Exposition of 1 Corinthians 10:14-22 Two kinds of partnership

1 Corinthians 10:14-22

14 Therefore, my dear friends, flee from idolatry. 15 I speak to sensible people; judge for yourselves what I say. 16 Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ? 17 Because there is one loaf, we, who are many, are one body, for we all share the one loaf.

18 Consider the people of Israel: Do not those who eat the sacrifices participate in the altar? 19 Do I mean then that food sacrificed to an idol is anything, or that an idol is anything? 20 No, but the sacrifices of pagans are offered to demons, not to God, and I do not want you to be participants with demons. 21 You cannot drink the cup of the Lord and the cup of demons too; you cannot have a part in both the Lord’s table and the table of demons. 22 Are we trying to arouse the Lord’s jealousy? Are we stronger than he?

In the previous lesson we spoke of covenant loyalty between Christ and his people. Garland points out how utterly unique that was in Roman Corinth: Pauls insistence on exclusive loyalty to a religion was something uncommon in paganism. People were accustomed to joining in the sacrificial meals of several deities, none of which required an exclusive relationship.[1]

The technical term for mixing parts of a number of religions is syncretism, and it also characterizes many postmodern faith choices. Many contemporary people — even some atheists — blithely chose elements from a smorgasbord of faiths.

To all these pluralistic tendencies, whether ancient or modern, Paul says, Flee from idolatry (1 Cor. 10:14). He has been working toward this conclusion throughout chapters 8-10. In verse 15, Paul appeals, probably without irony, to these sensible people to judge his words carefully.

Paul will demonstrate that the Corinthians have failed to understand the nature of the spiritual community that exists in the sacred meal established by Jesus (i.e. communion) and the religious meals celebrated in idol temples. Obviously, the two questions in verse 16 expect the answer yes. Twice in verse 16 the NIV uses the English word participation to translate the Greek noun koinonia. Thiselton expands that slightly to say communal participation and explains that here it denotes having an active common share in the life, death, resurrection, and presence of Jesus Christ as the Lord who determines the identity and lifestyle of that in which Christians share.[2] That rich meaning is quite different from the mere idea of social fellowship that many evangelical Christians associate with koinonia.

Verse 17 is very difficult because it carries a lot of symbolism. The one loaf is Jesus Christ; recall that Jesus held the bread at the Last Supper and said, “Take and eat; this is my body” (Matt. 26:26). By sharing in the one loaf, we, who are many, are one body (1 Cor. 10:17b). This fact also shows how ridiculous it is for divisions to exist in the Corinthian church.

Even though the final paragraph (verses 18-22) begins with Israel, that is merely a jumping off point to talk about feasts dedicated to idols. Paul begins by establishing that those in Israel who ate the sacrifices were participants (Greek koinonia again) in the altar (1 Cor. 10:18). Some believe verse 18 refers to the God-ordained sacrifices (e.g. Lev. 10:12-15), while others believe this is a description of certain Israelites participating in sacrifices to idols, a practice totally forbidden by God. Either way, the answer to Pauls question is yes; those who eat the sacrifices are participants in the altar.

Verse 19 tells us that idolaters are not actually worshipping a god that exists, so the sacrifices honor no actual god. But at this point, in verse 20, Paul drops the bomb on Corinthian practices! By participating in banquets dedicated to idols, the Corinthians are actually joining themselves to demons; the sacrifices of pagans are offered to demons (1 Cor. 10:20). Idols are nothing, but demons are real indeed!

Paul tells the Corinthians they cannot have it both ways. They cannot be partners with demons and united to Christ at the same time! (1 Cor. 10:21). If they continue down that path, the jealousy of the Lord will utterly sweep them away (1 Cor. 10:22).

Copyright 2013 Barry Applewhite, Plano, Texas. All rights reserved worldwide. Derived from materials created for Christ Fellowship, McKinney, Texas. Used by permission.

 


[1] David E. Garland, 1 Corinthians, Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker Academic, 2003) 472.

[2] Anthony Thiselton, The First Epistle to the Corinthians, New International Greek Testament Commentary (Grand Rapids: William. B. Eerdmans publishing Company, 2000) 761.

Exposition of 1 Corinthians 7:17-31, Our status is in Christ

1 Corinthians 7:17-31

17 Nevertheless, each person should live as a believer in whatever situation the Lord has assigned to them, just as God has called them. This is the rule I lay down in all the churches. 18 Was a man already circumcised when he was called? He should not become uncircumcised. Was a man uncircumcised when he was called? He should not be circumcised. 19 Circumcision is nothing and uncircumcision is nothing. Keeping God’s commands is what counts. 20 Each person should remain in the situation they were in when God called them.

21 Were you a slave when you were called? Don’t let it trouble you although if you can gain your freedom, do so. 22 For the one who was a slave when called to faith in the Lord is the Lord’s freed person; similarly, the one who was free when called is Christ’s slave. 23 You were bought at a price; do not become slaves of human beings. 24 Brothers and sisters, each person, as responsible to God, should remain in the situation they were in when God called them.

