1 Corinthians 16:13-24

 1 Corinthians 16:13-24

Paul’s conclusion his letter to the most dysfunctional and problem-beset church in the New Testament is both powerful and beautiful. It is loving and gentle without being sentimental and weak. Paul’s five instructions in verses 13-14, if followed by the church, would almost completely restore it to good health. They are instructions that we in our chaotic time would do well to heed. These instructions are progressive; each of these directives connects to the principle or behavior preceding it and prepares for the one following. 

Paul begins with, “Be on the alert”; have some basic, situational awareness. Realize that troubles are coming, both for individual Christians and for congregations. Too often Christians act as if we live in a world that is or should be “pro-Christian,” that opinion is not supported by Scripture, history, or experience. Once problems have infected the church or our lives, it is often too late for the best solutions. So, be looking for trouble.

When facing these problems, we do so in “the faith”. Notice that Paul doesn’t say, “faith,” but rather, “the faith.” It is not our personal or subjective faith, but rather, the orthodox faith once and for all given to the saints. If we address our troubles based on the Christian faith rather than opinions, fads, or the latest psychobabble, the problems and solutions would be much clearer. 

Seeing these problems Biblically in advance will still require courage to respond effectively. Paul says, “Act like men.” This is the only occurrence of this word in the New Testament. It means to act mature, full-grown, responsibly, and courageously. Knowing the truth is great, but acting on the truth will require resolve and determination. So many times congregations face problems, and rather than confront and deal with the problems, leaders run away from the conflict and pretend that if everyone acts nice, the problems will go away. A child left to himself will never do the hard work of studying or cleaning his room, will play endlessly with video games, and eat only ice cream and cake. A mature grown-up will work and do the hard things that need to be done. In most church disasters there was a moment when a wicked person or group should have been confronted forcefully but was not. Because the leaders were weak, the wicked won the day or moment, but ultimately the ministry died. Children left to themselves will only do what feels good in the moment. Too many times church leaders act the same way to the ruin of many congregations. Such leaders deserve nothing but the most pure form of contempt.

Dealing with problems in the church is not easy; in addition to maturity, it requires strength. So, Paul adds to alertness, orthodoxy, and maturity the character of strength. The word Paul uses here is also rare, being found only 4 times in the New Testament. It comes from the root word that means “complete.” It carries the idea of complete domination. To use a sports metaphor, it is the kind of domination when Georgia Tech beat Cumberland University in football 222 to 0, never allowing Cumberland to make a first down and at the same time amassing 1,650 yards of rushing. When confronting problems or wicked people, this is how Christians and church leaders are to express their power over evil.

The last point that Paul makes is that it all has to be done in love. It is easy for us to procrastinate dealing with evil. When we procrastinate, we only put off what must be done. We generally put it off until it becomes personal, and when it becomes personal, it is easy for our actions to become vindictive and unloving. The church must be aggressive in its oppression of evil, and it is easier to do that in love if we do it sooner rather than later. This loving suppression of evil requires the strength that will endure from maturity in the faith and clear-sighted concern for the future. Loving the sinner while hating the sin is no easy task; but it is the hallmark of a mature Christian. Ideally, we develop a very thick skin so that nothing really bothers us while maintaining a tender heart for all people, even wicked people. Ironically, what we often find and universally find in church troublemakers is a person who is both thin-skinned and hard-hearted. If they won’t repent, such people will wreck a church. 

“Thank You, Lord, for the guidance of how to deal with problems in the church. AMEN”

1 Corinthians 16:1-12

 1 Corinthians 16:1-12

Paul moves from the marvel of the resurrection to the practical ministry of the church with such ease that you see how closely they are related. For Christians the high, holy, and lofty ideas of our theology motivate and integrate perfectly with the practical functionality of our faith.

In verse one Paul says “as I directed” that Greek word means to “give authoritative commands in detail”.  Paul’s call to give for the needs of poor Christians was no suggestion. Generosity is as much a part of the Christian life as is love, prayer, worship, or community life. This is not a command to be tight fisted in giving. Actually the language of, “as he may prosper” is in an ongoing tense, and there is a strong sense of our giving growing as our income grows. Not just in terms of net giving but in terms of proportion as well. In other words as your income goes up so should your percentage of giving. If you have once made 10 drachmas and you gave 1 drachma and lived on 9 what is to keep you, when you make 20 drachmas, instead of giving 2 give 5 and live on 15. We need to work for growing in our giving as much as we need to grow in other kinds of Christian disciplines.

It is worth noting that a short term mission team mentioned in vs 3-4 are taking a generous gift to the Christians in Jerusalem in response to the critical need. The radical giving of the very early church in Acts 4-6 could not be sustained indefinitely. It is interesting to note the giving pattern of the early church especially in major capital campaigns. The early church gave support to relief efforts for their brothers in Christ. This relief effort of Gentile Christians to aid the Jerusalem church is the first time in world history there was an intentional relief effort not tied to race or political affiliations.  In addition to relief the early church gave for mission efforts and to support church leaders who served in ministry roles. (1 Cor 9:9) Oftentimes our giving is tied to much lesser things.  Perhaps the reason we are less generous is because we don’t give to the great things of God. If we give to the great things of God  we are more apt to become great givers.

