First Corinthians

First Epistle of Paul to the Corinthians

Paul first visited Corinth on his second missionary trip (Acts 18). There, many souls were saved through his preaching of the gospel and a church was formed out of his ministry. Three years from then, while Paul was ministering in Ephesus, he received disturbing reports from Chloe's household regarding the church in Corinth. The Corinthians were having some problems in their assembly, and had several questions in regard to some doctrinal and practical issue which challenged the church leaders. It was in response to such report and questions that Paul penned his first letter to the Corinthians.

We will deal with the early chapters of First Corinthians as Paul's reproof of the Corinthians' conduct and, the latter ones as his answer to their queries.

Let us start by looking at the first few chapters where Paul rebuked the Corinth church on their conduct. It was reported to Paul that unacceptable practices and transgressions have been uncovered that were not addressed but rather tolerated. Paul wrote to confront them on these issues, stirring their consciences and awareness against these faults and at the same time charging them with the responsibility of taking corrective actions.

Sectarian Spirit

Divisions were forming in the congregation. People were identifying themselves by groups that claimed discipleship after a spiritual leader. They displayed preference for spiritual leaders, and people like Paul, Apollos and Peter (Cephas) were among those they claimed discipleship under. Paul rebuked the people sharply for getting into these divisions, stressing how destructive to the Body of Christ it would be if they continued that way (1 Cor. 1 : 3-17). One wonders if Paul might want to say the same to us folks in church today, for this same nature dwells in many of us. Perhaps we have been more discreet, and perhaps we have not openly exhibited our preference for one minister over the others, but nevertheless there are some of us who hold a person or a minister of God in extreme regard, whom we are so taken by awe over, and who we fervently model after. We try to speak like them, talk like them and even pattern our style of ministry after theirs! Soon, before we could even realise it ourselves, we are caught up with adopting the charisma and personality of that person we so admire. Instead of conforming to Christlikeness the way we ought to, we try to imitate the actions and ways of our “faith hero”. Very sadly, people like these find themselves leading a life away from the Glory, becoming followers of men rather than of Christ.

This is something we have to take caution in. We need to make sure we do not run the same mistake of seeking after men rather than God. Paul's message to them is this : “From now on we recognise no man according to the flesh” (2 Cor. 5:16). It is, after all, the same God who works through the diversity of gifts that He has deposited into men, and Him only do we follow!

While we caution ourselves, let us also watch out for one another that we cause no one to stumble in this way, especially those who are workers in God's ministry. We need to realise that people around us, especially those tender in the faith, are commonly prone to adulating individuals who appear to carry the presence and anointing of God before men. We therefore have to be sensitive to how we carry ourselves before them, lest we end up being an involuntary icon of hero worship. However, outstanding the results of your ministry, or how impressive the marks of it, they are no justification for us to receive men's veneration. Remember yourself as only an under-shepherd manning the flocks of the Chief Shepherd. Our ministry is not to set up our own flock, but to shepherd His flock. Never meant to take the place of God, we are therefore to point people back to the Lord instead of basking in the adulation and praise, which could easily encourage impure celebration and idolization of men like what happened in the case of the Corinth church.

We are vessels chosen to carry out the work of the Lord, but such appointments were never made based on our merits, but on sole discretion of the Lord's sovereignty. One look at Peter and Paul's respective appointment as apostles to the Jews and Gentiles and we see this to be so. Peter was a fisherman, unskilled in the laws of God and uneducated in the Jewish customary. Yet, God called him to be an apostle to the Jews, to be challenged by them who were the chosen people of God, whose knowledge of the laws and customs of God stood unrivalled after being principled for years in the traditions and customs of Judaism. Paul, on the other hand, one who grew up under the intensive tutelage of Judaism and who was admittedly the “Pharisee of Pharisees”, was not sent to win over his jewish brothers but was called instead to the Gentile community who had virtually no knowledge of God to dispute him on at all! An appointment that goes against the ways of conventional wisdom, yet never a mistake, since the two apostles experienced such unparalleled success in their ministries that they are to this day remembered as two of the most outstanding apostles the Church ever had. Through this act of sovereignty, God has shown that it is neither our strength nor our capabilities that serves His purpose.

Therefore, instead of drawing people to ourselves, thinking that we are to provide answers to their problems, we ought to point them to Christ instead. We only contribute by guiding them and helping them along their way to getting their help from God Himself. Whatever we do, let us remind one another that we ought to “let nothing be done through selfish ambition or conceit”(Phil.2:3). This way, we may remember that we serve the Lord not because we covet the praises of men, which action reveals a fruit of insecurity in the person, but out of humility and love, both towards Him as well as His people, our brethren.

