Corinthians Then and Now

1 Corinthians 11:25-26

2010-04-25T06:03:00.003-04:00

After the same manner also he took the cup, when he had supped, saying, this cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come. (KJV)

Then: The second section of the communion is to remember the New Testament (Hayes, p. 123) while drinking from the cup. Henry organizes his discussion into four sections: the materials, the sacamental actions, remembrance and declaration of Christ's death, and its designation as a frequent, perpetual ordinance. The Corinthians needed all these reminders in order to return their thoughts to Christ and away from wanton fellowship.

Now: In a short exposition about communion, Owen Strachan focuses on the aspect of confession during the sacrament. Having a dedicated time for gathered believers to feel close to God, confess their belief in him and proclaim his act of sacrifice is the central expression of loving Christ. Strachan's point is that evangelistic churches miss out on the sense of sacredness encompassed in quiet order of liturgical churches. Yet, no matter the environment, Christ abides in the hearts of all through the act. Communion confession and participation is ultimately a heart experience.

Extra Source: First Corinthians by Richard B. Hayes (John Knox Press, 1997) on line at http://books.google.com/books?id=M_PC0PAs3VYC&dq=1+Corinthians+and+Richard+B.+Hays&printsec=frontcover&source=in&hl=en&ei=2oPcStDCIIvf8Aaq0Ki3BQ&sa=X&oi=book_result&ct=result&resnum=11&ved=0CCMQ6AEwCg#v=onepage&q=1%20Corinthians%20and%20Richard%20B.%20Hays&f=falseCommentary on the Whole Bible Acts to Revelation Vol VI by Matthew Henry online at http://www.ccel.org/ccel/henry/mhc6.iCor.xii.html
The Strange and Other Worldly Rite of Communion by Owen Strachan, online at http://owenstrachan.com/2009/09/06/the-strange-and-otherworldly-rite-of-communion-thoughts-on-1-corinthians-11-and-john-6/

1 Corinthians 11:23-24

2010-04-25T05:58:00.001-04:00

For I have received of the Lord that which also I delivered unto you, that the Lord Jesus the same night in which he was betrayed took bread: And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. (KJV)

Then: What the Corinthians needed was a reorientation as to the tradition of taking communion (Dunn and Rogeson, p. 1339). Remember. Remember the Lord. Remember that the Lord was betrayed by a follower. Remember his body, the body of Christ which was broken and which is now the church. Remember with each bite of bread. Remember.

Now: The words of these verses are often read aloud before and during communion. Believers are called to think again about Christ and his love. They also remember that what the Lord did was planned from the beginning. All humanity can be forgiven because of the Lord's endurance and faithfulness. His act within the tradition of the Passover supper also reminds believers of the history of the Lord's faithfulness. Communion is a quiet moment of reflection and a joyous hope.

Extra source: Eerdmans commentary on the Bible by James D. G. Dunn, John William Rogerson on line at http://books.google.com/books?id=2Vo-11umIZQC&pg=PA1353&lpg=PA1353&dq=1+Corinthians+9+commentary&source=bl&ots=5QeQaYWrMS&sig=S5F3KcA_TvNMyywqRiimySoUYtc&hl=en&ei=QqHPSouICIWj8AaZxqyABA&sa=X&oi=book_result&ct=result&resnum=8&ved=0CBkQ6AEwBzgU#v=onepage&q=1%20Corinthians%209%20commentary&f=false

1 Corinthians 11:20-22

2010-04-22T13:41:00.003-04:00

When ye come together therefore into one place, this is not to eat the Lord's supper. For in eating every one taketh before other his own supper: and one is hungry, and another is drunken. What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? what shall I say to you? shall I praise you in this? I praise you not. (KJV)

Then: Early congregations did not have a specified building for meeting. People gathered in the homes of those with the largest houses. Baker (p. 168) describes these villa-style homes with one large room, a triclinium, for nine to ten people to eat while reclining on couches while another room without a table, an atrium, could accomodate thirty or forty people to eat while standing or possibly sitting. Laborers and slaves arriving late would find that all the food was gone, already eaten by the rich, leisurely, early arrivals who had been "grazing" (Magness, class notes, 10-17-09). Obviously, some even became drunk. Henry calls their actions corrupt. By being inconsiderate to the poor, caring only for their own food lusts, and indulging in a desire to drink, they disdained communion between themselves and Christ, let alone communion between themselves and other believers.

Now: For the most part, manner and mode of communion is settled as an event limited to the Lord and a single believer. Rarely does it involve a sense of group worship. A whole meal is not involved - probably a major result of Paul's teaching here. Community meals do occur as potlucks where the Lord is included only while grace is being asked. That part is no longer a problem. However, to the extent that the act of communion involves personal attitudes towards fellow believers, problems can prevail. When rich evaluate the poor as unworthy associates, when laborers disdain the value and decisions of CEO's, when classmates exclude unpopular students according to intellect, clothing, or behavior - fellow believer's all, then the Lord's death is devalued. Spiritual growth requires the setting aside of personal likes and dislikes. Those saved have a new task - that of looking to the lost, to draw them in, and to promote changes in attitudes, behaviors, and wisdom. Communion is the act of relating to other believers and Christ at the same time.

Extra source: Cornerstone Biblical Commentary 1 Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.
Commentary on the Whole Bible Acts to Revelation Vol VI by Matthew Henry online at http://www.ccel.org/ccel/henry/mhc6.iCor.xii.html

1 Corinthians 11:17-19

2010-04-22T10:31:00.002-04:00

Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse. For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it. For there must be also heresies among you, that they which are approved may be made manifest among you (KJV)

Then: Before, when Paul first began to talk about women and men's appearances during a worship service, he took time for praise (11:2). Not now. Here he launches into disapproval. The church is supposed to meet for encouragement and spiritual growth of its members. The problems in Corinth distort the purpose. Paul knows heresies exist in the minds of members because there are so many contentious groups. Interestingly, Paul's discussion of divisions makes verse 16, which already referred to contentions, a hinge for moving into his next concern about communion. The door is open and he barges in. Baker (p. 168) says their actions undermined the purposes of meeting together and made belief in Christ seem trivial.

Now: The same thing happens in today's church's no matter the issue, but if concern centers on communion and practices of observing it, then the issue is just as pivotal to the growth and spiritual life of believers. Today's church profits from the many years in which the church sorted through the myriad of controversies surrounding the Lord's Supper. Those issues are mostly settled.

Extra source: Cornerstone Biblical Commentary 1 Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.

Summary - 1 Corinthians 11:17-30

2010-04-21T13:45:00.000-04:00

Passage is often used as basis for communion meditations. It is the second time Paul addresses the topic of communion in this letter. His comments from 10:14-22 addressed inner motivations. This section moves into that again, but from a different problem.

1 Corinthians 11:16

2010-04-21T12:04:00.002-04:00

But if any man seem to be contentious, we have no such custom, neither the churches of God (KJV)

Then: Odd placement for this verse. It doesn't seem to relate to what came before, unless Paul is reacting to complaints received about women's dress - which he considered contentious - and is piqued about having to discuss the whole thing in the first place. (I'm rather tired of the topic myself.) Some believe Paul purposefully changed the pattern of covered heads in temple worship to being uncovered in Christian worship. Perhaps some men were objecting to that. Baker (p. 165) supports an understanding that other churches followed Paul's teachings about covered and uncovered heads. Corinthian men should too.

Now: Would that contention were never a part of any church in the Lord's kingdom. Would that peace only reigned even when differences of opinion pop up. Would that contention never led to church splits, but all things were resolved based on the teachings of the Holy Spirit. Unfortunately, the desire and the actuality differ.

Extra source: Cornerstone Biblical Commentary 1 Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.

1 Corinthians 11:13-15

2010-04-20T11:28:00.003-04:00

Judge in yourselves: is it comely that a woman pray unto God uncovered? Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him? But if a woman have long hair, it is a glory to her: for her hair is given her for a covering. KJV

Then: Paul adds one more comparison to justify women wearing head coverings and not men. He talks about the prevalent custom of women wearing their hair long and men wearing it short. Social customs always invoke acceptance in conformity or shame of rejection. Customs do change, but the comparison worked for the Corinthians and their culture.

Now: Styles change so the comparison doesn't apply now - unless specific believers want it to apply. Baker (p. 158) states that the translated word "nature" is actually the word "obvious" in Greek. Western churches often include worshipers with men whose hair is longer than some of the women's. Contrarily, pictorial, archaeologic evidence shows most Corinthian women without head coverings. Some commentators believe the lack signified women who were "loose." In addition Sikh men wear turbans because from birth to death they never cut their hair. Various commentators try to sort out these conflicts for contemporary readers. The unsatisfactory conclusion is that we lack enough information to know what Paul meant.

Baker (p. 161) points out that Paul intermittently addresses both men and women. His approach empahsizes an overall concern that gender distinction be evident, different yet equal, in any worship service. I found no discussions about man being the glory of Christ, woman being the glory of man, and hair being the glory of women - the last being confusing in its triviality. What remains true is that underlying thoughts about social conventions reflects the personal motives of the individuals. Someone with a Mohawk style or another with a Yul Brenner cut or another with bleached hair sends out signals as to who the person is and what he or she believes. Today's evangelists work through these variations to bring newcomers to Christ.

As important as personal appearance and worship activities in the church are, they are subsumed to the necessity of balancing the problems of criticisms based on appearance and Christ's search for the lost. Standards of dress and honoring the Lord are almost lacking in western culture. To some degree they reflect morals; to some degree they reflect a worship of media divas or sports heroes. I think it takes the work of the Holy Spirit working in his own ways and time to convict individuals about their fashion choices honoring or dishonoring the Lord.

One more caveat needs added to the understanding of women's wear in the church. Women need to apply Paul's overriding principle of 10:32 - "Give none offense." No matter what is believed about authority coming from Christ or being denied by men, the worship environment in which the spiritual growth and maintenance of believers is more important than an individual's particular right to use gifts and talents in the service. Refusal to comply can only be justified at the point of male authority requiring a woman to do something which is specifically prohibited by the Lord.*

Extra Source: Cornerstone Biblical Commentary 1 Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.
*The story of a mother advising her daughter to comply with husbandly authority and take the leading role in Deep Throat, a pornographic movie, still apalls me. Adding tragedy to outrage, shame caused the woman to later commit suicide. Women need wisdom.

1 Corinthians 11:11-12

2010-04-19T15:03:00.006-04:00

Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. For as the woman is of the man, even so is the man also by the woman; but all things of God (KJV)

Then: Paul is moving on in his reasons for distinguishing the sexes in a worship service. He turns from Creation's evidence to the interrelation of men and women. Following the Lord's initial action, the existence of all succeeding generations comes from those which preceded. No man nor woman exsits independently of the other. They serve in unity and community.

Now: The obvious meaning relates to the ongoing reproduction of mankind from generation to generation. Paul calls upon that to support his teaching that men and women should worship together in a seemly, ordered fashion. In short, order in creation requires order in worship. To signify both order and headship, some rely upon an extended meaning of women wearing head coverings. Phillips (p. 241) understands them to be the means by which the woman can assume a man's role of teaching, preaching, reading scripture, praying, or singing - any of the leadership functions - when wearing a head cloth because the cloth signfies her being under authority. That point of view assumes roles in the kingdom are based on sex, and not on individual gifts and talents bestowed by the Spirit. It sidesteps Paul's earlier presentation and does not explain the perception of limited acceptance into the Lord's kingdom. Phillips (p. 239) makes an unsupported assertion that women are not inferior to men. Within all top-to-bottom analyses of herarchies something is always superior to something else. That holds true for an authoritarian church. There is no other logical conclusion. This conclusion conflicts, however, with Paul's later comparison of the church as a single, integral unit (the church or a human body) which operates using reciprocal submission.

Extra source: Exploring 1 Corinthians: an expository commentary by John Phillips. Grand Rapids MI: Kregel Publications, c2002.

I Corinthians 11:10

2010-04-06T15:52:00.007-04:00

For this cause ought the woman to have power on her head because of the angels (NKJ)

Then: Paul gives the Corinthians two rationales. The first, a visible symbol reminds worshipers of the Lord's past action in creation. He brought the woman out of man for the sake of man. Unexpectedly though, Paul does not follow up by restating that the woman's head ought to be covered. Instead he moves to a philosophical wording of "power on her head." If he had stayed with the literal, the comparison would have been clear. He didn't. So how is "power" to be understood? Some translate the words as "sign of authority" and some add the word "head covering." Fee (p. 839) says that in some textual use the Greek pronoun means "control of" rather than "power over."

As discussed before, confusion comes from the implications of Paul's analogical detail of covering. It doesn't come from his teachings about conducting worship services in an orderly manner. In the first translation - "authority on" women have no choice - whether they believe or do not believe in Christ. For women, Christ's death did not restore the creation on earth as God originally intended it. On earth, women's sin in the garden is still unforgiven because the effect of the sin stays in place even during worship services. In the second translation, women may choose to subject themselves to the authority of Christ, deny self, put others first and subject themselves to the needs and spiritual good of all co-believers in the kingdom - men and women. They have equal access to the Lord and equal freedom to use gifts given through the Spirit. In the second translation, a head covering is symbolic of the Lord's original creation and reminder of what happened before. Baker's notes (p. 157) present another predominant understanding regarding "power." Because of the Greek grammar, the translation has to have an active, not a passive sense. Therefore, when a woman wore a head covering she was exhibiting and taking personal control over her own head and demonstrating a choice to honor her husband or other male authority. Through here personal action, she was authorized to take part in worship with men. The head covering shows that authorization.

The verse's second rational follows the word "because." The woman needs "power on her head" because of the angels." No one is sure what Paul meant by bringing in the angels. Consequently, the verse's acceptance and understandings for the Corinthians is a matter of conjecture. A few commentators (including Augustine) believed that angels are present in church services. Although personal experience is never a verifiable basis for knowing truth, it is the reason I know angels are present.* Assuming Paul knew angels were present in worship services, some commentators state that women's head covering maintains a sex distinction which bears witness to the angels of the Lord's greatness in his creation. The distinction is necessary because eventually humans will have authority over the angels. That authority needs to be accepted by the angels themselves. Certainly, it is a conclusion of this section of Paul's presentation.