“Lord, let my theology shape the generosity of my life. AMEN”

1 Corinthians 15:50–58

 1 Corinthians 15:50–58

This passage is one of the mountain vistas of scriptures. It is a beautiful, hopeful, and powerful description of what we have in the resurrection. Paul is setting the picture of the resurrection to counter the false teachers who were saying there wasn’t a resurrection; see verse 12. The Greek understanding of the afterlife was profoundly dispiriting. The Greek mythology that likely inflamed and motivated the false teachers saw the afterlife as an existence, but only barely. It was an existence of shadow, powerlessness, madness, and frustrated anger. In this existence there was the shell of a person with all of their vitality, joy, and beauty removed. Paul holds up the magnificent picture of our resurrection as a reminder of our future.

Living or dead when Christ returns we will be changed. Rather than the degrading Greek mythology offered, we will be amplified and enhanced in Christ’s return. Rather than disembodied spirits floating around or shadows and wraiths, we will become more of who we are. The mortal life that is over and finished is covered by, overwhelmed by, an undying immortal life. That which decays is embraced by that which cannot decay; that is our future. Sin and resulting death that have been our terrors since the fall are utterly powerless. Death and sin, rather than monsters, are seen as powerless as a scorpion with no stinger, like a bandit suddenly so weak he cannot stand and his weapon not a sword but rather a rotten thread.

Why turn to follow these teachers that will tell you that you will be degraded into nothing when the truth is that in the resurrection you will throw off every weakness and frailty? We will regain everything that was lost in the Garden of Eden and gain even more. Death, rather than intimidating us, is in fact overwhelmed by the resurrected saint. Less powerful than a boring, mindless tyrant, it’s hardly worth noticing.

Paul concludes with a practical application of this amazing truth. He tells us to be steadfast; this is from the word “to be seated”; be at home in the truth. Next we are to be immovable; don’t relocate. We do not need a theological or spiritual moving van. Then he adds “abounding” in the work of the Lord. The word abounding means “overflowing to exceed the ordinary or expected.” Because our work in the Lord is of eternal significance, it is not building a shadow life to come but a real life.

“Lord help me to live and serve in the hope of the resurrection. AMEN”

1 Corinthians 15:29-49

 1 Corinthians 15:29-49

There had apparently been teachers at Corinth that taught that there was no resurrection. They had reduced Christianity to the level of one of the Greek philosophies. Sometimes we hear things that seem wise, profound, and insightful, and we drift toward these things. But when confronted with a counter perspective, we find those arguments are a little more than dust in the wind. 

Paul calls us to the belief in the resurrection with three arguments. First, there is in all humanity a haunting of the afterlife. The only alternative to believing in the resurrection is radical and extreme atheism and an absolute denial that we are anything more than evolved beasts. Belief in some sort of afterlife is nearly universal in man. In verse 29 Paul refers to a splinter group that baptized for the dead. While not an Orthodox group, Paul acknowledges that even these confused people believe in the afterlife. Paul’s life was so driven by the idea of the resurrection that it shaped everything about him. The hardship of the work, the glory of leading people to Christ, and the planting of churches were all about and driven by the resurrection. If there is no resurrection, then the reasonable thing to do is to live a life of ultimate selfish fulfillment. Hard on the heels of saying this, Paul quotes the Greek playwright, “Bad company corrupts good character.” We typically use this to warn children or friends about their bad friends. This is true, but what Paul is saying here is if you keep allowing these false teachers to influence you, it will ruin the church and all of its parts.

No doubt these false teachers had cynically said something like, “So you will have a resurrected body and will have bellies but no eating; you’ll have sex organs and no marriage. Oh, you are in for a grand time.” Paul responds to their unstated question with, “Boy, you clowns are dumb. The difference between a seed and a plant, an acorn and a great oak tree, the difference between a fish and a man, between the sun, moon, and stars, is nothing compared to the difference between our physical bodies and our resurrected self”. The false teacher’s failure didn’t come from the questions of the resurrection being too big or too hard. It came because their understanding of God was too small. That condition had even crept into the church. And in verse 34 Paul rebukes it harshly. Paul’s solution to the problem and question with the resurrection was to stop being stupid and send them to look to the power of God and the marvel of the incarnation. The false teachers thought that God was too small. The problem is entirely theirs.

“Lord, give me the wisdom to trust You. AMEN”

1 Corinthians 15:20-28

 1 Corinthians 15:20-28

Paul has been arguing for the belief in the resurrection. In this passage he links the death, burial, and resurrection of Christ to resurrection at the end of time. It is interesting that some people will look to the end or have some picture of a paradise in the future without linking it to the death, burial, and resurrection of Jesus. There is no future bliss unless it grows out of the historical past event of His resurrection.

