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Stand firm

Written by LWOM Amsterdam on . Posted in 1 Corinthians, What’s new?.

What does it mean to stand firm (1 Corinthians 15:58)?

First Corinthians 15:58 is the concluding verse of a famous chapter in the New Testament, which focuses on the resurrection and contains one of the earliest creeds in the first-century church. The verse states, “Therefore, my dear brothers and sisters, stand firm. Let nothing move you. Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain.” The expression “stand firm” is also translated as being “steadfast” in the ESV and NKJV.

The connecting word therefore indicates that the verse is related to what comes before. Since this verse comes at the end of the chapter, we should examine the entire chapter to understand the broad context and gain a better understanding of what it means to stand firm.

First Corinthians 15 is Paul’s apologetic of the resurrection, and internal evidence indicates that he is responding to claims denying the resurrection of the dead (verse 12). He presents his response with a creedal reminder of the gospel essentials (verses 1–4) and by sharing key appearances of the resurrected Jesus to eyewitnesses (verses 5–10). In the remaining parts of the chapter, Paul argues for the reality of resurrection of the dead, which forms the Christian’s hope. Based on this hope and the victory over death, the reader is encouraged to stand firm.

The Greek phrase for “stand firm” implies stability, firmness, and strong devotion to something. The Corinthians of old and modern Christians are encouraged to remain committed to Christ and devoted to Him. Several metaphors come into play here. One can think of a tree standing firm against a strong wind, soldiers holding down a fort, or a spouse supporting an ailing partner. To stand fast is to be loyal, faithful, devoted, and unmoving.

The resurrection of Christ is evidence that there is more to this world. This should broaden our perspective from the temporary to the eternal. Whatever we do on earth for Christ is not in vain because of the resurrection. Pain and suffering are also temporary, as our new resurrected bodies will not be subject to these limitations (1 Corinthians 15:42–44).

We should stand firm in the face of trials, temptations, persecutions, and opposition. The Christian journey is not an easy one, especially with the increasing animosity toward Christian values. The church also faces attacks from false teachers who preach a different gospel, deny core Christian doctrines, and deceive many people. The deconstruction movement further emphasizes the need for steadfastness. While these trends are to be expected, they also serve as a wake-up call.

How does a Christian stand firm? It all begins with a strong trust in the Person and sacrificial work of Christ. He is the foundation. Christians should also depend on the Holy Spirit for strength, regularly feed on Scripture, and maintain fellowship with God through prayer. Christians are told to “be strong in the Lord and in his mighty power. Put on the full armor of God” (Ephesians 6:10–11). A day will come when God will “wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away” (Revelation 21:4).

Abounding in the work of the Lord

Written by LWOM Amsterdam on . Posted in 1 Corinthians, What’s new?.

How can we always be “abounding in the work of the Lord” (1 Corinthians 15:58)?

If one word could sum up the nature of the apostle Paul’s commitment to the call of Christ on his life, it would be excellence. Paul desired to excel in everything He did for the Lord (2 Timothy 2:15), so he tackled his God-assigned mission to preach the gospel with all-out fervor, giving himself entirely to the work. He warmly encouraged fellow believers to do the same: “Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain” (1 Corinthians 15:58, ESV).

When Paul said to always be “abounding in the work of the Lord,” he may have had these words of the prophet Jeremiah in mind: “Cursed is he who does the work of the LORD with slackness” (Jeremiah 48:10, ESV). Paul knew that life as a gospel minister was arduous work (2 Corinthians 11:23–28). It was often tedious and thankless work, too, so he encouraged Christians not to “grow weary of doing good, for in due season we will reap, if we do not give up” (Galatians 6:9, ESV).

The term abounding means “being abundant or plentiful, going beyond, or producing or existing in large quantities.” The work of the Lord refers to the work of preaching, teaching, and being a minister of the gospel of Jesus Christ.

