First Day

(NRSV, 1989)

Thank you for listening to First Day. I am Patrick Cooley. Please like, subscribe, and share on Apple, Google, and Amazon Podcasts. 

Of all the scripture that I have studied and taught in my ministry as well as in these series on the New Testament, thus far this is the most difficult I have encountered to wrap my mind and heart around: 1 Corinthians 11:2-16. If we take scripture seriously, we cannot quickly ignore the practical implications of Paul’s teaching by saying something like, “We just don’t understand it,” and then continue to argue that the bible contains the only truth that a person needs for living his or her life and that we MUST follow it. So I want to apologize up-front for this journey down the rabbit hole that we find while journeying down the rabbit hole. 

Now I praise you because you remember me in everything and hold fast to the traditions just as I delivered them to you. But I want you to know that Christ is the head of every man, and the man is the head of the woman, and God is the head of Christ. Every man who prays or prophesies with something on his head dishonors his head. Every woman who prays or prophesies with her head uncovered dishonors her head, since that is one and the same as having her head shaved. For if a woman doesn’t cover her head, she should have her hair cut off. But if it is disgraceful for a woman to have her hair cut off or her head shaved, let her head be covered.

It’s disingenuous to command other people to get their lives in line with the words of scripture and then explain away why some passage we find hard to accept—or command hard to fulfill—doesn’t apply to us. Nor can we relegate scripture’s application to context only. In doing so, we rob scripture of its spiritual authority, and we limit its power to transform our lives, since the same arguments used to explain away the things we don’t like can also be used to remove the soapboxes upon which we ourselves stand. So, what do we make of this passage (11:2-16); how are we to understand it and to respond to it? The difficulty arises when we compare what is said here with what the apostle has already spoken to both the Galatians and, even, to the Corinthians themselves.

In Galatians 3:27-29 the apostle writes, “For those of you who were baptized into Christ have been clothed with Christ. There is no Jew or Greek, slave or free, male and female; since you are all one in Christ Jesus. And if you belong to Christ then you are Abraham’s seed, heirs according to the promise.” Through this baptism the Christian’s very being is fundamentally changed: a person’s current cultural, legal, and even biological identities become irrelevant in comparison to whom that person becomes in Christ Jesus. In other words, the divisions that separate us—that we ourselves or others have imposed—dissolve away when we are joined with Christ Jesus. So why would Paul draw such a distinction between men and women here in 11:2-16? The befuddlement is further compounded by Paul’s own teaching earlier in this very letter!

In 1 Corinthians 7 Paul discusses with the church his principles of marriage. While arguing the need for husbands and wives to engage in sexual intercourse with one another to prevent Satan’s temptation he writes, “A wife does not have the right to her own body, but her husband does. In the same way, a husband does not have the right to his own body, but his wife does.” (4) Neither party in the marriage contract owns their own bodies; they belong to the other. 

At face value I find it difficult to reconcile Paul’s edict that “the man is the head of the woman” (11:3) with his teaching in 1 Corinthians 7 states that neither husband nor wife have authority over their own bodies; nor does this subordination align with his earlier teaching to the Galatians that in Christ even the distinction between male and female doesn’t exist. So, what gives: Does this prove that the bible contradicts itself—and is thusly only a book like any other—or that Paul cannot be trusted? The short answer to both questions is, “No,” but a single, absolute, certain answer isn’t easily possible either.

A man should not cover his head, because he is the image and glory of God. So too, woman is the glory of man. For man did not come from woman, but woman came from man. Neither was man created for the sake of woman, but woman for the sake of man. This is why a woman should have a symbol of authority on her head, because of the angels. In the Lord, however, woman is not independent of man, and man is not independent of woman. For just as woman came from man, so man comes through woman, and all things come from God.

Historically, Methodist Christians read scripture through four lenses—a few of those lenses might make Christians from other traditions uncomfortable, but that’s their burden and not the Methodists’. This METHOD of reading, engaging, and applying scripture is often called the Quadrilateral. Forgive me but, although I am an Elder in Full Connection in a Methodist denomination—meaning I am ordained clergy—I did not graduate a Methodist seminary; mine was Episcopalian, the University of the South, Sewanee, “Down with the heathen, up with Church. Yea, Sewanee’s right!” So, every historical detail about the origin of the Quadrilateral I cannot provide. But what I can identify for you are the four lenses that help a person read, understand, and apply scriptural truth in the search for a closer walk with Jesus. These are: the text itself—what do the words themselves say, tradition—what has the Church historically understood the text to mean, reason—does the meaning make any sense—is it logical, and experience—what is the subjective meaning of the text based on the reader’s own life. What this means, of course, is that there are no quick not identical answers.

Applying Paul’s words in 11:2-6 literally is fraught with danger when we remember Jesus’ declaration that the standard by which we judge another is the same standard by which we will be judged. Therefore, all scripture must be applied literally in all circumstances for all people: including us. Likewise if we demand grace for ourselves, we must also demand it for others; remember Jesus’ parable of the unforgiving servant. Thankfully, the apostle is not concerned with establishing a dogmatic practice here, I don’t think. 

As I have stated before, I believe that scripture is Spirit filled and as such maintains internal consistency—after all, God is the same today, yesterday, and tomorrow. This consistency is present but may not be obvious, hence the usefulness of the Quadrilateral. To hopefully discover this consistent truth or message here in 11:2-16, we must ask what would prompt Paul to write what he does and then consider why he would write it. 

What does Paul say in 11:2-16? Firstly, God is the head of Christ, and secondly, Christ is the head of man, and thirdly, man is the head of woman—each in successive subordination. This makes God—the Father—head over all and everything subordinate to Him. Paul states that men must pray and prophecy with their heads uncovered, contrary to generally accepted Jewish custom. A man covering his head in these circumstances brings dishonor upon it.

On the other hand, women must pray and prophecy with theirs covered—or their faces veiled, there is much disagreement on this—in keeping with Jewish custom. A woman would bring dishonor “to her head” if she performs these aforementioned acts—prophecy and prayer—with her head uncovered. 

If to dishonor one’s head means to bring disgrace to it, the man who prays with his head covered disgraces his head...

(NRSV, 1989)

So then, my dear friends, flee from idolatry. I am speaking as to sensible people. Judge for yourselves what I am saying. The cup of blessing that we bless, is it not a sharing in the blood of Christ? The bread that we break, is it not a sharing in the body of Christ? Because there is one bread, we who are many are one body, since all of us share the one bread.

Flee the actual idols that are there in Corinth; the physical things to which you give your devotion, Paul says. But also strive to be free from the heart that desires them—the heart that wants to keep hold of the things that the world offers—which are, in fact, things that we can control. He then places the decision to do so in their hands, having laid out for them the evidence of his exhortation. “The cup of blessing was drunk as often as wine was drunk at a meal.” (Sacra Pagina, Vol. 7, R.F. Collins, 379) 

This cup, though, was not for any one person’s edification but was a reminder that all believers have died in Christ. The same is true for the bread that the Corinthians eat. They are not merely food and drink consumed to satiate a physical desire but, in fact, carry spiritual significance. This may or may not be a reference to the practice of communion, but it at least indicates that the Corinthians were to consider meals together as holy—not intended to fill the belly but the soul—to bring them together as one into the body of Christ. In them, there is no place for conspicuous consumption. To state this another way, the eater must never eat with the intention of separating himself or herself from fellow Christians; we must always have each other in mind. 