Now: In western societies women do not stick to specific dress codes. Variety and diversity is the mark of the day. Technology advancements allow for limitless production of clothing styles, materials, and appearance. The main goal for Christian women is to be modest, be functional in a work place, and be fairly acceptable to mainstream fashions. Looking wierd erects barriers which can signal disapproval of non-believers. It also precludes initial, friendly contacts wherein the gospel might be taught. Since dress is so varied, saying that women have to wear dresses and men slacks in church is meaningless.** The male/female distinctions of creation are obvious. If the translation of the verb means "self-control," the voluntary submission of personal goals and desires to the good of co-believers, provides no problem in today's services; however, if the translation means the necessity of displaying a literal, physical authority of men over women, then few services are in compliance.

Extra source: The First Epistle to the Corinthians by Gordon D. Fee (Eerdman's 1987) online http://books.google.com/books?id=XlBp10nUTXAC&dq=Gordon+Fee+Bible+commentator&printsec=frontcover&source=in&hl=en&ei=SwLNSu3nA4v6Mf2XlDo&sa=X&oi=book_result&ct=result&resnum=12#v=onepage&q=&f=false
Cornerstone Biblical Commentary 1 Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.
*(Instance of hearing the angels sing -- Once with my head bowed and singing the doxology during a service, I heard the roof creak, crackle and open. Then I could hear thousands of angels joining in the song.)
**(Second problem here - Paul only talked about head coverings.)

1 Corinthians 11:9

2010-04-06T15:41:00.003-04:00

Neither was the man created for the woman; but the woman for the man (KJV)

Then: Still in the account of creation, Paul continues his explanation for 11:7 that women are the glory of men and men the glory of God. N. T. Wright (p. 138) translates "for" as "for the sake of." The Corinthians could understand the comparison and Paul's desire that worship services display the distinctions of gender.

Now: Some commentators (i.e., Hayes, p. 191) separate acts of worship (functions) from the necessity to worship according to one's personality, individuality, sex and spiritual gifts. The corporate body is made of all, with gender as being a prominent distinction. Hayes believes Paul is prohibiting actions which blur gender distinctions because that does not honor God. Hayes also concludes that neither Paul's purpose nor text limits women's use of their gifts and talents in worship. Paul's original intent was to bring order out of disorder and dissension. Women in the first century could teach and preach. It was only later interpretations which imposed restrictions. It would have been helpful to modern readers to know exactly what the original questions inspiring this letter entailed. That could have better focused and specified western twenty-first century understanding of Paul's missive.

Extra Source: First Corinthians by Richard B. Hayes (John Knox Press, 1997) on line at http://books.google.com/books?id=M_PC0PAs3VYC&dq=1+Corinthians+and+Richard+B.+Hays&printsec=frontcover&source=in&hl=en&ei=2oPcStDCIIvf8Aaq0Ki3BQ&sa=X&oi=book_result&ct=result&resnum=11&ved=0CCMQ6AEwCg#v=onepage&q=1%20Corinthians%20and%20Richard%20B.%20Hays&f=false

1 Corinthians 11:8

2010-04-06T15:36:00.003-04:00

For the man is not of the woman: but the woman of the man (KJV)

Then: Paul is justifying and explaining the basis of his reasoning about the concept of glory. For Jewish Christians it would have been obvious. For former gentiles, less so. Their knowledge about the creation would have been spotty.

Now: Those who know the Old Testament have no trouble realizing Paul is talking about the creation. Others might need clarification. The verse is the foremost justification for male authority over women when the understanding of headship is "boss," not "source."

1 Corinthians 11:7

2010-04-06T15:02:00.004-04:00

For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man (KJV)

Then: The verse has been used for so long as a means to deny women an equal place in the Lord's kingdom that it is impossible to discover what the Corinthians thought Paul meant -- although commentators try. Thiselton (p. 802) refers to Pomeroy's presentation which shows that the glorified status of men was displayed and inferred from the clothing worn by their mothers, sisters, and wives. Thiselton finds the meanings of "head" to be "source." Fee (p. 116) discusses the praise and honor which men give God because they are created in his image. The verse in Genesis 2 infers, but does not state that God the Father also created women in his image. Clearly though, the man did not create the woman. The source for both is the Lord, so the point is the glory as it flows out not a glory which returns to the source. Once more, the verse does remind hearers that there were two different stages in the creation of man. Paul's statement relates to his belief that the worship service represent the Lord's work.

Now: More attention is paid to assumed, follow-up requirements. Because of the creation, men honor God with their daily activites, their behavior (including clothing), and their life goals (Baker, p. 163). Women are to do the same in respect to their husbands. The sticky concept here is "worship." For women to worship their husband, fathers, pastor, or other male is unacceptable. The problem comes from not limiting the meaning of the verse to "glory" coming from God and proceeding through others. Respect, honor, obedience and worship of the Lord are natural responses of all believers is undeniable and Paul teaches it - elsewhere. Mutual submission of males and females is also taught - elsewhere.

Extra source: The First Epistle to the Corinthians: a commentary on the Greek text by Anthony C. Thiselton (Authentic Media, c2000) online at http://books.google.com/books?id=IHG_DNLpmroC&dq=1st+Corinthian+commentaries&printsec=frontcover&source=in&hl=en&ei=W9fQSpC1GILplAfHiumoCg&sa=X&oi=book_result&ct=result&resnum=11&ved=0CB8Q6AEwCg#v=onepage&q=&f=falseThe First Epistle to the Corinthians by Gordon D. Fee (Eerdman's 1987) online http://books.google.com/books?id=XlBp10nUTXAC&dq=Gordon+Fee+Bible+commentator&printsec=frontcover&source=in&hl=en&ei=SwLNSu3nA4v6Mf2XlDo&sa=X&oi=book_result&ct=result&resnum=12#v=onepage&q=&f=false
Cornerstone Biblical Commentary 1 Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.

1 Corinthians 11:6

2010-03-27T10:23:00.003-04:00

For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered. (KJV)

Then: Paul resorts to the common everyday culture to reiterate his main desire -- worship must give honor to God. Probably using Islamic practices today, Baker (p. 161) conjectures and explains a possible problem. Women were used to wearing nothing on their heads at home, but now the whole church was coming to worhip there. Hayes (p. 185) discusses Roman/Greek clothing styles in which women never wore veils, but they did wear their hair bound. Women who left their hair loose may have been considered to be "loose" (prostitutes) with lifestyles normally set up to honor temple gods and goddesses. Adding to the confusion was women's new liberty in Christ. Someone needed to give guidance.

Now: Believers keep looking for the principle in the verse. They sense Paul's sarcasm that, of course, women don't want to be bald. Any who deal with the effects of cancer treatment suffer thereby. They also know that western culture no longer uses head coverings as a means of identifying an individual's morality. It is easy to see Paul's greater teaching about shame; however, the principle is difficult to find - especially since verse eleven begins with "nevertheless" and seems to reverse all that he just said.

Extra source: Cornerstone Biblical Commentary 1 Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.
First Corinthians by Richard B. Hayes (John Knox Press, 1997) on line at http://books.google.com/books?id=M_PC0PAs3VYC&dq=1+Corinthians+and+Richard+B.+Hays&printsec=frontcover&source=in&hl=en&ei=2oPcStDCIIvf8Aaq0Ki3BQ&sa=X&oi=book_result&ct=result&resnum=11&ved=0CCMQ6AEwCg#v=onepage&q=1%20Corinthians%20and%20Richard%20B.%20Hays&f=false

1 Corinthians 11:5

2010-03-27T09:45:00.003-04:00

But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven (KJV)

Then: The verse follows, parallels and contrasts with the directions to men. Paul states that women need their heads covered in order to honor Christ. That action also signifies recognition of both their identity and their creation as being different from that of men (Baker, p. 160). On the other hand, like men, as women pray and prophesy aloud, Paul still requires a seemly, calm order which brings honor to the Lord. Perhaps another unstated reason was to avoid offending non-believers; however, some archaeological studies show that it was not common practice in Paul's time for women to have heads covered in public. If true, Paul's direction to men who commonly covered their heads in pagan worship or Paul's direction to women who normally did not cover their heads would make a significant statement of "This is different" to non-believers.

Now: The verse is usually interpreted to mean that women can only pray silently when men are present. They are allowed to pray aloud or prophesy when men are not present. The head covering requirement enforces the existence of an authoritarian domination and one-way submission. In traditional venues, church members assume that the Lord's message (prophesy means more than foretelling events) can be clarified by women to women, but not women to men. A strict reading of this verse states that women should never pray or prophesy with uncovered heads. Actually, the corrollary prohibitions that women should not ever speak in church or teach men come from other verses. The implications cause women to feel that they have diminished value in the kingdom of God. The feelings parallel the hopelessness present in rigid caste societies.

Extra source: Cornerstone Biblical Commentary 1 Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.

1 Corinthians 11:4

2010-03-27T08:58:00.004-04:00

Every man praying or prophesying, having his head covered, dishonoureth his head (KJV)

Then: Looking first towards the male, Paul brings up the question of "What should you wear to church?" Paul believed any Corinthian male wearing a cloth covering on his head during a worship service would be perceived as bringing dishonor to Christ and to the Lord. Men had to wear them at other times; non-believers would not be offended by seeing men wearing head cloths outside temples or other places of worship. Contrarily though, in the pagan temples men's heads were covered. Of significance to commentators also is Paul's specific words, "praying or prophesying." These acts of worship are often audible and, if not performed decorously, can be extremely disruptive (Baker, p. 160) to another's worship experience.

Now: Today it makes no difference whether it is church or not, men customarily remove hats when inside a building. Worship and honor do not apply. A major question does remain regarding dishonor. How does the practice of having a covered head dishonor the Lord when, in actuality, dishonor before the Lord stems from disobedience, lack of gratitude, and ignorance as to the identity and existence of the Creator? Baker (p. 160) refers to a question of male/female identity in the worship of God. Paul seems to teach that when bowing before the Lord, a male should reflect that the process of creation was different for the male and for the female. The opposite appearance of wearing or not wearing head coverings is a way to mirror and symbolize the Lord's work in creation.

Extra source: Cornerstone Biblical Commentary 1 Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.

Interim

2010-03-27T08:37:00.003-04:00

Trying to discuss the meanings and applications of these coming verses in context, as they have been understood across the ages and current understandings makes me want to be an ostrich. What do they mean for women? Should they decide for themselves or just say that it means what a husband- or pastor or culture or government - says it means?

I don't expect Paul meant to cause so much trouble for women. He was not telling women that because God created women first, their acceptance in heaven hinged on the husband's or guardian's will. If the man was cut off, so were they. I'm with Thistelton (p.799). In chapters eleven through fourteen Paul was teaching the Corinthians about order in a worship service. He was presenting practical applications of everything covered in chapters eight to ten.

It also makes sense that Christians living with non-believers had to avoid being offensive. Paul taught them to circumvent and prevent as many inpenetrable barriers to non-believers accepting the gospel as possible. In the church itself, how much the attitudes towards women were cultural and how much they stemmed from Christ is another unknown factor. (The higher teaching is that before God men and women are equally accepted and personally responsible for their individual actions.) Interestingly Augustus and Claudius unknowingly headed that way for they modified Roman law regarding guardianship of freedwomen and freeborn women (Thiselton, p.802). Certainly laws granting equal treatment of men and women evolve slowly.

If "headship" has the restricted meaning of "boss" and Paul delineates a chain of command, then many of Christ's (and Paul's) other teachings are belied. "Thy kingdom come on earth" will never happen. The principles of "There is neither Jew nor Greek, bond nor free, male nor female" has meaning only in heaven. All distinctions of the law are still in effect. None of what Paul says about being submissive to one another is useful except to men who happen to be on the same cultural plane. That's the bottom line of the trouble: Are women free to be followers of Christ or are they an extension of the headship of particular men? That's why I'd rather be an ostrich running fifty miles per hour in the other direction.

Extra source: The First Epistle to the Corinthians: a commentary on the Greek text by Anthony C. Thiselton (Authentic Media, c2000) online at http://books.google.com/books?id=IHG_DNLpmroC&dq=1st+Corinthian+commentaries&printsec=frontcover&source=in&hl=en&ei=W9fQSpC1GILplAfHiumoCg&sa=X&oi=book_result&ct=result&resnum=11&ved=0CB8Q6AEwCg#v=onepage&q=&f=false

1 Corinthians 11:3

2010-03-27T08:25:00.003-04:00

But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God (KJV)

Then: Corinthians probably had an easier time understanding both Paul's intent when writing these words and the following sections of his letter. They knew the questions that they had asked and were expecting answers to them. Since everything that follows deals with behavior during worship services, the verse must have related to that. Wallace observes that the Corinthians seemed to be confused about diversity and unity. They practiced diversity in times when they needed unity (or identity), and they practiced unity when they should have looked for diversity. This verse brings everyone together, identified as the Lord's creation and unified in worshipping him.

Now: Modern-day minds are conditioned to understand the word "head" in only one way. It means "boss" or "dictator," and sometimes "tyrant." But there are other meanings for the word "head" and they have priority here. Christ is the apex or crown, the one who is loved and worshipped. And above him is God. We all praise, worship and give glory to the Creator, the one who is the source of our being - just as the source (head) of a river is an underground spring (Magness class notes). Thanksgiving and praise for him who made us is a duty and a joy. The sense of peace which comes from sitting before him has no equal in our lives. Saying that "head" means "boss" is to misunderstand Paul's presentation because women should not worship men.

Extra source: 1 Corinthians: Introduction, Argument, and Outline by Daniel B. Wallace. Online at http://bible.org/seriespage/1-corinthians-introduction-argument-and-outline

1 Corinthians 11:2

2010-03-26T09:35:00.002-04:00

Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you (KJV)

Then: Corinthians reading could tell something changed. Paul just told them to be like him, and thereby be like Christ. Now he is praising them. Welcome relief - but something's coming.

