Read 2 Corinthians 7
http://www.biblegateway.com/passage/?search=2%20Corinthians%207&version=NIV
7:2–16 Paul’s primary focus in 2 Corinthians 1–7 was the need to correct the Corinthians’ alignment with the worldly ways taught by the false apostles. But these chapters were written with Paul’s full knowledge of the readers’ repentance. Next, he spoke specifically of that good news. He made a confident plea for reconciliation (7:2–4) based on the Corinthians’ proper repentance from sin (7:5–16).
Paul recounted his separation from and search for Titus (7:5–12; cf. 2:12) and resumed the discussion regarding his travel and ministry itinerary (cf. 2:13). Having left Ephesus, Paul traveled north to Troas, crossed the Aegean to Macedonia, and looked for Titus whom he had earlier sent to Corinth (7:5–7). From Titus Paul received the encouraging report about the Corinthians. Proper sorrow brought repentance without regret (7:8–10) that was centered on God, not self.
The letter that caused the Corinthians sorrow (7:8) is believed by most scholars to be a letter written after 1 Corinthians and delivered by Titus. Others believe it refers to 1 Corinthians. Although the letter brought sorrow, there was genuine repentance on the part of the Corinthians (7:9–10) and other beneficial results (7:11–12).
Paul revealed the results of proper sorrow (7:11–13). Why was Paul comforted? Because the Corinthians’ sorrow at his rebuke had brought about repentance and obedience to God. The one “who did the wrong” (7:12) referred to the immoral man who was disciplined by the church (cf. 1 Cor. 5:1; 2 Cor. 2:6). Because of the Corinthians’ repentance, Paul had full confidence in them (7:13–16). Titus had a very positive ministry with the Corinthians, and they grew in mutual affection for one another.
Discussion & reflection question
When is it more loving to confront someone with their wrongs or sins rather than to ignore them? What attitudes are needed to keep loving confrontation from becoming judgmental? How do you see those attitudes in Paul?
Monday, November 30, 2009
Sunday, November 29, 2009
Week 11 Day 1
2 Corinthians 6
http://www.biblegateway.com/passage/?search=2%20Corinthians%206&version=NIV
6:1–10 To receive grace in vain (6:1) is similar to the concept of emptying the cross of its power (1 Cor. 1:17). It would thwart the full intended purpose of God’s redemption in Christ—in this case, renouncing God’s ways of true glory through weakness and suffering. In 2 Corinthians 6:2 Paul quoted the Septuagint translation of Isaiah 49:8 to provide scriptural support for the exhortation of 6:1. Isaiah promised that God would hear and help his people. Paul interpreted and applied the promise to his own day. Isaiah’s words to Israel become God’s words to the church. Note the context of Isaiah’s frustration in ministering to Israel (Isa. 49:4).
The descriptions of Paul’s life (“that no one will be hindered,” 6:3; “show that we are true ministers,” 6:4; “live close to death,” 6:9; “give spiritual riches to others,” 6:10; “have everything,” 6:10) all hinge on the “we beg” of 6:1 and show the manner of the exhortation. Paul provided very personal insight into his own experiences in his service for Christ. All that Paul said and did took into account the readers’ best interests
6:11–13 Paul’s reconciliation with the Corinthians was based on purity from sin (6:11–7:4). Paul provided an example of restraint in affection (cf. 6:12). He made a plea for full fellowship (6:11–13) based on his character of good faith (6:1–10). The real problem in Paul’s relationship with the Corinthians lay, not with Paul’s attitude or qualifications, but with the Corinthians’ own affections—their inner attitudes toward Paul (6:12).
6:14–7:1 The unbelievers in view (6:14) were the false apostles who were trying to take over the affections of the Corinthian believers (11:3–4, 12–15, 18–21). Much of the trouble at Corinth stemmed from the believers’ association with impure believers and unbelievers. The five questions of 6:14–16 all expected a negative answer and were intended to stress the incompatibility of Christianity with heathenism. The Devil (6:15; “Belial,” niv) is a transliterated Hebrew term that means “worthlessness.” In later Jewish writings the term became a proper name for Satan.
In 6:16 Paul quoted Leviticus 26:11–12 which gave God’s promise to move into a new stage of intimacy with his people as he came to dwell in his tabernacle. See Leviticus 26:1 for the need to separate from idolatry and Leviticus 26:13 for the concept of yoke (cf. also Deut. 22:10; Lev. 19:19 for unequal yokes).
In 6:17 Paul quoted Isaiah 52:11, which was a call to Israel to come out from the impurity of the Babylonian captivity and reenter the holiness of life in the Promised Land. It was a second exodus from bondage into life centered around the presence of God in the temple.
Paul’s third quotation (6:18) was from 2 Samuel 7:14 which originally was God’s promise to take the sons of David and give them a special Father-son relationship with God as they served as kings of Israel. Paul broadened out the thought by the addition of “and daughters” to show that what was originally a promise to the male Davidic line of kings had, in Christ, become a reality of divine relationship for male and female believers.
Paul claimed that the above Old Testament quotations were promises for the Christian as well (7:1). In Christ, God’s presence in the temple (6:16), his call for purity after release from bondage (6:17), and his relationship as Father to his children (6:18) are all realities (cf. 1:20). As God was present with Israel in the Old Testament tabernacle, so the presence of God through the Spirit is seen in the church. As God brought Israel out from bondage in Babylon, God would also bring about the greater exodus from sin and death into purity through Christ’s sacrificial death. As God had chosen to bless the royal line of David, God would also view believers as royal sons and daughters. This grand understanding of the Old Testament promises as they relate to New Testament believers illustrates the truth that in Christ every believer is a “new person” with a “new life” (5:16–17). God had taken what was old and made it new in Christ.
Discussion question
How can a believer be a friend and witness to an unbeliever without becoming “yoked?”
Reflection question
How can you today “be separate” from the secular world?
http://www.biblegateway.com/passage/?search=2%20Corinthians%206&version=NIV
6:1–10 To receive grace in vain (6:1) is similar to the concept of emptying the cross of its power (1 Cor. 1:17). It would thwart the full intended purpose of God’s redemption in Christ—in this case, renouncing God’s ways of true glory through weakness and suffering. In 2 Corinthians 6:2 Paul quoted the Septuagint translation of Isaiah 49:8 to provide scriptural support for the exhortation of 6:1. Isaiah promised that God would hear and help his people. Paul interpreted and applied the promise to his own day. Isaiah’s words to Israel become God’s words to the church. Note the context of Isaiah’s frustration in ministering to Israel (Isa. 49:4).
The descriptions of Paul’s life (“that no one will be hindered,” 6:3; “show that we are true ministers,” 6:4; “live close to death,” 6:9; “give spiritual riches to others,” 6:10; “have everything,” 6:10) all hinge on the “we beg” of 6:1 and show the manner of the exhortation. Paul provided very personal insight into his own experiences in his service for Christ. All that Paul said and did took into account the readers’ best interests
6:11–13 Paul’s reconciliation with the Corinthians was based on purity from sin (6:11–7:4). Paul provided an example of restraint in affection (cf. 6:12). He made a plea for full fellowship (6:11–13) based on his character of good faith (6:1–10). The real problem in Paul’s relationship with the Corinthians lay, not with Paul’s attitude or qualifications, but with the Corinthians’ own affections—their inner attitudes toward Paul (6:12).
6:14–7:1 The unbelievers in view (6:14) were the false apostles who were trying to take over the affections of the Corinthian believers (11:3–4, 12–15, 18–21). Much of the trouble at Corinth stemmed from the believers’ association with impure believers and unbelievers. The five questions of 6:14–16 all expected a negative answer and were intended to stress the incompatibility of Christianity with heathenism. The Devil (6:15; “Belial,” niv) is a transliterated Hebrew term that means “worthlessness.” In later Jewish writings the term became a proper name for Satan.
In 6:16 Paul quoted Leviticus 26:11–12 which gave God’s promise to move into a new stage of intimacy with his people as he came to dwell in his tabernacle. See Leviticus 26:1 for the need to separate from idolatry and Leviticus 26:13 for the concept of yoke (cf. also Deut. 22:10; Lev. 19:19 for unequal yokes).
In 6:17 Paul quoted Isaiah 52:11, which was a call to Israel to come out from the impurity of the Babylonian captivity and reenter the holiness of life in the Promised Land. It was a second exodus from bondage into life centered around the presence of God in the temple.
Paul’s third quotation (6:18) was from 2 Samuel 7:14 which originally was God’s promise to take the sons of David and give them a special Father-son relationship with God as they served as kings of Israel. Paul broadened out the thought by the addition of “and daughters” to show that what was originally a promise to the male Davidic line of kings had, in Christ, become a reality of divine relationship for male and female believers.
Paul claimed that the above Old Testament quotations were promises for the Christian as well (7:1). In Christ, God’s presence in the temple (6:16), his call for purity after release from bondage (6:17), and his relationship as Father to his children (6:18) are all realities (cf. 1:20). As God was present with Israel in the Old Testament tabernacle, so the presence of God through the Spirit is seen in the church. As God brought Israel out from bondage in Babylon, God would also bring about the greater exodus from sin and death into purity through Christ’s sacrificial death. As God had chosen to bless the royal line of David, God would also view believers as royal sons and daughters. This grand understanding of the Old Testament promises as they relate to New Testament believers illustrates the truth that in Christ every believer is a “new person” with a “new life” (5:16–17). God had taken what was old and made it new in Christ.
Discussion question
How can a believer be a friend and witness to an unbeliever without becoming “yoked?”
Reflection question
How can you today “be separate” from the secular world?
Tuesday, November 24, 2009
week 10 day 3
2 Corinthians 5
http://www.biblegateway.com/passage/?search=2%20Corinthians%205&version=NIV
5:1–5 Second Corinthians 5:1–10 shows that one’s attitude toward the future life is fundamental to one’s ethical conduct on earth. “Now” (5:1) is a link back to 4:18 (cf. 4:1, 16 and the use of “Therefore”). Paul provided one example of the eternal things that are not seen (5:1–5). Again, Paul confirmed that his groanings were not because he was weak or unqualified but because he longed for the eternal and perfect body (5:4, 6; see the same groaning in Rom. 8:23).
Because of the burdens of life lived in a physical body, the believer longs, not to be bodiless (“naked” or “unclothed”), but to live in a resurrected, glorified body. The guarantee (5:5) is a down payment that renders further or final payments obligatory. The Holy Spirit is God’s guarantee or pledge of the believer’s future and complete redemption. Paul explained that even the threat of physical death is no reason to lose heart.
5:6–10 Excavations in ancient Corinth have uncovered a raised platform known as the bema (“judgment”) seat (5:10). It was there that Paul was accused before Gallio (a.d. 51–65), proconsul of Achaia (Acts 18:12). Paul used this terminology and imagery to describe the future judgment of the works of believers (cf. 1 Cor. 3:13–15).
5:11–19 The purpose of 2 Corinthians 1–7, if not of the entire letter, is revealed in 5:12. At this point Paul gave an answer to pride in appearances (5:11–15). The struggle was to communicate the hidden message, the veiled glory (3:14–15), the treasure in earthen vessels (4:6–7). Although not manifest to humans, Paul’s adequacy and approval were manifest to the only one who counted—God. The fear of the Lord is a major theme of Old Testament Wisdom Literature (5:11; cf. Prov. 1:7). The fear of the Lord is expressed, not so much in trembling knees, but in obeying God (Eccles. 12:13) and departing from evil (Job 28:28). The contrasts in 2 Corinthians 5:13 will take full expression in 2 Corinthians 10–12, where Paul will play the fool to teach true wisdom.
Paul continued his discourse on adequacy in Christ by putting forth his means of regarding people (5:16–19). The key “heart” versus “seen” distinction (5:12) was used to regard people in light of God’s grace in Christ, not according to the flesh (5:16–17). Paul no longer judged from a perspective that limited itself to what the eyes could see and the mind deduce. Paul saw all men according to their potential as having “new life” in Christ. To reconcile (5:18) implies “to change.” Reconciliation by the death of Christ means that humanity’s state of alienation from God is changed by the death of Christ (Rom. 5:11) so that all have the opportunity to be saved.
5:20–21 From the world’s perspective, the paradox of Christian glory is that Christ’s sin-bearing suffering accomplished righteousness for the believer. Second Corinthians 5:21 declares the essence of Christ’s work. The sinless Savior has taken mankind’s sins in order that believers might share in God’s righteousness.
Discussion question
In verse 17 says that if we accept Christ in our lives we are “new creation; the old has gone, the new has come1”
What new should come into our lives? What are the marks of a Christians?
Reflection question
Are these actions or characteristics active in your life?
Last posting this week, next posting Sunday. Have a Happy Thanksgiving
http://www.biblegateway.com/passage/?search=2%20Corinthians%205&version=NIV
5:1–5 Second Corinthians 5:1–10 shows that one’s attitude toward the future life is fundamental to one’s ethical conduct on earth. “Now” (5:1) is a link back to 4:18 (cf. 4:1, 16 and the use of “Therefore”). Paul provided one example of the eternal things that are not seen (5:1–5). Again, Paul confirmed that his groanings were not because he was weak or unqualified but because he longed for the eternal and perfect body (5:4, 6; see the same groaning in Rom. 8:23).
