1 Corinthians: Lesson 4 & 5 - PDF

I Corinthians LESSON 4 & 5 1  Problem #8 Abuse of the Lord’s Table 1 Corinthians 11:17-34 Look at how Paul does his arguments 2  Problem Div...

I Corinthians LESSON 4 & 5 1  Problem #8 Abuse of the Lord’s Table 1 Corinthians 11:17-34 Look at how Paul does his arguments 2  Problem Divisions among the Corinthians between the rich and the poor. The Lord’s Supper was observed following a fellowship meal (common meal) of the believers. Participants brought a dish that all could share (potluck). It is to celebrate the Lord's death, life, resurrection and soon return. 3 The wealthier had divided into cliques, arrived early, rushed to eat the food, leaving nothing for the poorer believers to eat who came later (many were slaves). The rich are coming, having a The wealthy were not only selfish, but they got great time, eating all of their food. drunk. Under the circumstances, how could the When the poor come, they hardly had anything left. Lord’s Supper be held? They have missed the whole point of what the Lord's supper is about. It was this reality that caused Paul to warn the Corinthians who were partaking of the Lord’s Supper unworthily. God would judge! 4  Abuse at the Lord’s Table (1 Cor 11:17-22) 17 In the following directives I have no praise for you, for your meetings do more harm than good. 18 In the first place, I hear that when you come together as a church, there are divisions among you, and to some extent I believe it. 19 No doubt there have to be differences among you to show which of you have God’s approval. 20 So then, when you come together, it is not the Lord’s Supper you eat, 5 21 forwhen you are eating, some of you go ahead with your own private suppers. As a result, one person remains hungry and another gets drunk. 22 Don’t you have homes to eat and drink in? Or do you despise the church of God by humiliating those who have nothing? What shall I say to you? Shall I praise you? Certainly not in this matter! 6  Comment Food is where the magic is Whenever the church The common meal in Corinth. Cultural practices. gathered, we always had something to do with food in The common meal and the Lord’s Supper in the our current context (Church life often revolves around Church at Corinth. that). This is how it is with this Paul is so upset. common meal that Jesus had with his disciples. Paul gives the Lord’s Supper tradition handed down from Jesus: “For I have received from the Lord, that which I also delivered to you … Whoever eats in an unworthy manner …” 7 Paul applies the tradition in the context of Corinthian abuse. Other than in the Gospels, this is the only time the tradition is given in the New Testament. We need the Passover story to see why. 8  The Passover Story in Exodus 12 This is the history of the Passover The last plague. These are specific instructions that God Take a lamb without blemish. gave Moses to conduct this passover. Every person together with their family, nearest neighbor, no one to be left out. Eat the meal as households, not as individuals. Eat the whole lamb. We are those who have been Celebrate together because you are ONE people. called out, those who have been redeemed, therefore Put blood on the doorposts. we are ONE people. It is the Lord’s Passover. After God has delivered the people, God said to Celebrate the Passover again and again. celebrate this again and again and again. 9  God gave an answer for a potential question to remind the people why we keep doing it “And when your children ask you why, you shall say: ‘I am the Lord who brought you out. I redeemed you with an outstretched arm, I took you for my people, and I AM your God’”. The Passover was celebrated in the same way from the time of the Exodus until the time of Jesus – “next year in Jerusalem”. From the time of exodus to the time of Jesus, every year, people made these trips to Jerusalem where they can celebrate the Lord's Supper together. 10 The Passover Story & Lord’s Supper in the Gospels Jesus made the arrangements for the Passover meal before he met with his disciples. Like every family unit, The Lord brings them all together. Jesus followed the Passover’s protocols of order as he did every year. And then Jesus broke the protocol. Everything changed. “While they were eating, Jesus took the bread and said to This is what Jesus made new there was no need for his disciples, ‘This is my body which is broken for you, anymore sacrificial lamb as Jesus was the Lamb that will this do in remembrance of me.’ In the same way he took atone all sin the cup, ‘this cup which is poured out for you is the new this was the change that Jesus did in this "passover" covenant in my blood.’” (Luke 22:17-20) 11 Jesus declared he was the Passover Lamb. His sacrificial death would be the atonement for the sins of the world. In his letter to the church at Corinth, Paul included The Corinth church was divided the Lord’s Supper tradition. They are not taking The Lord's Supper was to be an example of the it together They are not oneness that the community of faith already had in celebrating for the same reasons and Christ. The Corinthians were distorting it. They have marginalised the poor. 12  The Tradition (1 Cor 11:23-26) 23 Ireceived from the Lord what I also passed on to you: The people served first class food and economy The Lord Jesus, on the night he was betrayed, took food to the different class types - the rich and the bread, poor. 24 and when he had given thanks, he broke it and said, Jesus does not see it this way, this is not kingdom “This is my body, which is for you; do this in living. The Corinth church issue was to accommodate remembrance of me.” culture. This was not 25 In the same way, after supper he took the cup, saying, Jesus' way. “This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me.” 26 For whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes.” 13  Comment The conflict in Corinth was between the rich and They are turning the Lord's supper into something that is the poor; between the norms of culture and the secular and even blasphemous. norms of what is expected in a community of love. Paul sets the conflict into the midst of the “eschatological drama” of the Lord’s Supper. Don't forget what the Lord has done In the present, also remember… “This is my body … This is my blood … For as often as you eat this bread and drink this cup, you proclaim the Lord's death until He comes.” We look towards an eschatological future of the Lord's coming 14 The Lord’s Supper was a visible demonstration of Paul was always all about the poor, the migrant, the what life should look like in the church unwed mother, the drug addict etc.. These are (community). Instead, the wealthy believers were people for whom Christ has died. humiliating the poor who had nothing. Then expected everyone to celebrate the Lord’s Supper together. The Corinthians were making a mockery of the tradition. The violation invited disaster. 15  Discern the Body (1 Cor 11:27-29) 27 Therefore, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord. 28 Everyone ought to examine themselves before they eat of the bread and drink from the cup. 29 For those who eat and drink without discerning the body of Christ eat and drink judgment on themselves. 16  Comment Discern the body … meant to recognize the Discern and see who is missing and who is left out? community of faith for what it really was. It is the temple of the Holy The body of Christ. Spirit when you come together. When you seperate the body Discern the body … meant to become aware of the and have the nerve to celebrate the one thing that unifies the barriers of social differences that divided. body - The Lord's Supper. It is better that you don't come to church. To the point that Discern the body … meant to look around. No one people have died in the Corinthian church because they was to be left out. dishonour this. That was how serious it is. Discern the body … meant that to be sure everyone was treated equally. 17  Comment We are commanded to discern the body when we celebrate the Lord’s Supper. If we partake of the Lord’s Supper selfishly, we sin against Christ, repeating the sin for which Christ died. It is to court disaster. This is the Lord’s Supper. It is not ours. 18 Our task—our joy—is to be sure no one is left out! To share the benefits of God’s grace by welcoming and including all our brothers and sisters—whoever they may be—as equal recipients of God’s grace. 19  The So What? Whatever else it means, “to discern the body”, is about breaking down the barriers of social status; to leave no one out, to share with those who have none. When we partake of the Lord’s Supper, we must discern the condition of the “body of Christ”— if people in our church are marginalized or left out for any reason, and especially if hungry or needy, we are commanded to respond. If we don’t, we eat and drink of the Lord’s Supper unworthily. 20  Problem #9 Abuse of the Spiritual Gifts 1 Corinthians 12-14 21  Experiences of the Divine The Resurrection Tongues in Acts Acts 2:4 Two Defining Experiences: Acts 10:46 Salvation and Spirit baptism Acts 19:6 Acts 2 The Embarrassment of the Divine Tongues Prophesy Azusa Street Miracles Tongues as our prayer language Healings Tongues as our praise language Visions and dreams Tongues and interpretation (1 Cor. Exorcism 12-14) 22  Problem The Corinthians were abusing the spiritual gifts in worship, especially speaking in tongues. For those who spoke in tongues, most were considered more spiritual than those who didn’t. Ecstatic and other supernatural experiences were the measurement indicators for spirituality. 23 The Greeks were obsessed with the mystic and the mysterious—the culture of the Corinthians before they were saved. The Corinthian abuse of spiritual gifts has led to chaos in the church. 24  Overview Chapter 12: The diversity and unity of the gifts. Chapter 13: Love is the central factor in the operation of the gifts. Chapter 14: The proper use of the gifts. 25  Spiritual Gifts “Charismata”: the bestowal of gifts. The practice of spiritual gifts filled the Corinthians with pride, arrogance, and a sense of superiority. Paul used the term “charismata” to demonstrate that the Spirit’s ministry in the church was because of the grace of God. “What do you have that you did not receive? And if you have received it, why do you boast as though it were not a gift?” (4:7). 26  1 Corinthians 12:1-11 1 Now about the gifts of the Spirit, I do not want you to be uninformed. 2 You know that when you were pagans, you were influenced and led astray to mute idols. 3 Therefore, know that no one who is speaking by the Spirit of God says, “Jesus be cursed,” and no one can say, “Jesus is Lord,” except by the Holy Spirit. 4 There are different kinds of gifts, but the same Spirit distributes them. … 27 7 Now to each one the manifestation of the Spirit is given for the common good. 8 To one there is given through the Spirit a message of wisdom, to another a message of knowledge by means of the same Spirit, 9 to another faith by the same Spirit, to another gifts of healing by that one Spirit, 10 to another miraculous powers, to another prophecy, to another distinguishing between spirits, to another speaking in different kinds of tongues, and to still another the interpretation of tongues. 