Paul’s wording in 1 Corinthians 15:58 closely resembles his question in 1 Corinthians 9:1 when he defends his work as an apostle: “Don’t you agree that I’m an apostle? Haven’t I seen Jesus our Lord? Aren’t you the result of my work for the Lord?” (1 Corinthians 9:1, GW). Paul said that his ministry protégé Timothy was “doing the work of the Lord, as I am” (1 Corinthians 16:10). And of Epaphroditus, his “fellow worker and fellow soldier,” Paul said, “He nearly died for the work of Christ, risking his life” (Philippians 2:25–30, ESV).

Believers can always be abounding in the work of the Lord no matter what we do to further the kingdom of God. Whether we are onstage preaching the message or behind the scenes cleaning toilets or cooking for the crowds, we ought to devote ourselves to it wholeheartedly: “Whatever you do, work at it with all your heart, as working for the Lord, not for human masters, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving” (Colossians 3:23–24).

To church elders, preachers, teachers, and ministry leaders, Paul taught, “And you yourself must be an example to them by doing good works of every kind. Let everything you do reflect the integrity and seriousness of your teaching. Teach the truth so that your teaching can’t be criticized. Then those who oppose us will be ashamed and have nothing bad to say about us” (Titus 2:7–8, NLT).

We can always be abounding in the work of the Lord if we keep the same tenacious attitude as Paul. He completed the job with unswerving dedication, recognizing that serving Christ involves real labor. The rewards of heaven are worth going all out for, which is what Paul meant when he said our labor is not in vain. When the going gets tough or unexciting, ministers of the gospel must remember to “never tire of doing what is good” (2 Thessalonians 3:13). We are not called to idleness but to diligence (2 Thessalonians 3:6–15; Hebrews 6:11–12). Jesus taught this principle in the parable of the sower. The sower of the seed labored, knowing that some of the seed would fall on good ground and “produce a crop—some thirty, some sixty, some a hundred times what was sown” (Mark 4:20; see also Matthew 13:1–23).

Sex before marriage

Written by LWOM Amsterdam on . Posted in Dating/Courting, What’s new?.

What does the Bible say about sex before marriage?

The Bible clearly condemns sexual sins: adultery (consensual sex between a married person and someone other than his or her spouse) (Proverbs 6:32; cf. 1 Corinthians 6:18 and Hebrews 13:4) and fornication (sexual immorality in general) are specified (Matthew 15:19; Romans 1:29; 1 Corinthians 5:1). Sex before marriage, or premarital sex, is not addressed in that exact term, but it does fall within the scope of sexual immorality.

The Bible teaches that sex before marriage is immoral in a couple of different passages. One is 1 Corinthians 7:2, which says, “But since sexual immorality is occurring, each man should have sexual relations with his own wife, and each woman with her own husband.” In this verse, marriage is presented as the “cure” for sexual immorality. Sexual union within marriage, which is commended, is set against immorality, which is to be avoided. Thus, any sex outside of marriage is considered immoral. This would have to include premarital sex.

Another verse that presents sex before marriage as immoral is Hebrews 13:4, “Marriage should be honored by all, and the marriage bed kept pure, for God will judge the adulterer and all the sexually immoral.” Here, we have both adultery and fornication contrasted with what happens in the marriage bed. Marriage (and sexual intercourse within marriage) is honorable; all other types of sexual activity are condemned as immoral and bring God’s judgment.

Based on these passages, a biblical definition of sexual immorality would have to include sex before marriage. That means that all the Bible verses that condemn sexual immorality in general also condemn sex before marriage. These include Acts 15:20; 1 Corinthians 5:1; 6:13, 18; 10:8; 2 Corinthians 12:21; Galatians 5:19; Ephesians 5:3; Colossians 3:5; 1 Thessalonians 4:3; Jude 1:7; and Revelation 21:8.

God designed sex, and the Bible honors marriage. Part of honoring marriage is the Bible’s promotion of complete abstinence before marriage. When two unmarried people engage in sexual intercourse, they are defiling God’s good gift of sex. Before marriage, a couple has no binding union, and they’ve entered no sacred covenant; without the marriage vows, they have no right to exploit the culmination of such vows.