Now: Praise is always an encourager. We know the person talking to us approves of what we do and believes we are on the right track. It opens our minds to knowing that hope of success lies ahead. As we respond to Paul and pass his teachings along, we also need to pass along an attitude of seeing others as Christ sees them. In the Lord's eyes no one is a lost cause, perhaps a lost sheep, but somewhere deep inside burns the hope of knowing God, of loving and being loved. May we study Paul and follow his examples.

1 Corinthians 11:1

2010-03-26T09:28:00.002-04:00

Be ye followers of me, even as I also am of Christ (KJV)

Then: The final crux of Paul's teaching and advice to the Corinthians is not a "Do as I say and not as I do" argument. Paul advises them to do what he does -- follow him because he follows Christ. To have this advice along with their memories of what Paul did when he was with them provides a clear path to being useful workers in the body. Baker (p. 154) draws upon Thiselton (p.796) to state that Paul believed all his own suffering corresponded to the sufferings of Christ. Thinking of this, surely the Corinthians were humbled.

Now: Most members of the body of Christ are oblivious to the good of the whole. Believers focus on personal growth and sometimes the care of close friends because "That's what you are supposed to do." They rarely consider the salvation and spiritual growth of others, let alone the spiritual condition of the entire church. A church is judged on what can be gained from it, not what its needs are. Then too, sometimes spiritual needs are recognized and counterbalanced with feelings of inadequacies. "How can I be an evangelist?" The problems are both a product of a culture used to letting the minister do it all and a culture which advertises "You need a break," "Be good to yourself," or "Take care of Number One." In addition to occasional philosophical presentations, the church needs Paul's example.(At the same time churches with trained professional staffs overlook the value and fail to call upon the talents of individual church members. But then, that's another issue.)

Extra source: Cornerstone Biblical Commentary 1 Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.
The First Epistle to the Corinthians: a commentary on the Greek text by Anthony C. Thiselton (Authentic Media, c2000) online at http://books.google.com/books?id=IHG_DNLpmroC&dq=1st+Corinthian+commentaries&printsec=frontcover&source=in&hl=en&ei=W9fQSpC1GILplAfHiumoCg&sa=X&oi=book_result&ct=result&resnum=11&ved=0CB8Q6AEwCg#v=onepage&q=&f=false

I Corinthians 10:33

2010-02-18T17:03:00.004-05:00

Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved (KJV)

Then: Final goal or objective. When men are saved, when they come to know Christ, the glory and profit goes not to Paul, but to the Lord. The "Even as" part of the verse is a direction for Corinthians to do what Paul does.

Now: Baker (p. 154) adds a little more information about teaching Christ by words and deeds. Those with set-in-stone opinions must back off from expectations and requirements that all other believers behave accordingly. That approach leads to unseemly dissensions, arguments, and unrest which repel rather than attract non-believers to accept Christ as Savior. Following Paul and Christ doesn't necessarily equal following the mandates of contemporary interpreters. It does mean studying Christ, asking his heart to be your heart and giving him glory. It means "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself." These are the words of a lawyer speaking to Jesus who subsequently affirmed the statement.

Extra source: Cornerstone Biblical Commentary 1 Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.

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1 Corinthians 10:32

2010-02-18T16:58:00.001-05:00

Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God (KJV)

Then: Paul is still giving summary advice to the Corinthians. It is an "in-as-much-as-is-possible" statement. It cannot be an "across-the-board" edict, because there are times when giving offense to the Jews or to the Gentiles would automatically be an instance of giving offense to God. Just to please a Gentile, never pray to an idol and offend God. Just to please a Jew, never deny the sonship of Christ. The advice is also primarily advanced for situations inside, not outside the church. So the advice is practical - for particular instances, for two particular end-game purposes. Bring souls into the kingdom and encourage their spiritual growth.

Now: Christians often focus on themselves, not on the spiritual growth of those surrounding them. Listening to Paul and concentrating on his teachings will inevitably bring necessary spiritual growth to believers, mature and immature.

1 Corinthians 10:31

2010-02-18T16:51:00.001-05:00

Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. (KJV)

Then: The last three verses of chapter ten and the first one in eleven group together to focus on putting the honor of God above everything else (Baker, p. 153). N.T. Wright (p. 136, 138) returns to the adage that of course it is impossible to act only in accordance with the weak consciences of others, but for sure, like Paul, the Corinthians needed to teach by example and by words. Consequently Paul accrued criticism of being inconsistent, but if the Corinthians could understand the principle, they too would know exactly when they were and when they were not free to use their God-given liberal rights.

Now: "Do all to the glory of God." The statement is simple, but difficult to implement. Prayers for discernment can activate the principle in our lives. Both forgetting to talk to the Lord and ignoring what's happening in the life of someone nearby are signs of selfish pride. Always seen by others, rarely by yourself, those actions restrict individual spiritual growth and the growth of the church.

Extra source: Cornerstone Biblical Commentary 1 Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.

1 Corinthians 10:30

2010-02-18T16:48:00.000-05:00

For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks? (KJV)

Then: A conscience beset Corinthian may continue to struggle with the philosophical issue by asking, "What can be wrong with my eating? I give thanks, enjoy the food, yet am condemned because I eat." (Based on the NLT translation used by Baker, p. 150). People often strike back at what doesn't seem fair. Paul here seems to be agreeing, "It's not fair, but is it right to be selfish about the kindgom of God?" Baker (p. 153) quotes Thiselton and Fee's reference to Psaml 24:1 which was reitereated in 10:26. The food has been blessed and is now purified. So what gives? The Corinthians had to figure it out and accept the logic, especially the underlying principle of "Love your neighbor," -- instance by instance, one person at a time. Paul could only present it, not force its acceptance.

Now: Discerning when personal actions affect the eternal salvation of another is as difficult today as then. Reliance on the Holy Spirt, one's conscience and the Word of God brings forth right decisions. Do the best you can and leave the rest to the Lord. Your heart is clean. If more is required, the Lord will let you know.

Extra source: Cornerstone Biblical Commentary 1 Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.

1 Corinthians 10:29

2010-02-18T16:39:00.003-05:00

Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man's conscience? (KJV)

Then: So what should the poor Corinthian do? He was invited to eat and does not want to offend the host, when low and behold, a fellow believer shows up too. Unfortunately, that believer is weak-minded in regards to eating idol meat. Should the Corinthian eat or not? After all, what's going on is a matter of personal conscience and rights. Paul says, "You have to think about the other guy's conscience." N. T. Wright (p. 137) and Thistleton (p. 489) both bring in Paul's view that all should be done to the glory of God. It's not really a matter of eating or not eating.

Now: When Christians face a dilemna of doing something which will offend or weaken the faith of a fellow believer, they must consider who would receive glory if they indulge in the practices of their personal rights. If God, then there is no problem. If not, then personal rights have to be abandoned. If God, salvation, or spiritual growth is not involved in the decision, then the believer is free to exercise personal rights.

Extra source: The First Epistle to the Corinthians: a commentary on the Greek text by Anthony C. Thiselton (Authentic Media, c2000) online at 717http://books.google.com/books?id=IHG_DNLpmroC&dq=1st+Corinthian+commentaries&printsec=frontcover&source=in&hl=en&ei=W9fQSpC1GILplAfHiumoCg&sa=X&oi=book_result&ct=result&resnum=11&ved=0CB8Q6AEwCg#v=onepage&q=&f=false

1 Corinthians 10:28

2010-02-18T16:34:00.004-05:00

But if any man say unto you, this is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is the Lord's, and the fulness thereof (KJV)

Then: In discussing these verses Fee (p. 490) keeps coming back to Paul's major reason. What Paul does is always for the sake of another's salvation. He will not eat if eating interferes with that goal; otherwise, he sees no problem with the eating. One might even speculate that due to economic necessity of purchasing lower-priced goods and allowing more to be available for the work of the church or the benefit of an individual in low economic circumstances, purchasing idol meat is just "expedient."

Now: Not much can be added to translate into today's world. Consider the salvation of others and do what's economically sensible as long as it doesn't impede the work of Christ. The principle applies just as much as today.

Extra source: The First Epistle to the Corinthians by Gordon D. Fee (Eerdman's 1987) online http://books.google.com/books?id=XlBp10nUTXAC&dq=Gordon+Fee+Bible+commentator&printsec=frontcover&source=in&hl=en&ei=SwLNSu3nA4v6Mf2XlDo&sa=X&oi=book_result&ct=result&resnum=12#v=onepage&q=&f=false

1 Corinthians 10:27

2010-02-18T16:31:00.002-05:00

If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake. (KJV)

Then: This is specific advice for a specific situation and the Corinthians understood it as such. They would not generalize the teaching to other times or other circumstances. N. T. Wright points out the principle of not being the source or cause of uneccessary offense (p. 137). If one is invited to eat out, eat what's there.

Now: Christians today cannot follow this advice willy-nilly. By no means do they smoke, take drugs, or indulge in other unseemly conduct just to make "friends" feel good. In doing as asked, believers will denigrate, not glorify the gospel. There is a point at which a conscience cannot be violated. Each individual knows where it is.

1 Corinthians 10:26

2010-02-18T16:16:00.002-05:00

For the earth is the Lord's, and the fulness thereof (KJV)

Then: The reason Corinthians could eat the food is that it was created by the Lord.

Now: The areas of concern in lives of today's Christians may not always have the basis of being created by the Lord, or as Baker (p. 151) elaborates, coming from God's provisions. Some foods and situations get mixed in with the desires and goals of people through whom a product appears. Proponents of organic foods versus fertilizers versus pesiticides conflict with each other on the grounds of chemical purity or "feed the world. Both approaches can honor the Lord's creation with the hope of helping others physically. When compared with the Lord's primary hope that all mankind come to know and serve him though, both come out as less important. The overriding hope of making individual actions aid in the salvation of others takes prominence.

Extra source: Cornerstone Biblical Commentary 1 Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.

1 Corinthian 10:25

2010-02-18T16:02:00.002-05:00

Whatsoever is sold in the shambles, that eat, asking no question for conscience sake (KJV)

Then: Corinthians knew that the shambles meant the marketplace (Baker, p. 150). Baker also explains Paul's practical advice here meant, "Go ahead, eat what's sold there, and don't bother to ask questions about it." If you are eating away from the temple, no idolatrous implcations interfere.

Now: Americans bump into times and places where they can buy tv's, go to movies, eat in bars, etc. and it has nothing to do with their service to the Lord. At all times though, Christians stay conscientious as to the image of Christ which they signal. Will drinking lead a broather astray? Will buying and selling on Sunday diminish the Lord's glory? Will purchase of audio visual literature bring shame to the Lord? The questions can go on and on and everyone makes mistakes. Jesus knows the heart, though, so asking his minute by minute presence is the way to go.

Extra source: Cornerstone Biblical Commentary 1 Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.

1 Corinthians 10:24

2010-02-18T11:35:00.002-05:00

Let no man seek his own, but every man another's wealth (KJV)

Then: Of course Paul doesn't mean money. He means the good, or treasures of a fellow human being's soul. Henry puts it in terms of another person's welfare. Baker (p. 151) shows Paul's desire for the Corinthians to regard the needs of others above their own personal rights and liberties. It is an enforcement of the teaching from 6:12 and takes it even further. Before it was a matter of lawful deeds causing harm; here lawful deeds should be relinquished in deference to the good of the body (vs 24 next) and another individual.

Now: The teaching here correlates with the second greatest commandment to love your neighbor as yourself. Today's Christians need to do the same as the Corinthians. They need to remember to put another's welfare above their own. The verse shows the ever present need of understanding a verse in context. By itself it could be twisted to justify taking the wealth of another rather than seeking your own--the complete opposite of Paul's intent.

Extra source: Commentary on the Whole Bible (Acts to Revelation) by Matthew Henry, online see
http://www.ccel.org/ccel/henry/mhc6.iCor.xi.html
Cornerstone Biblical Commentary 1 Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.

1 Corinthians 10:23

2010-02-18T11:30:00.002-05:00

All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not (KJV)

Then: Paul returns to a final summary on the topic of eating meat offered to idols. In the beginning he agreed with the liberal Corinthians. Yes they could do it because in their minds the eating meant nothing. Baker (p. 151) adds that Paul draws again upon the pouplar saying "All things are lawful for me" just as he did in 6:12.* Paul showed them the perils of that action- its affect on the lives of others and on their own life if they participated in worship of idols (demons). Here, Paul returns to specifics. He discusses when they can and when they should not eat and most importantly adds in the "why," the rationale for their actions. All things are lawful, but not always expedient and not always edifying. When and how? The following verses explain.At this point in his commentary, N.T. Wright (p. 135) brings out Paul's genius as a teacher, his ability to teach the generalities of the big picture and fill it in with the details of practical everyday applications.

Now: Today's Christians need to search for the parallels. They need to sort out what the law allows as compared to what is useful for missionary work. It is lawful to drink wine, but a disaster for those who can't handle alcohol. It is lawful to buy newspapers or magazines with almost pornographic ads in them, but not wise to leave around for impressionable young minds or those seeking love in wrong places. That's Paul' point for Americans today.

Extra source: Cornerstone Biblical Commentary 1 Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.
* Sayings similar to today's "Everybody does it," "Don't ask, Don't tell," "You can't teach an old dog new tricks," etc.

Interim

2010-02-18T11:28:00.001-05:00

I expected Paul's discussion of Communion to relate more directly to the Corinthians views on knowledge and wisdom. Instead, the presentation is not oblique and not indirect, but more like a grandfather, grandchild relationship. At a second level, the discussion is tucked into thoughts about eating meat offered to idols which started in earnest in chapter eight. It contains today's major understandings of what participating in the Last Supper is, but we pay no attention to the context of its presentation.

1 Corinthians 10:22

2010-02-18T11:17:00.001-05:00

Do we provoke the Lord to jealousy? are we stronger than he? (KJV)

Then: From one point of view the verse summarizes Paul's points about not eating food offered to idols because it may provoke the Lord to jealousy. From another point of view the verse is a transition to Paul's next point. He moves the Corinthians to consider giving glory to God, the one who is the strongest and most able in all circumstances of life (including eternal life).

