern throughout this passage is with authority and propriety in worship. We should also be clear that Genesis 2 as backdrop for most of this passage. The word that Paul uses for ‘head’ in verse 3 is kephale. He is seemingly using the term in a metaphorical sense, in that he he means ‘head’ in the sense of the one with authority in the example that they set, such as a military leader who charges into battle ahead of troops. This would make sense, considering that Paul has just urged them to imitate him as he imitates Christ. The words translated ‘woman’ and ‘man’ here can also mean ‘husband’ and ‘wife’ and should probably be understood to read, "and the head of the wife is the husband." Thus, Paul is not offering a complete hierarchy of the creation, rather he is offering several examples of authority that should be imitated. In a sense, then, his point is that the leader, or the one to be imitated, is Christ for the man, the husband for the wife, and God for Christ.
It seems that women in Corinth were taking Paul’s teachings, as seen in places like Galatians 3:27, to heart. They believed that there were truly no divisions or distinctions among the body of Christ, but were taking that to an extreme. They were moving beyond the idea that salvation was open to all, and even moving past the fact that women were clearly allowed to pray and prophesy during official worship (something that needs to be remembered when we get to chapter 14); they were apparently arguing that there should be absolutely no difference in men or women in any way. This is ultimately an issue of authority that was being manifested in many different ways.
Some of the Corinthian women, in their quest for total equality, were going too far. They were throwing all social customs to the wind, which could be a big problem. Among other things, we can assume, they were wearing absolutely no head covering and letting their hair down during worship. Paul uses this as an example for two reasons. The first is that generally only prostitutes in that society went around without their head covered. In exercising their freedom, they were doing more harm to the Christian reputation than good (once again Paul returns to the concept of exercising freedom in the larger context of selfless love). The second is that having a covering on one’s head was a sign of authority. Thus, a woman needed to have her head covered in that society to demonstrate that she recognized her own role. Verses 7, 8 and 9, then, are not meant to put women in their place. They are a celebration of women. In trying to live out the equality for all humans in Christ, they were actually casting off the very nature of being a woman as though the role of women was inferior. Paul’s point is that women are exactly as God created them and that they shouldn’t try to escape their God-given role.
He then adds one more reason in verse 10. Most commentators don’t quite know what to do with this verse. It is, quite possibly a reference to the fallen angels of Genesis 6, that came and consorted with women, producing the Nephilim. These women and angels had abandoned their God-given domains of role and authority. Because of the spike in demonic activity during the ministry of Jesus and the early church, there was apparently some fear that more fallen angels might attempt the behavior described in Genesis 6 (cf. 2 Peter 2:4, Jude 6,7 and many early church fathers talked about these fallen angels and their offspring). Thus Paul gives them one more reason to remain in their God-given roles and domains: they don’t want to go outside of these roles and cast off the authority that God had provided, opening themselves up to perversions. Paul probably doesn’t really think that it is a possibility for them to consort with more fallen angels, but rather, uses this as an extreme example of what can happen when women cast off the roles that God has given them.
They should realize that roles are important. They don’t exalt one gender over the other, they are just different. The fact is men and women are interdependent, yet we should always keep in mind that everything comes from God. Paul finishes with a return appeal to follow the social custom which demonstrates propriety. In verse 16, he assumes that this might not be taken well, but returns to the idea from chapter 1, that the body of Christ goes far beyond Corinth. All the other centers of the body of Christ understand this concept and so should they.
Devotional Thought
For Paul, worship was part of the reconciliation of the creation. It was the time when a small part of the world was truly set to rights. Worship is a window into the ‘age to come’. This is why Paul is adamant about having the proper understanding, attitude, and order in worship. Do you see worship as a time when Christians demonstrate to the world what it looks like to be in perfect harmony with God?
Tuesday, August 07, 2007
1 Corinthians 10:23-11:1
23"Everything is permissible"—but not everything is beneficial. "Everything is permissible"—but not everything is constructive. 24Nobody should seek his own good, but the good of others.
25Eat anything sold in the meat market without raising questions of conscience, 26for, "The earth is the Lord's, and everything in it."
27If some unbeliever invites you to a meal and you want to go, eat whatever is put before you without raising questions of conscience. 28But if anyone says to you, "This has been offered in sacrifice," then do not eat it, both for the sake of the man who told you and for conscience' sake— 29the other man's conscience, I mean, not yours. For why should my freedom be judged by another's conscience? 30If I take part in the meal with thankfulness, why am I denounced because of something I thank God for?
31So whether you eat or drink or whatever you do, do it all for the glory of God. 32Do not cause anyone to stumble, whether Jews, Greeks or the church of God— 33even as I try to please everybody in every way. For I am not seeking my own good but the good of many, so that they may be saved.
1 Corinthians 11
1Follow my example, as I follow the example of Christ.
Dig Deeper
There are two types of good preachers. One is the preacher who is able to grasp and communicate the large, seeping principles and themes from the Bible. This type of preaching helps to inspire and enliven listeners but can often leave them searching for what to do when it comes to specific situations in their lives. The other type of good preacher is one who is able to concretely and understandably preach the small details of the Scriptures. These preachers are great at giving practical advice, but often miss the great themes of Scripture that tie all of the little things together. The great preachers are the ones who can communicate both the big-picture themes and the practical details. This is exactly what Paul does in this passage in finally bringing to a close his long discussion on eating meat sacrificed to pagan idols. In fact Paul deals with the big-picture view in verses 23-24. In verses 25-30, he narrows his focus into more practical, real-to-life, situations. Finally, he finishes the remainder of his thought by widening back out to an even broader view than in verses 23-24, one which gives a full perspective to the balancing act of freedom and concern for others.
Paul returns to his format that he began in 6:12 of quoting the Corinthian’s slogans and then answering them. He picks up the slogan, everything is permissible, with a double response that magnifies the importance of this principle. In one sense, Paul might agree that everything is permissible, but that would be missing the larger picture. Even if it is true that the types of things being discussed are permissible, they must meet the more important criterion of being beneficial and constructive. Paul now sums this up with a slogan of his own: Nobody should seek his own good, but the good of others. Real freedom is the realization that it doesn’t need to be exercised all of the time, otherwise one would be in the ironic position of being a slave to their freedom. The only one to whom the Christian should be enslaved is Christ because each Christian has entered into the life of Christ and has an obligation to live as He did. Thus Paul is teaching a very Christlike attitude of "not my good, but yours be done."
