Commentary

1 Corinthians 5

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1 It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father’s wife.

In this chapter the Apostle addresses the disturbing report of a member in the Corinthian church who was openly living in fornication. Even more troubling, the church was allowing him to continue in fellowship with them as a brother. They had not corrected him, they had not put away from [them] that wicked person (v13).   

     It is reported commonly, or, “It is heard everywhere.” Apparently this subject was not even part of the Corinthians’ consultation letter (see note 1Cor 1:1), for Paul bases it on other sources. That was also true of the problem with unhealthy factions in the brotherhood, of which Paul was informed by the family of Chloe (1Cor 1:11-12). However, the popular speculation that Chloe also informed of the present offense does not seem likely. I believe the Apostle had known and tried to correct this sin earlier (see later notes).

     The Apostle addresses this laxity with some of the sharpest words to be found in the Epistles, sternly reproaching the church for neglecting its responsibility to judge those that claim to be Christ’s but do not live according to His righteous law. “Expunge them from your midst (1Cor 5:13), withdraw yourselves from them (2Thes 3:6), have nothing to do with them” (Rom 16:17). Despite the authority of this chapter, Corinthian churches are the norm in Christianity – no examination of members, no judgment of sin, no disciplinary actions. For besides ignoring the Apostle’s command concerning church discipline in chapter 5, these same churches reject the teaching concerning the women’s veiling (chapter 11), the rule against divorce and remarriage (chapter 7), the counsel to abstain from speaking in tongues (chapter 12), etc. The rule of order and discipline is integral to God’s plan for the Kingdom of Christ – that is clear from the teachings of Christ and all the Apostles. 

     The particular sin which the church was condoning in Corinth was incest, a man was living carnally with his own mother (his step-mother most likely). Fornication (Gk- porneia) refers to sexual sins before marriage, or to unlawful unions between close family members (see note Mat 5:32), while adultery (Gk-moicheia) is unfaithfulness after marriage. Even the immoral Roman society disapproved incestuous unions and the Jewish Law strictly forbade all such marriages (Lev 18:8; Deut 27:20). In fact, John the Baptist was beheaded for condemning King Herod’s unlawful “marriage” to his niece.

     Commentators have speculated much concerning the circumstances of this case. Some think the woman was a widow, some think she was divorced (see 2Cor 7:12). Yet, neither circumstance is pertinent to the judgment, for the named iniquity was incest, a sin punishable by death under the Law (see Lev 20:11). It is noteworthy that Paul censures the man and calls for his expulsion from the church yet says nothing about the woman. Was she not a part of the church? Had the man compelled her into this abomination?  

2 And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you.

     Instead of grief and sober action, the church allowed the sinful conduct to continue. But under what grounds? They apparently thought themselves endowed with superior knowledge (see chapters 2-3), such that their “wise” instructors had judged it permissible for the offender to remain in the church in spite of being an unlawfully married man. Perhaps he was one of these instructors and his gifts and eloquence was “proof” that he was a sincere Christian and approved of God. Oh, how often that error has been repeated! Jesus however, says that spiritual gifts are not evidence of salvation, for there will be many that come to the Day of Judgment having worked miracles and cast out devils in Christ’s name who will be rejected (Mat 7:20-23).

     Sins of the flesh and spirit cannot be allowed to circulate in the brotherhood. However difficult, the church must take disciplinary action – first by attempting to restore them through admonition unto repentance (Gal 6:1). If those efforts fail, then the disorderly person (see 2Thes 3:6-15) must be formally expulsed from the fellowship of believers. At that moment, the members of the church should not keep company with him so that he might realize his error and repent (1Cor 5:11). In all this, the church must not treat the sinning brother as an enemy, but soberly admonish him (2Thes 3:15).

3 For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed, 4 In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, 5 To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.

     Every church has the sober responsibility to evaluate the conduct of its members, requiring their obedience to the Word and kind submission to the local body of Christ. The Scriptures have a lot to say about “judging,” instructing Man to examine the plainly clear matters but to leave God be the judge of difficult cases – for at the last day He will evaluate every idle word, including our manner and record of judging. See notes on Rom 2:1-2; 1Cor 4:5. It is a serious, sober matter, for those in authority will receive greater condemnation (James 3:1). Nevertheless, that warning will not excuse Man’s failure to correct sin and error in the churches of Christ. Judge not that ye be not judged (Mat 7:1) must be tempered with, Judge righteous judgment (John 7:24). The Greek word for judge is krino, which like the English, has a range of meaning: decide, determine, condemn, esteem, judge, sentence.

     Paul’s firm, emphatic response to the church concerning this man living contrary to law of Christ is instructive. He judges him to be not worthy of their fellowship. He must be excised from their midst. “You must deliver this man into the realm of Satan,” he says. “While I am absent in body, my spirit joins with you in this exercise.” The tenor of words indicate that many in the church did not have the fortitude to do this on their own, so Paul adds the promise of his company in spirit to their actions. Perhaps the offending brother was one of the power brokers in the congregation.

     That the spirit may be saved. The drastic step to deliver an unrepentant brother unto Satan for the destruction of his flesh is the church’s ultimate, final warning. It is not a punitive (which belongs to God alone), but corrective action that aims to shake the erring one so that he recognizes that his rebellion is an ongoing, serious sin unto death. A person lives in sin because his flesh enjoys it. Authentic repentance is turning away from those wrong actions, and that is often not a simple task, for the flesh tries to impose its will even as the spirit reminds what is right and good.

     Excommunication, or delivering a brother unto Satan (1Tim 1:20), is a formal declaration of reprimand and expulsion from the church. The decision is made by the congregation, not just the ministerial team. While church leaders are first-line representatives with the responsibility to examine and exhort the brotherhood, it is essential that the whole church unite in administering the disciplinary actions of the church body. Because if some members offer the sinning brother support and sympathy, this discipline cannot achieve its end. The errant one will feel justified in his rebellion and strengthened to continue therein. When a rebellious brother is put out of the church, he is formally removed from the great Kingdom of Christ and given to that terrible, dark kingdom of Satan. It should be a fearful thought to him, it should make him turn from his sinning ways and be restored again unto Christ (see Rom 8:1-13). Evidently this man was eventually reconciled to the church (2Cor 2:4-11).  

     Beware, Satan will take immediate advantage of any opportunity to sow discord among the brethren. Every church has its weaker members! At these times they become pawns in the Devil’s terrible hands, as he works to disrupt the Biblical application of church discipline. Often a single unrepentant, insubordinate brother leads to the falling away of other, weaker members. This is dramatically illustrated in many Old Testament examples. Disciplinary actions in the membership will be a trial for any church. She will most certainly become stronger or weakened thereby, the result depends on her. The human tendency is to take sides and look for reasons to excuse unsubmissive members. Let us take the example of Paul, who did not listen to mindless chatter in comparing past disciplinary actions and sinful acts, but instead called for the church to cleanse herself in no uncertain terms.

     Another important purpose of excommunication is to maintain church purity (v6-7). And historical examples prove that when a church follows this Biblical method of discipline, repentance is facilitated. And the opposite approach is equally proved – unrebuked, continuing sin in the church will not only result in the spiritual death of the brother, it will assuredly contaminate the whole body. Yet, we must be careful to discipline with heavenly motives. Every church body has its uncomely members (1Cor 12:23) that need constant encouragement and edification – these don’t need to be cut off, they need to be pruned and nourished (John 15:2).  

     For the destruction of the flesh (sarx). In the Scriptures, the Greek word is used in both literal (i.e Rom 9:3-8) and spiritual contexts (i.e. Rom 8:1-9). It is therefore fair to wonder if the Apostle is delivering the unrepentant one to Satan for the destruction of his physical body or the destruction of his carnal human nature. The NIV translators have given themselves license to make that determination for us: “Hand this man over to Satan, so that the sinful nature may be destroyed.” Yet, was that the Apostle’s intention? Perhaps, but it is also certain that the man who lives according to the sinful actions of this world will reap the effects of those sins in his physical body. This seems to be the better understanding of the phrase, for the Christian must daily put the flesh to death, yet the sinner feeds the flesh.

6 Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? 7 Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: 8 Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.

     When sin is allowed to continue in the church it always leads to more sin. Like yeast spreads through bread dough, unchecked sin will spread through the church until the whole body is contaminated. Purge out therefore the old leaven…put away from among yourselves that wicked person (v13). Church purity is not a minor matter! Paul counselled Timothy, Neither be partaker of other men’s sins, keep thyself pure (1Tim 5:22). Christ is returning for a holy, chaste virgin (2Cor 11:2), a spotless, glorious church (Eph 5:27) that is unblameable and unreproveable in His sight (Col 1:22). See also Eph 5:3-7.  

     Christ our passover is sacrificed for us. The Jews in Corinth would understand this symbolism, but the Gentiles probably would not. On the day before the Passover ceremony, all Law-following Israelites would participate in the Jewish tradition of carefully search through their homes to remove every trace of leaven. Then, for one full week, they were to eat only unleavened bread in all their dwellings. Jesus was crucified on the day of the Passover and rose again on the day of Firstfruits. Both of these ceremonies took place within the 8-day long Feast of Unleavened Bread (see note Mat 26:1).

     Typologically, to keep the feast…with unleavened bread is to sanctify oneself from all sin (see note Rev 14:1). Jesus had warned the disciples of the leaven of the Pharisees (Mat 16:6-12), and Paul uses the same symbolism to denounce the malice and wickedness of some in the church of Corinth. Some commentators propose that Paul was referring to literally keeping the Israelite feast, but I reject that idea completely. Throughout his ministry, Paul taught that the Jewish economy is no longer valid and that the new way to righteousness is by faith in Christ (Col 2:16-17).

9 I wrote unto you in an epistle not to company with fornicators: 10 Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world.

     Apparently Paul had already written a letter to the Corinthians about this very situation, but they had not acted upon its directives (2Cor 7:8). On the other hand, some think that correspondence contemplates what we have today as the second epistle to the Corinthians, and others believe that there was no previous letter. Yet the wording and implication seems quite clear. The Apostle had written to the church in Corinth and had warned them in particular of the dangers of associating with fornicators. Yet the church had puffed itself up (v2) and went on allowing overt fornication to continue among its very members. This explains why Paul is very categorical and forceful in this chapter. He was well-acquainted with this situation (v1). It must not continue.

     In the previous epistle, I infer that the Apostle had warned about keeping company with fornicators in general as that will certainly corrupt good manners (1Cor 15:33). Now he clarifies his point. Christians cannot completely avoid interaction with evil-doers, for that would mean leaving this world entirely. However, Christians can and must cut off fellowship with any recognized brother in the church who is acting in blatant disregard to the holy commandments of Christ (Col 1:10; 1Thes 2:12).

11 But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat.

     Any person that is called a brother, in other words, “who is recognized as a legitimate member in the local church.” Associating with known, unrepentant hypocrites will inevitably affect the pure in heart and preach to the world in error. Abstain from all appearance of evil (1Thes 5:22). Keeping the testimony of the church pure and holy is an important mandate of Christ. What fellowship hath righteousness with unrighteousness? (2Cor 6:14).

    The list of sins here pairs a bodily sin with a sin of the spirit: an immoral person or a covetous one; an idolater or a gossiper, a drunkard or a hypocrite. Both sins of the flesh and sins of the spirit are grounds for excommunication, yet in my experience it is an exceedingly rare event for any church to cite sins of the spirit as grounds for expulsion. Perhaps that is due to difficulties in evaluating and judging a covetous, or slanderous, or proud, or intemperate person. Nevertheless, those sins are grouped directly with the more obvious sins of the flesh.

     Excommunication is legitimate only in the case of unrepentant sin. It should not be used or considered as a tool of punishment, for the church does not have the authority of punitive action. Vengeance belongs to the Lord alone. Rather, excommunication is an active declaration to all that a person who is known to be a brother is not truly a brother, but is an unrepentant sinner. There is a great difference between associating with a man outside the church who is a sinner, and a man inside the church who continues in sin.

     With such an one no not to eat. Some have thought refers to partaking of communion only, but given that there is no mention of that ceremony here, I think it means all common fellowship, whether the communion table or the friendship table. How long should this avoidance be practiced? Seemingly, there comes a time when a backslidden brother simply becomes one of the fornicators of this world which the Apostle allows for a degree of association (v10). Perpetual disassociation smacks of vengeance and punitive conduct.

12 For what have I to do to judge them also that are without? do not ye judge them that are within? 13 But them that are without God judgeth. Therefore put away from among yourselves that wicked person.

     The Bible’s teaching on judging is more easily understood when we recognize that God alone has the authority to sentence and punish wickedness (see v3). The church, meanwhile, has the authority to rightly divide the Word of Truth; to command and teach it (1Tim 4:11); to judge them that are within. Our responsibility is first to examine our lives to prove to ourselves that we are in the Faith (2Cor 13:5). Second, we must examine those who are called a brother.

     Put away from among yourselves that wicked person. Very strong words that few churches can bear. The Apostle did not counsel the church to deliver an ultimatum, “either put away your wife or you will be put out of the church.” He said it simply, “Get rid of the adulterer.” Reading the chapter, I believe the ultimatum had already been delivered and rejected. This situation was well-known (v1) and had been addressed by Paul earlier (v9), but the church had failed to act. Perhaps they had tried, but were thwarted by arguments and theories from the “wise” (v2, 3:19). For the Apostle, these were not valid excuses. The situation was unacceptable.

1 Corinthians 4

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1 Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. 2 Moreover it is required in stewards, that a man be found faithful.

     In this chapter, Paul lays out basic principles for his authority as Christ’s Apostle and their spiritual father. He had founded the church in Corinth by the undeniable power of the Spirit, enduring much suffering and difficulty in the process. Yet some in the church were now questioning his authority and flaunting the commandments of Christ. And so he recounts the rule and authority of his apostleship. He needs to win them all over again, else they will not accept his message of correction.

     Paul doesn’t begin by requesting the Corinthians to honor him as man in command (although he had that right – 1Cor 4:15-16), but to recognize him as God’s minister (1Cor 3:5) and steward (1Pet 4:10). To acknowledge his calling and mission is to accept him as their primary spiritual leader. And so Paul recounts how God had charged him with the stewardship of His Word, of wisely and faithfully teaching the mysteries of God and His Kingdom in the churches (Mat 13:11; Rom 16:25; 1Cor 2:7; Eph 1:9). A steward is one that acts on his master’s behalf. He must be diligent to show himself trustworthy and faithful (2Tim 2:15). See Jesus’ parable of the unfaithful steward in Luke 16:1-12 and Matthew 24:45-51.

     The Twelve Apostles were given unique and profound knowledge to proclaim and write the very oracles of God. And the Church did not ordain new Apostles when one of them died, for they were the very foundation of the Church of Christ (Rev 21:14; Eph 2:20), invested with authority not to be repeated in later history. The present verses then, apply to the general relationship of leaders in the churches of Christ in a secondary sense, for Paul is speaking of his own office as an Apostle.

3 But with me it is a very small thing that I should be judged of you, or of man’s judgment: yea, I judge not mine own self. 4 For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord.

     A steward’s work will be judged by his master (not by others, not by himself) and if he is found to be unfaithful, his stewardship will be taken away. Paul says, “I know of nothing in myself that my conscience condemns, yet that does not make me innocent: God is the one ultimate judge of my actions and innermost motives.” Compare with 1John 3:19-21. In the Greek language, judge and judgment have a range of meanings and uses (see Tit 3:12; 2Cor 5:14; Acts 26:8). The word is anakrino in each case except for verse 5, where only the root word appears (krino). For some other uses of anakrino, see Luke 23:14; Acts 24:8; 1Cor 2:14-15; 10:27; 14:24.

     Yea, I judge not mine own self. How men judge me or even how I judge myself is not all that important. Someone has said, “It doesn’t matter what you or I think about a matter, or even what your pastor thinks; what matters is what God thinks.” These verses are not a general command to never judge a matter or action as good/bad or worthy/unworthy. In fact, in the next chapter Paul reprimands the Corinthians for not judging the sinning brother in their church (1Cor 5:3). And later he calls for every man to judge himself before partaking of the Communion table (1Cor 11:28-31). Rather, Paul is telling the Corinthians that his goal is to diligently act as God’s steward to demonstrate his faithfulness to the Lord Judge, not to impress men or puff himself up.

     Ultimately, man is incapable of judging purely and justly because he is not able to positively know the truth of the matter, nor even the motives and causes of it. God alone has that power which enables Him to truly judge a matter without fault. Nevertheless, and in weakness and trembling, we are required to exercise righteous judgment according to God’s Word, first in examining our own hearts and actions, but also in maintaining the purity of the Faith in the brotherhood. Wisdom, discernment and humility are essential. Yet God is the one true judge of every matter.

5 Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.

     A common response to advice or correction is, “Back off, you’re not my judge. The Bible says not to judge others.” However, a full understanding of the Word shows that the Christian is required to judge sin and any issue insofar as he is able to understand it. Yet he must be careful to never go above that which is written and judge matters of conscience and/or other topics that cannot be fully known. Those must wait for the final day of Judgment.

     Therefore, judge nothing before the time is not a general command, but an internal truth of this passage, for it is painfully obvious that Man can never be an unbiased judge with full knowledge of the facts and motives involved (see note Mat 7:1). Be very careful then to not decide the conclusion of the matter before the time. Let every man be swift to hear, slow to speak (James 1:19). Yes, the commandments of Scripture must be judged by the churches of Christ (John 7:24), but the secret, hidden actions of man will be judged on the Day of Judgment at the Lord’s return (Rom 2:16), when the very intentions and innermost thoughts of his heart will be exposed (Heb 4:12). Some will receive His praise, while others will be condemned.

     It follows from this that if a man publicly repents and his life matches his testimony, the church should accept him. Our judgment is based on what we have been given to know. The man may continue in secret sin or he may not have truly forgiven from the heart, but those unknowables are not in the church’s realm of responsibility. However, they will be certainly and perfectly judged on the Last Day.

6 And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another.

    The Apostle’s desire, he says, is to increase the Corinthians’ discerning abilities so that they might correctly judge these self-aggrandizing persons in their midst. By several figures he has made his point clear: Paul and Apollos were ministers (1Cor 3:5), laborers (1Cor 3:9), masterbuilders (1Cor 3:10), stewards (1Cor 4:1), and even fools that were actually wise (1Cor 3:18). No man should be exalted above measure (Rom 12:3).  

