Bible Study - Sabbath School Podcast

Learning from the Past

After providing an example of self-denial from his own experience, Paul turns more particularly toward the issue of idolatry. In a sense, 1 Corinthians 10 develops the idea of 1 Corinthians 9:27, where Paul comments that he exercises self-discipline in order not to become disqualified. He wants the Corinthians to follow his example, but Jesus is the model par excellence (1 Cor. 11:1).

Read 1 Corinthians 10:7-11. What sins did Israel commit in the wilderness, and why do the privileges granted to them make their sins even worse?

In 1 Corinthians 10:1-5, Paul alludes to the history of God's people in the wilderness. The reference to the cloud and the sea brings God's leading, presence, and protection to mind. In turn, food and drink stand for God's provision. Paul refers to the experience of Israel in the cloud and sea as a baptism, analogous to Christian baptism. Likewise, by referring to food and drink, Paul alludes to the Lord's Supper.

In other words, 1 Corinthians 10 teaches that, in a sense, Christians are living the same experiences as Israel did. However, Paul recalls the history of Israel because he does not want that history to repeat itself. Despite all the privileges Israel had, many of the people nevertheless desired evil things (1 Cor. 10:6), such as idolatry (1 Cor. 10:7) and sexual immorality (1 Cor. 10:8). No wonder, then, that "God was not pleased with most of them" (1 Cor. 10:5, NIV).

It is easy to point the finger at ancient Israel and say they committed gross sins. However, Paul argues that Christians are susceptible to practicing similar sins despite their immense privilege of knowing the history of Christ. This is clear in the warning: "Let him who thinks he stands take heed lest he fall" (1 Cor. 10:12, NKJV). The phrase "who thinks" suggests that some in the church did not realize they were in danger of falling into those sins. Do we run the same risk today?

"Let him who thinks he stands take heed lest he fall." Who among us has not experienced the reality of that warning?

The Bible says that God will not allow us to be tempted beyond what we can bear, "but with the temptation will also make the way of escape" (1 Cor. 10:13, NKJV). Why, then, do we still find it so easy to fall into sin?

Selfless Love

Read 1 Corinthians 9:1-6. How does this passage provide a practical example of what it means to practice self-denial motivated by love?

At first sight, it looks like Paul's defense of his apostleship, in 1 Corinthians 9, has nothing to do with the previous discussion on knowledge versus love. One cannot forget, though, that the Bible was not originally written in chapters. What Paul teaches in 1 Corinthians 9 is not disconnected from the preceding material. Indeed, 1 Corinthians 9 offers a practical example of selfless love for Christ and for the brethren. For the sake of love, Paul relinquishes a few rights.

"To eat and drink" (1 Cor. 9:4, NKJV). Here food and drink represent financial assistance in general. As an apostle, Paul had the right to receive material support from those he ministered to. Other religious leaders in his time used to do just that. But he didn't; instead, he supported himself by making tents (Acts 18:3).

"To take along a believing wife" (1 Cor. 9:5, NKJV). A married apostle was allowed to make a missionary journey with his wife at the church's expense. Examples of missionary couples include Priscilla and Aquila (Rom. 16:3), Andronicus and Junia (Rom. 16:7). But Paul was unmarried (1 Cor. 7:8). He could get married and then benefit from the right of being accompanied by a wife, with financial support for both.

"To refrain from working" for living (1 Cor. 9:6, NKJV). Paul and Barnabas had the right to earn wages for their missionary work (1 Cor. 9:4-6). Paul was a tentmaker for a living (Acts 18:3), but we don't know what Barnabas's occupation was. We know that he was very generous (Acts 4:36-37), and thus, he was willing to support himself.

In 1 Corinthians 9:7-11, Paul develops the idea of 1 Corinthians 9:6 in order to show that it is fair for him and Barnabas to earn a living from the church (1 Cor. 9:11-12). The Lord Himself commanded, "Those who preach the gospel should live from the gospel" (1 Cor. 9:14, NKJV; compare with 1 Tim. 5:18). Nevertheless, Paul says, "We have not made use of this right" (1 Cor. 9:12, ESV). Thus, Paul presents himself as an example of self-denial (1 Cor. 9:1-18) and argues that this benefits the preaching of the gospel in Corinth (1 Cor. 9:19-23).