Consider Paul's words in 1 Cor. 1 : 26-27 : “not many wise according to the flesh, not many mighty, not many noble are called; but God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty.” Indeed, we have seen this to be a custom of God. When the walls of Jericho needed to be brought down, the people's voices and trumpets did the job. When Israel needed deliverance from the Midianites, 32,000 men were ready to battle alongside Gideon, but only 300 were needed to thrash the oppressors. All that Samson used to triumph over an entire army was a donkey's jawbone, putting even the keenest spear and most unyielding sword to shame. Of the twelve foundational apostles appointed to lead and pioneer the church, none of them was a paragon of leadership. The principle is clear : God does not require the most able person or most formidable weapon for His work. Instead, what have been used were really only “the base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are, that no flesh should glory in His presence.”(1 Cor. 1 : 28-29)

Reading these verses of scripture now should jolt an awakening, or if not cause at least a stirring in our consciences. How often is it that we hail the renowned heroes of faith at the pulpit and leave little regard for the saint next to us on the humble church pew? Perhaps we should pause for a moment to ponder over the backgrounds of these great men of faith before they were even called to serve God in our generation. Not many were of venerable or august background, going by human standards. Yet, they were chosen over many dignitaries to carry the glory of God. When we are so busy looking for spectacular workings in the ministries of great spiritual heroes, we sometimes lose sight of the Christ in the brother next to us on the familiar church pew. If we do not cease recognising men in the flesh, then we will soon become like the many people who failed to see the Messiah in the humble manger babe. Only the truly wise men will worship God even in His infancy. Why God chose people of no significant spiritual or natural lineage was perhaps so that we may learn to see Him where He chooses to manifest His presence. Also so that men may not fall into the sin of snatching the glory that belongs to Him. All glory and praise accrue to, and should be rendered unto God. For this reason, let us watch out for ourselves and for one another also that we do not neglect to give the glory back to God always.
Soulish vs. Spiritual Ministry

Paul drew a clear distinction between a ministry that is soulish in its nature and one that is spiritual. One is of the human's soul while the other inspired by the Holy spirit in a believer's life. A soulish ministry is that which amuses, entertains and generally appeals to men's emotions. Spiritual ministry, on the other hand, presents the truth of God's word in such a way as is able to glorify Christ and touch the hearts and consciences of its listeners. Paul defended his ministry as one that although not engaging in the human sense, is however beneficial to the human spirit, for he boldly declared, “And I, brethren, when I came to you, did not come with excellence of speech, or of wisdom ..... and my speech and my preaching were not with persuasive words of human wisdom, but in demonstration of the Spirit of power...”(1Cor. 2 : 1, 4). Very clearly, a well-crafted delivery of the Word is not of imperative importance to Paul. Learning from him, we ought rather to be concerned that our ministry should be accompanied by the “demonstration of the Spirit and of power”.

Paul was a man well skilled in the scriptures, being under the monitor of Gamaliel, a well-respected teacher of the Law in his time (Acts 5 : 4; 22 : 3). Yet, of this fact he boasted not, but declared to the crowds that whatever he taught them came from the Spirit of God (1 Cor. 2 : 10). Though appreciative of men's guidance and nurture more dearly than he did of men's. Learn this virtue well – value our relationship with God above anything else around us. Do not be deceived into trading your intimacy with God for any other thing that appeals. Everything that we want, God has already meant to give to us. If you want to be provided for, to be without lack, then “seek first the kingdom of God and His righteousness, and all these things shall be added unto you.” (Matt. 6 : 33). Even intangible things that we some times feel embarrassed to even mention, like the desire to be recognised and appreciated for what we are worth, God gives to us. For “whoever humbles himself will be exalted.” Everything that which is good for us to have, and we do mean anything, God intends to give to us anyway. It is only when we start to strive for it that we allow wrong motives to get in the way and block our way to receiving these things from God.

It is such a shame how the devil can sow deception in us, that some can even continue serving zealously without really having a union with God! These people do not mind serving God without knowing Him! They are more concerned with people knowing them than they knowing God! Paul was not like that. And neither was Peter! Peter believed in us being the representation of Christ, which was why he said, “If anyone speaks, let him speak as the oracles of God.”(1 Pet. 4 : 11). Paul and Peter's message was very clear. No one should work independently of God. Whatever you do, if you minister, “do it as with the ability which God supplies...”(1 Pet.4 : 11). If we intend to let our ministry glorify God at all, then it must not be done in our own strength. For what difference is there between our work for God and the world's works if what we do is based on our own strength and abilities? It is not God to entrust His work entirely to us just to recline at His throne to relax! He is responsible, all the way to the end of His work! He says, “I am the Lord. I will not give My glory to another.” Whatever originates from God belongs always to Him, even the works that He gives us to do. He will have His hand in them, and we will not be left alone to do it. If we try to accomplish it alone, then we disrepute His name, crowning ourselves with the glory instead.