 Consider the people of Israel. Do not those who eat the sacrifices participate in the altar? What am I saying then? That food sacrificed to idols is anything, or that an idol is anything? No, but I do say that what they sacrifice, they sacrifice to demons and not to God. I do not want you to be participants with demons! You cannot drink the cup of the Lord and the cup of demons. You cannot share in the Lord’s table and the table of demons. Or are we provoking the Lord to jealousy? Are we stronger than he? 

Paul turns the Corinthian’s attention back to Israel as he did in the beginning of the chapter—particularly to sacrificial system that is practiced in temples. Whether the sacrifice is made to the LORD, to Zeus, or to Baal, there are certain things that these sacred acts have in common, and one of them is that the priests performing the rituals on behalf of the laity take a portion of the sacrifice for themselves. This practice should be taken as proof that the person is a priest and associates that person with the one to whom the sacrifice is being offered. So in eating food that has been sacrificed to idols, the Corinthians in question are participants, indirectly, at the idol’s altar. To them, this may be merely a physical act or it may be intended to demonstrate their social standing, but considering what Paul was just written in verses 14-22, the apostle would say that this meal was spiritually significant and—thus—dangerous because it opens the door to unwanted and distracting spiritual influences. 

“Everything is permissible,” but not everything is beneficial. “Everything is permissible,” but not everything builds up. No one is to seek his own good, but the good of the other person.

These idols have no power to compel, but they—through their worshippers primarily (remember the influence of Moab’s prostitutes on Israel’s men)—can influence and distract Christians from their calling to be like Christ Jesus. They have no power, so it is permissible, but it can still distract, so it isn’t beneficial. And in verse twenty-four Paul tells us how to determine what we do in public and where and what we eat and drink: If our act might hinder another person’s journey to righteousness, it’s best we ignore Nike and don’t do it. Fortunately, Paul provides the Corinthians with a detailed example:

Eat everything that is sold in the meat market, without raising questions for the sake of conscience, since the earth is the Lord’s, and all that is in it. If any of the unbelievers invites you over and you want to go, eat everything that is set before you, without raising questions for the sake of conscience. But if someone says to you, “This is food from a sacrifice,” do not eat it, out of consideration for the one who told you, and for the sake of conscience. I do not mean your own conscience, but the other person’s. For why is my freedom judged by another person’s conscience? If I partake with thanksgiving, why am I criticized because of something for which I give thanks? So, whether you eat or drink, or whatever you do, do everything for the glory of God. Give no offense to Jews or Greeks or the church of God, just as I also try to please everyone in everything, not seeking my own benefit, but the benefit of many, so that they may be saved.

We are not our own, and we and our loved ones must not be our only concern. The Christianity practiced today in our bit of the world has strayed so very far from Paul’s teaching here that it should make us pause. Our Christianity most often focuses on the end of things; “I need to be right with God so that I can go to heaven.” We each focus our faith—and the fruits of our faith—on ourselves. If this had been Paul’s perspective he would have told the Corinthians that if other people—Christian or otherwise—are negatively influenced by their choice to eat meat sacrificed to idols and gods, those other people just need to grow up. But that is not what Paul teaches here. 

Altering our behavior is not for our sakes but for the sake of others. Everything is permissible but not everything is beneficial to other people or builds up the body. I’ve preached this before, and the message is usually met with sound of silence. I don’t mean to say that Paul’s teaching here in chapter ten is hard to understand but that it is hard to accept when we consider the state of modern Christianity and its focus on the hereafter and each of us working to get into heaven as opposed to helping others mature in righteousness in the here and now. Paul’s closing remarks in chapter ten bear repeating:

So, whether you eat or drink, or whatever you do, do everything for the glory of God. Give no offense to Jews or Greeks or the church of God, just as I also try to please everyone in everything, not seeking my own benefit, but the benefit of many, so that they may be saved.

And in 11:1 Paul completes his exhortation, “Imitate me, as I also imitate Christ.”

(NRSV, 1989)

Now I do not want you to be unaware, brothers and sisters, that our ancestors were all under the cloud, all passed through the sea, and all were baptized into Moses in the cloud and in the sea. They all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual rock that followed them, and that rock was Christ. Nevertheless God was not pleased with most of them, since they were struck down in the wilderness.

Paul has spent this letter urging the Corinthians to begin living in a way that will be pleasing to Christ. Thus far, the churches to which Paul has written demonstrate three ways that Christians can respond when we receive the gospel. In the Galatians’ case, they received the message with joy, but came to accept the notion that the law was required for sanctification; they responded by enslaving themselves to it. On the other hand, Paul’s letter to the Thessalonians reveals a congregation that was well on its way to sanctification. 

His words to them were of encouragement and for perseverance. Lastly, we learn that the Corinthians have yet to fully put their old lives away; they are keeping to society’s norms. Paul tells them that this is something that they cannot do if they plan to remain faithful and is something that they cannot do since they are expected to lift one another up to God. In chapter nine, Paul uses himself as an example for the Corinthians to imitate. He has willingly entered slavery and relinquished his rights for their sakes. Here in ten, Paul provides the congregation with a second example—this time of a people who refused to leave their practices, desires, and expectations behind. 

Here Paul includes the Gentile Corinthians into God’s people: “our ancestors”. He could, on the contrary, be referring to himself and/or is people as Jews of the Roman age looking back. My money is on the former: Paul’s statement is inclusive because he wants to warn the Corinthians to no do what Israel did when it was freed from slavery. When Paul states that the Israelites were all “baptized into Moses,” he is not equating the transformative effect that believers undergo at their baptism into Christ with their passage through the sea and “under the cloud”. Through the sea and the cloud Israel became one; they were unified in their freedom from slavery and in their receipt of God’s grace. Protection, liberation, sustenance, and life in the form of water from a rock originated from this grace.

These gifts were not merely symbolic for Paul; they were real and had real effect, but their source was spiritual. They were God’s action breaking forth into the world, hence Paul’s declaration that Christ was with them. However, Israel’s lack of concern for God’s righteousness offering to them indicated their lack of concern for one another. Their example mustn’t be ignored!

Now these things took place as examples for us, so that we will not desire evil things as they did.Don’t become idolaters as some of them were; as it is written, The people sat down to eat and drink, and got up to party. Let us not commit sexual immorality as some of them did, and in a single day twenty-three thousand people died. Let us not test Christ as some of them did and were destroyed by snakes. And don’t grumble as some of them did, and were killed by the destroyer. These things happened to them as examples, and they were written for our instruction, on whom the ends of the ages have come.

