I Corinthians 11, Hijab, Unity and Communion

In the next chapter, Paul digresses briefly to discuss a topic of that day, "head coverings".  (Think Islamic hijab) and then returns to his emphasis on unity, describing the importance of the communal celebration of the Passover supper, as modified by Jesus.

I Corinthians 11:1, Christ, the Example
Follow my example, as I follow the example of Christ.

This verse might be part of chapter 10, where Paul says, "even as I try to please everybody in every way" (i.e. "Be all things to all people,")

I Corinthians 11:2-10, On headcoverings and male/female roles
I praise you for remembering me in everything and for holding to the teachings, just as I passed them on to you. Now I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God. Every man who prays or prophesies with his head covered dishonors his head. And every woman who prays or prophesies with her head uncovered dishonors her head--it is just as though her head were shaved.

If a woman does not cover her head, she should have her hair cut off; and if it is a disgrace for a woman to have her hair cut or shaved off, she should cover her head. A man ought not to cover his head, since he is the image and glory of God; but the woman is the glory of man. For man did not come from woman, but woman from man; neither was man created for woman, but woman for man. For this reason, and because of the angels, the woman ought to have a sign of authority on her head.

From NIV footnotes, "teachings" in verse 2 could also mean "traditions".

This is a controversial passage as it seems to support clearly defined gender roles, although the Church has historically deviated quite a bit from them (few Christian churches see women in headcoverings) and Paul certainly had women engage in his ministry in leadership type of roles (see the last chapter of Romans, for example.)

There are two ways to approach this passage and the verses that follow.  One can argue that these are Scriptural principles and universal.  (The language in the above verses tends to support that.) Or one can argue that this passage is cultural, aimed specifically at the questions posed by the Corinthian church for living in community in Corinth.  (Some of the specific details, ignored elsewhere in scripture and later ignored by the church, tend to support that.)

I Corinthians 11:11-16, More on hair and headcoverings

In the Lord, however, woman is not independent of man, nor is man independent of woman. For as woman came from man, so also man is born of woman. But everything comes from God.

Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered? Does not the very nature of things teach you that if a man has long hair, it is a disgrace to him, but that if a woman has long hair, it is her glory? For long hair is given to her as a covering.

If anyone wants to be contentious about this, we have no other practice--nor do the churches of God.

Those who argue for a first-century, cultural interpretation of these instructions have markers here in this passage, as Paul begins with an "equality" argument for those "in the Lord" and then rather a rather snippy statement (in my opinion) about what "seems natural" and then ends with a comment, "well, we have no other practice [at this time?]."

I Corinthians 11:17-19, Divisions and church unity
In the following directives I have no praise for you, for your meetings do more harm than good. In the first place, I hear that when you come together as a church, there are divisions among you, and to some extent I believe it. No doubt there have to be differences among you to show which of you have God's approval.

Regarding verse 18: You should see it today, Paul!

 I Corinthians 11:20-22, Unity at the Lord's table
When you come together, it is not the Lord's Supper you eat, for as you eat, each of you goes ahead without waiting for anybody else. One remains hungry, another gets drunk. Don't you have homes to eat and drink in? Or do you despise the church of God and humiliate those who have nothing? What shall I say to you? Shall I praise you for this? Certainly not!

As in chapter 10, the Lord's Supper is used as a unifying event.  It is not a time for gluttony or drunkeness.  Paul chastises the church for eating and drinking too much at what is supposed to be a serious (but joyous) celebration.

I Corinthians 11:23-26, How communion supper should be served
For I received from the Lord what I also passed on to you: The Lord Jesus, on the night he was betrayed, took bread, and when he had given thanks, he broke it and said, "This is my body, which is for you; do this in remembrance of me."

In the same way, after supper he took the cup, saying, "This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me." For whenever you eat this bread and drink this cup, you proclaim the Lord's death until he comes.

Paul is describing the last supper of Jesus, in the upper room, before his arrest.  The supper has two components, a loaf of bread symbolizing Jesus's body and a glass of wine, symbolizing his blood. Both are intended to be regularly celebrated, as a way of remembering the death (and resurrection) of Jesus.