Too often, we focus on the “recreation” aspect of sex without recognizing that there is another aspect—procreation. Sex within marriage is pleasurable, and God designed it that way. God wants men and women to enjoy sexual activity within the confines of marriage. Song of Solomon 4 and several other Bible passages (such as Proverbs 5:19) describe the pleasure of sex. However, God’s intent for sex includes producing children. Thus, for a couple to engage in sex before marriage is doubly wrong—they are enjoying pleasures not intended for them, and they are taking a chance of creating a human life outside of the family structure God intended for every child.

While practicality does not determine right from wrong, following the Bible’s instructions concerning sex before marriage would greatly benefit society. If the Bible’s message on sex before marriage were obeyed, there would be far fewer sexually transmitted diseases, far fewer abortions, far fewer unwed mothers and unwanted pregnancies, and far fewer children growing up without both parents in their lives. Abstinence saves lives, protects babies, gives sexual relations their proper value, and, most importantly, honors God. Sex between a husband and wife is the only form of sexual relations of which God approves.

Temple of God

Written by LWOM Amsterdam on . Posted in 1 Corinthians, What’s new?.

What does it mean that we are the temple of God (1 Corinthians 3:16)?

In 1 Corinthians 3:16–17, the apostle Paul hit on the true nature of the church as the body of Christ when he asked, “Do you not know that you are the temple of God and that the Spirit of God dwells in you? If anyone defiles the temple of God, God will destroy him. For the temple of God is holy, which temple you are” (NKJV).

We are the temple of God means that we—Christians, believers in Jesus Christ—who are joined together in one family as “the church” are a holy dwelling place for God’s presence.

The Greek word translated as “you” in verses 16 and 17 is plural. So when Paul said, “You are the temple of God,” he was referring to the believers as a group—the local church. The temple in Jerusalem was a sacred building dedicated to the worship of God. According to Paul, the church was the equivalent of the temple. God’s presence resided in the church, and the church was to maintain holiness.

This passage is part of a more extensive teaching on maintaining unity and not letting the church become divided over loyalties to human leadership (1 Corinthians 3:1–23). The sacredness of God’s house requires extreme care from church leaders. The Corinthian leaders needed to safeguard the unity of God’s temple, and the believers needed to avoid any moral corruption that would “defile” the sacredness of “the temple of God.”

From humanity’s beginning, God has desired to live among and commune with His people. In the Garden of Eden, God walked and talked with Adam in Eve in the cool of the day (Genesis 3:8). When He made His covenant with Israel, the Lord promised, “I will put my dwelling place among you. . . . I will walk among you and be your God, and you will be my people” (Leviticus 26:11–12).

As the Israelites wandered in the desert, God wanted to inhabit a place with His people (Exodus 25:8). At that time, the people lived in portable tents, so the presence of God dwelled in the tent of the wilderness tabernacle (Exodus 27:21; 40:34–38). His presence was the guiding force that told the people when to stay put and when to pull up stakes and continue on their journey (Exodus 40:34–38). Later, after the Hebrew people entered the Promised Land and lived in fixed dwellings, God affixed His name to a place, sanctifying Solomon’s temple as the Lord’s holy dwelling place (1 Kings 8:10–11).

In the New Testament, God’s presence was manifested in a new way: in the person of Jesus Christ—the Logos, who is the living, incarnate, eternal Word of God (John 1:1–4, 14–18). The Logos took on human flesh and made His home among us. Through the life and ministry of Jesus Christ, God lived among His people. His name is Immanuel, meaning “God with us” (Isaiah 7:14; Matthew 1:21–23).

Jesus Christ became the new earthly temple of God (John 2:21). “For in Christ lives all the fullness of God in a human body,” says Colossians 2:9 (NLT; see also Colossians 1:19). The complete image of the invisible God is revealed in Jesus our Savior (Colossians 1:15). Yet Christ is only the initial installment of God’s indwelling presence.