Paul makes three points that are profound but so subtle that if we are not careful, we will miss them. First, Jesus is described as the ‘first fruits.’ This phrase refers to the first offering of the year’s produce. It was an expression of thanks but also a request for much more, for a great harvest. There needs to be a hope-filled expectation of many ‘little Christs’ to come. This is an indirect call to evangelism. However, first fruits carried another implication. It was seen as a sort of entrance fee or cover charge. The meaning here is that without being part of the death, burial, and resurrection of Christ, we are barred from admission. So how do we participate in the death, burial, and resurrection of Christ?

There is a military word that is used in verse 23 that has great implications for us. We see, “each in his own order, Christ the first fruits…”. The word ‘order’ is only used here in the NT and refers to a military formation. Those who march behind their commander are like him. In the rank and file of a formation, there is a certain uniformity. The implication here is that we are like Christ; by our conversion, we are remade and express the likeness of Christ. Military formations are not the place for self-expression.

The third implication of the resurrection is the transfer of the Kingdom. We are told that Christ’s Kingdom shall have no end, and here we are told that Jesus will deliver up the Kingdom to God the Father after all contrary authority and powers have been abolished. Here is our point: it is all about God. We are moving toward His fully and directly expressing  His love for us. This love is expressed in the consummation of all things at the end of the ages. It is unhindered and unveiled by time, sin, death, or distraction. But ultimately all things, and the love He has for us, is that in no way is it about us; it is only about Him. 

“Lord, help me to pattern my life after Christ because of the resurrection. AMEN”

1 Corinthians 15:1-19

 1 Corinthians 15:1-19

The church at Corinth was deeply divided, and as a result, they were susceptible to the deadly attack of the enemy by means of the denial of the resurrection of Christ. The Corinthians had heard, received, and taken their stand in the saving message of the resurrection. But now they were apparently leaving, or were about to leave, the faith having “believed in vain.” In verse three Paul begins to outline the single core and most important foundational doctrines of the faith, what is “of first importance.” If we could only have one passage of scripture, this would not be a bad choice. He presents the fact of the death, burial, and resurrection, showing it was the eternal intent of God by the statement “according to the Scriptures.” Paul talks about our salvation by reference to Jesus‘s death for our sins. Verses three and four are a near complete picture of the gospel. But Paul is not just telling a story; he is relating history, and he offers a diverse group of witnesses to the fact of the resurrection.

Having addressed the historical fact, Paul points to the idiocy of a resurrection-less faith. Both Sadducees and various Greek philosophers rejected the possibility of any resurrection. They taught that the only reality for man is material; you see, materialism is no new ideal. If there is no resurrection, then not even Jesus has been resurrected. If that were true, then the list of disasters is almost endless. Paul begins pointing out various disasters associated with a resurrection-less religion. Number one: faith is worthless, and we are guilty and worthy of wrath because we are still in our sin. Number two, the dead have perished; they may exist no more. The best the Greeks had to offer was an existence of ghost-likeness as a ghost in the gloom of the underworld. But they are certainly not alive in a vibrant sense. Point of fact, atheism is more comforting than a resurrection-less Christianity.

There is no doubt that Christianity is the best worldview for a strong moral ethic by which we can live. But the cost of being a disciple is so high that if it is lived faithfully, it is too expensive a price to pay for just a good moral life. To be a disciple means persecution and a level of sacrifice too great for any earthly reward. If there is no resurrection life to be enjoyed, then it would be wiser to satisfy the passions and pleasures of this life and pursue hedonism or epicurean philosophies. But the hope of the resurrection is so great that it makes any sacrifice a fantastic bargain.

“Lord, thank You for the hope of the resurrection. AMEN”

Bonus Devotion coming out in an hour

1 Corinthians 14:21-40

 1 Corinthians 14:21-40

Of all the churches we see described in the letters of Paul, the church at Corinth was the one with the most issues. We sometimes think that the letters were  written to the churches as a description of developing an ideal situation. In this case that may not be the best description or understanding. Looking at Paul’s treatment of the chaos in this church he may not have been hoping to bring them to an ideal state so much as move them away from a total train wreck toward being  a small messy dumpster fire.

The passage Paul quotes in verse 21 is from Isaiah and is descriptive of how Israel, not listening to the prophet's warnings, would be compelled to hear the tongues or languages of the Assyrians. This was a dire warning to Israel, and Paul seems to use it to set a gloomy or dark atmosphere for the conversation about tongues and prophecy. Paul warns that even if everyone were able to speak in tongues, and they did so at the same time, it would not appear like ministry but more like lunacy. Christians sometimes say, “I don’t care what people think.” That is not the perspective Paul advocates here. Paul wants unbelievers to develop a certain thinking about the church. Specifically that the Lord is in the midst of the church.

Paul insists that Christians practice self-control in the church, specifically over the use of their gifts. The worship of the Corinthian church was apparently somewhat freeform, and in that context, it appears that anyone who wanted to be the main speaker or at least a speaker could push themselves forward. The result of such worship would be chaos. That would not express or be consistent with God‘s character, God being a God of peace. We also need to understand that within paganism there were gods of disorder. Disorder in the church could be misleading to pagan observers. Who is to speak, when, and where they are to speak are matters over which the disciple has control, and that control is to be exercised for the greater good of the church. The message of Jesus “die to yourself” is here subtly repeated. 