I Corinthians 11:27-30

Therefore, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord. A man ought to examine himself before he eats of the bread and drinks of the cup. For anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself. That is why many among you are weak and sick, and a number of you have fallen asleep.

Let's examine (or "judge") ourselves, before the Lord does.  Treat the Lord's Supper (Communion, Mass) as a serious celebration.

I Corinthians 11:31-34
But if we judged ourselves, we would not come under judgment. When we are judged by the Lord, we are being disciplined so that we will not be condemned with the world.

 So then, my brothers, when you come together to eat, wait for each other. If anyone is hungry, he should eat at home, so that when you meet together it may not result in judgment. And when I come I will give further directions.

In the next chapter, Paul turns to a question about spiritual gifts.

I Corinthians 10, A Call to a Higher Life

Paul has been defending his ministry to the Corinthians.  He follows that theme in this chapter, calling them to live a life worthy of the Savior (and of Old Testament history.)

1 Corinthians 10:1-6, 
For I do not want you to be ignorant of the fact, brothers, that our forefathers were all under the cloud and that they all passed through the sea. They were all baptized into Moses in the cloud and in the sea. They all ate the same spiritual food and drank the same spiritual drink; for they drank from the spiritual rock that accompanied them, and that rock was Christ.

Nevertheless, God was not pleased with most of them; their bodies were scattered over the desert. Now these things occurred as examples to keep us from setting our hearts on evil things as they did.

There is a sincerity and urgency in following God.  Those early Isrealites, followers of Moses, were called to a higher standard and (see Exodus 32) most failed the test.  Don't be like them!, says Paul.

1 Corinthians 10: 7-11
Do not be idolaters, as some of them were; as it is written: "The people sat down to eat and drink and got up to indulge in pagan revelry." 

We should not commit sexual immorality, as some of them did--and in one day twenty-three thousand of them died. We should not test the Lord, as some of them did--and were killed by snakes. And do not grumble, as some of them did--and were killed by the destroying angel.

These things happened to them as examples and were written down as warnings for us, on whom the fulfillment of the ages has come.

Is we have Christ in us, shouldn't we be much better than those early Israelites?

The quote in verse 7 is from Exodus 32:6.

1 Corinthians 10: 12-14
So, if you think you are standing firm, be careful that you don't fall!

No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it.

Therefore, my dear friends, flee from idolatry.

Verse 13 has been a standard memory verse for many -- when struggling with temptation or addiction, trust that there is a path out.  (It may require the aid of friends and other Christians, however!)

1 Corinthians 10: 15-17
I speak to sensible people; judge for yourselves what I say.

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? Because there is one loaf, we, who are many, are one body, for we all partake of the one loaf.

One bread, one cup, one church, united through the common Messiah (Christ.)

1 Corinthians 10: 18-22

Consider the people of Israel: Do not those who eat the sacrifices participate in the altar?

Do I mean then that a sacrifice offered to an idol is anything, or that an idol is anything? No, but the sacrifices of pagans are offered to demons, not to God, and I do not want you to be participants with demons. 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.

Are we trying to arouse the Lord's jealousy? Are we stronger than he?

The "Lord's table", presumably the common Communion meal, is an important community-builder here.

1 Corinthians 10: 23-24
"Everything is permissible"--but not everything is beneficial. "Everything is permissible"--but not everything is constructive.

Nobody should seek his own good, but the good of others.

Paul's theme in this passage: Recognize your freedom, but use it for good!

1 Corinthians 10: 25-31
Eat anything sold in the meat market without raising questions of conscience, for, "The earth is the Lord's, and everything in it."

 If some unbeliever invites you to a meal and you want to go, eat whatever is put before you without raising questions of conscience. But if anyone says to you, "This has been offered in sacrifice," then do not eat it, both for the sake of the man who told you and for conscience' sake -- the other man's conscience, I mean, not yours. For why should my freedom be judged by another's conscience? If I take part in the meal with thankfulness, why am I denounced because of something I thank God for?

