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