For Conscience' Sake

introduction
1 Cor 8:1-11:1 deals with the issue of eating meats sacrificed to idols and aspects thereof. Can a Christian enter an idol's temple to participate in a feast? Can he eat meats sold in the marketplace that have been sacrificed to an idol? Can he attend a feast at someone's house that was serving such meats?

addressing the text
In chapter 8, Paul deals with problems associated with eating meats sacrificed to idols. He shows that the way of knowledge is inadequate and that the Christian should seek the way of love. The Christian must be cautious in the manner in which he uses his liberties. In chapter 9, Paul puts himself up as an example of one who has sacrificed his liberties so that he would not hinder the gospel. At the end of chapter 9 (24-27) he makes an analogy to an athlete who "buffets his body" to obtain an inheritable crown. How much greater should the Christian practice self-denial to obtain the incorruptible reward of heaven?

In chapter 10 Paul recounts the example of Israel (1-13) who received blessings similar to the Christian. Israel was baptized into Moses when crossing the Red Sea (Exod. 14:19-25), partook of spiritual meat (Exod. 16:1-36; Jn. 6:31-35) and drink (Exod. 17:1-7; Num 20:2-13) in the wilderness. Yet because of their lack of discipline, they fell into sin and away from God. As a result, the reader should become keenly aware of his need to discipline himself and to continually seek for the way of escape provided by the Lord.

As a result of this understanding Paul encourages them to "flee from idolatry" (14-22). Those who share in the blessings of the Lord cannot also share in that which stands against Him. Then in vs. 10:23-11:1 Paul makes practical application to this specific issue. One should not ask from whence comes the meat he purchases in the marketplace or has set before him at another's home. If a Christian should happen to discover that these meats had been sacrificed to idols he should abstain "for conscience' sake".

thoughts about the text
America is a nation founded upon freedoms, liberties, inalienable rights. It is from such a state that the Christian is called. He is called to alienate, surrender, and transfer his rights, his liberties, to God, to Him from whom they were granted. Giving up one's rights does not show him to be less valuable, but calls one to a recognition of the importance of the gospel, the Word of God, the Redemption of man, salvation. The gospel calls the Chritian to love his brother with greater fervor than he regards his own liberties. Not a single issue today that has divided the church should have been allowed to escalate to such an extent. Disregard for the moment any doctrinal inconsistencies, if only by a proper estimation of love for one's brother, we should stand united before the Lord.

Advice on Marriage

introduction
In 1 Cor 7, Paul begins to address questions that the Corinthians had previously written to him. In this chapter, Paul focuses on their questions regarding marriage. The key to much of what Paul here writes is found in v. 26, where he addresses them, "in view of the present distress."

addressing the text
In vs. 1-7, Paul writes to them about their obligations to one another as spouses. In vs. 8-16, he addresses three groups in particular: (a) vs. 8-9 is addressed to the unmarried, (b) vs. 10-11 are written to the married, and (c) in vs. 12-16 he writes to those Christians who are married to unbelieving spouses. Then in vs. 17-24, Paul encourages them to continue serving God in whatever station they were called (i.e. circumcised, enslaved, etc). Finally, in vs. 25-40, Paul gives special instruction concerning virgins and widows.

There are a few things that must be noted about Paul's seemingly dismal view of marriage in this chapter. Paul himself said in his letter to Timothy that there would be those who will fall away from the faith "who forbid marriage" (1 Tim 4:1-3). In that letter he also encourages younger widows to get married, bear children, and keep house (1 Tim 5:14). Understanding that Paul is inspired with the Holy Spirit we must also consider passages such as Gen 2:18, Heb. 13:4, and Eph. 5:22-23 where God exalts marriage and the relationship between husband and wife. So how is it that Paul seems so opposed to marriage? Again, we must understand what is written here "in view of the present distress." This distress most likely refers to the persecution that was threatening the saints in Corinth (15:32).

thoughts about the text
So frequently, when one hears about a gift of God, he immediately thinks about the gifts of the Holy Spirit. However in v.7, Paul refers to celibacy, how well one is able to control his sexual desire, as a gift from the Lord. In whatever area we are blessed we are to use these gifts to serve God and His people.

In v.12 Paul begins his advice to those married to unbelievers by saying, "But to the rest I say, not the Lord..." It would appear as if Paul is speaking on his own accord and not with apostolic authority. However, in light of the context this is not the case. In v.10 Paul says, "But to the married I give instructions, not I, but the Lord". In this statement Paul references commandments already given by our Lord while among men (such as Matt. 5:31-32; 19:9; Mk. 10:11-12; Lk. 16:18). By this Paul is saying that his advice to the married is reiterating that which the Lord has already said. Then in v.12, Paul writes to them about that which the Lord did not expressly discuss. There is no contextual reason to conclude that Paul is speaking of his own accord. However, the reader must recognize that what follows deviates from that commanded in the Law of Moses. In the days of Ezra (9:1-15 ) and Nehemiah (13:23-31) marriage to unbelievers was forbidden and the people were even commanded to put those mates away whom they had taken from among the other nations. Paul here states that marriage to an unbeliever carries divine approval contrary to what may have been concluded from the old law.