So whether you eat or drink or whatever you do, do it all for the glory of God.

The quote in verse 26 is from  Psalm 24:1.

The principle is clear, "We are free to eat what we wish," but "Be caring about those around you," instead of being arrogant.

1 Corinthians 10: 32-33
Do not cause anyone to stumble, whether Jews, Greeks or the church of God--even as I try to please everybody in every way. For I am not seeking my own good but the good of many, so that they may be saved.

Seek the "good of many".

In the next chapter, Paul digresses briefly to discuss a topic of that day, "head coverings".  (Think Islamic hijab) and then returns to his emphasis on unity, describing the importance of the communal celebration of the Passover supper, as modified by Jesus.

I Corinthians 9, Paul's Apostleship

Paul has handled two controversies, questions on marriage and on food offered to idols.  Now he responds to personal challenges to his leadership.

1 Corinthians 9:1-3, Paul defends his apostleship

Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not the result of my work in the Lord? Even though I may not be an apostle to others, surely I am to you! For you are the seal of my apostleship in the Lord.

Paul emphasizes the he, himself, saw Jesus.  This is followed with a statement about his personal relationship with the Corinthians.

1 Corinthians 9: 3-7, More details in Paul's defense
This is my defense to those who sit in judgment on me. Don't we have the right to food and drink Don't we have the right to take a believing wife along with us, as do the other apostles and the Lord's brothers and Cephas?

Or is it only I and Barnabas who must work for a living? Who serves as a soldier at his own expense? Who plants a vineyard and does not eat of its grapes? Who tends a flock and does not drink of the milk?

An appeal to the Old Testament principle that one should benefit from one's task.

1 Corinthians 9: 8-12a, An appeal to the Old Testament
Do I say this merely from a human point of view? Doesn't the Law say the same thing? For it is written in the Law of Moses: "Do not muzzle an ox while it is treading out the grain." 

Is it about oxen that God is concerned? Surely he says this for us, doesn't he? Yes, this was written for us, because when the plowman plows and the thresher threshes, they ought to do so in the hope of sharing in the harvest. If we have sown spiritual seed among you, is it too much if we reap a material harvest from you? If others have this right of support from you, shouldn't we have it all the more?

The Old Testament command about oxen is recognized as a principle, not just an archaic rule about animals.

The quote in verse 9 is from Deuteronomy 25:4.

1 Corinthians 9: 12b-15a, Yet Paul has been overly generous and submissive
But we did not use this right. On the contrary, we put up with anything rather than hinder the gospel of Christ. Don't you know that those who work in the temple get their food from the temple, and those who serve at the altar share in what is offered on the altar?

In the same way, the Lord has commanded that those who preach the gospel should receive their living from the gospel.  But I have not used any of these rights.

Paul argues that Old Testament principles demonstrate that priests and ministers need to be supported.  But his point is not to boast, but to further the ministry God gave him.

1 Corinthians 9: 15b-18, The Good News, freely offered
 And I am not writing this in the hope that you will do such things for me. I would rather die than have anyone deprive me of this boast. Yet when I preach the gospel, I cannot boast, for I am compelled to preach. Woe to me if I do not preach the gospel! If I preach voluntarily, I have a reward; if not voluntarily, I am simply discharging the trust committed to me.

What then is my reward? Just this: that in preaching the gospel I may offer it free of charge, and so not make use of my rights in preaching it.

Paul's driving purpose in life is to preach Jesus (crucified and resurrected) as widely as possible.

1 Corinthians 9: 19-23, Preaching without offense
Though I am free and belong to no man, I make myself a slave to everyone, to win as many as possible. To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), so as to win those under the law. To those not having the law I became like one not having the law (though I am not free from God's law but am under Christ's law), so as to win those not having the law.

To the weak I became weak, to win the weak. I have become all things to all men so that by all possible means I might save some. I do all this for the sake of the gospel, that I may share in its blessings.