But Paul includes a note of liberty. Paul commands the pursuit of prophecy but does not forbid speaking in tongues. There is a principle we can draw from all of this. Within our own personal lives there is freedom in how we respond and how we worship God. We ought to enjoy that liberty. But we do not impose on others our limits or restraints in their personal discipleship. However, in the gathering of the church, self-restraint for the benefit of others is critical.

“Lord, help me to practice self control in every way for the benefit of my brothers and sisters. AMEN”

1 Corinthians 14:1-20

 1 Corinthians 14:1-20

Having expressed the better option that is love, in contrast to their failures at almost every level. Paul returns to the theme of overcoming factionalism, but here specifically in the matter of ‘tongues.’ As with almost everything else at Corinth, there was a party spirit about spiritual gifts. Perhaps they had even written to ask which was better, tongues or prophecy. Paul answers that prophecy is in fact superior but does so in a bigger context.

Paul begins by pointing out that no gift that is self-serving can be a priority in the church. Whatever was happening in tongues at Corinth was apparently deeply moving and personally uplifting to the person having the experience. However, Paul makes the point that while he is happy for their personal experience, a benefit to the whole church is much preferred. (verse 5) The fruit of the speaker is found in the profit or benefit of the hearer. 

Paul also warns that the unbridled pursuit of experience can leave a person open to dangers. If the experience is nonsensical, it is like music that has no distinct sound or talking to someone with whom there is no common language. Our pursuit makes us useless. Our selfish pursuit expresses the wrong motivation for the wrong purpose and is driven by the wrong spirit , perhaps our own, or even something worse, rather than God’s Spirit. Paul encourages a desire for and pursuit of spiritual gifts, but those gifts that benefit the whole church, not just ourselves. 

Paul next points out the priority of engaging the mind. Our subjective personal experience may give us a good feeling, but it will not require much of us. In that ecstatic state we bump along having a good feeling without a care for others or the bigger picture or reality of the Christian faith and the relationships that it involves.  Those who are well versed in Christianity will be unhurt and unhelped by our pursuit of experience. But those outsiders will be unhelped and perhaps damaged by the display. Instead, Paul advises engaging our minds at every level. Not because it is easy, but because it benefits others. Paul compares the Corinthian experience to childishness. Children prefer easy to hard, experience to substance, and glitter to valuable. We all do, but mature people have the self-discipline to take control of themselves and do what is best even if it is hard. 

“Lord, help me to think deeply and then serve selflessly. AMEN”

I Corinthians 13:1-13

 I Corinthians 13:1-13

This is perhaps the most frequently “out of context” misused chapter in the Bible. Many people want to take this chapter and turn it into an ode to love as if it were nothing more than a sentimental free verse poem to be read at a wedding. Beautiful as it is, chapter 13 must be taken in context. The chapter break here is most unfortunate. Chapter 12 ends with Paul’s discussion of conflict over the issue of spiritual gifts. In chapter 14 Paul will take up misuse of spiritual gifts. In between these, Paul will show a “still more excellent way.” Beyond the textual context there is the greater context of this church deeply divided by all kinds of sinful selfishness. In every paragraph, almost every sentence we have seen a church fractured and broken. Now Paul points to the cure for the church’s problems, that cure is love. 

Rather than seeing this as eloquent prose, this chapter needs to be seen as a person's direct and stinging rebuke to individuals that Paul could have, had he wanted to, called by name. This chapter expresses love from three perspectives. First is the priority of love. Second is the character of love. And third is the endurance of love. In the first verse, Paul responds to those who want to make their reputation or “make their bones” on the things they did. There is a strong probability that as this letter was read, the people of the Corinthian church said something to the effect of “He is talking about…” or “He is talking about me.” In verses 4-7, the positive and especially the negative descriptions would have had faces attached to them. The church members knew who was impatient, unkind, and jealous, who bragged, and who was arrogant. Everyone could have remembered the ‘unbecoming’ display between two or more of the disciples in that church. The original reading did not produce a sentimental swelling of the heart. Rather, it likely produced embarrassment or even, at first, hot anger. 

The last section on the endurance of love begins with “love never fails.” For the entire letter up to this point, Paul has focused almost entirely on their failures; he points out here the root of the rotten record. You cannot find a failure in chapters 1-12 in the Corinthians individually or the church collectively that doesn’t trace its roots back to a lack or a perversion of love. Rather than looking at chapter 13 with romantic idealism, let's look at it as the cure for our sinful disposition. 

“Lord, help me see where I am unloving and bring about repentance. AMEN”

I Corinthians 12:12-31

 I Corinthians 12:12-31

It is worth remembering that the fractured nature of the Corinthian church had damaged and infected almost all, if not all, aspect of the church’s life.  The pride and egoism was manifested in the use and abuse of their spiritual giftedness.  Paul here continues his war against division but this time on the battlefront of spiritual gifts.