     The babes in the church at Corinth were characterized by attitudes of superiority and judgmentalism. Later chapters will show that they over-exalted certain members – not because of their greater faithfulness, but because they were able to exercise certain highly-coveted Gifts. Meanwhile, the best gifts and the deepest wisdom were neglected and unexplored. In the present chapters, Paul urges them to recognize their unbalanced and unwise attitudes, to choose the way of humility and to prefer others above oneself. “Do not think of men above that which is written,” or, “Do not regard a man higher than what is allowed.”

     The written Word of God is the book of laws and guides He has given us to lived by. Do not go above that which is written to make strict judgments in matters the Scriptures do not condemn. Do not magnify one person’s spiritual experience so as to make him superior to others. To go above that which is written is to pass the bounds of legitimate judgment and wisdom. The Word of God will one day judge each man (John 12:48). A currently popular idea among liberal Christians is that the Bible is not the authoritative Word of God, but a valuable compilation of good writings by Godly men. Then they elevate the Holy Spirit above that which is written such that by their special revelations they may change or modify the Bible for their purposes. In contrast, the Apostles and early church taught that the Spirit speaks through the written Word of God and illuminates our understanding of it (John 14:26; 16:3).

7 For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it? 8 Now ye are full, now ye are rich, ye have reigned as kings without us: and I would to God ye did reign, that we also might reign with you.

     The prideful, carnal teachers in Corinth thought themselves to be superior than others in the church. Hadn’t God given them special gifts and abilities? They were complete and full, they were rich and satisfied, they had arrived at the top, they were reigning as kings. Christ used similar imagery in His condemnation of the Laodicean church in Rev 3:17.

     The natural human tendency is to take pride in one’s intelligence, talents, powers of reason/discernment and innate insights. Ultimately however, these come from God. Nobody has the right to glory in his own knowledge, position or accomplishments. Paul gloried in his infirmities (2Cor 12:10). Sadly, even in many Anabaptist churches there are many leaders who think too much of themselves and go beyond what is written. Ye are all brethren, Christ said (Mat 23:8-12). Leaders are to be servants in the church, and not lords (1Pet 5:3; Mat 20:25-28).

     Who maketh thee to differ from another? It is God. He has made the seeing and the blind (Ex 4:11), the wise and the simple, and even the wicked (Pro 16:4). We are His creation, His workmanship (Eph 2:10). Let God receive all glory and praise. These Corinthian leaders thought they were full and rich by their own merit and effort; they reigned as kings without us, as if they had not received everything they possessed. “I wish,” Paul says, “That you really were reigning, and that we were reigning with you. Alas, it cannot be so, for God has displayed us Apostles as the least and not the first.”

9 For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men. 10 We are fools for Christ’s sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honourable, but we are despised.

     To be an Apostle was to be ridiculed, persecuted and martyred. Every one of the Twelve were made a spectacle (theatron) unto the world. Except for John the Beloved, all were appointed to death. Many commentators see these verses as an allusion to the horrendous, demonic butchery at the Roman coliseums, in which the last spectacle of the day consisted of a parade of people forced into the arena completely naked, where they were mercilessly slaughtered by the gladiators in a bloody, violent massacre of the defenseless. In this case, the spectators are angels as well as men (compare Heb 12:1).

     As an Apostle, Paul was made to look weak and foolish; he was despised, buffeted, homeless and reviled by the world’s intelligentsia and authorities of both religious and governmental realms. It is a cruel, disgraceful picture, but he wasn’t exaggerating. See also 2Cor 4:11; Heb 10:33. Mistreatment from external quarters might be expected, but to find some in the church of Corinth acting in equally defamatory fashion was disheartening.

     “We Apostles cannot stand before your luminous wisdom,” Paul says to these soothsayers, “You are strong, honorable, well-fed and wise, while we are weak, despised, poor and foolish.” His satire is meant to rebuke (v14).

11 Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwellingplace; 12 And labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it: 13 Being defamed, we intreat: we are made as the filth of the world, and are the offscouring of all things unto this day.

     Paul did not have the large houses, private jets, swollen bank accounts and bulging memberships like famous pastors of many churches today. He did not even solicit donations, but worked for his food and clothing (Acts 18:3). These hands have ministered unto my necessities, and to them that were with me (Acts 20:34; 1Thes 2:9). Far from enjoying the amenities of this earth, his heart and mind were fixated on a heavenly city and the crown of life which Christ has promised to give unto all them that love Him (James 1:12). This testimony, so contrary to that of the comfortable elite, should have spoken loudly to the Corinthians. He was seeking not one gram of personal gain from them. His entire goal was to equip them wholly, so that they would be able to present themselves approved unto God.

     I am convinced that the experience of the true pastor/evangelist will be more like Paul’s and less like the rich evangelists of today’s societies. Defamed, ridiculed, rejected, treated as the filth and offscouring of the world. This appears to be a quotation of Lam 3:45; but of the Masoretic version instead of the more commonly quoted Septuagint text. Wherever he went, Paul was greatly mistreated by both Jews and Greeks (ex. Acts 24:5; 22:22).

14 I write not these things to shame you, but as my beloved sons I warn you.

     We should not think this rebuke applies only to the Corinthians! Over the centuries of church history, many have rejected, changed and “interpreted” the Apostle’s doctrine which was given to him by special revelation of God (1Thes 2:13; Gal 1:12; 2Cor 12:7). These are no better than the false prophets in the churches of antiquity, holding their own wisdom in higher regard than the Word that God communicated unto the Twelve Apostles of the Lamb. I do not shame you, I warn you.

15 For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel. 16 Wherefore I beseech you, be ye followers of me.

     Paul had been the first to preach the Gospel in Corinth and was the founder of the church there. He was jealous for their allegiance (2Cor 11:2-3), deeply concerned for their spiritual condition (2Cor 11:28-29). There was no lack of instructors to guide the church, but none of them were so dedicated and protective of them as was their one father in the faith. These instructors were actually jostling to gain followers, but only for the purpose of making merchandise of them (2Pet 2:1-3).

17 For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church.

     Timothy was a sincere follower of God and one of Paul’s dearest friends in Christ. He apparently carried this letter to Corinth and had been charged with reminding them of the first principles of being a church. Perhaps the account in Acts 19:21-22 refers to this journey. If so, then Erastus probably accompanied Timothy.

     As I teach every where in every church. The letters to the church at Corinth contain nothing different from the doctrines of Christ that Paul taught in all the other churches that he administered. He had no special commandment for the Corinthians that he had not commanded elsewhere, no new doctrine that he did not teach elsewhere, nothing that he allowed in Corinth that he does not allow in the other churches. This verse is particularly relevant for the common argument that the veiling of the women (chapter 11) was only a doctrine for the church in Corinth. No, the precepts of Christ for the churches are consistent throughout the Kingdom. Paul says, And so ordain I in all the churches (1Cor 7:17).

18 Now some are puffed up, as though I would not come to you. 19 But I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power. 20 For the kingdom of God is not in word, but in power. 21 What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness?

     The many instructors and eloquent orators competing for position and influence were taking advantage of Paul’s absence. Their strifes and contentions were causing divisions and unrest in the church (1Cor 1:10). All was done for selfish gain (James 4:1). Paul says he will not spare the rod if they continue in such disgraceful fashion (2Cor 13:2). “I will come to you, and will examine and know the real power of these men.” 

    Word – speech (logos) versus power (dunamis). The Apostle has already shown the inadequacy of excellent speeches and flowery wisdom as evidences of Godliness (see 1Cor 2:1-5). There is a power in speech too (1Thes 1:5), but cross-examination will reveal if a man’s words are a superficial show of wisdom, or if they are based in fervent faith and the wisdom that is from above (James 3:17).

1 Corinthians 3

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1 And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. 2 I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able.

     Many of the believers in Corinth were not mature enough in the faith to rightly divide the logos of the Gospel, nor to discern between right and wrong, truth and error, Apostle and heretic. They were babes in Christ, not able to spiritually stand on their own in a world of wickedness, nor judge righteous judgment (John 7:24). By now they should have grown strong in love and understanding and well-occupied with defending the faith and spreading the Gospel of the Kingdom. Instead they themselves were in need of continued nurture and instruction in the rudiments of the true faith (Heb 5:12).

     The word carnal (sarkikos) means “worldly, fleshly, the physical as opposed to the spiritual.” Paul, in his epistles, frequently puts in contrast the flesh (sarx) and the spirit (pnuema). See Rom 8:1-5; 1Cor 5:5; Gal 4:29; Php 3:3, etc. To live after the flesh, or to be carnal, is to live after the manner of the World and to follow after its desires. It is enmity with God (Rom 8:7).

     The Apostle’s frank analysis of the Corinthian church reveals a key underlying issue which marks this epistle. Paul is writing to babes in Christ, not mature, experienced Christians. Hence the errors and disputes among them. The church at Corinth was not a model of Christian truth and practice, it was in need of repeated instruction in the basic doctrines and practices of the Faith. This fact must guide our reading and use of the Corinthian epistles, but some denominations have not done so. The “speaking in tongues” crowd, for example, extract passages from this letter as the basis for their erroneous “glossolalia,” when in fact the Apostle was criticizing the church’s practice, not encouraging it.

     In no way does this diminish the value of the epistle. There are many Corinthian churches today that are experiencing the same general lack of spirituality. Many, without even knowing it (Rev 3:17-19), are caught up in the pursuit of physical, sensual, self-gratifying things (see note 1Cor 8:10). We are blessed to read the Apostle’s simple, basic teachings on love (1Cor 13), spiritual gifts (1Cor 12), marriage, authority, baptism, communion, etc.

3 For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? 4 For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?

     It has been said that there is no such thing as a carnal Christian, but here Paul acknowledges him. Nevertheless, a carnal Christian cannot remain so indefinitely. He must grow in the faith or else he will steadily weaken and become a castaway (John 15:1-6). A carnal Christian attempts to mix the wisdom that is in Christ with the wisdom of the world. His actions are more aligned with Society’s values and knowledge than with the values that Christ teaches in His Word. Five of the seven churches in the Revelation were in danger of having their candlestick removed, for God detested their mediocrity and worldliness.

     The Corinthians were jostling and bickering among themselves, each one eager to show himself superior to his fellow church members. In this instance, their mind of pride was to choose a particular Christian man as their spiritual “hero” – Paul, Peter or Apollos (1Cor 1:11-13). These were simply men; good, exceptional men that is true, but only labourers in God’s building (v9). They lived and taught the same faith and practice, they were equal heirs of salvation together with all the faithful in Christ (v21-24). This carnal attitude mirrors the selfish mind of the Apostles before the coming of the Holy Spirit (Luke 9:46-48; Mark 9:33-34; Luke 22:24).

     The tendency to elevate a certain man to be some great spiritual leader, or special mouthpiece of God, continues to plague many Christians today. It is so convenient to place one’s confidence in a visible, charismatic leader, for then personal thought, judgment and responsibility is not necessary. To honor and respect those in leadership positions in the church is a good, sincere duty (see Heb 13:17; 1Tim 5:17), but they cannot be objects for prideful boasts, nor upheld as unfailing prophets of God to be obeyed and believed on all accounts. The Kingdom of Christ is not like human institutions with bosses and rulers. Jesus taught His followers to not call each other Rabbi, or Master, or Father, for ye are brethren. While the Gentiles exercise authority and lordship, in the churches of Christ ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve (see Mat 23:7-12; Luke 22:25-27).

5 Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?  6 I have planted, Apollos watered; but God gave the increase. 7 So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. 8 Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. 9 For we are labourers together with God: ye are God’s husbandry, ye are God’s building.

     Paul and Apollos were good, earnest leaders in the Corinthian church, but they were only ministers working together in the great work of the Lord. Paul’s main calling was to preach the Gospel (1Cor 1:17), while Apollos was especially effective in spiritually edifying the believers (see Acts 18:24-28). Neither was “greater” than the other and neither should be held up above the other as a spiritual father – that would be taking Christ’s place. Apollos was apparently with Paul in Ephesus at the writing of this letter (1Cor 16:12).

     Ye are God’s husbandry (or farm). Continuing the metaphor of planting and watering, Paul describes the church as a farmer’s field with workers toiling to benefit the crop. Jesus also used planting and harvest as analogies of the Kingdom (see John 4:35; 12:24; Mat 13:3-9). Paul and Apollos are one in the sense that they were laboring together, yet each would receive his own reward according to his labor (v8).

10 According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. 11 For other foundation can no man lay than that is laid, which is Jesus Christ.

     The following verses compare the church in Corinth to a temple, God’s building (v9). Similar imagery can be found in Eph 2:20-22; 1Pet 2:3-5; Rev 21:9-27. Paul had laid the good foundation, preaching the Gospel of Jesus Christ, that the Son of God had come in the flesh to offer Himself as the perfect sacrifice for the eternal redemption of all Mankind. Now others were building on this one and only foundation of truth (Acts 4:12) and their labors would frame the structure and craft the details of the building itself. It is a serious question: does the church I am helping to build resemble the pure, beautiful and righteous Temple of God’s building? Let every man take heed how he buildeth thereupon. 

     The Apostle is not saying that it is impossible to lay a different spiritual foundation other than Christ, but that Christ is the one true foundation. Many sects like the Jehovah’s Witnesses, Messianics and Mormons have laid a flawed foundation! They do not believe that Jesus Christ is the Son of God come in the flesh (2John 1:7). They are building upon another Jesus, whom we have not preached (2Cor 11:4). In the case of the Corinthian church however, the problem was not in the foundation, but in the constructions thereupon.

12 Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble;

     The doctrines and practices of the church in Corinth were of unequal value because some were building with wood, hay and stubble – materials that will not pass the test of fire (i.e. non-resurrection of the dead, ch15). Doctrines and works of gold, silver and precious stones will be proven by the fire-test and win a reward. Although wood is more useful than stubble, it too will quickly burn up. Seek to be a useful vessel of gold unto honor and not a wooden vessel unto dishonor in the house of the Lord (2Tim 2:20).

     The success of every construction project depends on two crucial concerns: the materials and the labor. Poor quality in either of these areas will surely affect the result. No amount of skilled labor can overcome working with low-quality materials; nor can stellar building materials overcome the work of lazy, unskilled laborers. So it is with God’s building. We must study to maintain sound doctrine, but also to work with all diligence and commitment! One of my favorite verses stresses this duality. It is found in the Apostle Paul’s final word of encouragement to his predecessor, Timothy: Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the Word of Truth (2Tim 2:15). The first part stresses the importance of being a diligent, tireless workman for God; the last part urges fervent, honest perseverance in the true doctrine of God.

     It has been said that through the centuries of time, the true churches of Christ have suffered more at the hands of professing Christians than they have from unbelievers. Power-hungry leaders, greed-filled preachers and pompous Popes have laid waste to the flock of Christ. But even more insidious for individual churches are those well-intentioned teachers and laymen who subvert the Gospel by their un-Christian attitudes and actions. Contentions, bickering and strife in a church does serious harm to its witness and testimony. Many times they arise from good intentions unwisely effected. Examples of this are found throughout the book of Corinthians. Chapter five describes those who undermined the church’s attempt to discipline a brother by supporting him in his error; chapter 11 reveals some who would not follow the practices of the Church, etc.

13 Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 14 If any man’s work abide which he hath built thereupon, he shall receive a reward. 15 If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.

     Prominent ministers such as Apollos and Paul are not the only ones whose work will be tested on the Day of Judgment. Every man’s work will be tried by fire. If his efforts were beneficial to the Kingdom of God he will be rewarded (1Cor 9:1), but if they were unhelpful his work will be burned in the fire of the last day. The Apostle endeavors to stir up the minds of the spiritual babes in Corinth. “Don’t you see that the Judgment will reveal the quality of your work in God’s building? Are you working with gold-standard doctrines or with hay and stubble? How will the spiritual house of God in Corinth turn out? Precious and beautiful, or embarrassing and plain? Your heavenly reward is based on the quality of your work in God’s temple, so do not take your responsibility lightly. The one true, noble foundation has been laid, now its up to you to continue the building in all diligence and rectitude.”

     A tree’s value is revealed by the tastiness of its fruit, not by how it looks. So also, the true grace of a house is not its outward beauty, but its usefulness to shelter, feed and protect those who enter its doors. Rewards in heaven are based on quality and lasting value rather than on quantity and outward appearance. While many passages teach that a man’s personal work, good or bad, will be evaluated by God to fix his eternal destiny (2Cor 5:10; Rev 20:13; Mt 16:27; Col 3:25; Mat 25:31-46), here we learn that a man’s work in the Kingdom gains heavenly rewards beyond his salvation. The quality and value of a man’s work on earth are very important!   

     Saved; yet so as by fire. The house has burnt to the ground, its builder barely escaping the conflagration with nothing but his own life. The building did not stand the test, yet some worthy ones were found within her (Rev 3:4). The person who has labored poorly in the Kingdom will suffer loss in the day that heavenly rewards are judiciously given. He himself will not be lost, but if his work be burned up, how can he receive a special reward? This is true for every person in the Kingdom, regardless of his position. Even he that is faithful in little will receive his reward (Luke 19:17). 

     In this passage, a man’s work is the result of his earthly labor, not the good fruit of the Spirit in his daily life. Many times the full effects of a man’s labor (for good or bad) will not be seen in his own lifetime. John Bunyan’s writings have inspired and blessed whole generations of Christians long after his death. He himself spent much of his life in prison. On the negative side are unbiblical, compromising decisions in a church that severely damage its testimony for years to come.  

     The insincere, lazy ones who name Christ will be burned up with the unbelievers (John 15:6; Mat 7:23). God will destroy the Christian who defiles His temple instead of building it up (v17). Remember the slothful, unprofitable servant who hid his talent in the ground and who was sent into outer darkness (Mat 25:30). Contrary to Protestantism’s doctrine, the NT warns every Christian that admittance to the pearly gates of heaven is contingent upon personal good works. True Faith will be accredited by accompanying works. The devils also believe, but their works are evil (James 2:19).

     Revealed by fire. On the last day, the true nature of each man’s earthly work will be revealed, of what sort it is. The fire has reference to the mode of the final judgment (2Pet 3:10-12), when God will so shake the earth that only those things which cannot be shaken can remain. God is a consuming fire and He will judge the hearts and motives of every man on that great Judgment Day (Heb 12:25-29). Trial by fire is also an earthly experience (1Pet 1:7; Is 48:10), but the final fires that burn up this earth will divide the true from fake, the truly good from the externally good (see 2Thes 1:8).