Because of the burdens of life lived in a physical body, the believer longs, not to be bodiless (“naked” or “unclothed”), but to live in a resurrected, glorified body. The guarantee (5:5) is a down payment that renders further or final payments obligatory. The Holy Spirit is God’s guarantee or pledge of the believer’s future and complete redemption. Paul explained that even the threat of physical death is no reason to lose heart.
5:6–10 Excavations in ancient Corinth have uncovered a raised platform known as the bema (“judgment”) seat (5:10). It was there that Paul was accused before Gallio (a.d. 51–65), proconsul of Achaia (Acts 18:12). Paul used this terminology and imagery to describe the future judgment of the works of believers (cf. 1 Cor. 3:13–15).
5:11–19 The purpose of 2 Corinthians 1–7, if not of the entire letter, is revealed in 5:12. At this point Paul gave an answer to pride in appearances (5:11–15). The struggle was to communicate the hidden message, the veiled glory (3:14–15), the treasure in earthen vessels (4:6–7). Although not manifest to humans, Paul’s adequacy and approval were manifest to the only one who counted—God. The fear of the Lord is a major theme of Old Testament Wisdom Literature (5:11; cf. Prov. 1:7). The fear of the Lord is expressed, not so much in trembling knees, but in obeying God (Eccles. 12:13) and departing from evil (Job 28:28). The contrasts in 2 Corinthians 5:13 will take full expression in 2 Corinthians 10–12, where Paul will play the fool to teach true wisdom.
Paul continued his discourse on adequacy in Christ by putting forth his means of regarding people (5:16–19). The key “heart” versus “seen” distinction (5:12) was used to regard people in light of God’s grace in Christ, not according to the flesh (5:16–17). Paul no longer judged from a perspective that limited itself to what the eyes could see and the mind deduce. Paul saw all men according to their potential as having “new life” in Christ. To reconcile (5:18) implies “to change.” Reconciliation by the death of Christ means that humanity’s state of alienation from God is changed by the death of Christ (Rom. 5:11) so that all have the opportunity to be saved.
5:20–21 From the world’s perspective, the paradox of Christian glory is that Christ’s sin-bearing suffering accomplished righteousness for the believer. Second Corinthians 5:21 declares the essence of Christ’s work. The sinless Savior has taken mankind’s sins in order that believers might share in God’s righteousness.
Discussion question
In verse 17 says that if we accept Christ in our lives we are “new creation; the old has gone, the new has come1”
What new should come into our lives? What are the marks of a Christians?
Reflection question
Are these actions or characteristics active in your life?
Last posting this week, next posting Sunday. Have a Happy Thanksgiving
Monday, November 23, 2009
Week 10 day 2
Read 2 Corinthians 4
http://www.biblegateway.com/passage/?search=2%20Corinthians%204&version=NIV
4:1–6 Take note of 4:1, 7, 16. The subject of stability was Paul’s launching pad for the mention of despair and restlessness in spirit (2:13). Since Paul was adequate in Christ, rejection and persecution did not cause him to lose heart. Surpassing glory (3:1–11) and veiled hearts (3:12–18) explain the context and problems surrounding new covenant glory. In 4:6 Paul was loosely quoting from Genesis 1:3. The God who created physical light can illumine the minds of his spiritually blinded creatures. What then could be the reason that not all acknowledged and understood Paul’s great adequacy?
4:7–15 The answer to the final question in the previous section is: because the great glory of new covenant adequacy is within the earthen vessels of human frailty. This contrast between glory and weakness finds its source in a lesson Paul previously learned from God, which he waited until the end of the letter to recount (12:7–9). Weakness allows the glory of God to be revealed. To point to difficult physical circumstances was not to point to spiritual inner despair or inferiority (4:8–12). Both the psalmist and Paul spoke of their trials in order to glorify God (4:13, quoting Ps. 116:10). Paul poured out his heart with reference to his suffering for the sake of Christ. He shared a divine perspective on suffering that has been an encouragement to many in the straits of affliction.
4:16–18 Why did Paul not lose heart? First, he knew the difference between the problems of an earthen vessel and the strength found through the glory within (4:1–15). Second, he looked forward to an eternal state in which a body of glory would replace the mortal body of weakness (4:16–5:10). This is building to his point in 5:12 that commendation must be made on heart realities, not external abilities or personality. Paul found strength of heart because of the promise of his future eternal state (4:16–18).
Discussion & Reflection question
How is Verse’s 16- 18 speaking to you?
http://www.biblegateway.com/passage/?search=2%20Corinthians%204&version=NIV
4:1–6 Take note of 4:1, 7, 16. The subject of stability was Paul’s launching pad for the mention of despair and restlessness in spirit (2:13). Since Paul was adequate in Christ, rejection and persecution did not cause him to lose heart. Surpassing glory (3:1–11) and veiled hearts (3:12–18) explain the context and problems surrounding new covenant glory. In 4:6 Paul was loosely quoting from Genesis 1:3. The God who created physical light can illumine the minds of his spiritually blinded creatures. What then could be the reason that not all acknowledged and understood Paul’s great adequacy?
4:7–15 The answer to the final question in the previous section is: because the great glory of new covenant adequacy is within the earthen vessels of human frailty. This contrast between glory and weakness finds its source in a lesson Paul previously learned from God, which he waited until the end of the letter to recount (12:7–9). Weakness allows the glory of God to be revealed. To point to difficult physical circumstances was not to point to spiritual inner despair or inferiority (4:8–12). Both the psalmist and Paul spoke of their trials in order to glorify God (4:13, quoting Ps. 116:10). Paul poured out his heart with reference to his suffering for the sake of Christ. He shared a divine perspective on suffering that has been an encouragement to many in the straits of affliction.
4:16–18 Why did Paul not lose heart? First, he knew the difference between the problems of an earthen vessel and the strength found through the glory within (4:1–15). Second, he looked forward to an eternal state in which a body of glory would replace the mortal body of weakness (4:16–5:10). This is building to his point in 5:12 that commendation must be made on heart realities, not external abilities or personality. Paul found strength of heart because of the promise of his future eternal state (4:16–18).
Discussion & Reflection question
How is Verse’s 16- 18 speaking to you?
Sunday, November 22, 2009
Read 2 Corinthians 3
http://www.biblegateway.com/passage/?search=2%20Corinthians%203&version=NIV
3:1–11 The truths of this section are built upon a number of different concepts: (1) letters of commendation, (2) tablets of law, (3) old and new covenants, and (4) worthiness. The questioning of Paul’s credentials always led him back to fundamentals in his own defense. Three interconnected lines demonstrate the superiority of the new covenant over the old: (1) the superior nature of the new covenant, (2) the resultant superior new covenant ministry, and (3) the superior benefit for those who receive that ministry.
In view are two kinds of ministry, not just the contents of the two covenants. Paul did not call the Mosaic covenant itself “condemnation” and “death” (3:7–9; cf. also Rom. 7:12, 14, 16). He kept the content of the covenant distinct from the concept of “written laws” (3:6). Here his focus is on how God’s word was communicated—in the old covenant by the “written laws” written on stone, in the new covenant by the Spirit’s writing on the heart. The new covenant’s ministry far surpasses the great, though fading, ministry of the old covenant. It produces a change of heart as well as changes in external behavior.
Some itinerant teachers were circulating among the churches, bearing letters of commendation from other congregations (3:1–3). Paul wrote that his life and ministry spoke for themselves. He needed no such commendations. The Corinthian converts were his “letters of recommendation.”
Note the contrasts of stone/flesh, ink/Spirit, old covenant/new covenant. Paul’s ministry was one of the Spirit and the greater glory of the new covenant (Jer. 31:34; Heb. 8:6–13). The radiance of the old was fading (3:12–18).
3:12–18 Paul did not need letters of commendation because of his firsthand intimacy and its ensuing boldness (3:12) and stability (4:1). Paul’s boldness in speech is elaborated in 3:12–18.
Paul compared his own speaking with the speaking of Moses (3:12–13). But the comparison is really between two ministries, not just two ways of speaking. Skip from 3:13 to 3:18 in order to see that 3:14–17 is an explanatory digression. The “but” of 3:14 is then put in perspective. The continual use of the veil blinds, deafens, and dulls the minds of the people to God’s glory in Christ (see 2:11; 4:4; Rom. 11:7, 25). The Corinthians should have realized the temporary nature of the old covenant’s glory.
In 3:13 Paul explained the purpose of Moses’ veil—to conceal the reality that the glory was fading (cf. Exod. 34:33–35). The “veil” (3:13–18) also had been used to interrupt the people’s vision of God’s glory. Moses put his veil on after he had spoken to the people of Israel (see Exod. 34:29–35). But in the new covenant, the veil is no longer needed (3:16). The glory is given through the Spirit, hidden but powerful (2 Cor. 3:3, 6, 8, 16–18; cf. 1 Cor. 15:45). The Spirit is the new means of covenant ministry. Moses beheld God’s glory and his face was changed temporarily (2 Cor. 3:18; cf. 3:13). New covenant believers behold the glory of the Lord, though imperfectly, and are supernaturally transformed into the same image of glory. The idea of reflection (3:18) best fits the context of Moses’ reflection of glory and Paul’s reflection of the glory in perishable containers.
Discussion question
What do you feel Paul means by saying, "The letter kills, but the spirit gives life?"
Reflection question
Take some time and reflect on verses 16-18. What is in your heart when you read these verses?
http://www.biblegateway.com/passage/?search=2%20Corinthians%203&version=NIV
3:1–11 The truths of this section are built upon a number of different concepts: (1) letters of commendation, (2) tablets of law, (3) old and new covenants, and (4) worthiness. The questioning of Paul’s credentials always led him back to fundamentals in his own defense. Three interconnected lines demonstrate the superiority of the new covenant over the old: (1) the superior nature of the new covenant, (2) the resultant superior new covenant ministry, and (3) the superior benefit for those who receive that ministry.
In view are two kinds of ministry, not just the contents of the two covenants. Paul did not call the Mosaic covenant itself “condemnation” and “death” (3:7–9; cf. also Rom. 7:12, 14, 16). He kept the content of the covenant distinct from the concept of “written laws” (3:6). Here his focus is on how God’s word was communicated—in the old covenant by the “written laws” written on stone, in the new covenant by the Spirit’s writing on the heart. The new covenant’s ministry far surpasses the great, though fading, ministry of the old covenant. It produces a change of heart as well as changes in external behavior.
Some itinerant teachers were circulating among the churches, bearing letters of commendation from other congregations (3:1–3). Paul wrote that his life and ministry spoke for themselves. He needed no such commendations. The Corinthian converts were his “letters of recommendation.”
Note the contrasts of stone/flesh, ink/Spirit, old covenant/new covenant. Paul’s ministry was one of the Spirit and the greater glory of the new covenant (Jer. 31:34; Heb. 8:6–13). The radiance of the old was fading (3:12–18).
3:12–18 Paul did not need letters of commendation because of his firsthand intimacy and its ensuing boldness (3:12) and stability (4:1). Paul’s boldness in speech is elaborated in 3:12–18.
Paul compared his own speaking with the speaking of Moses (3:12–13). But the comparison is really between two ministries, not just two ways of speaking. Skip from 3:13 to 3:18 in order to see that 3:14–17 is an explanatory digression. The “but” of 3:14 is then put in perspective. The continual use of the veil blinds, deafens, and dulls the minds of the people to God’s glory in Christ (see 2:11; 4:4; Rom. 11:7, 25). The Corinthians should have realized the temporary nature of the old covenant’s glory.
In 3:13 Paul explained the purpose of Moses’ veil—to conceal the reality that the glory was fading (cf. Exod. 34:33–35). The “veil” (3:13–18) also had been used to interrupt the people’s vision of God’s glory. Moses put his veil on after he had spoken to the people of Israel (see Exod. 34:29–35). But in the new covenant, the veil is no longer needed (3:16). The glory is given through the Spirit, hidden but powerful (2 Cor. 3:3, 6, 8, 16–18; cf. 1 Cor. 15:45). The Spirit is the new means of covenant ministry. Moses beheld God’s glory and his face was changed temporarily (2 Cor. 3:18; cf. 3:13). New covenant believers behold the glory of the Lord, though imperfectly, and are supernaturally transformed into the same image of glory. The idea of reflection (3:18) best fits the context of Moses’ reflection of glory and Paul’s reflection of the glory in perishable containers.
Discussion question
What do you feel Paul means by saying, "The letter kills, but the spirit gives life?"
Reflection question
Take some time and reflect on verses 16-18. What is in your heart when you read these verses?
Thursday, November 19, 2009
week 9 day 5
2 Corinthians 2
http://www.biblegateway.com/passage/?search=2%20Corinthians%202&version=NIV
2:1–4 Instead of another visit, Paul had written a stern letter to correct the believers. This letter may have been lost. Some hold that these verses refer to 1 Corinthians, which certainly contains subject matter that caused Paul grief and sorrow. Paul desired to show love, not judgment (1 Cor. 4:21; 12:20–13:1).