11 All these are the work of one and the same Spirit, and he distributes them to each one, just as he determines. 28 Jesus is Lord (12:1-3) “No one can say Jesus is Lord except by the Holy Spirit.” There is a counterfeit for every gift. 29 The Spiritual Gifts (12:4-11) There are many gifts but one Spirit. Word of wisdom Prophecy Word of knowledge Discerning of spirits Faith Tongues Gifts of healings Interpretation of Working of miracles tongues “The Spirit works in all of these, distributing to each person individually as He will.” 30  1 Corinthians 12:12-31 12 Just as a body has many parts, but all its many parts form one body, … 15 Now if the foot should say, “Because I am not a hand, I do not belong to the body,” it would not for that reason stop being part of the body. 16 And if the ear should say, “Because I am not an eye, I do not belong to the body,” it would not for that reason stop being part of the body. 31 17 If the whole body were an eye, where would the sense of hearing be? If the whole body were an ear, where would the sense of smell be? 18 But in fact God has placed the parts in the body, every one of them, just as he wanted them to be. 19 If they were all one part, where would the body be? 20 As it is, there are many parts, but one body. 27 Now you are the body of Christ, and each one of you is a part of it. 31 And yet I will show you the most excellent way. 32 The church is as a human body and every member is important (12:12-31). Unity in the body of Christ: Pauline views of the church. The church’s total dependence on the death and resurrection of Jesus. The church’s unity in expressing itself in mutual brotherly/sisterly help and love. The Body of Christ is like a human body. All parts are important. 33  1 Corinthians 13 A More Excellent Way The Love Chapter 34  1 Corinthians 13: A More Excellent Way 1 Though I speak with the tongues of men and of angels, and have not love, I have become as sounding brass, or a tinkling cymbal. 2 And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not love, I am nothing. 3 And though I give all my goods to feed the poor, and though I give my body to be burned, and have not love, it profits me nothing. 35 4 Love is patient, and is kind; love does not envy, love does not brag and is not arrogant. 5 Love does not behave itself unseemly, does not seek her own, is not provoked, thinks no evil (does not take into account a wrong suffered) and 6 rejoices not in iniquity, but rejoices in the truth. 7 Love bears all things, believes all things, hopes all things, endures all things. 36 8 Love never fails: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. 9 For we know in part, and we prophesy in part. 10 But when that which is perfect is come, then that which is in part shall pass away. 11 When I was a child, I spoke as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. 37 12 Fornow we see through a glass, darkly; but then face to face: now I know in part; but then I shall know even as also I am known. 13 And now abides faith, hope, love, these three; but the greatest of these is love. 38  The Gospel of Ethical Behavior (Spittler) The Corinthians speak in tongues and practice the supernatural gifts, but they tolerate divisions, sexual immorality, greed, and idolatry. They talk about wisdom and knowledge, but struggle with the centrality of a crucified Messiah. 39 Paul places zeal for and operation of the spiritual gifts, within a theological and ethical framework. The chapter is magnificently written—used in weddings and in love songs. But Paul does not lose his purpose for writing by contrasting Corinthian spirituality with an authentic biblical spirituality. 40 Paul’s Outline: A More Excellent Way (12:31) Whatever is done in the church for the wrong reasons is never right. The superiority of love (13:1-3) The characteristics of love (vv. 4-7) Love never fails (vv. 8-13) Chapter 13 describes love as the basic undergirding power to control worship in general and spiritual gifts in particular. 41 Love is Superior (13:1-3) Paul is fighting the abuse of the gifts in worship. The Corinthians believe that religious experiences make them better than others. There is no advantage to operate all the gifts if there is not love. Note the parallels to five of the gifts: If I speak in the tongues … and have not love … 42 If I have the gift of prophesy … If I understand all mysteries … If I have all knowledge … If I have all faith and have not love … If I give all my money … If I sacrifice my body and have not love … The love of God shed abroad in our heart is what validates all spiritual gifts (Rom. 5:5). 43 Characteristics of Love (13:4-7) Love is patient—patient with people—because God is patient with people. Patience is not indifference or passiveness. Patience is active. Love is kind—lots of Christians are good, but not kind. Kindness is trusting people in a way they don’t deserve. Love is not jealous—begrudging others for what they have. 44 Love doesn’t brag—not puffed up. Spiritual mirror-gazing sometimes called preaching or testifying. “If you have to tell people you’re good, you probably aren’t!” (Spittler). Love is not rude—some people are good and right, but just plain rude. Love is not selfish—“My way or the highway!” Work in best interests of others. 45 Love is not quick tempered—first reaction is who you are. “Zero anger”. When we are through with people, God’s love is still working. Love is not resentful—or “not retaliatory…”. Every time a person does something wrong, we keep track. God doesn’t treat you like this, don’t act that way with others. Love does not find pleasure in wrong-doing of others—gossip. 46 Love rejoices with the truth—not easy to do. God’s love doesn’t hide the truth. Love believes all things—takes God at His word. Trust others until you can’t. Love keeps hoping—never writes people off. Love can endure anything—love is more concerned to mend the hurt, not drag old things out. 47 Love Never Fails (13:8-12) “When that which is perfect …” Puts all in eschatological setting. Of all gifts, love is the greatest. Paul is thinking about gifts that are temporary— not in heaven. When these gifts are no longer needed, they shall be discarded. Chapter 12 ends, “I will show you a more excellent way”. 48 Chapter 14 begins, “Pursue love as your aim”. Chapter 13, “A more excellent way”, fits perfectly in between. “A church without love is dead.” 49  1 Corinthians 14 Proper Use of the Gifts Does it Edify? 50  1 Corinthians 14:1-40 (selected) 1 Follow the way of love and eagerly desire gifts of the Spirit. 2 Anyone who speaks in a tongue does not speak to people but to God. Indeed, no one understands them; they utter mysteries by the Spirit. 5Iwould like every one of you to speak in tongues, but I would rather have you prophesy. The one who prophesies is greater than the one who speaks in tongues, unless someone interprets, so that the church may be edified. 51 12 So it is with you. Since you are eager for gifts of the Spirit, try to excel in those that build up the church. 13 For this reason, the one who speaks in a tongue should pray that they may interpret what they say. 14 For if I pray in a tongue, my spirit prays, but my mind is unfruitful. 18 I thank God that I speak in tongues more than all of you. 52 26 Everything must be done so that the church may be built up. 32 The spirits of prophets are subject to the control of prophets. 33 For God is not a God of disorder but of peace. 39 Therefore,be eager to prophesy, and do not forbid speaking in tongues. 40 But everything should be done in a fitting and orderly way. 53  Guidelines for Edification and Order Edification Does it glorify Christ as Lord? To confess Jesus Christ is a criteria of spirituality. Does it edify or build up the church? (1 Cor. 14:26) Proper use of the gifts can uplift worship and speak to the heart of the unbeliever. Improper use of spiritual gifts can repel unbelievers. Biblical Order The spirit of the prophet is subject to the prophet (1 Cor. 14:32). 54  The So What? Love is the basic ingredient. The theological key is the “body of Christ”. Spiritual manifestations are gifts of grace. The church is a charismatic community. 55 The experiences of the divine are essential to the life of the Spirit in the church. The embarrassment of the divine results in no power and sooner or later, death. The privileged are bound to one community with the weak. 56  Problem #10 The Resurrection of the Dead 1 Corinthians 15 57  Problem The last question of the Corinthians: “What about the resurrection of the dead?” was perhaps their most important. Some of the Corinthians were denying the resurrection of the body. The body posed great difficulties for the Greeks. They considered the body to be evil, and worse, the resurrection of the physical corpse struck them as gross. Besides their spirit was saved, who wants this rotten body anyways!? 58  The Context Death and Dying in the Ancient World Greek Beliefs Fanciful myths Extinction Pleasure Principle Absorption Immortality of the soul, not resurrection of the body Jewish Beliefs Sadducees Pharisees 59  Paul’s Outline The Basis The resurrection of Christ (15:1-11). The Certainty of the Resurrection (vv. 12-34) The Resurrection Body How are the dead in Christ raised? (vv. 35-41) What kind of body will it be? (vv. 42-49) When will the body be raised? (vv. 50-58) 60  The Resurrection of Christ (1 Cor 15:1-11) 1I want to remind you of the gospel I preached to you, which you received and on which you have taken your stand. 2 By this gospel you are saved, if you hold firmly to the word, I preached to you. Otherwise, you have believed in vain. 3 For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, 4 that he was buried, that he was raised on the third day, 5 and he appeared to Peter, and then to the Twelve. 61 6 After that, he appeared to more than five hundred of the brothers and sisters at the same time, most of whom are still living, though some have fallen asleep. 7 Then he appeared to James, then to all the apostles, 8 and last of all he appeared to me also. 9 For I am the least of the apostles and do not even deserve to be called an apostle, because I persecuted the church. 10 But by the grace of God, I am what I am. 62  Comment Basis for the Resurrection (15:1-11) “For I delivered unto you that …” (v. 3). (The Creed) The Creed Christ (crucified), died for our sins, buried, raised on the third day, appeared (ascended). 63 Five Post-Resurrection Experiences Christ appeared to Peter, the Twelve, to 500 at the same time—most still alive, to James, to the apostles, and then to me (Paul) also. Christological Starting Point Died, buried, raised, seen (ascended)—the heart of the Gospel. Without the resurrection, faith is empty. 64  The Certainty of the Resurrection (1 Cor 15:12-33) 12 If it is preached that Christ has been raised from the dead, how can some of you say that there is no resurrection of the dead? 13 If there is no resurrection of the dead, then not even Christ has been raised. 14 And if Christ has not been raised, our preaching is useless and so is your faith. 