16 Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? 17 If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.

     The pronoun is plural in the original language: “Don’t you know that your church (in Corinth) is a temple of God? The man who destroys God’s temple will himself be destroyed, for His temple is holy.” In this Scriptural imagery, the church as a body of believers is the holy temple of God. Christ has promised to dwell in the heart of every believer (John 14:23), so in another sense each Christian is a temple (1Cor 6:19). Here, however, the temple of God is the church body (see 2Cor 6:16; Eph 2:20-21; 1Pet 2:5; Mat 16:18). The Greek word for temple is naos, which refers to the temple sanctuary itself, allowed only to priests. Behind the veil in the naos was the Holy of Holies, where the Shekinah glory of God dwelt between the two cherubim over the ark of the Covenant.

     While the temple of worship under the Old Covenant was a physical edifice on the sacred mount in Jerusalem, the temple where God and Man meet under the New Covenant is within the hearts and minds of His people. It is a temple not made with hands, neither can it be restricted to one place; rather, where two or three are gathered together in My name there am I in the midst of them (Mat 18:20). In heaven, the Lamb will be the temple (Rev 21:22).

     Which temple ye are. Again the pronoun is plural. In the present context, the Apostle makes clear that members in the church must take their labor very seriously. We are labourers for Christ! If a man’s work in the Temple of God is of poor quality, it will be burned up; if his work defiles the Temple, he himself shall be destroyed. Let no man deceive himself (v18). It would be difficult to conceive of a more sobering warning than this – especially for ministers in the church.

18 Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. 19 For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness. 20 And again, The Lord knoweth the thoughts of the wise, that they are vain.

     Here are some strong words! “Don’t be deceived, you who wish to be wise; you must become a fool (in the world’s eyes) in order to become truly wise.” Hear o Christian youth. The wisdom of the “intellectual” world runs contrary to the wisdom from above! The world’s wisdom values influence, selfishness, force, self-confidence, materialism, titles, etc. The wisdom from above values meekness, esteeming others first, denying self, returning good for evil (James 3:17). More insidious are the feelings of superiority and pride that tempt the educated person. It happens too often. A young person goes off to college and comes back full of himself and confident in his new-found wisdom. Some of the wisest men I have ever met never finished high-school. My schooling exceeds theirs, but I acknowledge their wiser wisdom. Never give an educated man the ultimate word just because he has higher titles. Facts must be interpreted and many times the highly educated man is too conflicted in agenda and world-view to honestly perform that exercise. The wisdom of the deepest thinking intellectual is foolishness in comparison to God’s wisdom.

     The craftiness (skill and cunning) of scientists, philosophers, social architects and politicians added together amounts to nothing when placed on the balance and compared to the wisdom of God (Is 40:12-15). He knows their ideas and plans, and He can manipulate them as He wishes. He traps them in their own wisdom (Job 5:13), makes their efforts to fail, and disproves their wise theorems by their own laws. In the physical world, nothing better illustrates this than Science’s assertion that the universe created itself out of nothing. Meanwhile, in the spiritual realm Jesus so thoroughly confounded the wise of His day that they did not dare to ask Him another question (Mat 22:46).

     In Corinth, an unhealthy pursuit of wisdom was apparently a serious problem. Perhaps one of the division-makers was a self-appointed “wiseman” of eloquent speech and seemingly wise discernments. Such can be a problem in any church, so Paul’s advice continues true: Let him become a fool, that he may be wise. Be humble, recognize your weakness, limited understanding, delegated authority, etc. No church leader is exempt from these requirements! True wisdom comes from the Spirit of God.

21 Therefore let no man glory in men. For all things are yours; 22 Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; 23 And ye are Christ’s; and Christ is God’s.

     To sum up this topic Paul essentially says, “Let no man boast in another. You don’t have to know Paul or Apollos to inherit eternal life. You don’t need the wisdom of this world either, for all are yours apart from these. Don’t rely on man’s wisdom, you have what is necessary in yourselves through Christ. Why do you seek to exalt a man? You already have all things because you belong to Him. Why do you seek wisdom in the things of this world? That’s foolishness to God. Look to Christ and don’t be afraid to become a fool according to the world to be truly wise.”

    All things are yours. This is not meant to be taken literally (“You own everything in the world, and everything is yours”), but as anticipating the spiritual reality. A child who is heir to his father’s estate owns it all, even though he hasn’t yet received it (see Gal 4:1-7, ). This corrects the Corinthians’ error of elevating certain leaders to inappropriate levels and boasting about them. The Christian’s sustenance and power is not attained by knowing a particular man, but by belonging to Christ. All things are yours without man, so do not glory in men.   

1 Corinthians 2

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1 And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. 2 For I determined not to know any thing among you, save Jesus Christ, and him crucified. 3 And I was with you in weakness, and in fear, and in much trembling. 4 And my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power:

     Paul’s manner of preaching and evangelism confirms his low esteem for human knowledge and philosophy. He refrained from drawing attention to his own accomplishments, nor did he try to gain followers to himself using the wisdom of words (1Cor 1:17) and convincing oratory tricks. His entire focus was to present the salvation that is possible in Jesus Christ, the Son of God. The Apostle Peter wrote, We have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty (2Pet 1:16). Humility and meekness are most beautiful when seen in people of confidence, wisdom and talent. Paul was such a person.   

     The testimony of God (also 1Cor 1:6; 2Tim 1:8) refers to freshly received revelation from above (Rom 16:25) in two crucially-important areas. First, that Jesus the Nazarene is the long-awaited Messiah of the Jews, a prophet mighty in deed and word before God and all the people (Luke 24:19). Second, that this Jesus had replaced the old Jewish covenant with a better one, offering hope to all people, Jew or Gentile, free or bond, male or female (Gal 3:28).

     Instead of using the wisdom of the world to convince men of the truth of the Gospel message, Paul preached Christ in demonstration of the Spirit and of power. The meaning is not entirely clear, but seeing that he is contrasting the power of the Spirit to the power of worldly speech and logic, I believe Paul is saying that he relied on the convicting power of the Spirit to convince men of the truth. He laid the evidence and facts before the people and then let the Spirit convict the hearts of his hearers. He used knowledge aright (Pro 15:2): speaking honestly, directly and humbly, but with great conviction. The preacher’s task is to persuade men, but wisely and by the help and power of the Spirit. Read the example of the almost illiterate Peter in Acts 2:37. See also Acts 4:33, 1Thes 1:5 and 2Cor 11:6.

     The word power in this passage is the Greek word dunamis. Jesus taught the people as one having authority (exousia). See Mat 7:29. As he shows in this passage, Paul’s method was to convince his listeners of the divine origin of his message. It came not from men, but from God on high; so it must be true, it must be believed. Eloquence of speech then, would only detract from his goal and would draw attention to the speaker instead of the message. Thus, the Apostle says, “I rely on the Spirit of God to manifest Himself to your minds in all power and conviction.”

     The topic of all preaching centers upon this great, basic truth: Jesus Christ, and Him crucified. The reasons for living, the purpose of being church, the search for God – and every other important question comes back to peerless subject. The Apostle Paul authenticated his message by working among them the signs of an Apostle…in signs, and wonders, and mighty deeds (2Cor 12:12). Preachers today authenticate their message by living it daily, by practicing its precepts and showing forth good fruit (Mat 7:15-20). 

     Paul says he was among the Corinthians in weakness…and much trembling. Some scholars take this statement very literally, inferring that Paul suffered from a speech impediment and/or a serious bodily handicap (see Clarke). Probably that makes too much of the text, although by other passages we are convinced that Paul did suffer an infirmity that hindered his public appearance (2Cor 12:7). Interestingly, God did not heal this handicap even though Paul was able to work special miracles (Acts 19:11-12; 2Cor 12:8-10).

     To me, hearing Paul say that he came in weakness, fear and trembling reveals his attitude in preaching the Gospel – in humility and reliance on God. Paul had the mind and learning of an intellectual. He could more than hold his own with any Greek orator or doctor and he was also highly educated in the Jewish religion, having studied under the well-respected Gamaliel. Yet, in all meekness and trembling, his every effort was to introduce men to that Man the world had crucified. He did so in fear and trembling, for he fully recognized the great responsibility of his mission. His sober, fervent desire was to preach the message faithfully and correctly. The Christian minister who preaches the Word of God over the pulpit does well to cultivate the same concerns.

5 That your faith should not stand in the wisdom of men, but in the power of God.

     The educated, worldly man subjects his beliefs to facts, logic and science. All other evidences, whether supernatural, circumstantial or revelational are ruled invalid. In reality, these men are unable to practice what they preach, for the “facts” they confess must be interpreted and believed upon varying degrees of faith. Even the rules of logic and causative science have no explanation for their existence – they simply exist as a universal truth that all accept as valid and certain. So in the end, the atheist’s choice to believe them rests on faith! The Christian, meanwhile, has real basis for believing the laws of science, logic and morality. The Creator has so designed the universe. Thus, in spite of the superficial “disagreement” between faith and science, the actual decision of the ungodly intellectual is no different than the thinking Christian: to weigh a piece of evidence by how likely it is to be true. And that is a very subjective exercise which is highly influenced by one’s pre-suppositions.

     How wonderful and satisfactory it then is to realize that our faith does not rely on the wisdom of men, but in the power of God. We have the Word of Truth in our hands, that divine and trustworthy guide which unshakably affirms our hope! True faith is not irrational, but will satisfy all the requirements of normal logic and science within a worldview that presupposes the existence of the Creator-God. The intellectual man will scoff and ridicule the idea of God, but I will scoff and ridicule the absurdity of their stated faith: that particles, molecules, cells, life – the entire universe – created itself out of nothing! Without doubt, that is the single greatest leap of faith a man has ever been asked to take, for it flies in the face of all fact, logic, science and observational evidence so forcefully and on such a grand scale that the honest, unbiased mind will reject it as absurd. To believe that even a stone might create itself from nothing would be quite incredible, much less that life and all else could arise naturally from emptiness.

     It is far more logical to believe that God spoke the world into existence. And how natural to find that He gave us a written record of that event! Our faith, which we concede to be not seen by the eyes, is nowhere near the absurdity of faith that naturalism requires. Nor is our faith irrational, as is the faith of naturalism’s gods and concocted metaphysics. Rather, it is the conviction, based on the available evidence, of things not seen. Our faith is the power of God. The deep wisdom of the Scriptures is peerless and incredible among the books of the world. Any other writing is weak and hollow by comparison. Those who denigrate it (intellectuals and doubters alike) are either too blind to sincerely read it, or have rejected the existence of a divine Author. The true intellectual is amazed again and again at the deep levels of truth and wisdom that the Holy Scriptures offer!  

6 Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought: 7 But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:

     The word perfect means “mature, of full age.” In the next verses, Paul shows that there is great wisdom in God and deep mysteries too. Yet, he could speak of these only to those who are spiritually mature. The corinthians were still babes in Christ (1Cor 3:1-4). Again the two categories of Wisdom are given: the wisdom of this world (which will pass away) and the wisdom of God (a mystery hidden from the princes of this world). 

     The mature Christian, knowing God more fully than ever before, will begin to appreciate new vistas of truth, such as the great blueprints of the world and mankind which God has minutely designed and created. The universe with all its intricate details and beautiful handiwork He designated for service and then set in motion the clocks of time. Although God foreknew every part of His plan, He has not yet made it fully known to mankind. It is still a mystery and so will it remain until the Consummation. In the time of the Apostles, new pages were suddenly opened to the spiritual eyes of Man (Rom 16:25; 2Cor 3:14). The formerly-hidden wisdom, announced in figurative, obscure pictures to the prophets of old, were newly revealed (Mat 11:25).

8 Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.

     The princes of this world refer to the whole domain of iniquity, beginning with that devil prince of darkness (John 12:31; Eph 2:2) and his host of demons in the spiritual realm to the wicked princes on earth that follow his rebel acts against God and truth.

     David, in prophesying of the Messiah’s rejection, said that the rulers (archon, or princes, in LXX) would take counsel together with the heathen and kings of the earth against the Lord and His Anointed (Ps 2). This was fulfilled when the Jewish rulers conspired to deliver Jesus to the Roman kings, who carried out their wicked desires to have Him executed. Yet the real powers in command were the princes of darkness, the Devil and his wicked cohorts, who manipulated kings and men from behind the veil of the spiritual realm (Eph 6:12). But God took the “wise” in their own craftiness (1Cor 3:19), all were blindsided by the secret, hidden plan of God that His Son would die for the sins of mankind and rise from the grave to rescue them from the clutches of that evil one.

     Through death Jesus destroyed the one that had the power of death, the Devil (Heb 2:14). For until Jesus came, Satan had succeeded in corrupting every man born into this world. Although Satan was never able to deceive Jesus to sin, it never occurred to him that Jesus might rise again from the dead, for had they known it, they would not have crucified Him. When Jesus died, Satan and his wicked angels thought they had won, but three days later they were stunned to discover that they had actually effected their own destruction. Their swords had been turned against themselves, which is what Ezekiel prophesied would befall Gog and his mighty army (Eze 38:21).

9 But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. 10 But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.

     The quote is based on the Masoretic text of Is 64:4, with a couple minor modifications that do not subtract from the main thought. The two categories of wisdom form the context for this quotation. The worldly, natural man will never comprehend the things of God, and even the Christ-seeker must be spiritually mature to understand the things of God. Even then he will know only in part, for now we see through a glass darkly; but then face to face (1Cor 13:12).

     The word for prepared (hetoimazo) is found in quite a few verses speaking of the heavenly reward (Mat 20:23; 25:34; John 14:2-3; Heb 11:16; Rev 21:2). The wonderful promise of this verse coupled with the beautiful scenes of the Revelation describing the future heavenly home of the redeemed are great motivations for the earth-weary Christian,

     But God hath revealed them unto us by His Spirit. This does not contradict the previous verse, but complements it. The New Testament believer is now privileged to know that God has prepared marvelous things in heaven for His people. Jesus Himself said, In my Father’s house are many mansions…I go to prepare a place for you (John 14:2-3). Paul could not describe his transport to Paradise (2Cor 12:2-4) and John could only describe his celestial visions by figurative earthly pictures. Yet that is a great jump from the reality of the Old Testament believers, who were given only a handful of written promises of the eternal bliss in Heaven. The Apostle concludes this chapter saying, We have the mind of Christ. This is a simple parallel to the present verse, for while the Christian is now able to understand the things of Christ, he does not understand all that Christ does.   

    The “earthly spiritualists” do not see in these verses a promise of the unspeakable blessings awaiting the Christian in heaven, but of the spiritual joys he will experience in this life. For, they point out, God hath revealed them unto us by his Spirit. To focus on heaven is selfish and distracting, they say; God wants us to be blessed and happy in this life. With this I disagree. The Scriptures do not promise the pilgrims of Christ’s kingdom a way of ease and spiritual highs, but a way of suffering, sorrow and spiritual battle against the powers of darkness. Yes, there are great spiritual blessings to be experienced in this life, but these will never reach the mind-surpassing blessings of the heavenly estate which God has prepared for the faithful.

     The earthly-minded spiritualists advance their teaching with the selfish goal of generating feelings of excitement, emotionalism and superiority among the sheep in their fold. Unfortunately, that creates a “contest” in their churches. Who is able to testify more glowingly about new insights revealed by the Spirit? Who can top the latest “experience” or “leading” of the Spirit with an even more stunning testimony? Those that haven’t had these “experiences” are pressured into manufacturing some. The thought is that by praising God and testifying about Christ, these experiences will come. Meanwhile, the more honest among them are left behind, discouraged and wondering why they have not attained to the spiritual prowess of others.

     This doctrine is a variation of the “God-will-bless-you-with-riches” error. Such teachers wrest verses like Jer 29:11 from their context to teach that God’s major aim is to bless people physically. The spiritualistic teachers are simply substituting temporal spiritual riches for material wealth. Yet the facts remain clear: the Scriptures do not teach constant immeasurable spiritual blessings for the saints in this life. Rather, all that will live godly in Christ Jesus WILL suffer persecution, their faith will be tested, they will be tempted with doubt, they will be bitterly tried, they will be pressured to recant Christ’s difficult doctrines. Earthly spiritualism is a dangerous ditch on the other side of the road from the ditch of formalism and legalism. It’s false promises lead to disillusion and discouragement. True, the Spirit has revealed new truths to His people, but the deep things of God remain beyond our limited comprehension. See verse 11.

11 For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. 12 Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. 13 Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.

     The thoughts and intents of a person’s heart are a secret only he knows. Yet, does he really even know? The heart is deceitful above all things…who can know it?  (Jer 17:9). Likewise, the thoughts and intentions of God are known only to Him. However, when the Spirit comes to dwell in the believer, he is able to reveal God’s “mind,” which is to say, what is His will and also His thoughts and judgments concerning the actions and attitudes of man. This renewing of your mind is a key aspect of being born again, or spiritually regenerated (see notes for Rom 12:1-2). The more a person yields himself unto spiritual renewal, the more of the Spirit he will have and the more of God’s truth and wisdom he will be able to understand. This is the spiritual growth unto full maturity that Paul wishes for the Corinthians.

     Comparing spiritual things with spiritual. This is another reference to growth in understanding and knowledge of the things of God. Notice the stark contrast with the way a person would grow in earthly knowledge. The righteous man grows from faith to faith (Rom 1:17). He studies spiritual things, comparing one truth to another to more fully know Christ (Php 3:10). He learns from the Holy Spirit the deep things of God (v10).  

14 But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. 15 But he that is spiritual judgeth all things, yet he himself is judged of no man.

     The natural man, or one who has not been born again, rejects the doctrines and laws of Christ because to him they are foolish. He is uninterested in them, doesn’t even contemplate them, because he lives according to the flesh instead of the Spirit (Rom 8:9-14). The Apostle has pointed out that no man can know the things of another person’s mind except it be told him (1Cor 2:11), so also can no man know the things of God except by the Spirit, who tells the spiritual man the very mind of Christ (1Cor 2:16). Meanwhile the natural man, lacking the Spirit, will neither receive nor appreciate spiritual truths.

     The Spirit works in the hearts and minds of the natural man too, not in giving wisdom to judge all things, but in convicting him of sin for the purpose of drawing him to Christ (John 12:32). The invitation is open to whomsoever will (Luke 9:24; 2Pet 3:9; Acts 17:30), for God has designed Mankind with the necessary faculties to hear, evaluate and decide. And so the Spirit’s voice is constantly calling, at the third hour, the sixth, the ninth, even unto the eleventh hour of life (Mat 20:1-15).