The ideal ministry is therefore one where we speak and preach the knowledge of God according to His heart and mind, at the appointed time and place. How can we know the mind and heart of an awesomely unfathomable God? The only person who knows the heart and mind of God is the Spirit of God. “For what man knows the things of a man except the spirit of the man which is in him? Even so no one knows the things of God except the Spirit of God.” So, no one knows God except the Spirit of God Himself who understands the heart of God and has access to the thoughts of His mind. However, the good news is this: “Now we have received, not the spirit of the world, but the Spirit who is from God, that we might know the things that have been freely given to us by God.”(1 Cor. 2 : 11-12). God has not left us in despair! He has made it possible for us to serve Him in a way He delights! The question, however, is this: how can we learn from the Spirit of God, the thoughts and intents of God? It is in waiting upon the Lord (Isa. 64 : 4). “For since the beginning of the world men have not heard nor perceived by the ear, now has the eye seen any God besides You, who acts for the one who waits for Him.” When we spend time waiting upon the Lord, He in turn acts on our behalf. Then a change of words in Paul's quoting of the verse. “Eye has not seen, nor ear heard nor have entered into the heart of men the things which God has prepared for those who love Him.” (1 Cor. 2 : 11-12). Paul has changed the words “the one who waits for Him” in Isa. 64 : 4 to “those who love Him.” in 1 Cor. 2 : 12. Do we see it? Loving the Lord actually meant waiting upon the Lord!

Three faculties of the human anatomy were mentioned: the ear, the eye, and the heart. However, Paul stated that all these three added together are not capable of receiving divine revelations. It takes more than the natural person and his endeavours to receive the revelation of God. Revelation will come from the Spirit of God, and we have to set aside periods of time to wait for Him. This way, we are loving God, according to 1 Cor. 1 : 11-12 and Isa. 64 : 4. It is through this that enlightenment, illumination, revelation and inspiration is imparted to us that they may flow through us and touch the lives of people around us. Only then will the world be able to look beyond the knowledge and charisma of men to see the power of God work in their midst.

How good it is then, for us to know that we have imparted life rather than having just made a breathtaking impression. This way, we are also helping the people not to put their faith in the wisdom of men, but “in the power of God.” (1 Cor. 2 : 5). Paul was telling the Corinthians that all the wisdom the apostles displayed was from God and not of themselves. Whether be it Apollos or Peter or even himself (Paul), it was the Spirit of God in them who did the miracles and inspired the words of wisdom. Thus, forming domains is an utterly foolish thing to do. Paul pointed out that it was a sign of immaturity and carnality. Using the analogy of farming, Paul re-stated his point. He could sow a seed and Apollos could water the plant, but ultimately, it would be God to give the bearing of the fruit. Likewise, some of us may be sowing seeds of the gospel today while others labour in prayer for the salvation of our unsaved ones. Ultimately, the work of conviction leading these people to salvation is not from us, from the Spirit of God.

Neither the one who plants and he who waters gives the fruit; but God – He's the One who does the work. This being so, there should not be cause for envy or rivalry amongst Christian workers and ministries. Each should do the work that has been assigned to them. If God has called you to plant, then sow faithfully. If God calls me to water, then I should do a good job at nurturing. When He brings forth the fruit of our labour, we shall all reap in joy.

Judgement on Sexual Immorality (1 Cor. 5)

Having dealt with the subject of causing divisions in the church, Paul turned his attention to the other towards sin, in particular, sexual sin.

It had been highlighted in the Corinthian church's report to Paul that there was a man in the parish who indulged in sexual sin, and the nature of that sin was of such perversity that it was “not even named among the Gentiles” - for the man was having sexual relations with his father's wife (1 Cor. 5 : 1). Increasingly upset that such ungodliness was found in God's holy people, Paul was even more appalled the church put up with it! “And you are puffed up, and have not rather mourned, that he who has done this deed might be taken away from among you.” (1Cor. 5 : 2). Paul chided the people for not dealing with the man and his sin accordingly. He took it objectionable that the church was not doing something to correct the situation but was instead allowing the offender to remain as part of the church fellowship.

Note Paul's earlier words: “...you are puffed up...”. These words indicate that the people were feeling proud of something, but of what? Further down in verse 6, Paul said to them, “Your glorying is not good.” What could they possibly take glory in? What could cause the Corinthians to feel proud and glorified when such a perversion had been found in them? Very certainly it cannot be the sin that had been committed. A Church that demonstrates the mighty power of God, they can't be proud of immorality, surely! What then could give them a reason to feel proud? A possible speculation might be that they were proud of the fact that they could tolerate the transgression. It may sound absurd, but then again, this isn't something foreign to us. Being able to tolerate and accommodate sin is sometimes seen as a virtue! If we ever thought this way, then we must not continue doing so. Sin has always been and will always be, an abomination to God. God does not love us too much to discipline and chasten us when we err. On the contrary, “whomever He loves, God will also chasten.” This does not seem to be the practice with us. Most people tend to lean towards the former attitude of accepting people for who they are regardless of what they do; even when they indulge in a lifestyle of sin, we still “close one eye” and love our brother, hoping (instead of praying or doing anything about it) that he will one day come to repentance! We have heard so much about loving one another as we love ourselves. Every one in church encourages it, which is not wrong; in fact, love is something we always need to perfect in our relationships with people. However, we must love in a right and acceptable way.