Paul now turns his attention to the particular situations in which the Corinthians find themselves. He quotes Psalm 24:1 in verifying that everything belongs to the Lord, and so, they should have no problem eating meat sold in the market place. This may seem confusing, because in v. 14-22, Paul has made it clear that they should not, under any circumstances, go into pagan temples and take part in the pagan rituals. A closer look, however, will show us, that this is not at all a contradiction, but rather a distinction between venue and menu. The temples are off-limits to the discerning Christian, but the food is not.
Beginning in verse 27, Paul narrows his focus even more, as he offers a specific example that could happen to any Corinthian Christian. In the first century, dinner parties were held in a much more open, less private manner than they are now, so anyone might walk by and see what was going on or make comment on the happenings. Paul would like for all Christians to get to the point where they did realize the full extent of their freedoms, but he realizes that the conscience is a tricky thing. It cannot be rushed or forced, but it can do great damage if it is violated. So, if another Christian were to walk by and take offense at the situation, then they should put the good of that person ahead of their own freedom and refuse the food. They do not have to refrain from eating any food for their own sake, so this is not a restriction on their freedom. When the good of a third party comes into play, Christians have a different set of responsibilities that trump their freedoms.
Verses 29b and 30 should be understood as Paul providing an imaginary dialogue between himself and any objectors in Corinth who might not agree with him. He asks two questions in this dialogue before answering them: Why should my freedom be judged by another’s conscience and why am I denounced because of something I thank God for? The answer to these questions is the overriding principle of the entire section. Whatever a Christian does should be done for the glory of God. Because of this, Christians should be careful not to cause anyone to stumble. These two principles mirror the two great commandments given by Christ, himself: "Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind' ; and, 'Love your neighbor as yourself’ (Luke 10:27). Paul’s underlying goal in all of this is to accomplish the the same goal for which Christ came, to seek and save the lost (Luke 19:10). For Paul, then this is what it looks like when the Christian truly clothes themselves with Christ (Galatians 3:27) and walks about in the ‘real world’.
Paul’s final exhortation on this specific topic is for them to follow his example as he follows the example of Christ. This should not be taken out of context, as has sometimes been done. Paul’s call for imitation is limited to his example of living the life of Christ. Ultimately, the real imitation taking place is the act of imitating Christ. It is both the privilege and the obligation of each Christian to realize that they no longer live in the realm of sin but have taken up the life of Christ.
Devotional Thought
The primary principle that Paul wishes for the Corinthians to grasp is the need to glorify God in everything that they do. How have you been doing in living up to this standard? Is it your main aim to glorify God in every possible area of your life? If it hasn’t been, why not?
25Eat anything sold in the meat market without raising questions of conscience, 26for, "The earth is the Lord's, and everything in it."
27If some unbeliever invites you to a meal and you want to go, eat whatever is put before you without raising questions of conscience. 28But if anyone says to you, "This has been offered in sacrifice," then do not eat it, both for the sake of the man who told you and for conscience' sake— 29the other man's conscience, I mean, not yours. For why should my freedom be judged by another's conscience? 30If I take part in the meal with thankfulness, why am I denounced because of something I thank God for?
31So whether you eat or drink or whatever you do, do it all for the glory of God. 32Do not cause anyone to stumble, whether Jews, Greeks or the church of God— 33even as I try to please everybody in every way. For I am not seeking my own good but the good of many, so that they may be saved.
1 Corinthians 11
1Follow my example, as I follow the example of Christ.
Dig Deeper
There are two types of good preachers. One is the preacher who is able to grasp and communicate the large, seeping principles and themes from the Bible. This type of preaching helps to inspire and enliven listeners but can often leave them searching for what to do when it comes to specific situations in their lives. The other type of good preacher is one who is able to concretely and understandably preach the small details of the Scriptures. These preachers are great at giving practical advice, but often miss the great themes of Scripture that tie all of the little things together. The great preachers are the ones who can communicate both the big-picture themes and the practical details. This is exactly what Paul does in this passage in finally bringing to a close his long discussion on eating meat sacrificed to pagan idols. In fact Paul deals with the big-picture view in verses 23-24. In verses 25-30, he narrows his focus into more practical, real-to-life, situations. Finally, he finishes the remainder of his thought by widening back out to an even broader view than in verses 23-24, one which gives a full perspective to the balancing act of freedom and concern for others.
Paul returns to his format that he began in 6:12 of quoting the Corinthian’s slogans and then answering them. He picks up the slogan, everything is permissible, with a double response that magnifies the importance of this principle. In one sense, Paul might agree that everything is permissible, but that would be missing the larger picture. Even if it is true that the types of things being discussed are permissible, they must meet the more important criterion of being beneficial and constructive. Paul now sums this up with a slogan of his own: Nobody should seek his own good, but the good of others. Real freedom is the realization that it doesn’t need to be exercised all of the time, otherwise one would be in the ironic position of being a slave to their freedom. The only one to whom the Christian should be enslaved is Christ because each Christian has entered into the life of Christ and has an obligation to live as He did. Thus Paul is teaching a very Christlike attitude of "not my good, but yours be done."
Paul now turns his attention to the particular situations in which the Corinthians find themselves. He quotes Psalm 24:1 in verifying that everything belongs to the Lord, and so, they should have no problem eating meat sold in the market place. This may seem confusing, because in v. 14-22, Paul has made it clear that they should not, under any circumstances, go into pagan temples and take part in the pagan rituals. A closer look, however, will show us, that this is not at all a contradiction, but rather a distinction between venue and menu. The temples are off-limits to the discerning Christian, but the food is not.
Beginning in verse 27, Paul narrows his focus even more, as he offers a specific example that could happen to any Corinthian Christian. In the first century, dinner parties were held in a much more open, less private manner than they are now, so anyone might walk by and see what was going on or make comment on the happenings. Paul would like for all Christians to get to the point where they did realize the full extent of their freedoms, but he realizes that the conscience is a tricky thing. It cannot be rushed or forced, but it can do great damage if it is violated. So, if another Christian were to walk by and take offense at the situation, then they should put the good of that person ahead of their own freedom and refuse the food. They do not have to refrain from eating any food for their own sake, so this is not a restriction on their freedom. When the good of a third party comes into play, Christians have a different set of responsibilities that trump their freedoms.
Verses 29b and 30 should be understood as Paul providing an imaginary dialogue between himself and any objectors in Corinth who might not agree with him. He asks two questions in this dialogue before answering them: Why should my freedom be judged by another’s conscience and why am I denounced because of something I thank God for? The answer to these questions is the overriding principle of the entire section. Whatever a Christian does should be done for the glory of God. Because of this, Christians should be careful not to cause anyone to stumble. These two principles mirror the two great commandments given by Christ, himself: "Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind' ; and, 'Love your neighbor as yourself’ (Luke 10:27). Paul’s underlying goal in all of this is to accomplish the the same goal for which Christ came, to seek and save the lost (Luke 19:10). For Paul, then this is what it looks like when the Christian truly clothes themselves with Christ (Galatians 3:27) and walks about in the ‘real world’.