     The fleshly, natural man will not understand the deep things of God because they are spiritually discerned. The same word (anakrino) is translated judgeth in verse 15. He that has the Spirit of God within is capable of correctly trying the spirits (1John 4:1); he tests, proves and discerns their veracity or falsity. He is spiritually equipped to show and prove the sure judgment of God concerning all matters, whether spiritual or natural. By the help of the Spirit, he is able to investigate and understand all things, yet he himself cannot be understood by the natural man which has not the Spirit.

     The all-important, ongoing work of the Spirit is to illuminate and instruct the minds of man in the things of God (see notes John 16:7-15). The more a man disciplines himself to be led by the Spirit the more he is able to discern all things. It’s not a one-and-done enlightenment but growing in grace and favor with God (see note 1Cor 1:5). Likewise, the more a person lives according to earthly values and fleshly desires, the weaker his ability to rightly discern all things. For this cause many are sickly among us, and some sleep.

     Neither can he know them. Calvinists use this phrase to support their false doctrine that the natural man is so depraved of mind that he is literally incapable of comprehending anything of the Spirit, nor does he possess the capability of choosing to do good. Yet, that idea flies in the face of common sense – of course they choose to do good sometimes; they love their wives, sacrifice their lives for a good cause and live honestly. They have minds to read and analyze other books, can they really not understand the Bible? Of course they can! But to them it has no value. Its foolish (1Cor 1:18). They’re minds are set on fleshly things (Rom 8:5). They have made a rational choice to reject spiritual things.

     God works in the lives and minds of natural men in many marvelous ways, subtly urging them to choose Him. There are many testimonies of persons brought to saving faith by simply reading the written Word. Read the story of Mantecas, a boy thief who one day happened to steal a Bible which changed the lives of the whole robber band. See Heb 4:12; Is 55:10-11.

16 For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.

     This is a partial quote from the Septuagint version of Isaiah 40:13 (Paul quotes the missing phrase in Rom 11:34). Only the Spirit knows the things of God (1Cor 2:11), but we have the Spirit! And He reveals to us the very mind (nous) of Christ. This concludes the matter under discussion. Christians have the Spirit of God revealing Christ’s will unto them (reread v12-16). They have new insight and understanding that others, lacking the Spirit, do not have. In degrees that vary according to spiritual maturity, every Christian has the mind of Christ; not the literal, whole mind of Christ, but surely the important things of the Gospel (Rom 10:8). Paul also wrote, Let this mind (phroneo) be in you, which was also in Christ Jesus (Php 2:5). Compare the different shades of meaning of these two Greek words.

     Who is able to comprehend the depths of God’s wisdom? (see Is 55:8-9). Job spoke wisely about “wonderful things,” but when God finally spoke he confessed, “I had heard of You, but now that my own eye and ear know You, I abhor myself and repent in dust and ashes” (Job 42:3-6).

1 Corinthians 1

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1 Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother,

     According to various early church writers, the Apostle Paul wrote this letter in response to a letter he had received from the church at Corinth requesting clarification on various teachings of the Church (i.e. 1Cor 7:1). The structure of the epistle is based on Paul’s answers to those questions. Knowing this detail will make it easier to follow the Apostle’s train of writing. Paul had probably written an earlier epistle to Corinth (see 1Cor 5:9), but the Spirit did not intend for that letter to be part of the Scriptures. It has been lost to history. While we cannot be sure, it is likely that this epistle was written just before Paul’s second missionary trip (see note 1Cor 9:6).  

     Sosthenes, who seems to have written this letter at Paul’s dictation, is probably the Jewish synagogue leader converted to Christianity mentioned in Acts 18:17. While Paul is renowned as the Apostle to the Gentiles, he was instrumental in adding many Jews to the church at Corinth – and not just from the common people. Crispus, who apparently preceded Sosthenes as synagogue ruler, also became a Christian in the Corinthian church (Acts 18:8). His name appears in the first chapter of this epistle (1Cor 1:14). Many of the questions, contentions and divisions that are addressed in this book (i.e., 1Cor 1:10-13) center upon the mixed ethnic groups in the church at Corinth. Jews and Gentiles, pagans and idol-worshippers, life-time religionists and ungodly sinners (1Cor 6:10-11), after their conversions to Christianity they are urged to fellowship as one body. Nevertheless, it was inevitable in such a setting that differences of opinion, misunderstandings and frictions arise. The response of the Apostle Paul to these challenging events has been very helpful for the churches of Christ down through the centuries of time.  

     Bible commentators often describe Corinth as an extremely sinful, licentious city, with its temple to Aphrodite filled with 1000 prostitutes. Gordon Fee writes: “All of this evidence together suggests that Paul’s Corinth was at once the New York, Los Angeles, and Las Vegas of the ancient world.” While we have no doubt that Corinth was an immoral, humanistic city, such statements seem exaggerated. It is true that Strabo, who wrote circa 350 B.C, described a very wicked city, but the Corinth he saw was completely destroyed about 200 years later, in 147 B.C. It was eventually re-established by Julius Caesar about 100 years after that. The third century secular writer Athanaeus specifically names Corinth as a city of vice, idolatry and humanism. However, there were many sincere seekers of God in Corinth; that’s why the Spirit directed Paul to evangelize there (Acts 18:9-11) and forbade him to go into Bithynia (Acts 16:7). Nevertheless, the content of the two Corinthian letters shows that many secular and pagan influences affected the church there. I recommend Bruce Terry’s essay which attempts to relate the social context of Corinth with the teaching of this epistle. His even-keeled perspective helps to picture the contemporary issues the church in Corinth was facing.  

2 Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:

     The epistle is addressed not only to the church in Corinth, but to all that in every place call upon the name of Jesus Christ. It is a significant preface which overturns the contention of some scholars that the doctrines contained herein are authoritative only for the church in Corinth. Yet Paul taught nothing different in Corinth than he did in all the other churches of Christ (1Cor 4:17; 11:16; 14:33; 16:1). In fact, he was especially careful to advise when stating his own opinion instead of the Lord’s words (1Cor 7:10-12).

     The epistle to the Romans begins with a similar greeting: To all that be in Rome…called to be saints (Rom 1:7). The words saints and sanctified come from similar Greek roots, hagios and hagiazo. While the evangelical world popularly defines these Greek words as “to be set apart or consecrated,” their usage in both Greek testaments is, “to be cleansed or made holy.” To them that are sanctified in Christ – “to the cleansed and made holy in Christ Jesus.” See note for John 17:17. The Christian’s calling is unto holiness, righteousness, truth, sincerity.

     Called (kletos) to be saints (hagios). Commentators and theologians have long wrestled over the theological significations of these two Greek words. In contexts of salvation, to be called often means more than the global invitation unto salvation; it is the call accepted and effectuated. The called (see Rom 1:6) are those who are indwelt by the Spirit (Rom 8:9), saved and made holy, bonded by covenant with Christ (see Rom 8:30; Heb 3:1; Jude 1:1; Rev 17:14). Matthew heard the general call to salvation when Jesus saw him sitting at his desk and literally called to him, Follow Me. Matthew responded immediately, leaving his work behind to be a a disciple of Christ (Mat 9:9). It was then that he entered that spiritual body, the called. See also my note for Mat 22:14.

     The spiritual meaning of called couples with the biblical usage of the word chosen. The saints of the Lamb are the called, and chosen, and faithful (Rev 17:14). The Scriptures everywhere liken the relationship of Christ with His people to a marriage (i.e. Eph 5:22-33). It is a beautiful parallel that speaks of love, devotion, faithfulness, commitment, etc. It also speaks of being called and chosen. In my youth, I met a girl that captured my attention; I chose her and called to her. She responded and happily chose to be my wife. So it is with Christ and each one of us. He chose all Mankind, even before the foundation of the world (Eph 1:4; 2:10), and He calls to all, to whosoever will (Rev 22:17; John 7:37; 6:37). Those who respond and by conscious decision choose Him are the called and chosen and faithful.

     Both theirs and ours – referring to the Christians in Corinth and elsewhere. Jesus Christ is the Lord of both groups. With this statement the Apostle subtly classifies himself with the Corinthians. Paul’s writings reveal an astonishing genius for persuading people to be the kind of persons that God wants, and to do the things that God desires. He didn’t use enticing words of man’s wisdom (1Cor 2:4), but dedicated himself to manifestation of the Truth…to every man’s conscience (2Cor 4:2).

3 Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.

     Most of the epistles begin with a similar salutation, even those not written by the apostle Paul (2Pet 1:2). Sometimes “mercy” is substituted for “grace” (Gal 6:16; Jude 1:2) and sometimes all three are mentioned (Titus 1:4; 2John 1:3).

4 I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ;

    Many Protestants have generally hijacked the term “grace” so that it fits their pernicious theology of salvation (Total depravity/Unconditional election/Limited atonement/Irresistible grace/Perseverance of the saints). For them, “grace” is an unmerited, unconditional and unrefusable bestowal of gifts by God upon certain persons that He has chosen to save. Essentially they believe that God forces himself upon a man with no respect to his action or choice! John Gill, for instance, defines grace as: “all sorts of grace, adopting, justifying, pardoning, regenerating, and sanctifying grace; every particular grace of the Spirit, as faith, repentance, hope, love, fear, humility, self-denial, c. all are gifts of God, and entirely owing to his free grace, and not to man’s free will and power, or to any merits of his.” Matthew Poole says it means God’s “free love.”

     The picture in the Scriptures is quite different. God’s grace (His loving favor) is given to those that desire it, those that have shown themselves to be worthy of receiving His gifts (see note 2Tim 2:1). Not that they worked and earned the title of “Worthy” so as to require God to give them His grace, but that they are “worthy” in the sense of having done something to gain God’s attention. So it was with Noah, Abraham, Joseph, Ruth, David and all the rest. God is good, merciful and wise, which means that He is always looking for folks to grace and to enrich and to bless (2Chr 16:9).

5 That in every thing ye are enriched by him, in all utterance, and in all knowledge;  6 Even as the testimony of Christ was confirmed in you:

     Here is grace at work, God’s active benevolence in gifts and favor upon the Beloved such that they are enriched by Him, receiving from Him all things that pertain unto life and godliness (2Pet 1:3; James 1:17). In that vein the Apostle exhorts, But grow in grace (2Pet 3:18), be strong in the grace that is in Christ Jesus (2Tim 2:1). God is wanting and waiting to favor those that seek Him with all their heart (Eph 3:20-21; Jer 29:13). How beautiful and comforting it is to learn that God’s grace is aboundingly available even after a sin (Rom 5:20), so long as the heart is truly repentant (Rom 6:1-2; 1John 1:9). See note for John 1:16.  

     In all utterance and knowledge. Among the first of the topics in this epistle is the danger of relying on knowledge and articulate speech. In particular, a group in the Corinthian church had greatly elevated the eloquent Christian orator, Apollos (see Acts 18:24-28). Unfortunately, knowledge is often used irresponsibly (1Cor 8:1-11) and its eternal value pales in comparison to actions of love (1Cor 13:2). This fact is even more critical in the churches of the present age, where it seems everyone is seeking truth (?) through their own pet channels and sources. One evidence of this topic’s continued relevance is that even today, centuries after this epistle was written, the Greek words logos and gnosis (utterance and knowledge) continue to be catch-words in the world of Religion, from Christian to New Ageism.

     Worldly knowledge is acquired by much study, but true knowledge is found by seeking God in all honesty and diligence (Col 3:10). The Scriptures are the primary source of this knowledge from above (James 3:13-17). Knowledge (gnosis) and Wisdom (sophia) are in some ways interchangeable terms, but a distinction between the two is implied in 1Cor 12:8, where logos-sophia and logos-gnosis are separate gifts from the Spirit. Knowledge is simple understanding of truth; knowing the facts. Wisdom is the ability to use that knowledge in edifying ways: helping others to understand, judiciously determining the wisest path forward, defusing contentious issues between parties, discerning motives and responding wisely, etc. God gives wisdom to fervent seekers even when they lack the mental knowledge necessary to get to that wisdom by natural means (James 1:5). 

     Knowledge is over-rated! Wisdom is the principal thing; above all seek her (Pro 4:5-9). Knowledge puffeth up, but charity edifieth (1Cor 8:1). Far more important than knowledge is unwavering commitment and sincere dedication to Christ’s Word of Truth. God can give wisdom to he that lacks, but knowledge often hinders true spiritual growth and can even be weaponized to hurt the spiritual lives of others (1Cor 8:11). The pursuit of knowledge is often a mis-guided exercise in self-exaltation, but knowledge wielded in sincerity and humility is a valuable tool for God and Good. The Kingdom of Christ rejoices in the equipping strength of true knowledge.

     I am appalled by the surge among present-day Anabaptists to seek knowledge in far and wide places instead of the eternal Word of Truth. Their libraries are well-stocked with books by liberal Christians, famous theologians and blatantly false prophets, and they listen/view without shame the latest audios, from charlatans to half-Christians to atheists. A conservative Mennonite bishop recently spoke favorably of his interest in several psychologist authors that were not even Christians! Why are we digging through the sewer in hopes of finding some kernels of corn that might have passed through? We have the Jewel of Truth in our possession, the Holy Scriptures which are able to make thee wise unto salvation (2Tim 3:15).

     The sincere Christian’s reading habits exterior to the Bible should be carefully chosen, for we have seen first-hand, and often, how just a little so-called “knowledge” puffeth up. These people begin to think they have better knowledge than their church brethren and it leads them devastatingly astray. Little by little, perhaps without even realizing that it is happening, they begin to de-value the Scriptures and elevate the logic their mind is newly developing. The Apostle’s warning continues true: If any man think he knoweth any thing, he knoweth nothing yet as he ought to know (1Cor 8:2).

     The man who is truly knowledgeable recognizes that his knowledge is far short of full; he is overwhelmingly impressed by the great complexity of Truth and weakness of the human mind to fully grasp it. So he supports himself unabashedly in the one Truth he knows of a certainty – the Holy Scriptures. Beyond them he ventures only tentatively and skeptically. The wisdom of this world sees it the other way around. They venture into the Scriptures with skepticism and doubt while exalting the speculations of supposedly knowledgeable men.

7 So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ:

     One of the primary subjects the Apostle will address in this epistle concerns the gifts (charisma) of the Spirit. These had become a flash-point of contention in the Corinthian church, where a spirit of rivalry among the members had made the expression of gifts to be a central reason for congregating each Sunday (1Cor 12:1). They had forgotten Christ’s own warning, that many will come to the Judgment Bar erroneously thinking that their ability to cast out devils and do wonderful works in the name of Christ were evidences that they were saved (Mat 7:22-23).

     The coming (apokalupsis) of Christ. This is the same word in Rev 1:1, and means the revealing or explanation of a mystery or new truth (Luke 2:32; 1Cor 14:6; Eph 1:17). It is also used to refer to the Second Coming of Christ (Rom 2:5; 2Thes 1:7; 1Pet 1:7). 

8 Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ.

     The word confirm (bebaioo) is found in similar context at 2Cor 1:21; Col 2:7. Christ will present us faultless before God on that great day (Jude 1:24), unblameable in holiness (1Thes 3:13), holy and unreproveable (Col 1:22), without blemish, spot or wrinkle (Eph 5:27). No man can live a life of such perfection and that is why a Savior is urgently required. And there is only one, Jesus Christ the Righteous (1John 2:1), who by His great victory over the Devil has gained the authority to save from the realm of Satan whosoever cometh to Me, and heareth My sayings, and doeth them (Luke 6:47; John 6:35). He calls all to humble themselves and repent of their sins, and to wash their blemished, blameable and guilty souls in His blood (Rev 7:14). These are forgiven, saved and washed whiter than snow, and Christ will preserve them blameless unto the end. This action and state of perfection and holiness is only by the work and power of Christ. Man’s part is to show that he is worthy of Christ’s blood by conscious decision, commitment, petition, humility and perseverance (see Titus 3:5; Gal 2:16; Eph 2:8-9).

     There are two general theological ideas as to what it means to be blameless and sanctified wholly in body, soul and spirit unto the coming of Christ (1Thes 5:23). Some think it is a judicious decision only, in which God declares a sinner to be righteous and faultless on account of the Savior suffering in his stead. Others think it is a genuine act of cleansing, whereby Christ changes the very makeup of a sinner’s soul to be perfect and holy, a new creature in Christ (2Cor 5:17). Anabaptists generally confess the latter, while the Protestant churches believe the former.

     In my view, the redemption of the soul is a two-step action. The first resurrection takes place at the New Birth (John 5:24), when the sinner is accepted, forgiven and chosen by Christ, who declares him to be blameless and holy. He is however, redeemed in name only, for as the Apostle says, an heir has nothing as long the father still lives (Gal 4:1-7). So while the saved soul is genuinely a new man in spirit and soul, the old man (the flesh) is still present as long as he draws mortal breath. The final perfection and cleansing must await the death of the Creation, which will then be made anew in all holiness (Rom 8:14-24). This is the second resurrection, when our vile bodies are fashioned into glorious, celestial bodies (Php 3:21), perfect in righteousness and character (1Cor 15:35-58).

     These verses (and others) compel us to be fervent in doing all that is necessary to remain in the favor of Christ (2Tim 2:1), for He is able, willing and trustworthy to confirm unto the end all who put their faith in Him.

9 God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.

     The previous verse speaks of man’s redemption and this verse gives God’s purpose for it. We are called unto fellowship with Him and His Son. From the very beginning this was a central purpose for the Creation, to create intelligent beings that could think, understand, communicate and voluntarily choose to fellowship with God. The present life is only the beginning of a beautiful and preposterous relationship. Like the fairy-tale prince who is ruler of everything yet falls in love with a lowly country-born maid, the Tri-une God of Creation has called us to fellowship, love, relationship, communion with Him! Let us respond to that call in all humility, reverence, gratefulness, devotion and love.

10 Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.

     The church at Corinth was troubled by divisions and contentions. The historical record of evangelism in this city (see Acts 18) indicates that these issues arose from varied cultural and religious beliefs that were brought into the church from the diverse ethnicities of its members. New converts from the Greeks, Romans, the Orthodox Jews and Hellenized Jews were won to Christ, but with little written Scripture as a foundation, the tendency was to continue their old traditions and practices. The leaders in Corinth wrestled with strange doctrines and inconsistent living, and were themselves adversely influenced by these un-Christian standards. 