Godly love (which is what we must possess instead of worldly love) is not the same kind of love that some of us know. Some people perceive godly love as one that is unconditional. By that, they refer to a kind of love that allows absolutely nothing to come between them and the other party. Therefore they exercise indifference towards moral distinctions, being deceived by sentimental ideas about God's love being so perfect it knows no rejection no matter how sinful the circumstances. Such ideas of godly love must be corrected! Love, and we mean God's kind of love, was never and will not be divorced from moral standards and concerns. God loves righteousness and is intolerant towards sin. This attribute of God will not change. This is how we must love also, if we want to display the God-kind of love that has been “shed abroad in our hearts by the Holy Spirit.”

So then, Paul, out of righteousness and love for both the Corinthian church and the person in sin, instructed that they should “deliver such a one to Satan.” By this, Paul is not suggesting that the church relegate the offender to devil worship! What he meant was that they should “put away from (themselves) the evil person” that is, to exclude the man from their fellowship until he repents of his iniquity. It may come across as a severe and harsh treatment to administer to a fellow brother, but it is necessary, because as Paul has warned, “a little leaven leavens the whole lump” (1 Cor. 5 : 6). Because sin is tolerated in one member of the body, the devil gets a foothold and soon, the sin will spread like a disease across the whole body, thereby corrupting it. This is what we ought to diligently avoid, since it cost Jesus His blood just to cleanse His people from all unrighteousness. If we continue to embrace the person who lives in sin, then this person will never learn his lesson, will he? For why should he forsake his sin and forego pleasure when the church is always ready to receive him into their fellowship? That is why people usually do not come to repentance – they merely tire of a particular indulgence after some time, and so they drop it (and we think that the person has seen the light and come to repentance!), but these people drop one sin only to pick up another not long after. This must be one of the reasons why we hear of people falling into familiar sins. It's because the sin has never really faced revulsion and expulsion from the church! When we keep the sonner in the fellowship of believers, we are allowing his unwholesome values to remain in our fellowship. It would not be long before we find ourselves in a church that is not only young and immature, but also amoral and unprincipled in its ways. Thus, unpleasant though it may seem, the act of discipline, whenever necessary, cannot be compromised. If affliction were to be caused in some cases, the person being disciplined will have to bear it. On the part of the disciplinarian, we have to trust God to enable the one being disciplined to learn from the chastening. In his song, the psalmist proclaimed that discipline is good for us : “It is good for me that I have been afflicted, that I may learn Your decrees.”(Psa. 119 : 71); and indeed so, for why would God want to discipline us but that “we may be partakers of His holiness.”(Heb. 12 : 10). When one does not learn to walk circumspectly through obedience, then he will have to be disciplined to do so. The discipline will prick, but it saves our errant brother or sister from the full brunt of the consequence of sin. For is is promised he or she will reap from it : “afterward it yields the peaceable fruit of righteousness to those who have been trained by it.”(Heb. 12 : 11)

Having said we ought not to make light the Lord's instruct to chasten, let us do it in a spirit of love. The discipline is not so much to punish as to restore the errant person. Though outwardly our actions may be one of severity, our inner attitude, however, should be one of love. We ought therefore to administer discipline in a way that will penalise him for his mistake. It is God who will demand an account from him.

Dealings With Believers and Non-believers

When Paul told the church not to keep company with people who are living in sin, he clarified that he was not referring to people outside of the church. Since it is only necessary for us to have contacts with the unsaved so as to be Christ's witnesses to them, we cannot be so unreasonable as to prohibit contact with them because they practice lifestyles and attitudes contrary to the word of God. However, for Christians in our midst who know the way but yet choose to indulge in sin, Paul forbids that we should have fellowship with them. Again, Paul does not mean that we ignore these people or dismiss their existence. He meant that we have to proscribe them from participating in the order of church activities like any other member of the parish. The essence of such a disciplinary measure is to elicit the appropriate response towards sin and to make sure the people of God do not take sin lightly. Where the discipline is not strict, the involuntary message that goes abroad the church is that it doesn't matter whether they walk in holiness or not. With such a message, it is inevitable that the moral fibre of the church weaken and the emphasis on godly living diminish. Over time, degeneration will find its way into the lives of the members. To avoid that, we need to take a strong stand against all works of ungodliness and sift them out promptly so that the church can uphold purity and holiness in her courts.

In confronting the Corinthians on their tolerance of sexual immorality, Paul asked, “Do you not judge those who are in the church?”(1 Cor. 5:12). Those who have been placed in leadership authority over the church bear both the responsibility and the authority to judge those within the church. Even then, we are to confine judgements to matters that are of clear and undisputed nature. Where the motives and intents of men are concerned, we are not to pronounce judgements. That level of ministry belongs to the Spirit who searches the hearts of all men. We are not competent for that level of ministry. What Christians are not responsible for, is the judgement of the unsaved. God will judge the unsaved ones Himself, for He knows when and how best to judge them. Only keep watch over the people in God's family.