In spreading the gospel, Paul tries to be as inoffensive as possible, to let the Good News of the Jewish Messiah be his message.

1 Corinthians 9: 24-27, An athletic metaphor
Do you not know that in a race all the runners run, but only one gets the prize? Run in such a way as to get the prize.  Everyone who competes in the games goes into strict training. They do it to get a crown that will not last; but we do it to get a crown that will last forever.

Therefore I do not run like a man running aimlessly; I do not fight like a man beating the air. No, I beat my body and make it my slave so that after I have preached to others, I myself will not be disqualified for the prize.

Paul pulls in a metaphor from athletics, comparing his ministry to running a marathon. (Presumably "beat the body" means to apply strenuous, sometimes painful workouts to reach high athletic skills?)  Paul exercises strenuously in order to be successful in his race.

In the next chapter, Paul continues his defense of his ministry and continues his concern about divisions in the Corinthian church.

I Corinthians 8, Love and Food

In this chapter, Paul picks up another controversy, responding to a question posed by the Corinthian Christians.  If the cheapest meat could be bought at the local temples, as part of food sacrificed to idols, was it wrong to do so?  The answer is a conditional "No, but..."

1 Corinthians 8: 1-3, The danger of (mere) knowledge
Now about food sacrificed to idols: We know that we all possess knowledge. Knowledge puffs up, but love builds up. The man who thinks he knows something does not yet know as he ought to know. But the man who loves God is known by God.

Love is more important than mere knowledge.  (Knowledge, in itself, is not wrong, but merely insufficient.)

1 Corinthians 8:4-6
So then, about eating food sacrificed to idols: We know that an idol is nothing at all in the world and that there is no God but one. For even if there are so-called gods, whether in heaven or on earth (as indeed there are many "gods" and many "lords"), yet for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live.

Be careful not to mislead an ignorant, naive brother.

1 Corinthians 8: 7-13
But not everyone knows this. Some people are still so accustomed to idols that when they eat such food they think of it as having been sacrificed to an idol, and since their conscience is weak, it is defiled. But food does not bring us near to God; we are no worse if we do not eat, and no better if we do.

Be careful, however, that the exercise of your freedom does not become a stumbling block to the weak. For if anyone with a weak conscience sees you who have this knowledge eating in an idol's temple, won't he be emboldened to eat what has been sacrificed to idols? So this weak brother, for whom Christ died, is destroyed by your knowledge.

When you sin against your brothers in this way and wound their weak conscience, you sin against Christ. Therefore, if what I eat causes my brother to fall into sin, I will never eat meat again, so that I will not cause him to fall.

The principle here is a solid one.  The food offered to idols is irrelevant.  But the reactions of your brothers and sisters may be very important.  Love is much more important than knowledge!

Sadly, like many scriptural principles, this can be abused.  I've seen legalistic church leaders say, "Such-and-such is wrong."  Then when someone says, "No, it is not", they respond with, "Well, we've told LOTS of people that it IS wrong and so if YOU do it, you will 'offend the weaker brother'. So it is still prohibited."  This "weaker brother" argument has been used in prohibiting alcohol,  tobacco, casual dress in church, going to movies, going to dances, reading Harry Potter, subscribing to cable, watching the Simpsons...; the list of legalistic prohibitions in fundamentalist churches can be quite long, driven by abusing this good principle.

In my experience, the "weaker brother" (or sister) is more likely to be hurt by legalistic restrictions, restrictions which give the impression that Christianity is a mere set of rules.  This legalism has destroyed many, replacing the valuable Gospel with a horrible tangle of moral codes.

In the next chapter Paul moves on principles about ministry, including some personal details about his own motives.

I Corinthians 7, On Marriage

After dealing with issues related to a divisive church in Corinth, Paul begins to answer some questions apparently posed in a letter sent him from the Corinthian church.  The questions posed here and in the next chapter are sometimes strongly cultural (eg. eating meat sacrificed to idols) and are phrased in the concepts of that day.  Modern readers focus on the underlying principles provided by Paul.