Now: All believers take time to consider their personal actions and the Lord's view of them. Do we cause him to be jealous at any point? If so, the answer is simple. Stop it! And if you need help, call on his strength.

1 Corinthians 10:21

2010-02-18T10:58:00.003-05:00

Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils (KJV)

Then: Paul brings the Corinthians minds back to the Lord's supper, but this time to the wine rather than the bread. Still it's the same as verse 20 --a flat out statement. Believers cannot please a jealous God, the one true Lord and worship anywhere else. The commentators find no significance in the order of Paul's points concerning the bread or the wine. Both Hayes and Baker agree that Paul just has more to say about the bread as the body than than he has to say about the cup (Baker, p. 149; Hayes, p. 167).

Now: Paul's principle and directive is as clear today as in the first century. What he says matches Jesus teaching that no one can serve two masters. Today's Christians may need to work harder to discern the evidence of idolatry in their lives, but it must be done.

Extra source: Cornerstone Biblical Commentary 1 Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.
First Corinthians by Richard B. Hayes (John Knox Press, 1997) on line at http://books.google.com/books?id=M_PC0PAs3VYC&dq=1+Corinthians+and+Richard+B.+Hays&printsec=frontcover&source=in&hl=en&ei=2oPcStDCIIvf8Aaq0Ki3BQ&sa=X&oi=book_result&ct=result&resnum=11&ved=0CCMQ6AEwCg#v=onepage&q=1%20Corinthians%20and%20Richard%20B.%20Hays&f=false

I Corinthians 10:20

2010-01-30T15:50:00.005-05:00

But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils. (KJV)

Then: Paul again answers his own questions. This is the first time he actually names the Gentiles' "table partners" (translation by N. T. Wright, p. 130). The Corinthians can no longer escape Paul's reasoning. They already know that in breaking and eating the bread, they share the remembrances of Christ's death - his broken body on the cross, broken for them. Now as they normally celebrate Christ's resurrection through communion, they deny him by eating and celebrating before idols in temples (Baker, p. 148). Even though the idols themselves are not real gods, they represent an evil dimension. Paul wants the Corinthians to understand and flee from all evil. They must to maintain their salvation.

Now: Today's Christians need to understand exactly what happens during communion as much as the Corinthians needed to know. Anything sacrificed elsewhere makes an alliance outside of God's will, offends him, and tempts him to wrath. Have no fellowship with the demons of darkness.

Extra source: Cornerstone Biblical Commentary 1 Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.

1 Corinthians 10:19

2010-01-30T15:47:00.001-05:00

What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing? (KJV)

Then: Questions four and five still follow after Paul's thought about the "bread," the body, during communion. Can an idol be completely ignored as nothing if it so closely and intricately relates to the gentile practice of worship? When Paul says "no," neither can the Corinthians say "no." The practice of eating definitely has meaning. The question is "Will they be so convicted that they will abandon their practice (Baker, p. 147) and only participate in the Lord's supper?"

Now: Their are instances of Satanic worship in American culture, so there are today some who must directly deal with this question and teaching as Paul originally presented it. For the most part however, sacrificing principles and performing actions which do not honor Christ is hidden from view. Like the Corinthians, though, choices need to be brought into the light, scrutinized, and evaluated. If conviction regarding dishonor to the Lord is revealed, the practices need to be abandoned.

Extra source: Cornerstone Biblical Commentary 1 Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.

1 Corinthians 10:18

2010-01-30T15:07:00.002-05:00

Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar? (KJV)

Then: Paul refers to the Israelites' normal practice of sacrificing offerings to the Lord. Commentators take this as a good example (not the part about their sacrificing to Baal) which then contrasts with the unworthy actions of Corinthians' offerings to the temple gods. The verse is the third of six rhetorical questions noted by Baker (p. 147). It pushes (or draws) knowledge conscious Corinthians to evaluate their own actions.

Now: When today's believers turn to the idea of bringing gifts to the altar, they are also drawn into an evaluation of their gifts - worthy or unworthy? Gifts to the Lord or thoughtlessly wasted on anther altar?

Extra source: Cornerstone Biblical Commentary 1 Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.

1 Corinthians 10:17

2010-01-30T15:04:00.001-05:00

For we being many are one bread, and one body: for we are all partakers of that one bread (KJV)

Then: Here is the platform for the questions in verse 16. All who eat form one unit, one body, as they partake of the bread. None in the body should be simultaneously associated with worshiping in a temple. Dunn and Rogerson (p. 1335) push forward to other verses and distinguish three kinds of meals: Communion in the church, meals in Corinth's temples, and meals eaten by the Israelites. Corinthians should conclude that eating in the temples belied their belief in the Lord. Dunn and Rogerson also intimate what Dr. Magness points out in class notes. This verse is a remarkable precursor for Paul's comparison of the members of a church being members of a human body - each with distinct purposes and functions designated for the good of the whole.

Now: The church still partakes of one bread while being one body - symbolically during the time of a communion meal and actually, as members serve doing his will throughout their earthly lives.

Extra source: Eerdmans commentary on the Bible by James D. G. Dunn, John William Rogerson on line at http://books.google.com/books?id=2Vo-11umIZQC&pg=PA1353&lpg=PA1353&dq=1+Corinthians+9+commentary&source=bl&ots=5QeQaYWrMS&sig=S5F3KcA_TvNMyywqRiimySoUYtc&hl=en&ei=QqHPSouICIWj8AaZxqyABA&sa=X&oi=book_result&ct=result&resnum=8&ved=0CBkQ6AEwBzgU#v=onepage&q=1%20Corinthians%209%20commentary&f=false

1 Corinthians 10:16

2010-01-30T15:01:00.001-05:00

The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? (KJV)

Then: Baker (p. 147) has readers realize Paul is beginning a series of six rhetorical questions. Two are here. Hayes (p. 167) explains that Corinthians who realize that eating in a church communion (fellowship, friendship, and koinonia) obviously reveals a relationship with Christ, must also realize that anyone taking part in a temple meal displays a relationship with that god.

Now: The time of communion is a means of worship in the whole body, wherein individuals join together to be the body at worship. We state our alliance with the Christ, our dependence upon him, and intention to continue carrying out our obligations to him (Henry).

Extra source: Cornerstone Biblical Commentary 1 Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.
First Corinthians by Richard B. Hayes (John Knox Press, 1997) on line athttp://books.google.com/books?id=M_PC0PAs3VYC&dq=1+Corinthians+and+Richard+B.+Hays&printsec=frontcover&source=in&hl=en&ei=2oPcStDCIIvf8Aaq0Ki3BQ&sa=X&oi=book_result&ct=result&resnum=11&ved=0CCMQ6AEwCg#v=onepage&q=1%20Corinthians%20and%20Richard%20B.%20Hays&f=falseCommentary on the Whole Bible (Acts to Revelation) by Matthew Henry, online see http://www.ccel.org/ccel/henry/mhc6.iCor.xi.html

1 Corinthians 10:15

2010-01-21T22:51:00.005-05:00

I speak as to wise men; judge ye what I say (KJV)

Then: "You're smart! Figure this out yourself." Since all learning comes through interaction with material being presented, Paul tells the Corinthians to use their own powers of judgement and discernment. They need to think about what he's just said and about what's coming next. The Gentiles ate and drank during temple celebrations where they remembered their idols. Christians ate and drank during celebrations remembering Christ and his words at the last supper. If they will, the Corinthians can use their wisdom and see what they're doing wrong.

Now: What Paul says becomes so embedded in our early introduction to Christ that his comments do not seem like new revelations. We've already accepted them and base spiritual growth upon them. To go back and rethink is useful for clarity when making new decisions, but it's just peripherally interesting to note the relation of communion to eating meat offered to idols.

1 Corinthians 10:14

2010-01-21T22:43:00.001-05:00

Wherefore, my dearly beloved, flee from idolatry (KJV)

Then: Concluding statement - the wham and the plan! The Corinthians stood periously close to violating their obedience to Christ. The only way they could escape their predicament was to flee. The seduction of thinking they were strong, able to stand just because they knew that, theoretically, there is nothing wrong with eating meat given to idols. Paul's teaching told them that constant contact with anti-Christian values and actions would seep into unwary lives. For the sake of their own souls they had to abandon eating that meat. Caring for the souls of fellow believers is a requirement for members of the church, but caring for their own souls is equally as important.

Now: Satan worship, hidden idolatry in America, is more and more open. A hundred or even two hundred years ago, it was not a major concern. With the ascendance of atheists, and the ACLU, political and social entities are working to put down, overcome and stamp out Christian strongholds. Initially, individuals need to recognize and personally flee the temptations of movies, books, games, or items displaying satanic graphics. It takes prayer to discover ways to confront, but not give ground to the enemy. Denial of the problem brings eternal harm to those caught in that underground culture. They need help to flee because they know the reality of evil spirits, but not the reality of Christ.

"A Way of Escape" - 1 Corinthians 10:13

2010-01-21T22:30:00.003-05:00

There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it (KJV)

Then: Finally. An enouraging note in the middle of a list of warnings. Hayes, p. 166, brings out an incongruous situation. He points out and contrasts the commonality of sin and God's faithful forgiveness with the Corinthians' problem of worshiping other gods right alongside their worship of the one true God. He notes the big difference between man testing God and God testing man. If men purposely go to the evil, the only way out is to flee and flee instantly. If the evil came to men, God will show the way of escape. Other commentators (Baker, p. 145) look at the positive assurance this verse provides to those who always meet and bear temptation.

Now: Christians take comfort from this verse, but should not stop there. We need to study Bible principles, Bible characters and lives of other Christians to know what to do to escape. How did others do it? What's a good plan? When God makes the way, it's not a last-minute escape plan - although that sometimes works. Here is Answer Number One for idolatry: Look at the cross (as the Israelites looked at the bronze serpent on the pole see Num 21:4-9). Turn away. Run to the protection of Christ.

Extra Source: First Corinthians by Richard B. Hayes (John Knox Press, 1997) on line at http://books.google.com/books?id=M_PC0PAs3VYC&dq=1+Corinthians+and+Richard+B.+Hays&printsec=frontcover&source=in&hl=en&ei=2oPcStDCIIvf8Aaq0Ki3BQ&sa=X&oi=book_result&ct=result&resnum=11&ved=0CCMQ6AEwCg#v=onepage&q=1%20Corinthians%20and%20Richard%20B.%20Hays&f=false
Cornerstone Biblical Commentary 1 Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.

1 Corinthians 10:12

2010-01-21T22:27:00.002-05:00

Wherefore let him that thinketh he standeth take heed lest he fall (KJV)

Then: One commonly stated purpose of the church is to "afflict the comfortable and comfort the afflicted." Paul's statement here is a blunt, afflicting arrow shot into the pride of the Corinthians. The know-it-alls don't know as much as they think they do. He is concerned with individuals and the whole church collectively. Paul wants the Corinthians to stand, not fall. How many times could they eat in the temple and keep sloughing off praise given to idols? How many times would the words and actions of a liberal Corinthian be misunderstood by newcomers to the faith? Those who keep close contact with the Spirit of God will know his will, but those who eat the meat (the teachings of others) and socialize with those offering that meat to idols need to be very careful.

Now: Paul's summary statement is a principle which today's Christians must consider daily. When you make a wrong turn and want to get back on the right road, it's easier to do it immediately than drive several miles before trying to recover. We need to take heed and avoid driving down the wrong road. Better yet - Study the map and use it. Don't make wrong turns.

1 Corinthians 10:11

2010-01-21T22:24:00.002-05:00

Now all these things happened unto them for examples: and they are written for our admonition, upon whom the ends of the world are come (KJV)

Then: Paul is a liason between knowledge of the Lord's perfect plan and people who want to see, but don't. Captured by past habits and ways of thinking, they can't move out from under the clouds to stand in the sunshine. Paul is trying to grab them and pull them over into a clear view of the Lord. Baker (p. 145) discusses the problem as a crisis in the church, a critical point at which the Corinthians have to rightly understand what is happening. Baker also believes Paul is extending hope that many Israelites escaped God's judgement. Taking heed, the Corinthians can maintain the new covenant.

Now: Like the Corinthians, today's Christians have Paul's four examples and warnings. What we don't always have is an identification of a specific problem. We need constant self-examination, listening to teachers or preachers, Bible reading, and an open heart to hear the Lord himself speak to our consciences. The danger is always great, but the Lord's presence is always near. His Spirit and promises are the everyday solutions for working out salvation.

Extra source: Cornerstone Biblical Commentary 1 Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.

1 Corinthians 10:10

2010-01-21T22:20:00.000-05:00

Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer (NIV)

Then: Matthew Henry conjectures that the Corinthians were murmuring against Paul in the same way the Israelites complained against Moses (and God). They wanted to pick out their own leaders and go back to Egypt. For sure, the Corinthians were debating who was the best teacher. Perhaps they wanted leaders who would tell them it was all right to go back and eat in the temple restaurants and not worry about weaker, fellow believers. But God's plan for the Israelites was to move them to the Promised Land. His plan for the Corinthians was to establish the churh on earth so it could lead the way to the Kingdom of Heaven. Paul had to help them understand by using the examples of the Old Testament, admonish them, and point them to the Truth.

Now: We still live in the age of the church on earth. Until the Lord returns to claim us and deliver us to the ultimate promised land, we need to continuously examine ourselves, listen to the warnings of Paul, heed the prophesy of teachers to our individual lives and to the church as a whole. Let us not murmur against each other or against the Lord. Sometimes difficult, but always possible through prayer, thanksgiving, and praise.