Glorify God in Body and Spirit (1 Cor. 6 : 13-20)

“Foods for the stomach and the stomach for foods ... The body is not for sexual immorality but for the Lord, and the Lord for the body.”(1 Cor. 6 : 13)

God has so made the human stomach that it can receive foods and digest them. He has wonderfully designed foods so that the human stomach can receive them. Yet, we should not live for food; they should not be given an undue place in the life of the believer. Life is not for us to gratify our appetites. Likewise, though God gives sexual organs and have designed them for sexual pleasure, they should not be used to feed that purpose through vile and impure conduct. Rather, it is a gift to be enjoyed within marriage.

In the act of sexual union, two bodies become as one. It was so stated at the dawn of creation : “For the two”, He says, “shall become one flesh.”(Gen. 2 : 24). This is the most perfect merge of two persons the world will ever experience. It is the closest type of union known to men and it remains a mystery how physical union joins even the soul and spirit of two persons. For this reason, people who are joined to the Lord must not comtemplate any union that conflicts against this spiritual wedlock. That's why we abstain from ungodly relationships and sexual immorality, lest we dishonour our spiritual wedlock with Christ.

Lay it to heart – we are temples of the Holy Spirit. God lives in us, and Satan should not be allowed to touch or defile us. Physical intimacy with unbelieving persons is therefore giving Satan the chance to defile and humiliate God. It would be an affront to Him! Therefore, beloved of God, “flee sexual immorality.....for we were bought at a price; therefore glorify God in our body and in our spirit, which are God's.”(1 Cor. 6 : 18, 20)

Lawsuits Among Believers (1 Cor. 6 : 1 – 11)

Within the Corinthian Church, member was suing member, and worse, they were judged before magistrates who were unbelievers. The way of righteousness was taught to the believers by the apostles, but not to the magistrates. Paul was appalled by the irony of the situation – he was indignant that the church should bring their grievances before people who did not know righteousness the way they did! The church was to be a light to the world! Yet she was asking the world to shed light on her problems! That is not even being where God wants them to be, much less doing the work of God!

Moreover, Paul reminded the church that we are all to judge the angelic hosts someday (1 Cor. 6 : 6). This being the case, how can it be that we are not competent of adjudicating even among ourselves! If God has reserved for the church the glory of judging between angels, what more that of judging between ourselves! Paul considered it a shame that a group of people to whom has been given the glory of judging heavenly hosts would actually neglect the simpler task of settling trivialities among themselves. But how often we find ourselves guilty of this!

In Matt. 18 : 15 – 17, we are given explicit instructions concerning the Christian's responsibility when he is wronged by another believer. Firstly, he should attempt to settle the dispute privately between the both of them where a settlement would be reached when the offending party acknowledges his fault; failing which the offended party should take one or two neutral persons to entreat the errant party further. If, after which, the offending party still refuses to see his fault, the local church should then be asked to intervene and adjudicate between them. Note that it is the church and not a civil court, before whom the case should be brought. If after being pronounced guilty by the church and the offender is still unconvinced of his guilt, he is then to be considered a heathen i.e. someone not part of the church. This is because he has rejected the decision of the church and has therefore not submitted to the authority accorded to her. So, though he may be a true believer, but if he should refuse to submit to the authority of the church, then he should not be allowed to remain under the umbrella of the church. This is to show him that misdeeds will not be tolerated, and that repentance is required if anyone is to continue being part of the church fellowship. In the meantime, members of the church should continue to treat his brother civilly and not with contempt. Relevant respect should still be accorded to him but we need to show, by our attitude and conduct, that we do not condone his wrong and that fellowship with him as a church member cannot resume until he is reconciled with righteousness. However, once he shows fruits of repentance, the church is not to withhold acceptance, but to respond by restoring him back to their fellowship.

Perhaps some may think that such a treatment is too lenient for offenders whose misdeeds have caused much sufferance to the other party. In business dealings where large amounts of money are involved, for instance. Paul's exhortation us is this : “Why would you not rather accept wrong? Why do you not rather let yourself be defrauded?” This is the kind of godly attitude we ought to embrace. Having the good graciousness to suffer personal affronts and receiving no immediate compensation for them is a clear sign of our identification with Christ. Even the Lord Jesus was not spared of suffering personal injustice; perhaps so that we may “consider Him who endured such hostility by sinners against Himself, so that (we) may not grow weary and lose heart.”(Heb. 12 : 2-3). Again, it boils down to the issue of trusting God to restore what has been denied us that was rightfully due to us. “Seek first the kingdom of God and His righteousness, and all these shall be added to you.”(Matt. 6 : 33). Indeed, the Lord is more than able to restore what the locusts have consumed from us. The people who trust in God shall never be put to shame! (Joel 2 : 25, 27)

Answers to their Queries

Having dealt with the various abuses in the Corinthian church that reached him through a direct report (1 Cor. 1 : 11), Paul proceeded to give the spiritual counsel that was sought by the Corinthians regarding miscellaneous concerns.