What are things that, though they perhaps are due you, you might still be better off relinquishing in order to be a more effective witness for the Lord?

Knowledge Versus love

Read 1 Corinthians 8:1-13. Why does Paul contrast knowledge with love, and what is the context here? What point is he making?

Paul uses the theme of food offered to idols in order to address a deeper issue: the lack of love for others (1 Corinthians 8). The matter of food offered to idols split the church of Corinth into two groups. Some believed that their knowledge about the nonexistence of other gods gave them the right to eat anything (1 Cor. 8:4). These are referred to as the "strong" (1 Cor. 4:10). Those who opposed this behavior are called the "weak" (1 Cor. 8:9-12). Paul uses such a label because they did not overcome some superstitious beliefs that marked their previous pagan experience. When seeing the "strong" eating food offered to idols, they might conclude that Christianity and idolatry were compatible. So, Paul did not want the "strong" to become a stumbling block to the weak.

The Bible sees the act of eating food offered to idols very negatively (Acts 15:20, 29; Acts 21:25; compare with Rev. 2:14, 20). However, Paul does not utter as radical statements as one sees in these passages. This is because his primary concern regards the lack of unity that the misuse of knowledge could cause. Paul is not criticizing knowledge as evil in itself; instead, he's against the kind of knowledge that leads to arrogance and division in the church. Knowledge without love is not true knowledge at all (1 Cor. 8:2). True knowledge arises only when one loves God and is known by Him (1 Cor. 8:3).

Quoting Deuteronomy 6:4, Paul shows that believers must know that there is only one God (1 Cor. 8:4-6). Interestingly, he follows the same idea one sees in Deuteronomy 6:4-5, where the statement that our God is one is followed by the command "You shall love the LORD your God" (NKJV). For both Paul and Moses, knowledge without love is worthless.

Confident in their knowledge, the "strong" believed that eating food sacrificed to idols was harmless. As we will see on Wednesday and Thursday, Paul conceded to them that right under certain conditions. However, if that became a stumbling block for the "weak" (1 Cor. 8:9), it should be avoided. Christians are supposed to practice self-denial out of love for Christ and others.

Paul argues that, without love, knowledge may become a bad thing (1 Corinthians 8). In what situations can knowledge without love indeed be bad?

Sabbath Afternoon

Read for This Week's Study: 1 Corinthians 8; Acts 15:20; 1 Cor. 9:1-6; 1 Cor. 10:5-22; Deut. 6:4-5; Mark 12:28-31

Memory Text: "Therefore, whether you eat or drink, or whatever you do, do all to the glory of God" (1 Corinthians 10:31, NKJV).

First Corinthians 8-10 brings the discussion on sexuality (in chapters 5-6) to a conclusion at the same time that it introduces Paul's answers to specific questions asked through a letter (1 Cor. 7:1) from the Corinthians. These answers will dominate the remainder of 1 Corinthians.

The transitional nature of 1 Corinthians 7 indicates that sexual immorality (chapters 5-7) and idolatry (chapters 8-10) are related topics. Indeed, they are often mentioned together in the New Testament (see Acts 15:20, 29; Acts 21:25; 1 Cor. 6:9; Eph. 5:5; Col. 3:5; Rev. 21:8; Rev. 22:15).

In general, while in 1 Corinthians 5-7 Paul deals with the problem of sexual immorality, in 1 Corinthians 8-10 his main concern is the issue of idolatry. He states that Christians must flee from both (1 Cor. 6:18, 1 Cor. 10:14).

Last week, we saw that by being a temple of the Holy Spirit (1 Cor. 6:19-20), one can flee from sexual immorality. This week, we will see that one can flee from idolatry by doing "all to the glory of God" (1 Cor. 10:31, NKJV).

* Study this week's lesson to prepare for Sabbath, August 1.

Further Thought: Read Ellen G. White, "A Message of Warning and Entreaty," pp. 298-308, in The Acts of the Apostles.