25 Now about virgins: I have no command from the Lord, but I give a judgment as one who by the Lord’s mercy is trustworthy. 26 Because of the present crisis, I think that it is good for a man to remain as he is. 27 Are you pledged to a woman? Do not seek to be released. Are you free from such a commitment? Do not look for a wife. 28 But if you do marry, you have not sinned; and if a virgin marries, she has not sinned. But those who marry will face many troubles in this life, and I want to spare you this.

29 What I mean, brothers and sisters, is that the time is short. From now on those who have wives should live as if they do not; 30 those who mourn, as if they did not; those who are happy, as if they were not; those who buy something, as if it were not theirs to keep; 31 those who use the things of the world, as if not engrossed in them. For this world in its present form is passing away.

As part of his instruction about marriage and divorce, Paul has said, God has called us to live in peace (1 Cor. 7:15). While his primary focus has been on strengthening the Corinthians understanding of marriage in the context of their Christian faith, Paul takes this occasion to give some other examples that involve maintaining peace: the conditions of circumcision or slavery.

The main principle Paul stresses may be found in verses 17, 20, and 24. Gordon Fee summarizes, They should remain in whatever social setting they were at the time of their call since Gods call to be in Christ (cf. 1:9) transcends such settings so as to make them essentially irrelevant.[1] Anthony Thiselton makes a solid, practical point when he says, A Christian does not have to seek the right situation in order to enjoy Christian freedom or to serve Gods call effectively.[2]

For a new Christian to think they should divorce their spouse to serve God better makes about as much sense as the man who says that he will first clean up his life and then trust in Christ. Neither idea has any merit! Similarly, it makes no sense for every enthusiastic new Christian to think that God intends for them to throw everything aside and go to seminary or the mission field.

Unless you understand how Paul thinks of Jesus Christ, 1 Cor. 7:19 can sound paradoxical or even contradictory. Circumcision was a central requirement for those under the old covenant, but the coming of Christ, and particularly his crucifixion, replaced the old covenant with the new covenant in his blood (Luke 22:20). For those who follow Jesus, everything revolves around the relationship to him and thus to what Jesus required through his own teachings and those of his apostles. When we call Jesus Lord, we are saying that he is God! When Paul says, Keeping Gods commands is what counts, he is speaking of Christs commands, not those contained in the Old Testament law. This is verified in 1 Cor. 9:21 where Paul says, I am not free from Gods law but am under Christs law (emphasis added). A great deal more about the Christians relationship to the law may be found at this link: A Theological Appraisal of Torah Observance by Christians. See also Galatians 6:2.

In interpreting the Bible we must also be sensitive to the fact that the Scriptures may set out a seemingly absolute principle and then follow it with one or more exceptions. Verse 20 seems quite clear and comprehensive about remaining in the situation of your calling, but in verse 21 Paul says that a person called to Christ as a slave should embrace their freedom if they are freed.

Roman slavery was no walk in the park, but it cannot be understood through the lens of former slavery in America.[3] Further, in addressing the status of slaves and freedmen (1 Cor. 7:21-23), Pauls main objective is to warn the Corinthians against their excessive preoccupation with status-betterment, a mad scramble in achievement-oriented Corinth. Fee says, Status of any kind is ultimately irrelevant with God.[4]

To understand 1 Cor. 7:22a (For the one who was a slave when called to faith in the Lord is the Lords freed person), consider how David Garlands analysis of a Roman freedmans obligations to the one who freed him compare to our relationship to Christ, who freed us:

The freedman owed the former master lifelong obsequium [a Latin term meaning] (eagerness to serve respectfully); a certain number of days work per week, month, or year (operae, enforceable by civil action); gifts (munera); and moral duty (officium). In return, the master, now the freedmans patron, looks after the welfare of the freedman. As Christs freedman, the former slave takes on the name of the master, is directed by him, and owes him allegiance.[5]

When we trust in Christ, we become members of Christs household. Thiselton says, The slaves real status is determined by his or her placement in a different household entirely: the household of Christ. . . . To be a slave of Christ (rather than of another) outranks any other status in any other household.[6] That is exactly our status because you were bought at a price (1 Cor. 7:23; 1 Cor. 6:20), and the price was the blood of Christ shed for us on the cross. Again we return to a focus on Christ crucified (1 Cor. 2:2).

The remainder of this section, verses 25-31, will be discussed in a brief style.

  • The virgins (1 Cor. 7:25) are probably unmarried yet betrothed women who would be uncertain about whether keeping the same status in which they were called (1 Cor. 7:24) might be interpreted to mean they should not marry.
  • The nature of the present crisis (1 Cor. 7:26)is not known, but a likely candidate would seem to be a widespread grain shortage in A.D. 51 that was so serious as to cause Rome to place one man in charge of Corinths supply.[7] To prevent grain shortages in Rome, the provinces were often exploited with widespread hunger as the result elsewhere.

Perhaps the most important sentence in verses 25-31 is this: this world in its present form is passing away (1 Cor. 7:31). Fee rightly says: In Pauls view the End has already begun [with the crucifixion of Christ]; the form of this world is already passing away. Christians do not thereby abandon the world; they are simply not to let this age dictate their present existence.[8]

Copyright 2013 Barry Applewhite, Plano, Texas. All rights reserved worldwide. Derived from materials created for Christ Fellowship, McKinney, Texas. Used by permission.