1 Corinthians 7:1-4, On Marriage
Now for the matters you wrote about: It is good for a man not to marry. But since there is so much immorality, each man should have his own wife, and each woman her own husband.

The husband should fulfill his marital duty to his wife, and likewise the wife to her husband. The wife's body does not belong to her alone but also to her husband. In the same way, the husband's body does not belong to him alone but also to his wife.

From the NIV footnotes: Apparently the sentence in verse 1 is literally, "It is good for a man not to have sexual relations with a woman" but in the context is clearly dealing with a man's decision to marry.

The emphasis here, from the unmarried Paul, is on mutual commitment, on "being one". This includes sexual commitment and support.

1 Corinthians 1:5-9
Do not deprive each other except by mutual consent and for a time, so that you may devote yourselves to prayer. Then come together again so that Satan will not tempt you because of your lack of self-control. I say this as a concession, not as a command.

I wish that all men were as I am. But each man has his own gift from God; one has this gift, another has that.

Now to the unmarried and the widows I say: It is good for them to stay unmarried, as I am. But if they cannot control themselves, they should marry, for it is better to marry than to burn with passion.

Paul is happily single and does not see a need to be married.  But he recognizes the sexual desire of couples and the strength of sexual desire.

Christians should support and encourage men and women who are single, not making them feel left out and ignored.  Long ago, Jan and I helped start a singles ministry in a church in Colorado and were impressed how rapidly it grew.  Some of those participating in the ministry simply said they came because the ministry "admits we exist."  It quickly spun off a support group for those who had gone through divorce.  The needs are even greater today.

1 Corinthians 7:10-11

 To the married I give this command (not I, but the Lord): A wife must not separate from her husband.  But if she does, she must remain unmarried or else be reconciled to her husband. And a husband must not divorce his wife.

Marriage is sacred and is intended to be permanent.

1 Corinthians 7:12-16
To the rest I say this (I, not the Lord): If any brother has a wife who is not a believer and she is willing to live with him, he must not divorce her. And if a woman has a husband who is not a believer and he is willing to live with her, she must not divorce him.

For the unbelieving husband has been sanctified through his wife, and the unbelieving wife has been sanctified through her believing husband. Otherwise your children would be unclean, but as it is, they are holy.

But if the unbeliever leaves, let him do so. A believing man or woman is not bound in such circumstances; God has called us to live in peace.

How do you know, wife, whether you will save your husband? Or, how do you know, husband, whether you will save your wife?

One of the questions posed to Paul probably asked about couples where one person had become a believer in the Messiah while the other resisted.  What was the believer to do then?

1 Corinthians 1:4-9, Greeting 
Nevertheless, each one should retain the place in life that the Lord assigned to him and to which God has called him. This is the rule I lay down in all the churches.

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. Circumcision is nothing and uncircumcision is nothing. Keeping God's commands is what counts. Each one should remain in the situation which he was in when God called him.

Paul does not seek an external, political revolution.  Let people's hearts be changed.

1 Corinthians 17:21-24, On slavery
Were you a slave when you were called? Don't let it trouble you--although if you can gain your freedom, do so. For he who was a slave when he was called by the Lord is the Lord's freedman; similarly, he who was a free man when he was called is Christ's slave. You were bought at a price; do not become slaves of men.

Brothers, each man, as responsible to God, should remain in the situation God called him to.

Again, Paul is not trying to start a revolution.  But he agrees that if a slave can gain freedom, that is a good thing.

This passage does not support slavery.  But it certainly seems to downplay any political activism.  Paul has a more important message....

1 Corinthians 7: 25-28
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.

 Because of the present crisis, I think that it is good for you to remain as you are. Are you married? Do not seek a divorce. Are you unmarried? Do not look for a wife. 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.

Paul, single, sees issues and conflicts caused by marriage.  But he admits explicitly, that he has "no command from the Lord" on this.  Much of his thoughts throughout this passage are driven by "the present crisis", which is unclear.