     Likemindedness is a major issue in the churches of Christ today (Rom 15:5; Php 2:2; Eph 4:3; 1Pet 3:8). If anything, it has become an even more complex and formidable topic, with applications in both broad (the general Church) and narrow contexts (the local church). In this chapter, Paul addresses divisions in the local church, which is the most important branch of unity, for the strength of any church is limited by the amount of unity in its members! The more unified the body, the stronger it will become. One of the greatest evidences of a church’s authenticity is unity of purpose. Jesus said, By this shall all men know that ye are My disciples, if ye have love one to another (John 13:35), and later prayed God that they may be made perfect in one; and that the world may know that Thou has sent Me…(John 17:23). Those are powerful words.

The following verses add context and definition to the concept of church unity.

  • Paul beseeched the Corinthians to be perfectly joined together in the same mind and in the same judgment (1Cor 1:10).
  • To the Philippians he said, Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind (Php 2:2).
  • Peter wrote, Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous (1Pet 3:8).
  • Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: that ye may with one mind and one mouth glorify God (Rom 15:5-6).
  • Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing (Php 3:15-16).
  • Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you (1Cor 13:11).
  • There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus (Gal 3:28).
  • Til we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ (Eph 4:13).
  • Stand fast in one spirit, with one mind striving together for the faith of the Gospel (Php 1:27).
  • There is one body, and one Spirit, even as ye are called in one hope of your calling (Eph 4:4).
  • So we, being many, are one body in Christ, and every one members one of another (Rom 12:5).

     The Scripture’s repeated call to unity in the church reveals its importance, but also the difficulty of achieving it. What is unity, and why is it so hard to attain? It is difficult to improve on Paul’s definition: that ye all speak the same thing…that ye be perfectly joined together in the same mind and judgment. A brotherhood in unity thinks and lives in the same manner. Notice the following four-note harmony of the church in unity: 1) they have a similar world-view, 2) they hold the same truths and values, 3) they have the same goals, 4) they have love one for another. When this chord is played, the sound is most beautiful, harmonious and compelling. Behold, how good and how pleasant it is for brethren to dwell together in unity! (Ps 133:1) Without commonality on these core points, church unity is precarious, but for those who attain, A threefold cord is not quickly broken (Ecc 4:12).

     Unity will not just happen on its own. It is won by untiring work and commitment to one another. The verses quoted above make that clear. The reason unity among brethren is so difficult is on account of Mankind’s natural condition. Each man, no matter his level of knowledge or competence, tends to follow his own heart and mind; he will by nature trust his own reasoning the most, and he will inevitably give top priority to his own judgments and conclusions! He will see the world through the lens of his own experiences and life lessons, and he will weigh others according to the judgments that his own mind has developed.

     Now, if every brother’s mind were perfectly conformed to the values and truths of Scripture, unity would be easier. But the bare truth is that different levels of spiritual maturity and varying degrees of commitment make it very difficult to be perfectly joined together in the same mind and judgment. That’s why Brotherly Love is so important to unity, and why we see these Scriptures imploring the churches unto unity! The brother whose level of spiritual maturity enables him to wisely walk in love and humility is a brother who is adding to church unity. The one who cannot accept the judgment of the brethren and will not adjust his mind and actions to them is impeding unity. Clearly, spiritually mature Christians are essential for a church to attain unto unity. These are able to recognize their own shortcomings, these are constantly practicing love, these are willing to submit to the body. Unity is impossible among people who think too highly of themselves (Rom 12:3; 1Cor 8:2).

     Church unity is a mighty testimony for truth and right. Immediately after giving the pattern for church discipline, Jesus said, For where two or three are gathered together in My name, there am I in the midst of them (Mat 18:19-20). Love in decision and action is the most important ingredient to attaining church unity. The apostle Paul reminded the churches of that fact again and again: Be kindly affectioned one to another with brotherly love; in honor preferring one another…with all lowliness and meekness, with longsuffering, forbearing one another in love…let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves…and be ye kind one to another, tenderhearted, forgiving one another (Rom 12:10; Eph 4:2; Php 2:3; Eph 4:32). And my favorite is Col 3:12-15, Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you. And over all these virtues put on love, which binds them all together in perfect unity. Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful (NIV). Treating one another with respect and dignity, being willing to lay down one’s own pet ideas and personal likes/dislikes, esteeming others better than oneself – these are the marks of a mature Christian!

     The thorniest challenges to church unity are the inevitable differences of personal viewpoints, beliefs and practices among individuals. If members can neither adjust their thinking to agree with the body of believers nor quietly allow others to hold different views, then unity is impossible. What is the road forward in such cases? There are two options and the correct one will vary depending upon the character of the issue of contention. The first option is to attempt unity by following the principles listed above; the second option is to leave the brotherhood and join one that you can be unified with. Beware if you cannot find one; in such cases the problem is not the church, but you.

     Usually the issue impeding unity is workable and the Scriptures describe several of these situations. In Romans 14, for example, the Apostle addresses the deeply divisive issue that all the Apostolic churches were facing, in which some were following judaic customs like Sabbath-keeping and not eating “unclean” meats. Paul exhorted the brethren to forbear one another and to not judge one another concerning these “trivial” issues; let each one follow his own conscience (Rom 14:6). In another example, Paul is emphatic that circumcision is detrimental to following Christ (Gal 5:2). Peter disagreed, so a meeting was convened to discuss the issue. Peter demonstrated spiritual maturity by allowing his conscience to be enlightened and submitting to Paul’s better wisdom (Gal 2).

     There are many similar cases in the churches today where differences of faith and practice among members must be resolved for unity to go forward. In the fore-going examples, we see that unity requires either a change of belief (Gal 2), or the acceptance of the validity of alternative views (Rom 14). Clearly then, the quest for unity is not a call for abolishing the individual, but a call for the individual to shape and adapt himself for a common work. Unity can be pictured as a grand orchestra playing a beautiful piece of music. The many different instruments must be in tune, playing the same music, and following the conductor. When all is done correctly, a beautiful, encouraging sound brings joy and contentment to all involved! In no sense is unity as simple as making everyone look and act identically. Unity begins and ends in the MIND (see note Php 2:2).

     The ordinance of the Holy Kiss is often thought to represent brotherly love, but I think it more specifically represents unity of the brotherhood. The ordinance of Feetwashing also represents brotherly love, but more specifically it represents a working love of service in the brotherhood. Too often, church members are working to sow discord (Pro 6:16-19) instead of unity! They speak unkindly, remind others of embarrassing behavior, and even slander, bite and devour one another (Gal 5:15). Remember that it is the weaker member who is playing these off-key notes! Withdraw yourselves from every brother that walketh disorderly (2Thes 3:6). That way you will not end up playing off-key along with him/her. If you cannot get along with the brethren in your church, go to one where you can.

     In cases of heresy and rebellion however, the Scriptures exhort disfellowship and not unity (1Cor 5:11; 2Thes 3:14; 1John 2:19; Gal 1:8). There are dozens of warnings to avoid false doctrines and practices which cannot be allowed in the churches of Christ. The first step, in all matters of disunity and contention, is to evaluate the situation carefully to see if the issue is heretical/rebellious, or a matter of conscience/preference.

     A final personal observation. I have seen first-hand on several sad occasions where unity of the brotherhood was threatened or disrupted by groups which formed with differing judgments in the church. In all those particular cases, the one group’s stated purpose was to “stick up for the underdog.”  While this is a valid belief in present society, it is unbiblical and demonstrably erroneous. God instructed the judges of Israel to not show favoritism for the poor man just because he was poor, neither were they to favor the mighty man; what is right, is equally true for all (Ex 23:3; Lev 19:15). This is very true in church matters. What is right is true for all the brethren equally. Respect not the poor nor the rich, neither be influenced by those in the top positions nor the lowest. Judge not according to appearance, but judge righteous judgment (John 7:24).

11 For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. 12 Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. 13 Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?

     The churches in Corinth (for at that time there were probably several house churches as opposed to one large meeting place) were wrestling with various contentions among the brethren. Some were serious sin issues, some were matters of medium importance and some were trivial beliefs due to low levels of spiritual maturity. The present example is one of these latter contentions. The desire to feel spiritually superior to your brother is a natural one, which is to say that it comes from self, the flesh and the world.

     Paul did not hide his sources, as some ministers tend to do, but is open and clear. Transparency and complete honesty is almost always the best path forward as it undercuts false criticisms and erroneously contrived conclusions. It is a warning sign if the “informer” demands to remain anonymous. Apollos was a leader in the church of Corinth, but he was with Paul at the time of this writing (1Cor 16:12).  

     We mentioned earlier that this epistle was written in response to a letter the Corinthians had sent Paul requesting clarification on certain questions, but this information did not come from that letter. That in itself is instructive. Was it not important that Paul know of these contentions too? Of course! Either the Corinthians were embarrassed to relate this contention, or else they did not think it was a problem. Neither option is a suitable excuse. Paul says he was informed of this attitude by them of Chloe. The word is not found elsewhere in the NT, but in the Septuagint it appears about ten times as the Greek word for “grass.” Some think Chloe is the name of a lady at Corinth, others think it was the name of a certain place.

     Contentions, strife and divisions usually come from envy and worldly attitudes (see 1Cor 3:3; James 3:13-18).

14 I thank God that I baptized none of you, but Crispus and Gaius; 15 Lest any should say that I had baptized in mine own name. 16 And I baptized also the household of Stephanas: besides, I know not whether I baptized any other.

     Crispus, Gaius and Stephanas were among the first converts at Corinth (Acts 18:8). Paul later says that the household of Stephanas were the firstfruits of Achaia (1Cor 16:15). Stephanas was a leader in the church at Corinth (see 1Cor 16:15-17).

     Apparently Paul did not baptize in Corinth after the first influx of converts to the church there. From that I infer that baptism was not administered by the highest ranking official of the church, but by the appointed elders (presbuteros). Apollos may have been one that baptized in Corinth, but not Cephas (Peter), for he was the Apostle to the Jews in Judea. Baptism then, was apparently not administered immediately upon one’s first testimony of faith, but by later confession and testimony in the church.

17 For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect.

    The phrase “preach the Gospel” is translated from one Greek verb (euaggellizo): “For Christ did not send me to baptize, but to evangelize.” The Apostle makes preaching more important than baptism (see also 1Cor 14:1; 1Cor 14:19). He warns against preaching by clever manipulation of words, for that will surely detract from the simple truth of Christ and Calvary. The pure, honest style of preaching composes the present topic of the epistle unto the end of chapter three. Apparently many thought themselves as “wise” in the churches of Corinth. 

     Wisdom of words – sofia logos. Words are cheap and wise sayings of fleeting use, for the testimony of life and action will quickly prove or disprove the words of the mouth. Jesus’ preaching was constantly confirmed by his consistent actions! May it be so with His servants everywhere. How true, the message of the Cross is made of none effect by the preaching that is with wisdom of words. See 1Cor 2:1-4.

     Paul and Moses were the greatest mouthpieces of God in their respective covenants and both struggled with speech impediments (2Cor 10:9-10; Ex 4:10-16). In eloquent oration, the message is lost in admiration of the messenger. Take heart, he that hath no natural gift of speaking! God doesn’t need your speaking talents, but he does need your willingness and fervor. He could have healed Paul’s infirmity, but wisely chose to allow his disability to continue. Paul’s sacrifice and fervor were better testimonies of God’s truth than eloquent words of wisdom. And it is still true today. We do not all have equal talents, but we can all show our willingness and diligence. 

18 For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.

     Them that perish are the unsaved who regard the message of the Cross as foolishness. In the Greek, there is an interesting repetition in these verses: “Christ sent me…to evangelize (euaggelizo): not with sophia logos…for the logos of the Cross is foolishness to the perishing.” The logos of the Cross is the historical fact that God’s Son died for the sins of the world and is offering eternal salvation to all who believe upon Him and obey His doctrine. The Cross implies self-denial, sacrifice, struggle, difficulty (Mat 16:24). The unsaved cannot understand why the Christian would embrace this logos, though they often admire those who do. The logos of the cross contrasts sharply with the wisdom of logos. The Way of the Cross versus Human Wisdom.

     Many scholars have opined on the meaning and usage of logos in the New Testament, for that word did have a wide range of usage among the Greeks. One famous example is that of Aristotle (300BC), who categorized argument into three realms: logos, ethos, and pathos. Ethos involves the character, trustworthiness and authority of the individual in the argument (how he is perceived by the audience). Pathos involves the emotions (how the speaker uses emotions to influence his audience). Logos involves facts, logic and truth (how he uses reasoned conclusions to persuade the audience). Philo the Jew, meanwhile, developed a meaning for logos as the Divine Mind (see note John 1:1).  

     The NIV/NASB translations preserve the Greek verb tenses in this verse: “For the word of the Cross is to them that are perishing, foolishness; but to us that are being saved it is the power of God.” This text contradicts the Calvinist idea that salvation is a single event and that there is no possibility of losing that salvation.

19 For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. 20 Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?

     This quote comes from the Septuagint version of Isaiah 29:14 which Jesus also quoted in condemning the scribes and elders of the Jews (Mat 11:25). The wisdom of this world is often directed in arrogant, blatant opposition to God by the so-called intellectuals, scientists and disputers of this age. Time and again their wisdom ends in emptiness and embarrassment, but God’s Word is always and forever true.

     Let us learn: the scribes, the wisemen and the philosophers were not able to find the Messiah even with all their wisdom and intelligence. Yet He was found by the simple, the fishermen and the babes. Why? Because the logos of the Cross is foolishness to them. Do not think to perfect your salvation by increasing in wisdom and understanding and err with those who thought to perfect their salvation by keeping the Law! (see Gal 3). At the foundation of God’s plan in creating the world is to develop a faith/love communion with His people.

21 For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.

     God could have chosen wisdom as the means whereby mankind would understand the Gospel. Or He could have used miraculous signs, or other methods of communicating the logos of His will for man. Yet He wisely chose instead to employ the foolishness of preaching, using men of simple birth and instruction. In this case, the Greek word for preaching is kerugma, which refers to the act of proclaiming the Gospel message – not by wisdom and logic, but by the simple, powerful Word of Truth.

     The human mind has tried to understand the origins of the universe outside the existence of God, but it is impossible. Others try to find God by the human mind, but that too is doomed to fail. The seed of truth must fall upon the receptive soil of a heart that is seeking for God in humbleness of mind. One that is wise enough to recognize his own limitations and inadequacies of thought and wisdom.

22 For the Jews require a sign, and the Greeks seek after wisdom:

     The Jews sought for supernatural confirmations that Jesus was the Messiah (Mat 16:1; Luke 11:16). And not just any miracle would suffice. They required a sign from heaven, such as fire falling from the sky. Let us avoid imitating their error, for many fall in the same trap of resting their faith on miracles and supernatural occurrences.

    The Gentiles, on the other hand, were prone to elevate the pursuit of wisdom and that’s why the message of the Cross was such a stumblingblock to them. Following the simplicity and humility which is in Christ is very opposite to intellectualism and philosophical argumentation (2Cor 11:3). Again the warning for us is not to seek Christ in man’s wisdom and knowledge.

     These verses cannot mean that ALL wisdom and ALL signs are anathema! Miracles have been taking place all through the Gospel Age and true science and logic are basic in grasping and believing upon Christ. The warning here is that signs and wisdom must be kept in their proper place. Following Christ is the pre-eminent goal and purpose of our faith. It is a relevant warning, for many Christians continue to fall into these errors, some seeking after signs and others emphasizing erudition and theologies.

23 But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;

     Jesus of Nazareth is the Christ of God; this has ever been an enormous stumblingblock to the Jews. Their initial problem was that Jesus did not fulfill their pre-conceived ideas of the prophesied Messiah. They had pictured a very human Messiah, a powerful, noble figure who would rise up wielding the sword to build again the Kingdom of Israel until it reigned supreme among the nations as it had in the days of King David. Jesus the Nazarene could not have been more opposite that idea. Strangely, even today most Jews vehemently reject the most famous Jew of all history, Jesus Christ. The veil is yet upon their faces. A crucified Messiah has no place in their minds.

     The Greeks stumble at a different thought, for a Christ crucified is foolishness to them. Honor a man who did nothing to defend himself? The Gentile lives for the present. The World is everything to him – power, wealth, influence, fame, pleasure. These are his gods. A penniless, powerless, humiliating death? How foolish, they say.

24 But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. 25 Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.

     While many stumble profoundly at the logos of the stauros (the message of the Cross), some are attracted to it. These are able to recognize in Christ the power and wisdom of God. They believe His teachings and they follow His steps. These are “the called” of God (the Greek text includes the definite article). That word is often used as a euphemism for the saved (Rom 1:6; Jude 1:1; Rev 17:14). See note on v2, 26.

     It would be foolish to compare the wisdom of God with that of Man! God says, As the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts (Is 55:9).

26 For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called:

     Those who wish God had created them with smarter brains and quicker wits do not know what they are asking! Have we not learned by now? Human wisdom is a stumblingblock to faith. That might be hard for some to accept, but it is the clear teaching of these chapters.

     The Greek word klesis (often rendered calling in the KJV) is intended for “conversion.” The same word, but in adjective form, is found in verse 24. See the word similarly used in Php 3:14; Heb 3:1.

27 But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; 28 And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: 29 That no flesh should glory in his presence.

    The foolish, weak and base things make reference to men. The twelve Apostles were rough and unlearned men who confounded the wise and stumped the great Sanhedrin with their answers (Acts 4:13; Mat 11:25). They were nothing in the sight of men, yet they brought to nought the wisdom and learning of the scribes and Pharisees! A small band of unorganized men, moved by the power of the invisible Spirit and fervent conviction of faith in Christ turned the world upside down and ended the Old Covenant (Acts 17:6; Heb 8:13). Nero, Napoleon and Washington influenced people and events for a few decades perhaps, but these twelve, without the aid of armies and governments, have shaken the world forever. Even to this day their testimony continues to influence men and women.

     Almost certainly the Apostle Paul spoke of himself here too. As the next chapter shows, and in contrast to Apollos (see Acts 18:24), Paul did not cut an imposing figure, nor was he a natural orator with convincing words.

30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: 31 That, according as it is written, He that glorieth, let him glory in the Lord.