Interestingly, in the catalog of vices in 1 Corinthians 5:10-11, and 1 Corinthians 6:9-10, idolatry and drunkenness are listed along with sexual immorality. As Paul recalls in 1 Corinthians 10:7 (compare with Exod. 32:1-6), idolatrous festivals were usually marked with excessive eating and drinking, which opened the door for sexual immorality (1 Cor. 10:8). Ellen G. White says:

"It is impossible for any to enjoy the blessing of sanctification while they are selfish and gluttonous. . . . The power of the human constitution to resist the abuses put upon it is wonderful, but persistent wrong habits in excessive eating and drinking will enfeeble every function of the body. In the gratification of perverted appetite and passion even professed Christians cripple nature in her work and lessen physical, mental, and moral power."--Ellen G. White, The Sanctified Life, pp. 25, 26.

"When one is fully emptied of self, when every false god is cast out of the soul, the vacuum is supplied by the inflowing of the Spirit of Christ. Such a one has the faith which works by love and purifies the soul from every moral and spiritual defilement."--Ellen G. White, The Home Missionary, November, 1893.

"God is seeking to exalt us to His high, pure, heavenly standard. For this purpose His Spirit is constantly striving with us. . . . Our natural tendencies, unless corrected by the Holy Spirit of God, have in them the seeds of moral death."--Ellen G. White, Manuscript 12, 1888.

Discussion Questions:1.Many believers in Corinth manifested a desire to gain cultural approval. Why is that so dangerous to Christian identity? What can we do to prevent ourselves from making the same mistake?

1. Paul's rhetorical question "Do you not know that your body is the temple of the Holy Spirit?" (1 Cor. 6:19, NKJV) closes a series of seven questions in 1 Corinthians 5-6 introduced by the formula "Do you not know?" (1 Cor. 5:6; 1 Cor. 6:2-3, 9, 15, 16, 19). All of them demand an affirmative and emphatic answer-- something like "Of course you do." How do these questions help us understand Paul's concerns about the church? Why should we, too, be concerned about these issues today?
2. Marriage is from God (Gen. 1:27-28; Gen. 2:18-24) and must be honored (Heb. 13:4). In a time when many consider it old-fashioned, how can we show the world that marriage is really a gift from God, directly from Eden itself?

Marriage and Singleness

Paul's affirmation that our body "is the temple of the Holy Spirit" (1 Cor. 6:19, NKJV) occurs in the context of a warning against sexual immorality. Being a temple of the Spirit is the only means to live a holy life. The church is a Christian community that distinguishes itself from the surrounding environment. It is the presence of the Holy Spirit that makes it possible.

Read 1 Corinthians 6:19-7:9. How does this passage shed light on how one can put into practice the commandment to "flee from sexual immorality" (1 Cor. 6:18, ESV)?

There are significant lessons about sexuality in 1 Corinthians 7. Roughly speaking, this chapter can be divided up into two sections: (1) instructions regarding marriage (1 Cor. 7:1-24) and (2) instructions regarding singleness (1 Cor. 7:25-40). First Corinthians 7 helps us understand that speaking about sexuality is important and necessary.

However, when reading 1 Corinthians 7, we must remember that Paul is responding to specific questions related to issues in the church of Corinth. Otherwise, some statements could lead to the impression that he has a low view of marriage, which is not the case (1 Tim. 4:1-3, 1 Tim. 5:14; also Heb. 13:4).

Remarkably, the command "flee from sexual immorality" in 1 Corinthians 6:18 (ESV) is bracketed by the idea of joining Christ (1 Cor. 6:17) and being a temple of the Spirit (1 Cor. 6:19). Is there a better way of fleeing from sexual immorality? Of course not.

Also, God created sex, but it is to be enjoyed in marriage alone. Sex is a privilege of those in a male and female marriage, the only kind sanctioned in the Bible.

When saying, "flee from sexual immorality," Paul may have in mind the story of Joseph (Gen. 39:6-18). The Bible says that before the lustful advances of Potiphar's wife, Joseph "fled out of the house" (Gen. 39:18, ESV). This is mentioned no fewer than four times in Genesis 39:6-18. The Bible doesn't say it directly, but it is implied that Joseph waited to have sex only in marriage (Gen. 41:45). He was a man filled with the Holy Spirit (Gen. 41:38) and wanted to do what was right before God's eyes.

How can we, as a church, protect ourselves from the aberrant views of sexuality that dominate the culture?

Antidote Against Sexual Immorality

Read 1 Thessalonians 4:1-8. What does this passage say about the connection between sanctification and abstinence from sexual immorality?