In verse seven, Paul quotes Exodus 32:6 from the LXX—concerning the creation of the golden calf. In doing so, he links human craving with idolatry. Although Israel received God’s guidance, protection, and provision as it journeyed from Egypt to the Promised Land, although it had been freed from centuries of slavery, although its identity as the children of Abraham and as God’s friends had been restored, in almost every circumstance this was not enough for them. Their dissatisfaction with the spiritual food that God had provided to them and their longing for meat—symbolic of the desire for worldly things—Paul tells the Corinthians is intended to act as a warning to them that the desires of their hearts must change. What was once important to them mustn’t be any longer!

Here is the golden calf (Exodus 32:6); here is Israel’s men turning to the prostitutes of Moab and worshipping Baal of Peor (Numbers 25:1-3); here is complaining about God’s provision not being desirable (Numbers 21); here is Israel’s rebellion by refusing to trust in God and failing to enter into Canaan—resulting in that generation’s death in the wilderness and failure to enter into the Promised Land (Numbers 14).

So, whoever thinks he stands must be careful not to fall. No temptation has come upon you except what is common to humanity. But God is faithful; he will not allow you to be tempted beyond what you are able, but with the temptation he will also provide the way out so that you may be able to bear it.

Each member of the community must take care to remain faithful. “So, whoever thinks he stands must be careful not to fall.” It is an interesting way to start this last exhortation. Paul doesn’t say “whoever is standing” but, “whoever THINKS he stands”. I detect a touch of sarcasm here. Paul has already made it a point to remind the Corinthians that it is a dangerous thing to assume salvation based upon their own understanding. Remember the end of chapter nine, where the apostle tells the church that even he, who has had a person encounter with the risen Lord, doesn’t make such an assumption: He disciplines himself as athletes discipline themselves. We must choose to remain faithful, and we must choose to remain humble. Never forget that Laodicea thought it was fine. This is Paul’s call for us to be honest with ourselves. 

In the same vein, no Corinthian should ever think that his or her obstacles are any different than anyone else’s. Paul notes this, I think, because he is addressing people that have likely spent their whole lives trying to stand out from everyone else. Remember, status and upward mobility is the name of the game in Corinth. Honestly assess yourselves, Paul tells them, and realize that what you face, others have faced before—even other Christians. But never fear because God is with you. 

Finally, just because God is faithful and “will not allow [us] to be tempted beyond what [we] are able [to bear]” this does not mean that we will escape temptation unchanged or unscathed.

(NRSV, 1989)

In chapter nine, Paul uses himself as an example for those Corinthians who are lording their under freedom over others. Keep in mind these people’s statement: “Everything is permissible for me.”

Both slavery and freedom were ever present in the Roman world. Roman citizens, like Paul, had not fear of enslavement within the Empire; however, this is not true for others. Freedom in Paul’s world contained two ideas: freedom from and freedom for. It was the freedom from slavery and the freedom for exercising one’s rights. Paul discusses both of these elements here in this chapter. 

Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord? If I am not an apostle to others, at least I am to you, because you are the seal of my apostleship in the Lord.

As we learned in last chapter, certain members of the Corinthian church had rightly declared that they were free to eat anything that they desired; this included food that had be offered as sacrifices to idols. Paul was concerned that their laissez faire attitude would hinder the spiritual growth of other members of the congregation. Paul’s agrees that Christians are free to act as they see fit but that every choice that they make may not be beneficial to them. And based upon many other topics the apostle discusses in this letter, it is a safe assumption that their eating habits were not the only things with which they were taking liberties.

In these first two verses, Paul is calling into question the Corinthian’s understanding of Christian freedom. Even though he is a Roman citizen—and thus free from slavery and free to exercise his rights—Paul explains here that his freedom does not derive from Rome but from his apostleship; in other words, he is free because of Jesus. His encounter with Christ freed him to do the work of the evangelist, and they are the only proof of this that is necessary. These Corinthians believed they had been made free to do whatever they wanted—like any good Roman would—but Paul tells them otherwise. 

My defense to those who examine me is this: Don’t we have the right to eat and drink? Don’t we have the right to be accompanied by a believing wife like the other apostles, the Lord’s brothers, and Cephas? Or do only Barnabas and I have no right to refrain from working? Who serves as a soldier at his own expense? Who plants a vineyard and does not eat its fruit? Or who shepherds a flock and does not drink the milk from the flock?

As any Roman would have the freedom to exercise his or her rights, so does Paul as an apostle of Christ. He has the right to marry, the right to eat and drink, the right to get paid for his work, and the right to reap the benefits of the harvest. 

Am I saying this from a human perspective? Doesn’t the law also say the same thing? For it is written in the law of Moses, Do not muzzle an ox while it treads out grain. Is God really concerned about oxen? Isn’t he really saying it for our sake? Yes, this is written for our sake, because he who plows ought to plow in hope, and he who threshes should thresh in hope of sharing the crop. If we have sown spiritual things for you, is it too much if we reap material benefits from you? If others have this right to receive benefits from you, don’t we even more? Nevertheless, we have not made use of this right; instead, we endure everything so that we will not hinder the gospel of Christ.

“Is God really concerned about oxen [getting their rightful wage]?” Paul tells the Corinthians that he deserves to “reap material benefits” from them since he has laid the foundation of Jesus Christ in their hearts (back in chapter 3). Like the soldier and the vinedresser and the shepherd and, even, the ox, he is free to claim any benefit as his right. Yet he hasn’t chosen to exercise this right. Instead, he endures “everything so that [he] will not hinder the gospel of Christ.” Just because you can, it doesn’t mean that you’ll benefit from it; and just because you can doesn’t mean you should. And to beat that dead horse just a little more:

Don’t you know that those who perform the temple services eat the food from the temple, and those who serve at the altar share in the offerings of the altar?  In the same way, the Lord has commanded that those who preach the gospel should earn their living by the gospel.

Paul has not said these things to the Corinthians to guilt them into providing him with financial support. In fact, he would rather die “than for anyone to deprive [him] of [his] boast!” This may be a little bit of an over exaggeration, but his point is that if he took even the smallest payment from them, his witness—his example—would be for nothing. His boast is not in what he has done through his own choice but what has been accomplished through him by God. He says:

 For my part I have used none of these rights, nor have I written these things that they may be applied in my case. For it would be better for me to die than for anyone to deprive me of my boast!

He expounds on this further:

For if I preach the gospel, I have no reason to boast, because I am compelled to preach—and woe to me if I do not preach the gospel! 17 For if I do this willingly, I have a reward, but if unwillingly, I am entrusted with a commission. What then is my reward? To preach the gospel and offer it free of charge and not make full use of my rights in the gospel.

Paul does not take pride in himself or his choice to preach. If he did, he wouldn’t be much of a witness. Here he tells us that he is compelled by Christ to proclaim the gospel to the Gentiles. He is commissioned—or called—to do so, and it has, therefore, become his responsibility. And a person should not receive praise for doing what he or she is supposed to do. 