Today, the New Testament church—the body of believers who gather in the name of Jesus—constitutes the temple of God’s Holy Spirit (1 Corinthians 3:16). Jesus said, “Anyone who loves me will obey my teaching. My Father will love them, and we will come to them and make our home with them” (John 14:23).

Paul also taught the Ephesians that, as members of God’s household, the church is “built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. In him the whole building is joined together and rises to become a holy temple in the Lord. And in him you too are being built together to become a dwelling in which God lives by his Spirit” (Ephesians 2:20–22).

The church of Jesus Christ is a spiritual temple made of “living stones . . . being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:5). Not only is the church as a whole or as the local body the dwelling place of God’s presence, but individual believers are also to consider themselves the temple of God’s Holy Spirit (1 Corinthians 6:19; cf. 2 Corinthians 6:16, NLT).

The spiritual man judges all things

Written by LWOM Amsterdam on . Posted in 1 Corinthians, What’s new?.

What does it mean that the spiritual man judges all things (1 Corinthians 2:15)?

“The spiritual person judges all things, but is himself to be judged by no one” (1 Corinthians 2:15, ESV). This statement is part of a larger context that contrasts the spiritual man with the natural man. In 1 Corinthians 2 and 3, Paul explains that there are four kinds of people: the natural man (1 Corinthians 2:14), the spiritual man (1 Corinthians 2:15), infants in Christ (1 Corinthians 3:1), and the fleshly person (1 Corinthians 3:3).

The four kinds of people (4 Kinds of people):

  1. The natural man (1 Corinthians 2:14)
  2. The spiritual man (1Corinthians2:15)
  3. Infants in Christ (1 Corinthians 3:1)
  4. The fleshly person (1 Corinthians 3:3).

The natural man will not receive or accept the things of God, because he considers them to be foolishness (1 Corinthians 2:14). While the natural man can have a factual understanding of the words he hears, he can’t judge them accurately because those judgments are spiritual in nature.

In contrast, the spiritual man judges all things (1 Corinthians 2:15). That is, he is able to discern or evaluate properly the things of God because they are spiritually perceived. The ingredient the natural man is missing—and the spiritual man has—is the mind of Christ (1 Corinthians 2:16). The mature believer in Christ is the spiritual man, made alive and possessing a new way of thinking. The spiritual man judges all things because he now has the mind of Christ. The natural man perceives the things of God to be foolishness and refuses to have the thinking of Christ.

Infants in Christ (1 Corinthians 3:1) are those who are newly born again. They have just come to know Christ and are only now beginning to learn about the things of God. Consequently, they might look like a fleshly person at times, not utilizing the mind of Christ in their own thinking. While the infant has been newly born and has a new spirit, he has not yet learned to judge all things or to use the thinking of Christ that now belongs to him.

The fleshly person (1 Corinthians 3:3) often acts like an infant, only without the built-in excuse. Infants are expected to behave like infants because that is what they are. The fleshly person, or carnal person, has not grown as he should have. He should have moved on past infancy and grown to maturity, but his growth has been stunted.

Paul chastises the Corinthians because they are thinking and behaving like fleshly people (1 Corinthians 3:3) when they should be thinking like the spiritual man who judges or discerns all things. They were walking like mere men rather than like those who have the mind of Christ. This immaturity was inexcusable and showed up in their thinking and behavior. They were going beyond what was written in Scripture, becoming arrogant and judging wrongly (1 Corinthians 4:6). They were judging so poorly that they were engaging in appalling immorality, and, instead of mourning, they were arrogant about it (1 Corinthians 5:1–2).

The spiritual man judges all things, but “but is himself to be judged by no one” (1 Corinthians 2:15). In other words, the man with the Spirit of God is able to discern the things of God in a way that the natural (unsaved) man cannot. At the same time, the spiritual person is misunderstood by the natural man. Those without the Spirit cannot appreciate or fully comprehend the spiritual man’s motives, worldview, or character. The spiritual man has the mind or the thinking of Christ, and that is a mystery to those who do not know Christ.