2:5–7 Paul’s last words to the Corinthians, probably in 1 Corinthians, were words of sorrow and correction. One problem that may have given rise to Paul’s severe letter was the failure of the church to deal with the gross immorality Paul had rebuked in 1 Corinthians 5:1–13. Now they had responded, and the sinner had been disciplined. Yet they had failed to forgive and restore the repentant offender. They were to avoid sorrow that overwhelmed the benefits of the discipline.
2:8–11 Excessive discipline is one of Satan’s schemes. Paul exhorted the Corinthians to restore the brother to fellowship and thus prevent Satan from using the situation to his advantage.
2:12–13 Paul mentioned his lack of rest in spirit to reinforce his genuine concern for the Corinthians. After leaving Ephesus, Paul traveled north to Troas, a port city on the Aegean (2:12). There he waited for Titus whom he had sent to Corinth (7:6–7). When Titus failed to arrive, Paul departed for Macedonia where the two were reunited (7:5–7).
2:14–17 From 2:14 to 7:4 Paul launched out into a discussion that contrasts true Christian adequacy of the heart and the superficial adequacy of appearances (5:12). Paul used a number of concepts to illustrate this contrast: heart versus appearance, spirit versus stone, new covenant versus old covenant. Paul’s point in 2:14–17 is that victory in his ministry did not equal news of success from Corinth. In earthly victory or defeat, Paul’s success was gauged by his manifestation of Christ, not human response or acceptance.
The concepts of 2:15–16 lead to the broader concept of adequacy. Paul showed his sincere love toward the Corinthians even in his seemingly erratic itinerary. In 2 Corinthians 2:17 Paul both defended himself and attacked the “many” false apostles in Corinth (11:12–15). Second Corinthians 3:1–7:4 reveals the genuine quality of Paul’s ministry. As Paul corrected the misunderstandings created by his change in itinerary, he provided tremendous insight into his own life, ministry, and motivation.
Discussion and reflection question
What is Paul getting at when he states ‘’ the smell of death” and the “fragrance of life (vs 16)?”
http://www.biblegateway.com/passage/?search=2%20Corinthians%202&version=NIV
2:1–4 Instead of another visit, Paul had written a stern letter to correct the believers. This letter may have been lost. Some hold that these verses refer to 1 Corinthians, which certainly contains subject matter that caused Paul grief and sorrow. Paul desired to show love, not judgment (1 Cor. 4:21; 12:20–13:1).
2:5–7 Paul’s last words to the Corinthians, probably in 1 Corinthians, were words of sorrow and correction. One problem that may have given rise to Paul’s severe letter was the failure of the church to deal with the gross immorality Paul had rebuked in 1 Corinthians 5:1–13. Now they had responded, and the sinner had been disciplined. Yet they had failed to forgive and restore the repentant offender. They were to avoid sorrow that overwhelmed the benefits of the discipline.
2:8–11 Excessive discipline is one of Satan’s schemes. Paul exhorted the Corinthians to restore the brother to fellowship and thus prevent Satan from using the situation to his advantage.
2:12–13 Paul mentioned his lack of rest in spirit to reinforce his genuine concern for the Corinthians. After leaving Ephesus, Paul traveled north to Troas, a port city on the Aegean (2:12). There he waited for Titus whom he had sent to Corinth (7:6–7). When Titus failed to arrive, Paul departed for Macedonia where the two were reunited (7:5–7).
2:14–17 From 2:14 to 7:4 Paul launched out into a discussion that contrasts true Christian adequacy of the heart and the superficial adequacy of appearances (5:12). Paul used a number of concepts to illustrate this contrast: heart versus appearance, spirit versus stone, new covenant versus old covenant. Paul’s point in 2:14–17 is that victory in his ministry did not equal news of success from Corinth. In earthly victory or defeat, Paul’s success was gauged by his manifestation of Christ, not human response or acceptance.
The concepts of 2:15–16 lead to the broader concept of adequacy. Paul showed his sincere love toward the Corinthians even in his seemingly erratic itinerary. In 2 Corinthians 2:17 Paul both defended himself and attacked the “many” false apostles in Corinth (11:12–15). Second Corinthians 3:1–7:4 reveals the genuine quality of Paul’s ministry. As Paul corrected the misunderstandings created by his change in itinerary, he provided tremendous insight into his own life, ministry, and motivation.
Discussion and reflection question
What is Paul getting at when he states ‘’ the smell of death” and the “fragrance of life (vs 16)?”
Wednesday, November 18, 2009
week 9 day 4
Read 2 Corinthians 1
http://www.biblegateway.com/passage/?search=2%20Corinthians%201&version=NIV
Paul’s first letter to the Corinthians was blunt and, to some, may have seemed harsh. It’s clear from the document we call 2 Corinthians that, while Paul’s command that the church discipline the immoral brother was obeyed, a core of hostility to the founding apostle exists. From Paul’s description of his antagonists in chapters 10–13, it appears that “false apostles” from outside have exploited the existing hostility and led a serious anti–Paul rebellion.Scholars actively debate just what contacts Paul had with Corinth between his first and this “second” epistle. Most suppose Paul visited the church after his first letter and later wrote a “severe letter” carried to Corinth by Titus (2 Cor. 2:3–4, 9; 7:8, 12). Titus reported the church’s positive response (2 Cor. 7:5–16). But later Paul heard of new, even more serious problems and so wrote this letter, 2 Corinthians, before he finally visited the church (cf. Acts 20:2–3).
Second Corinthians contains a movingly personal defense by Paul of his apostleship and ministry (1–7), instructions that define the New Testament theology of giving (8–9), and a powerful affirmation of his apostolic authority (10–13). The letter is valuable not only for its insight into Paul’s heart, but also as a guide to anyone who seeks to serve others in a godly, loving way.
1:3–5 The Lord Jesus Christ (1:3) is the medium for comfort and compassion. Paul also became an expression of God’s words of comfort. His comfort had the purpose of being shared with others (1:4). Second Corinthians 1:5 restates and emphasizes the balance between sufferings and comfort. Paul reflected on his recent difficulties in Ephesus (cf. Acts 19:23–41) and on how God had been his comfort. He recognized that God had given him a ministry of giving comfort just as he had received comfort from God.
1:6–7 Paul stressed that even his sufferings were designed to give benefit to the Corinthians. He was building to 2 Corinthians 7 and the full expression of fellowship. His sufferings did not point to weakness and lack of qualification or love—just the opposite. On “patient endurance” (1:6), see 1 Corinthians 10:13. The point is that comfort works simultaneously with suffering.
1:8–11 Here Paul is sharing his experiences of suffering to give a lesson in encouragement. The sharing of Paul’s weaknesses was not idle storytelling. It was the vehicle for sharing comfort. Ignorance is the block to sharing comfort. To hide his weaknesses from the Corinthians would only pander to those who thought weakness equaled disqualification. Part of the affliction Paul had experienced in Asia is recounted in Acts 19:23–41. The focus is on God’s purpose of comfort, not the trouble itself. This was a lesson needed by the readers. Another description of God follows (1:10). Paul’s appreciation for the effectiveness of intercessory prayer (1:11) is evidenced also in Romans 15:30–31; Philippians 1:9; and Colossians 4:12.
1:12–14 Paul’s letters were as honest as his life. Paul desired a mutual appreciation with the Corinthians in the Lord (1:14). He wanted them to join him in boasting in the works accomplished by the Lord, rather than quibbling about the external accomplishments of various people.
1:15–16 While Paul was still in Ephesus, he had written to Corinth and said that he would come soon “if the Lord will let me” (1 Cor. 4:19). Paul’s original travel plans are noted in 2 Corinthians 1:15–16. His plan was to visit Corinth, travel north to Macedonia to gather the collection for the Jerusalem church, and then return to Corinth again to get help for his travel back to Jerusalem. But his plans had changed.
His change from those plans is recorded in 1 Corinthians 16:5–7. Instead of traveling first to Corinth, Paul had gone directly to Macedonia (2 Cor. 2:12–13; Acts 20:1). Now Paul had to defend himself against accusations of insincerity and vacillation.
1:17–22 Paul responded to criticisms about his change in itinerary not defensively, but theologically. His defense was God’s consistency—which Paul followed rigorously—based on God’s faithfulness in the gospel and on the foundation of the character of Christ. Essential to the thrust of the letter are the establishment of the believers by God and the internal pledge of the Spirit in the heart (1:21–22).
1:23–24 The link to the previous section is mutual pride and joy (1:24) in the day of the Lord (cf. 1:14). If joy is to be the future’s aim, it must also be the present’s reality. This explains Paul’s change of plans. He would remain absent as long as possible to ensure mutual joy when present. Because of the highly sensitive situation in Corinth, Paul had to be defensive and careful.
Paul stayed away to spare them grief (1:23) and to share joy later (1:24). This is key to Paul’s ministry. He saw his readers as objects of joy (cf. John 17:13; 1 John 1:4). Paul had made a second visit to Corinth (2 Cor. 13:2), and it had been a sorrowful experience. Now Paul wanted to spare the Corinthians and himself another such sorrowful experience (cf. 2:1–2).
Discussion question
How does a leader who uses his authority according to “worldly wisdom” differ from one who does so by “God’s grace?”
Personal Reflection question
Paul found that intense pressures led him to depend on God all the more (vs 9). How do you respond to intense pressures? Do they deepen your walk with God or drive you away from Him?
http://www.biblegateway.com/passage/?search=2%20Corinthians%201&version=NIV
Paul’s first letter to the Corinthians was blunt and, to some, may have seemed harsh. It’s clear from the document we call 2 Corinthians that, while Paul’s command that the church discipline the immoral brother was obeyed, a core of hostility to the founding apostle exists. From Paul’s description of his antagonists in chapters 10–13, it appears that “false apostles” from outside have exploited the existing hostility and led a serious anti–Paul rebellion.Scholars actively debate just what contacts Paul had with Corinth between his first and this “second” epistle. Most suppose Paul visited the church after his first letter and later wrote a “severe letter” carried to Corinth by Titus (2 Cor. 2:3–4, 9; 7:8, 12). Titus reported the church’s positive response (2 Cor. 7:5–16). But later Paul heard of new, even more serious problems and so wrote this letter, 2 Corinthians, before he finally visited the church (cf. Acts 20:2–3).
Second Corinthians contains a movingly personal defense by Paul of his apostleship and ministry (1–7), instructions that define the New Testament theology of giving (8–9), and a powerful affirmation of his apostolic authority (10–13). The letter is valuable not only for its insight into Paul’s heart, but also as a guide to anyone who seeks to serve others in a godly, loving way.
1:3–5 The Lord Jesus Christ (1:3) is the medium for comfort and compassion. Paul also became an expression of God’s words of comfort. His comfort had the purpose of being shared with others (1:4). Second Corinthians 1:5 restates and emphasizes the balance between sufferings and comfort. Paul reflected on his recent difficulties in Ephesus (cf. Acts 19:23–41) and on how God had been his comfort. He recognized that God had given him a ministry of giving comfort just as he had received comfort from God.
1:6–7 Paul stressed that even his sufferings were designed to give benefit to the Corinthians. He was building to 2 Corinthians 7 and the full expression of fellowship. His sufferings did not point to weakness and lack of qualification or love—just the opposite. On “patient endurance” (1:6), see 1 Corinthians 10:13. The point is that comfort works simultaneously with suffering.
1:8–11 Here Paul is sharing his experiences of suffering to give a lesson in encouragement. The sharing of Paul’s weaknesses was not idle storytelling. It was the vehicle for sharing comfort. Ignorance is the block to sharing comfort. To hide his weaknesses from the Corinthians would only pander to those who thought weakness equaled disqualification. Part of the affliction Paul had experienced in Asia is recounted in Acts 19:23–41. The focus is on God’s purpose of comfort, not the trouble itself. This was a lesson needed by the readers. Another description of God follows (1:10). Paul’s appreciation for the effectiveness of intercessory prayer (1:11) is evidenced also in Romans 15:30–31; Philippians 1:9; and Colossians 4:12.
1:12–14 Paul’s letters were as honest as his life. Paul desired a mutual appreciation with the Corinthians in the Lord (1:14). He wanted them to join him in boasting in the works accomplished by the Lord, rather than quibbling about the external accomplishments of various people.
1:15–16 While Paul was still in Ephesus, he had written to Corinth and said that he would come soon “if the Lord will let me” (1 Cor. 4:19). Paul’s original travel plans are noted in 2 Corinthians 1:15–16. His plan was to visit Corinth, travel north to Macedonia to gather the collection for the Jerusalem church, and then return to Corinth again to get help for his travel back to Jerusalem. But his plans had changed.
His change from those plans is recorded in 1 Corinthians 16:5–7. Instead of traveling first to Corinth, Paul had gone directly to Macedonia (2 Cor. 2:12–13; Acts 20:1). Now Paul had to defend himself against accusations of insincerity and vacillation.
1:17–22 Paul responded to criticisms about his change in itinerary not defensively, but theologically. His defense was God’s consistency—which Paul followed rigorously—based on God’s faithfulness in the gospel and on the foundation of the character of Christ. Essential to the thrust of the letter are the establishment of the believers by God and the internal pledge of the Spirit in the heart (1:21–22).
