Tag: Corinthians
Abounding in the work of the Lord
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).
Temple of God
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
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):
- The natural man (1 Corinthians 2:14)
- The spiritual man (1Corinthians2:15)
- Infants in Christ (1 Corinthians 3:1)
- 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
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
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).
Walk by faith not by sight
What does it mean to walk by faith not by sight?
Second Corinthians 5:6–7 says, “So we are always of good courage. We know that while we are at home in the body we are away from the Lord, for we walk by faith, not by sight” (ESV, emphasis added). Other versions use the word live, rather than walk. The “walk” here is a metaphorical reference to the way a person conducts his or her life. We still use the phrase “all walks of life” to mean a variety of lifestyles or cultures.
The apostle Paul reminds his readers that followers of Christ must not build their lives around things that have no eternal significance. Rather than pursuing the same things the world pursues, a Christian should focus on the unseen realities such as Jesus and heaven. Paul goes on to say, “So whether we are at home or away, we make it our aim to please him. For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil” (2 Corinthians 5:9–10). Jesus instructed us to store up treasure in heaven (Matthew 6:19–20; Luke 12:33). He promised rewards to everyone who does His will (Matthew 16:27; 1 Peter 1:17; Revelation 22:12) and punishment for those who reject Him (Matthew 25:24–46; John 3:16–18).
Walking by faith means living life in light of eternal consequences. To walk by faith is to fear God more than man; to obey the Bible even when it conflicts with man’s commands; to choose righteousness over sin, no matter what the cost; to trust God in every circumstance; and to believe God rewards those who seek Him, regardless of who says otherwise (Hebrews 11:6).
Rather than loving the things of this world (1 John 2:15–16), Christians should spend their lives glorifying God in everything they do (1 Corinthians 10:31). It requires faith to live this way because we cannot see, hear, or touch anything spiritual. When we base our lives on the truth of God’s Word, rather than on the popular philosophy of our day, we are going against our natural inclinations. Our natural instinct may be to hoard money, but walking by faith says we should give to those in need (Luke 11:41; Ephesians 4:28). Society may say that sexual immorality is acceptable, but those who walk by faith base their standards on God’s unchanging Word, which says any sex outside of marriage is sin (1 Corinthians 6:18; Ephesians 5:3; Galatians 5:19). To walk by faith requires that we tune our hearts to the voice of the Holy Spirit and the truth of His Word (John 10:27; 16:13). We choose to live according to what God reveals to us, rather than trust our own understanding (Proverbs 3:5–6).