When we believe in Jesus, we are born again and can now think as God has designed us to think. We are no longer natural people whose spirit is not alive. We should move past the immaturities of infancy and press on to maturity. We ought to think and act like spiritual people because that is what we are. As Paul put it elsewhere, we should walk in a manner worthy of our calling (Ephesians 4:1). We should no longer walk like fleshly people, focusing on the desires of our flesh. Rather, we should use the thinking of Christ and grow to maturity, walking in newness of life. As Paul exhorted the Corinthians to do, we ought to demonstrate Christlike judgment and discernment because we have the mind of Christ.

God is faithful

Written by LWOM Amsterdam on . Posted in 1 Corinthians, What’s new?.

What does it mean that God is faithful (1 Corinthians 1:9)?

Paul often includes a note of thanksgiving in his letters, and 1 Corinthians 1:9 concludes his thanksgiving in his letter to Corinth with these words: “God is faithful, who has called you into fellowship with his Son, Jesus Christ our Lord.” Here, Paul glorifies God for the spiritual blessings and gifts bestowed upon the church of Corinth (verse 7) and affirms his trust in God to uphold them steadfastly until the end (verse 8). In this context, Paul’s trust stems from God’s faithfulness, the solid foundation for all believers.

The Greek word translated as “faithful” is pistos, which also conveys the concept of being trustworthy. Therefore, when Scripture declares that God is faithful, it signifies His trustworthiness. When God makes a promise, it is unwavering. God’s trustworthiness hinges on His attributes, specifically His love, justice, and holiness. He will not break His promise.

The fact that God is faithful is readily seen in the Old Testament. For instance, God promised Abraham, who was initially childless, that “all people on earth will be blessed through you” (Genesis 12:3). Despite seemingly impossible challenges, God fulfilled His promise by giving Abraham Isaac (Genesis 21:12). Through Isaac came Jacob, the forefather of Israelites, through whom the Messiah came, bringing the blessing of salvation to all nations, both Jews and Gentiles (see Galatians 3:6–9).

Another example of God’s faithfulness is His covenant with King David: “Your house and your kingdom will endure forever before me; your throne will be established forever” (2 Samuel 7:16). The Davidic Covenant appeared endangered by Solomon’s unfaithfulness (1 Kings 11:1–13), by Athaliah’s murderous rampage (2 Kings 11:1–3), and the Babylonian exile (2 Kings 24:8–17), but God was faithful. The promise to David is fulfilled in Christ, the Messiah (Luke 1:32–33). These examples prove God’s trustworthiness even when things seem unlikely.

We understand God’s faithfulness more when we know His character, revealed in His Word. Paul boldly proclaimed God’s faithfulness, especially in regards to our salvation. It is due to God’s faithfulness that Paul is assured that “he will also keep you firm to the end, so that you will be blameless on the day of our Lord Jesus Christ” (1 Corinthians 1:8). The church at Corinth faced numerous issues, including sexual immorality (1 Corinthians 5:1–2), factions (1 Corinthians 1:10–13), misunderstandings concerning the resurrection (1 Corinthians 15:12), possible misuse of spiritual gifts (chapter 14), and spiritual immaturity (1 Corinthians 3:1–3). Paul handled these issues, sometimes with stern rebuke, but he never questioned the salvation of the church, and he believed God would sustain them till the end. In the epistle to Rome, Paul expressed a similar sentiment: “For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord” (Romans 8:38–39).

God’s faithfulness in accomplishing His promises gives us confidence in Him and allows us to join in Jude’s doxology: “To him who is able to keep you from stumbling and to present you before his glorious presence without fault and with great joy—to the only God our Savior be glory, majesty, power and authority, through Jesus Christ our Lord, before all ages, now and forevermore! Amen” (Jude 1:24– 25).

Unleavened bread communion

Written by LWOM Amsterdam on . Posted in 1 Corinthians, Rites and Ordinances, What’s new?.

Does a church have to use unleavened bread for communion?