1:23–24 The link to the previous section is mutual pride and joy (1:24) in the day of the Lord (cf. 1:14). If joy is to be the future’s aim, it must also be the present’s reality. This explains Paul’s change of plans. He would remain absent as long as possible to ensure mutual joy when present. Because of the highly sensitive situation in Corinth, Paul had to be defensive and careful.
Paul stayed away to spare them grief (1:23) and to share joy later (1:24). This is key to Paul’s ministry. He saw his readers as objects of joy (cf. John 17:13; 1 John 1:4). Paul had made a second visit to Corinth (2 Cor. 13:2), and it had been a sorrowful experience. Now Paul wanted to spare the Corinthians and himself another such sorrowful experience (cf. 2:1–2).
Discussion question
How does a leader who uses his authority according to “worldly wisdom” differ from one who does so by “God’s grace?”
Personal Reflection question
Paul found that intense pressures led him to depend on God all the more (vs 9). How do you respond to intense pressures? Do they deepen your walk with God or drive you away from Him?
Tuesday, November 17, 2009
week 9 day 3
1 Corinthians 16
http://www.biblegateway.com/passage/?search=1%20cor%2016&version=NIV
16:1–4 The collection to which Paul referred (16:1) was for the believers in Jerusalem (Acts 24:17) who had endured famine and extensive persecution. Paul had instructed the churches of Galatia similarly on his first journey through that region (Gal. 2:10).
16:5–9 The groundwork for some of the problems in 2 Corinthians resulted from this change of travel plans (2 Cor. 1:15–24). Paul’s new plan was to travel from Ephesus across the Aegean to Macedonia, and then travel on to Corinth, where he planned to spend the winter. Paul planned to remain at Ephesus until Pentecost, when travel on the Mediterranean would be safe once again (see note on Acts 27:9).
16:10–12 Although Paul encouraged Apollos (cf. Acts 18:24–19:1) to go to Corinth, the eloquent Alexandrian Jewish believer did not desire to do so at the time. Apollos’s decision may have been based on the leadership problems in Corinth (1 Cor. 1:12).
16:13–18 Paul touched on the key elements mentioned here elsewhere in his letter: be on guard (16:13), love (16:14), and be in subjection (16:15–18). Stephanas, Fortunatus, and Achaicus (16:17) may have brought Paul the letter from Corinth to which he was making this reply (7:1).
16:19–24 The words “holy kiss” (16:20) was an expression of Christian love and fellowship by a kiss on the cheek. In the words of Augustine,
Then, after the consecration of the Holy Sacrifice of God, because He wished us also to be His sacrifice, a fact which was made clear when the Holy Sacrifice was first instituted, and because that Sacrifice is a sign of what we are, behold, when the Sacrifice is finished, we say the Lord's Prayer which you have received and recited. After this, the 'Peace be with you’ is said, and the Christians embrace one another with the holy kiss. This is a sign of peace; as the lips indicate, let peace be made in your conscience, that is, when your lips draw near to those of your brother, do not let your heart withdraw from his. Hence, these are great and powerful sacraments.
The personal hand-written note from Paul (16:21–24) again returns to the overall theme of the letter and Paul’s life—love for the Lord.
Discussion question
In reflecting on 1 Corinthians, what impacted you the most?
Reflection question
read verse 13 and reflect on how you can apply this powerful verse in your life?
http://www.biblegateway.com/passage/?search=1%20cor%2016&version=NIV
16:1–4 The collection to which Paul referred (16:1) was for the believers in Jerusalem (Acts 24:17) who had endured famine and extensive persecution. Paul had instructed the churches of Galatia similarly on his first journey through that region (Gal. 2:10).
16:5–9 The groundwork for some of the problems in 2 Corinthians resulted from this change of travel plans (2 Cor. 1:15–24). Paul’s new plan was to travel from Ephesus across the Aegean to Macedonia, and then travel on to Corinth, where he planned to spend the winter. Paul planned to remain at Ephesus until Pentecost, when travel on the Mediterranean would be safe once again (see note on Acts 27:9).
16:10–12 Although Paul encouraged Apollos (cf. Acts 18:24–19:1) to go to Corinth, the eloquent Alexandrian Jewish believer did not desire to do so at the time. Apollos’s decision may have been based on the leadership problems in Corinth (1 Cor. 1:12).
16:13–18 Paul touched on the key elements mentioned here elsewhere in his letter: be on guard (16:13), love (16:14), and be in subjection (16:15–18). Stephanas, Fortunatus, and Achaicus (16:17) may have brought Paul the letter from Corinth to which he was making this reply (7:1).
16:19–24 The words “holy kiss” (16:20) was an expression of Christian love and fellowship by a kiss on the cheek. In the words of Augustine,
Then, after the consecration of the Holy Sacrifice of God, because He wished us also to be His sacrifice, a fact which was made clear when the Holy Sacrifice was first instituted, and because that Sacrifice is a sign of what we are, behold, when the Sacrifice is finished, we say the Lord's Prayer which you have received and recited. After this, the 'Peace be with you’ is said, and the Christians embrace one another with the holy kiss. This is a sign of peace; as the lips indicate, let peace be made in your conscience, that is, when your lips draw near to those of your brother, do not let your heart withdraw from his. Hence, these are great and powerful sacraments.
The personal hand-written note from Paul (16:21–24) again returns to the overall theme of the letter and Paul’s life—love for the Lord.
Discussion question
In reflecting on 1 Corinthians, what impacted you the most?
Reflection question
read verse 13 and reflect on how you can apply this powerful verse in your life?
Monday, November 16, 2009
week 9 day 2
Read 1 Corinthians 15
http://www.biblegateway.com/passage/?search=1%20cor%2015&version=NIV
The last problem Paul deals with is the confusion of the Corinthians over the doctrine of resurrection. This was particularly confusing to the pagan, for resurrection was a concept totally foreign to Greek thought (cf. Acts 17:16ff.). First Paul establishes the resurrection of Jesus as a historic fact (15:1–11). He then stresses the centrality of resurrection in Christian faith (vv. 12–18), linking it to the conclusion of God’s plan to establish God’s rule through Christ over all things (vv. 19–29). If there were no resurrection there would be no reason for believers to make choices that lead to suffering here and now! (vv. 30–34)
As to how the dead are raised, there are at best analogies. As a seed bursts into new and transformed life, so will we, trading our natural, sinful bodies for imperishable bodies that shine with the beauty of God Himself (vv. 35–49). Every believer will be transformed, and then, death and sin left far behind, we will experience the victory won for us by our Lord Jesus Christ (vv. 50–58).
In studying this chapter you should also take a look at 1 Thessalonians 4:13-18 and Philippians 3:20-21. I have read many books that pertain to the second coming of Christ and the resurrection of the Dead. Each one has there own opinions and differ in how these scriptures are interpreted. (big surprise)
Some theologians might say that the 1 Thessalonians passage would represent the rapture of the church prior to the second coming. Others would describe it as the second coming of Christ and that it represents the resurrection of those who have fallen asleep in Christ and those that are still alive are then changed or transformed into there resurrected bodies.
As I stated early in the study, the United Methodist is pretty silent when it comes to the second coming and the resurrection of the dead. The United Methodist do believe that Christ will come again and of the resurrection of the body. See the Nicene Creed and The Apostles Creed below.
http://gbgm-umc.org/umw/bible/ncreed.html Nicene Creed
http://gbgm-umc.org/umw/bible/apcreed.html Apostles Creed
Let s take a look for a second at 1 Thessalonians 4:15 and 1 Corinthians 15:23. The word “come” is used in both Scriptures. In Greek it is the word parousia, which can be used for coming but most will interpret the word as presence. NT Wright a current day theologian simply says that “ Jesus will be personally present, the dead will be raised, and the living Christians will be transformed.”
There are several schools of thought of what happens when you die. There are some who believe that your spirit will go to heaven, end of story. Others believe that you are asleep until Christ comes and resurrects you. And others believe that once you die you will go to “Paradise” (also known as intermediate heaven) and be with the Lord until judgment day where you will then get resurrected spiritual bodies in the New Earth.
This is a lot to take in I know. I will probably offer a study next year on this subject, if I have enough interest.
Discussion question
John Wesley did not speak much about the resurrection of the dead, but did believe that there is an intermediate heaven. Maybe John Wesley and the United Methodist church have a point not to go too deep into the second coming of Christ and focus on our sanctification and spreading the good news of Christ throughout the world.
What do you think?
Reflection question
What are you focusing on, things that are temporary or things that are eternal?
http://www.biblegateway.com/passage/?search=1%20cor%2015&version=NIV
The last problem Paul deals with is the confusion of the Corinthians over the doctrine of resurrection. This was particularly confusing to the pagan, for resurrection was a concept totally foreign to Greek thought (cf. Acts 17:16ff.). First Paul establishes the resurrection of Jesus as a historic fact (15:1–11). He then stresses the centrality of resurrection in Christian faith (vv. 12–18), linking it to the conclusion of God’s plan to establish God’s rule through Christ over all things (vv. 19–29). If there were no resurrection there would be no reason for believers to make choices that lead to suffering here and now! (vv. 30–34)
As to how the dead are raised, there are at best analogies. As a seed bursts into new and transformed life, so will we, trading our natural, sinful bodies for imperishable bodies that shine with the beauty of God Himself (vv. 35–49). Every believer will be transformed, and then, death and sin left far behind, we will experience the victory won for us by our Lord Jesus Christ (vv. 50–58).
In studying this chapter you should also take a look at 1 Thessalonians 4:13-18 and Philippians 3:20-21. I have read many books that pertain to the second coming of Christ and the resurrection of the Dead. Each one has there own opinions and differ in how these scriptures are interpreted. (big surprise)
Some theologians might say that the 1 Thessalonians passage would represent the rapture of the church prior to the second coming. Others would describe it as the second coming of Christ and that it represents the resurrection of those who have fallen asleep in Christ and those that are still alive are then changed or transformed into there resurrected bodies.
As I stated early in the study, the United Methodist is pretty silent when it comes to the second coming and the resurrection of the dead. The United Methodist do believe that Christ will come again and of the resurrection of the body. See the Nicene Creed and The Apostles Creed below.
http://gbgm-umc.org/umw/bible/ncreed.html Nicene Creed
http://gbgm-umc.org/umw/bible/apcreed.html Apostles Creed
Let s take a look for a second at 1 Thessalonians 4:15 and 1 Corinthians 15:23. The word “come” is used in both Scriptures. In Greek it is the word parousia, which can be used for coming but most will interpret the word as presence. NT Wright a current day theologian simply says that “ Jesus will be personally present, the dead will be raised, and the living Christians will be transformed.”
There are several schools of thought of what happens when you die. There are some who believe that your spirit will go to heaven, end of story. Others believe that you are asleep until Christ comes and resurrects you. And others believe that once you die you will go to “Paradise” (also known as intermediate heaven) and be with the Lord until judgment day where you will then get resurrected spiritual bodies in the New Earth.
This is a lot to take in I know. I will probably offer a study next year on this subject, if I have enough interest.
Discussion question
John Wesley did not speak much about the resurrection of the dead, but did believe that there is an intermediate heaven. Maybe John Wesley and the United Methodist church have a point not to go too deep into the second coming of Christ and focus on our sanctification and spreading the good news of Christ throughout the world.
What do you think?
Reflection question
What are you focusing on, things that are temporary or things that are eternal?
Sunday, November 15, 2009
week 9 day 1
Day 1
Read 1 Corinthians 14
http://www.biblegateway.com/passage/?search=1%20cor%2014&version=NIV
Paul returns to gifts and points out the limitations of tongues. Gifts like prophecy which edify (spiritually build up) the church are more important than tongues (14:1–12), as intelligible speech is more meaningful than unintelligible (vv. 13–19). Unbelievers may be impressed by ecstatic speech. But if they attend a church meeting where everyone speaks in tongues they will conclude “that you are out of your mind.” But if they hear God’s Word in normal speech, they will be convicted and converted (vv. 20–25).
Paul now describes an “ideal” first–century house church meeting. Everyone has something to contribute. No one speaks in a tongue unless someone with the gift of interpretation is present. Two or three “preach” and their message is carefully weighed (vv. 26–32). In weighing the prophet’s message, women remain silent (vv. 33–35). Paul sums up. Tongues must not be forbidden. But exercise of this gift is to be regulated, as the whole service is to be (vv. 36–40).
Discussion question
What is Paul trying to make clear to the Corinthians in this chapter?
Reflection question
The Corinthians presumably were ecstatic or flamboyant spiritually. What excites you spiritually?
Read 1 Corinthians 14
http://www.biblegateway.com/passage/?search=1%20cor%2014&version=NIV
Paul returns to gifts and points out the limitations of tongues. Gifts like prophecy which edify (spiritually build up) the church are more important than tongues (14:1–12), as intelligible speech is more meaningful than unintelligible (vv. 13–19). Unbelievers may be impressed by ecstatic speech. But if they attend a church meeting where everyone speaks in tongues they will conclude “that you are out of your mind.” But if they hear God’s Word in normal speech, they will be convicted and converted (vv. 20–25).