It is impossible for the one and only Holy Spirit to give gifts that create division even if these gifts differ from each other.  The commonality and singleness of the Spirit who gives the gifts makes their fractious use a monstrosity.    In fact the giving of diverse gifts is a specific and intentional act of God to fulfill His agenda.  To denigrate a brother or sister because of their role or gift is to question the wisdom of God and indeed to bring an accusation against Him.  It appears that this never occurred to the Corinthians because they were so obsessed with themselves they could perceive no one else.  

God designed into His giving of gifts an essential interdependence.  Paul uses the parable or the metaphor of the human body to illustrate this point.  In the body those parts that gain lots of attention are no more important than those parts we never notice.  We may say, “She has a lovely face”, but never, “She has a lovely colon”.  But without the latter the former is doomed.  It is immensely important to note that in v 24 we see, “God has so composed the body…” Functionally, emotional and spiritual unity is God ordained and engineered.  If there are divisions and schisms it is no small thing.

At a practical level Paul shows us in verses 25-26, at least in a beginning sort of way, how we can participate in this unity.  When one member suffers we all share in that suffering.  That means the suffering inflicted by my self serving arrogance ought to cause me as much anguish as it causes others.  If that were actually the case I would stop.  We take this as a vague generality, but we need to take this as a vivid personal experience.  We also rejoice authentically when others are glorified or honored.  Not in feigned support but in authentic joy.  But how is it possible to wrap our minds around this way of relating?  Recognize that gifts are not expressions of the individual person, but of God’s goodness shown toward me.  God has given you gifts because He loves and wants to bless me. I can’t be jealous of that.  

“Lord, help me to use all You have given to me in service to the church, and never for my own advancement. AMEN”

1 Corinthians 12:1-11

1 Corinthians 12:1-11

There doesn't seem to be anything that the Corinthians can’t twist, distort, and corrupt by means of their divisive spirit, pride, and selfish agendas. In this case it is a matter of spiritual gifts. For the next several chapters, Paul is going to attempt to set right this deep confusion, or willful evil, that grows out of the spiritual immaturity occasioned by the use and abuse of the gifts God had given. One wonders how God feels when the gifts He gives us are used to hurt our brothers and sisters in Christ. We give our children a gift or a tool that they can use profitably, such as a knife or an axe, and they use it to abuse their siblings. How would we feel? That is what has happened at Corinth.

Thousands of volumes have been written about the charismatic gifts, so rather than look at those issues, let's look in a different direction. Paul begins by saying, I do not want you “unaware”. The word unaware gives us the English word agnostic"; literally, it means without knowledge. It is entirely possible for Christians to live as practical agnostics, neither knowing nor caring about the truth of the Gospel and Christian doctrine. Simple and trusting faith is not the same as ignorance. As we grow in knowledge, we should grow in our faith and also in our worship of God.

Paul contrasts the value of knowing with the life of paganism. The powers of darkness lead people, as noted in verse 2. But the language here is the language of being led to execution or being condemned. The life of those outside of Christ, rather than one of libertarian freedom, is a steady march to deeper and deeper darkness, slavery, and destruction. Christians at Corinth were apparently being led by the powers of darkness toward the same doom.

Why does Paul bring this up? Because the combination of ignorance and arrogance has allowed dark powers to lead them away. So much so that some were saying, “Jesus is accursed,” and apparently claiming this was a spiritual manifestation. Very likely it was a spirit speaking, but it was clearly not the Holy Spirit. The Corinthians were apparently too ignorant to oppose this wickedness and were more concerned with how to display their gifts in order to hold the spotlight. Arrogance and ignorance is a deadly combination.

Paul is about to point out a key principle in reference to spiritual gifts that has universal application. That which glorifies Christ, unites and builds up the body, and prompts the disciple to more completely die to self is the work of the Holy Spirit. But the Corinthians, in a great many churches today, the good gifts given for the benefit of the church have been prostituted to the end that Christ is dishonored, the church divided and wounded, and individuals are becoming proud and self-serving. Any subject matter that fails to do the former and accomplishes the latter is not being handled correctly. If Christ is not glorified in word and life, something is wrong.

“Lord, help all my life be about bringing You honor and building up Your body, the Church. AMEN”

1 Corinthians 11:17-34

 1 Corinthians 11:17-34

You may have heard the saying, “If you can't take care of nice things, then you can't have them.” It seems that the Corinthians were ruining everything. Paul addresses their gross failure at the Lord's Supper in this passage. In the early church the Lord's Supper was associated with a common meal. It bound the church together and had the practical effect of feeding their poor. But at Corinth it became an occasion for division, this time between rich and poor. In some cases the wealthy ate to excess while snubbing the poor who had little or nothing to eat. Apparently some took their meal first and then left the assembly. We can see every abuse of the Lord's Supper at Corinth. 

Paul points out that as a result of their behavior, judgment had fallen on them; some were weak, some were sick, and some had died. We can't be sure if these are descriptions of physical or spiritual conditions or both. For our part, we can know that the Christians and the congregation that observe the Lord's Supper faithfully and sincerely will be stronger and more fit to live their lives as disciples.

There are 7 ‘tive’ words that describe the power and the impact of the Lord's Supper.