 


[1] Gordon D. Fee, The First Epistle to the Corinthians, The New International Commentary on the New Testament (Grand Rapids: William B. Eerdmans Publishing Company, 1987) 307.

[2] Anthony Thiselton, The First Epistle to the Corinthians, New International Greek Testament Commentary (Grand Rapids: William. B. Eerdmans publishing Company, 2000) 545.

[3] Fee, The First Epistle to the Corinthians, 319; Thiselton, The First Epistle to the Corinthians, 556.

[4] Fee, The First Epistle to the Corinthians, 322.

[5] David E. Garland, 1 Corinthians, Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker Academic, 2003) 314.

[6] Thiselton, The First Epistle to the Corinthians, 560-561.

[7] Thiselton, The First Epistle to the Corinthians, 573.

[8] Fee, The First Epistle to the Corinthians, 330.

Exposition of Romans 5:3-5, Our hearts have the Holy Spirit

It is one thing to praise God when you cruise in sunny skies with a fair breeze, but what about during life’s storms? The vital point is that God has not left us to muddle though trouble on our own.

Only God can bless his own in the midst of trouble. How does he do it?

(ESV) Romans 5:3-5

More than that, we rejoice in our sufferings, knowing that suffering produces endurance, 4 and endurance produces character, and character produces hope, 5 and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us.

If the previous section (5:1-2) boasted of our having God’s approval in the context of grace and peace, the present section (5:3-5) boasts about God’s loving purpose in the context of suffering. It is certainly paradoxical to boast “in our sufferings,” but Paul assures believers that even there we may expect to triumph because of the Holy Spirit who has been given to us (5:5).

The initial phrase “more than that” (5:3) adds the context of trouble to the previous context of blessing (5:1-2). Because of what Christ has done for us, we have a reason to boast — again, not “rejoice” — no matter what our circumstances may be. The Greek noun which ESV translates as “sufferings” is thlipsis, which here (5:3) means “trouble that inflicts distress, oppression, affliction, tribulation.”[1] This can be just about anything that puts pressure on a person; indeed, the ANLEX lexicon says thlipsis means “literally pressure.”[2]

For the unbeliever consider that trouble produces nothing but misery. The reason a believer may boast is that even suffering is used by God for good in that person’s life (5:3). So, we get the famous sequence: trouble to endurance to character to hope (5:4). It is plain that Paul is expressing a constructive, supernatural process that could not arise naturally from trouble. He next explains how this surprising uplift is possible.

The reason that a Christian may gain benefit even during trouble is because God is intervening in both the believer and the events. So, “hope does not put us to shame” (5:4) because biblical hope is an “expectation”[3] backed by God. “Hope” is so iffy in English usage that it presents problems.

The NET Bible does a good job on Rom. 5:5 by saying “hope does not disappoint.” If you live by faith, the eventual outcome when you stand before God will reward you. That is extremely significant to a Christian’s motivation since the Christian life involves sacrifice and service (Luke 9:23-24; Mark 10:45), and such sacrifice and service often involve trouble.

Finally we get to the cause of the uplift-within-trouble: the Holy Spirit within us is the expression of God’s love (5:5). Love has not previously been mentioned in Romans. Grant Osborne eloquently speaks of its significance:

First, this love is poured out into our hearts, meaning we realize God’s love as an inner, spiritual experience at the deepest level of our being. Second, the means by which we experience this is the Holy Spirit whom he has given us. . . . The Holy Spirit is the supreme gift that makes it possible for us to know the gift of God’s love.[4]

The verb “has been poured” is a Greek perfect tense, which Daniel Wallace says emphasizes the act of outpouring the Spirit into our hearts; the perfect also has that special idea of the present state emerging from that past action.[5] God gave us a matchless gift, the Holy Spirit who gets us through our trouble.

God gives inner strength

Some of us live blissfully unaware of how common trouble is in human experience. The ubiquity of trouble makes it vital for Christians to know how God will use it in their lives.

1. What have you been through that you did not initially think you could handle? How did God use that pressure to produce endurance?

2. What has been your own experience of endurance producing character? It is said that trouble makes us or breaks us: how does God use each outcome?

Jesus was not given a pass on trouble. “During his earthly life Christ offered both requests and supplications, with loud cries and tears, to the one who was able to save him from death and he was heard because of his devotion. Although he was a son, he learned obedience through the things he suffered.” (Heb. 5:7-8, NET). Jesus understands how to use the trouble we face to build us up!

Copyright 2012 Barry Applewhite, Plano, Texas. All rights reserved worldwide. Derived from materials created for Christ Fellowship, McKinney, Texas. Used by permission.

 


[1] BDAG-3, thlipsis, trouble, q.v.

[2] ANLEX, thlipsis, trouble, q.v.

[3] BDAG-3, elpis, expectation, q.v.

[4] Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove: InterVarsity Press, 2004) 131-132.

[5] Daniel B. Wallace, Greek Grammar Beyond the Basics (Grand Rapids: Zondervan, 1996) 577.