Paul now describes an “ideal” first–century house church meeting. Everyone has something to contribute. No one speaks in a tongue unless someone with the gift of interpretation is present. Two or three “preach” and their message is carefully weighed (vv. 26–32). In weighing the prophet’s message, women remain silent (vv. 33–35). Paul sums up. Tongues must not be forbidden. But exercise of this gift is to be regulated, as the whole service is to be (vv. 36–40).
Discussion question
What is Paul trying to make clear to the Corinthians in this chapter?
Reflection question
The Corinthians presumably were ecstatic or flamboyant spiritually. What excites you spiritually?
Thursday, November 12, 2009
week 8 day 5
read 1 Corinthians 13
http://www.biblegateway.com/passage/?search=1%20Corinthians%2013&version=NIV
Paul now shifts his focus from gifts to the “most excellent way” (12:31b) to measure and express spirituality. That way is love, a quality so vital that without it not even the most significant of spiritual gifts can enrich the one who possesses them (13:1–3). And “love” is no abstract, philosophical notion. It is practical, observable, expressing itself in everyday actions and attitudes (vv. 4–7). Even the most significant of spiritual gifts remain limited, their exercise distorted by our own limitations and imperfections (vv. 8–12). Despite this, we can count on faith, hope, and love. But the greatest of the qualities which are foundational in Christian experience is love (v. 13).
It is love that is the measure of a person. It is love that is the measure of true spirituality, of true closeness in one’s relationship with the Lord.
Discussion question
How does love as described in this chapter compare to love as typically defined in our culture?
Reflection question
In looking at the characteristics of the perfect love (vv 4-7), which one of these areas are you the strongest in? What areas need working on?
http://www.biblegateway.com/passage/?search=1%20Corinthians%2013&version=NIV
Paul now shifts his focus from gifts to the “most excellent way” (12:31b) to measure and express spirituality. That way is love, a quality so vital that without it not even the most significant of spiritual gifts can enrich the one who possesses them (13:1–3). And “love” is no abstract, philosophical notion. It is practical, observable, expressing itself in everyday actions and attitudes (vv. 4–7). Even the most significant of spiritual gifts remain limited, their exercise distorted by our own limitations and imperfections (vv. 8–12). Despite this, we can count on faith, hope, and love. But the greatest of the qualities which are foundational in Christian experience is love (v. 13).
It is love that is the measure of a person. It is love that is the measure of true spirituality, of true closeness in one’s relationship with the Lord.
Discussion question
How does love as described in this chapter compare to love as typically defined in our culture?
Reflection question
In looking at the characteristics of the perfect love (vv 4-7), which one of these areas are you the strongest in? What areas need working on?
Wednesday, November 11, 2009
week 8 day 4
Read 1 Corinthians 12
http://www.biblegateway.com/passage/?search=1+Corinthians+12&version=NIV
12:1–3 The word Paul used for spiritual gifts in 12:1 is literally “spirituals,” that is, “spiritual things or matters.” In 12:4 he used the word “gifts,” a term that is sometimes translated “grace.” Spiritual gifts are God-given abilities for service. Every believer possesses a spiritual gift, but not all possess the same gift. Lists of spiritual gifts are found in Romans 12:6–8 and 1 Corinthians 12:8–10. These gifts are to be used in serving others (1 Pet. 4:10). The problem at Corinth was that certain spectacular gifts were emphasized and people were seeking the spectacular gifts for the sake of personal glory.
12:4–31 Believers are not to exalt one gift and despise another. The divine source of all the gifts determines their equal worth. All gifts are from God and therefore may have differing functions, but all are of equal worth. There is a unity of origin behind the variety of effects. The purpose, not the source, of the gifts is emphasized: the common good (12:7). Note the use of this concept in 6:12; 7:35; 10:23; 10:33. A spiritual gift is the manifestation of the Spirit for the common good. Spiritual gifts are given, not on the basis of merit, but according to God’s sovereign purposes (12:11).
Paul used the human body to illustrate how the church was to function—with a unified diversity of gifts (12:12–26). This takes up the themes of 12:7 (common good) and 12:11 (as he wills). Paul wanted the Corinthians to accept the diversity of gifts given by God. The Corinthian problem was living with this diversity. They sought a false unity that was based on everyone seeking the same gift. Such a quest was not the basis for true unity.
Using the illustration of the human body, Paul described the relation of the gifted believers to one another and to Christ and explained how each was necessary and important. By the baptizing work of the Holy Spirit (12:13), believers were united with the universal body of Christ. The word “baptized” was used metaphorically here and carries the sense of “identification with.” The Spirit is the criterion for identifying God’s gifted people and for evaluating the worth of the gift. The worth is dictated by source, not function (12:15–26). Membership in God’s community is not based on the type of gift he has given.
All members are equal (12:19–26). The nature of the church demands a variety that leads to interdependence and appreciation, not division (cf. 12:14, 20). Some in Corinth had a foot-and-ear complex. They said or were told that they were not important. Others had an eye-and-hand complex. They boasted that they did not need anyone else. But Paul sought to show them that they all needed each other and were given diverse gifts so that they could care for each other (12:25).
Paul applied the illustration of the body to the Corinthian church (12:27–31). In 12:29–30 Paul used a series of rhetorical questions to emphasize the point that God never intended to give the same gifts to all believers. Paul was showing that the function of the spiritual gifts was to express and be driven by the all-encompassing nature of love (12:31). In 1 Corinthians 13 Paul would present a way of life superior to a life spent in seeking and displaying spiritual gifts.
Discussion question
Verses 4-6 indicate that some Corinthians felt certain spiritual gifts were better than others. Have you had this attitude toward other Christians? In yourself?
What spiritual gifts do you have?
For more information about spiritual gifts or to take the assessment go to http://www.umc.org/site/c.lwL4KnN1LtH/b.1355371/k.9501/Spiritual_Gifts.htm
http://www.biblegateway.com/passage/?search=1+Corinthians+12&version=NIV
12:1–3 The word Paul used for spiritual gifts in 12:1 is literally “spirituals,” that is, “spiritual things or matters.” In 12:4 he used the word “gifts,” a term that is sometimes translated “grace.” Spiritual gifts are God-given abilities for service. Every believer possesses a spiritual gift, but not all possess the same gift. Lists of spiritual gifts are found in Romans 12:6–8 and 1 Corinthians 12:8–10. These gifts are to be used in serving others (1 Pet. 4:10). The problem at Corinth was that certain spectacular gifts were emphasized and people were seeking the spectacular gifts for the sake of personal glory.
12:4–31 Believers are not to exalt one gift and despise another. The divine source of all the gifts determines their equal worth. All gifts are from God and therefore may have differing functions, but all are of equal worth. There is a unity of origin behind the variety of effects. The purpose, not the source, of the gifts is emphasized: the common good (12:7). Note the use of this concept in 6:12; 7:35; 10:23; 10:33. A spiritual gift is the manifestation of the Spirit for the common good. Spiritual gifts are given, not on the basis of merit, but according to God’s sovereign purposes (12:11).
Paul used the human body to illustrate how the church was to function—with a unified diversity of gifts (12:12–26). This takes up the themes of 12:7 (common good) and 12:11 (as he wills). Paul wanted the Corinthians to accept the diversity of gifts given by God. The Corinthian problem was living with this diversity. They sought a false unity that was based on everyone seeking the same gift. Such a quest was not the basis for true unity.
Using the illustration of the human body, Paul described the relation of the gifted believers to one another and to Christ and explained how each was necessary and important. By the baptizing work of the Holy Spirit (12:13), believers were united with the universal body of Christ. The word “baptized” was used metaphorically here and carries the sense of “identification with.” The Spirit is the criterion for identifying God’s gifted people and for evaluating the worth of the gift. The worth is dictated by source, not function (12:15–26). Membership in God’s community is not based on the type of gift he has given.
All members are equal (12:19–26). The nature of the church demands a variety that leads to interdependence and appreciation, not division (cf. 12:14, 20). Some in Corinth had a foot-and-ear complex. They said or were told that they were not important. Others had an eye-and-hand complex. They boasted that they did not need anyone else. But Paul sought to show them that they all needed each other and were given diverse gifts so that they could care for each other (12:25).
Paul applied the illustration of the body to the Corinthian church (12:27–31). In 12:29–30 Paul used a series of rhetorical questions to emphasize the point that God never intended to give the same gifts to all believers. Paul was showing that the function of the spiritual gifts was to express and be driven by the all-encompassing nature of love (12:31). In 1 Corinthians 13 Paul would present a way of life superior to a life spent in seeking and displaying spiritual gifts.
Discussion question
Verses 4-6 indicate that some Corinthians felt certain spiritual gifts were better than others. Have you had this attitude toward other Christians? In yourself?
What spiritual gifts do you have?
For more information about spiritual gifts or to take the assessment go to http://www.umc.org/site/c.lwL4KnN1LtH/b.1355371/k.9501/Spiritual_Gifts.htm
Tuesday, November 10, 2009
1 Corinthians 11:2-34
http://www.biblegateway.com/passage/?search=1%20Corinthians%2011:2-34&version=NIV
11:2–3 All creation has levels of honor and authority. Within the Trinity, the Father is supreme (cf. 15:23–28). Although the Father, Son, and Spirit are equal in essence and worth, the Son and Spirit carry out different subordinate functions. The Son is under the authority of the Father, and the Spirit is under the authority of the Father and Son. Likewise, God has made male and female of equal worth but has given them different functions. The man has authority over the woman, not because he is better, but because God has given him that function. This is in the context of the biblical times. Is that still relevant today? Should it be? We will continue this subject in Timothy and Colossians.
According to Jewish custom, a bride went bareheaded until her marriage, but when she married, she wore a veil as a sign that she was under the authority of her husband. It is quite probable that both Jewish women and respectable Greek women wore head coverings in public. There were those at Corinth who were not wearing the traditional veil (11:5, 10). Paul, who was otherwise quite careful not to subject new converts to old traditions (Gal. 2:11–14), here ruled that the tradition needed to be followed.
Superior rank and authority does not imply inequality (11:11), for Christ is subordinate to the Father, yet they are equal (John 10:30; 14:9; 5:18).
11:4–6 It is uncertain if Paul was acknowledging the praying and prophesying of women as appropriate and indicating his approval (11:5; cf. 14:34–35; 1 Tim. 2:12). Scholars differ in how they compare this section with 11:33–36. Some see it as addressing the question of female prophesying outside (11:3) or inside (14:33–36) the formal church assembly. Others conclude that the issue of female prophesying, whether in or out of the church (11:3), and the problem of female silence in the assembly, relates to only one specific type of speaking—thoughtless chatter and needless interruptions. But whichever view is taken, this section on head coverings must be seen as an answer to a minor problem, one that could be finally concluded with an appeal to common sense (11:13), the natural order (11:14–15), and church tradition (11:16). Also, this discussion is within the context of “praise” (11:2) rather than “no praise” (“I have no praise for you,” 11:17). The overall point of his argument, however, was that women need to show proper respect for headship as do men. Although the woman was under the headship of the man, that was a subordination of function only and, therefore, maintained the essential equality of male and female. This equality is similar to the way Jesus, though subordinate in his function as servant to his Father, was nevertheless still fully equal to God in essence.
11:7–12 The “angels” (11:10) must refer to the elect angels who know of no insubordination (Col. 1:16; Eph. 1:21). Male and female share essential equality in their origin from God (11:12).
11:13–16 Paul’s appeal to the obvious (11:14) reflected the general principle that throughout the world men wear short hair and women wear their hair long. He appealed to an intuitive general sense that male hair is shorter than female. He was not appealing to nature in the sense of zoology or botany. There are, of course, exceptions, just as the Spartans wore long hair, but tied it up for battle. Paul did not mean that the woman’s hair was provided in place of a head covering and that she needed no veil (11:15). This would render most of the preceding discussion nonsensical. The long hair answers to the need for a covering.
11:17–22 The rest of 1 Corinthians 11 is devoted to the Corinthians’ participation in the Lord’s Supper (cf. Matt. 26:26–29; Luke 22:19). The believers would meet together “in fellowship meals celebrating the love of the Lord” (Jude 1:12), following which they would pass the bread and cup, observing the Lord’s Supper (11:20). Unfortunately, many of the Corinthians were intent on getting filled up, overindulging in food and drink, rather than sharing in spiritual fellowship.
11:23–26 Paul emphasized the importance of remembrance (11:25–26), the essence of which is personal conformity to the body and blood of Christ. This relates to the problem in Corinth. They tended to misuse the body and avoid conformity to Christ and the shedding of his blood on the cross. The new covenant (11:25; Jer. 31:31–34; Ezek. 36:25–28; Heb. 8:6–13) amplifies and confirms the blessing promises of the Abrahamic covenant (Gen. 12:3). It also promises
regeneration and the forgiveness of sin through faith in Christ and his sacrificial death for sins. The Lord’s Supper is a dramatic sermon that looks back to Christ’s death and forward to his return. In addition to remembrance, it calls all believers to actually participate in Christ’s death and resurrection (11:26; cf. Matt. 26:29).