Unleavened bread is bread formed in flat cakes or wafers with no yeast or other substance used to produce fermentation in the dough. Many times, such bread is used for the observance of communion, or the Lord’s Table. The bread Jesus broke and shared with His disciples at the Last Supper was unleavened, like the matzah that Jews still eat for Passover Seder today.

The night before His death, Christ gathered with His disciples to celebrate the Passover Feast (Matthew 26:26–29; Mark 14:22–25; Luke 22:15–20; John 13:21–30). When God first instituted this yearly festival, associated with the Feast of Unleavened Bread, He instructed the Israelites to eat only unleavened bread for seven days to commemorate the nation’s Exodus from bondage in Egypt (see Deuteronomy 16:3; Exodus 12:8; 29:2; and Numbers 9:11). So strict was the command that anyone who ate bread made with yeast during the festival would “be cut off from the community of Israel” (Exodus 12:15, NLT).

In the Bible, yeast or leaven is usually symbolic of sin, corruption, and decay (Matthew 16:6, 12; 1 Corinthians 5:6–8; Galatians 5:9). The unleavened “bread of affliction” used during the Feast of Unleavened Bread (see Deuteronomy 16:3) reminded the people of their hurried departure from Egypt when they had no time to wait for bread to rise. At the same time, the bread warned God’s people against corrupting influences (Exodus 12:14–20) and pointed them forward to the coming of the promised Messiah, “the Lamb of God, who takes away the sins of the world!” (John 1:29).

Jesus would have celebrated the Passover in exact obedience to the Law of Moses, and with the later addition, still practiced today, of four cups of wine representing sanctification, deliverance, redemption, and restoration, based on God’s four-fold promise to the Israelites while still in Egyptian bondage (Exodus 6:6–7). These elements are significant to Jewish Christians who embrace their deliverance not from physical slavery but from bondage to sin by their Messiah’s sacrifice (Romans 6:5–7; Galatians 5:1).

It is not wrong for Christian churches to celebrate communion with bread containing leaven or yeast. The church is under no law governing the recipe used for communion bread. Believers who wish to retain a connection with their Old Testament roots of faith may consider the experience more meaningful by using unleavened communion bread. But New Testament followers of Christ are not celebrating the Passover during communion. Jesus replaced the Passover with a new celebration in which the bread represents His body broken on the cross for us (Luke 22:19).

In 1 Corinthians 11:17–34, the apostle Paul addressed confusion and concerns about the importance, meaning, and practices associated with communion, along with severe warnings about not taking the observance seriously. He explained that the purpose of communion is to “proclaim the Lord’s death until he comes” (verse 26) and provide an opportunity for solemn self-examination for every believer and the church as the body of Christ (see verse 28). Each time we participate in communion, we proclaim the central tenets of our faith: that Jesus paid for our sins by offering His body in our place—shedding His blood and physically dying on the cross (Ephesians 1:7; Hebrews 2:9; 1 Peter 1:18–19); that He rose from the dead (Acts 2:24; 3:15; Colossians 2:12); that He now lives (Romans 6:3–5; Ephesians 2:4–6; Galatians 2:20); that He will come again (Matthew 24:30; John 14:3; Hebrews 9:28; James 5:7–8); and that we are to share this good news with the world until He returns (Matthew 28:19–20).

Despite the importance of communion as an ordinance, there are very few specific instructions in the Bible regarding it, including how often it should be observed and methods of conducting a communion service. For the bread, some Christian churches break matzah, naan, or some other unleavened bread into smaller pieces and then distribute them to everyone present. Other Christian churches use white processed wafers. Some churches bake their own communion bread.

The Bible does not stipulate whether we should use leavened or unleavened communion bread or grape juice or wine. Neither does it specify the manner the elements are to be distributed. The elements are mere symbols of spiritual realities, “not the realities themselves” (Hebrews 10:1). Therefore, we may use any representational bread and juice, providing we partake of them reverentially. As Christians, our focus is not on the ritual but on recalling Jesus Christ’s atoning sacrifice—His body and blood given for the forgiveness of sins. The Lamb of God loved us so much that He offered Himself once and for all so that we might be saved (Hebrews 9:26; John 3:16–17).