Paul's statement in v.29, "the time has been shortened", appears to be a reference to "the present distress". When speaking of Jerusalem's destruction Jesus says in Matt. 24:21-22 that the days of great tribulation will be cut short. Paul's statement seems to directly correlate to that made by Jesus.

In this chapter Paul is trying to spare them the hardships related to having their interests divided between serving God and serving one's spouse especially in times of such tribulation and persecution. The unmarried are free to give themselves totally to the Lord while the married are divided being concerned how they may also please their mate (vs.32-33).

Addressing Sin in the Church

introduction
Having established God to be the authority and judge of man's motives, Paul goes on to address the immoralities commonly known among the brethren at Corinth in 1 Cor 5.

addressing the text
Fornication (porneia) is condemned by God in every form. Their sin in this instance was particularly offensive because its type would not even be allowed by the Gentiles. The Jewish law forbade one being married to his step-mother in Lev. 18:7-8. The church had not only ignored this sin, but had also become arrogant about it. Paul judges the man and instructs them to remove the sinful from their midst.

Four things should be noted about Paul's instruction concerning discipline. (a) Action taken is authorized by Christ (v.4), (b) it should be taken when the church is gathered together, (c) the sinful are delivered to Satan, and (d) its purpose is the salvation of the spirit.

It's obvious that Paul had written to the people before concerning their association with sinful brethren as he clarifies their questions about the issue (v.9). Disfellowshipping from the sinful is the responsibility of the church toward members of the Lord's body that are involved in sin that the sinful may by it be saved and to keep the purity of the church.

thoughts about the text
The most commonly cited passage Jn. 3:16 has been replaced by Matt. 7:1, "Judge not, that ye be not judged." The world once esteemed salvation, yet now holds high the banner of ignorant, selfish tolerance. The new standard is self and none can be condemned thereby. Paul says much in 1 Cor. 4 and 5 concerning judging, much of which could be quickly misconstrued. In 4:5 he says, "Therefore do not go on passing judgment before the time", and many would use this as a defense that they should not be judged by any man. However, in 5:3 Paul says, "For I...have already judged him who has so committed this". How shall these statements be resolved. The judgments to which Paul refers in 4:5 are "the motives of men's hearts" and "the things hidden in the darkness." These things only God can and should judge. In 5:3 Paul's judgments are based on the man's actions in contrast with God's Word.

Furthermore in 5:12 he says, "For what have I to do with judging outsiders?" and in v.13, "those who are outside, God judges". And so it could appear as if it's okay for a Christian to judge a member of the Lord's body on this basis of his action, but this same judgment is not to be applied to "an outsider". In a sense, this is the case. The judgment spoken of here includes "the sentence" applied to the individual. For those in the Lord's body we invoke the sentence of removing the sinful from the church as we are commanded. However, the sinful man who is outside the body of Christ shall receive his sentence from the Lord. It is our obligation as Christians to try to teach the world the truth of God's word. This does not mean that we should abstain from pointing out sinful action in their life. I mean, what's the good of saying, "Hey, here's the Word of God that brings salvation to the sinful! (not that you've sinned or anything)"? In his letter to the Romans Paul addresses the fact that all have sinned and we would be remiss not to proclaim such wonderfully good news to the world.

Superiority Complex

introduction
Paul's letter to the brethren in Corinth addressed a host of problems. In chapter 5 he addressed their immorality. However, before he could do that, he had to establish a common authority among the people because there were several factions among them. They were esteeming men and holding one man in greater respect than another. This is what Paul had to first address in chapter 4.

addressing the text
In 4:1-5, Paul tells the brethren that they should consider a preacher of God's Word as a minister or steward. They should be those who voluntarily serve their fellow man that with which they have been entrusted. The test of God's minister/steward is not what other men think about him (v.3) or what his conscience dictates (v.4), rather, his faithfulness (2 Tim. 1:13-14; 2:2) to his master (v.2,4). As a result, we must allow God to be the judge of His servants' motives.

Paul rebukes the manner in which they esteem their wisdom in 4:6-13. He uses sarcasm to contrast the lofty way in which they view themselves to how the apostles are viewed by the world. They consider themselves filled, rich, and as kings. Whereas the apostles are fools, weak, and without honor, the Corinthians presume themselves to be prudent, strong, and distinguished. He desires that this sarcasm will accomplish not their shame, but their repentance (v.14). At the time he writes this letter he is sending Timothy to them to remind them of Paul's ways.

thoughts about the text
Humility is very hard for man to learn; that goes for our estimation of ourselves as well as others. Satan uses pride against us quite effectively. However, we are only to esteem men by God's standard. It's easy for a Christian to start thinking that he is better than the world because he believes in and obeys God. How much wiser is the guy who gets hit in the head verses the one who was told he should duck? A follower of Christ should be the first to realize what a wonderful gift was given to him by God. When we realize the folly and death that God allows us to avoid we should spread this wonderful news and not think ourselves somehow greater because we were told before someone else.