11:27–34 Paul warned the Corinthians against profaning Christ’s person and work by partaking in the Lord’s Supper in an unworthy manner—with unconfessed sin (11:27). Christ was potently present to judge the snobbish and hasty eaters of the Lord’s Table. Paul had other items to address, but he would wait to handle them in person (11:34; 4:18–21). But the next item could not wait—the issue of spiritual gifts was doing too much damage to the church and its witness to unbelievers.
Discussion question
What is your impression of the passage from 11:2-16? Should Christians today be concerned about how they appear in public?
Personal Reflection
How does the Lord’s Supper affect you? How should it affect you? What can you do to help prepare yourself for the next time you receive the Lord’s Supper?
For more information about Holy Communion go to http://www.gbod.org/worship/thisholymystery/default.html
http://www.biblegateway.com/passage/?search=1%20Corinthians%2011:2-34&version=NIV
11:2–3 All creation has levels of honor and authority. Within the Trinity, the Father is supreme (cf. 15:23–28). Although the Father, Son, and Spirit are equal in essence and worth, the Son and Spirit carry out different subordinate functions. The Son is under the authority of the Father, and the Spirit is under the authority of the Father and Son. Likewise, God has made male and female of equal worth but has given them different functions. The man has authority over the woman, not because he is better, but because God has given him that function. This is in the context of the biblical times. Is that still relevant today? Should it be? We will continue this subject in Timothy and Colossians.
According to Jewish custom, a bride went bareheaded until her marriage, but when she married, she wore a veil as a sign that she was under the authority of her husband. It is quite probable that both Jewish women and respectable Greek women wore head coverings in public. There were those at Corinth who were not wearing the traditional veil (11:5, 10). Paul, who was otherwise quite careful not to subject new converts to old traditions (Gal. 2:11–14), here ruled that the tradition needed to be followed.
Superior rank and authority does not imply inequality (11:11), for Christ is subordinate to the Father, yet they are equal (John 10:30; 14:9; 5:18).
11:4–6 It is uncertain if Paul was acknowledging the praying and prophesying of women as appropriate and indicating his approval (11:5; cf. 14:34–35; 1 Tim. 2:12). Scholars differ in how they compare this section with 11:33–36. Some see it as addressing the question of female prophesying outside (11:3) or inside (14:33–36) the formal church assembly. Others conclude that the issue of female prophesying, whether in or out of the church (11:3), and the problem of female silence in the assembly, relates to only one specific type of speaking—thoughtless chatter and needless interruptions. But whichever view is taken, this section on head coverings must be seen as an answer to a minor problem, one that could be finally concluded with an appeal to common sense (11:13), the natural order (11:14–15), and church tradition (11:16). Also, this discussion is within the context of “praise” (11:2) rather than “no praise” (“I have no praise for you,” 11:17). The overall point of his argument, however, was that women need to show proper respect for headship as do men. Although the woman was under the headship of the man, that was a subordination of function only and, therefore, maintained the essential equality of male and female. This equality is similar to the way Jesus, though subordinate in his function as servant to his Father, was nevertheless still fully equal to God in essence.
11:7–12 The “angels” (11:10) must refer to the elect angels who know of no insubordination (Col. 1:16; Eph. 1:21). Male and female share essential equality in their origin from God (11:12).
11:13–16 Paul’s appeal to the obvious (11:14) reflected the general principle that throughout the world men wear short hair and women wear their hair long. He appealed to an intuitive general sense that male hair is shorter than female. He was not appealing to nature in the sense of zoology or botany. There are, of course, exceptions, just as the Spartans wore long hair, but tied it up for battle. Paul did not mean that the woman’s hair was provided in place of a head covering and that she needed no veil (11:15). This would render most of the preceding discussion nonsensical. The long hair answers to the need for a covering.
11:17–22 The rest of 1 Corinthians 11 is devoted to the Corinthians’ participation in the Lord’s Supper (cf. Matt. 26:26–29; Luke 22:19). The believers would meet together “in fellowship meals celebrating the love of the Lord” (Jude 1:12), following which they would pass the bread and cup, observing the Lord’s Supper (11:20). Unfortunately, many of the Corinthians were intent on getting filled up, overindulging in food and drink, rather than sharing in spiritual fellowship.
11:23–26 Paul emphasized the importance of remembrance (11:25–26), the essence of which is personal conformity to the body and blood of Christ. This relates to the problem in Corinth. They tended to misuse the body and avoid conformity to Christ and the shedding of his blood on the cross. The new covenant (11:25; Jer. 31:31–34; Ezek. 36:25–28; Heb. 8:6–13) amplifies and confirms the blessing promises of the Abrahamic covenant (Gen. 12:3). It also promises
regeneration and the forgiveness of sin through faith in Christ and his sacrificial death for sins. The Lord’s Supper is a dramatic sermon that looks back to Christ’s death and forward to his return. In addition to remembrance, it calls all believers to actually participate in Christ’s death and resurrection (11:26; cf. Matt. 26:29).
11:27–34 Paul warned the Corinthians against profaning Christ’s person and work by partaking in the Lord’s Supper in an unworthy manner—with unconfessed sin (11:27). Christ was potently present to judge the snobbish and hasty eaters of the Lord’s Table. Paul had other items to address, but he would wait to handle them in person (11:34; 4:18–21). But the next item could not wait—the issue of spiritual gifts was doing too much damage to the church and its witness to unbelievers.
Discussion question
What is your impression of the passage from 11:2-16? Should Christians today be concerned about how they appear in public?
Personal Reflection
How does the Lord’s Supper affect you? How should it affect you? What can you do to help prepare yourself for the next time you receive the Lord’s Supper?
For more information about Holy Communion go to http://www.gbod.org/worship/thisholymystery/default.html
Monday, November 9, 2009
week 8 day 2
Read 1 Corinthians 10- 11:1
http://www.biblegateway.com/passage/?search=1%20Corinthians%2010-11.1&version=NIV
10:1–4 Here Paul set forth the example of the Israelites who, although greatly privileged (10:1–4), through lack of self-restraint (10:6–10) died in the wilderness, being disqualified (cf. 9:27) from entrance into the Promised Land. Paul used Israel’s experiences as an example that the Corinthians would be wise to heed. Paul was making it clear that being a member of God’s community did not insure against disqualification.
Paul singled out the key factors of baptism (10:2) and the Lord’s Table (10:3–4) as signs of membership in God’s community. The Israelites were identified and united with Moses (“baptized in the cloud and the sea,” 10:2) by the crossing of the Red Sea. The rock that provided water (10:4) for the people in the wilderness was really a manifestation of Christ’s presence. Paul did not believe the legend that a material rock rolled along after the tribes, sending forth springs of water whenever the march stopped. Rather, Christ, the supplier of the water, was with them all along the way.
10:6–10 Israel’s experience in the wilderness provided an example for the Corinthians. Drawing upon the Old Testament illustration, Paul warned the Corinthians to beware of lust (10:6; Num. 11:4), idolatry (10:7; Num. 25), immorality (10:8; Num. 25), testing God (10:9; Num. 21:4–6), and grumbling (10:10; Num. 16:41–50). First Corinthians 10:7 gets Old Testament support due to the special Corinthian problems with temples, idols, meat, and the Lord’s Supper of 1 Corinthians 11. The list of problems drawn from Israel’s history was a perfect match to the problems at Corinth.
10:11–13 After outlining the sins problematic to both Old Testament Israel and the Corinthian church, Paul assured the Corinthians of God’s faithfulness to give initial endurance and a path of escape from falling into sin (10:13). God in his faithfulness always arranges a way of escape from temptation (lit., “a way out”) and before that, gives strength to endure it.
10:14–22 Paul linked the Corinthian idolatry problem to the other temptations of 10:13. He set forth specific applications of Christian liberty to the issues facing the Corinthians. Partaking in a religious feast meant fellowshipping with the one worshiped at that feast (10:14–22). Since fellowship with God and with demons is incompatible (10:20), believers must not participate at pagan feasts. Pagan religious feasts are regarded as “the table of demons” (10:21).
10:23–11:1 Paul put forth his central point in 10:23. He advised that believers may eat meat sold in the marketplace without asking questions that might perplex one’s conscience. He appealed to Psalms 24:1 and 50:12 for support. As for eating meat in the home of an unbeliever, Paul advised that the believer not ask questions and just enjoy the meal (10:27–30). But if a fellow guest should inform the believer that the meat has been offered to idols, then he should abstain for the sake of the other man’s conscience. Liberty to eat the meat was not in question—edifying other Christians was. Christian liberty must always be subordinate to God’s glory and the spread of his gospel (10:31).
Discussion question
How can the statements and promises of verse 13 help us to stand firm under temptations?
Reflection question
Is there anything you do that does not bother your conscience but might bother the conscience of someone else?
http://www.biblegateway.com/passage/?search=1%20Corinthians%2010-11.1&version=NIV
10:1–4 Here Paul set forth the example of the Israelites who, although greatly privileged (10:1–4), through lack of self-restraint (10:6–10) died in the wilderness, being disqualified (cf. 9:27) from entrance into the Promised Land. Paul used Israel’s experiences as an example that the Corinthians would be wise to heed. Paul was making it clear that being a member of God’s community did not insure against disqualification.
Paul singled out the key factors of baptism (10:2) and the Lord’s Table (10:3–4) as signs of membership in God’s community. The Israelites were identified and united with Moses (“baptized in the cloud and the sea,” 10:2) by the crossing of the Red Sea. The rock that provided water (10:4) for the people in the wilderness was really a manifestation of Christ’s presence. Paul did not believe the legend that a material rock rolled along after the tribes, sending forth springs of water whenever the march stopped. Rather, Christ, the supplier of the water, was with them all along the way.
10:6–10 Israel’s experience in the wilderness provided an example for the Corinthians. Drawing upon the Old Testament illustration, Paul warned the Corinthians to beware of lust (10:6; Num. 11:4), idolatry (10:7; Num. 25), immorality (10:8; Num. 25), testing God (10:9; Num. 21:4–6), and grumbling (10:10; Num. 16:41–50). First Corinthians 10:7 gets Old Testament support due to the special Corinthian problems with temples, idols, meat, and the Lord’s Supper of 1 Corinthians 11. The list of problems drawn from Israel’s history was a perfect match to the problems at Corinth.
10:11–13 After outlining the sins problematic to both Old Testament Israel and the Corinthian church, Paul assured the Corinthians of God’s faithfulness to give initial endurance and a path of escape from falling into sin (10:13). God in his faithfulness always arranges a way of escape from temptation (lit., “a way out”) and before that, gives strength to endure it.
10:14–22 Paul linked the Corinthian idolatry problem to the other temptations of 10:13. He set forth specific applications of Christian liberty to the issues facing the Corinthians. Partaking in a religious feast meant fellowshipping with the one worshiped at that feast (10:14–22). Since fellowship with God and with demons is incompatible (10:20), believers must not participate at pagan feasts. Pagan religious feasts are regarded as “the table of demons” (10:21).
10:23–11:1 Paul put forth his central point in 10:23. He advised that believers may eat meat sold in the marketplace without asking questions that might perplex one’s conscience. He appealed to Psalms 24:1 and 50:12 for support. As for eating meat in the home of an unbeliever, Paul advised that the believer not ask questions and just enjoy the meal (10:27–30). But if a fellow guest should inform the believer that the meat has been offered to idols, then he should abstain for the sake of the other man’s conscience. Liberty to eat the meat was not in question—edifying other Christians was. Christian liberty must always be subordinate to God’s glory and the spread of his gospel (10:31).
Discussion question
How can the statements and promises of verse 13 help us to stand firm under temptations?
Reflection question
Is there anything you do that does not bother your conscience but might bother the conscience of someone else?
Sunday, November 8, 2009
Week 8 day 1
Day 1
Read 1 Corinthians 9
http://www.biblegateway.com/passage/?search=1%20Corinthians%209&version=NIV
9:1–2 Note the four questions. They all expect a yes answer. Paul established his absolute right to receive full financial support for his work. But he had set aside his right to receive support to avoid the criticism that he was preaching for money, not for God. Paul used this setting aside of his freedom to illustrate the truth that at times Christian freedom had to be set aside for higher service. Paul refused to be paid so that people could not be offended by it, and thus more people could be saved through his ministry (9:19–22).
9:3–12 Paul addressed the problem of other people making incorrect evaluations of his person and authority (2:14–15; 4:3; 9:3; 10:29–30). Paul asked eleven questions about his rights (9:4–12). The central issue was liberty ( 8:9; 9:4–6, 12, 18). Paul argued his right to receive financial support for his ministry. 9:5 reveals a little about the family life of the apostles. Peter and the rest of the apostles, including the half brothers of Jesus, were married. In 9:9–10 Paul quoted Deuteronomy 25:4 in support of the right to receive remuneration for one’s ministry.
9:12–27 Paul presents two views of ministry. The issue was one of entrustment, not salary. For Jesus’ teaching that the laborer is worthy of his hire (9:14), see Luke 10:7 and Matthew 10:10. Paul clarified his reason for giving up his various apostolic rights: to win them to Christ (9:19–23).