Extra Source: Commentary on the Whole Bible (Acts to Revelation) by Matthew Henry, online seehttp://www.ccel.org/ccel/henry/mhc6.iCor.xi.html

1 Corinthians 10:9

2010-01-21T22:14:00.001-05:00

Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents (KJV)

Then: Example #3. He who cares the very best never neglects our spiritual growth. Would he? Just as in Numbers 21:4-9 when serpents destroyed those complaining about the food, the Lord could be tempted to let those who turned from him just slip away. "Tempting Christ." How in the world does that work? (And I thought these four examples would be quick and easy!) Idolatry is the overriding problem, so "tempting Christ" has to fit in with that term. Will eating meat tempt others to go back again, worship idols while eating? Paul says, "Yes! It will." Corinthians needed to be careful for their own souls in addition to those who followed their example. Paul is saying, "Don't go there."

Now: Unfortunately, by the fault of human nature, We all harbor an untold number of wayward offenses against the Lord in our daily lives -some intentional and some in ignorance. "The heart is deceitful." Staying faithful, staying pure and obeying the Lord's commands are the ongoing challenges for Christians. We are blessed when the Paul's of today identify and hold up warnings of the impurities in our lives. The October 19 morning devotion by Charles Spurgeon advises us bruised reeds and burning flaxes to remember the Lord's gentle care for everyone who still emits even one beam of spiritual light (as compared to light bulbs or the light of the sun). Hope remains. We are thankful for Paul. We are thankful for Christ.

1 Corinthians 10:8

2010-01-21T22:06:00.002-05:00

Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand (KJV)

Then: Example (or shock statement) #2 following vs 6: Another one of the warnings in Paul's list to the Corinthians. They should be careful about sexual immorality. That major problem stemming from the influence of multiple temples can keep them from the eternal presence of Christ. Paul and, evidently, other religious leaders of his time justifiably believe the Israelites took part in sexual rituals while worshiping the golden calf (Baal). Even though commentators disagree about that interpretation in Exodus 32:6 onward, Baker (p. 143) and Thiselton, (p. 735) accept it. Dunn and Rogerson (p. 1334) refer readers to Numbers 25:1-9 which is more explicit and also discusses eating and bowing before Baalpeor. Paul's concern for abandoning purity before the Lord points to God's wrath - twenty-three thousand dead in one day. Corinthians really needed to know the consequences of what they were doing.

Now: Americans were shocked at 3000 dead on 9-11 and that didn't ever relate to a judgement. There is no state religious hierarchy. Paul's warning goes to individuals who follow the Lord and look to please him. Knowing his teachings and obeying them is as important for us as it was for the Corinthians. Staying personally clean in a loose, materialistic society is difficult, but not impossible.

Extra source: Cornerstone Biblical Commentary 1 Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.
The First Epistle to the Corinthians: a commentary on the Greek text by Anthony C. Thiselton (Authentic Media, c2000) online at 717http://books.google.com/books?id=IHG_DNLpmroC&dq=1st+Corinthian+commentaries&printsec=frontcover&source=in&hl=en&ei=W9fQSpC1GILplAfHiumoCg&sa=X&oi=book_result&ct=result&resnum=11&ved=0CB8Q6AEwCg#v=onepage&q=&f=false
Eerdmans commentary on the Bible by James D. G. Dunn, John William Rogerson on line at http://books.google.com/books?id=2Vo-11umIZQC&pg=PA1353&lpg=PA1353&dq=1+Corinthians+9+commentary&source=bl&ots=5QeQaYWrMS&sig=S5F3KcA_TvNMyywqRiimySoUYtc&hl=en&ei=QqHPSouICIWj8AaZxqyABA&sa=X&oi=book_result&ct=result&resnum=8&ved=0CBkQ6AEwBzgU#v=onepage&q=1%20Corinthians%209%20commentary&f=false

1 Corinthians 10:7

2010-01-21T22:04:00.000-05:00

Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play (KJV)

Then: Example #1 after verse 6: Written in Exodus 32:6, verse refers to the idolaters, blessed Israelites, with split minds made a golden calf while Moses was talking to God. Paul warns the Corinthians that if the Israelites could lose their place during the trip to the Promised Land, anyone can. They are eating at the communion table and going out to play - on the wrong temple grounds.

Now: Same message - if the Israelites could go astray, so can today's believers.

1 Corinthians 10:6

2010-01-21T21:59:00.001-05:00

Now these things were our examples, to the intent we should not lust after evil things, as they also lusted (KJV)

Then: Rather than considering "evil things" to be included in a five-part list, Thiselton (p. 731) sees this verse as an introduction to four temptations or problems (evils) Paul wants the Corinthians to beware. It is a general guideline with a specific purpose. It's purpose is exactly that - the intent, for the purpose that the Corinthians should not want, go after, desire or pursue anything obnoxious to the Lord. The next four verses are clarifiers so that the Corinthians have no excuse for not understanding.

Now: Today's believers can be just as obtuse and dense as the Corinthians. One sign on a road that there's a bridge out ahead is not enough. It sometimes takes four or five signs. Hopefully, the driver will control a wandering mind at the point where see at least one of them. And if someone sees all, then he/she may get the point. This is a serious problem. Point here: Don't do evil; don't even want to.

Extra source: The First Epistle to the Corinthians: a commentary on the Greek text by Anthony C. Thiselton (Authentic Media, c2000) online at 717http://books.google.com/books?id=IHG_DNLpmroC&dq=1st+Corinthian+commentaries&printsec=frontcover&source=in&hl=en&ei=W9fQSpC1GILplAfHiumoCg&sa=X&oi=book_result&ct=result&resnum=11&ved=0CB8Q6AEwCg#v=onepage&q=&f=false

1 Corinthians 10:5

2010-01-21T21:58:00.000-05:00

But with many of them God was not well pleased: for they were overthrown in the wilderness (KJV)

Then: It had to have been a sobering thought that the Lord who gave water to the Israelites became angry with them. At what point and in what ways could he become angry with the Corinthians? Paul is telling them, "Be careful. Don't let it happen to you. Consider your actions." Belonging to the Messiah is not a casual affair (Wright, p. 125).

Now: "Wake-up" calls are a blessing to those who receive them. Following Christ in today's hedonistic, materiarlist world can be just as confusing to us as it was to those living for Christ in Corinth. Paul's words bless us and his love for the Corinthians blessed them.

1 Corinthians 10:4

2010-01-21T21:53:00.001-05:00

And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ (KJV)

Then: As Baker (p. 142) and Wright (p. 125) explains the spiritual drink for Old Testament Israelites was the water which flowed from the rock as Moses struck it - twice. Traditions infer that the rock went with the Israelites as they travelled. As they all drank the same physical water, the Lord reassured the Israelites that he was with them. Jesus, who is the source of living water, assured Christians that he was with them. The Rock of the Old Testament is the Christ of the New (Baker, p. 143). The metaphor made good sense to the Corinthians and enforced Paul's teachings about ways to live and stay under the promise of God's love.

Now: There is no controversy or contention about today's Christ followers being part of God's plan from the time of creation. Paul's teachings were the same as those of the other apostles. Jesus is the Christ, the rock upon which all stand and the way of salvation.

Extra source: Cornerstone Biblical Commentary 1 Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.

1 Corinthian 10:3

2010-01-21T21:49:00.001-05:00

And did all eat the same spiritual meat (KJV)

Then: This is a "Yikes!" verse. What is Paul doing? He took the Corinthians right back to the problem of eating meat associated with religious beliefs. God provided food (manna and water in the desert - bread and wine at the last supper). They had just bought into the comparison of the two baptisms, so cannot now back out of the second analogy. Baptism and Communion (Wright, p. 123). The conjunction of God's work in the Old Testament and his continued work in the New Testament (Thistleton, p. 718) is a signatory highlight of Paul's mind and of all believers. Just as the Israelites could anger the Lord by complaining about the food, the Corinthians could anger the Lord by carelessly eating at both the communion table and in idolatrous temples. Those who live in two worlds put their salvation at risk (Wright, p. 124). They may slide backwards away from Christ. If the Corinthians will just think about their fathers (verse 10:1) and the spiritual rock which provides living water, they will have the knowledge to control their behaviors and not lose their salvation.

Now: A common term today is "Sunday Christians." Usually it is applied to everyone else and never personally. If however, Paul who had such a close relationship with Christ feared losing his secure place, should not the rest of us treat our daily choices much more carefully? They may not involve temple meat, but there are 1001 ways to live a double life - and not even know it. Prayer, enlightenment, and confession need to occupy more of our day.

Extra source: The First Epistle to the Corinthians: a commentary on the Greek text by Anthony C. Thiselton (Authentic Media, c2000) online at 717http://books.google.com/books?id=IHG_DNLpmroC&dq=1st+Corinthian+commentaries&printsec=frontcover&source=in&hl=en&ei=W9fQSpC1GILplAfHiumoCg&sa=X&oi=book_result&ct=result&resnum=11&ved=0CB8Q6AEwCg#v=onepage&q=&f=false

1 Corinthians 10:2

2010-01-14T17:28:00.001-05:00

And were all baptized unto Moses in the cloud and in the sea (KJV)

Then: Jewish believers in Christ knew intuitively that they were a continuous part of God's plan and now were personally and fully blessed by the Lord's spirit through baptism (immersion). The Gentile Corinthians didn't have that connection. Paul had to make one and he does. It's a quid pro quo action. The Corinthians gave God their belief in him and his son. God gave them his promised inheritance, salvation through Christ. Being baptized is the connection. Like the Israelites following Moses, both Jews and Gentiles following Christ moved into a new promised land, a place in the Lord's kingdom (Baker, p. 142). Claimed and loved by the jealous God of Israel, the Corinthians need to ensure that all their actions keep them within the laws of Christ (Dunn and Rogerson, p.1331).

Now: Paul's idea is not seen as being new or different. Believers accept it as a fact, a solid comparison or analogy heard so many times that few take time to think about it.

Extra source: Cornerstone Biblical Commentary 1 Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.
Eerdmans commentary on the Bible by James D. G. Dunn, John William Rogerson on line at http://books.google.com/books?id=2Vo-11umIZQC&pg=PA1353&lpg=PA1353&dq=1+Corinthians+9+commentary&source=bl&ots=5QeQaYWrMS&sig=S5F3KcA_TvNMyywqRiimySoUYtc&hl=en&ei=QqHPSouICIWj8AaZxqyABA&sa=X&oi=book_result&ct=result&resnum=8&ved=0CBkQ6AEwBzgU#v=onepage&q=1%20Corinthians%209%20commentary&f=false

1 Corinthians 10:1

2010-01-14T17:25:00.001-05:00

Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea (KJV)

Then: For sure the Jews already knew this story, but they may nave needed to see how it fit with Jesus' teaching. After all, it took Paul several years of study to change from a Jewish mindset to an understanding of where God was headed throughout all those years before Christ. The gentile Corinthians needed to know the same information and may have also been attracted to the "knowledge" aspect. Anything new is good. And besides, who wants to be ignorant? Although Baker (p. 137) thinks they heard it before - when Paul was actually among them. Baker also keys in to the cloud as an often present sign when things spiritual happened - the ascension and the transfiguration, for instance. Dunn and Rogerson (p.1334) explain that previously Paul's argument against eating idol meat was positively oriented and that with this verse he's heading to the negative. So there's "method," just not easy to recognize.

Now: Fairly often people who know the Bible stories lack the ability to recognize their teaching points. It takes someone else to stand back and say, "Hey your problem is exactly the same as 'so and so.' Remember what he/she did?" Believers today need Christian friends and teachers to do for them what Paul does here. They need to listen, not just think that guy is going off on a tangent with unrelated, out-of-the-box stories. We all need "Paul's" in our lives.

Extra source: Cornerstone Biblical Commentary 1 Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.Eerdmans commentary on the Bible By James D. G. Dunn, John William Rogerson on line at http://books.google.com/books?id=2Vo-11umIZQC&pg=PA1353&lpg=PA1353&dq=1+Corinthians+9+commentary&source=bl&ots=5QeQaYWrMS&sig=S5F3KcA_TvNMyywqRiimySoUYtc&hl=en&ei=QqHPSouICIWj8AaZxqyABA&sa=X&oi=book_result&ct=result&resnum=8&ved=0CBkQ6AEwBzgU#v=onepage&q=1%20Corinthians%209%20commentary&f=false
Additional source note: The on-line advertised book First Corinthians: A commentary for today does not say if it covers any information after Chapter 8. The Contents section is abbreviated in the Google Book previews. Book is probably helpful. It does have self-study questions. On-line evaluation here: http://books.google.com/books?id=cKpy9maLuiQC&pg=PA15&lpg=PA15&dq=Corinthians+then+and+now&source=bl&ots=ZdIs9pRvsC&sig=ZMrn7l18_-IoMfNxStR3P0RynXs&hl=en&ei=lG7QSqvcB5PGlAewrNCoCg&sa=X&oi=book_result&ct=result&resnum=6&ved=0CBoQ6AEwBQ#v=onepage&q=Corinthians%20then%20and%20now&f=false

Interim

2010-01-14T17:21:00.004-05:00

Then and Now:
The whole letter looks disjointed of you go slowly through it and now suddently see Paul's jump to an Old Testament story of Israelites leaving Egypt. Where's the topic glue holding it together? One of the commentators (I may find the reference again later) mentioned the "nows."
Chapter 7: Now concerning what you wrote me about;
Chapter 7:25: Now concerning virgins;
Chapter 8: Now concerning idol food;
Chapter 11: Now I praise you;
Chapter 11:17 Now I do not praise you;
Chapter 12: Now concerning spiritual gifts.

Those "nows" are topic jumps but chapter ten doesn't do a "now." Chapter ten must be a "Get-your-head-straight" teaching interlude.

1 Corinthians 9:27

2010-01-14T17:18:00.001-05:00

But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway (KJV)

Then: Wright (p. 120) and Baker (129, 136) both describe Paul's service in terms of boxing because the vocabulary in this verse and in 9:26 come from the Corinthian world of boxing. The intent is clear. Paul does not want his work to bring others to know Christ, yet find that somehow in the end, he himself failed. Wright also discusses the support some have for the ideas of ascetism. Nothing here though concludes that the body and providing for its comforts is a bad thing. Wright summarizes that all Paul does is find ways for the body to glorify God as he looks forward to heaven and the resurrection. The warning about not being qualified to finish the race is picked up by Dunn and Rogerson (p. 1334). They discussed the verse as being a precursor also. Paul was indirectly warning Corinthians about the possibility of their leaving the knowledge of Christ and slipping back into idolatry.