Paul’s final exhortation on this specific topic is for them to follow his example as he follows the example of Christ. This should not be taken out of context, as has sometimes been done. Paul’s call for imitation is limited to his example of living the life of Christ. Ultimately, the real imitation taking place is the act of imitating Christ. It is both the privilege and the obligation of each Christian to realize that they no longer live in the realm of sin but have taken up the life of Christ.
Devotional Thought
The primary principle that Paul wishes for the Corinthians to grasp is the need to glorify God in everything that they do. How have you been doing in living up to this standard? Is it your main aim to glorify God in every possible area of your life? If it hasn’t been, why not?
Monday, August 06, 2007
1 Corinthians 10:14-22
Idol Feasts and the Lord's Supper
14Therefore, my dear friends, flee from idolatry. 15I speak to sensible people; judge for yourselves what I say. 16Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ? 17Because there is one loaf, we, who are many, are one body, for we all partake of the one loaf.
18Consider the people of Israel: Do not those who eat the sacrifices participate in the altar? 19Do I mean then that a sacrifice offered to an idol is anything, or that an idol is anything? 20No, but the sacrifices of pagans are offered to demons, not to God, and I do not want you to be participants with demons. 21You cannot drink the cup of the Lord and the cup of demons too; you cannot have a part in both the Lord's table and the table of demons. 22Are we trying to arouse the Lord's jealousy? Are we stronger than he?
Dig Deeper
My first two years in college turned out to be a disaster of sorts. I discovered that I no longer had to attend classes. I had the freedom to come or not come and no one held me accountable. So, I decided to not go to class much more often than I should have. In exercising my new-found freedom, I actually led myself into deep trouble as my grades began to plummet. I discovered that the lure of freedom actually led me right into the clutches of my own laziness and irresponsibility. In a similar vein, Paul is concerned that the freedoms that some in Corinth are wishing to exercise will actually be used as bait to lead them right back into the clutches of evil forces. Paul has already conceded, in principle, the right of a Christian to eat meat of any sort, but his concern is that some of the Corinthians were taking that one step further and actually taking part in pagan cultic rituals while eating that meat. It is from this that Paul wants them to run and run fast.
As he usually does, Paul does not give them a strict rule or command, but he offers them urgent advice. He lays out his case in strong terms, but still desires for them to judge for themselves and make a wise Christian decision. They were thinking that because they were Christians, and Christianity was about the things of the Spirit, that what they did with their bodies didn't matter. Paul wants them to come to the understanding that this is not the case and is not a wise line of thinking.
First, he will use a couple of examples, one from the Christian experience and one from the Jewish experience, to make a connection between those realities and what happens when one consorts with pagan rituals and worship. Paul asks two rhetorical questions with the assumption that the obvious answers are 'yes'. He is reminding them of the basic understanding of the communion meal. When they partake of the blood and the bread, they are doing two very real things. First, they are uniting themselves as individuals into the life of Christ. They are renewing and reaffirming the fact that they have died to their old life and entered into the life of Christ. Second, they are uniting themselves together as a community in Christ. As he will go on to say in 12:12, they are, in a very real sense, the Messiah. They have as individuals and as a community become the Messiah in the world.
Paul then makes a similar point from Israel's history. When the priests of Israel partook from the sacrifices on the altar, they engaged, in a very real sense, with the presence of God.
Paul realizes that some may have trouble following his logic as he asks "What, then, do I mean?" (The NIV words it slightly differently.) He has already stated that idols, and food sacrificed to them, are nothing. Idols are powerless pieces of wood and stone. He is not contradicting that thought. The deep concern that Paul has it what the idols and the pagan rituals can lead to, and that is the very real evil world of the demonic. Paul's point is that, just as taking part in the rituals of Christianity and Old Testament Judaism connected the participant with God, so does taking part in these pagan practices lead one into a very real connection with the forces behind them. Idols are nothing, in and of themselves, but they have been used as a gateway by demonic forces. Paul's advice, then, is to not mess around with something so dangerous, but to flee immediately.
Why though, we should ask, does Paul connect pagan idols to demons. Aren't false gods merely figments of the imagination. The biblical answer is "no." Although the idols themselves are nothing, they are gateways to the evil forces that lie beyond normal human perception. According to Genesis 6, angels (sons of God) co-habitated and had children with human women. These offspring were known as the Nephilim; they were extremely violent and apparently gigantic. Jude 1:6-7 tells us that these angels committed sins of a sexual nature, as did the people of Sodom and Gomorrah. Jude says that these angels are kept in dungeons until the time of the final judgment; Peter informs us that the place they are being kept is called Tartarus (2 Peter. 2:4). According to the ancient Jewish book of Enoch, (a book that was accepted as accurate by the early church fathers and quoted by Jude) the Nephilim were destined to walk upon the earth as bodiless unclean spirits until the final judgment. These are the unclean spirits, or demons (which is from a Greek word that means "the knowers") which are described in the Bible as teaching men all manner of evil (1 Timothy 4:1) as well as posing as pagan gods, using idols as a means to lead people into the clutches of evil (Deuteronomy 32:17; Psalm 106:36-37).
Paul instructs the Corinthians to be extremely careful because they cannot take part in the body of evil and the body of Christ. Considering their status as being those in Christ, Paul does not want them to try to unite the body and life of Christ with evil in any form, whether it be sexual union or pagan ritual and practice. In doing so, they would be testing Christ, something he warned them about in verse 9, for that is a test that they will always fail.
Devotional Thought
Think about Paul's theology that teaches that Christians have given up their very lives and entered into the life of Christ. Do you have that view of your Christian life. Into what compromising situations have you put the life of Christ that is in you?
14Therefore, my dear friends, flee from idolatry. 15I speak to sensible people; judge for yourselves what I say. 16Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ? 17Because there is one loaf, we, who are many, are one body, for we all partake of the one loaf.
18Consider the people of Israel: Do not those who eat the sacrifices participate in the altar? 19Do I mean then that a sacrifice offered to an idol is anything, or that an idol is anything? 20No, but the sacrifices of pagans are offered to demons, not to God, and I do not want you to be participants with demons. 21You cannot drink the cup of the Lord and the cup of demons too; you cannot have a part in both the Lord's table and the table of demons. 22Are we trying to arouse the Lord's jealousy? Are we stronger than he?