In 9:19–23 Paul revealed the whole scope of his ministry, of which the Corinthians had seen but a part. They had accused him of being limited because they concluded he was less than qualified to be an apostle. But Paul showed that his limitations were self-imposed and ministry-oriented. The Corinthians had made a value judgment without seeing the context of Paul’s whole life. Paul’s reward (9:18) was the privilege of presenting the gospel without accusations that he was doing it for personal gain.
Paul explains his regimen in the terms of running a race (9:24–27). Paul drew upon the cultural background of Corinth. Seven miles to the east was Isthmia, home of the Isthmian games held every other year in honor of the sea-god Neptune (Gk. Poseidon). In light of this background, Paul knew that the athletic imagery of running and boxing would be very familiar to the readers. The disqualification Paul feared (9:27) was that of being rejected with regard to his reward, not with regard to his salvation.
Discussion & Reflection question
Paul summarizes the passage in verses 24-27. How do these verses speak to you?
Read 1 Corinthians 9
http://www.biblegateway.com/passage/?search=1%20Corinthians%209&version=NIV
9:1–2 Note the four questions. They all expect a yes answer. Paul established his absolute right to receive full financial support for his work. But he had set aside his right to receive support to avoid the criticism that he was preaching for money, not for God. Paul used this setting aside of his freedom to illustrate the truth that at times Christian freedom had to be set aside for higher service. Paul refused to be paid so that people could not be offended by it, and thus more people could be saved through his ministry (9:19–22).
9:3–12 Paul addressed the problem of other people making incorrect evaluations of his person and authority (2:14–15; 4:3; 9:3; 10:29–30). Paul asked eleven questions about his rights (9:4–12). The central issue was liberty ( 8:9; 9:4–6, 12, 18). Paul argued his right to receive financial support for his ministry. 9:5 reveals a little about the family life of the apostles. Peter and the rest of the apostles, including the half brothers of Jesus, were married. In 9:9–10 Paul quoted Deuteronomy 25:4 in support of the right to receive remuneration for one’s ministry.
9:12–27 Paul presents two views of ministry. The issue was one of entrustment, not salary. For Jesus’ teaching that the laborer is worthy of his hire (9:14), see Luke 10:7 and Matthew 10:10. Paul clarified his reason for giving up his various apostolic rights: to win them to Christ (9:19–23).
In 9:19–23 Paul revealed the whole scope of his ministry, of which the Corinthians had seen but a part. They had accused him of being limited because they concluded he was less than qualified to be an apostle. But Paul showed that his limitations were self-imposed and ministry-oriented. The Corinthians had made a value judgment without seeing the context of Paul’s whole life. Paul’s reward (9:18) was the privilege of presenting the gospel without accusations that he was doing it for personal gain.
Paul explains his regimen in the terms of running a race (9:24–27). Paul drew upon the cultural background of Corinth. Seven miles to the east was Isthmia, home of the Isthmian games held every other year in honor of the sea-god Neptune (Gk. Poseidon). In light of this background, Paul knew that the athletic imagery of running and boxing would be very familiar to the readers. The disqualification Paul feared (9:27) was that of being rejected with regard to his reward, not with regard to his salvation.
Discussion & Reflection question
Paul summarizes the passage in verses 24-27. How do these verses speak to you?
Wednesday, November 4, 2009
week 7 day 5
Read 1 Corinthians 8
http://www.biblegateway.com/passage/?search=1%20Corinthians%208&version=NIV
8:1–3 Read 10:23–33 for the overall perspective. Paul’s immediate concern was the use and limitations of knowledge (8:1–4, 7, 10, 11). Paul admitted that knowledge alone was not the solution to the problem. Just setting a brother or sister straight about the facts would not achieve the edification and love God desired. Paul’s thesis that “knowledge puffs up, but love builds up” (8:1) was supported by two examples (8:2–3). Paul showed that the problem was how knowledge was used, not how much was known.
Paul introduced a new subject—meat sacrificed to idols. In Paul’s day when portions of an animal were offered to heathen gods, part of the meat was eaten. If offered as a private sacrifice, the meat might be used for a banquet to which the offerer invited friends. If the offering was a public sacrifice, the meat could be sold in the markets to the people of the city. Should Christians buy and eat meat that has been offered to heathen gods? When invited to the home of a friend, should Christians eat meat that has been offered to idols?
In answering these questions, Paul developed important principles that enable believers to make the right decisions on questionable or debated matters: (1) Is it profitable? (6:12); (2) Is it enslaving? (6:12); (3) Will it hinder the spiritual growth of a brother or sister? (8:13); (4) Does it edify? (10:23); and (5) Does it glorify God? (10:31).
8:4–6 Paul began his solution to the problem of meat and idols by recognizing that idols are not true gods (8:4). All “gods” are excluded from the realm of power. Although Paul granted that there were “so-called gods,” such as those recognized in Greek and Roman mythology, there was only one true God with divine and sovereign power.
8:7–13 But some still believed that eating meat sacrificed to idols was wrong (8:7). On the northern slopes of the Acro-Corinth was a temple dedicated to Demeter, the Greek goddess of agriculture, marriage, and fertility. Located within the temple were a number of dining rooms where worshipers could eat their sacrifices. Some of the Corinthian believers had once dined there in honor of this goddess and thus they associated the eating of this meat with idol worship. Because of this association, eating the sacrificed meat probably defiled the consciences of many of the Christians there. Paul illustrated the power of example (8:10–11), which could cause others to sin against Christ and their consciences (8:12–13). Those who flaunted their Christian freedom would not have seen that their actions, though not wrong in God’s sight, might cause a weaker brother or sister to sin. 8:13 provides the principle that should regulate Christian conduct in morally neutral matters. The believers’ use of liberty must be regulated by love for God and other Christians and governed by self-restraint.
Discussion question
How far should a Christian go to avoid being a stumbling block?
Reflection question
What is one thing that you can do to encourage a brother or sister in Christ this week?
http://www.biblegateway.com/passage/?search=1%20Corinthians%208&version=NIV
8:1–3 Read 10:23–33 for the overall perspective. Paul’s immediate concern was the use and limitations of knowledge (8:1–4, 7, 10, 11). Paul admitted that knowledge alone was not the solution to the problem. Just setting a brother or sister straight about the facts would not achieve the edification and love God desired. Paul’s thesis that “knowledge puffs up, but love builds up” (8:1) was supported by two examples (8:2–3). Paul showed that the problem was how knowledge was used, not how much was known.
Paul introduced a new subject—meat sacrificed to idols. In Paul’s day when portions of an animal were offered to heathen gods, part of the meat was eaten. If offered as a private sacrifice, the meat might be used for a banquet to which the offerer invited friends. If the offering was a public sacrifice, the meat could be sold in the markets to the people of the city. Should Christians buy and eat meat that has been offered to heathen gods? When invited to the home of a friend, should Christians eat meat that has been offered to idols?
In answering these questions, Paul developed important principles that enable believers to make the right decisions on questionable or debated matters: (1) Is it profitable? (6:12); (2) Is it enslaving? (6:12); (3) Will it hinder the spiritual growth of a brother or sister? (8:13); (4) Does it edify? (10:23); and (5) Does it glorify God? (10:31).
8:4–6 Paul began his solution to the problem of meat and idols by recognizing that idols are not true gods (8:4). All “gods” are excluded from the realm of power. Although Paul granted that there were “so-called gods,” such as those recognized in Greek and Roman mythology, there was only one true God with divine and sovereign power.
8:7–13 But some still believed that eating meat sacrificed to idols was wrong (8:7). On the northern slopes of the Acro-Corinth was a temple dedicated to Demeter, the Greek goddess of agriculture, marriage, and fertility. Located within the temple were a number of dining rooms where worshipers could eat their sacrifices. Some of the Corinthian believers had once dined there in honor of this goddess and thus they associated the eating of this meat with idol worship. Because of this association, eating the sacrificed meat probably defiled the consciences of many of the Christians there. Paul illustrated the power of example (8:10–11), which could cause others to sin against Christ and their consciences (8:12–13). Those who flaunted their Christian freedom would not have seen that their actions, though not wrong in God’s sight, might cause a weaker brother or sister to sin. 8:13 provides the principle that should regulate Christian conduct in morally neutral matters. The believers’ use of liberty must be regulated by love for God and other Christians and governed by self-restraint.
Discussion question
How far should a Christian go to avoid being a stumbling block?
Reflection question
What is one thing that you can do to encourage a brother or sister in Christ this week?
Week 7 day 4
Read 1 Corinthians 7
http://www.biblegateway.com/passage/?search=1%20Corinthians%207&version=NIV
The Corinthians were confused about Paul’s teaching on marriage. Some had taken his recommendation of celibacy as an apostolic ruling and refrained from sex or even divorced their mates. Paul here deals with a number of complex issues. First, he teaches that sex within marriage is not only good, but essential (7:1–6). He thinks it better if the unmarried remain unmarried, but tells those with strong sexual drives marriage is best for them (vv. 7–8). The married are to stay married (vv. 9–11), but if a non-believing spouse refuses to live with a believer, the believer is “not bound” (vv. 12–16). A general principle in the Christian life is to “retain the place in life” God has assigned. The principle applies to one’s married state as well (vv. 17–28). There are advantages in remaining unmarried (vv. 29–35), but it is not wrong to marry if a person feels he or she ought to, whether one be a virgin or widow (7:36–40).
Discussion question
What do you think was going on with Paul that he thought that it is good for a person to not be married? Do you agree or disagree with him?
Reflection question
In what areas of your life do you need more self-control
http://www.biblegateway.com/passage/?search=1%20Corinthians%207&version=NIV
The Corinthians were confused about Paul’s teaching on marriage. Some had taken his recommendation of celibacy as an apostolic ruling and refrained from sex or even divorced their mates. Paul here deals with a number of complex issues. First, he teaches that sex within marriage is not only good, but essential (7:1–6). He thinks it better if the unmarried remain unmarried, but tells those with strong sexual drives marriage is best for them (vv. 7–8). The married are to stay married (vv. 9–11), but if a non-believing spouse refuses to live with a believer, the believer is “not bound” (vv. 12–16). A general principle in the Christian life is to “retain the place in life” God has assigned. The principle applies to one’s married state as well (vv. 17–28). There are advantages in remaining unmarried (vv. 29–35), but it is not wrong to marry if a person feels he or she ought to, whether one be a virgin or widow (7:36–40).
Discussion question
What do you think was going on with Paul that he thought that it is good for a person to not be married? Do you agree or disagree with him?
Reflection question
In what areas of your life do you need more self-control
Tuesday, November 3, 2009
Week 7 day 3
read 1 Corinthians 6
http://www.biblegateway.com/passage/?search=1%20Corinthians%206&version=NIV
6:1–11 First Corinthians 6 continues the theme of judging others (5:3, 12–13; 6:2–3, 5). Paul had earlier emphasized judging the sinful among them (5:1–8). At this point he examines the need for church members to work out disputes among themselves within the church (5:9–13). He did not want them seeking judges from outside the church. If needed, they were to go before Christian arbiters (6:1–6). In 6:2–4 Paul pointed out the incongruity of believers appealing to civil courts when the saints would someday judge the world (6:2) and angels (6:3; cf. Isa. 24:21; 2 Pet. 2:4; Jude 1:6; Rev. 20:10).
Paul wondered why judgment should even be needed among Christians living holy lives (6:7–11). It was a sign of defeat to get even that far (6:7). The questions Paul asked pierce to the heart of how worldliness can void the work of Christ on the cross (1:17). In 6:5–8 Paul presented two alternatives to appealing to civil courts: (1) have a believer judge the case (6:5–6) or (2) be wronged rather than wronging others and destroying one’s testimony in the community (6:7–8).
Paul gave a list of vices that were apparently evident in the Corinthian church (6:8–11). These vices are in sharp contrast to the life of true believers. The term “washed” (6:11) was a reference to the “new life” (Titus 3:5).
6:12–20 This section elaborates the principle behind 1 Corinthians 5:1–6:11 and reveals the root problem. The Corinthian Christians were willing to live with someone else’s sin (5:1) because they were living with sin in their own lives (6:12–20). Apparently, some Corinthian believers were trying to use Christian freedom to justify their sins. Paul insisted that Christian liberty was limited by expedience and self-control. Their formal right to freedom did not equal the right to do anything they desired. Paul would not, however, substitute a new or old legalism. The way out of this problem was in a different direction.
Paul put forth a principle that applied to stomach and body (6:13–20). Freedom in eating food does not equal freedom for immorality. The body is an eternal aspect of the person. It cannot be treated as separate from the real person.
The questions of 6:15–16 are not about physical possibility but ethical incompatibility. In 1 Corinthians 6:16 Paul used Genesis 2:24, a foundational text on marriage, to show that even in an adulterous relationship a union is established. A sexual union in and of itself does not make a marriage (cf. Gen. 2:24), but sexual intercourse does result in a one-flesh relationship and undermines the uniqueness of the one-flesh relationship of marriage.