Remember Paul’s story. He didn’t want anything to do with Jesus; he was a sworn enemy of the church, yet on that fateful day, Jesus Christ compelled him to preach the gospel to the nations of the world. How funny that this Jew-of-Jews was commissioned to love the Gentiles. This, Paul states in verse eighteen is his only reward: to forgo his rights as a follower of Jesus Christ and “To preach the gospel and offer it free of charge”. But to be clear, Paul gives up much more than his freedom for the exercise of his rights; he also gives up his freedom from slavery and submits to Christ’s yoke. 

Although I am free from all and not anyone’s slave, I have made myself a slave to everyone, in order to win more people. To the Jews I became like a Jew, to win Jews; to those under the law, like one under the law—though I myself am not under the law—to win those under the law. To those who are without the law, like one without the law—though I am not without God’s law but under the law of Christ—to win those without the law. To the weak I became weak, in order to win the weak. I have become all things to all people, so that I may by every possible means save some. Now I do all this because of the gospel, so that I may share in the blessings.

What Paul tells the Corinthians that he has done will seem delusional and wrong in a culture that elevates identity above everything else. In his self-enslavement to Christ and to his calling Paul’s identity no longer matters to him. What he was, a Jew, doesn’t matter, and who the Corinthians are, Gentiles, doesn’t mat...

Now about food sacrificed to idols: We know that ‘we all have knowledge.’ Knowledge puffs up, but love builds up. If anyone thinks he knows anything, he does not yet know it as he ought to know it. But if anyone loves God, he is known by him.

As Paul turns his attention toward the subject of Christian Corinthians eating food that has been “sacrificed to idols,” we are again confronted with Corinth’s overarching problem: self-centeredness. The apostle has already addressed their cliquishness, their self-promotion, their pridefulness, and their tendency to not think about the other members of their community. “We know that ‘we all have knowledge.’ Knowledge puffs up, but love builds up.” It appears that once again certain members of the church are claiming status because of their possession of special knowledge. This distinction within the church centers on the act of eating food that has procured from the any of the myriad of pagan temples located there in Corinth. It appears that some members of the congregation think that “This is bad. This is really bad. M’kay.” 

And we soon learn that Paul thinks that this belief is silly; this is not a problem. The problem for Paul is that there are members of the church that look down on their brothers and sisters that believe this. This latter group believe that they have greater knowledge and are, thus, farther along in their faith. They mistakenly believe that the growth in one’s knowledge is synonymous with the growth of one’s faith. Paul quickly informs them, by verse three, in fact, that they cannot be more wrong. He then returns to the issue that has promoted the enlightened members’ pride.  

About eating food sacrificed to idols, then, we know that ‘an idol is nothing in the world,’ and that ‘there is no God but one.’ For even if there are so-called gods, whether in heaven or on earth—as there are many ‘gods’ and many ‘lords’—yet for us there is one God, the Father. All things are from him, and we exist for him. And there is one Lord, Jesus Christ. All things are through him, and we exist through him.”

Paul declares that “gods” and “lords” have no power to affect the Corinthian’s lives, since they have placed their faith in Jesus Christ. Therefore, it does not matter if the food that they are eating had been presented to these deities as offerings before they consumed it; such offerings are a waste of food.

“For even if there are so-called gods, whether in heaven or on earth—as there are many ‘gods’ and ‘lords’ yet for us there is one God, the Father.” Paul tells the Corinthians that even of there were deities in creation, it would not matter since for them, “there is one God, the Father…And there is one Lord, Jesus Christ.” He admits that there are many gods and idols that people empower with their faith; they convince themselves that these are real. But none of these matters for the believer. Paul ends this passage with a doctrinal statement similar to ones that he will make in future letters: “All things are from him, and we exist for him. And there is one Lord, Jesus Christ. All things are through him, and we exist through him,” Paul says. This is why the condition of the Corinthians’ food is of no consequence for Paul; it has no power since God is the source of all things and we have received these for His purposes. 

However, not everyone has this knowledge. Some have been so used to idolatry up until now that when they eat food sacrificed to an idol, their conscience, being weak, is defiled. Food will not bring us close to God. We are not worse off if we don’t eat, and we are not better if we do eat.

There are some in the church that do not yet possess the wisdom to partake in such food. In fact, it may well be the majority. These have not moved far enough away from their old habits, thoughts, and desires that they are able to eat such food. They can eat, but it would not be beneficial for them. True freedom in Christ is the product of maturity. (Galatians 5) If these immature members of the congregation eat food used in idolatry, Paul likely fears that emotional and physical responses might hinder their spiritual development. After all, he essentially warned the Corinthians that participating in sex outside of marriage will do the same. Food for all people—like sex for most—Paul says here serves a purpose, and that purpose is not to make us holier or bring us closer to God. 

But be careful that this right of yours in no way becomes a stumbling block to the weak. For if someone sees you, the one who has knowledge, dining in an idol’s temple, won’t his weak conscience be encouraged to eat food offered to idols? So the weak person, the brother or sister for whom Christ died, is ruined by your knowledge. Now when you sin like this against brothers and sisters and wound their weak conscience, you are sinning against Christ. Therefore, if food causes my brother or sister to fall, I will never again eat meat, so that I won’t cause my brother or sister to fall.

Earlier, Paul wrote to the Galatians: “Carry one another’s burdens; in this way you will fulfill the law of Christ. For is anyone considers himself to be something when he is nothing, he deceives himself.” (6:2,3) “All things are permissible, yet all things are not beneficial for me.” Here in these closing verses of chapter eight, Paul tells the Corinthians what is beneficial to each of them: the betterment and strengthening of every member’s faith in Christ. The Corinthians will come to learn in this very letter that each person is a member of the body of Christ with every other member. What is best for those who brag about their knowledge and the freedom that it gives them is to seek a closer walk with Jesus for other members who lack these.

Let each one live his life in the situation the Lord assigned when God called him. This is what I command in all the churches. Was anyone already circumcised when he was called? He should not undo his circumcision. Was anyone called while uncircumcised? He should not get circumcised. Circumcision does not matter and uncircumcision does not matter. Keeping God’s commands is what matters. Let each of you remain in the situation in which he was called. Were you called while a slave? Don’t let it concern you. But if you can become free, by all means take the opportunity. For he who is called by the Lord as a slave is the Lord’s freedman. Likewise he who is called as a free man is Christ’s slave. You were bought at a price; do not become slaves of people. Brothers and sisters, each person is to remain with God in the situation in which he was called.

Sadly, Paul’s words to the Corinthians are also taken out of context by people trying to justify un-Christlike attitudes. Here Paul’s intent is not to argue that Christians who own slaves should not free them. These eight verses are examples intended to reenforce the point that he has just made about divorce: It is best to remain in the condition that we were in when we came to faith. J. Paul Sampley writes, “Paul does not require believers to leave their social setting. As we shall see shortly, this is partly a function of Paul’s conviction that the end of the ages is near and, therefore, there is no need of altering social structures, but it also reflects his profound belief that the gospel can be fully lived whatever one is or whatever one’s circumstances (cf. 2 Cor. 4:7).” (NIB, Vol. 10, 880)

Now about virgins: I have no command from the Lord, but I do give an opinion as one who by the Lord’s mercy is faithful. Because of the present distress, I think that it is good for a man to remain as he is. Are you bound to a wife? Do not seek to be released. Are you released from a wife? Do not seek a wife. However, if you do get married, you have not sinned, and if a virgin marries, she has not sinned. But such people will have trouble in this life, and I am trying to spare you.