Now: God (likewise Paul) so knows the deceitful hearts of men that warnings concerning pride will always be needed. Speaking in plain language Paul personalizes the possibility to his own life. As others listen, he hopes they can see that if it is true of him, it can be true of them.

Extra source: Cornerstone Biblical Commentary 1 Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.
Eerdmans commentary on the Bible By James D. G. Dunn, John William Rogerson on line at http://books.google.com/books?id=2Vo-11umIZQC&pg=PA1353&lpg=PA1353&dq=1+Corinthians+9+commentary&source=bl&ots=5QeQaYWrMS&sig=S5F3KcA_TvNMyywqRiimySoUYtc&hl=en&ei=QqHPSouICIWj8AaZxqyABA&sa=X&oi=book_result&ct=result&resnum=8&ved=0CBkQ6AEwBzgU#v=onepage&q=1%20Corinthians%209%20commentary&f=false

1 Corinthians 9:26

2010-01-14T17:15:00.001-05:00

I therefore so run, not as uncertainly; so fight I, not as one that beateth the air (KJV)

Then: The Corinthians who attended the Isthmian games lived in a time of individual, not team, competitions (Baker, p. 136). Avid fans could pick out which athletes were serious and which ones were just marking time. Paul locks into that knowledge to describe his own work for the Lord. He had his mind made up, knew what he had to do to be successful, and didn't just pretend to follow the Lord with "for-show" motions.

Now: The desire to win is strong in almost every individual. When channeled into the service of the Lord, results can be astounding. That's why many look at the work of Paul and wonder how can it be duplicated in today's world. Paul does not hide his strategy and beliefs. Those who emulate him can be just as fruitful in the Lord's work.

Extra source: Cornerstone Biblical Commentary 1Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.

1 Corinthians 9:25

2010-01-11T16:33:00.000-05:00

And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible (KJV)

Then: Paul has finally reached the point of his argument. Every man determined to follow Christ must also determine to be temperate, not self-indulgent. Self-discipline is a major requirement for any goal and that includes running a spiritual race to become like Christ. What's even better, the crown received is eternal. It doesn't sit on a shelf and gather dust (Wright, p. 120).

Now: Application then is exactly the same as application today. Everyone admires the winners, but do not notice the long hours of self-discipline required to train. If today's Christians want to be spiritual winners and attain that incorruptible crown, they need Paul's advice that self-disciplined, on-going training is necessary.

1 Corinthians 9:24

2010-01-11T16:29:00.003-05:00

Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain (KJV)

Then: There is difficulty in figuring this verse out on the basis that all cannot win in a race, especially since Paul's statement here is run to win. Wright uses an analogy of fake boxing (p. 118). Henry seems to assume the unstated that all who run will recieve a prize - actually The Prize. In any case, the verse aptly sets up an athletic parallel since Corinth hosted Isthmian games every two years.

Now: Athletics grab the interest of many throughout the US and other nations. The comparison is still worthy. Those who take part in community marathons value knowing their total time and how they placed. The subject will always attract attention to the gospel message.

1 Corinthians 9:23

2010-01-11T16:26:00.000-05:00

And this I do for the gospel's sake, that I might be partaker thereof with you (KJV)

Then: Paul takes the approach in order to have the Corinthians and others reading the letter join him in eternal salvation. Wright (p. 117) points back to verse 22 which carries forward to "for the gospel's sake." For the gospel Paul cares not for his rights or his freedoms. He will deny himself so that the message, the knowledge and presence of Christ, harvests souls for the kingdom.

Now: Some are critical of the approach. An example in today's world is found on the Answering Islam web site. Some Muslims say that "becoming all things" means adapting deceptive practices for the sake of spreading the salvation message. The on-site answer is that Paul wanted to display deep-felt empathy for those needing ministry. Not hypocritical, he needed to understand the specific group of not-yet Christians. Being prepared to answer such criticism is essential to today's global mission efforts.

Extra source: "I Corinthians 9 and the Charge of Christian Missionary Deception" on line at http://www.answering-islam.org/BibleCom/1cor9_19-23.html

1 Corinthians 9:22

2010-01-08T11:10:00.000-05:00

To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some (KJV)

Then: This is the third in the series of ways which Paul would turn from personal freedom and become a servant (slave) for Christ. In it he reiterates his purpose - salvation of the souls of at least some. His listeners remember the earlier teaching about not eating meat offered to idols for the sake of those with weak consciences. Baker (p.136), however, says that even though the Corinthians would remember Paul's previous discussion, here weakness refers to those who still do not know Christ. The verse is a summary statement about those, Jews and Gentiles, who still have roadblocks to knowing the Lord.

Now: Paul puts today's Christians to shame with his Type A personality conviction, intent, and actions. We are told to work and we may want to, but we do not reach forward to the mark of that high calling.

Extra source: Cornerstone Biblical Commentary 1Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.

1 Corinthians 9:21

2010-01-08T11:07:00.001-05:00

To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law (KJV)

Then: Paul became lawless to those who were not under the Jewish law - the Gentiles (because everyone is under the laws of a state or nation). Again his purpose was to gain them for Christ.

Now: Even though Paul went to the Gentiles, he would never and could never have dishonored Christ by breaking a law which was crucial to maintaining his credibility as a follower of Lord (ten commandments). He would not go into the gang cultures, steal and do drugs. Our service as a slave to Christ has to be intentional and practical as it exemplifies his love.

1 Corinthians 9:20

2010-01-08T11:03:00.001-05:00

And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law (KJV)

Then: How could a Roman citizen who looked free, be a slave? The Corinthians needed Paul's explanation. When he worked with the Jews he submitted to all the Jewish laws of the Old Testament. But he did it for a purpose - that of winning them to Christ. This is the first example of ways Paul worked as a slave (Wright, p. 115).

Now: The statement "When in Rome do as the Romans" applies here. Even though secular, it shows the wisdom of getting to know people where they are by showing respect to the salient points of their culture and behaviors.

1 Corinthians 9:19

2010-01-08T11:00:00.001-05:00

For though I be free from all men, yet have I made myself servant unto all, that I might gain the more (KJV)

Then: With this verse Paul explains he is not a free man. He belongs to Christ and is a servant to all (Baker, p. 134). That goes back to the image presented by Wright of a Roman triumphal parade in which the Christians, followers of Christ, are yoked together at the end, not standing free at the beginning.

Now: Freedom in Christ, to serve him, comes with Christ's statement that his yoke is easy. Our life, whether in the ministry or not, requires us to be his servant, yoked to him, and being purposefully dedicated to living under his laws and direction.

Extra source: Cornerstone Biblical Commentary 1Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.

1 Corinthians 9:18

2010-01-08T10:57:00.001-05:00

What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel (KJV)

Then: Corinthians understand what he is saying about his reward, that it is the preaching of the gospel itself and he delights in the spiritual harvest. The final phrase here is another caveat that follows from his not taking money. The negative action ensures that he is not abusing the power. The only one expecting his services is Christ (Fee, p. 415). Baker marks two things. Paul is asserting the right not to be paid, and he could boast in the Lord that was the one quality about his work in which he could take pride. It was a Paul thing; not a ministry prescription.

Now: The abuse of power in preaching the gospel is usually cited in another realm - that of radio and tv broadcasting. Many scoffers expect scandals and misuse of the those with a powerful tv presence or personality. When proved true for one, they say it is true for all. Dobson's approach is that of being accountable to a board. That answer works for him, but everyone needs some method by which the ministry stays sensitive to even inadvertent abuse of the gospel.

Extra source: Cornerstone Biblical Commentary 1Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.
The First Epistle to the Corinthians by Gordon D. Fee (Eerdman's 1987) online at http://books.google.com/books?id=XlBp10nUTXAC&dq=Gordon+Fee+Bible+commentator&printsec=frontcover&source=in&hl=en&ei=SwLNSu3nA4v6Mf2XlDo&sa=X&oi=book_result&ct=result&resnum=12#v=onepage&q=&f=false

1 Corinthians 9:17

2010-01-08T10:55:00.000-05:00

For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me (KJV)

Then: Paul has spent so much time giving the reasons for deserving pay, he needs to fully explain his reasons not to take it. Corinthians need to know that his willing attitude to serve freely is in itself a reward from God. Baker (p. 127) explains that the Greek uses one single word to mean "willingly" and another single word to be its antonym. Henry's comments give readers the word "stewardship" as a way to think about "dispensation." Paul's task is to dispense the gospel in accordance with the trust given him by Christ.

Now: Paul's example of serving for free has to be a point of consideration for all believers. Conditions and circumstances vary. What each needs is his/her own conversation and calling. The contract between God and the worker comes individually and should not be an argumentative point for those outside the contract. Only God can judge his servants.

Extra source: Cornerstone Biblical Commentary 1Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.Commentary on the Whole Bible Acts to Revelation Vol VI by Matthew Henry online at http://www.ccel.org/ccel/henry/mhc6.iCor.x.html

1 Corinthians 9:16

2010-01-02T16:58:00.002-05:00

For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel! (KJV)

Then: Wright (p. 111) summarizes three reasons Paul accepts no pay: be an example for others; clarify difference between a travelling sophist philosopher and the apostles' higher call; and being set free by Christ, he was internally obligated to tell others the message of God's love. He had to do it as his response to what Christ had done for him. Paul's listing of reasons why he deserved pay and then his list as to why he didn't take pay were bound to get attention. The dichotomy would cause wonder and require consideration.

Now: Few find ways to serve the Lord and do it for free. At the same time, the need to support workers for Christ and the church itself becomes a slam against church attendance - "They always want money." Yet no one attends concerts, educational lectures, athletic events, or even some political rallies without expecting to pay first. Wright sees another problem in the mix-up between what the church sees and does - makes rules exceptions, makes exceptions rules. The problem comes in the mix of bringing in, then rooting out the cultural expectations of non-believers. First invited to hear the message for free, why should the hearing not continue to be free? (They need Paul's explanations.)

Corinthians 9:15

2010-01-02T16:57:00.004-05:00

But I have used none of these things: neither have I written these things, that it should be so done unto me: for it were better for me to die, than that any man should make my glorying void (KJV)

Then: It was Paul's personal pride to be able to teach the gospel free of charge - in the same way that Christ taught it (Baker, p. 134). Henry describes it as a glory and a joy which he valued more highly than rights or even his life. All the while Paul writes he has in mind his next purpose. Similarly, Paul's readers should always be understanding his thought processes and looking forward to his next teaching point. In this case it is to come back to the teachings about eating meat offered to idols (Baker, p. 134).

Now: Today's believers and readers of the letter need to be as salient about Paul's teachings as the Corinthians eventually were .

Extra source: Cornerstone Biblical Commentary 1Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.
Commentary on the Whole Bible Acts to Revelation Vol VI by Matthew Henry online at http://www.ccel.org/ccel/henry/mhc6.iCor.x.html

1 Corinthians 9:14

2010-01-02T16:50:00.002-05:00

Even so hath the Lord ordained that they which preach the gospel should live of the gospel (KJV)

Then: Nothing left to chance. Paul just states the conclusion. There can be no doubt what the Corinthians should believe about their responsibility in paying apostles. Baker (p. 133) calls this the ultimate argument - the teaching of Christ himself when he sent out 72 followers without purses or extra clothing. Their needs would be supplied by those who received the Word.

Now: "The Bible says" are the halycon words for believers in Christ. Understanding the Lord's teachings is the desire and goal of all followers. To teach as Paul taught means always giving priority to Christ's statements.

Extra Source: Cornerstone Biblical Commentary 1 Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.

1 Corinthians 9:13

2010-01-02T16:42:00.002-05:00

Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? (KJV)

Then: Paul's question compares the normal set-up of Jewish leaders being supported in the temple with the work of apostles for Christ. If Israelite priensts received tithes and sacrifices, should not the same practice be followed in the churches - Corinth included? Paul believes it should. Fee (p. 411-412) sees the verse as an interruption or introduction to Paul's final thoughts, verse 12, when he suddenly justifies himself with two more reasons. He uses two analogies that are much closer to Jewish religious practices. Both the Levites and the priests eat the temple sacrifices and use the money given in offering.

Now: Paul's reasoning set the on-going policy throughout the centuries for the way pastors and church leaders are paid; but for the most part, ministers do not follow his example of getting second jobs just to be in ministry.

Extra source: The First Epistle to the Corinthians by Gordon D. Fee (Eerdman's 1987) online at http://books.google.com/books?id=XlBp10nUTXAC&dq=Gordon+Fee+Bible+commentator&printsec=frontcover&source=in&hl=en&ei=SwLNSu3nA4v6Mf2XlDo&sa=X&oi=book_result&ct=result&resnum=12#v=onepage&q=&f=false

1 Corinthians 9:12

2010-01-02T16:35:00.005-05:00

If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ (KJV)

Then: After establishing his right to being paid, Paul states he purposefully does not claim the right because he does not want to interfere in the work of the gospel. That is an unusual twist and difficult for others to understand. Robertson and Plummer postulate that the Jews might think Paul was preaching only for the sake of what he could get out of it. A different source (cannot find it) stated that the Jews feared the apostles were causing a loss of revenue flow into the temple. Paul had to be able to step back and say he received nothing for his work as an apostle.

Now: Paul's example of taking nothing sets a standard of pastoral poverty in the minds of some church boards and members. People like Mother Teresa are admired, but few want to emulate her lifestyle. The politics of who gets money for what, who gives the most money, and who should have control of ministerial salaries can be just as messy as in the first century. As Christ said, "The love of money...."

Extra source: A Critical and Exegetical Commentary on the First Epistle of St. Paul to the Corinthians by Archibald Robertson and Alfred Plummer (Charles Scribner Sons, 1911) online at http://www.archive.org/stream/stpaulcommentary00robeuoft/stpaulcommentary00robeuoft_djvu.txt *When I rediscover the missing source, I'll post it.