     In Christ. Paul uses this term often in his epistles, which I believe shows the body of Christian believers carried, sustained and nurtured by Christ through this world and to their eternal abode with Him (John 15:1-5). It is not (as some think) some mystical, secret level of Christianity, but a simple picture of dependence upon Christ. It is close communion with Him, real relationship, fraternal friendship.

     Those who are in Christ receive great and unspeakable benefits. He is the sole object of their search for wisdom (1Cor 1:25). In Christ are found true righteousness, sanctification and redemption; outside of Christ, none of these are available. It is folly then, for any man to glory in his own accomplishments or position; all glory belongs to the Lord (Jer 9:23-24).

commentary Romans 16

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1 I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: 2 That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also.

     In his epistles, Paul often sent personal greetings to people he knew, and this chapter contains more than the usual number. Phoebe though, was not in Rome. She was apparently one of the group which would deliver this letter to the churches in Rome, or did she travel alone? No other person is included in Paul’s commendation. Cenchrea (cf Acts 18:18) was the principal port of Corinth, which is thought to have been Paul’s location when he dictated the book of Romans.

     Commentators offer various thoughts as to what is meant by Phoebe being a servant (diakonon) of the church. Liberal scholars say she was a pastor of the church in support of female clergy members. Others think she was one of the aged women which were encouraged to teach the younger ones (Titus 2:3-5). It is also popular to quote the Apostolic Constitutions, which speak of the church ordaining deaconesses “for the ministries toward the women.” However, that document is dated some 3 full centuries after Paul, during the Roman Catholic Church era. It is doubtful that it describes the practice of the churches in the time of the Apostle Paul.

     Verse two however, gives a fair description of this sister’s actual praiseworthy work among the saints. She hath been a succourer of many, and of myself also, says the Apostle, so assist her in whatsoever business she hath need of you. This refers to personal work in helping to supply the needs of other Christians – primarily food, clothing and shelter. Clearly, Phoebe was a diligent, capable person given to hospitality, and gifted with discerning the needs of others and distributing to their necessities. Paul commended this very quality a few chapters earlier in Romans 12:13. Phoebe was clearly a woman of faith, courage and prayer, for not just any person would be willing to take this journey to Rome. 

     The unfortunate rise of feminist movements in modern societies has affected the churches of Christ regarding the roles of women. The pattern of the New Testament is that men are called to take positions of authority in the church, while women are called to administer in the home (1Cor 14:34-35; 1Tim 2:12-15; Eph 5:24). There is also a place for women to minister in the church unto women and children, but to act in positions of leadership in the church is not allowed by the Scriptures. See my notes on 1Cor 11.

3 Greet Priscilla and Aquila my helpers in Christ Jesus: 4 Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles. 5 Likewise greet the church that is in their house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ.

     Paul first met this couple in Corinth, where they had taken up residence after the emperor Claudius had evicted all Jews from Rome (Acts 18:2). Through a simple business connection (they were all tentmakers) they became very good friends, and the Apostle Paul was probably the one who introduced them to Christianity. After helping to start the church in Corinth, they followed him to Ephesus (Acts 18:18-19) and helped in the evangelization of that city too. They probably returned to Rome sometime after the death of Claudius. It seems that wherever they went, a new church began in their house (1Cor 16:19). Interestingly, Priscilla is sometimes named before Aquila, which indicates that she was an especially outgoing, engaging lady. This Jewish couple was, without doubt, very useful in early evangelism and was known in many churches of the Gentiles.

     Epaenetus was apparently one of the first converts to Christianity in Achaia, along with the household of Stephanas (1Cor 16:15). Or maybe Epaenetus was part of that household? Achaia (or Asia) was a prominent province in the Roman Empire where Christianity first began to flourish after spreading out from Israel.

6 Greet Mary, who bestowed much labour on us. 7 Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me. 8 Greet Amplias my beloved in the Lord. 9 Salute Urbane, our helper in Christ, and Stachys my beloved. 10 Salute Apelles approved in Christ. Salute them which are of Aristobulus’ household. 11 Salute Herodion my kinsman. Greet them that be of the household of Narcissus, which are in the Lord. 12 Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord. 13 Salute Rufus chosen in the Lord, and his mother and mine. 14 Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them. 15 Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them.

     Paul made many acquaintances in his travels and must have had a very good memory! The lives of these men and women are unknown. Maybe they are roughly grouped by churches, for the time of church meeting places had not yet come. Priscilla and Aquila had a church in their house (v5), while others are named as having brethren or saints which are with them (v14, v15), indicating perhaps, that these met together. Those of Aristobulus and Narcissus (v10, v11) might refer to their house church congregations, instead of to their family members.

16 Salute one another with an holy kiss. The churches of Christ salute you.

     The holy kiss is a formal greeting of Christian love in the brotherhood of saints. It is one of the Seven Ordinances recognized by many Anabaptist churches (see my note for 1Cor 11:1). Both Peter and Paul reminded the churches to greet one another with a kiss of charity (1Cor 16:20; 1Thes 5:26; 1Pet 5:14; 2Cor 13:12). Each of the ordinances are physical acts that have a deeper, spiritual meaning. Diversity of practice does not detract from its significance, nor has the need for unity and love in the church diminished over the years! The Apostles reminded the churches often in their epistles to continue constant in unfeigned love for the brethren. Greeting one another with an holy kiss is a token of that commitment. 

17 Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. 18 For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.

     The Apostle does not speak of heathen men, but of those who are supposedly serving Christ. From the very beginning there were factions and divisions in the churches that were caused by erroneous ideas and arguments that were not according to sound doctrine (Titus 1:9). Paul admonishes the brethren to be on the alert for such men and to mark them as troublemakers and busybodies (2Thes 3:6). Avoid them, for their real goal and allegiance is to please their own flesh and mind (Mat 7:15). They have not yielded themselves unto the lordship of Jesus Christ, but serve their own belly – meaning that they are living according to their own desires and goals instead of Christ.

     These people are often knowledgeable and very persuasive. Beware of the them, the Apostle warns, for with flattering words and well-presented arguments they will certainly deceive the hearts of the simple (Col 2:8). Reject a heretic after the first and second admonition (Titus 3:10), do not even receive him into your house, the Apostle John wrote (2John 1:10).

19 For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil. 20 And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen.

     The church at Rome had earned a good reputation among the churches of Christ. Their obedience to the faith (see Rom 16:26) was an example to all. Paul would not, however, let them simply bask in this commendation. He desired them to increase even more in that which is good and wise, and the warnings in these verses are to that end.

     Some have taken the picture of God bruising Satan under the feet of the saints in Rome as a reference to a particular persecution or trial that they were then experiencing. I take it rather to be a general blessing/desire of the Apostle for the church in his final words of encouragement. Satan was severely bruised by Christ when He rose victorious from the grave and a final eternal bruising will take place at the end of the Age. We are filled with hope and anticipation for that great event!

21 Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you. 22 I Tertius, who wrote this epistle, salute you in the Lord. 23 Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother.

     These men were with Paul at the time of this writing and they send greetings to the church at Rome also. All but Tertius and Quartus are mentioned in the book of Acts: Lucius of Cyrene in Acts 13:1, Jason in Acts 17:5, Sosipater and Gaius in Acts 20:4, Timotheus in Acts 16:1, and Erastus in Acts 19:22.  Timothy was Paul’s closest earthly friend and servant in the ministry. Gaius is thought by some to be the Justus of Acts 18:7.

24 The grace of our Lord Jesus Christ be with you all. Amen. 25 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, 26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: 27 To God only wise, be glory through Jesus Christ for ever. Amen.

     This is one of the most beautiful and inspiring benedictions in the Bible. See also Hebrews 13:20-21 and Jude 1:24-25. The mystery of Christ has been revealed to all nations, for the purpose of promoting the obedience of faith (Rom 1:5). 

commentary Romans 15

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1 We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. 2 Let every one of us please his neighbour for his good to edification. 3 For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.

     Read this as an extension of the previous verses. Hast thou faith? Are you strong? Then bear the doubts and struggles of the weak in faith (Rom 14:1), whose conscience pricks them for doing things that aren’t even sin (such as not eating meats that God has made clean). The strong Christian ought to live wisely in the presence of weaker members, giving no offence (2Cor 6:3), so as to please his neighbor (cf Rom 8:8) and thereby making him stronger and more mature.

     In these chapters, the Apostle puts greater responsibility on the brother of more lenient conscience. These should practice self-denial, living not to please themselves, but in such way that they gain a brother (1Cor 9:19-22). Christ left a perfect example of living to please His followers instead of living to please Himself. He did not seek honor, wealth, comfort or fame, but suffered reproaches that should have fallen on us. So also should the strong suffer for the sake of the weak, denying what is lawful in deference of the weaker, unenlightened conscience. Basically, this is nothing less than living according to the law of Love, which seeketh not her own will and desires (1Cor 13:5), but that others might receive the benefits (1Cor 10:24; Php 2:4).

     For his good. This modest phrase qualifies the general command. Make sure that your actions are wisely and truly for your brother’s good and aren’t mixed with selfish or ulterior motives. Correction is often facetiously masked, “I’m saying this for your own good…” On the other hand, sometimes the good, wise action will hurt. Discipline is not fun and happiness, but when wisely administered and received, it brings forth the peaceable fruit of righteousness (Heb 12:5-12).

4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.

     The act of citing the prophet Isaiah seems to have prompted this appeal to study the Scriptures for better knowledge (1Cor 10:11; Rom 4:23-24). And how appropriate at this juncture to be reminded of that, for the Scripture of Truth (Dan 10:21) is the Authority whereunto we must conform our conscience. Today we are twice blessed, having both written Testaments of God to Man in our hands, but in the early years of the Apostolic church, they had only the Old Testament.

     Through patience, or perseverance and continuance (Rom 2:7) we do prove ourselves before God and men (Rom 14:18), walking not in craftiness nor deceitfully, but manifesting the Truth and commending ourselves to every man’s conscience in the sight of God (2Cor 4:2). The word comfort (paraklesis) carries also the idea of edifying exhortation (1Thes 2:3; 1Tim 4:13; 2Cor 8:4) and reminds us of the Apostle John’s special name for the Holy Spirit, the Comforter (parakletos). See my note for John 14:16.

5 Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: 6 That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. 7 Wherefore receive ye one another, as Christ also received us to the glory of God.

     This short benediction sums up the Apostle’s call for Gentiles and Jews to come together in unity which has been the subject of the previous few chapters. That message remains relevant, for today Christians of different cultures and convictions continue to work out their differences in order to receive one another in the churches of the Lord.

     “May God bring you all unto unity of purpose and mind in Christ, so that all with one heart and voice might worship God. Wherefore, accept one another even as Christ has accepted you.” Unity in the church body is a satisfying experience and a beautiful testimony to the world. It is a sign of spiritual maturity. See notes for Php 2:2; 1Pet 3:8.

8 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: 9 And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. 10 And again he saith, Rejoice, ye Gentiles, with his people. 11 And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. 12 And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.

     Jesus came unto the Jews and in the framework of their religion (Mat 15:24) which excluded Gentile dogs and half-blooded Samaritans (see John 4:9). His visible mission was to confirm the promises made unto the fathers, yet the greater plan of God was to offer salvation at this time to the Gentiles also. Nevertheless, Jesus had virtually no dealings with those outside of Israel. He would charge His disciples with that tremendous task (John 14:12). The Apostle Paul was one of the first ministers of Christ unto the Gentiles and certainly the foremost (Rom 15:16). Present day Jews should be challenged to mentally explore this fact: Jesus is the Jewish Messiah, sent for the truth of God, in other words, Christ was sent to prove that God is trustworthy and true in doing all that He had promised the fathers in ages past.

     Seeing that they were not privileged for salvation, why would David testify to the Gentiles? (v9, cf Ps 18:49). Although he did not know it at the time, his words foretold the mission of the Messiah, as also the quotations from Deut 32:43 and Ps 117:1 (where the KJV has nations instead of Gentiles). The prophecy of Isaiah 11:10 however, is startlingly clear, describing in straightforward words how the Gentiles would enter the covenant of God: “A son of Jesse will rise to reign over the Gentiles, and they shall put their hope in Him.” The word trust is elpizo, which is typically translated hope. The noun form occurs in verse 13, Now the God of hope (elpis). The figure of Jesus as a root of Jesse seems to be this: a tree grows old and dies, yet a root of that very tree will sprout and grow up a new tree (Is 53:2; Jer 33:15; Zech 6:2).

     With these prophetic quotations from the Pentateuch, Psalms and Prophets, Paul repeats the primary purpose of this epistle, that from the beginning the full Work of God was to bring into one tree all the true children of faith, Jews and Gentiles. The fact that the Son of God came to the Jews made them a blessed, privileged people; but He also came so that the Gentiles might glorify God for His mercy (v9). Both groups must accept one another as new brethren in the Covenant of Christ (cf1Cor 12:13).

     For His mercy. This is the basis for the New Covenant people of God (Eph 2:4; 1Pet 2:10). Not following the works of the Law, but obtaining the mercy that Christ is offering to those who choose to identify with Him (cf Rom 9:16). The Gentiles in particular fall in this category, for they had not even the promises of the Law. The incredible story of Ruth illustrates in types this beautiful, long-foretold truth, for Ruth was a cursed Moabite, disallowed from entering into the congregation of the Lord even to their tenth generation (Deut 23:3). Yet for her dedication, humility and goodwill, Ruth the Moabitess found mercy where there was literally no hope for grace from the God of Israel. She became one of the greatest female figures of history and her lineage sparkles with famous names like David, Solomon and Jesus (Mat 1:5). The Lord is very pitiful, and of tender mercy (James 5:11). The Jews rejoice in God’s mercy too, for their record demonstrates that salvation is only by mercy.

     Here ends the didactic part of the book. The remaining verses form the benediction, along with personal salutations and future plans.

13 Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.

     The Apostle closes this epistle with five fervent prayers for the church in Rome, invoking the power of God to work effectively in them and on their behalf. These prayers (five is the number of grace) depict the full goodness of God’s character in His actions to benefit Man.

  • he prays that the God of patience and consolation might bring them to full unity and oneness of mind (v5-6)
  • he prays that Jews and Gentiles together might glorify God for His mercy and truth (v8-9)
  • he prays that the God of hope would fill them with all joy, peace, goodness and knowledge (v13-14)
  • he prays that the God of peace would be with them (v33)
  • he prays that the only wise, everlasting God of power might establish them in the truth of Jesus Christ for the obedience of faith (Rom 16:25-27).

     Believing in God cannot fail to bring joy and peace to the soul, for deeper understanding of God’s love and goodness increases the Christian’s confidence and faith in the God of hope. This is spiritual growth by stages (see Rom 5:2-5) and the result is a hope that is solid, sure and abounding (Heb 6:19). Not just a general attitude of hope, but a specific hope; the hope of eternal life (Tit 3:7). Hope is one of the great three (1Cor 13:13) and is the immediate basis for perseverance in the faith unto salvation (Rom 8:24-25).

     Who gives up their life, whether in the literal sense or in the general sense of constant self-denial, without a reason? Hope is our reason, the hope of being bodily resurrected from the dead at the end of the Age (1Cor 15:19). And that impulses us to persevere in this life, purifying ourselves (1John 3:3) and praising God for His mercy (1Pet 1:3).

14 And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another. 15 Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God, 16 That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. 17 I have therefore whereof I may glory through Jesus Christ in those things which pertain to God. 18 For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed,

     The Apostle expresses confidence in the church at Rome to encourage them (cf Heb 6:9), not give them something to boast about. Actually, Paul had never been to the church at Rome, although he knew quite a few of the Christians there and desired to establish them even more in the Faith (see Rom 1:10-13). For that reason, he confesses to writing quite boldly to them concerning the Gentiles’ position in the New Covenant, and also because God had given him a mandate to be His primary minister to the Gentiles. Thus, he had reason to speak earnestly, authoritatively; yet he would be careful to not over-step his realm of authority to speak of other things (see 2Cor 10:13-16). He calls his charge a grace that was given to him by God (v15). See my note for Rom 1:7.

     The Greek word for minister (leitourgos) in verse 16 is not the normal one (diakonos – servant, minister). Notice, for example, that Jesus Christ was a minister (diakonos) of the circumcision (v8). The word choice matches the picture of the verse, which paints the scene of a priest ministering in the Temple to acceptably offer up a sacrifice unto God. Paul is the ministering priest and the Gentiles are the sacrifice offering. The analogy is not, however, of the Passover lamb sacrifice (which typifies Christ), but of the many peace and sin offerings that were offered constantly in the Temple. The Law required every meat offering to be seasoned with salt (Lev 2:13) and every grain offering was to receive a pouring of oil and frankincense (Lev 2:1-2). Paul was working so that these spiritual ingredients might be added to the Gentiles’ offering of themselves to God. However, the elements actually typify the sanctifying work of the Spirit, which is also named in the picture of this verse – that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. The Jews would have immediately understood Paul’s word-designs here, but the Gentiles? Not so much.

     Probably the Apostle had in mind the astonishing prophecy of Isaiah 66, which describes the Gentiles becoming part of God’s holy mountain. In that chapter, they are called your brethren, although they come out of all nations for an offering unto the Lord, even as the children of Israel bringing clean vessel offerings into the house of the Lord (Is 66:20). It is yet another reminder to the Jews that God’s eternal plan to include the Gentiles is found throughout the Law, Psalms and Prophets of the Old Testament.

19 Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ. 20 Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man’s foundation: 21 But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand.

     With backing from the church in Antioch and a divine calling, Paul began to travel far and wide throughout Asia, preaching the Gospel of Christ. He never stayed for very long at one place, but set up local leaders and then set out for new territory. He preached often to complete strangers who had never even heard of Christ, preferring to lay the foundation and let others build thereon (1Cor 3:10). From the beginning, his ministry was confirmed by mighty signs and wonders performed by the power of the Spirit (1Cor 2:4). Amazingly however, some Paul-founded churches began to reject his apostleship and follow charismatic, prideful teachers. Just like the children of Israel in the wilderness, the miracles could not maintain their faith in God.

     Illyricum was apparently the farthest post from Jerusalem that the Apostle Paul visited. He took Jesus’ command completely to heart, willing to witness of Him unto the uttermost part of the earth (Acts 1:8).

22 For which cause also I have been much hindered from coming to you. 23 But now having no more place in these parts, and having a great desire these many years to come unto you; 24 Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company.