15 Moreover, we are false witnesses for we have testified that God raised Christ from the dead. 65 16 For if the dead are not raised, then Christ has not been raised either. 17 If Christ has not been raised, your faith is useless; you are still in your sins. 18 Then those also who have fallen asleep in Christ are lost. 19 If we only have hope for this life, we of all people are are to be pitied. 20 But Christ has indeed been raised from the dead, the first fruits of those who have fallen asleep … 66 24 Christ will destroy all dominion, authority, and power. 25 will put all his enemies under his feet. 26 The last enemy to be destroyed is death. 29 Now if there is no resurrection, the dead are not raised at all, 32 Ihave no more hope than those who say: “Let us eat and drink for tomorrow we die.” 33 Do not be misled … 34 Come back to your senses as you ought and stop sinning … I say this to your shame. 67  Comment Certainty of the Resurrection (15:12-34) The resurrection of the body was a logical outcome from the resurrection of Jesus. Paul argues, “Let’s assume there is no resurrection” (vv. 12-19). Preaching is meaningless; our faith is empty (v. 14). We are liars (v. 15). We are still in our sins (v. 17). The dead in Christ are lost (v. 18). We Christians are most pitiable (v. 19). 68  Comment Paul reverses the argument: When Christ returns, his people shall be raised and death will be conquered (v. 23). The domain of death has been invaded. Christ broke the chain (vv. 20-29). The logical result of believing in the resurrection (vv. 30-34). 69  The Resurrection Body (1 Cor 15:35-58) 35 But someone will ask, “How are the dead raised? With what kind of body will they come?” 36 How foolish! What you sow does not come to life unless it dies. 37 When you sow, you do not plant the body that will be, but just a seed. 38 But God gives the seed, and to each kind of seed he gives its own body. What kind of body? 70 42 So will it be with the resurrection of the dead. The body that is sown is perishable, it is raised imperishable; 43 it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; 44 it is sown a natural body, it is raised a spiritual body. 49 And just as we have borne the image of the earthly man, so shall we bear the image of the heavenly man. 71  Comment How are the dead raised? (vv. 35-41) God’s power. God has the power to give the right kind of body that the believer needs. What kind of body will it be? (vv. 42-49) The eternal body (our new spiritual body) is appropriate just as in this life, the physical body is appropriate. The body is raised, transformed, and glorified into a resurrection body. 72 When will the body be raised? (vv. 50-58) The time of the resurrection is at the Second Coming of Christ. Human frailty will be changed. When Christ returns, many believers will be dead; others will be alive. The dead in Christ will be raised up (and changed) so they will never die again. Those who are living shall also be changed so they will never die. 73 What happens when we die? Death is the separation of the soul and the body. The body goes into “the dust”. The soul and spirit continue to exist. At the Second Coming and Resurrection of all believers, our bodies are raised from the dead and we will attain immortality (glorification of our bodies). 74 The Intermediate State What happens to our soul between the time of death and the resurrection? We go to be “with the Lord” and “immediate happiness” (Luke 16:22, 23:43; 2 Cor. 5:6, 8). What doesn’t happen: Our souls are not held somewhere waiting to be purged. Our souls don’t wander around as part of the spirit world. Our souls don’t go into a deep sleep. 75 The Second Coming of Christ and the resurrection of all believers. There will be a sudden, personal, visible, bodily return of Christ (Matt. 24:44). We should eagerly long for Christ’s return, the time of which is unknown (Matt. 25:13). The Second Coming of Christ and the Resurrection of all believers is the central event in Christian eschatology (mentioned 300 times in the New Testament). Also known as our “The Blessed Hope”. 76  “The Blessed Hope” of the Church includes the resurrection of believers who have died and their translation together with those who are alive in the Second Coming of the Lord (1 Thess. 4:16, 17; Rom. 8:23; Titus 2:13; 1 Cor. 15:51, 52). The bodies of believers who have died will be raised from the dead and reunited with their soul at the Second Coming of Christ (glorification). The Resurrection of the body is the completion of redemption. 77  The So What? By denying the resurrection of the body, the Corinthians were denying the importance of the world that God had created. Humans were the ultimate of God’s creation. The resurrection is necessary to hold creation and redemption together. 78 In a culture that evades telling the truth about death, the teaching of the resurrection is more than a breath of fresh air. The doctrine of the resurrection of the dead in Christ affirms the moral significance of why it matters what we do with our body. 79 Our preaching must be grounded in the resurrection. Our preaching must be rooted in grace. No one but God can do this (the resurrection). Our faith is based on historical events: the death, resurrection, and ascension of Jesus Christ, and His soon-return. Resurrection means that eschatology must be at the heart of our preaching. 80  Problem #11 The Collection 1 Corinthians 16:1-4 81  The Problem Now concerning the collection … (the famine fund). The famine fund was designed to help the church in Judea during a time of extreme hunger. The famine fund was a special free-will offering taken up regularly that was separate than offerings given for operations of the local congregations. See also 2 Cor. 8-9 and Gal. 2:10. 82  1 Corinthians 16:1-4 1 Now about the collection for the Lord’s people: Do what I told the Galatian churches to do. 2 On the first day of every week, each one of you should set aside a sum of money in keeping with your income, saving it up, so that when I come no collections will have to be made. 3 Then, when I arrive, I will give letters of introduction to the men you approve and send them with your gift to Jerusalem. 4 If it seems advisable for me to go also, they will accompany me. 83  Context Agabus, the prophet, had prophesied that a great famine would occur (about 10-12 years after the ascension). The famine took place during the reign of Claudius Caesar who ruled from 41-54 AD. 84 The famine fund was close to Paul’s heart, even from before he started his missionary journeys (See Gal. 2). Paul presented the project to the churches in Galatia (16:1)—Antioch in Pisidia, Lystra, Derbe, and the surrounding areas founded during his first missionary journey (Acts 13-14). And to the Macedonian churches in Greece—Philippi, Berea, and Thessalonica, founded during his second missionary journey (Rom. 15:26; 2 Cor. 8:1-5); and now in Corinth (Rom. 15:26; 2 Cor. 8:1-5). 85 Paul returns to Jerusalem with Barnabas—in his defense before Felix, Paul says, “Now after many years I came to bring alms to my nation and offerings” (Acts 24:17). 86  Paul and Giving Propempo—to speed on a journey—only used in connection with traveling Christians in the New Testament. “Do your best to speed Zenas the lawyer and Apollos” (Titus 3:13). “Perhaps I will stay with you for the winter for that you may send me on my way wherever I go” (1 Cor. 16:6). Send Timothy on his way (1 Cor. 16:11). 87 “Respect such people as Stephanas, Fortunatus, Achaia for they have supplied everything that was lacking on your part. Therefore, acknowledge such men” (1 Cor. 16:16-18). “Instruct those who are rich to do good; to be rich in good deeds, to be generous, willing to share—so they may store up for themselves treasures …” (1 Tim. 6:17-19). “When I go to Spain … to be helped there on my way by you.” (speed me) (Rom. 15:24). Paul’s theology of giving: If you could see … You are co- laborers … 88  The So What? A global perspective. Compassion and kindness in the community of faith. Support for those who go and an equal share for those who send. 89 SOT ADM 2024 BIB353 I & II Corinthians Problems in a City Church Lesson 4, 18 November, Transcription Part One We may not agree, but that does not divide us out of the community. An issue like the virgin birth, that drives us out of the community. The issue about the cross, that splits us. But this one does not. And there are all kinds of areas where our brothers and sisters, we could be in disagreement, but we're still part of the fellowship. And we want to make sure that we clearly understand that We're not their enemies and they're not ours. I have any number of friends who take a certain position and feel strongly about it, but they respect my position. And so that's probably how we should handle this. So let's take a look at the problem. And I mentioned this as I go on. Don't hesitate to write your questions as I go and put them in the, wherever it is you put them on canvas and then you will keep track of them. Because there's a number here that if you haven't asked them, you will. Women in Corinth are abusing local Corinthian cultures. women in worship now I think I would be right to say it's just not women in worship but in any kind of public gathering for example the church is called the ecclesia which doesn't mean church so to speak it means like the gathering place for secular or whatever so I think what Paul is dealing here is with a cultural norm In this context where the rules are set down for the roles of women and the roles of men, women were breaking these cultural norms that everybody accepted by praying with their heads uncovered. I am not going to go into, well, all these head coverings. And what does this mean? What does that mean? First of all, that isn't what Paul's addressing. He's addressing women being local in a local church and them not having kept their hair covered. So that's what I'm going to we see is they break a cultural norm that in these kinds of contexts, let's take worship, there's certain decorum that everybody agrees to. And that is women have their hair up. Everyone in culture agrees to this. Now, there isn't anything salvific about whether or not you have your hair covered or you don't have your hair covered. What we're getting here is with a cultural norm. And when you violate a cultural norm, have a good position, a strong position. Because otherwise, you're going to create a stumbling block. from the cross. Um, Almost certainly, this is another one of the divisions. Likely relationship to the group we saw in Chapter 7, the super spiritual women who didn't want to have sex with their husbands and therefore thought, well, maybe we should leave them. We're too spiritual for this. It could be that group, but they come up with another one. And that is because we are new creatures in Christ, we're free. We enjoy freedom. We don't have to follow all these silly little rules. And so culture says to a woman, when you go outside the doors of your house, make sure your hair is up. Because if you let it down, you're advertising. This is like bedroom activity. So you might as well put a sign up that says, I'm a hawker. And therefore, keep your hair up. Because anytime that is the case, that's going to bring shame on the church, no matter how you look at it. You can say, well, for me, this sign means nothing. It's just ridiculous. It may be, but if it is the cultural norm, and it doesn't violate anything on your salvation experience, do it. Otherwise you're gonna create a obstacle. So that's really what Paul is talking about here. These women don't feel they need to cover their hair. They don't feel they need to follow the Corinthian instructions on, or the Corinthian cultures on how a woman should look. Sort of us in a church, say, serving communion in a swimming suit on a Sunday morning. That would make your congregation pretty uncomfortable. Even in the West, you could probably do that if you're at the beach and you're having a beach service. But that would certainly be considered countercultural. And people who are not believers would be standing around watching, wondering, what in the heavens? So that's what the issue is here. What does the world think of you? That's an important question to Paul. What might the world think? And if the world thinks this is scandalous, then it would be a good idea that you go along with that culture. until it turns otherwise. Probably another problem in that the genders were blurred. For example, if a woman has her hair down and a man has never pulled it up down, it's hard then to tell the male from the female. And Paul is going to make a point. that your identity in Christ has nothing to do with you being a female. But there is a diYerence. There is a distinction between male and female that the world should be able to see. Next slide.  