1 Corinthians 9:11

2010-01-02T16:32:00.002-05:00

If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? (KJV)

Then: The first of four more rhetorical questions links material and spiritual concerns. There is no difference in the work sown for spiritual harvests as that for physical harvests. The apostles still need to eat and live by reaping physical support from the harvest. Fee (p. 409) calls it a reciprocal interpretation. The Corinthians received spiritual benefits to live spiritually; the apostles deserve physical benefits to live physically.

Now: Both the principle and the teaching technique of asking rhetorical questions are still useful today.

Extra source: The First Epistle to the Corinthians by Gordon D. Fee (Eerdman's 1987) online at http://books.google.com/books?id=XlBp10nUTXAC&dq=Gordon+Fee+Bible+commentator&printsec=frontcover&source=in&hl=en&ei=SwLNSu3nA4v6Mf2XlDo&sa=X&oi=book_result&ct=result&resnum=12#v=onepage&q=&f=false

1 Corinthians 9:10

2010-01-02T16:19:00.002-05:00

Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope. (KJV)

Then: In a continuation of the application from verse 9, Paul adds that the farmer who plows and threshes does so with the hope of enjoying a great harvest. Fee (p. 409)adds that the expectation of harvest applies to the apostles' expectation and right of receipt of material reward from their work.

Now: Baker (p. 132) - The truth of scripture continues to speak across the ages to new situations and new cultures. Paul's genius is that he could do that in the first century.

Extra source: The First Epistle to the Corinthians by Gordon D. Fee (Eerdman's 1987) online http://books.google.com/books?id=XlBp10nUTXAC&dq=Gordon+Fee+Bible+commentator&printsec=frontcover&source=in&hl=en&ei=SwLNSu3nA4v6Mf2XlDo&sa=X&oi=book_result&ct=result&resnum=12#v=onepage&q=&f=falseCornerstone Biblical Commentary 1Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.

"Don't muzzle the ox" 1 Corinthians 9:9

2010-01-02T16:12:00.004-05:00

For it is written in the law of Moses, thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? (KJV)

Then: There's a double-whammy here. (1) Even the law teaches that a laborer is worthy of being paid (allowed to eat). (2) The law moves into the law of nature, the animal kingdom, showing that God himself cares for them by ensuring they have food to eat. Further, men who take animals from the wild and use them must be sure they have food for sustenance. The original law is in Dueteronomy 25:4. Fee (p. 408) asserts that Paul uses the law because of its principle and is not at all interested in the literal content, only its application. That is reasonable.

Now: There are an infinite number of regulations and laws to ensure that no one takes advantage of laborers. Some even apply to ministers.

Extra source: The First Epistle to the Corinthians by Gordon D. Fee (Eerdman's 1987) online http://books.google.com/books?id=XlBp10nUTXAC&dq=Gordon+Fee+Bible+commentator&printsec=frontcover&source=in&hl=en&ei=SwLNSu3nA4v6Mf2XlDo&sa=X&oi=book_result&ct=result&resnum=12#v=onepage&q=&f=false

1 Corinthians 9:8

2010-01-02T16:07:00.001-05:00

Say I these things as a man? or saith not the law the same also? (KJV)

Then: Believing that he still needed to reinforce the point, Paul directed information about the Jewish law (knowledge) towards the Jews and towards those who admire knowledge. The verse is transitional.

Now: Drawing on many avenues of support - including everyday experience and the law - to support rhetorical points is good argument procedure. Choosing points which connect to the knowledge of a particular audience is a smart way to present and defend beliefs.

1 Corinthians 9:7

2010-01-02T16:01:00.002-05:00

Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? (KJV)

Then: Paul continued explaining that everybody expected and deserved to be paid (receive food and sustenance from) for their work. Robertson and Plummer (under IX, 7) note the soldier worked for pay, the vine planter was a small business owner, and the shepherd worked as a slave. Congregational members at Corinth surely had more prestigious work, but would understand the principle.

Now: Members of church congregations expect and receive pay for their work. The principle is the same for ministers and staff. They deserve payment no matter their occupation.

Extra source: A Critical and Exegetical Commentary on the First Epistle of St. Paul to the Corinthians by Archibald Robertson and Alfred Plummer (Charles Scribner Sons, 1911) online at http://www.archive.org/stream/stpaulcommentary00robeuoft/stpaulcommentary00robeuoft_djvu.txt

1 Corinthians 9:6

2009-12-30T16:36:00.002-05:00

Or I only and Barnabas, have not we power to forbear working? (KJV)

Then: Paul continues presenting the list of distinguishing differences between himself and other apostles. Fee categorizes this as a third question with an answer that establishes Paul's authority as an apostle (p. 403). Paul seems to use Barnabas as another traveling apostle who worked and didn't travel in groups which would include wives. They had the right to and deserved monetary maintenance even if they didn't claim it (Baker, p. 131). By inference, if any one of the apostles mentioned in vs 4-6 was not an apostle deserving support, then neither was Paul; but if all the others were apostles deserving material support, then so did Paul deserve support. The means of support (that is, from a church) did not relate to the definition of "Who is an apostle?" On the contrary - because they were apostles, they deserved support. There is the possibility that additional members of traveling groups (wife, etc.) worked as they traveled place to place so that an apostle did not need to; however, as Barnabas and Paul traveled alone, they needed to do the work themselves.

Now: Some churches require their pastors to be married and expect compatible work from the wife. An odd problem for today's wives happens when (outside the Lord's will), the pastor divorces, yet is able to continue in another congregation as a minister. The wife is left without the husband and is no longer accepted as capable of doing the same tasks she did before - heads of women ministries, heads of children's work or valued for biblical knowledge. The issue is unseen and ignored.

Extra source: Cornerstone Biblical Commentary 1Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.
The First Epistle to the Corinthians by Gordon D. Fee (Eerdman's 1987) online athttp://books.google.com/books?id=XlBp10nUTXAC&dq=Gordon+Fee+Bible+commentator&printsec=frontcover&source=in&hl=en&ei=SwLNSu3nA4v6Mf2XlDo&sa=X&oi=book_result&ct=result&resnum=12#v=onepage&q=&f=false

1 Corinthians 9:5

2009-12-30T15:40:00.001-05:00

Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas? (KJV)

Then: Fee explains there were four methods of supporting traveling philosophers in the Graeco-Roman world: by patronage, by fees, by work, or by begging. If Paul was a legitimate apostle they would be paying him or he would have someone's patronage. The lesser philosophers did other work or begged. Paul's defense here is an unspoken answer to his rhetorical question. They did have the right to be paid for their work. Henry adds that that support also extended to whoever traveled with them, wives, sisiters, fellow apostles and workers.

Now: The issue is settled. Congregations pay for the work of the pastors - unfortunately, sometimes expecting the pastor to do it all. A church like that will never grow.

Extra source: The First Epistle to the Corinthians by Gordon D. Fee (Eerdman's 1987) online athttp://books.google.com/books?id=XlBp10nUTXAC&dq=Gordon+Fee+Bible+commentator&printsec=frontcover&source=in&hl=en&ei=SwLNSu3nA4v6Mf2XlDo&sa=X&oi=book_result&ct=result&resnum=12#v=onepage&q=&f=falseCommentary Commentary on the Whole Bible Acts to Revelation Vol VI by Matthew Henry online at http://www.ccel.org/ccel/henry/mhc6.iCor.x.html

1 Corinthians 9:4

2009-12-30T15:38:00.000-05:00

Have we not power to eat and to drink? (KJV)

Then: In order to help readers understand the Corinthian problem. NKJV and Wright move the word "power" into today's terminology of "rights." In the age of civil rights, this change is a big help to figure out what's involved in the conflict. Fee states that Paul , through blunt confrontation, is forcing the Corinthians to recognize his rights (p. 401).

Now: For the most part, people today believe the age of people seeing the risen Lord has passed. The two criteria for apostleship which Paul lists ( being sent for a purpose and the actual establishment of churches) are transferred to a definition of missionaries. The work may be judged, but no one questions the hearts intent of called missionaries to serve the Lord in that capacity. Nor is their need for support while on the mission field a theoretical problem.

Extra source: The First Epistle to the Corinthians by Gordon D. Fee (Eerdman's 1987) online athttp://books.google.com/books?id=XlBp10nUTXAC&dq=Gordon+Fee+Bible+commentator&printsec=frontcover&source=in&hl=en&ei=SwLNSu3nA4v6Mf2XlDo&sa=X&oi=book_result&ct=result&resnum=12#v=onepage&q=&f=false

1 Corinthians 9:3

2009-12-30T15:34:00.000-05:00

Mine answer to them that do examine me is this (KJV)

Then: Straight declarative sentence is a flag to listeners. But more than that, the NKJV and Wright translate the word "answer" as "defense." That supports Henry's belief that Paul took the Corinthians unrest personally. It sets readers up to notice emotional (love) shadings in the coming statements.

Now: Anyone questioned or challenged has some sort of emotional reaction to being challenged about the quality of their work. Studying Paul here can help let reason and love for the listeners supercede all self concerns.

Extra source: Commentary on the Whole Bible Acts to Revelation Vol VI by Matthew Henry online at http://www.ccel.org/ccel/henry/mhc6.iCor.x.html

1 Corinthians 9:2

2009-12-30T15:30:00.002-05:00

If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord (KJV)

Then: The proof of Paul's apostleship is the existence of the Corinthian church. Matthew Henry finds a sense of discouragement on Paul's part that he has worked so hard to bring the Corinthians into the body, yet there are so many who question his apostleship, slander his reputation and character. Yet Paul still speaks to them with love.

Now: Henry states that the lack of returning kindness from people where ministers work is common. Wright also refers to poor congregational support of their ministers - either monetary, personal or spiritual. They need to read I Corinthians 9. Even if a minister's reward is the joy of bringing many to eternal salvation, he needs the material, everyday practical necessities of life. He should live at the same standard as his congregation.

Extra source: Commentary on the Whole Bible Acts to Revelation Vol VI by Matthew Henry online at http://www.ccel.org/ccel/henry/mhc6.iCor.x.html

1 Corinthians 9:1

2009-12-30T15:25:00.004-05:00

Am I am not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord? (KJV)

Then: So who was Paul? Was he a person worth following? Rhetorical questions (self-evident and Fee, p. 392). The Corinthians already knew the answers, but Paul spent the next section of his letter explaining what his own rights were, why he gave them up, and how he conducts his life as a servant of Christ. Corinthians needed his "work in the Lord" as examples so they could go forth and do likewise.

Now: The harvest today is as needful of workers as it was in the time of the Corinthians. More and more people do not know the Lord or misunderstand the teachings. More and more publicly the Lord's person and work are scorned. His followers still desperately need leaders, teachers, and Paul's letters.

Extra source: The First Epistle to the Corinthians by Gordon D. Fee (Eerdman's 1987) online athttp://books.google.com/books?id=XlBp10nUTXAC&dq=Gordon+Fee+Bible+commentator&printsec=frontcover&source=in&hl=en&ei=SwLNSu3nA4v6Mf2XlDo&sa=X&oi=book_result&ct=result&resnum=12#v=onepage&q=&f=false \

Interim note

2009-12-29T12:25:00.000-05:00

I am not real interested in a top down understanding of church organization and how it works. I am interested in how the parts interrelate at the church membership level and at the common task level. I do not believe leadership should displace the work of the members. All members need to come into recognition of their personal talents, learn to use them and understand the principles Paul holds out in Corinthians. Sacrificial love - like that of Christ.

1 Corinthians 8:13

2009-12-29T12:19:00.002-05:00

Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend (KJV)

Then: Paul gives a personal statement, not a "you-ought-to" statement. The Corinthians using his example can follow him, as he previously told them to do, or they can continue in their own understandings of knowledge which allows for liberty in all things. The Corinthians now have the principle, the explanation, the potential consequences to the weak and to themselves, and Paul's example. It is their choice to make.

Now: We rarely think through our daily choices in terms of their effect on those watching. We should. Paul's teachings are eternal-life warnings.

1 Corinthians 8:12

2009-12-29T12:11:00.002-05:00

But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ (KJV)

Then: The starkness of the thought "ye sin against Christ" is overwhelming. Corinthians must have reacted in shock since their sophistic wisdom and knowledge was so self-admired. Where did it come from? Paul's stark treatment was necessary to get their attention. Roger Hahn explains that Corinthians believed having knowledge equaled being spiritual. Paul believes that having love equals being spiritual. So they sin twice -by leading the weak into sinful actions and by having pride, not love.

Now: The same attitude of pride regarding knowledge exists among many who think they are Christian in providing things, not love for the poor. They exemplify class elitism. Christ walks among us, asking us to break the barriers. Here's the summary "I would come save your burning house, but I wouldn't invite you to my cookout." Love? Christian love? How do we define it?

Extra Source: First Corinthians by Roger Hahn (Christian Resource Institute, c2007) online http://www.cresourcei.org/biblestudy/bb1cor6.html

Interim

2009-12-29T12:09:00.000-05:00

Now:
I find I am extremely interested in the teaching/ approach, techniques and methodology which Paul uses. Because what he does is filled with the Spirit. It's not just a matter of using a pattern that puts information into the minds of hearers. It brings life-long change. It is the way the Spirit of God can move into the hearts of men -- Faith comes by hearing. So what is in that "hearing." Structure, content, emotions, dedication? How does it all fit together?

1 Corinthians 8:11

2009-12-29T12:05:00.002-05:00

And through thy knowledge shall the weak brother perish, for whom Christ died? (KJV)

Then: Explicitly back to knowledge, Paul adds a psychological, guilt reason for any believer to avoid being a stumbling block. Christ died for the sins of the one looking at another's example. This is a truth, a fact which will be heaped onto their souls. Were they the cause of another's slide away from salvation? It relates back to Jesus' teaching that it would be better for a millstone to be tied around the neck of him who caused a little one to sin than to come before the Lord's judgment for that action. Henry adds that he who has the Spirit of Christ will love those who love the Saviour so much that they too would die for those with weak consciences. In this regard what is the hold-up with only abandoning the practice of eating meat offered to idols?