Responsibility of the Married (1 Cor. 7 : 35)

When God created man in His image, He instituted marriage as a holy ordinance (Gen. 2 : 24) between man and woman. One of the supreme purposes of marriage is to demonstrate to the unsaved world the relationship between Christ and His church (Eph. 5 : 31-32). Unfortunately, few marriages live up to this call. Multiple surveys conducted by professionals in the field have attributed weak marriages to a lack of sexual intimacy between the couple. Consider now 1 Cor. 7 : 3-5 :

“Let the husband render to his wife the affection due her, and likewise also the wife to her husband. The wife does not have authority over her own body, but the husband does. And likewise the husband does not have authority over his own body, but the wife does. Do not deprive one another except with consent for a time, that you may give yourselves to fasting and prayer; and come together again so that Satan does not tempt you because of your lack of self-control.”

Plainly and generally speaking, this means that whenever one of the couple expresses desire for sexual intimacy, the other partner should respond favourably. God who created the sex drive in us meant for that desire to be met within marriage. Although it is true that God alone can meet all our needs, He has also provided that a married person should be able, and allowed, to look to his/her spouse as an image-bearer of God who has been chosen to meet that sexual need. A partner's advances rejected will result in a consequential burial of the hurt that follows. Very often, the rejected spouse end up feeling unappreciated as a result.

Remember that once married, your body does not belong to just you alone, but also to your spouse. Women, in particular, use the withdrawal of sexual intimacy as a threat against their husbands. As a result, bitterness arises within the man, resulting in an unfulfilled relationship where he, in turn, will not feel the desire to give fully to his wife. This pattern self-perpetuates to a situation where family living becomes dysfunctional because each partner in the relationship no longer gives him or her best in response to the other partner's lukewarm treatment. Such marriages though physically intact are emotionally divorced from each other. As Christian couples, let us seek to glorify God in our marriages and set a role model for the world, for strong families make up strong societies.


Celibacy (1 Cor. 7 : 1-2, 7-9, 25-39)

Paul now moves on to advise the singles. It is clear that he favours single-hood over marriage, but he does not neglect to remind us that this is only so as far as it is within God's enablement. “But each one has his own gift from God, one in this manner and another in that” means that God gives grace to those who remain unmarried whereas He calls others to the married state. There is a misconception that those who are called to celibacy are without sexual appetite. This is not true. It just tells of the provision of a special grace for such individuals to go through life without a marriage partner. Celibate individuals are therefore reminded to appropriate the grace of God to empower them to live a victorious life.

By and large, those who are celibate are in easier positions to devote themselves wholly to the Lord, since the absence of the family commitments would mean they are open to more avenues in serving the Lord. However, it does not follow that those who are married are any less consecrated than the singles. After Enoch begot his son, Methuselah, he walked with God more closely that he ever did (Gen. 5 : 21-24). Though married couples have additional commitments, this is no reason to be less spiritual or to serve God at a mediocre standard. We have different roles to play, whether single or married – either way, we are endowed with all the necessary power we need to play it well (2 Pet. 1 : 3).

Divorce and Remarriage (1 Cor. 7 : 10-16)

Divorce was never an accompaniment when God instituted marriage. Jesus, in his counsel to the Pharisees, appealed to the divine order at creation (Matt. 19 : 4-6) and showed them that God's original and ideal plan was for man and woman to be faithful in their marriage until that union is broken by death (Rom. 2-3). Very clearly, God intends for marital union to be honoured and he hates divorce (Mal. 2 : 16).

Though Jesus later taught that divorce was forbidden except on grounds of adultery, we have to understand that what the Lord meant was that if divorce had been decided, then the only acceptable justification for it is the breach of fidelity between the couple.

“Moses, because of the hardness of your hearts, permitted you to divorce your wives, hardness of (their) hearts”. Jesus stressed that “from the beginning it was not so.” (Matt. 19 : 8)

The pattern of imperfection will always be present in even the most harmonious match of persons because of our different backgrounds. Our family upbringing, circle of friends, and education shape our frame of mind, behaviour and habits to a greater or lesser extent. In these things, not one person can claim to be flawless. When two imperfect persons join in matrimony, it is logically anticipated that disharmony would follow. It takes time for God to gradually transform whatever selfish human love into selfless divine love for each other. We must yield and allow the love of God to be so fused into our lives so that we can bear with the weakness we see in our spouses and help them to grow towards perfection in the fear of the Lord (2 Cor. 7 : 1). After all, only the love of God “suffer long, bears all things, believes all things, hopes all things and endures all things.” (1 Cor. 13 : 4, 7)

Adultery, though an enormous transgression in marriages, is however not the unpardonable sin that puts errant parties beyond redemption. They should still be forgiven if they show repentance. A couple that remains together even after having been through the ills of human frailty, is a couple that has searched the depths of love. If we want to be an image-bearer of God, then we should be faithful even when our spouse is found to be unfaithful, for God remains faithful even when we stray (1 Tim. 2 : 13).