It is retrospective in that in the Lord's Supper we look back at His passion with all of its horror and beauty.

It gives us a perspective; in it, we look forward to the Lord’s coming, bringing His reward with him.

It is introspective; we examine our own hearts and lives. Jesus commanded us to love God and our neighbor. We weekly fail to do this perfectly and are therefore in need of God's great mercy.

It is commemorative; Mount Rushmore will crumble to dust before the memorial of the Lord's Supper ends. Instead of reminding us only of our failures, we are also reminded of his forgiveness. Think of it: every week for over 103,000 weeks, the victory over sin, death, and evil has been commemorated in the Lord's Supper.

It is instructive; there is here a sermon of grand simplicity and elegance. By the bread and wine we proclaim the Lord's death. One of the fads that swept through the church in the late twentieth century was the ‘drama ministry.’. That was no new thing. Rather, every Lord's Supper is a dramatic presentation,in  which we live and in which we participate.

It is corrective; if we examine ourselves faithfully, there will be a correcting effect of the Lord's Supper. If we take it seriously, it will either remove sin from us or will cause us to remove ourselves from the Lord’s Table if we are unwilling to repent.

It is separative: every activity of the church life can be faked. Taking the Lord's Supper in a worthy manner or with the correct judgment cannot be counterfeited. It will result in renewal or result in damnation. The Lord's Supper is a great dividing line.

The problem is not that we take the Lord's Supper too often; it is that we take the Lord's Supper too lightly. Some churches offer it infrequently, hoping to keep it special. It takes effort to prepare for the Lord's Supper, and that's not just putting out some crackers and juice. In some churches the whole of the Lord's Supper takes five minutes or less, almost as if it is an afterthought. In some churches it is done without any thought or preparation. Sometimes we stuff the Lord’s Supper into our busy worship schedule like it was an awkward cousin at a family reunion we can’t keep out but don’t know what to do with. Our focus has become the sermon, the song, the video, or the latest fad. It is a small wonder we participate in the Lord's Supper so poorly.

The early church focused the worship gathering on the Lord's Supper. So much so that eventually the communion table, or altar, became the very center of the church building. The Reformation added a much-needed emphasis on the word of God, study and preaching. Eventually the pulpit became the center of the church building. The seeker-driven and church growth movement wanted to connect with those outside the church so that music, light, and presentation became its hallmark, and at the center of the church there is a stage; at the center of the stage was the guitar stand. Each development was taken in reaction to their existing church. Instead, what we need to do is make Jesus the center, the person that we celebrate in the Lord's Supper. We lose much of the power of our lives as disciples when we fail to do this.

“Lord, help me to approach the worship of communion with a heart completely given to you.  AMEN”

1 Corinthians 11:1-16

 1 Corinthians 11:1-16

This passage, without a doubt, challenges us in terms of contemporary discipleship. Taken by itself this passage will lead to arguments over hats in church and the literalness of interpretation. But often these arguments are made from translations, not from the original text. So how do we avoid getting lost in the weeds and avoid arguing over whether a woman should wear a lace doily on her head? To understand this passage, we must remember the church and the culture at Corinth. The church was bitterly divided, arrogant, and proud of its knowledge. It was highly sexualized and tended toward libertarian attitudes. In short, it reflected its heathen culture more than Christ.

The city of Corinth was highly sexualized and overrun with prostitution. The references to the hair in this passage must be taken in that context. Why was it shameful for men to have long hair? Because feminization of themselves was how male prostitutes (or transvestites) plied their trade. They were attempting to be what God didn’t make them to be. In the second century the church fathers went so far as to codify haircuts so that men did not wear women’s hairstyles. Fashion in Corinth was especially driven by temple prostitutes who cut their hair distinctly or shaved it to look like a little boy. In short, Paul is saying, when you speak the word of God, when you represent the King of Heaven, don’t look like a sexual deviant. Many Corinthians came out of this sexualized, polluted world and apparently still held to some of those customs. Paul is not ordering a specific type of dress for Christians; we are indeed free. But that freedom has a limit, and that limit excludes looking as if we were committed to a different god. 

But there’s another issue here. Paul is advocating that Christians conform to their God-given roles. While asserting the equality and interdependence of men and women, husbands and wives, Paul points out that they have different roles. In the same way that God is the head of Christ, equal, loving, and united in purpose but with different roles, the man is the head of the wife or the woman. To determine if this is a statement of superiority, ask how long the head severed from its body will survive. The issue is about roles, not rules. The root issue is submission to God’s ordained order and authority, but it is manifested in appearance. Rather than gratuitous sexual anarchy where everyone determines their own sexual ethic, we are supposed to subject ourselves to God’s order. When this happens, He is glorified in our lives, and we are filled with His peace.