The best way I think scholars look at this problem, for those who are approaching it the way I am, they say this is an ad hoc situation. In other words, this is a situation unique to the church in Philippi or in Corinth. The same rule probably doesn't exist for the church in Philippi or the church in Ephesus or Corinth. women keep your hair up don't let it down and so that is what Paul is doing and you'll see how he's going to treat this with theology and he uses like this eschatological women approach from chapter 7 this passage is often abused but women in their place in worship. Paul says to the women to be quiet in church in this particular context. And so out of that comes half a Christendom saying women should not be involved in church. And then that sways over naturally to, well, who's the head in the home? So the two things sort of pop their way up. How should we deal with this? The group. let's say the Jewish groups that are sometimes bothering Paul, would say, oh, we agree here. A woman cannot take certain positions in church. And then a modern may say, well, Paul just said women be quiet in church. Doesn't Paul mean what he says? How much clarity do you need it? And yet, Another perspective would say, Paul didn't say for the women to stay quiet in this church in Corinth under these circumstances. He was not laying out some theological basis. He was treating an ad hoc problem. Those two would keep arguing, saying, no, Paul is making the diYerences. Okay, you go ahead and do that, but what are you going to do with the Paul who, in one text after another, says the opposite and actually applies the opposite? I think... in Paul's immediate specter. So if this is what Paul meant, he's inconsistent with everything else he's been teaching in the other churches. And we know that's not the case. The Bible's God's inspired word. So when we find a troublesome area, look at what is the norm, what is the tradition, how is typically it handled theologically, and ask ourselves, is there any way this passage could be handled under our traditional thinking? And when it can't be, you have to let it go. And this is one that is very, very diYicult to hold, to understand. say women, we're going to block women from ministry. I have posted, I think it's up there, a position paper on women in ministry from the Assemblies of God. And it's actually pretty good and worthwhile for you to lead and for you to read. So I'd advise you to take some issue with that. Next slide. So, and I think I mentioned these are two problems that come here. Women are bringing shame on themselves. If they're not embarrassed, they should be. I mean, when you are completely out of step with some cultural norm, you practically want to go hide. These women are bringing shame and they don't even know they're bringing shame or don't care worse. And Paul says, you're not just bringing shame on yourself. You're bringing shame on the community of faith. Outsiders are looking and wondering, what does this church practice? When you go against something that is so cultural, And you don't have a real strong theological rationale. People on the outside, it looks like something that isn't very pretty. In fact, this becomes a problem in a few very short years in enrollment under the persecutions when the Christians go into hiding. It's all this speculation about what do they do when they are in hiding or in their services in the catacombs. Um, they have sex with each other. They have sex with angels. People just make up stuY. Um, so all of the saying, don't give the devil room. Um, you are bringing shame on the church. You get a reputation that, boy, this is one weird church. They do things that are crazy. Now, we will do things that the world will often think is crazy. to do those if those are the kinds of things that are biblically based and we're on solid ground. But for goodness sake, let's not do things that don't matter and would cause people to reject us from a mile away. At least we can give a reason for why we are doing some of these things. Next slide. Don't bring shame upon the church, Paul says. This is a rule in Paul. One of his main rules. You want to know what's sin? You're free. And there's not a lot of things that are sin. But anything that would cause outsiders to look at us as insiders and make them suspect. or cause them to think something that we're just weird. That is wrong. So stop it. Just stop it. There are some things we're going to do. We're going to speak in tongues. But the scripture there is also clear that when someone comes in and they hear the movement of the Spirit, they're convicted. They're not convicted when we violate it. some very obviously cultural norms. So this question in this text is about freedom, not about equality. Paul is not teaching, although it's the man and then the woman, and that's the way it should be in church and at home. There are some problematic verses that need to be handled, but that is not the message that Paul is giving. Next slide. In Paul's churches, Same as men. He endorses the freedom for women to pray, to prophesy. All kinds of women prophetesses. To pastor in the church and even list them. The issue in Corinth is related to the type. that that violates societal norms. Now, here's what I know. That headdress was a cultural artifact that everybody accepted as being decent. And the Corinthians are deciding to violate what culture understands and bring shame on the church. I am not going to get into exactly how that headdress works. Though, I'll tell you for our next summit next year, we have one of the leading biblical exegetes. His name is Clark Keener. Craig Keener, I'm sorry. And he'll do a whole section on this. And he really, really is superb. Next slide. So Paul doesn't require here subordination. That's not what he's trying to do. This is a symbolic distinction in this context that male and female are diYerent in distinction, but not in equality. God has made it both. one servant to the other, and then vice versa. They are equal, but he has not made male and female the same. There are certain distinctions, which gives us diversity, but is as clear as can be. And what Paul is arguing for is maintaining the distinctions So let's see where that goes. Give me the next slide. The understanding in culture had to do with these cultural norms that I've already mentioned. And I've mentioned that God creates male and female equally. So therefore, one of Paul's famous words, therefore, female should be honored in the church. There is a diYerence. But it isn't one is first level, one is second level. The functional equality, so the distinction of equality is equal, our distinction. We're made equal in God's image, made diYerently. The functional role is men or women. It has nothing to do with your role as a distinction, whether you're male or female, has nothing to do with ministry. So you have this distinctive, here's the distinctive, men and women are created in the image of God, but they are created diYerently. And then we have this functional role. We may both be created in God's image, but we share the same roles in his kingdom. There is not a diYerence between the two. Next slide. So, from a theological perspective, we're all created in God's image. The function is the same. The distinctive is not. Next slide. I think I have a definition here. Here's the big word that scholars use, complementarianism. It is God created men and women equally, so far so good, in their essential dignity. And human personality so far so good, but diYerent and complementarian or complimentary in their function or their roles. That is God created us all the same. Male and female created He them. So that part is the same. We're all equal, but From this perspective, God expected a functional diYerence. A woman does woman's work, a male does male's work. And in the church, that means the man takes the lead and the women do not. That's often referred to as the complementarian. And then there's the egalitarian, which I think is my next slide. which is just the opposite in that we share the same roles. We adhere to the same roles, but our distinctiveness are diYerent. So I'll leave it here and we'll pick it back up at your six o'clock, okay? The controversy over women continues and will, but there is no possible way that I can see that the Lord has decided to eliminate half of the human race in his mission to bring good news to the whole world. And I think for leadership, especially male leadership, we're the ones who need to open the doors. It's hard for women to knock down the door. That is a major task and it takes like a revolution. We as the male ministers should be pushing that door open all of the time, all of the time, instead of making it very, very diYicult for them to do it themselves. So City Harvest is very open. Women ministers, you see it on every single Sunday. But I think that's one of the few churches where that kind of activity is actually carried out on a regular basis. Okay, let's move from here to the Lord's Supper. And I'll move through that. Part Two Recording women that would subvert the hierarchy. So we can say, well, Paul says this, and somebody else could say, yeah, he does. But here's what he says someplace else. Here's what he says someplace else. Can't mean both the same things. So we need to look and see how does that actually fall in Paul's thinking. Very good, Paul. Thank you so much for that. Paul, question number four. Hi Prof, I have a question about the continuity and discontinuity of cultural practices. How can we discern which traditions to continue and which to set aside? For