In v27, Paul repeats again his overarching message of this chapter. “Are you bound to a wife? Do not seek to be released. Are you released from a wife? Do not seek a wife.” Remain in the condition that you are in presently. As previously stated in the quote from J. Paul Sampley, Paul recommended that each Corinthian should stay in the state that they were in when they came to faith in Jesus Christ as a proof that the gospel is effective no matter the circumstance. Also as we see here, Paul states that a Christian who seeks a change in his or her status only invites distraction. It is the apostle’s opinion that life is already difficult enough for the Christian; why add more trouble to it in the time that remains? 

This is what I mean, brothers and sisters: The time is limited, so from now on those who have wives should be as though they had none, those who weep as though they did not weep, those who rejoice as though they did not rejoice, those who buy as though they didn’t own anything, and those who use the world as though they did not make full use of it. For this world in its current form is passing away.

We learn here that Paul believed that to expend effort trying to change our status—whatever it may be—would be wasted since the end was near. He suggests here that the Corinthians begin the process of distancing themselves from worldly cares. Status no longer matters nor does condition or circumstance. “For this world in its current form in passing away.” But some might ask if this still holds true today, since Paul was apparently mistaken about the timeline. My answer is a good old non-committed maybe. It depends on what Paul means in the ending of verse 31.

If Paul means to tell the Corinthians that they needn’t worry about status and circumstance because the judgement is imminent, there may be some room to question this teaching, since the apostle’s advice was shared nearly two millennia ago and there has been no “passing away.” The end is nigh; sell your possessions and look skyward toward heaven. I hear Bill Murray’s repeated slogan in Stripes: “It just doesn’t matter. It just doesn’t matter.” But if the literal end of all things doesn’t happen or is not near, how can we even consider living as Paul advises in v29-31? The Shakers heeded this advice, and today there remains a single active Shaker community in the United States. But perhaps Paul means something different.

“For this world in its current form is passing away.” Later in 2 Corinthians Paul declares that “in Christ there is a new creation. The old had passed away, and, see, the new has come.” If Paul is not talking about the final judgement being near, what is he? Earlier in his letter to the Galatians, Paul informs the congregation that he “no longer lives, but it is Christ who lives [within him].” And it is this very same idea that he may be communicating to the Corinthians—that in Christ the faithful must reevaluate and engage the world in a different way. Believers must begin to see themselves through different eyes. In fact, this theme is repeated in Paul’s later letter to the Romans, who must stop living into their old identities and into Christ’s. For Paul, the new world, the kingdom of God is not something that will come but something that already has in Christ—although it is not yet completely visible. In fact, Paul will soon state to the Corinthians that, “now is the acceptable time; behold, now is the day of salvation.” (2 Cor 6:2, NJV)

 want you to be without concerns. The unmarried man is concerned about the things of the Lord—how he may please the Lord. But the married man is concerned about the things of the world—how he may please his wife—and his interests are divided. The unmarried woman or virgin is concerned about the things of the Lord, so that she may be holy both in body and in spirit. But the married woman is concerned about the things of the world—how she may please her husband. I am saying this for your own benefit, not to put a restraint on you, but to promote what is proper and so that you may be devoted to the Lord without distraction.

If the kingdom of God has been inaugurated, then the Corinthians are bound to seeing that it is made real or made known. Paul believes that the Christian who keeps part of his or her mind on the world’s concerns will have a more difficult time pleasing the Lord—or carrying out His will—since, “his interests are divided.” Remember, this is Paul’s teaching and not the Lord’s by his own admission. However, this does not mean that we must ignore it. On the contrary, his observation is correct. Who among us has never been distracted from what we know should be done by things that, to quote Bill Murray again, “Just [don’t] matter”? Paul actually tells us this in the very next passage: that since this teaching is not from the Lord, it is for each of us to decide how best to “please the Lord” and submit to His will. Paul just argues that his way is “more excellent”. 

If any man thinks he is acting improperly toward the virgin he is engaged to, if she is getting beyond the usual age for marriage, and he feels he should marry—he can do what he wants. He is not sinning; they can get married. But he who stands firm in his heart (who is under no compulsion, but has control over his own will) and has decided in his heart to keep her as his fiancée, will do well. So, then, he who marries his fiancée does well, but he who does not marry will do better.

Chapter six ends with Paul’s command to, “Flee from sexual immorality!” Christians must do so, he says, because we can no longer claim ownership of ourselves—of our bodies. Because of Jesus’ work we are no longer free to give ourselves over to our lusts and to those things that we crave. Paul is so concerned with the problem of sexual immorality that he continues addressing the topic of human sexuality in chapter seven. Don’t forget that this part of Paul’s moral instruction begins with his admonishment of the church for it permitting a man who is in a sexual relationship with his step-mother to remain as a member. In fact, they seem to be proud of this decision, maybe because of their mantra, “All things are permissible for me, [because of grace].” 

Something else to note is when Paul tells the Corinthians that when a person has sex with a prostitute the two become one in body, but when a person joins with Christ, they become one in Spirit. With this, I believe, Paul is challenging Christians to decide what is more important: the flesh—and the things thereof—or Christ.  

Now in response to the matters you wrote about: ‘It is good for a man not to have sexual relations with a woman.’ But because sexual immorality is so common, each man should have sexual relations with his own wife, and each woman should have sexual relations with her own husband. A husband should fulfill his marital duty to his wife, and likewise a wife to her husband. A wife does not have the right over her own body, but her husband does. In the same way, a husband does not have the right over his own body, but his wife does. Do not deprive one another—except when you agree for a time, to devote yourselves to prayer. Then come together again; otherwise, Satan may tempt you because of your lack of self-control. I say this as a concession, not as a command. I wish that all people were as I am. But each has his own gift from God, one person has this gift, another has that.

Chapter seven begins with evidence of that missing letter that I mentioned in the introduction episode. It appears that someone—either an individual or a group—within the church of Corinth was troubled by the sexually immoral behavior that was occurring—and maybe even celebrated—there. Paul considers this letter somewhat overreactive: The opponents of what appears to be the accepted practice in the congregation seek the apostle’s approval of their belief that the only way Christians should live out their faith is in total abstinence whether married or not. 

“’It is good for a man not to have sexual relations with a woman.’” Paul begins this chapter by quoting them. Surprisingly, Paul disagrees with this—even though he, himself, abstains from having sex. Since sexual immorality is so widespread in Corinth—both in the city at large and, I assume, even in the church—Paul says that people should have sex only with their spouses. Paul knows that for most people physical lust is a powerful hinderance to righteousness—excluding himself and those who share the same spiritual “gift”. He would prefer that people abstain from sexual congress but knows that this is unrealistic; in fact, it appears that Paul expects that this urge will always triumph, because he knows how powerful sex is!