Dig Deeper
My first two years in college turned out to be a disaster of sorts. I discovered that I no longer had to attend classes. I had the freedom to come or not come and no one held me accountable. So, I decided to not go to class much more often than I should have. In exercising my new-found freedom, I actually led myself into deep trouble as my grades began to plummet. I discovered that the lure of freedom actually led me right into the clutches of my own laziness and irresponsibility. In a similar vein, Paul is concerned that the freedoms that some in Corinth are wishing to exercise will actually be used as bait to lead them right back into the clutches of evil forces. Paul has already conceded, in principle, the right of a Christian to eat meat of any sort, but his concern is that some of the Corinthians were taking that one step further and actually taking part in pagan cultic rituals while eating that meat. It is from this that Paul wants them to run and run fast.
As he usually does, Paul does not give them a strict rule or command, but he offers them urgent advice. He lays out his case in strong terms, but still desires for them to judge for themselves and make a wise Christian decision. They were thinking that because they were Christians, and Christianity was about the things of the Spirit, that what they did with their bodies didn't matter. Paul wants them to come to the understanding that this is not the case and is not a wise line of thinking.
First, he will use a couple of examples, one from the Christian experience and one from the Jewish experience, to make a connection between those realities and what happens when one consorts with pagan rituals and worship. Paul asks two rhetorical questions with the assumption that the obvious answers are 'yes'. He is reminding them of the basic understanding of the communion meal. When they partake of the blood and the bread, they are doing two very real things. First, they are uniting themselves as individuals into the life of Christ. They are renewing and reaffirming the fact that they have died to their old life and entered into the life of Christ. Second, they are uniting themselves together as a community in Christ. As he will go on to say in 12:12, they are, in a very real sense, the Messiah. They have as individuals and as a community become the Messiah in the world.
Paul then makes a similar point from Israel's history. When the priests of Israel partook from the sacrifices on the altar, they engaged, in a very real sense, with the presence of God.
Paul realizes that some may have trouble following his logic as he asks "What, then, do I mean?" (The NIV words it slightly differently.) He has already stated that idols, and food sacrificed to them, are nothing. Idols are powerless pieces of wood and stone. He is not contradicting that thought. The deep concern that Paul has it what the idols and the pagan rituals can lead to, and that is the very real evil world of the demonic. Paul's point is that, just as taking part in the rituals of Christianity and Old Testament Judaism connected the participant with God, so does taking part in these pagan practices lead one into a very real connection with the forces behind them. Idols are nothing, in and of themselves, but they have been used as a gateway by demonic forces. Paul's advice, then, is to not mess around with something so dangerous, but to flee immediately.
Why though, we should ask, does Paul connect pagan idols to demons. Aren't false gods merely figments of the imagination. The biblical answer is "no." Although the idols themselves are nothing, they are gateways to the evil forces that lie beyond normal human perception. According to Genesis 6, angels (sons of God) co-habitated and had children with human women. These offspring were known as the Nephilim; they were extremely violent and apparently gigantic. Jude 1:6-7 tells us that these angels committed sins of a sexual nature, as did the people of Sodom and Gomorrah. Jude says that these angels are kept in dungeons until the time of the final judgment; Peter informs us that the place they are being kept is called Tartarus (2 Peter. 2:4). According to the ancient Jewish book of Enoch, (a book that was accepted as accurate by the early church fathers and quoted by Jude) the Nephilim were destined to walk upon the earth as bodiless unclean spirits until the final judgment. These are the unclean spirits, or demons (which is from a Greek word that means "the knowers") which are described in the Bible as teaching men all manner of evil (1 Timothy 4:1) as well as posing as pagan gods, using idols as a means to lead people into the clutches of evil (Deuteronomy 32:17; Psalm 106:36-37).
Paul instructs the Corinthians to be extremely careful because they cannot take part in the body of evil and the body of Christ. Considering their status as being those in Christ, Paul does not want them to try to unite the body and life of Christ with evil in any form, whether it be sexual union or pagan ritual and practice. In doing so, they would be testing Christ, something he warned them about in verse 9, for that is a test that they will always fail.
Devotional Thought
Think about Paul's theology that teaches that Christians have given up their very lives and entered into the life of Christ. Do you have that view of your Christian life. Into what compromising situations have you put the life of Christ that is in you?
Friday, August 03, 2007
1 Corinthians 10:6-13
6Now these things occurred as examples to keep us from setting our hearts on evil things as they did. 7Do not be idolaters, as some of them were; as it is written: "The people sat down to eat and drink and got up to indulge in pagan revelry." 8We should not commit sexual immorality, as some of them did—and in one day twenty-three thousand of them died. 9We should not test the Lord, as some of them did—and were killed by snakes. 10And do not grumble, as some of them did—and were killed by the destroying angel.
11These things happened to them as examples and were written down as warnings for us, on whom the fulfillment of the ages has come. 12So, if you think you are standing firm, be careful that you don't fall! 13No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it.
Dig Deeper
As the high school basketball team I coached prepared for the Conference Championship Game, I was worried that they were overconfident. In order to combat that I gave them a history lesson. I told them tales about teams in the past, in our conference, that had gone into games with the same attitude that they were demonstrating, and had suffered defeat. As I told the stories, I picked out certain details from each case that corresponded with where they were at, to drive the point home even more. The point of all this was for them to learn the lesson from the things of the past in order to avoid similar mistakes.
Paul says that he is engaging in this current discussion for that precise reason. He saw some clear parallels between the actions and hearts of the Israelites of the past and the Corinthians in the present. Of course Paul saw the accounts of the Israelites in the Old Testament as true to history stories. He didn’t think they were mere moral tales. Yet, in those accounts, he saw echoes that were resonating in the Church in Corinth. He wanted them to study what the Israelites did and what happened to them so they could avoid the same terrible fate.
In making his overall point about eating certain kinds of foods, and how the Church should be responding to this situation, Paul finally begins to return back to the familiar territory of idolatry. He will continue on this topic throughout the rest of the chapter, but it is clear here that Paul sees any sin as idolatry at its core. Everything else that Paul discusses here is based on his mention of idolatry. Paul has dealt with issue of individual rights involved with the topic of eating meat sacrificed to pagan idols, and he has, with some qualifications, agreed that they have the right to do that, at least in principle. One of his very serious concerns, that he will now address, is that in their pride of thinking they can overcome anything, they will find themselves slowly pulled back into paganism themselves.