instance, in Chinese weddings, there is a tea ceremony where the couple kneels and oYers tea as a gesture of respect to the elders. However, this ceremony often includes elements of superstition and idolatry. If we choose not to participate, it might oYend the elders and make them feel disrespected. But if we do participate, we may feel uncomfortable due to the superstitious aspect. How then should we approach this? I think that that is a great question on food sacrifice diets. When in this particular way, for example, in what way can it have these supernatural mystique ideas? Do you know? I think in some, I would think that in some of the cases, it also includes paying respect to the ancestors, yeah, to those they are dead. And sometimes, Prof, it might involve perhaps bowing to the idol's niche, perhaps at home, or even maybe oYering a joystick in some cases, extreme cases, yeah. I think that, again, one needs to recognize what is the issue being covered and what is Paul specifically dealing with in the issue being covered. He makes a strong point on you are free. You are not bound by all these legislative or legalistic rules of the Jews. You are free. At the same time, this... in the wrong places and it would cause a weaker brother to sin you have now sinned against your brother and against the Lord so it is one that takes a lot of discretion and a lot of discernment I do a course, I think I'm doing it in the MAT on Acts, and I actually work through quite a few scenarios under which, okay, here's continuity, discontinuity of culture. Does the early church, do they leave it the same, or should they break it? Leave it the same, should they break it? And that takes some real... Reflection and direction from the Lord. But the answer to that is discernment. Paul refuses to set down rules. People want rules. Paul's not going to give them rules. He's going to give them principles. And then you decide what is good. Yeah, that's very good, Prof. Yeah, I think what you mentioned about not wanting to be aware of if we're stumbling someone or we cause someone else to sin, I think that is really good. Yeah, in doing the action, we cause someone else to stumble. And yeah, I think for us, we like rules because it's easier to follow. Yeah. yeah yeah but we we really do need to use reflection and uh and discernment to ask the lord to help us in such situations yeah thank you prof all right we move on to question number five hi prof can i clarify what you mean when you say that paul places sexual relationships on a higher plane um let me say it this way, is he saying sexual relationships are worse than other sins like murder or gossip? Or is it that kind of sin that does the most kind of damage? I'm not sure that he is saying, you know, this is like the worst. Paul didn't seem to categorize sins, but again, it does tell us to use discretion. And the problem with this sin is that you sin not only against your own body, but you sin against another's body. And that by you thinking you have the freedom to do so, you are having to bring someone down with you. And that is really Paul's main point. More than any other sin, those go hand in hand. So I think there's all kinds of reasons, but this one is diYerent in the sense that your body is joined together as a temple of the spirit. And that makes it a very sacred act as it is. So take one sacred act and join it with something that is anything but sacred. and you can see how that would bring more problems and guilt than any of the things that any of the others mentioned. And here's a point, and I may have it in a slide coming up, I'm not sure, but the devil's alive and well, and he will take every advantage, and he's always at work. So it's not just... you steering clear so much as you need to not give the devil voice as soon as you give voice he'll come in and knock the door down and now you really have a problem wow yes very good yeah like what did you say it's not just a physical act But sexual relationship involves the sacred and is a spiritual act. And it causes sin not just to self, but also to our partner. And therefore, we must be very careful and not to give a foothold to the devil. Thank you so much, Prof. Question number six, Prof. Hi Prof, it seems to me that 1 Corinthians 7, verse 7 and 8 shows Paul encouraging singlehood as a better default option. Just as you mentioned that being single would allow you to have more time for the Lord, but in the modern church context, marriage seems to be the better thing compared to being single in which members are often encouraged to be attached and to get married. How do we reconcile these two views in light of Paul's text? Should the church still actively encourage people to get married? Paul here is actually quite forceful. He certainly does see a real role for singles. But it's sort of like if you find yourself single, and getting married, that doesn't change your relationship. It has nothing to do with it. Stay as you are as far as your relationship is. What changes your relationship is your relationship with Christ, not your status in some situation. And he's going to go through and he's going to make the same point after everyone. Should you leave your husband? If your husband's willing to stay, stay as you are. If you live with an unbelieving husband, they're willing to stay. Stay as you are. If you are a widow and at the moment there isn't any other opportunities, stay as you are. Your spiritual life has nothing whatsoever to do with your marital or unmarital life. What your spiritual life has to do is your personal relationship with the Lord. And that is irrelevant. So Paul actually, if you read between the lines and see where he's coming from intellectually, is very progressive. In fact, he is coming, I'm sure, out of a society that's very much a man-wife relationship. children um and this is already tipping him to the lilt uh as he's going through some of this because it does not sync well with what he has been taught so um for Paul to make a theology out of, okay, it's the man's the head, the wife is the next, next, next. He needs, there needs to be specific teachings, not just one that's used in a context. There needs to be specific teachings before we can use it as a theological principle. The principle he gets out of it is, It doesn't matter. And then I added the point to that. Paul is expecting the Lord's very soon return. Like, I don't mean like the Lord is coming on Sunday and we think, but maybe not the next Sunday. So he is expecting the Lord to return. Soon, he's watching the clouds. And he encourages us to do the same. And the Lord has not returned. Now, nothing should take us away from watching the clouds. We're supposed to live under that shadow or that bright hope of the Lord's return. But we have no idea when it is. But Paul is thinking. Jesus says, I'm coming soon. So he's thinking, there's a young couple of Jesus going to come in a couple of months. Put your time into doing the Lord's work instead of two months worth of marriage. But if you want to get married, get married. That's not your, your identity is not built on that one way or the other. Right. So once again, Prof, this is a little bit more context specific. Very context specific. Yeah. So there is a role for the single in the kingdom of God. Very much. A role for the married in the kingdom of God. But most important of all, what the relationship that we ought to focus on is our relationship with Christ. And that we always are priding ourselves. on living the role that is given to us. It's not that, oh, mine's better than yours. It is some singleness could be an immense blessing. There may be the odd one who is so chosen, but I don't think that's too big in the Lord's plans. Yeah, in our spiritual life, like what you mentioned, Prof, it's not aYected whether we are single or we are married. And we should not make it a theological principle. Exactly. Yeah, the most important thing is to stay heavenly minded. Yeah, yeah. All right, Prof, thank you so much. We move on to question number seven. Hi, Prof. Modern psychology, particularly in the work of Henry Cloud, an American Christian self- help author, suggests that our feelings and thoughts are within our control and represent a boundary we are responsible for maintaining. Cloud emphasizes that we are not responsible for other people's feelings, but we are responsible for how we respond to them. I personally find this a little more practical than Apostle Paul's teaching on refraining from anything that can cause others to stumble in their faith. given that each person has diYerent boundaries and expectations? Is it even realistic to expect that we can entirely avoid causing oYense? What about believers and Christian leaders who seemingly practice activism, especially on contentious topics of the faith? Let me answer that and then jump all over it. Whenever we approach the New Testament and we're 2,000 years later, one of the things we're tempted to do, but should do with great care, if at all, is to use a psychological analysis of something. We have no idea what's in their head. what they do like their social activity their actions we have something we can actually look at but psychological things is generally it's based up in your mind and say okay here's exactly what Paul's thinking we really can't say that so I'm always apprehensive when I hear a psychologist doing that but The Corinthians have somewhat of the same issues in that they want rules. And Paul says, I'm not going to give you rules. Every situation is diYerent. Let God's love constrain you. I'm not going to give you rules. I'll give you theology foundations. And then you decide how something fits. Because as soon as you lay down rules, you're going to get legalism. And Paul's simply not going to do that. That's too easy. And that's not how Christianity works, where, oh, I'm a good Christian if I do one, two, three, and four. So it is a tough one. But just in principle, if something that we read can help us understand better, Paul... But if it helps us to get into Paul's head, then we're going down a diYicult road. It's problematic. Right. Right. So what you're really saying is... Yes, modern psychology is good but we need to use it with great care. And very often people, like what we said earlier on, people want rules. But what we really need as believers, as Christians, what we really need is good theological foundations and principles. And then we allow the Holy Spirit and the love of God to guide us in every situation. And when we read the scriptures, what we really need to, the tools that we need to get are those that really help us to understand what Paul is writing and his thoughts behind the scriptures. Am I right? Yes. Well, we'll see tonight when I do, or maybe next week when I do this, the spiritual gifts. or 12 and 14, it seems like it doesn't fit. But where Paul's going with that, he's not going to give rules to the Corinthians on how they should carry out their spiritual gifts. Rather, he has decided that's a waste of time. It's not going to work. Unless you love one another, this isn't going to work. So it's love that drives your actions, not rules. Yeah, very good. Yeah, love