More excellent way

Written by LWOM Amsterdam on . Posted in What’s new?.

What is the more excellent way (1 Corinthians 12:31)?

First Corinthians 12:31 is the final verse in chapter 12, which addresses the topic of spiritual gifts and their role within the church. The verse states, “But earnestly desire the best gifts. And yet I show you a more excellent way” (NKJV).

The word but indicates that the verse is connected to what comes before it. Considering that verse 31 is the concluding verse, we should review the entire chapter to understand the meaning of a more excellent way.

In 1 Corinthians 12:4–11, the apostle Paul lists various spiritual gifts that are distributed to believers by the Holy Spirit (cf. Romans 12:6–8 and Ephesians 4:11). This list includes wisdom, knowledge, faith, gifts of healing, working of miracles, prophecy, spiritual discernment, tongues, and the interpretation of tongues. Paul states that the purpose of these gifts is to promote the general welfare of the church.

In 1 Corinthians 12:12–30, Paul uses the metaphor of a human body to illustrate the interdependence of believers within the Body of Christ (cf. Romans 12:4–5 and Ephesians 4:4, 16). Just as a human body is composed of many parts that form a cohesive whole, so it is with the Body of Christ. Regardless of our individual gifts or roles within the church, we are all united in one body through the Holy Spirit.

Every believer is indispensable to the function and health of the body: “The eye cannot say to the hand, ‘I have no need of you,’ nor again the head to the feet, ‘I have no need of you.’ On the contrary, the parts of the body that seem to be weaker are indispensable” (1 Corinthians 12:21–22). God designed the body in such a way that there would not be division, jealousy, or envy among believers.

After discussing the various spiritual gifts and their significance to the body of Christ, Paul ends the chapter by pointing believers to a “more excellent way” (1 Corinthians 12:31). It is not improper to “earnestly desire the best gifts,” whatsoever they may be. Nevertheless, there is something of greater importance that should govern our pursuit of these gifts.

The “more excellent way” is the way of love, which Paul expounds on in 1 Corinthians 13. This chapter is often referred to as the “Love Chapter” because it beautifully articulates a biblical conception of love:

In 1 Corinthians 13:1–3, Paul argues that love surpasses all spiritual gifts. Even the greatest gift is empty and meaningless without love.

In 1 Corinthians 13:4–7, Paul describes the characteristics of love. These characteristics stress the importance of putting the interests of others above our own (cf. John 14:13 and Philippians 2:4). Hence, the purpose of spiritual gifts is to edify the body of Christ and glorify God.

In 1 Corinthians 13:8–12, Paul writes that spiritual gifts are temporary and will pass away. This section reminds us that spiritual gifts such as speaking in tongues and prophesying are not eternal. Love, however, is eternal and will never fail. Therefore, love is what truly matters.

This section also speaks to the limitations of human understanding. Because of sin and human finitude, believers can only know and prophesy in part (1 Corinthians 13:9). But when Christ returns, sin will vanish, and we will finally see God face to face.

In 1 Corinthians 13:13, Paul declares that love is greater than faith and hope. Paul made this statement because love is the foundation upon which faith and hope are built: we believe only in that which we love; we hope only for that which we love.

In summary, 1 Corinthians 12:31 reminds us not to lose sight of what is most excellent: love for God and love for one another (Matthew 22:36–40).

Defile the temple of God

Written by LWOM Amsterdam on . Posted in What’s new?.

What does it mean to defile the temple of God (1 Corinthians 3:17)?

In 1 Corinthians 3:16–17, the apostle Paul wants believers to understand that the church of Jesus Christ is a holy sanctuary where God’s Spirit dwells: “Do you not know that you are the temple of God and that the Spirit of God dwells in you? If anyone defiles the temple of God, God will destroy him. For the temple of God is holy, which temple you are” (NKJV).