“Lord, let all aspects of my life reflect love, respect and most of all submission to You. AMEN”

1 Corinthians 10:14-32

 1 Corinthians 10:14-32

Some Corinthians were participating in a Pagan feast. When challenged by other Christians in the congregation that this was wrong, they apparently replied that they knew the idols were nothing and because they were free in Christ, they had the liberty to do what they wanted. There arose questions that Paul will answer, but first he points out that as Christians we must not worship idols. When we share in the Lord's Supper, we share in Christ with other Christians. When a Christian shares a pagan feast, they are sharing in the worship of idols. The idol is nothing itself, but behind every idol is a demon. Some Corinthians, no doubt, said that they were just going through the motions, that they didn't mean what they were doing. Worship is not an emotion or a feeling but rather an action. When we participate in the Lord's Supper in a distracted or half-hearted way, we are worshipping, however poorly. Participation in pagan feasts and festivals is worship of the demon, even if it is half-hearted worship. So to the question, can Christians participate in pagan festivals? Paul says no!

Paul asserts that everything is God’s and the claims a demon may make on anything are false claims. So Paul advises that we not worry ourselves over the question by trying to find out the history of every morsel. 

What about eating at a Pagan's home? Paul says go ahead if you want, but if you find it is celebrating a pagan deity, then don't participate. When we are dining or doing something, let it be to the glory of God. Our conscience is free, and we ought to enjoy ourselves.

There's one point missed by the folks at Corinth and by many disciples today. Paul has a foundational motive behind all that he is saying and doing. In verse 33, Paul says he intentionally attempts to please all men in all things. Clearly this is under the constraints of holiness. Paul was not the anti-party of opposition that many Christians today assume he was or tried to be. But this pleasing was not for his personal advancement but rather was for the purpose of leading people to salvation in Christ. Eating and drinking, feasting and festivals, and everything else is not about us. Rather, it is about reaching the lost.

“Lord, let me live for You in all that I do. AMEN”

I Corinthians 10:1-13

 I Corinthians 10:1-13

This passage may be called an invitation to study the Old Testament. It might also be called a warning against idolatry. It could even be seen as a warning against apostasy. It is a continuation of the discussion that began in 8:1. The Corinthians were flippant about some of the issues related to idolatry. Paul warns them in the passage that this is deadly serious.

Perhaps the best allegory or metaphor for the Christian life was the Exodus of Israel from Egypt. In so many ways, what is described in the Exodus finds its parallel or fulfillment in our life as disciples. There is no time in this context, but a study of the parallels between the Exodus and our lives as disciples would be a very fruitful exercise. In verses 1-4, Paul identifies 5 evidences to indicate the select or reserved nature of Israel with the word “all.” These people had more than enough evidence of God’s working in their life and world and His goodness to them. In spite of all the evidence, they turned away. Falling away is not a matter of the evidence but of the will, a will that is being shaped by sin. 

 Paul points out that these people and their experiences are to be examples for us in the Christian age. Having been addressing the issue of idolatry and temple meat, Paul in verse 7 points out the downward progressive nature of idolatry. The people did not go from waiting on Moses to drunken orgy in one step. They made an idol, then had a feast, most likely with the meat sacrificed to that idol, then they got drunk, got up to celebrate the idol, and then ended up in an orgy. In verse 8, Paul addresses the unholy union with the Midianites. In verse 9 the NASB translates the behavior as “try the Lord.” Another way of putting it is “to pick a fight with God.” The enemy delights in our picking a fight with God. The powers of darkness will provide both the emotions and the excuses for such a fight. To ‘grumble’ is less about open defiance. It is to be constantly finding fault with God most often in or about the circumstances of life.

Paul concludes with three key thoughts. In our age, we have the advantages of the earlier examples. There is no place for arrogance; anyone is capable of falling into apostasy. When faced with the first and all subsequent steps toward apostasy, we are not overwhelmed but, in each moment, have an escape opportunity.

“Lord, help me to learn the lessons of the past. AMEN”

1 Corinthians 9: 15 - 27

 1 Corinthians 9: 15 - 27

In the first half of this chapter, Paul explains why he might be entitled to compensation for his ministry as his profession. In the second half, he explains why he personally did not take a salary. The circumstances of the ministry, not the sermon, teaching, credentials, or proclamation, ought to determine whether a minister is to be paid or self-employed. Paid positions, bi-vocational or self-supporting, can be legitimate options. Paul's passion for preaching the gospel was his chief motivation, not the congregation or salary that the church might offer. Paul would rather die than have his passion for preaching compromised. The effort, the energy, the fire for preaching that you would get from Paul would be the same if he were paid a six-figure salary or made his living in secular labor. Too many times in our lives we don't work on ministry with that same kind of passion. We do just enough to get by. We see this when leaders, who rather than doing the hard work of preparing a sermon or teaching, just “mail it in.” Rather than presenting quality teaching, they offer a short devotion and spend most of their time in chitchat.

Paul uses the metaphor of the games to explain how we ought to work in our ministry or calling. We often think of this metaphor in terms of the reward. Rather, we need to think of it in terms of the training involved. Former football coach Nick Saban said, “Don't practice till you can do it right; practice till you can't do it wrong.” The one common denominator we find in all highly successful teams, programs, athletes, and Christians is a work ethic and discipline of the highest order. In regard to salvation, we are saved only by grace, not by works or efforts. In terms of our discipleship and growing in the Lord, we only progress when we are under the watchful ‘coaching’ of the Holy Spirit and do the hard work of self-discipline. It is worth noting that for Paul the preaching of the Gospel is clearly linked to self-discipline, which is described in the most stringent terms. Not everyone is called to be an evangelist, but whatever we are called to do, we need to apply great effort and genuine discipline.