1 Corinthians 7: 29-31, Time is short
What I mean, brothers, is that the time is short. From now on those who have wives should live as if they had none; 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; those who use the things of the world, as if not engrossed in them. For this world in its present form is passing away.

Paul has a sense of urgency about the gospel message and wants believers to focus on that message, especially in view of his belief that "time is short."

1 Corinthians 7:32-35
I would like you to be free from concern. An unmarried man is concerned about the Lord's affairs--how he can please the Lord.  But a married man is concerned about the affairs of this world--how he can please his wife--and his interests are divided. 

An unmarried woman or virgin is concerned about the Lord's affairs: Her aim is to be devoted to the Lord in both body and spirit. But a married woman is concerned about the affairs of this world--how she can please her husband. 

I am saying this for your own good, not to restrict you, but that you may live in a right way in undivided devotion to the Lord.

Paul's focus is on the Jewish Messiah and the gospel message and sees no reason to have family members distract him.  He encourages others to think this way.  (Personally, I have marriage much more comforting, but we are all different.)

1 Corinthians 7: 36-38, Engagement vs. Marriage
 If anyone thinks he is acting improperly toward the virgin he is engaged to, and if she is getting along in years and he feels he ought to marry, he should do as he wants. He is not sinning. They should get married.  But the man who has settled the matter in his own mind, who is under no compulsion but has control over his own will, and who has made up his mind not to marry the virgin--this man also does the right thing.  So then, he who marries the virgin does right, but he who does not marry her does even better.

The NIV footnotes offer an alternative translation of this passage, depending on the intended meaning of the Greek word here translated "virgin".  This gives a good example of the cultural difficulties offered by the passage.  The footnotes give: "If anyone thinks he is not treating his daughter properly, and if she is getting along in years, and he feels she ought to marry, he should do as he wants. He is not sinning. He should let her get married. But the man who has settled the matter in his own mind, who is under no compulsion but has control over his own will, and who has made up his mind to keep the virgin unmarried--this man also does the right thing. So then, he who gives his virgin in marriage does right, but he who does not give her in marriage does even better."

Just as the word translated "man" or "woman" sometimes means "husband" or "wife", the word translated "virgin" might mean a young woman or daughter.  So the NIV translators offer an alternative.  I think the first translation makes more sense.

1 Corinthians 7: 39-40
A woman is bound to her husband as long as he lives. But if her husband dies, she is free to marry anyone she wishes, but he must belong to the Lord. In my judgment, she is happier if she stays as she is--and I think that I too have the Spirit of God.

Yes, Paul is happy that he is not married, and he clearly thinks others should be too! This is especially true in "the present crisis" to which he alluded earlier.

In the next chapter Paul takes on another question posed by the Corinthians, on eating meat sacrificed to pagan gods.

I Corinthians 6, Our Own Sacred Temple

Paul continues to discuss various divisions within the church in Corinth.

1 Corinthians 6: 1-8, Dispute with church members
If any of you has a dispute with another, dare he take it before the ungodly for judgment instead of before the saints? Do you not know that the saints will judge the world? And if you are to judge the world, are you not competent to judge trivial cases? Do you not know that we will judge angels? How much more the things of this life!

Therefore, if you have disputes about such matters, appoint as judges even men of little account in the church!  I say this to shame you. Is it possible that there is nobody among you wise enough to judge a dispute between believers? But instead, one brother goes to law against another--and this in front of unbelievers! The very fact that you have lawsuits among you means you have been completely defeated already. Why not rather be wronged? Why not rather be cheated?  Instead, you yourselves cheat and do wrong, and you do this to your brothers.

I have all sorts of questions about the practicality of this.  But in general, between true believers, there should be no reason for lawsuits; there should be a way to resolve disputes within the church.

1 Corinthians 6: 9-11, God's Kingdom will be pure, refreshing

Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God.

And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.

Verse 11: "You were like that once -- but you have been changed!" So ... Continue in your new direction!

1 Corinthians 1:12-14, Our priority
"Everything is permissible for me"--but not everything is beneficial. "Everything is permissible for me"--but I will not be mastered by anything.