that drives our action. Yeah, and not rules. Okay. Prof, we are last three, Prof. Question number eight. Dear Prof, as a divorcee, I'm under the impression that if I were to ever remarry, I cannot be married again in church. Is this true? This really saddens me just because a mistake was made in our folly. I don't know that there's a shred of scripture that says that you cannot be married in church. Sorry, Prof, just to interject. In some denominational churches in Singapore, when it comes to a remarriage situation, they do not allow the couple to remarry in their sanctuary. So it is true in the Singapore context for the denomination of churches. I agree. But is there any biblical foundation for that? Or is that a tradition? From what I understand, it's a tradition. And so how God works is he picks you up by the side of the road and  forth, your sins are washed away. And I mean, you could easily be the innocent party in the situation. But I don't see that Paul has first and second class weddings. I think culture could determine. So pay attention to the context you're in. But a biblical foundation, I'm not sure... Prof, maybe can I just ask, just push the envelope a little bit more. Yeah. So when it comes to a remarriage situation, would it be considered still a holy matrimony or would it just be a church blessing? Even though, I mean, it's a remarriage context. To me, it's holy matrimony. And the Lord doesn't hold our sins against us, nor does he have a time clock. And it is often heartbreaking. But that doesn't mean the Lord makes, turns people into second-class citizens. We do. But I'm not sure the Lord does. I know the Lord doesn't. So we need to be very, very careful on how we should treat people a brother or sister who has fallen, or who is the innocent party. God is a God of love, and he picks us up wherever we're at. And the scripture is clear in that, over and over and over and over. God picks you up where you're at and starts over, whether you deserve it or not. So I think you'd be wrong. Just take one situation and then set it above as the queen of all sins. Oh, wow, Prof. Okay. I mean, I pray that the person that asked the question finds comfort and finds encouragement through your answer. Thank you so much, Prof. Yeah, go look for a pastor who will marry you. Because there are situations where it is iYy. Let's say there's the end couple getting married. And I'm even close to them, maybe. And they want me to marry them. However, they have been married before. So this second marriage. And so they realized, you know, we have to get married. That's the only thing two Christians can do. So they asked me to marry them. And I discovered they're living together. Am I going to say, okay, I'll marry you, but you got to stop living together right now. Or, well, this problem will be solved when you get married. Those are the more diYicult ones. Yeah. And hopefully we can counsel them and help them at the premarital stage as much as we can. Yeah. Question number nine, Prof. Is using Strong's Concordance, not commentary, considered an external text? I think this has got to do with homework, Prof. Do we need to cite anything if we are investigating something from a Greek lexicon available on the website, say, for example, the Blue Letter Bible? Here's the... I'm going to do this in two parts. Part one, it doesn't matter where you get something from. If it's not common knowledge or you didn't know it, you have to cite it. It doesn't matter if half the world knows it. If you don't, you have to cite it. So when in doubt, cite it. You don't have to cite the moon comes up at dusk or whatever. But... Otherwise, you have to cite. However, you want to make sure your sources are right. So you mentioned it was a Strong's Concordance or Bible they're working from? Concordance. Whenever you see a book, let's call it an open source. That means it's available. Anybody can access it. It's free. I often tell students, Put it back. It's good for devotion. But if I don't have this wrong, and I wouldn't be out by too far, Strong's was written in 1860. Well, that's about 150 years ago. And that's the equivalent of reading a medical book written in 1860 and then going to do surgery. You kill the patient. So you can't use sources that are that out of date. The devotional material doesn't go out of date, but our academic tools, it's just too old. So don't use strongs. And if I have a student do it, I'll say you can't use strongs. But one of the reasons I gave all the students books to choose from so they didn't have to struggle on what literature they should use because at your beginning stages that can be a hard choice so until you get more familiar with the language and there are some good there are some that aren't so good but you need to be able to know the diYerence before you should be using them I'll add one more item again excellent commentary Say like Schreiner. Very good. And I don't know this for sure, but I'll use an example. I think I know it. I think Schreiner approaches a lot of things from a reform perspective. And if I'm right, I don't even have to read how he's going to interpret 1 Corinthians 11, 3 to 15 on women in ministry. Reform does not believe women should hold a senior role in ministry. And so... And reform are, you know, at diYerent levels. But... It can be the greatest Reformed scholar, and I'm not going to go with that one. I have my own. My mind is always open, but I feel actually very strongly the other way with, I think, stronger biblical evidence. But so just because it's in a really good book does not make it the Bible. It's just a human. it's not the Bible and even Paul will say that this is from me this isn't from God so don't consider it like the Bible so I mention that because some of you may get caught up and I'm not sure where Schreiner is on reform and women in ministry but I suspect he is like a collaborative type Do you know? I think Shriner is slightly more reformed, Prof, I think. Yeah. Yeah. So your advice to this student that's asking the question is that all of us here in class don't use resources or tools. They are too old or no longer relevant. And like what you just said, a really good book is not the Bible. So we need to learn to choose our tools carefully. Yeah. And it doesn't mean you put that book aside because it may have a ton of good stuY. Right. So you use what's good. Right. But you just don't use it completely. Mm-hmm. Yeah. And I think like Prof, you mentioned, you have already, you are providing good tools for us to use. So we can learn how to stick to them for now, before we explore further. Yeah. I mean, in the early years, I was, I would have to be dependent on what people told me. Because even if I could find stuY on my own, I didn't have the capacity to make an evaluation. And that takes a while once you get used to the literature. That takes a while. So you want to be very careful. You may think, oh, I got exactly what I want. It may be exactly what you don't want. Yeah. Yeah. Yeah, so that's important to know exactly the right tools to use. Right. All right, last question for the Q&A tonight. Hi, Prof, could you share more on the expectations? This has got to do with homework and assignments again. Prof, could you share more on the expectations and what to do for course notebook? Do we need to write it verse by verse or just summarizing it, what is given in the template? Is there any word count requirement? And can we refer to the notes and add to our own words? And here I'm assuming the study guide on each of the chapters. Is that what the student is referring to? Yes, that's correct. And at the same time, the student is also asking how can they use the study guide to prepare for the exams? Okay, I got that. First one, on the study guide that's there chapter by chapter, there'll be a series of questions. You should reply to those questions practically free form. And it's not a formal assignment, like a research assignment. If you are citing somebody, you put it in there. But it is a free writer. It should be like one or two paragraphs long, not more than that. And for the most part, those questions and the ideas may be in your objective exam, but the material you do won't. Here's the executive exam. Ting has posted study guide for...  Final exam, something to that eYect. And that's the guide you follow. I probably should rename my study guide that's week by week and get rid of the study guide. Use it more like just straight up notebook because it can be confusing. But for your final exam, there's a specific study guide that matches that. And here's how it works. If you do that study guide, and you work through my PowerPoints, there isn't anything else on the exam. It's not like anything you can find in a book or whatever. It's limited to what I have set the parameters on in that study guide and on my teaching. Okay. So, Prof, what you're saying is basically the study guide, the PowerPoints, if there's any suggested readings, these are the parameters that the student should just know that it will not go beyond. So they don't have to worry about reading up other stuY. They don't even have to do suggested reading. Okay. If it's in my lectures. Right. then it's their responsibility. Or if it's in my slides, that gives them some parameters so they're just not out wondering, well, what about this big area? And I'll mention here just before we take the break that, and I'll do something with this on the last session, the exegetical exams, I gave those to everybody as a draft because I wanted to find out what the level, you know, what are we dealing with? And that gave me a better idea of how to go. And it really did turn out that we didn't need a draft. And the good news is that you can just use what you have. You don't have to redo it. But most of it was so well done that there's not much. Some may have 10 minutes or whatever, but there's not a lot to be done. They're excellent. I told Ting last night, I worked through maybe 15 of them, one right after another. And I also printed out for Byron, my colleague, Prof Byron. He was with me on Friday. And I said, it looks like Singaporeans wrote these because they follow these instructions so closely. Everybody laid out the same. Everybody follows the rules. And that does make it a dream to... to grade. So in many cases, you don't have to do one thing. I'll give sort of a check-in sheet in the last hour, and you can take that and just look at your paper. If there's anything that you see there that should be done in your paper, you can just change it. But you have very, very little work to do on your final. They were excellent, which was really exciting for a prof. So, Prof, you're saying that the students are doing well. I think I should say this so that you can calm their hearts. They did absolutely terrific. And I asked her, why was everybody so scared? And she said, well, that's just Singaporeans. We're always afraid. And... I was just really pleased, though, because let's say I did 50 students at home. I'd get 50 versions. Very individual, no matter what. And I'd tell a student, if you want to do that, fine, just make sure you're right. But most times they're not. So just