In cases where parties contemplate remarriage after a divorce, the elders of the local church must investigate each case and judge the circumstances accordingly with the word of God as a standard, along with the counsel of the Holy Spirit. Those who have experience in handling these matters will realise that almost every case is different from another. It is therefore not practical or feasible to impose a general set of principles across the board. Thus, the mind and heart of God must be sought from case to case.

Concerning Food Offered to Idols (1Cor. 8-10)

This is a practical problem known to every convert from idol worship – are we allowed to partake of foods offered to idols? Some have the idea that idols are an unclean reality and therefore eating foods offered to them would constitute idolatry. In response, Paul taught that foods when offered to idols are not consequentially subscribed to have come from them. For “the earth is the Lord's, and all its fullness.” (1 Cor. 10 : 26) However, Paul pointed out that “knowledge puffs up, but love edifies.” By this he means that knowledge in itself is not sufficient guide in these matters of controversy. Rather, forbearance and love should rule in such circumstances (Rom. 14 : 1). We must not liberalise ourselves to do something because it is lawful for us, but we also should consider the effects our actions will have on others.

Whether or not a believer is allowed to eat of food offered to idols has really to do with protecting the consciences of our brothers over the actual consumption of the food. A believer with knowledge of the truth is at perfect liberty to partake of such foods, but at the same time, if it is foreseeable that our actions may cause Christian brothers around us to be stumbled, then we should (for the sake of that brother) deny ourselves that right, lest we sin against Christ in that respect (1 Cor. 8 : 12).

Paul is reconciled within himself that all foods can be eaten (whether sacrificed to idols or not) for it is God who gives food to men. Nevertheless he warned that every believer who still remains doubtful or uncertain in this matter should abstain from the consumption of foods sacrificed to idols, for actions done without faith defile a man's conscience. On this basis, it would be better for him to avoid those foods altogether rather than eat of it with a doubtful heart.

Having said it is not wrong to eat foods offered to idols, a qualification must be made. Wherever the consumption of such foods is a likely association with the act of worship or fellowship with the people who sacrifice the foods, then the believer should abstain from eating those foods. For example, foods offered to idols during a religious ceremony that are later offered to everyone present; the believer should excuse himself from eating them because by doing otherwise, he would be considered as having partaken of the worship that was held earlier (1 Cor. 10 : 18-21).

In chapter 9, Paul reminded that our love for one another should cause us to instinctively deny our rights in controversial circumstances such as that above. Paul asserted that though his service in the Lord's work entitled him to material support from the Corinthian Church for whom he laboured tirelessly, he denied himself the right to receive it. Paul chose to become “weak to the weak and become all things to all men, that he might by all means save some.” This way, we are exhorted not to seek after our own pleasures but to put the interests of our brethren above ours that we might not hinder the process of God's redemption.

In Paul's appeal to “become all things to all men”, we should be careful, however, that we do not take this to the extreme and allow ourselves to be deceived by Satan in this. We are called to be the salt and light of the world and to glorify God. We do not need to conform ourselves to our surroundings or try to identify with the unrighteousness of the world just reach out to the lost. We are to love the world with God's love, but we are not to be its friend (James 4 : 4). As God's redeemed people, we ought to reflect the difference between godliness and worldliness so that others may see the light and be transformed to Christlikeness.

Women's Ministry in the Church (1 Cor. 11 : 5-6, 13-16)

Paul gave brief instructions concerning ministry of the sisters, but elaborated more in his epistle to Timothy, which we will discuss when we reach that book. In the meantime, we move on to discuss the operation of the spiritual gifts that Paul talked about in chapters 12 to 13.

Spiritual Gifts (Chapters 12 – 16)

Where spiritual gifts are concerned, we must not fail to see and recognise that unity is to be established in the diversity of gifts. Paul pointed out that though different ministries and gifts are present in the church, it is however the same God who empowered each individual with talents. If there appears to be one leading gift or ministry, it does not equate to the superiority of the people exercising that gift or serving in that ministry. It is a manifestation of God's grace, for there is nothing that we possess that we did not receive in the first place. Everything that we possess is given to us from God (Jn.3 : 27).

The Spirit manifests Himself in the life of each believer by causing him or her to operate in spiritual gifts. The Spirit imparts gift into the life of a believer; when he exercises that gift, God's power is manifested. There is not one person who is without something from God. From the least to the greatest of us, everyone has a function, a role to play. “As each one has received a gift, minister it to one another, as good stewards of the manifold grace of God.” (1Pet. 4 : 10). Gifts are given for the profit of the entire body, that they may be used to serve others in the church of Christ. This is the pivotal point Paul was stressing. We are all God's provision for one another. We exist for God and for one another. The gifts are given to draw all people to Him, and not to us.