One final point: Paul says he “becomes all things to all men.” This passage is sometimes ignored, as when churches expect lost people to learn and adopt church culture before they can understand the gospel. It is sometimes used as an excuse for some tragic things, as when churches do foolish or ungodly things to try to fit into the culture. Both extremes are equally unhelpful. A better way of thinking about this approach is to see that Paul wanted to be unnoticed personally so that his hearers would have a clear view of Christ.

“Lord, may we never act as a mercenary but always in passion for the Kingdom. AMEN”

1 Corinthians 9:1-14

 1 Corinthians 9:1-14

The entire chapter is about compensation for apostles and sets the example for ministers in general. There are two extremes that occur in ministry compensation that hinder the gospel spreading. First, there is the over pay of the religious professional. It is true in every age, from the ancient world to today, there are some who see ‘religious work’ as a path to wealth. In some cases, this is a copious amount of money; in other cases, it is the ability to make money without much effort. The lazy preacher and the religious charlatan are in the same category.

On the other hand, a second misstep in the ministry is if the minister is not paid at all or inadequately; this is another way, the Gospel is hindered. The necessity of income for daily living keeps the minister from being about the work of the Gospel. It can also lead to a level of emotional and spiritual frustration that is harmful for the minister and can even produce a perverse pride in poverty. Paul listed several arguments why a minister ought to be compensated for his Gospel work in verses 1-14. Rather than address this individually, let's look at some general ethics that are evident. 

The first principle or ethic is to pursue a standard of excellence. In too many cases, churches and workers settle to the level of what might be called ‘the least.’ For a church, the question is often, “What is the least we can pay and still get a minister?” For ministers, the question sometimes devolves to “What is the least I can do and still get a paycheck?” This is much more than an issue of a selfish church or a lazy preacher; it reflects a serious fault or defect in the heart. There should never be an occasion in which anyone in the Kingdom says, “What is the least I can do and get by?”

A second ethic we see is that of respect for the dignity of the minister within the church. There is a general tendency of people everywhere and at all times to look down on what is called “blue-collar” workers. This was especially true in Corinth. Paul would have had numerous critics because he was a laborer and not a professional. We do not grant respect and recognize dignity because of merit of title, learning, or position. We value a person because they are created in God’s image, and we compensate them based on their work. Churches have often used compensation as a tool by which they can control their minister. Making him not so much a servant of Christ as a chaplain for the local congregation. Such churches rarely grow or have much kingdom impact. But those churches that strive for excellence in every way and respect the dignity and worth of each other will find they are attractive to the watching world. 

“Lord, grant that all Your people will always be deeply committed to doing their best. AMEN”

1 Corinthians 8:1-13

 1 Corinthians 8:1-13

Few things are worse than a know-it-all, but one of them is a group of know-it-alls who are trying to get support for their misguided position. Apparently among the questions sent to Paul was one from a group who felt they knew all that needed to be known about meat sacrificed to idols and the idols themselves. They wanted Paul's endorsement to eat meat because there were some who challenged them and disapproved of the practice of eating meat sacrificed to idols. These arrogant know-it-alls wanted Paul to set their “ignorant companions” right and command them to eat sacrificial meat, or at least not get upset and allow the practice. While we do not face this issue there are several principles we put into practice as disciples.

First, what is permissible for one believer may in some cases be dangerous or sinful for another. When a person comes to faith in Christ they come with all of their baggage and issues. These issues profoundly shape how that person will grow in their faith. Faith is individual and personal not a one-size-fits-all template.

Second, no behavior needs to be conducted solely on the basis of knowledge, but also on the basis of love for others. We are not to act as egoists who are trying to gain a reputation for ourselves. Nor as superiors who use our knowledge to gain or rationalize what we want. In every act there needs to be the consideration of the role of love.

Third, if an action hurts a brother then no one has the right to practice it regardless of how mature he or she thinks they are, or how much they think they know. The fundamental principle and premise of being a disciple is “dying to self”.  Whatever is done to the weakest brother is done to Christ, be that for good or for ill. Bringing harm and ruin to a brother is an act of violence against the Savior. Hurt and harm to the church produces from Christ the question, “Why are you persecuting me?”

Finally, someone claiming they have a weak conscience that might be offended does not allow them to impose some practice of self-restraint on another believer. Paul offered to be a vegetarian in order to protect the conscience of the authentically weaker brother. But Paul does this with the qualifications of ‘if’ eating meat might cause a brother to be lost.  But ‘if’ a manipulative person tries to control others by demanding that they and their weak conscience be satisfied they will get a different response. Paul is not endorsing weakness in this passage, nor is he endorsing arrogant knowledge, but rather love.

“Lord, in the complex world of freedoms and conscience help me to be motivated by love. AMEN