 "Food for the stomach and the stomach for food"--but God will destroy them both. The body is not meant for sexual immorality, but for the Lord, and the Lord for the body. By his power God raised the Lord from the dead, and he will raise us also.

"How do we know what is right and what is wrong?"  That's the wrong question.  the question should be, "How can I live for the Lord Jesus?"

1 Corinthians 6:15-18, Living for Christ is especially relevant for our sexuality
Do you not know that your bodies are members of Christ himself? Shall I then take the members of Christ and unite them with a prostitute? Never! Do you not know that he who unites himself with a prostitute is one with her in body? For it is said, "The two will become one flesh." But he who unites himself with the Lord is one with him in spirit.

Flee from sexual immorality. All other sins a man commits are outside his body, but he who sins sexually sins against his own body.

The quote in verse 16 is from Genesis 2:24, when God ordains marriage.  The point is that marriage is a union of two people into one; this is physical, not just spiritual (these cannot be separated) and so sex is sacred.

I don't understand the last half of the last verse, verse 18.  

1 Corinthians 6:19-20, God's temple is now ... and It is You!

Do you not know that your body is a temple of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your body.

The old covenant, with its old temple, has been replaced by a new covenant, in which the Holy Spririt resides in the believer and changes his/her heart.  If so, we are to recognize that our bodies are then that temple!  So we are to treat the body as a sacred place!

Disputing Baptism

In the opening chapter of Paul's first letter to the church in Corinth, we see a dispute in the Corinthian church about baptism.  Although the details of the dispute have changed, disputing baptism continues to be a Christian "hobby" even today. This is regretful.

The dispute in Corinth was over which leaders to follow and this was marked by one's choice of baptism.  One person says, "I was baptized by Apollos" and another says, "I was baptized by Peter!" Paul confronts this by emphasizing that each of these individuals, including himself, are working together, ministering in various ways.  One apostle "plants the seeds", another "waters the crops". How then can any one individual claim full responsibility for the bountiful crops?

In recent centuries the dispute has not been over WHO did the baptism, but HOW it was done.  The dispute has been over the mode of baptism.  I was a member of one church where one MUST be baptized, by immersion, as a believing adult. If one had been baptized as a child (as I was) then one MUST be rebaptized.

I was also a member of another church where baptism of infants was the norm and the baptism was "sprinkling", that is, placing water on the infant's forehead. Adult believers who had been baptized as children could make a commit of renewal in a certain manner, but one was NEVER baptized a second time.

In the first church (a Baptist church), the pastor told a Sunday School class, "I have never met a sincere Bible scholar who believes in infant baptism."  A year later I (while on a sabbatical visit) I was in another church (a Presbyterian church) in which the pastor said essentially the exact opposite, "Serious students of the Bible recognize that baptism is a sign of the covenant, like Jewish circumcision, and has always been practiced with infants."

What would happen if we put those two pastors in the same room together and locked the door? Would it lead to some type of reconciliation? A friend, upon hearing this tale, said wisely, "Those statements say more about the social circles of the two pastors than it does about theology."

Although the dispute has changed, the application of I Corinthians is straightforward.  Paul is almost dismissive of baptism.  Yes, it is important, but he is happy that he did not baptize anyone!  Then he pauses and says, "Well, except for Crispus and Gaius. Oh, wait, also the family of Stephanos.  Hmm, after that, I don't recall if I baptized others."  He downplays the rite, as it has become divisive.  He certainly does not bother to give any instructions on how baptism should be done!

We should follow Paul's example.  Baptism is an important public statement of membership in the Kingdom of God.  Practice it in that manner.  Let us be welcoming of all others who attest to this membership, regardless of the form of that initiation ceremony!

Wikipedia, of course, has a good article on baptism.  If you read that, note the discussion on the mode of baptism in the early centuries of the young church.

The letter to the church in Corinth does describe the mode of another "sacrament", that of communion. (See I Corinthians 11: 23-26.)  This too we need to practice regularly and in common with other Christians.

We will return to our study of I Corinthians tomorrow.