Though Paul was writing to someone else in the above texts, the principle can be applied across the board, to all Christians. Which still, though, leads to the question: What was going on in Corinth? Why all these problems?

Some in Corinth apparently believed that since the gospel set them free, they were allowed to do anything. They argued that just as the stomach was made for food, the body was made for sex, and sex for the body (1 Cor. 6:13). Paul responds that this is a misrepresentation of Christian freedom. The lack of integrity in sexual matters is inconsistent with Christian identity and is a misuse of the freedom granted to man through the gospel (Rom. 8:2, Gal. 5:13). We were set free from sin, not set "free" to commit it (Rom. 8:2; Rom. 6:18, 22). In fact, "the body is ... for the Lord, and the Lord for the body" (1 Cor. 6:13). We belong to Christ (1 Cor. 6:15), and who we are must impact what we do. One thing is inextricably linked to the other. This is portrayed in 1 Corinthians 6 in three different ways.

• First, we are identified as washed, sanctified, and justified "in the name of the Lord Jesus and by the Spirit of our God" (1 Cor. 6:11, NKJV). The sins listed in 1 Corinthians 6:9-10, as well as the sexual immorality denounced in 1 Corinthians 6:12-20, have no place in the lives of those who were washed, sanctified, and justified.
• Second, we are members of Christ (1 Cor. 6:15). This means that we must be united with Christ (1 Cor. 6:17). Sexual immorality is a violation of that union (1 Cor. 6:13, 15). Whoever joins with a person in extramarital sexual intercourse becomes "one body" with him or her (1 Cor. 6:16). Union with Christ through the Spirit must determine Christian ethics in sexual matters.
• Third, our bodies are "temples of the Holy Spirit" (1 Cor. 6:19-20, NIV). The only way to live a holy life with integrity in sexual matters is by having an intimate relationship with Christ through the Holy Spirit. Elsewhere, Paul refers to the experience of being a temple of the Spirit in terms of presenting the body "as a living sacrifice, holy and acceptable to God" (Rom. 12:1, ESV).

Think about the wreckage that sexual sins have brought upon humanity. What should this tell us about how serious this issue should be for the Christian?

Protecting the Church's Identity

In 1 Corinthians 6:1-11, Paul continues his discussion on how Christians should approach issues involving people in the church.

Read 1 Corinthians 5:3, 12, 13, and 1 Corinthians 6:1-13. What is Paul trying to teach the Corinthians and us?

The Greek word pragma in 1 Corinthians 6:1, translated as "matter" in the New King James Version, is a generic term meaning "thing." Here, it refers to a legal matter. It is important to remember that 1 Corinthians 6:1-11 does not refer to a criminal case. The authority of civil courts for criminal matters is affirmed in Romans 13:1-5. Paul addresses a case of litigation right after a case of sexual immorality, just as Moses did in Deuteronomy 22:22-24. This demonstrates how much Paul's manner of dealing with problems in the church is based upon the Scriptures.

The fact that the case in 1 Corinthians 6:1-11 is bracketed by passages that deal with sexual immorality (1 Corinthians 5 and 1 Cor. 6:12-20) may suggest that the "matter" in 1 Corinthians 6:1 regards sexual immorality, too. We don't know for sure what the case is, whether a minor civil issue, such as a property dispute, or a sexual problem.

Whatever the pragma ultimately was, Paul was not happy to see church members taking it to a civil court. Could not they, as Christian brothers and sisters, have worked it out among themselves, rather than bring the issue before "the unrighteous" (1 Cor. 6:1, NKJV)?

It is also possible, as some suppose, that the litigants of 1 Corinthians 6:1 are the father and the son of 1 Corinthians 5:1. In any case, it is unnecessary to understand the issue to understand the point. Paul cared about the church's identity as a Christian community as seen by outsiders. Christians should not air dirty laundry in public (1 Cor. 6:6). Neither should they use secular means for judging inside matters. In the Roman world, individuals of a higher rank of wealth or political function tended to be favored in a court. Conversely, Christians must perform a Christlike judgment and distinguish themselves from secular standards.

Think about Paul's catalog of vices in 1 Corinthians 5:10-11, and 1 Corinthians 6:9-10. Why does he list sexual sins along with other sins such as idolatry, thievery, greed, and extortion?