What is especially important for us to grasp is that Paul’s issue was not that of nitpicking over a violation of a few rules. The true issue was their desires. The Israelites had let their hearts and minds wander so that what did not have to be a temptation become the very source of their downfall. The Corinthians had better heed this example and pay attention. It was, as Paul quotes from Exodus 32:6, the Israelites who indulged in pagan revelry; a polite way of talking about sexual immorality and orgies associated with pagan worship. Making a practice of exercising their freedom, and so, being around the practices of the pagan temples was dangerous. It would be like someone arguing that they have the right to go on the internet, while someone else remains worried about it because all of the pornography available. There is surely freedom for the Christian to go on the internet, especially if they don’t feel tempted by pornography, but Paul would say, make no mistake, many have gone there and fallen. If you want to exercise your freedom (within the limitations he has already described) then fine, but the pornography is off limits. This is Paul’s point: eat the meat if you want to, but don’t be deceived about what goes on all around, and remember that idolatry in all of its many forms are strictly off limits for the Christian. There was and is no level of Christian maturity that we can get to where we get an ‘anything goes’ license of freedom.
Paul describes a progression the Israelites went through, one that is pretty common when it comes to idolatry. First, they set their hearts on something other than God; second, they relaxed their standards on sexual morality; third, they began to test the power and benefits of God versus the pagan lifestyle (and thus, pagan gods); and finally, they began to openly grumble against God. (Don’t forget that Paul had charged them with grumbling against him, and apparently feels that in grumbling against his leadership, they were grumbling against God, in a sense.) None of these situations worked out well for the Israelites so why abuse their freedom of being in Christ to turn around and slip right back into the slavery from which they had just escaped.
The situation for them was particularly vital because they (as we still do) lived at the crossroads of the age when sin is still dangerous and can reign in one’s life, and the time when the ‘age to come’ is available to those in Christ. At any moment, despite the power of their conversion and their status in Christ, great heroes in the faith can fall. Freedom abused can be the very thing to cause one’s downfall This should cause them to be on their guard. This may have seemed rather daunting, so Paul finishes his thought with an encouragement. Although they are always vulnerable to slipping back into idolatry, they will not face anything that they can’t stand up to. Whenever they are tempted, they must remember that God is faithful and will always provide a way of avoiding the temptation. The real question for them was would they make use of that way out when they needed it? We must also ask ourselves, will we?
Devotional Thought
Are there any areas in your life, where you have become so confident in your freedom from sin, that you are actually playing with fire? One minute we have our heart set a freedom and the next thing we know, it has subtly shifted to having our heart set on evil things. The frightening thing is, this often happens without us being very aware of it. Take some time today to take stock as to your true motivations for doing what you do. Are you truly motivated by enjoying your freedom in Christ or has your heart become set on sin?
11These things happened to them as examples and were written down as warnings for us, on whom the fulfillment of the ages has come. 12So, if you think you are standing firm, be careful that you don't fall! 13No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it.
Dig Deeper
As the high school basketball team I coached prepared for the Conference Championship Game, I was worried that they were overconfident. In order to combat that I gave them a history lesson. I told them tales about teams in the past, in our conference, that had gone into games with the same attitude that they were demonstrating, and had suffered defeat. As I told the stories, I picked out certain details from each case that corresponded with where they were at, to drive the point home even more. The point of all this was for them to learn the lesson from the things of the past in order to avoid similar mistakes.
Paul says that he is engaging in this current discussion for that precise reason. He saw some clear parallels between the actions and hearts of the Israelites of the past and the Corinthians in the present. Of course Paul saw the accounts of the Israelites in the Old Testament as true to history stories. He didn’t think they were mere moral tales. Yet, in those accounts, he saw echoes that were resonating in the Church in Corinth. He wanted them to study what the Israelites did and what happened to them so they could avoid the same terrible fate.
In making his overall point about eating certain kinds of foods, and how the Church should be responding to this situation, Paul finally begins to return back to the familiar territory of idolatry. He will continue on this topic throughout the rest of the chapter, but it is clear here that Paul sees any sin as idolatry at its core. Everything else that Paul discusses here is based on his mention of idolatry. Paul has dealt with issue of individual rights involved with the topic of eating meat sacrificed to pagan idols, and he has, with some qualifications, agreed that they have the right to do that, at least in principle. One of his very serious concerns, that he will now address, is that in their pride of thinking they can overcome anything, they will find themselves slowly pulled back into paganism themselves.
What is especially important for us to grasp is that Paul’s issue was not that of nitpicking over a violation of a few rules. The true issue was their desires. The Israelites had let their hearts and minds wander so that what did not have to be a temptation become the very source of their downfall. The Corinthians had better heed this example and pay attention. It was, as Paul quotes from Exodus 32:6, the Israelites who indulged in pagan revelry; a polite way of talking about sexual immorality and orgies associated with pagan worship. Making a practice of exercising their freedom, and so, being around the practices of the pagan temples was dangerous. It would be like someone arguing that they have the right to go on the internet, while someone else remains worried about it because all of the pornography available. There is surely freedom for the Christian to go on the internet, especially if they don’t feel tempted by pornography, but Paul would say, make no mistake, many have gone there and fallen. If you want to exercise your freedom (within the limitations he has already described) then fine, but the pornography is off limits. This is Paul’s point: eat the meat if you want to, but don’t be deceived about what goes on all around, and remember that idolatry in all of its many forms are strictly off limits for the Christian. There was and is no level of Christian maturity that we can get to where we get an ‘anything goes’ license of freedom.
Paul describes a progression the Israelites went through, one that is pretty common when it comes to idolatry. First, they set their hearts on something other than God; second, they relaxed their standards on sexual morality; third, they began to test the power and benefits of God versus the pagan lifestyle (and thus, pagan gods); and finally, they began to openly grumble against God. (Don’t forget that Paul had charged them with grumbling against him, and apparently feels that in grumbling against his leadership, they were grumbling against God, in a sense.) None of these situations worked out well for the Israelites so why abuse their freedom of being in Christ to turn around and slip right back into the slavery from which they had just escaped.
The situation for them was particularly vital because they (as we still do) lived at the crossroads of the age when sin is still dangerous and can reign in one’s life, and the time when the ‘age to come’ is available to those in Christ. At any moment, despite the power of their conversion and their status in Christ, great heroes in the faith can fall. Freedom abused can be the very thing to cause one’s downfall This should cause them to be on their guard. This may have seemed rather daunting, so Paul finishes his thought with an encouragement. Although they are always vulnerable to slipping back into idolatry, they will not face anything that they can’t stand up to. Whenever they are tempted, they must remember that God is faithful and will always provide a way of avoiding the temptation. The real question for them was would they make use of that way out when they needed it? We must also ask ourselves, will we?