Sex’s influence reaches well beyond the physical into both the psychological and the spiritual. It is so powerful that Paul instructs spouses to NOT without sex from one another—unless mutually agreed upon—since most people lack “self-control.” In Judaism, marriage was considered to a be a primary mechanism in preventing people from becoming sexually immoral. Perhaps this is why Paul tells spouses that their bodies are not their own but belong to the other. In this sense, their bodies are tools intended to serve a function or complete a task. If one spouse refuses to have sex with the other, Paul’s argument goes, then the spouse who is—to quote Dr. Evil— “all pent up” will give into temptation due to the lack of self-control. No, this doesn’t sound very romantical—doesn’t sound like “love-making”—but it will help keep Satan out of one’s marriage. Paul even extends his advice to widows and widowers. It is best not to remarry, but better to marry rather than to be consumed by erotic desire and give into sexual immorality. 

I say to the unmarried and to widows: It is good for them if they remain as I am. But if they do not have self-control, they should marry, since it is better to marry than to burn with desire.

Before we move on, I think there is an important sidenote to add. In his comments about sex at no point does Paul state or even imply that spouses should engage in it solely for the purpose of procreation. This is just something to think about. Paul then seems to shift gears and takes up the practice of divorce. Please note, I said “seems”.

To the married I give this command—not I, but the Lord—a wife is not to leave her husband. But if she does leave, she must remain unmarried or be reconciled to her husband—and a husband is not to divorce his wife.

Some commentators argue that here Paul is addressing a specific circumstance, since he begins this teaching on divorce with the wife initiating the separation. This is in contrast with tradition which usually concerns itself with husbands initiating divorce from their wives. Although with this in mind it seems reasonable to assume that Paul is addressing some specific circumstance, the text that we have provides no such information. More likely, Paul is teaching the Corinthians what Jesus had said regarding divorce among believers. Keep in mind, the four gospels that we have today in our canon had yet to be written; however, it is not only reasonable but probable that early Christians would have access to a collection of Jesus’ sayings and teachings—if not a yet to be discovered proto-gospel. 

Deuteronomy 24:1-4 permits Jewish men to divorce their wives for any number of reasons, but the same is not true for their wives. In the Roman world, though, divorce could be initiated by either party. Thus, the practice in Corinth would be that wives could divorce their husbands. Why does Paul insert this teaching into his letter here? Considering that the apostle has just argued the preeminence of marriage as a means for staving off sexual immorality, would it not be natural for him to remind these nascent Christians that everything they do or don’t do is for a higher purpose? Or perhaps he is teaching the Corinthians “a more excellent way,” to steal a phrase he will use in a few chapters—the way the Jesus taught. 

Paul tells them that although they can divorce under Roman law and cultural practice maybe they shouldn’t seek to do so. Remember verse 6:12: “‘Everything is permissible for me,’ but not everything is beneficial.” In verse eleven, Paul extends this teaching. He does offer grace to the woman who simply cannot stay married, however. 

But I (not the Lord) say to the rest: If any brother has an unbelieving wife and she is willing to live with him, he must not divorce her. Also, if any woman has an unbelieving husband and he is willing to live with her, she must not divorce her husband. For the unbelieving husband is made holy by the wife, and the unbelieving wife is made holy by the husband. Otherwise your children would be unclean, but as it is they are holy. But if the unbeliever leaves, let him leave. A brother or a sister is not bound in such cases. God has called you to live in peace. Wife, for all you know, you might save your husband. Husband, for all you know, you might save your wife.

Paul expands on Jesus’ teaching on divorce and extols the salvific character...

CHAPTER SIX (NRSV)

Now Paul goes to meddling where he doesn’t belong. 

If any of you has a dispute against another, how dare you take it to court before the unrighteous, and not before the saints? Or don’t you know that the saints will judge the world? And if the world is judged by you, are you unworthy to judge the trivial cases? Don’t you know that we will judge angels—how much more matters of this life? So if you have such matters, do you appoint as your judges those who have no standing in the church? I say this to your shame! Can it be that there is not one wise person among you who is able to arbitrate between fellow believers? Instead, brother goes to court against brother, and that before unbelievers!

As people who possess new yeast, Paul wonders why the Corinthian Christians are taking each other to court to settle their disputes. This is another indication that the old yeast is present and still must be purged; it is yet another proof that life within the church is no different than life outside of it. Although we do not know the details, what we do know from history is that the Roman court was a tool used by the rich and the powerful and not by the poor or the ordinary. Because of this, it is likely that Paul here is now addressing greed—another of the immoralities that the Christian must avoid.

His questions here are rhetorical and would naturally be followed by the sound duh. Paul is confused as to why Christians are involving the civil, worldly court in their lives, and he finds no use for this. It can only end in greater division. 

Back in chapter four, Paul addresses those Corinthians who are trying to elevate themselves to become leaders in the church. They are using their blessing and “fullness” as proof of worthiness to lead. Paul responds the them, sarcastically pointing out that he, as an apostle appointed by Christ, has experienced none of these blessings that would indicate his right to lead. In 4:14 he writes, “I’m not writing this to shame you, but to warn you as my dear children.” On the contrary, this time, when it comes to taking Christian brothers and sisters to court, Paul tells them this to shame them! He is shocked that no one in the church is willing to step in in to arbitrate these disputes. The Corinthians, who will one day judge angels appear to care little to nothing about each other or about living into the future in a new way. And if these disputes are about money, if they are about greed, how even more shameful!

In Daniel 7:21,22 state: “I saw, and the same horn made war with the holy ones, and prevailed against them, until the Ancient of Days came, and judgement was given to the holy ones of God Most High, and the time came that the holy ones possessed the kingdom.” (NJV)

Wisdom 3:8 declares that the righteous, “shall judge the nations and rule over peoples, and the LORD shall be their King forever”; while Sirach 4:15 says, “Whoever obeys me will judge nations; whoever listens to me [Wisdom] will dwell in my innermost chambers.” (LXX) 

So Paul’s response cannot be easily labeled hyperbole. He is genuinely perplexed by the Corinthian’s decision to involve secular courts in their disputes with one another—indicating the focus of the plaintiffs’ hearts. 

As it is, to have legal disputes against one another is already a defeat for you. Why not rather be wronged? Why not rather be cheated?Instead, you yourselves do wrong and cheat—and you do this to brothers and sisters!

As the sinfulness and habits of their old lives continue to linger so does their effectiveness to be the Church and also their ability to overcome the world as did Christ Jesus. Their reaction to each other is very familiar, and I fear that we have prevented the Church from changing all that much. The fact that they do not turn the other cheek and respond in kind brings into question their status as member of the universal Church. If the pornoi who claim to be brothers and sisters aren’t actually brothers and sisters, is it a stretch to think that the congregation will be held to the same standard?

Don’t you know that the unrighteous will not inherit God’s kingdom? Do not be deceived: No sexually immoral people, idolaters, adulterers, or males who have sex with males, no thieves, greedy people, drunkards, verbally abusive people, or swindlers will inherit God’s kingdom.