Dealing With Scandals

Dealing with matters of sexuality is always hard. It was hard for Paul, and it is for us, too. In these situations, we must be faithful to the Scriptures and address the issue with prayer and love. We must never forget that our goal is restoration.

Read again 1 Corinthians 5:1-13. How does Paul tell them to deal with this situation?

Paul makes it clear in 1 Corinthians 5 that sexual scandals require church discipline. He says that the incestuous man should be removed (1 Cor. 5:2), judged (1 Cor. 5:3), delivered to Satan (1 Cor. 5:5), and " 'put away' " (1 Cor. 5:13, NKJV). The church members were told "not to associate with" him (1 Cor. 5:9, 11, ESV), nor "even to eat with such a one" (1 Cor. 5:11, ESV). Paul employs strong language that may sound offensive to modern ears, but his words must be understood in their historical context. Also, one must remember that he is dealing with a flagrant, sinful lifestyle. Usually, in extreme situations, strong language is necessary. In any case, a brief explanation of some expressions is helpful.

"Let him ... be removed from among you" (1 Cor. 5:2, ESV; also 1 Cor. 5:13). This refers to church discipline.

"Deliver this man to Satan" (1 Cor. 5:5, ESV). Because this man did not choose to be under the protection of God by living in obedience to Him, he would be vulnerable to Satan. So, this expression can merely mean something like "Let him reap the fruit of his decisions."

"Not to associate" (1 Cor. 5:9, 11, NASB), "not even to eat with such a one" (1 Cor. 5:11, RSV). Close association with sexually immoral people was considered dangerous because they might influence others to imitate their conduct. In ancient times, sharing a meal could mean sharing values, as well. We are all susceptible to the influences that are around us, and we need to protect ourselves the best we can, especially in dealing with something like this.

"That his spirit may be saved" (1 Cor. 5:5, NASB). Church discipline is rehabilitative. It intends to bring sinners back to their senses and cause them to abandon their sinful lifestyles. This is possibly what Paul meant by "destruction of the flesh" (1 Cor. 5:5). It is possible, too, that the incestuous man in 1 Corinthians 5 is the repentant man referred to later (see 2 Cor. 2:5-10). Church discipline reaches its purpose when the erring member is reintegrated into church fellowship.

Dissonance Between Faith and Practice

Throughout Christian history, theologians, pastors, and laypeople have studied the New Testament in order to determine what the church should look like. We marvel, for instance, at the church of Acts. But we quickly lose sight of one significant element: people have problems. It seems that we can also read the New Testament to see what the Bible says about what a church should not look like. Paul's letters to the Corinthians are a good starting point.

Read 1 Corinthians 5:1-13. What scandalous situation does Paul describe in this passage, and why is it so disturbing?

The expression "his father's wife" (1 Cor. 5:1) suggests that Paul refers to the incestuous relationship between a man and his stepmother. This situation was probably reported "by those of Chloe's household" (1 Cor. 1:11, NKJV). Incest was reputed as such a terrible sin that it was "not tolerated even among pagans" (1 Cor. 5:1, ESV). And yet, it is now happening in an early Christian church? Paul's words in 1 Corinthians 5:1-2 show that he is in shock at the report that a church member was doing this.

However, this bad situation gets worse. Paul is more stunned when realizing that, rather than feeling sorry about the situation, the Corinthians were even proud of themselves for tolerating such a sin (1 Cor. 5:1-2, NIV). Thus, he intends to correct not only the immoral man but also the church for its apparent dissonance between faith and practice. In fact, Paul makes it clear constantly that the church's indulgent attitude toward the incestuous man demanded a correction. But being proud of such a sexual scandal, and even boasting of it (1 Cor. 5:2, 6)? This was too much for Paul to bear. What was wrong with these people?

We don't have an explanation for why the church in Corinth was so tolerant of the incestuous man. Perhaps he was a wealthy member from whom the church benefited? Or, maybe, because "all things are lawful" (1 Cor. 6:12), they didn't deem it the way that they should have. We just don't know.

Whatever the true reasons, they became blind to a flagrant violation of the Scriptures (Lev. 18:7-8). And they were even proud of it.

What things are clearly condemned in Scripture that we, as a church, are in danger of tolerating, all in the name of "love" and "acceptance"?