terrific work. I commend everybody. And you're going to have a wonderful time going through this course because that's going to be one of your harder assignments. So you're in good shape. Wow, wow, wow. So students, you have heard from Prof. You are all doing well, right? So keep on keeping on. You're on the right track. Amen. While I go the next two rounds, send in your questions. I think Jennifer will be with me at the end. But it's 5 to 9 your time, right? That's right. So we'll... the 9th. Okay. Yeah. Sure. So students, we'll see you at 5 after 9. God bless. That's our skin. Just one question. Okay. How is that? Oh no! Let's do it. I love you. Wow. Welcome back, everybody. I would like to just cover one series of verses that go with the chapter on food sacrifice for idols, or can I still do this and be a Christian? But I'd like to add to where I left oY last week. But first of all, let me thank you for your patience. And I'm sorry I couldn't do the class on Thursday. I thought I would give it a try. And better part of judgment that was Myrna said, no, you can't do that. There's no possible way. So it was set for tonight. And so we'll have a double class this week. But I really, really appreciate your patience. I know it's inconvenient. And thanks also. I think you've been reading for me. And if you could read this passage that's in front of us. Okay. Verse 24. Do you not know that in a race, all the runners run, but only one gets the prize? Run in such a way as to get the prize. Verse 25. Everyone who competes in the games goes into strict training. They do it to get a crown that will not last, but we do it to get a crown that will last forever. Verse 26. Therefore, I do not... Next page. Okay. I have included that, those sets of verses, because I just want to make one point. And Paul is writing to the Corinthians and he wants them to know, like, when you run a race, You run to win. That's sort of the whole point. Remember, Corinth was the place for the second largest games in the empire after the Olympic-type games. So Paul will often draw his metaphors from athletics. But in this one, and he'll pick it up some in the next chapter, about be excellent. in what you're doing his point here is to be excellent in being a christian but i also want to make a point about in everything we do we should work towards being excellent excellent by measured by um what's my best not compared to somebody else's but excellent compared to what is my best It's true that when we find the Lord, we're empowered by the Holy Spirit. We're empowered to do all the things he said and did. But I don't think the Lord gives us any points if we are just mediocre and we could be a lot better. Thinking, you know, the Spirit's coming, so I can just save myself a big hassle. I think we need to choose to be excellent. Now, where I'm going with this is almost everybody listening to me, you are competitive. You keep score on who gets to work on time, on who has more information about this one thing than that. You'll think up anything. Be competitive. Get that same attitude as it relates to the scriptures, except don't be arrogant about it, but endeavor to be really terrific. God rewards that. So how do you go about doing that? In a class like this is a good place to start, but you may be working through some material and you think, ah, that's of great interest to me. I wish I had some more time. There's an idea, whatever that is, start working on it. that's worthy of your time that you plan to get good at. It doesn't have to be a whole thing. It can be one tiny element. When I was in my first year of Bible school, I decided I was going to be excellent in 1 Corinthians. Now, I didn't have this high and mighty view as to why. I'm not sure that I was thinking real spiritually. I was just thinking competitively. There were these competitions. I wanted to win the competitions. And so to do that, I knew I needed to be really good. And so I memorized. And one of the books I memorized is 1 Corinthians. But I memorized a lot of other things. On Sundays... you had memory a verse that you had to do for Sunday and we never ever missed so I just figured out and I don't remember ever going and not remembering my verse so I mean I learned 750 verses just by because I had to learn for Sunday school and so anything that would come that had memory I thought you know I'm going to do well in this And so whenever the next level would come, I'd do it again and do it again. I did First Corinthians in Bible school. I did it at Vanguard. I did it in my graduate program. And I used quite a bit of it in my doctoral program. One thing, the fact that I'm pretty decent in First Corinthians does not mean I'm equally that good in First John. It just means I've chosen something to work at. A second item. I was doing my graduate thesis and I wanted to do it on some particular point i saw this author who was doing some stuY that interested me and on the kingdom of god so i went to my professor and asked if that one would be all right for me and he said no it really wouldn't be he said you're an evangelical Why don't you do it in the life and ministry of George Eldon Ladd? Ladd is evangelical. You have lots in common and you stay in your own territory. I took that advice and I became really good and I'm still very good in the kingdom of God. I can do series in it. I've written all kinds of materials. Just choose something that you can be good in. That doesn't mean you choose everything out of the sun. Choose one thing and where you really go the extra mile. And then put it into practice. There is absolutely no points for being lazy. I don't think that I'm not even sure if the Lord will bail us out of trouble. Maybe he will because of his mercy when we're lazy. But I know when we have done point on being excellent. And then I wanted to make one point about this food oYered to idols where many of the Corinthians knew there's no demons in meat.  Demons don't exist, even. There is no little gods. That all comes from a spirit world that has no bearing whatsoever on us. So we don't have to pay any attention to it. But here's the point that I want to make, and I think I made this one last week, is that be sure your liberty... does not cause a weak person to fall back into their sin. They may be very much struggling with an issue. And for you, that never was a problem. And you are participating in it. It may not even have been a sin for you. But if you see your actions are causing another one to slip away, the scripture's clear, you sin. against the body of Christ. So that is really an important section. And let me add one more to that. The devil will take advantage of every single thing he gets. So don't leave the door open. You leave the door open by saying, you know, I'm mature. I don't have to worry about this. And now that you've left the door open, Get into other people's stuY. Remember, the devil is a roaring lion seeking whom he may devour. He has no power over us except for what we give him. And so let's keep the devil as much as possible out of our life. This last case, the same as so many we have looked at, and as I will look at today, are culture struggles between those with money and those without money. Remember, these are the obstacles Paul wants to break down. He wants to break down the division between rich and poor, between male and female, between Jew and Gentile. Friends normally are cultural groups that would never encounter each other. They'd certainly not be social friends. Paul says in the community of Christ, there is no such thing as I am better than you. Our role is to work to try to ensure that everybody can find their position in the body of Christ. So note that struggle. A lot of the problems we've looked at, the struggling is between those with money and those without money. Or women and men. In first century culture, those were just built in problems and they weren't really problems for anybody. People just accept it. That's the way it is. And the gospel says, no, that's not the way it is. Though some things have to be broken. And then on the other hand, there are those who just want to go break down everything. Oh, this is the devil, break it down. This is the devil, break it down. And soon they have destroyed all kinds of stuY in culture they need to destroy. And you just made it a lot harder to follow Jesus. So that idea of continuity, discontinuity. So with that in mind, take me to one of the most controversial chapters in  scripture and it's on women in worship chapter 11 begins I think around verse 2 and goes for 13 verses women in worship so let's see how we go this one's really controversial and it's the old story can women be senior pastors can women hold the same roles as everybody else And though I'll talk about that, I only do it because so many people do, you almost have to, but that's not what these verses are even about. And remember, Paul's a task theologian. He addresses tasks. issues and then treats them with theology and Paul stays on message so there are some things in Paul's teaching that is not in that immediate message and we may need to go somewhere else to find what he has to say in it but not ram in some ideas that we just picked up here and there so uh gentlemen would you read this whole list at verse 1 through 13 or 2 through Okay, 1 Corinthians 11 and verse 2. I praise you for remembering me in everything and for holding to the traditions just as I pass them on to you. Verse 3. But I want you to realize that the head of every man is Christ and the head of the woman is man and the head of Christ is God. Verse 4. Every man who prays or prophesies with his head covered dishonors his head. Verse 5. But every woman who prays or prophesies with her head uncovered dishonors her head. It is the same as having her head shaved. Verse 6. Verse 7. A man ought not to cover his head since he is the image and glory of God. But woman is the glory of man. Verse 8. For man did not come from woman, but woman from man. Verse 9. Neither was man created for woman, but woman for man. Verse 10. It is for this reason that a woman ought to have authority over her own head because of the angels. Verse 11. Nevertheless, in the Lord, Verse 12. Verse 13. Verse 14. Is it proper for a woman to pray to God with her head uncovered? Verse 14. Does not the very nature of things teach you that if a man has long hair, it is a disgrace to him? Verse 15. But that if a woman has long hair, it is her glory? For long hair is given to her as a covering. Verse 16. If anyone wants to be contentious about this, we have no other practice nor do the churches of God. Okay, thank you. All you have to do is listen to those verses and know there are some diYicult issues here and some that I am not going to treat. I'm going to try to stay on message as to why Paul is writing this to start with. I don't even think this text has anything to do in ministry though that's often how it is used um i think it has to do with these behavior of these women in corinth and how they should act in the church at corinth in other words very contextual you can't take this context and just lay it down everywhere else Part Three think is one of the most critical