After having taught them on the importance of spiritual gifts, Paul went on to say, “I show you a more excellent way.” These words by Paul may take us by surprise as it must have taken the Corinthians. Just when we thought that flowing in the most powerful of spiritual gifts marks the peak of our ministry, Paul came along to say that there is a way more excellent that this – Love.

God is love. If the love of God is alive in our lives, then God and His power will automatically flow from us. However, to cultivate divine love in us, God has to allow us to undergo trials and tribulations, failures and setbacks, for through these experiences, the Spirit of God leads us through the fire to purify us and bring us forth in the love that “bears all things.” Here, let us once again stress that a revival is sweeping across the body of Christ today to bring us to this understanding. God is opening the eyes of the hearts of men that we may know how to do His work through His love.

No doubt spiritual gifts are important, but if not exercised with love, they do not avail much (1 Cor. 13 : 1-3). Let us therefore treasure the gifts that God has given to us, and faithfully pursue the more excellent way by exercising them in love.

Tongues (1 Cor. 14)

A clear distinction should be drawn between the gift of praying in tongues upon baptism in the Holy Spirit and the gift of tongues that was mentioned along with the other eight gifts of the Holy Spirit. The former is the believer's inheritance (Mk 16 : 17), for his personal edification (1 Cor. 14 : 4), while the other, a spiritual gift for the strengthening of the church. The latter is meant for the edification of the church so it requires an interpretation. The former is more of man speaking to God because it is the Holy Spirit praying on our behalf, whereas in the latter God speaks to man.

Resurrection of the Saints (1 Cor. 15)

Some teachers who were in Corinth were reported to have opposed the doctrine of physical resurrection, teaching them that there is no such thing as a resurrected body (1 Cor. 15 : 12). If this theory was true, then it must mean that Christ had never risen, and if again this was a fact, then our faith and belief would have been in vain! However, Paul maintained that this was not so, for the Lord Jesus was seen by his disciples and by over five hundred after He rose from the grave. Also, Paul testified about his encounter with the Lord Jesus on the road to Damascus. That apart, he remined them of the saints who had given their lives for Christ, who had been martyred for their faith. In those days, people who made public proclamation of their faith never had the chance of living it out. History recorded that many of our brothers and sisters were martyred shortly after their baptism in the Lord. Using this, Paul asked the reason for such a sacrifice if it were indeed so that Christ had not risen.

“Otherwise, what will they do who are baptised for the dead, if the dead do not rise at all? Why then are they baptised for the dead?” (1 Cor. 15 : 29)

This verse refers to those who have sacrificed their lives to hold on to their faith. Paul put across the argument that if Christ had indeed not risen, then it would not have happened that so many sane-minded people gave up their lives for someone lying in the grave! It is therefore must follow that Christ had risen that had emboldened these martyrs to die for their faith. The doctrine of non-physical ressurection must therefore be rejected and dismissed.

Final Exhortation (1 Cor. 16)

Before we close First Corinthians, there are two things we want to make special mention of. First, of Stephanas and his household. Second, the curse pronounced over any one who does not love the Lord (1 Cor. 16 : 22).

Stephanas and his household were said to be people who had “devoted themselves to the ministry of the saints.” They were the ones who provided for Paul what was meant to come from the Corinthian church. Very clearly, there is a ministry ordained where the people in this service are blessed to bless the people of God in return. The primary function of the people in this ministry is to minister to the needs of God's servants. Paul himself testified that Stephanas and those with him had “refreshed his (Paul) spirit” and, furthermore, he reminded the church to “acknowledge such men.”

Though all of us are excited about being a part of world evangelism and winning the lost for Christ, let us not neglect this ministry that is specially set up to meet the needs of God's servants. For those called into this ministry, take heed that you serve God's purpose zealously. For the rest of us who are not of his ministry, let us not forget to receive the people of this ministry who have been called to serve God's family. When each of us walks faithfully in our calling, the church of Christ will be built up strong and without lack.

Now about the curse pronounced over the people who do not love the Lord. After having dealt with the miscellaneous issues of misbehaviour in the church, Paul ended his letter to the Corinthians by drawing their attention back to the fundamental importance of loving God. A reiteration of his earlier point, Paul notes that one who does not love the Lord is one who walks out of the way of life. The curse here is not one that Paul pronounces over the Corinthian church. Rather, it is a curse that is turned on against oneself when we walk away from loving God. It is a self-activated one, so to speak. For the opposite of blessing is curse. God promises His blessings to all who love Him and who abide in His love. When one walks away from that dwelling, it is like walking away from the blessings of God. An accursed life automatically becomes consequential as this person opens himself up to the attacks of the evil one, having departed from God's covering.