In this passage, the Greek term for “you” is plural; thus, Paul is speaking to the whole body of Christ. The New Living Translation reads, “Don’t you realize that all of you together are the temple of God and that the Spirit of God lives in you? God will destroy anyone who destroys this temple. For God’s temple is holy, and you are that temple” (1 Corinthians 3:16–17, NLT).

In the Old Testament, God’s name and presence resided in the wilderness tabernacle (Exodus 25:8; 33:9–10; 40:34–35) and later in Solomon’s temple (1 Kings 8:29; 2 Chronicles 6:2). The Lord instructed His people to keep themselves from uncleanness, disobedience, and idolatry, which would defile God’s dwelling place (Leviticus 15:31; Numbers 19:13; 2 Chronicles 29:4–5; Jeremiah 7:30; Zephaniah 3:4). The New Testament temple is the body of believers. The Holy Spirit resides in this temple made of “living stones that God is building into his spiritual temple. What’s more, you are his holy priests. Through the mediation of Jesus Christ, you offer spiritual sacrifices that please God” (1 Peter 2:5, NLT).

Elsewhere in the New Testament, this image of the “temple of God” is applied to individual believers who must recognize that their physical bodies are “the temple of the Holy Spirit, who lives in you and was given to you by God[.] You do not belong to yourself, for God bought you with a high price. So you must honor God with your body” (1 Corinthians 6:19–20, NLT). For this reason, Paul urges Christians, “let us cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God” (2 Corinthians 7:1, NLT). As temples of the living God, we should be holy in everything we do, just as God is holy (1 Peter 1:15–16).

In the same way the Jerusalem temple unified the people of Israel, the metaphorical New Testament temple is designed to unite believers in one harmonious community. “In Christ we, though many, form one body, and each member belongs to all the others” (Romans 12:5; see also 1 Corinthians 12:12–27; Ephesians 4:25). There ought to be no division in Christ’s body.

The Greek verb translated as “defile” in 1 Corinthians 3:17 means “to make a mess of or create disorder in; to corrupt, destroy, ruin.” When Paul wrote, “If anyone defiles the temple of God,” he was addressing a specific problem of division in the church (see 1 Corinthians 1:10–17; 11:18). The Corinthians were split in their loyalties to different leaders of the church. Some were devoted to the teachings of Paul, others followed Apollos, and some aligned with Peter. The “super-spiritual” ones declared, “I follow only Christ” (see 1 Corinthians 1:12 and 3:4–6).

Exalting our Christian leaders to the point where we see them as making us “better” or “wiser” and therefore divided from our brothers and sisters in Christ, Paul argues, is to be deceived by human, worldly wisdom, which in God’s eyes is foolishness (see 1 Corinthians 3:18–23). Church leaders are God’s servants, called to build and preserve the integrity and unity of the church. We should not defile the temple of God through unnecessary divisions.

Paul’s warning not to defile the temple of God is meant for believers. Christians must be careful not to create disorder and ruin the church through cliques, jealousy, and division. The church is torn apart and destroyed when its members are divided. The most dangerous brand of defilement comes from the inside, not the outside.

Paul’s warning is meant to be taken seriously: “If anyone destroys God’s temple, God will destroy that person; for God’s temple is sacred” (1 Corinthians 3:17). If we defile and destroy the community that God has designed as a spiritual hospital, a sacred refuge, and a place of encouragement, healing, and spiritual life, then we are in sinful opposition to God’s holy purpose. We invite God’s punishment. When Paul said, “God will destroy that person,” he wasn’t talking about eternal destruction (see 1 Corinthians 3:15) but a punishment that would fit the crime. The judgment is severe because the temple of God is sacred.

God has called us to work together in the church so that “the whole building is joined together and rises to become a holy temple in the Lord. And in him you too are being built together to become a dwelling in which God lives by his Spirit” (Ephesians 2:21–22). We are not to defile the temple of God but to “make every effort to do what leads to peace and to mutual edification” (Romans 14:19).

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