Devotional Thought
Are there any areas in your life, where you have become so confident in your freedom from sin, that you are actually playing with fire? One minute we have our heart set a freedom and the next thing we know, it has subtly shifted to having our heart set on evil things. The frightening thing is, this often happens without us being very aware of it. Take some time today to take stock as to your true motivations for doing what you do. Are you truly motivated by enjoying your freedom in Christ or has your heart become set on sin?
Thursday, August 02, 2007
1 Corinthians 10:1-5
Warnings From Israel's History
1For I do not want you to be ignorant of the fact, brothers, that our forefathers were all under the cloud and that they all passed through the sea. 2They were all baptized into Moses in the cloud and in the sea. 3They all ate the same spiritual food 4and drank the same spiritual drink; for they drank from the spiritual rock that accompanied them, and that rock was Christ. 5Nevertheless, God was not pleased with most of them; their bodies were scattered over the desert.
Dig Deeper
One of my favorite memories as a child was sitting around on some nights listening to albums of Bill Cosby comedy routines with my parents. One routine in particular stands out in my memory in which Cosby tells a long story about a character of his named Fat Albert. He proceeds to tell a fairly long and extremely funny story and then, just when he gets to the end, he says "now I told you that story so I can tell you this one." Evidently, some in the Church in Corinth were teaching that the sacraments like baptism and communion were almost like magical talismans that gave them an immunity in the world, so they could do whatever they wanted. Paul, obviously disagrees with that point of view, and so he is going to tell them a story about the first people of God and the mistakes that they made in order to help them avoid the same mistakes. His ultimate point is still about their rights and freedoms, this time as it relates to communion, but for now, he is going to tell us this story so he can tell us about that one.
Paul begins in verse 1 with two interesting statements. The first is that he does not want them to be ignorant of the fact. He implies that he has something he wants them to learn, but he is also implying that whether by choice or lack of education, they are ignorant of a few things. The other fascinating thing that we don’t want to miss is that, in speaking of the Israelites, he refers to them as our forefathers. We must remember that the vast majority of the Corinthian Church was Gentile. Paul wants them to understand that as the people of God, the Israelites were their true ancestors. Distinctions made on race and biological ancestry were unimportant when it comes to being the people of God. The Israelites were their ancestors and they share a part in the ongoing story of God working through his people for the benefit of the world.
Paul really wants to stress, in this passage, is the continuity and parallels between the Israelites and people of God in Corinth. He will draw on at least five similarities to make his point. The first is not directly stated, but lies just beneath the surface. One of the issues Paul is still dealing with is the desire of some to eat meat. In Numbers 11:4, 13, we are told that one of the issues the Israelites had was their desire to eat meat. Paul also uses two other items to show continuity. They well knew that they were people born of spirit and water (John 3:5), and in fact, twice in this letter, Paul draws together the concepts of baptism and the Spirit (6:11; 12:13). Paul shows that the Israelites were also people of God with whom these concepts were present. They were led by the glory cloud, in which in some strange way, the presence of God was made manifest. He also sees the passing through of the Red Sea as a baptism of sorts (this is an idea original to Paul and shows that he is making a specific point here). In leaving their life in Egypt behind, they crossed the Red Sea and were baptized as Moses’ people. He wants them to see that the Spirit of God and the crossing of the Red Sea for the Israelites are like the Holy Spirit and baptism for them.
In verses 3 and 4, Paul hits the final two parallels that he wants the Church to see. All the Israelites ate from the same spiritually provided food and drink. He makes three points here. The first is that the food and drink were provided by God. The second is the emphasis on ‘all’, demonstrating that this unified them as God’s people. The third point is that they had the same provider then, Christ, that the Corinthians have now. The parallels, then, become obvious. Paul is clearly pointing to the bread and wine of the New Covenant communion, and this brings him precisely to his point that he will now begin to develop.
The Israelites had the provisions of God; they had the presence, the saving water, the bread, and the drink. Yet, they became rebellious. They had presumed upon God’s kindness, and He had become displeased with most of them. In fact, of the adults alive at the time, only Joshua and Caleb would actually see the promised land. The rest died in the desert. God’s provisions for His people, and even His presence did not guarantee their salvation. These things were all undeserved gifts given out of God’s mercy and grace to His people, but it didn’t mean that they couldn’t walk away from God. He had given them His presence, had brought them out of slavery through a baptism, and had sustained them with food and drink, but none of that got them to the promised land by themselves. And this is precisely what Paul wants them to grasp. They should not assume that just because they have been baptized into the life of Christ, shared in the community and presence of God, and have been eating and drinking the Communion, that they have automatically reached a status that requires no further effort, discipline, or moral restraint. Baptism really does bring one into the life of Christ and His community, and the communion does allow one to continue to share in that life but they aren’t magic. They are huge privileges that carry with them the huge responsibility of living the life of Christ. Most of the Israelites didn’t make it to the promised land. Paul does not want to say that same sad result in the Church that he has helped to build.
Devotional Thought
Do you see the gifts of God such as his presence, baptism, and the communion as a right given to the people of God or as an undeserved privilege that carry a great deal of responsibility? Have you taken these things for granted? In what ways have you been treating your baptism as a ‘get out of hell free’ card rather than a doorway to the life of Christ?
1For I do not want you to be ignorant of the fact, brothers, that our forefathers were all under the cloud and that they all passed through the sea. 2They were all baptized into Moses in the cloud and in the sea. 3They all ate the same spiritual food 4and drank the same spiritual drink; for they drank from the spiritual rock that accompanied them, and that rock was Christ. 5Nevertheless, God was not pleased with most of them; their bodies were scattered over the desert.
Dig Deeper
One of my favorite memories as a child was sitting around on some nights listening to albums of Bill Cosby comedy routines with my parents. One routine in particular stands out in my memory in which Cosby tells a long story about a character of his named Fat Albert. He proceeds to tell a fairly long and extremely funny story and then, just when he gets to the end, he says "now I told you that story so I can tell you this one." Evidently, some in the Church in Corinth were teaching that the sacraments like baptism and communion were almost like magical talismans that gave them an immunity in the world, so they could do whatever they wanted. Paul, obviously disagrees with that point of view, and so he is going to tell them a story about the first people of God and the mistakes that they made in order to help them avoid the same mistakes. His ultimate point is still about their rights and freedoms, this time as it relates to communion, but for now, he is going to tell us this story so he can tell us about that one.