     Paul had not yet traveled to Rome because he was too busy evangelizing in other regions, to people that had never heard the name of Jesus. Now however, having fully preached the Gospel of Christ (v19) in these parts (v23), he was eager to journey farther – Spain was in his sights – and hoped to visit the Christians in Rome on his way there. During these many years, Paul had harbored the hope to one day see Rome (see Rom 1:13; Acts 19:21), for he had heard of their obedience to the faith (Rom 16:19, 26). The opportunity to visit the church at Rome was natural, for a journey into Spain would pass through that city. And so Paul anticipated a time of encouragement with the Christians in Rome, after which he would head out into new, un-evangelized regions of the Empire.

25 But now I go unto Jerusalem to minister unto the saints. 26 For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. 27 It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things. 28 When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain. 29 And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ.

     Before going to Spain, the Apostle Paul would travel to Jerusalem with a gift of money for the poor Christians there. This may have been the same offering of money mentioned in 2Cor 8-9, which seems to have developed out of sincere concern and sympathy on the part of Gentile Christians in Asia for the difficulties that the Jewish Christians in Jerusalem were experiencing. It is an excellent example of brothers in Christ preferring one another (Rom 12:10).

     In a way, Paul says, the Gentiles are indebted to the Jews, for through them new spiritual blessings unto salvation had come to all nations and bloods (Acts 17:26). It is thus appropriate that Gentile Christians should share from their physical belongings and wealth. Being willing to share financially with those in need is a definite duty of Christians (1Tim 6:18; Heb 13:16).

30 Now I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me; 31 That I may be delivered from them that do not believe in Judaea; and that my service which I have for Jerusalem may be accepted of the saints; 32 That I may come unto you with joy by the will of God, and may with you be refreshed. 33 Now the God of peace be with you all. Amen.

     This petition to pray for protection during his trip to Jerusalem was not just a passing wish, but an urgent need. The rabid, radical Jews of the Old Covenant hated Paul, and were constantly trying to have him put to death (see the book of Acts). The Apostle concludes his epistle to the Thessalonians with a similar request (2Thes 3:2).

     Perhaps this trip to Jerusalem was even that one which several Christian prophets warned would end in his capture (Acts 21:10-15). If so, Paul’s journey to Rome took place under quite different circumstances – delayed by a year or two, and as a Roman prisoner. We do not have, however, a detailed history of Paul’s journeys and experiences. All that is known must be pieced together from certain parts of his epistles and the book of Acts.

     The early benediction of verse 33 seems given to close the main content of the epistle, so that the former part of the book could be used in other churches too. Chapter sixteen is comprised of salutations and personal greetings to the Christians in Rome, and would have been of little value elsewhere. A longer, beautiful benediction ends the book.

commentary Romans 14

by

1 Him that is weak in the faith receive ye, but not to doubtful disputations.

     This chapter continues the topic of how the saints of God should conduct themselves in life (chps 12-15) and teaches particularly on the topic of the conscience and personal responsibility/accountability in the brotherhood of believers. The Jewish dietary law is the specific subject, but the principles taught in this chapter apply to other societal norms and customs as well. 

     At this period of church history, there were tens of thousands of Christian Jews – perhaps 60% of the fledgling Kingdom had come directly from the Judaic religion. At first glance that might seem odd, for today the percentage of believing Jews is less than 1%. However, it is not so surprising when we remember that those early Jews renounced their religion and genealogy when they chose to join the Church of Jesus Christ. Now their blood-line is lost and forgotten, dispersed among many Christians in many nations and peoples even to this day. The Jews who were part of the Godly remnant in Jacob believed in in Christ unto their salvation and the blessing of their descendants; those Jews who did not believe were lost and the spiritual lives of their descendants were seriously damaged. Thus, the conversion of a blood Jew to the Christian faith is a striking rarity today.

     The varied backgrounds among new Christians in the apostolic church created no small issue. There were complexities on several levels – cultural, civil and religious. Some Jewish Christians continued to keep parts of the Law, others did not. Some tried to compel Gentile Christians to keep the Law along with them, others believed that it applied only to them. The Gentile Christians were not only caught in the middle, but they struggled at times to receive the Jews as brethren in Christ, for they had a reputation for being hypocritical and judgmental (Titus 1:10; 1Thes 2:15). The foundational principle in Paul’s teaching here is that men of differing consciences should accept one another in Christ (Rom 15:7), not passing judgment for or against those who do not share each other’s convictions.

     “Receive into the brotherhood those who are new to the Christian faith, but do not simply use them as an occasion for arguments and disputes about their immature beliefs.” The Greek word for doubtful (dialogismon) is translated imaginations in Rom 1:21.

2 For one believeth that he may eat all things: another, who is weak, eateth herbs. 3 Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him. 4 Who art thou that judgest another man’s servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand.

     Some converts to Christianity from Judaism believed that the dietary laws of the Old Covenant were still in force. And even today there are people who follow certain parts of the Mosaic Law, often because they believe there are health benefits. Yet the Scriptures do not indicate that the laws of clean and unclean foods were determined by health considerations, nor do they command healthy living. The Apostles risked their lives and deprived their bodies for the sake the Gospel. Yet some Christians have seemingly conflated healthiness with Godliness!

     Another…eateth herbs. Jews will often avoid meat and eat only vegetables if they are not certain that the meat is “clean” and properly drained of blood. We received some traveling Jews in our home one night who refused to eat any of our meat for that reason (anciently they were also greatly concerned with pollutions of idols).

     The Apostles, all Jews, stopped keeping Jewish customs early and lived after the manner of Gentiles (Gal 2:14). Not that they lived as sinners, but that they knew the old covenant of God with the Jews had been fulfilled by the life, death and resurrection of Jesus Christ. The Holy Spirit’s revelation to Peter of God accepting the Gentiles affirmed that truth in spectacular fashion (Acts 10:34-35). However, some within the churches of Christ attempted to continue the exclusive, identity-based Jewish covenant. Thus, they accepted the Gentiles but would not eat with them (Gal 2:12) and even required them to keep the Old Testament laws (Acts 15:1; Gal 6:12-13). Paul calls for these Judaizers to desist from judging those who do not share their uninformed beliefs. In turn, he asks the well-instructed Christians to receive the weaker ones in the faith, and not despise or set at nought thy brother (v10, see also Eph 1:18).

     “He that has a more liberal conscience must not look down upon the one with a stricter conscience; neither should the austere brother judge the liberal one. Let God judge His own, for each shall stand before the judgment seat of Christ” (Rom 14:10). Indeed, man’s judgment is of limited value, even in self-analysis (see 1Cor 4:3-4). Yes, we are called to pass judgment on matters of sin (1Cor 5:11-13), but not upon matters of personal conscience (1Cor 8:11). However, the Apostle does not equally value the varied beliefs of each man’s consciences here, but recognizes that each conscience is under constant development and has been influenced by diverse life circumstances. The Christian must allow the Word of God to illuminate his understanding in order to shape his conscience ever more wisely to the principles of Scripture (see note 1Cor 8:10). Correctly applied, this is an exercise in seeking the best way forward and not simply an acceptable way forward.

     The rule of acceptance laid out in this chapter is extremely important for the churches of Christ and especially within the wide ranges of conscience found in Anabaptist circles. Note that the examples in this chapter are not matters of sin, but of cultural mores and personal beliefs. There is nothing wrong with being part a culture, only let it be a worthy, wisely directed one. And once decided, do not be ashamed of your choice but embrace it fully, taking care to not hinder the belief/conscience of others. All members must cultivate an attitude of benevolence and respect, especially on matters of religious customs, styles of dress and particular applications of Bible principles in daily living.

     The Apostle fitly describes the natural tendencies of the two extremes! The conservative group is likely to pass judgment upon his liberal brethren, refusing to fellowship them for breaking the law of Christ – often upon secondary matters that are not even directly mentioned in the Bible. The liberal group, meanwhile, is likely to ridicule and scorn their conservative brethren, flaunting their liberties in broad daylight and without regard to wise appearances. The rule of brotherly love cannot function when this happens in the church. If you cannot accept your brother’s beliefs, find a different church so that you do not engage in either of these unhealthy behaviors. 

     God is able to make him stand. Let each one concern himself first and foremost in his own standing before God (2Cor 13:5). Avoid working in your own self-founded Ministry of Correction in the brotherhood. God is certainly able to work in every soul, bringing each into better knowledge and communion. I have found this to be very true:  convictions that are formed by the Word and Spirit in the soul are far more solid than those imposed by the weight of a brother’s arguments! Not that a brother should never speak into the lives of others in careful attempts of enlightenment, but that his testimony must be accompanied by those two afore-mentioned witnesses. That will effect a sincere change of conscience. If you see a brother acting unwisely, prayer is the first, best and last route of action (1John 5:16). Continue in prayer for all the saints, and watch in the same with thanksgiving (Col 4:2).

5 One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. 6 He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks.

     Earlier in the book of Romans, the Apostle showed that physical circumcision was not a part of the New Covenant. Now he speaks of the Jewish laws concerning unclean foods and their religious days, and months, and times, and years (Gal 4:9-10). These too were no longer in effect. The commandment to keep the Sabbath of rest to the Lord (Ex 35:2) was one of the most important elements of the Mosaic Law. There was no crime more serious than breaking the Sabbath – every one that defileth it shall surely be put to death (Ex 31:14-15). Perhaps then, it is understandable that some newly converted Jews thought it necessary to continue the strict customs concerning the Jewish Sabbath. On the seventh day of the week, all manual labor was strictly forbidden, and that included cooking, making fires, traveling, etc (see my notes for Mat 12).

     Along with the other apostles and churches of Christ, Paul did not observe the Jews’ Sabbath, nor their circumcision, neither their laws of uncleanness, feasts, days of fasting, etc (Col 2:16; 1Tim 4:3-5). Yet, while he often cautioned the Jews not to trust in keeping the Law for their salvation (Gal 3:1-3; 5:3), he did not outright forbid them to keep the Jewish customs. They were yet weak in the faith (Rom 14:1), easily offended (Rom 14:13-15), often judgmental (Rom 14:3), babes in understanding the new Kingdom of God (1Cor 3:1), but his counsel of brotherly love was to forebear with their infirmities for a season (Rom 15:1) so as not to destroy him for whom Christ also has died (Rom 14:15). Their immature consciences condemned them for eating unclean meats and not observing the Sabbath laws, even though it neither made them better or worse in the eyes of God (1Cor 8:7-8; Heb 13:9). Therefore, he says, treat them with love and kindness, even to the point of avoiding to eat their forbidden foods yourself, at least in their presence (1Cor 8:11-13). For while my liberty cannot be judged of another man’s conscience (1Cor 10:29), that liberty must not become a stumblingblock to them that are weak (1Cor 8:9). 

     Clearly, the day that some disregarded does not refer to the Christian gathering on the Lord’s day, for that had no Jewish connection. The Jews kept the law of the seventh day, the Sabbath; but Christians met on the eighth day, Sunday, in remembrance of Jesus’ resurrection on that day. No Christian could think he honors Christ by disregarding Him upon His own day! The Sabbath however, had no relation to Christ. Those Christians that kept it were doing so in honor of Christ and those who did not were still honoring Christ. The same is true concerning unclean meats. Those Christians who refrained from eating pork or camel were honoring God in their abstinence and those who ate were thanking God for His provision.

     Be fully persuaded in (your) own mind. The implication is that you have investigated the issue thoroughly and intellectually – by the Word of God and the guidance of the Spirit – unto full satisfaction and conviction. Be ready always to give an answer to every man that asketh you a reason of the hope that is in you (1Pet 3:15). Let it be a good, persuasive answer, beyond the simple, “Because that’s what my church teaches,” or, “Because the Bible says so.”

7 For none of us liveth to himself, and no man dieth to himself. 8 For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s. 9 For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.

     The Christian does not live for himself, but for the Lord. So the convictions of his mind are shaped and determined by a sincere heart set upon living for Christ. Whether he lives or dies, his life is given unto and for the Lord. The mentality is full submission unto the will of God. It is easy for the Christian to forget this basic, essential principle! Many good years of living in a world of comforts and pleasures tend to dim the Godly mind. Every Christian, young and old, should be constantly asking themselves this question, “Is my life-goal to live wholly unto the Lord – in word, in conversation, in charity, in spirit, in faith, in purity?” (1Tim 4:12; Col 3:17; 1Cor 10:31). How often we fail to consider that, and the convictions of our consciences grow more and more unbalanced, bent toward living for Self instead of living for our Savior.

     The recent Covid health scare is a case in point. The world, and many Christians, shivered with fear at the prospect of contracting a deadly virus. Suddenly all exercises of life were weighed and decided by the possibility of contracting Covid and perhaps dying. Church services were suspended, family gatherings postponed, youth functions deemed to dangerous to continue. Remember this: Whether we live, we live unto the Lord; and whether we die, we die unto the Lord. The Christian should be constantly weighing all life exercises in light of his own impending death, not living in fear of it, for beyond death, Christ is still our Lord (see Mat 22:32; 1Cor 15:20-26).

     We are the Lord’s. How beautiful the sound! We aren’t earthly citizens, we are the Lord’s. And so we rejoice to do all things according to His good pleasure. The reason Jesus came to earth was so that He might redeem… and purify unto Himself a peculiar people, zealous of good works (Titus 2:14). Yet take heed, O Christian. Jesus said that not everyone who wishes to be part of that blessed nation will enter therein, but He that doeth the will of My Father which is in heaven (Mat 7:21).

     These verses are powerfully against the heretical teaching that Jesus is not God. Christ is here presented as the Lord, and we belong to Him. Yet everywhere the Scriptures say that we are the sons of God, and that we belong to Him. Clearly, Jesus and God are one; not the same person in the strict sense, but one God. A human being is made up of body, soul and spirit; separate parts, but one human.

10 But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ. 11 For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. 12 So then every one of us shall give account of himself to God.

     Condemning and scorning one another on matters of minor importance will inevitably lead to more and more infighting and bickering in the church (Titus 3:9; Gal 5:15). There is a time and place for judging sin (see my notes for Mat 7:1; 1Cor 5:3), but remember that God is going to judge us according to the measure by which we judged others (Mat 7:2). At the day of Judgment, every person will be required to give account of himself to God. God will reward or punish according to his own works (2Cor 5:10; Rev 22:12; Mat 16:27). Just because a man calls himself a Christian doesn’t mean he is a brother (Mat 7:21), but that Day shall declare it, when the fire shall try every man’s work (1Cor 3:13).

     In the notes on the previous verse, we saw a strong proof of the deity of Christ and here is another. For while we shall all stand before the judgment seat of Christ…every one of us shall give account of himself to God. The Scriptures contain dozens of instances of such name substitutions. In the quotation, for example, God/Jehovah speak as the one judge of the world (Is 45:22-24). Strengthening the case even further, verse 10 is often translated, the judgment seat of God (NIV/NASB). Those who believe that Jesus was only a man typically point to verses like Acts 17:31, which indicate that God will delegate judgment authority to Jesus. Yet that is no solution! Only an all-wise, all-knowing, ever-living God is capable of judging the entire human race. See also 2Tim 4:1; 2Cor 5:10.

13 Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother’s way. 14 I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean. 15 But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died.

     Be concerned with your own manner of life, of living wisely, unselfishly and inoffensively in the brotherhood instead of judging the customs and beliefs of others. The tendency to self-appoint oneself as judge of others is a common error in the churches of Christ! Examine yourselves, whether ye be in the faith; prove your own selves (2Cor 13:5; 1Cor 11:28). While generally true for both liberal and conservative groups, verses 13-18 seem particularly turned to the Jewish Christians; they were the judges that placed stumblingblocks of Old Testament laws in their brother’s way. And verses 19-23 are primarily directed to the Gentile Christians. Notice that both groups are named in verse 10 – the Jewish group of condemning judges and the Gentile group of belittling scorners. This hear all: Give none offence, neither to the Jews, nor to the Gentiles (1Cor 10:32). One person’s conscience is firmly persuaded that it doesn’t matter to God if he refrains from eating certain meats or not, or if he wears a particular coat style or not; but another person’s conscience is persuaded of just the opposite. What to do? Neither judge nor offend one another in these things (v3).

     Even though Paul was persuaded by the Lord Jesus (that testimony should powerfully affect the judaizers!) that God had declared all meats clean (Acts 10:15; 1Tim 4:3; Rom 14:20), he recognizes that not all have this knowledge. See my notes for 1Cor 8:13, where the Apostle treats a related subject, the admissibility of eating clean meats that had been used in idol sacrifices. While these two examples of contention are virtually foreign to us today, the principle is very relevant. Walk charitably, practice brotherly love, live humbly before all, in honor preferring one another. This important rule was a primary topic in chapter 12 (see my note for Rom 12:3).

     If thy brother be grieved with thy meat. This verse could be taken in opposite ways. The brother under the Law might be grieved to see his libertarian brother eating unclean meats; but the libertarian brother might be grieved to see his unenlightened brother trying to be justified by keeping the deeds of the Law. Nevertheless, that the former case is more precisely in view seems to be borne out by the last half of the verse – destroy not him with thy meat, for whom Christ died. The Jewish Christians who still kept the Law often obliged their Gentile counterparts to also follow the Law. And if they did not, they would refuse to fellowship with them. Jesus condemned the Jews for the same error, Woe unto you, scribes and Pharisees, hypocrites! for ye shut up the Kingdom of heaven against men: fore ye neither go in yourselves, neither suffer ye them that are entering to go in (Mat 23:13).

16 Let not then your good be evil spoken of: 17 For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. 18 For he that in these things serveth Christ is acceptable to God, and approved of men.

     If the conservative brother of stricter living standards refuses to accept his more liberal brethren, they will begin to speak evil of his well-intentioned actions. What he meant for good is trodden down and no longer speaks to them as a valuable testimony. Likewise, the enlightened brother who will not adjust his actions in the presence of his stricter brethren will receive no respect from them! A thing might be lawful for me, yet not expedient and edifying for others (1Cor 10:23). Probably the strict group thought they were strong ones, but Paul calls them weak. They were not weak on account of having a tender conscience, but because they held their fellow Christian brothers to a standard that was not their own.    

     The Kingdom is not meat and drink. How important to receive this truth! Christ came preaching a new spiritual Kingdom within the heart of every man (Luke 17:21) and completely unlike the Old Covenant that God made with the commonwealth of Israel. There is a reason it is called the Old Testament (Heb 8:13). Nevertheless, I have met quite a few individuals, both Gentile and Jew, that think they are bound to follow the Old Testament laws. And yet, I don’t think even the most orthodox Jew attempts to follow it wholly. Many will choose a few laws that they deem valid (the Sabbath, circumcision, avoidance of pork, etc), but will keep it only in their way, forgetting that if you break the Law in one point, you are guilty of all (James 2:10; Gal 5:3).  