problems in 1 Corinthians and is certainly one of our most critical problems in the modern contemporary urban church and that is abuse of the Lord's table. I'm going to break this down pretty carefully so you can see all of the pieces, but I want you to see how Paul uses his argument. And if you go to the next slide, there are divisions in the church as clear as can be. We've seen it. First four chapters, there's divisions, there's divisions, rich, poor divisions, probably on the incestuous man, certainly on the law courts, certainly on the prostitutes, marriage, Even on Sacrifice the Idol, all of these have to do with class issues. This one, it brings it to a whole nother level. And the problem is so great that Paul says, if you can't stop doing what you're doing, then stay home from church until I come, because what you're doing is really egregious. The Lord's communion, and we're aware of this, we just need to keep it clear in our mind, is that the whole point of the Lord's Supper and to celebrate the Lord's death, life, resurrection, soon return, has to do with we do it together. It is a community service. At church, we do it in community. It's not something we do individually and then if somebody is sick, it's a communal activity. So next slide. A little background, I may come back to this again, but just to get some historical background here. The church is divided in many diYerent ways, but one of the divisions, certainly, those with money and those without money on either side. And what is happening is those with money are coming to the common meal, which is very, for any kind of group, And the Lord's Supper was always tied to a common meal. They're coming to the common meal early because they don't have to work. They got lots of money. And they were celebrating it before the poor even get there. Everybody's supposed to bring a common dish that they can share together and then share the Lord's Supper together. And instead of the rich are coming, having a great time, eating all their food. And then when the poor come,  who hardly have anything, it's like shameful. It is just really shameful. And in fact, Paul says, those of you who are doing this, you're getting drunk after even. You have missed the whole point of what the Lord's Supper is already about. So Paul wants to warn them as to this is something God will judge you for. Next slide. If you could read, Jacqueline. 1 Corinthians 11, verse 17. In the following directives, I have no praise for you, for your meetings do more harm than good. Verse 18. In the first place, I hear that when you come together as a church, There are divisions among you and to some extent I believe it. Verse 19, no doubt there have to be diYerences among you to show which of you have God's approval. Verse 20, so then when you come together, it is not the Lord's supper you eat. Verse 21, for when you are eating, some of you go ahead with your own private suppers. As a result, one person remains hungry and another gets drunk. Verse 22, don't you have homes to eat and drink in? Or do you despise the church of God by humiliating those who have nothing? What shall I say to you? Shall I praise you? Certainly not in this matter. Verse 23, Follow me as closely as you can here. And I'll probably stick really closely to what I have here. I think I'm operating on fumes. So I'll give it the best shot I can and if you would be able to stay in with me carefully. The common mean meal in Corinth was a cultural practice. It was like food sacrifice items would be done after a common meal. When any group got together, there would be a common meal. And so the Lord's Supper was associated with that common meal. It is meant to be tied to it. I have one section, and it goes something like, food is where the magic is. when I'm referring to the early church. And when you think of us, how much of our lives, church lives, revolve around something to do with food. We have, anytime more than two people get together, there's something to do with food. And in smaller congregations, it happened every time they would come together I grew up in a little church, 50 would be a good Sunday. And so there would often be a common meal after church and the women in the church would bring diYerent dishes and I'm sure they coordinated with each other, but, um, we'd all share and it'd be this fellowship together that really did tie the church together. Um, As a kid, I'm not really that spiritual. So especially in the summertime, I'm looking for my mother's potato salad so that I don't get poisoned by somebody else.  Church life often revolves around that. So it's with this common meal that the church tradition is linked. This is what I received of the Lord, that which also I delivered unto you in the same manner. So this is what is linked and is picked up from Jesus with his disciples. Next slide. So if you follow this closely, we have these abuses. We have this over abuse with the Lord's Supper. We have over abuse with women in worship. We have abuses with marriage and sex. There's just one more of those. Think about this. we do the Lord's Supper at least once a month. And the only other time the Bible says anything about the Lord's Supper or the Passover story in the New Testament is that one time with Jesus with his disciples. That's it. So the reason we even have the tradition is because Paul is using it to treat a problem among the Corinthians. And you think about how, when you think about the scriptures being inspired and how God has put all of that together, that one of our most important traditions, celebrating the Lord's death and resurrection, our information comes and from which we work is based on a problem in the Corinthian church. Next slide. So I'm going to start with Exodus. Passover and Exodus. And then how the Passover with Jesus. And then the Passover account in 1 Corinthians chapter 11. So this follows the plagues. Moses is Asking Pharaoh to let the people go and Pharaoh is stubborn and he won't. And so there's a series of one plague after another. We're all familiar with these. The last plague is what we call the Passover plague. where the angel of the Lord tells him to take the blood of a goat and paint the blood over the doorpost of your house. And when the death angel sees that, he will pass over your house. That's the idea of the Passover. But there were specific instructions that the Lord gave to Moses before Passover. The Exodus even began. They're ready to run for the Red Sea. But this is even before the instructions. Here's what God says to Moses. Take a lamb, a lamb without a blemish, and gather together every person in your household or in your family. Now, in biblical times, that family is extended, aunts, uncles, brothers, sisters, whatever is part of one's family. Everybody knew what that was. Nobody is to be left out. And the instructions were, if there is a widow or an orphan or an alien,  In your area that does not belong to a family, you must bring them in to your family. In other words, everybody was supposed to partake of the Lord's Supper at exactly the same time. It was... You were to celebrate together, and here's the thing, because you are one people. In the New Testament, we are one people. We are those who've been called out, who've been redeemed. In the Old Testament, the Old Testament people were, the Lord has brought you out of slavery, and you are one people. So this meal was not the people's meal. The Passover was the Lord's Passover. It is the Lord who passes over. And then the instructions were given to Moses. When you, when this is all said and done, and I have delivered you, you do this and you do it every year. To remind the people, this is what I have done for you. I have brought you out. You were lost. You were dead. You had no chance to survive. You could not help yourself. The odds were so overwhelming that it didn't even make sense. But I brought you out. I'll write that for your kids and their kids and the kids that are after. Next slide. I think I have the verse. And when your children ask you why, you shall say, I am the Lord your God who brought you out. I redeemed you with my outstretched hand. I took you from my people and I am your God. Remind them they weren't there, but let them live this vicariously. And so whenever you celebrate, do it exactly the same way. Same order of how you do the food. Same order on this lamb that was slain. The same order on bringing the community together. And this, you go through this and the elder son always asks, what is this? And you are to tell him the story. This is the Lord our God who brought you out. So, From the time of the Exodus to the time of Jesus, every year for a thousand years, people make these trips to Jerusalem where they can celebrate the Lord's Supper together. Next slide. So, in the Gospels, we see Jesus picking up this exact story in He tells his disciples to go find a room. And everything's full. They can't. And there to find a lamb without blemish, they can't. But it turns out the Lord has already made these arrangements. And he calls them all together. None to be left out. Not even Judas. Nobody's to be left out. together and then they start to celebrate the lord's passover as has been done for generation generation and generation the lord has celebrated it for more than 30 years exactly the same way the same way but this time something diYerent when jesus takes the bread This is my body that was broken for you. The blood, this is my blood that was shed for you. I am the lamb that taketh away sin. So Jesus takes this tradition and he substitutes himself. For the place of the Lamb is no longer the Lamb that atones. It is Jesus Christ himself who atones. He said, don't forget this. Come together and celebrate this every year over and over again. in 1 Corinthians. Next slide. In his letter to the church at Corinth, Paul is going to start out with, he is unhappy about what is happening on the Lord's Supper. They are divided. celebrating it for the same reasons and here's the worst one to pull they have marginalized the poor if there is anything characteristic about our faith other than our salvation is that we can never marginalize the poor we have responsibility they are And what Paul is saying, you are doing the opposite. You are acting just like culture. Next slide. And here's how culture acts. They would have these common meals. And I'll do this part and then we can read the text. They would have these common meals. And there would be levels of of let's say there would be a big house and in one big room is your, let's call them the beautiful group. And then the next room smaller would be those who sort of the middle and another maybe out in the patio are the poor. And they would be served food, but the food would be at diYerent levels. Sort of like you go on an airplane. And there is first class food and there is economy food. That's precisely the issues that are happening. Culture didn't think anything about it. That's just the way that it was for Jesus. how it should be in my kingdom, Jesus says. It is absolutely upside down. There is no diYerence. You are created male and female. Christ died for everyone. Where are the poor among you? So read th