Paul begins in verse 1 with two interesting statements. The first is that he does not want them to be ignorant of the fact. He implies that he has something he wants them to learn, but he is also implying that whether by choice or lack of education, they are ignorant of a few things. The other fascinating thing that we don’t want to miss is that, in speaking of the Israelites, he refers to them as our forefathers. We must remember that the vast majority of the Corinthian Church was Gentile. Paul wants them to understand that as the people of God, the Israelites were their true ancestors. Distinctions made on race and biological ancestry were unimportant when it comes to being the people of God. The Israelites were their ancestors and they share a part in the ongoing story of God working through his people for the benefit of the world.
Paul really wants to stress, in this passage, is the continuity and parallels between the Israelites and people of God in Corinth. He will draw on at least five similarities to make his point. The first is not directly stated, but lies just beneath the surface. One of the issues Paul is still dealing with is the desire of some to eat meat. In Numbers 11:4, 13, we are told that one of the issues the Israelites had was their desire to eat meat. Paul also uses two other items to show continuity. They well knew that they were people born of spirit and water (John 3:5), and in fact, twice in this letter, Paul draws together the concepts of baptism and the Spirit (6:11; 12:13). Paul shows that the Israelites were also people of God with whom these concepts were present. They were led by the glory cloud, in which in some strange way, the presence of God was made manifest. He also sees the passing through of the Red Sea as a baptism of sorts (this is an idea original to Paul and shows that he is making a specific point here). In leaving their life in Egypt behind, they crossed the Red Sea and were baptized as Moses’ people. He wants them to see that the Spirit of God and the crossing of the Red Sea for the Israelites are like the Holy Spirit and baptism for them.
In verses 3 and 4, Paul hits the final two parallels that he wants the Church to see. All the Israelites ate from the same spiritually provided food and drink. He makes three points here. The first is that the food and drink were provided by God. The second is the emphasis on ‘all’, demonstrating that this unified them as God’s people. The third point is that they had the same provider then, Christ, that the Corinthians have now. The parallels, then, become obvious. Paul is clearly pointing to the bread and wine of the New Covenant communion, and this brings him precisely to his point that he will now begin to develop.
The Israelites had the provisions of God; they had the presence, the saving water, the bread, and the drink. Yet, they became rebellious. They had presumed upon God’s kindness, and He had become displeased with most of them. In fact, of the adults alive at the time, only Joshua and Caleb would actually see the promised land. The rest died in the desert. God’s provisions for His people, and even His presence did not guarantee their salvation. These things were all undeserved gifts given out of God’s mercy and grace to His people, but it didn’t mean that they couldn’t walk away from God. He had given them His presence, had brought them out of slavery through a baptism, and had sustained them with food and drink, but none of that got them to the promised land by themselves. And this is precisely what Paul wants them to grasp. They should not assume that just because they have been baptized into the life of Christ, shared in the community and presence of God, and have been eating and drinking the Communion, that they have automatically reached a status that requires no further effort, discipline, or moral restraint. Baptism really does bring one into the life of Christ and His community, and the communion does allow one to continue to share in that life but they aren’t magic. They are huge privileges that carry with them the huge responsibility of living the life of Christ. Most of the Israelites didn’t make it to the promised land. Paul does not want to say that same sad result in the Church that he has helped to build.
Devotional Thought
Do you see the gifts of God such as his presence, baptism, and the communion as a right given to the people of God or as an undeserved privilege that carry a great deal of responsibility? Have you taken these things for granted? In what ways have you been treating your baptism as a ‘get out of hell free’ card rather than a doorway to the life of Christ?
Wednesday, August 01, 2007
1 Corinthians 9:24-27
24Do you not know that in a race all the runners run, but only one gets the prize? Run in such a way as to get the prize.
25Everyone who competes in the games goes into strict training. They do it to get a crown that will not last; but we do it to get a crown that will last forever. 26Therefore I do not run like a man running aimlessly; I do not fight like a man beating the air. 27No, I beat my body and make it my slave so that after I have preached to others, I myself will not be disqualified for the prize.
Dig Deeper
On October 30, 1974, Muhammad Ali faced the young and fearsome George Foreman in the May 20 Stadium of Kinshasa, Zaire. The match became known as the "Rumble in the Jungle," and has become one of the most famous boxing matches in recent history. The younger, faster, and stronger Foreman was befuddled by Ali’s strategy known as the rope-a-dope, in which Ali used the loose ring ropes to lean back and bounce off. Foreman wound up swinging wildly for several rounds without doing any real damage to Ali, who then recovered to knock Foreman out. The wild swinging had completely drained Foreman’s energy and left him defenseless against the cagey Ali.
Paul uses similar imagery to a people who were extremely familiar with athletics. Corinth was host to the important Isthmian games which were held there every other year. In those games, athletes would compete for a wreath made from celery. Because of these games they would have been rather familiar with runners as well as high-level fighters, but there was also a great deal of low-level fighting for entertainment. It was at these lower-level matches that they could see wild, untrained fighters wailing away aimlessly, wasting their energy.
Paul uses these two familiar forums to create metaphors for the Christian life, and more specifically the aspect of the Christian life which involves giving up one’s rights in the Christian economy of love. He says that the runners in most races compete for literally a ‘corruptible’ wreath, and only one winner gets it. On the other hand, Christians compete for a wreath that is ‘incorruptible’. (The word translated as ‘crown’ here in the NIV, really means wreath and should not be understood as some have incorrectly claimed, that Paul is teaching about literal crowns being passed out in heaven.)
Paul is making three primary points in this passage. The first is about Christian discipline. Athletes, he says, go into strict training so that they don’t run around aimlessly or start a race that they can’t finish, or swing wildly, wasting all of their energy like an amateur boxer. His point is clear: Christians need to have definite direction and focus in their lives. The true Christian life takes a great deal of forethought. Whether it be general Christian living, evangelism, raising godly children, etc., it takes planning and discipline. A life in Christ will demand the surrendering of certain rights and freedoms, which will sometimes feel like hard, athletic training. In fact, self-sacrifice is entry-level Christianity. This was not any more of a popular message in Paul’s day than it is in ours where any hint of discipline or self-denial will often be shouted down with accusations of legalism, and abusive or cultic behavior. No, the Christian life isn’t all about comfort and self-indulgence. Instead Paul compares the Christian life to that of an athlete who sacrifices aspects of normal life for a competitive edge. Time or energy shouldn’t be wasted like a poor boxer or a sophist.