Paul expands by three the list of qualities and practices that he gave in chapter five that makes a person adikoi, “unjust/unrighteous”; there, he states that believers should not mingle with the “sexually immoral or greedy, an idolater or verbally abusive, a drunkard or a swindler”, Now Paul adds two sexual acts: adultery and men engaging in sex with other men, and theft. Paul has already taught them this—“Don’t you know”. How can worldly judges be trusted to make righteous decisions and why do you continue to involve them in your lives, Paul is asking. 

The Corinthians’ focus and desire should be on and for the Kingdom of God, solely. Why then turn to judges from an unrighteous system—a system run by those who will not inherit the kingdom of God? The Knox Version translates this passage more eloquently:

“Yet you know well enough that wrong-doers will not inherit God’s kingdom. Make no mistake about it; it is not the debauched, the idolaters, the adulterous, it is not the effeminate, the sinners against nature, the dishonest, the misers, the drunkards, the bitter of speech, the extortioners that will inherit the kingdom of God.”

Verse eleven indicates that the Corinthians—at least some of them—have moved beyond this worldly way of living. “11 And some of you used to be like this. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.” Paul reminds them what Jesus did for them to reinforce his admonishment of their ongoing legalism (and assumed greed).

‘Everything is permissible for me,’ but not everything is beneficial. ‘Everything is permissible for me,’ but I will not be mastered by anything.‘Food is for the stomach and the stomach for food,’ and God will do away with both of them. However, the body is not for sexual immorality but for the Lord, and the Lord for the body. God raised up the Lord and will also raise us up by his power. Don’t you know that your bodies are a part of Christ’s body? So should I take a part of Christ’s body and make it part of a prostitute? Absolutely not! Don’t you know that anyone joined to a prostitute is one body with her? For Scripture says, The two will become one flesh. But anyone joined to the Lord is one spirit with him.

Once again, we hear the apostle’s sarcasm. “’Everything is permissible for me,’” Paul quotes the congregation’s mantra. It’s best to imagine this accompanied by an eyeroll. These verses neatly summarize the Corinthians’ problem: Their lives are still all about themselves; they are still the heroes of their own stories. Also, Paul perhaps is indicating that the Corinthians’ problems may arise from more than their maintenance of old practices and habits; they may be coming from a false understanding of the doctrine of grace. 

It is true that we are forgiven solely through an act of God’s grace—that we are all brought into God’s presence through Jesus’ work on the cross—but forgiveness is not a one-way action. It is true that it only begins with God, and we have not earned a right to it—that’s grace—but when we receive God’s gift of forgiveness and life, there is a requirement for the recipient to re...

Chapter Five (CSB)

1 It is actually reported that there is sexual immorality among you, and the kind of sexual immorality that is not even tolerated among the Gentiles—a man is sleeping with his father’s wife. 2 And you are arrogant! Shouldn’t you be filled with grief and remove from your congregation the one who did this? 3 Even though I am absent in the body, I am present in spirit. As one who is present with you in this way, I have already pronounced judgment on the one who has been doing such a thing. 4 When you are assembled in the name of our Lord Jesus, and I am with you in spirit, with the power of our Lord Jesus, 5 hand that one over to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord.

Paul begins this part of his letter expressing his disappointment in the Corinthians stubborn refusal to fully embrace a righteous life in Christ—as Paul had established in them when he laid the foundation. Perhaps these Gentile just prefer shoddy construction. But here, the congregation’s choice to approve sexually immoral behavior that sinks below even Roman sexual mores: in this case, a son having a sexual relationship with his stepmother, is simply too much for the apostle. In both Galatians 5:19 and 1 Thessalonians 4:3 Paul as already in his letters pointed out the porneia is incompatible with the righteousness that God demands. Here in Corinth it is a social issue that may even threaten the reputation of the Church if allowed to continue.

Paul would likely have in mind Leviticus 18:8, “You are not to have sex with your father’s wife; she is your father’s family.” (CSB) It was against Jewish and Roman law for a man to marry his step. The act is condemned in multiple places in the OT; Deuteronomy 28:20 is an example: “’The one who sleeps with his father’s wife is cursed, for he has violated his father’s marriage bed. And all the people will say, “Amen.”’” According to Leviticus 18:29 those guilty of the act are to be cut-off. 

This is the second time in as many chapters where Paul uses the word arrogant to describe the Corinthians. The first use is in 4:6 in reference to leaders in the congregation favoring some members over others. Also, it appears that they are adding stipulations and conditions to what they have received from Paul. “’Nothing beyond what is written.’” Maybe the Corinthians thought that they knew better—that this isn’t something that is all that bad (They’re both consenting adults.), or maybe they tolerated this because of who was doing it? Regardless, both possibilities arise from Paul’s concern that the Corinthians are refusing to sacrifice their old way of life for the one that they received in Jesus Christ. 

Paul has confidence that they know what must be done with the man because he is with them in spirit. He reminds them that they must cut the member off. “…hand that one over to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord.” The only hope that this man has to receiving salvation on the day of the Lord is for the congregation to remove him from their midst. 

R.F. Collins draws a parallel to Job’s dealings with Satan and his travails where Satan, “appears as an apocalyptic source of temptation, is God’s agent, not God’s enemy.” (Sacra Pagina, Vol. 7, 212) Acting as God’s agent, Satan’s impact on this man, Paul may believe, will force him to return to Christ’s righteousness. He isn’t suggesting that man’s physical body needs to be destroyed but, rather, the deeds and works of the flesh. Remember, Paul has already told the Corinthians that whatever house they build will have to stand the test. 

6 Your boasting is not good. Don’t you know that a little leaven leavens the whole batch of dough? 7 Clean out the old leaven so that you may be a new unleavened batch, as indeed you are. For Christ our Passover lamb has been sacrificed. 8 Therefore, let us observe the feast, not with old leaven or with the leaven of malice and evil, but with the unleavened bread of sincerity and truth.

The consequences for the Corinthian’s acceptance of one of its members porneia apply beyond just the man’s risk of losing his salvation; it threatens the very existence of the Corinthian church. The church is taking pride in the fact that this man is part of the community—remember, this affair is ongoing—and, as mentioned already, it either approves of what he is doing (“That’s no big deal.”), or this man brings something to the community: social credibility or financial gain (“Look who’s a member of our church.”). Regardless, a leaven is all that is needed. A church’s celebration of sin, Paul says, will only lead to one end. But like with the man who still has the opportunity—though “through fire”—to receive salvation, so too does the Corinthian church. “Clean out the old leaven so that you may be a new unleavened batch, as indeed you are. For Christ our Passover has been sacrificed.” 

This harkens back to Paul’s trouble with the Galatians. He had brought to them the gospel of Christ and thought that they were well on their way, only to learn that they had taken up the law and search for justification through it; they had received Jesus but has chosen to let Him go. Paul, in fact, considered all his efforts to the Galatians a waste of time, so it is understandable why he is so emphatic with the Corinthians in this. Because they have received Christ and His Spirit, they are able to put away the old practices, the old ways of thinking, and the worldly desires. The Corinthians ARE CHANGED, Paul says, so now is time to let go of the old and enter life anew. 