Paul gave the Corinthians a strong warning to run from sexual immorality (6:18–20). Such sin is a sin against one’s own body, which is the temple of the Holy Spirit (6:19), bought with the price of Jesus’ suffering on the cross (6:20). It is sin against a body that will someday be resurrected from the dead through God’s gracious gift of grace. Paul has moved his readers away from an attitude of fleshly arrogance and has prepared them for answers to the various questions they had sent to him.
Discussion question
What is your interpretation of verse 12?
Reflection question
If you are to honor God with your body (v 20b) what do you need to start doing?
http://www.biblegateway.com/passage/?search=1%20Corinthians%206&version=NIV
6:1–11 First Corinthians 6 continues the theme of judging others (5:3, 12–13; 6:2–3, 5). Paul had earlier emphasized judging the sinful among them (5:1–8). At this point he examines the need for church members to work out disputes among themselves within the church (5:9–13). He did not want them seeking judges from outside the church. If needed, they were to go before Christian arbiters (6:1–6). In 6:2–4 Paul pointed out the incongruity of believers appealing to civil courts when the saints would someday judge the world (6:2) and angels (6:3; cf. Isa. 24:21; 2 Pet. 2:4; Jude 1:6; Rev. 20:10).
Paul wondered why judgment should even be needed among Christians living holy lives (6:7–11). It was a sign of defeat to get even that far (6:7). The questions Paul asked pierce to the heart of how worldliness can void the work of Christ on the cross (1:17). In 6:5–8 Paul presented two alternatives to appealing to civil courts: (1) have a believer judge the case (6:5–6) or (2) be wronged rather than wronging others and destroying one’s testimony in the community (6:7–8).
Paul gave a list of vices that were apparently evident in the Corinthian church (6:8–11). These vices are in sharp contrast to the life of true believers. The term “washed” (6:11) was a reference to the “new life” (Titus 3:5).
6:12–20 This section elaborates the principle behind 1 Corinthians 5:1–6:11 and reveals the root problem. The Corinthian Christians were willing to live with someone else’s sin (5:1) because they were living with sin in their own lives (6:12–20). Apparently, some Corinthian believers were trying to use Christian freedom to justify their sins. Paul insisted that Christian liberty was limited by expedience and self-control. Their formal right to freedom did not equal the right to do anything they desired. Paul would not, however, substitute a new or old legalism. The way out of this problem was in a different direction.
Paul put forth a principle that applied to stomach and body (6:13–20). Freedom in eating food does not equal freedom for immorality. The body is an eternal aspect of the person. It cannot be treated as separate from the real person.
The questions of 6:15–16 are not about physical possibility but ethical incompatibility. In 1 Corinthians 6:16 Paul used Genesis 2:24, a foundational text on marriage, to show that even in an adulterous relationship a union is established. A sexual union in and of itself does not make a marriage (cf. Gen. 2:24), but sexual intercourse does result in a one-flesh relationship and undermines the uniqueness of the one-flesh relationship of marriage.
Paul gave the Corinthians a strong warning to run from sexual immorality (6:18–20). Such sin is a sin against one’s own body, which is the temple of the Holy Spirit (6:19), bought with the price of Jesus’ suffering on the cross (6:20). It is sin against a body that will someday be resurrected from the dead through God’s gracious gift of grace. Paul has moved his readers away from an attitude of fleshly arrogance and has prepared them for answers to the various questions they had sent to him.
Discussion question
What is your interpretation of verse 12?
Reflection question
If you are to honor God with your body (v 20b) what do you need to start doing?
Monday, November 2, 2009
Week 7 day 2
Read 1 Corinthians 5
http://www.biblegateway.com/passage/?search=1%20Corinthians%205&version=NIV
First Corinthians 5–6 is part of a larger section that also includes 1 Corinthians 7. All three chapters are concerned with how individual purity affects the community. The emphasis moves from sexual purity (1 Cor. 5) to social purity (6:1–11), then back to sexual purity (6:12–7:40).
The problem in 1 Corinthians 5 was immoral sexual union. The words “father’s wife” (5:1) could mean stepmother. Marriage to a stepson was forbidden by both Jewish and Roman law.
5:3– The concept of “judgment” may be traced from 5:3 to 5:12–13. See 1 Corinthians 5:11 for a fuller description of handing someone “over to Satan” (5:5). Deliverance over to Satan is equivalent to being removed from the assembly, that is, excommunicated. Delivered into Satan’s domain, the offender would no longer enjoy the protective fellowship of the church. The “destroyed” sinful nature (5:5) may refer (1) to the ruin of one’s physical body through sickness, even death, or (2) the destruction of the fleshly hold over the person. The context (cf. 3:1–3) gives credibility to the latter view. This view is more consistent with the ultimate purpose of church discipline, which is to restore the offender to fellowship with God and his people.
5:6–8 Paul used yeast to illustrate how “boasting” can soon permeate and destroy the church (5:6). For more on Old Testament Passover concepts (5:7–8), see Exodus 12:15, 19; 13:7; and Deuteronomy 16:3–4. Yeast was cleaned out of all Israelite homes before the Passover sacrifice could be made. Paul characterized the whole Christian life as a celebration in the purity of Passover.
The Jewish feasts of Passover and Unleavened Bread (Exod. 12:1–28) served as the background for Paul’s remarks. Just as leaven was removed from Jewish homes to celebrate these religious festivals, so the Corinthians should remove the leaven of unholiness from their assembly. This was especially appropriate since Christ, who fulfilled the typical significance of Passover, had been sacrificed. The Christian life was likened to a continual observance of the Festival of Unleavened Bread (1 Cor. 5:8). The leaven of unholiness had to constantly be removed.
5:9–13 Paul mentioned here (5:9) a lost letter. The earlier epistle that Paul wrote to the Corinthians has not been preserved. While daily contact with the unbelieving people of the world is unavoidable, Christians should not have familiar fellowship with professing Christians who are involved in sin and refuse to respond to church discipline (5:11). Paul appealed to the Old Testament principle of the removal of the wicked (5:13; cf. Deut. 13:5; 17:7, 12; 21:21).
Discussion question
What was your reaction when you read verse 5?
Reflection question
Are you more lenient and tolerant of Christians or non Christians behavior? How does your attitude toward others need to be changed?
http://www.biblegateway.com/passage/?search=1%20Corinthians%205&version=NIV
First Corinthians 5–6 is part of a larger section that also includes 1 Corinthians 7. All three chapters are concerned with how individual purity affects the community. The emphasis moves from sexual purity (1 Cor. 5) to social purity (6:1–11), then back to sexual purity (6:12–7:40).
The problem in 1 Corinthians 5 was immoral sexual union. The words “father’s wife” (5:1) could mean stepmother. Marriage to a stepson was forbidden by both Jewish and Roman law.
5:3– The concept of “judgment” may be traced from 5:3 to 5:12–13. See 1 Corinthians 5:11 for a fuller description of handing someone “over to Satan” (5:5). Deliverance over to Satan is equivalent to being removed from the assembly, that is, excommunicated. Delivered into Satan’s domain, the offender would no longer enjoy the protective fellowship of the church. The “destroyed” sinful nature (5:5) may refer (1) to the ruin of one’s physical body through sickness, even death, or (2) the destruction of the fleshly hold over the person. The context (cf. 3:1–3) gives credibility to the latter view. This view is more consistent with the ultimate purpose of church discipline, which is to restore the offender to fellowship with God and his people.
5:6–8 Paul used yeast to illustrate how “boasting” can soon permeate and destroy the church (5:6). For more on Old Testament Passover concepts (5:7–8), see Exodus 12:15, 19; 13:7; and Deuteronomy 16:3–4. Yeast was cleaned out of all Israelite homes before the Passover sacrifice could be made. Paul characterized the whole Christian life as a celebration in the purity of Passover.
The Jewish feasts of Passover and Unleavened Bread (Exod. 12:1–28) served as the background for Paul’s remarks. Just as leaven was removed from Jewish homes to celebrate these religious festivals, so the Corinthians should remove the leaven of unholiness from their assembly. This was especially appropriate since Christ, who fulfilled the typical significance of Passover, had been sacrificed. The Christian life was likened to a continual observance of the Festival of Unleavened Bread (1 Cor. 5:8). The leaven of unholiness had to constantly be removed.
5:9–13 Paul mentioned here (5:9) a lost letter. The earlier epistle that Paul wrote to the Corinthians has not been preserved. While daily contact with the unbelieving people of the world is unavoidable, Christians should not have familiar fellowship with professing Christians who are involved in sin and refuse to respond to church discipline (5:11). Paul appealed to the Old Testament principle of the removal of the wicked (5:13; cf. Deut. 13:5; 17:7, 12; 21:21).
Discussion question
What was your reaction when you read verse 5?
Reflection question
Are you more lenient and tolerant of Christians or non Christians behavior? How does your attitude toward others need to be changed?
Sunday, November 1, 2009
Week 7 day 1
Read 1 Corinthians 4
http://www.biblegateway.com/passage/?search=1%20Corinthians%204&version=NIV
4:1–5 These verses are concerned with the evaluation of humans by humans. Although the term “servants” (4:1) denotes subordination, “given a trust” (4:2) emphasizes privilege and responsibility. The call to leadership was a call to a pure and trustworthy character (4:2). The Corinthians acted as if they were the judges at the last day, but they had judged much too early (4:5, “before the appointed time”). Their judgments of Christians were not for edification, but to put a final tag of good or bad, in or out, on the ones they judged. It was a non-ministry judgment that had its source in pride.
4:6–13 Paul spoke of himself and other leaders to illustrate to the people their problems in the area of arrogance (4:6). Paul’s concern for the problem of pride is reflected throughout the book (cf. 4:18–19; 5:2; 8:1). He used himself and Apollos as illustrations of leaders in the Corinthian situation and probably omitted the names of the real culprits to avoid their resentment.
Paul used the sarcasm to reveal the pride of the Corinthians (4:7–13). The readers were acting as if the coming of the Lord and his judgment were already behind them. It is easy to see how this wrong perspective could grow out of the doctrine of the judgment of sin at the cross. If they were forgiven, how could there be any future evaluation? But this was a misunderstanding. Who regarded them as superior (4:7)? Only themselves. The answer to the second question of 4:7 is “nothing.” The answer to the third question reveals the self-centered pride of the readers.
Paul, during much persecution, had left Thessalonica, passed through Berea (Acts 17:10) and entered Athens. He sarcastically used his persecuted lifestyle to show how far he had been left behind by the exalted and reigning Corinthians (4:8–14).
4:14–21 As a loving father (4:14–17) Paul admonished the Corinthians; he did not seek to shame them. Tutors (“guardians in Christ,” 4:15) were responsible for the general supervision of children until they reached adulthood (cf. Gal. 3:24). Timothy (4:17), who was ministering with Paul in Ephesus (Acts 19:22), was sent to Corinth to remind the believers of Paul’s teachings.
Discussion question
Do you think it's possible to have a clear conscience and not be innocent (vs 4)? What do you feel Paul means by this?
Reflection question
Reflecting honesty on verse 20, is your Christian life more a matter of talk or power? What can you do to walk the talk this week?
http://www.biblegateway.com/passage/?search=1%20Corinthians%204&version=NIV
4:1–5 These verses are concerned with the evaluation of humans by humans. Although the term “servants” (4:1) denotes subordination, “given a trust” (4:2) emphasizes privilege and responsibility. The call to leadership was a call to a pure and trustworthy character (4:2). The Corinthians acted as if they were the judges at the last day, but they had judged much too early (4:5, “before the appointed time”). Their judgments of Christians were not for edification, but to put a final tag of good or bad, in or out, on the ones they judged. It was a non-ministry judgment that had its source in pride.
4:6–13 Paul spoke of himself and other leaders to illustrate to the people their problems in the area of arrogance (4:6). Paul’s concern for the problem of pride is reflected throughout the book (cf. 4:18–19; 5:2; 8:1). He used himself and Apollos as illustrations of leaders in the Corinthian situation and probably omitted the names of the real culprits to avoid their resentment.
Paul used the sarcasm to reveal the pride of the Corinthians (4:7–13). The readers were acting as if the coming of the Lord and his judgment were already behind them. It is easy to see how this wrong perspective could grow out of the doctrine of the judgment of sin at the cross. If they were forgiven, how could there be any future evaluation? But this was a misunderstanding. Who regarded them as superior (4:7)? Only themselves. The answer to the second question of 4:7 is “nothing.” The answer to the third question reveals the self-centered pride of the readers.
Paul, during much persecution, had left Thessalonica, passed through Berea (Acts 17:10) and entered Athens. He sarcastically used his persecuted lifestyle to show how far he had been left behind by the exalted and reigning Corinthians (4:8–14).
4:14–21 As a loving father (4:14–17) Paul admonished the Corinthians; he did not seek to shame them. Tutors (“guardians in Christ,” 4:15) were responsible for the general supervision of children until they reached adulthood (cf. Gal. 3:24). Timothy (4:17), who was ministering with Paul in Ephesus (Acts 19:22), was sent to Corinth to remind the believers of Paul’s teachings.
Discussion question
Do you think it's possible to have a clear conscience and not be innocent (vs 4)? What do you feel Paul means by this?
Reflection question
Reflecting honesty on verse 20, is your Christian life more a matter of talk or power? What can you do to walk the talk this week?
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