Now: We cannot play with things of the spirit. Wonderful uncaring, Sunday morning worship; blythe, frothy attitudes of fellowshipping; superficial delights of service have no place in his kingdom. Depth and committment may produce joy in each act of service, but it's not etheral or purposeless. Bringing us to salvation was the Lord's plan of salvation so that we abide with love, faith and hope in him.

Extra Source: Commentary on the Whole Bible (Acts to Revelation) by Matthew Henry, online http://www.ccel.org/ccel/henry/mhc6.iCor.ix.html

1 Corinthians 8:10

2009-12-28T11:40:00.001-05:00

For if any man see thee which hast knowledge sit at meat in the idol's temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols (KJV)

Then: Wright uses the word "lure." The act of the strong-conscience guy can "lure" the weak-conscience guy back into sin - sin for the weak one because they've never been able to separate the bits and pieces of what is right with the action from what is wrong with it. Verse nine started it. Verse ten finishes it. Christians are responsible for the on-going spiritual growth of fellow believers. Like it or not, everyone is a teacher, example, leader to others in the faith. The Corinthians were blessed to have Paul tell them the exact instance of this problem and be both forewarned and forearmed. They still had plenty of life time left to correct mistakes before entering eternity.

Now: We need the internal, active Spirit of the Lord to tell us when something is askew, that our actions are misdirecting fellow believers. When a other followers speak, we need to listen, not just immediately brush off any and all comments by walking down another path. Being a stumbling block is a serious offense.

Stumbling block - 1 Corinthians 8:9

2009-12-28T11:36:00.002-05:00

But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak (KJV)

Then: Paul is in the middle of his explanation about eating food offered to idols. Scholars and Commentators come at his explanation, try to explain and categorize it, and understand its full meaning. Khiok-Khng Yeo summarizes four methods: theological, religious (historical), sociological and rhetorical (p. 5-9). Theological is the straight "what-matches-the-Lord's- precepts" approach. Wright's information about eating in the temples belongs in the sociological. The historical religious interpreters try to define who are the strong and who are the weak. Yeo himself works with rhetorical study, considering the methods of verbal communication and including information on audience identification, historical context, and Paul's interpersonal relations with the Corinthians. The verse is not a "pound-the-table, do-what's-right" style, but it is of the "look-you-in-the-eye" and "tell-it-like-it-is" variety.

Now: Usually teachers just read and relate the principle being presented (theology) and bring out its application to believers' lives. Often they use the Paul's teaching pattern: Give the principle, state current problems, and challenge listeners to live God's way by showing love at all times.

Extra Sources: Rhetorical Interaction in 1 Corinthians 8 and 10: A Formal Analysis With Preliminary Suggestions for a Chinese, Cross-Cultural Hermenuitic by Khiok-Khng Yeo (Brill Academic Publishers 1994) online at http://books.google.com/books?id=SdPaIlT1_PoC&pg=PA5&lpg=PA5&dq=Paul

1 Corinthians 8:8

2009-12-28T11:34:00.001-05:00

But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse (KJV)

Then: Paul's teaching continues on from the principle of love, honoring the conscience of another above one's own. Paul points out that the actual behavior of the stronger Christian is not an essential service to the Lord. The good news is not diminished or strengthened. MacClaren discusses the importance of taking into account the weakness of other Christians. In not eating the meat, the Corinthians are not abandoning a duty or action which results in spiritual progress.

Now: The verse provides a second question. What is the eternal result of my not performing a specific act in my own spiritual life? It could be possible - as in the case of Dobson reading stacks and stack of porn material while on a presidential commission - that someone else would say, "He did. I can." But if Dobson had not participated in the report, a Christian with a weaker conscience may have been called upon. A weak report could have been produced. Quick answers are not useful. Prayer is.

Extra sources: Expositions of Holy Scripture: Romans and Corinthians by Alexander MacLaren (ca 1880) online at http://www.ccel.org/ccel/maclaren/rom_cor.iii.xv.html

I Corinthians 8:7

2009-12-28T11:21:00.002-05:00

Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled (KJV)

Then: Internalized basic knowledge forms the conscience of man. It directs the division and recognition of good and evil, right and wrong. Paul recognizes where these new followers are coming from. Everything and anything connected with idol worship brings back a mind set of activities which dishonored the Lord. They were unable to sort out which prior actions were acceptable and which were not acceptable to the Lord (Wright). Their consciences were weak. Paul believed that able followers with strong consciences needed to choose to place more emphasis on loving the Corinthians with weaker consciences and not eating meat given to idols. Loving one another is the second greatest command. Following that command often requires temporarily or even permanently giving up personal understandings of the rights of an individual conscience.

Now: The principle applies yet today. The measuring line is a question, "Will my action lead another person into sin?" Today's culture is filled with poor choice options. Whereby I may read a book with "vengeance" as a theme, someone emerging from a gang culture would have his or her mind drop immediately back into a cesspool of dishonoring God.

1 Corinthians 8:6

2009-12-28T11:19:00.000-05:00

But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him (KJV)

Then: Paul straightens out the meaning of "There is one God." It cannot mean that any respect is given to other Gods. God is the creator. God is Messiah. (Wright). Knowledge comes from this basic and cannot be confused with imaginary descriptions of any other god.

Now: God, Father, Son, and Spirit, endures the same, yesterday, today and tomorrow. Today's believers must know this same truth.

I Corinthians 8:5

2009-12-28T11:16:00.001-05:00

For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,) KJV

Then: The opening page of a First Corinthians study guide by Roger Hahn points out that the diversity of gods and its effect on the new church indicates these people were Gentiles, not raised in the Jewish tradition. Teaching the Corinthians required bypassing the commonly accepted slogans pointed out by Wright (everybody has knowledge of some kind, idols are inconsequential nonsense, there is no other God but one). Paul had to move them into a purer understanding ot the truth of "one God." This verse begins the attack on the problem of trivialized and twisted knowlege. Weak and misguided beliefs of some Corinthians resulted in their giving some credence to the all-encompassing, imaginary gods. They could worship the others behaviorally and be really worshiping the one true God.

Now: The problem of a universal God gains more and more credence. There is anomosity towards those who insist that one God, the Lord of heaven, the creator will have no other Gods before him, that there is only one way to heaven and that is through Jesus Christ his son. Today's believers need to know, really know, their God even as the Corinthians needed to know him.

Extra Source: First Corinthians by Roger Hahn (Christian Rescource Institute, c2007, opening page presented by The Voice, CRI Voice Institute) online at http://www.crivoice.org/books/1corinth.html

I Corinthians 8:4

2009-12-28T11:11:00.002-05:00

As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one (KJV)

Then: R. Phua accepts a split definition of "Knowledge" of 8:1-3 from that in Cor 1-4. He states that Paul agrees with nothing in the "knowledge" of 1-4 (p. 129), but accepts the reasoning that for the strong, eating food offiered to idols is an insignificant action. Part of the knowledge about God here - "speculative theory" (p. 128) is true: "There is none other God but one." Wright includes information about the social nature of Corinthian outings. If you were going to "eat out" the only places to go were the temples. That was the practical way to get rid of all that meat. The environoment trivialized the "sacrificial" aspect, so strong believers could, and did, just forget the idolatry implications.

Now: In the recent past the conflict is similar to the "wine" vs "no wine" beliefs of the temperance movement. There is no difference in the starting fact or principle, "There is none other God but one." There are differences in the implications for behavior.

Extra sources: Idolatry and authority: a study of 1 Corinthians 8.1-11.1 in the light of the Jewish Diaspora by Richard Liong-Seng Phua - (Continuum International Publishing Group, 2006) online at http://books.google.com/books?id=QY9GzihNhkwC&printsec=frontcover&source=gbs_navlinks_s#v=onepage&q=&f=false

Just for Openers

2009-12-21T14:51:00.002-05:00

I am working hard to put this blog in order. I had to skip a lot of verses in order to keep up with the Corinthians class and am now going back to fill in the holes. That means things are under construction. Looking for something? Use the blog search feature in the upper left corner. I do. It works wonders.

Glad to know what you think.

1 Corinthians 8:3

2009-12-21T13:12:00.002-05:00

But if any man love God, the same is known of him (KJV)

Then: The verse is simple to understand, but not accept and apply day by day - Those who love him have his love. In context, the verse is a prelude to specific problems, but not the capstone. N T Wright sees a slow build-up to the main point in chapter ten. Believers have to know the principles first.

Now: Wright emphasizes that daily, every Christian, individually, needs to recognize and have the knowledge of the Lord's love. Thereby, they know God. In our Corinthian twenty-first century culture, nothing will change without first establishing a basic love connection with God.

I Corinthians 8:2

2009-12-21T13:09:00.001-05:00

And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know (KJV)

Then: Those who know the truth, but lack love, know nothing because as Henry says, their pride rends their knowledge useless. Human knowledge is valuable only as it is edified by love. Paul wanted the Corinthians to understand the heart of serving Christ. His love for those he created is embedded within us, pushes out any demeaning ideas, attitudes and behaviors towards both fellow believers and non-believers. Rules must be known and followed, but compassion brings results. Keep the teaching, but leave off the final judgement.

Now: We need the same love - along with the same knowledge of his heart and teachings. Discovery, self-check, methods are difficult to come by and apply. Concentrating on Paul's teaching here and identifying twenty-first century gods, is necessary first step. .

Extra Source: Matthew Henry's Concise Commentary by Matthew Henry (1706) online at http://www.christnotes.org/commentary.php?b=46&c=8&com=mhc

1 Corinthians 8:1

2009-12-21T13:05:00.000-05:00

Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth (KJV)

Then: A study outline of I Corinthians by Daniel B. Wallace places chapters seven through fourteen under a heading called "Difficulties in the Church." I Corin 8:1 returns to the problem of pride derived from knowledge. David Guzik notes that both knowledge and love grows, but compares the growth of bubbles as a matter of "swelling" as opposed to the careful, planned growth of buildings. All the commentators talk about knowledge. Some one of them has surely placed Knowledge, rather than money, as being the root of all evil. That would be reasonable since in The Garden, Evil tempts Eve to know all things. For Paul to use the misuse of knowledge as a continual teaching point is both logical and psychological.

Now: Knowledge still makes men proud - whether collectively or individually. Knowedge is useful and necessary in life, but when prized for its own sake, and without being based in love, it can cause interpersonal problems which last a lifetime. Men do not change. They need to discern self-instances of pride of knowledge.

Extra Source: I Corinthians: Introduction, Argument, and Outline by Daniel B. Wallace http://bible.org/seriespage/1-corinthians-introduction-argument-and-outline
I Corinthians 8 - Living by Knowledge of by Love by David Guzik (c)2001 http://www.enduringword.com/commentaries/4608.htm

Organizer: I Corinthians 8

2009-12-21T12:12:00.002-05:00

Topic is dealing with freedom allowed through your belief in Christ. What choices do you make?

Verses 1-3 group together and talk about dual spirituality - from love? from knowledge?
Verses 4-6 concentrate on the problem of eating meat offered to idols -- gods vs God! We believe in the one true God - Creator and Messiah
Verses 7-13 focus on consequences of making the choice. What if the weak eat? What if you eat? What if they see you eat? What's your responsibility? What's your risk? What did Paul choose?

-- Moving on to Paul's examples.

Summary - 1 Corinthians 4:14-21

2009-12-08T16:59:00.005-05:00

Then and Now:
Curiously, Paul did not abandon the issue of boasting/pride quite yet. You'd think he would. Instead he decided to give the Corinthians one more prick alongside a little more hope. (Henry calls this remembering to respect and distinguish the sinner from the sin.) Paul flat out states his purpose is to admonish -not shame the readers. First, he has built on the foundation of Christ; his followers must become the same kind of master workman that he is. They need to be like Paul - who is like Christ. To help, he sent Timothy.

Paul considered the effect of that visit on those whose minds still honor worldly wisdom. They might think they had gained points (credibility, authority) since Paul himself was not coming. Not true. He had other committments. He wanted the Corinthians to see that real power comes through the authority of God. Real power results in changed lives, forgiven hearts, and new souls added to the kingdom. Then, once again, before closing the issue, Paul reverts to conciliation. He asks the Corinthians to use their wisdom by choosing which is better for teaching - a rod or a spirit of gentleness.

Now: Outside cultures change, but the psycological make-up and the sin nature of mankind never changes. Paul's teaching methods are just as useful today as then. What must always be considered are the values and needs of the individual hearers.

Extra Source: Commentary on the Whole Bible Volume VI (Acts to Revelation) by Matthew Henry, online http://www.ccel.org/ccel/henry/mhc6.iCor.v.html

Summary - 1 Corinthians 4:6-13

2009-12-08T16:58:00.005-05:00

Then and Now:
Wright's discussion ends by questioning Paul's confrontation with the attitudes of Christians in western culture. This passage provides conscience pricks.
A. Paul keeps on explaining his purpose. The Corinthians should not indulge in pride concerning favorite teachers. (Today's believers compare churches and put down or extol one over another.)
B. Paul reviews and discounts other points of pride. Workers differ in talents because of God's creation design. The Corinthians received and are rich in the spirit, but act as if they didn't and weren't. They are already performing last day judgements. Paul shakes their complacency by saying he wishes they and he were already reigning in heaven.
C. Paul shames them by listing and evoking comparisons to his and Apollos' status on earth. Their many sufferings do not equal, but can correlate to those of Christ. That's why the apostles will probably show up in heaven last. Their foolishiness confounds the world. The acts of the Corinthians do not.
D. Corinthians (and today's believers) need to realize that in the world, Jesus' followers stand at the end of the line (Wright, p. 48). Jesus is our only king, and his wisdom, treasure-chest jewels, and royalty are not recognized here. Corinthians needed to step back, remember that, and behave accordingly. So do we. The crucified Messiah expects love and forgivess, mercy and grace.