The second thing Paul is doing here is focusing Christians on the motivation for all of this discipline and self-denial. The incorruptible wreath that the Christian strives for, as compared to the corruptible one of the athlete, is no doubt a metaphor for resurrection. Paul is looking ahead to the time when all of creation is restored as a part of the ‘age to come’, God’s new reality. The hope of the Christian, the reason that we continue to press on and do what Christians do is the hope of resurrection. Paul will complete this thought in chapter 15, where he argues that because Christ was resurrected, we will be too. The hope of this resurrection says Paul is how we know that our labor is not in vain (15:58). The point of the Christian life is not to discard the body when we die, but to honor God with our bodies now (6:20) and to prepare them for what they were truly made, resurrection and union with God eternally in the ‘age to come’.
In verse 27, Paul reveals something almost shocking. The opponent that he has been referring to in his boxing analogy is himself. He is directly addressing the attitude of many in Corinth who were engaging in an easy self-indulgent Christianity that valued freedom over love, rights over self-denial, and comfort over discipline. I should point out that Paul clearly thinks that it is possible to lose the prized hope of Christianity if this sort of self-indulgence is engaged in without restraint. This must have all been a shocking but necessary warning to the Corinthians who were trying to operate in the ‘age to come’ reality of the Christian life on the atmosphere of self-rights, self-value, and self-esteem rather than love. It would be like trying to breathe on a planet that doesn’t have oxygen. Paul is clear throughout this letter that the point of the life in Christ is to model true humanity to a fallen world. This is not an easy process. It requires discipline, self-sacrifice, and most of all love.
Devotional Thought
What is your approach to your life in Christ? Is it a haphazard take-things-as-they-come approach? Or are you disciplined in your Christian life? Do you have a plan for how you are going to increase your biblical knowledge, improve your prayer life, help your kids become Christians, avoid temptations, etc. The life in Christ during this present age takes forethought and discipline, are you ready for that kind of serious training and self-denial?
25Everyone who competes in the games goes into strict training. They do it to get a crown that will not last; but we do it to get a crown that will last forever. 26Therefore I do not run like a man running aimlessly; I do not fight like a man beating the air. 27No, I beat my body and make it my slave so that after I have preached to others, I myself will not be disqualified for the prize.
Dig Deeper
On October 30, 1974, Muhammad Ali faced the young and fearsome George Foreman in the May 20 Stadium of Kinshasa, Zaire. The match became known as the "Rumble in the Jungle," and has become one of the most famous boxing matches in recent history. The younger, faster, and stronger Foreman was befuddled by Ali’s strategy known as the rope-a-dope, in which Ali used the loose ring ropes to lean back and bounce off. Foreman wound up swinging wildly for several rounds without doing any real damage to Ali, who then recovered to knock Foreman out. The wild swinging had completely drained Foreman’s energy and left him defenseless against the cagey Ali.
Paul uses similar imagery to a people who were extremely familiar with athletics. Corinth was host to the important Isthmian games which were held there every other year. In those games, athletes would compete for a wreath made from celery. Because of these games they would have been rather familiar with runners as well as high-level fighters, but there was also a great deal of low-level fighting for entertainment. It was at these lower-level matches that they could see wild, untrained fighters wailing away aimlessly, wasting their energy.
Paul uses these two familiar forums to create metaphors for the Christian life, and more specifically the aspect of the Christian life which involves giving up one’s rights in the Christian economy of love. He says that the runners in most races compete for literally a ‘corruptible’ wreath, and only one winner gets it. On the other hand, Christians compete for a wreath that is ‘incorruptible’. (The word translated as ‘crown’ here in the NIV, really means wreath and should not be understood as some have incorrectly claimed, that Paul is teaching about literal crowns being passed out in heaven.)
Paul is making three primary points in this passage. The first is about Christian discipline. Athletes, he says, go into strict training so that they don’t run around aimlessly or start a race that they can’t finish, or swing wildly, wasting all of their energy like an amateur boxer. His point is clear: Christians need to have definite direction and focus in their lives. The true Christian life takes a great deal of forethought. Whether it be general Christian living, evangelism, raising godly children, etc., it takes planning and discipline. A life in Christ will demand the surrendering of certain rights and freedoms, which will sometimes feel like hard, athletic training. In fact, self-sacrifice is entry-level Christianity. This was not any more of a popular message in Paul’s day than it is in ours where any hint of discipline or self-denial will often be shouted down with accusations of legalism, and abusive or cultic behavior. No, the Christian life isn’t all about comfort and self-indulgence. Instead Paul compares the Christian life to that of an athlete who sacrifices aspects of normal life for a competitive edge. Time or energy shouldn’t be wasted like a poor boxer or a sophist.
The second thing Paul is doing here is focusing Christians on the motivation for all of this discipline and self-denial. The incorruptible wreath that the Christian strives for, as compared to the corruptible one of the athlete, is no doubt a metaphor for resurrection. Paul is looking ahead to the time when all of creation is restored as a part of the ‘age to come’, God’s new reality. The hope of the Christian, the reason that we continue to press on and do what Christians do is the hope of resurrection. Paul will complete this thought in chapter 15, where he argues that because Christ was resurrected, we will be too. The hope of this resurrection says Paul is how we know that our labor is not in vain (15:58). The point of the Christian life is not to discard the body when we die, but to honor God with our bodies now (6:20) and to prepare them for what they were truly made, resurrection and union with God eternally in the ‘age to come’.
In verse 27, Paul reveals something almost shocking. The opponent that he has been referring to in his boxing analogy is himself. He is directly addressing the attitude of many in Corinth who were engaging in an easy self-indulgent Christianity that valued freedom over love, rights over self-denial, and comfort over discipline. I should point out that Paul clearly thinks that it is possible to lose the prized hope of Christianity if this sort of self-indulgence is engaged in without restraint. This must have all been a shocking but necessary warning to the Corinthians who were trying to operate in the ‘age to come’ reality of the Christian life on the atmosphere of self-rights, self-value, and self-esteem rather than love. It would be like trying to breathe on a planet that doesn’t have oxygen. Paul is clear throughout this letter that the point of the life in Christ is to model true humanity to a fallen world. This is not an easy process. It requires discipline, self-sacrifice, and most of all love.
Devotional Thought
What is your approach to your life in Christ? Is it a haphazard take-things-as-they-come approach? Or are you disciplined in your Christian life? Do you have a plan for how you are going to increase your biblical knowledge, improve your prayer life, help your kids become Christians, avoid temptations, etc. The life in Christ during this present age takes forethought and discipline, are you ready for that kind of serious training and self-denial?
Subscribe to:
Posts (Atom)