The community must put away kakia, “badness” or “depravity”, and poneria, “wickedness” or “baseness”—interpreted for some reason in the CSB as malice and evil. However, putting away their depravity and baseness is not enough; Paul tells them that they must take on new qualities and not just expunge the old ones: eilikrineia, “sincerity” or “purity of motive”, and alietheia, “truthfulness” or “dependability” or “uprightness”. In a city where everyone has an ulterior motive in everything they do, this is indeed ne leaven. Paul continues: 

9 I wrote to you in a letter not to associate with sexually immoral people. 10 I did not mean the immoral people of this world or the greedy and swindlers or idolaters; otherwise you would have to leave the world. 11 But actually, I wrote you not to associate with anyone who claims to be a brother or sister and is sexually immoral or greedy, an idolater or verbally abusive, a drunkard or a swindler. Do not even eat with such a person. 12 For what business is it of mine to judge outsiders? Don’t you judge those who are inside? 13 God judges outsiders. Remove the evil person from among you.

Paul must have written a letter to the Corinthians before this one that has been lost to time, and it seems that mingling and associating with pornoi, “immoral people”, has been a long present issue with the congregation. The apostle reminds them not to associate with the base or the sexually immoral, but he provides a caveat: The Corinthians are urged to disassociate with so-called members of the ...

Chapter Four (CSB)

1 A person should think of us in this way: as servants of Christ and managers of the mysteries of God. 2 In this regard, it is required that managers be found faithful. 3 It is of little importance to me that I should be judged by you or by any human court. In fact, I don’t even judge myself. 4 For I am not conscious of anything against myself, but I am not justified by this. It is the Lord who judges me. 5 So don’t judge anything prematurely, before the Lord comes, who will both bring to light what is hidden in darkness and reveal the intentions of the hearts. And then praise will come to each one from God.

Paul continues to address the Corinthians’ attempts to distinguish themselves form one another. He begins by declaring both Apollos and he are merely servants of Christ—subordinate to Him—and have been given the “mysteries of God” to share with others. Since they have been made stewards of the gospel they must remain faithful to it. Numbers 12:6-8a focus on one such steward.

“He said, ‘Now hear my words: If there is a prophet among you, I, the LORD, will make myself known to him in a vision. I will speak with him in a dream. My servant Moses is not so; he is faithful in all my house. With him I speak mouth to mouth, even plainly, and not in riddles; and he shall see the form of the LORD.’” (New Jerusalem Version)

Moses receives from God because he faithful “in all [God’s] house.” His faith permits him a deep relationship with God and one that is uncluttered by riddles: God speaks to him plainly. Paul and Apollos get the straight dope from the LORD, and apostle wants the Corinthians to do the same. They struggle to understand the gospel because they are not deeply committed to God. This is why Paul has had to resort to feeding them only milk. They must grow in their faith, in their trust in the God. 

Paul then acts like most us when we hit our fifties and distinguishes himself from the Corinthians. In verse three he tells the congregation that he doesn’t care what they or any person or human authority thinks of him. Their opinion of him doesn’t matter to him. This is a product of faith. The stronger our trust in the LORD, the easier it is to disregard the negative impact that other people’s opinions have on us. The Corinthians care what others think—even their brothers and sisters in the church. Paul seeks no validation for the live of faith that he is building on the foundation of Christ. In fact he doesn’t even seek to validate himself. He just continues to build the strongest building that he can in the best way that he knows how. 

“4 For I am not conscious of anything against myself, but I am not justified by this. It is the Lord who judges me. 5 So don’t judge anything prematurely, before the Lord comes, who will both bring to light what is hidden in darkness and reveal the intentions of the hearts. And then praise will come to each one from God.”

He doesn’t judge himself because even he may have some things in his heart that are so darkened that only Christ can reveal them. Here Paul is speaking about the motivations of the human heart. We really don’t know anyone’s true motivation for the things that they do and say—why they are building the house that they are. So often we jump to conclusions and assumptions that would be best if we ignored. Note that Paul is not contradicting the first three chapters by giving the Corinthians this command: to not prematurely judge because by their own admission they judge themselves and others by worldly standards to be better or worse They should know better based on what Paul taught them when he was with them. 

6 Now, brothers and sisters, I have applied these things to myself and Apollos for your benefit, so that you may learn from us the meaning of the saying: “Nothing beyond what is written.” The purpose is that none of you will be arrogant, favoring one person over another. 7 For who makes you so superior? What do you have that you didn’t receive? If, in fact, you did receive it, why do you boast as if you hadn’t received it?

Paul changes his target at verse six away from individual Corinthians (“Each must decide what to build on the foundation of Christ.”) and the church collectively (“Do you not know that you are the temple of God?”) towards specific, though unnamed, members of the congregation. Of course, what is said here can easily be applied to any person’s attitude. If Paul is indeed addressing targeted people, he seems to be speaking to leaders in the congregation who are jockeying for position in the congregation’s hierarchy—commonplace for the city’s residents. This positioning is intentional because they are adding things to the instructions that they received from Paul. We do not know that those words were specifically; all we do know is that certain Corinthians were adding stipulations and conditions. 

8 You are already full! You are already rich! You have begun to reign as kings without us—and I wish you did reign, so that we could also reign with you!

A little Pauline sarcasm is always fun—if not convicting—to hear. These special people claim that they know or have more than others in the church. It is great that you have already reached the goal, that you are better off than the rest of your brothers and sisters, Paul says here; how “I wish you did reign, so that we [the people who brought you the gospel of Jesus Christ] could receive from you. Ancient sarcasm at its finest.

9 For I think God has displayed us, the apostles, in last place, like men condemned to die: We have become a spectacle to the world, both to angels and to people.

Paul compares his and Apollos’s condition with that of the Corinthians; he gives them a taste of what those who follow Jesus should expect. Y’all are reigning over life, but we are “like men condemned to die.” They have become a cautionary tale and like the rebels in the closing verses of Isaiah 66, they are “a horror for all humanity.” Paul’s sarcasm continues in verse ten.

10 We are fools for Christ, but you are wise in Christ! We are weak, but you are strong! You are distinguished, but we are dishonored!

Don’t forget Paul’s audience here: the church that HE brought to know Christ’s forgiveness and new life. He then provides his readers with a more specific description of the state of his life as an apostle. 

11 Up to the present hour we are both hungry and thirsty; we are poorly clothed, roughly treated, homeless; 12 we labor, working with our own hands. When we are reviled, we bless; when we are persecuted, we endure it; 13 when we are slandered, we respond graciously. Even now, we are like the scum of the earth, like everyone’s garbage.

Perhaps the Corinthians had come to accept from these arrogant people trying to lead and guide them that the life of a follower of Jesus Christ would be one of worldly blessing; it would be a prosperity gospel. Paul instructs them that the truth is quite the opposite. It is an absolute certainty that the person who is faithful to God will be blessed, but it is also an absolute certainty that God blesses in ways that are unlike any of the world’s. This reminds me of the...