     Righteousness, and peace, and joy. These are some of the weightier matters of the Kingdom (Mat 23:23) that will gain God’s approval and also the respect of your brother in Christ. Some see a three pointed purpose in these words: righteousness is being good with God, at peace with Man, and joy within your own soul. Why, we wonder, is love and faith left out of this short list?

19 Let us therefore follow after the things which make for peace, and things wherewith one may edify another. 20 For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence. 21 It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak.

     How pleasant to see brethren dwelling together in unity (Ps 133:1). The advice of a wise peacemaker brings health and strength (Pro 12:18), encouraging the body, edifying the church. How easy it is for brothers to focus on differences instead of on shared beliefs! And many times those little differences grow into mountains that dwarf the many, truly important similarities we share. For meat destroy not the work of God. For the sake of minor differences, do not tear down the body of believers and perform the very work of Satan. Don’t be so distracted in arguing and policing the minor things that the true meaning of the Kingdom is neglected. Remember that knowledge puffeth up, but charity edifieth (1Cor 8:1). Is it wisest to be right and win the argument, but offend your brother?

     Respect each man’s conscience! None of us is fully mature, none is truly knowledgeable, nobody the epitome of Love. Think of your brother, love him even as Christ does. Remember that the man who acts contrary to his conscience will be a troubled, unhappy Christian. Will you force him, by your own discourteous behavior, to so sin? Paul would refrain from eating what his fellow-Christian brother considered unclean if that would build up his brother.

     Does that rule condemn the brotherhood to live according to the conscience of the weakest member? Maybe. Certainly it requires the liberal brother to avoid any action whereby thy brother stumbleth, or is offended, or is made weak (v21). The first verses of this chapter called for both groups to respect and receive one another, but clearly the heaviest burden falls on the enlightened brother to forego living according to his liberty. And that is sensible, seeing that he is the stronger brother (Rom 14:1; 15:1). Nevertheless, the charge to walk charitably must be recognized by all quarters, and the very fact that these are classified as weak (Rom 14:2) is a call for them to grow unto maturity.

     All things indeed are pure. Concerning meats, there is nothing unclean of itself  (see Rom 14:14), but the man whose conscience is unpersuaded of this fact should not eat meat. However, that does not mean the conscience is a rigid, static device! It can and should be conformed to more perfectly reflect Scriptural knowledge. I appreciate Clarke’s comment: “It is dangerous to trifle with conscience, even when erroneous; it should be borne with and instructed; it must be won over, not taken by storm. Its feelings should be respected because they ever refer to God, and have their foundation in his fear. He who sins against his conscience in things which everyone else knows to be indifferent, will soon do it in those things in which his salvation is most intimately concerned. It is a great blessing to have a well-informed conscience; it is a blessing to have a tender conscience; and even a sore conscience is infinitely better than none.”

     This is consistent with the Scripture and opposite the heretical teaching of Martin Luther, who wrote: “Do not ask anything of your conscience; and if it speaks, do not listen to it; if it insists, stifle it, amuse yourself; if necessary, commit some good big sin, in order to drive it away. Conscience is the voice of Satan.”

22 Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth. 23 And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.

     The one who is fully persuaded in his own mind (Rom 14:5) that all things indeed are pure (Rom 14:20) will eat and drink with no doubting thoughts, no self-condemnation, no prickings of the conscience; he is happy (Greek-makarios, blessed), he has faith. On the other hand, unhappy is the man who wavers in faith and feels guilty for something his mind has not approved. A wavering, unstable man of uncertain conscience will be tossed about like the waves of the sea (James 1:6-8). These cases describe the correct functioning of a normal conscience – the honest seeker of Truth will possess a peaceful conscience that is only troubled when he acts contrary to its voice. His actions are in complete confidence of faith, nothing doubting. The intention of the Apostle is to call each man to thoroughly investigate the situation by the Truth of the Word, and then act accordingly in sure conviction of knowledge. Do not be misled by Feelings, but allow yourself to be fully instructed by true Faith.

     The one who doubts that all meats are clean, is damned (katakrino, condemned, judged) if he eat, meaning that his conscience condemns him, not that he is certainly damned to hell for doing something that God has declared not to be sin (Acts 10:15). The Lord is greater than a man’s conscience (1John 3:20-21) and judges righteously in full accordance to the Truth, not according to what a frail human mind might think is true. Nevertheless, it is a serious matter to allow your mind to justify actions that your conscience has determined is wrong. God designed the conscience to be a warning device and going against its voice rejects its very purpose for existing (see 2Cor 1:12). The conscience must be instructed, enlightened and purged by the Truth (Heb 9:14), never ignored, rejected and trodden down, for that will certainly lead to confusion, searing and mistrust (1Tim 4:2).

     On the other hand, Paul once said that while he knew of no action whereby he had offended his conscience, that in itself did not declare him innocent and sinless; God is the one judge (1Cor 4:3-5). In other words, the conscience might condemn us for things it should not, yet fail to condemn us for things that it should (1Tim 4:2). The conscience is neither static nor uniform, for one man’s tendency is to be quickly and easily condemned by minor things, while a liberal man’s “faith” will allow him to do very doubtful things. Take care to instruct your conscious according to the Word, always treating it as a fragile, valuable treasure! (2Cor 4:7).    

     Whatsoever is not of faith is sin. The Jewish Christian who sincerely believes that eating certain meats is a sin should not offend his conscience and eat anyway (cf Rom 14:14), for he would be acting outside of Faith. A key fact gives more understanding to why it is wrong to act against your conscience even when the action does not violate the Word of God. The reaction of a man who thinks his life is in danger is equal to the man truly in peril of life. Both will feel the same sensations of fear – increased heart rate, adrenaline rush, shortness of breath, etc. Yet for the one, it is nothing but perceived danger; while real to him, it isn’t true. Likewise is the case of perceived offenses. It doesn’t matter if the offense was intentional or inadvertent, the offended party takes it to be a full-blown offense even though the offender did not actually sin against him (see my note for Mat 18:15). So too is it for the man who thinks that eating unclean meats is a sin. To him (not to God) it is sin, and his entire life is affected: he feels guilt, his conscience condemns him, he is tormented of soul. Such an one cannot be happy in Christ. Thus, while not a sin unto death (see 1John 5:16-17), it is wrong for him not of faith to eat anyway. And by extension, the same is true for any man who acts contrary to the voice of his conscience. See previous paragraphs. He that knoweth to do good, and doeth it not, to him it is sin (James 4:17).

     To the Jewish Christians whose conscience was enlightened to Christ declaring all meats clean (Mark 7:19), the Apostle says: Hast thou faith? Then don’t offend the still weak in the faith (Rom 14:1), whose conscience has not yet been purged. This rule will be more fully treated in the next chapter. See also Titus 1:15.

commentary Romans 13

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1 Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God.

     The last verses of the previous chapter introduced the mind of peace and love which must guide the heart of the Christ-seeker: Recompense to no man evil for evil (Rom 12:17), live peaceably with all men (Rom 12:18), avenge not yourselves (Rom 12:19), be not overcome of evil (Rom 12:21). So it is fitting to now read that the Christian, while no true citizen on earth (Php 3:20), should seek to live peacefully in the nation wherein he happens to dwell. This same general mandate is repeated in Titus 3:1-3 and 1Peter 2:12-15.   

     As always, the teaching of this chapter must be read in accordance with other Scripture principles. And particularly relevant is that foundational doctrine of “Two Kingdom theology,” which forms the chief difference between Anabaptists and main-school Protestants. Its corollary is the doctrine of “Separation and Nonconformity,” which Anabaptists take as Christ’s call for His people to come out from the World and live holy, separated lives for His cause and Kingdom. Upon these broad principles the New Testament sets the rules of life for citizens in the Kingdom of Christ that has been so often opposed by the kingdoms of this world. For in truth and practice, the living saint of God has renounced his earthly life and loyalty upon pledging total, unconditional allegiance to Christ and His new Kingdom on earth. Whosoever he be of you that forsaketh not all that he hath, he cannot be My disciple (Luke 14:33). Earthly governments have always harshly treated the true churches of Christ and constantly accused them of disobedience and insurrection, in spite of the fact that they pose absolutely no threat to State or public – for they reject the sword as outside the perfection of Christ. Nevertheless, they have been continually imprisoned, tortured and killed for refusing to follow the rules of the land. What is the correct response of Christ’s people? These verses answer that question.

     Of course, we need to follow the teaching of the full Word of God. Not robotically reading the letter of one principle only, but seeking the spirit of the Scriptures and applying it wisely to our present circumstances. The Apostle’s end goal here is not to encourage kingdom saints to be model citizens, but to animate them to more beautifully represent the way of Christ to the people of the land. For assuredly the Christian is not a citizen of any nation! He passes through this world as a stranger and foreigner (Heb 11:8-10), an ambassador living in an alien country (2Cor 5:18-20). He has been translated from one kingdom into another (Col 1:13), making him a citizen of heaven (Php 3:20; John 18:36).  No man can serve two masters; he must choose, and then that one he must yield himself as servant to obey (Mat 6:24). When Paul chose Christ, he renounced all else (Php 3:7-11). The Scriptures call us to obey God rather than man (Acts 5:29).

     Nevertheless, we are called to peace and that certainly applies to daily living in the civil realm. Pray… for kings and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty (1Tim 2:1-2). We do not pray that God would bless the State in its pursuits, but that governmental actions and decisions would aid peaceful growth of the Kingdom of Christ. The calm, reasonable, sober, peaceable, forgiving demeanor of God’s people is a testimony of great worth. Study to be quiet, and to do your own business, and to work with your own hands, as we commanded you; that ye may walk honestly toward them that are without, and that ye may have lack of nothing (1Thes 4:11-12).

     Given the churches’ experience with the Roman government at the time of this writing, the advice of these verses is remarkable. Jewish and Roman governments persecuted Christianity from its very beginning and that pattern has followed the churches of Christ ever since. The normal response of the persecuted Christian would be to question if he should ever obey those heathen rulers who have no care for Christ or His Kingdom. And so it is even today, when the hearts of true Christians are grieved to see the governments of the world legislating terrible wickedness and aiding the spread of criminality and ungodliness. Submit to ungodly magistrates and rulers of iniquity? How can it be? Only by turning again to those principles of Christian behavior the Apostle has laid out in the previous chapter – to live peaceably, honestly and humbly during the time of our earthly pilgrimage.

     There is no power but of God. Under the Old Covenant, the nation of Israel was a single civil and religious kingdom of God’s making. That era has ended, and now those two realms are starkly separated. The present Kingdom of Christ is strictly a spiritual kingdom which transcends all political boundaries and country borders such that Christians in every nation under heaven are brothers and citizens together (Luke 17:21). What happened to the godly man’s civil responsibilities with the close of the Israelite Covenant? That is the subject at hand, and as we have said, it is not a simple rule. For while the Old Covenant had a set of civil laws given by God and enforced His own people, that is not the case under the New Covenant. So the Christian may question the very idea of earthly rulers having authority over his affairs. The Apostle’s mandate and explanation answers those doubts in a manner entirely consistent with the deeper tenants of Christianity. For consider the two alternatives: 1) that the Christian should NOT be subject to earthly authorities, 2) that the Christian should be ENTIRELY subject to his country’s government. The first idea would contradict the very fruits of the Spirit in Christian behavior, and the second would undo our pledge of allegiance to Christ as our only Lord and Savior. The ground between these two extremes is not strictly delineated. There is surely room for differences of conscience (v5).

     The Jews had a long, notable reputation of rioting, insurrections and rabid rebellions against any king or authority who attempted to exert some power over them, legitimate or not. Had not God given to them the land of Canaan? Had He not made of them an holy nation… a kingdom of priests (Ex 19:6)? Even the Apostles thought that Christ was about to restore again the kingdom to Israel (Acts 1:6). The teaching of these verses then, was no small matter for those Christians from among the Jews. The Gentile Christians were also affected, for the Romans tended to group Christians with the Jews, erroneously thinking they were a sect of the Judaic religion (Acts 24:5). The Apostle’s main basis for requiring peace and obedience to the ruling authorities is equally valid to both groups: the powers that be are ordained by God (v1).

     The practical application of this important rule of life must walk the wise road between the following two pillars of truth: 1) the Christian is fully submitted to the rule of Christ and so he cannot pledge allegiance to any earthly nation or political cause; 2) the Christian is an honest, just, peaceable doer of good that lives as a lamb among wolves in the land of his earthly sojourn. My comments in the next few verses intend to follow that middle path. As citizens of a different Kingdom, we must speak out and refuse to follow any laws that dishonor our true Ruler, even as Daniel refused to obey the king’s command. However, that mind must not continue unto arrogance. Being unbound to earthly allegiance does not authorize insubordination and political activism. It is not our place to work with or against governments, but to conduct ourselves separately and wisely according to our first allegiance.

     The common tendency of many groups is to err on the side of being overly supportive of the governments of their particular country. Some will even take up arms to defend their flag. How shocking the thought of Christians in two opposing earthly nations praying to God for aid in killing their enemies and winning the battle against each other! In more subtle ways and on simpler topics, even some Anabaptists tend to defend the rationale and rules of the government of their land. Be careful! Governments have always arrayed themselves against the true churches of Christ! These are the very beasts that the Revelation warned us about. We must not join with them.

     Regarding the Christian’s walk in the world, Jesus said, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves (Mat 10:16). This emphasizes again the two important principles we noted earlier for applying the teaching of these verses: living in peace and love among the people of the world, yet actually fully following our allegiance unto Christ. We must navigate life by these two Biblical stars.

2 Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.

     During Paul’s lifetime, leadership in Rome was a chaotic battle of political opponents marked by subterfuge and assassination. Civil rebellion, protests and attempts to overthrow the government were common. The people of God must not be caught up in such matters. They belong to a different kingdom that is not of this world; their fervent, absolute loyalty is to that King (John 18:33-37). The fascinating story of Lutheran pastor Dietrich Bonhoeffer’s plot to kill Adolf Hitler makes a valuable study on this topic.

    The powers that be are ordained by God. Earthly kingdoms rise and are deposed according to God’s will and pleasure, but that doesn’t mean He approves of their methods. Violence, evil workings and graft have always been standard fare in all governments of the world. Clearly though, God has sanctioned an authority system whereby the people groups of the world can be protected and affirmed in their daily lives. The absence of government is anarchy, where every man does what is right (?) in his own eyes and there is no recourse to justice, no organization that sets into law what is criminal, and no authority to require personal accountability.

     Shall receive to themselves damnation (krima). Not damnation in hell, but personal guilt and judgment as decided by the magistrate (see word usage in Mat 7:2; Rom 11:3, etc). The one who resists the government, whether fighting for a particular political cause or simply disobeying the rules of the Land, makes himself liable to arrest, judgment and punishment by the civil authorities. Do not expect God to protect you from such ill-advised actions, for rulers are there to execute this terror (v3).

3 For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: 4 For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil.

     God ordained civil governments to keep order and justice. They are a terror to evildoers, but a minister of God for those that are good. The righteous man should have no reason to fear the government and the government should find the Christian to be a peaceful, law-abiding citizen (1Tim 1:9). As such, these verses are pure gold in the arguments concerning the roles of Church and State, for they remind both of their rightful responsibilities. Christians should keep the laws of the land as long as they do not conflict with his higher call to follow the Way of Truth; and the State should serve as avenger and protector of its people. The principles of Christianity were fitted by God to generally apply under many forms of human government and history has demonstrated the Gospel to be extremely effective even in brazen, atheistic governments. Christians should never be grouped with rebels – those presumptuous, selfwilled rioters and haters of authority (2Pet 2:10). 

     Unfortunately, the governments of the world have never operated according to their God-given mandate and have become promoters of Evil instead of being protectors of Good. This fact is predicted in the Revelation, where the Beast that rose up out of the sea is a symbol of World Governments and their age-long antagonism against the people of God. Many examples could be given of earthly rulers actually being a terror to good works instead of evildoers. The early church was beaten down by the Romans and 16th century Anabaptists lived in fear of their God-ordained “ministers for good,” who improperly executed wrath on the righteous. In both cases, the powers that be abandoned their charge to uphold justice and instead arrogated to themselves authority that was not rightfully theirs.       

     Today, satanic pressures continue to instigate governments to ignore their God-given mandate and seek to become the putative gods of their society. It is no wonder then, to see terrible criminal behavior castigated with mild sentences or dropped completely on a technicality. Meanwhile, the good Christian is jailed and fined for just speaking out against homosexuality, or for helping a woman escape a wicked environment with her own child. It should be abundantly clear that the governments of the world are operating outside of their rightful sphere of authority. All metrics predict things will get much worse, for the simple Christian way of life has become the target of governmental attack. Christian companies may not deny service to homosexuals. There are “hate laws” that forbid preaching against wicked practices like gender changes and gay marriage. Governors have mandated no-congregation laws for churches citing the covid pandemic.

     These examples justify the actions of Anabaptists who have refused to pledge allegiance to the nation of their earthly sojourn. We are citizens only in the legal sense of being born in an certain country. “While living in this world we do not really use what the world offers, for the fashion of this world passeth away” (1Cor 7:31). In step with Paul and John, fellow Apostle Peter warned that the governments of the world would accuse Christians as evildoers (1Pet 2:12). Nevertheless, he said, we should submit to the king’s ordinance (1Pet 2:13-14) so that our otherwise good behavior might prove their charges to be false (1Pet 2:15-18), then we shalt have praise of the same (v3). Meaning that the Christian’s good, quiet behavior should earn governmental respect. And even if does not, we must continue to do as God has desired us. As much as lieth in you, live peaceably with all men (Rom 12:18).

     A revenger to execute wrath upon him that doeth evil. This seems taken directly from the civil laws of the Old Testament, which upheld justice even to capital punishment. A sword is used to kill. Any earthly government does well to base their justice system upon the God-ordained Law of the Old Testament.

5 Wherefore ye must needs be subject, not only for wrath, but also for conscience sake.

     In summary, the Christian must needs be subject to the government for two reasons: first, to avoid their punishments (v2) and second, because a Christian is not an evildoer (v3). In other words, “Be subject to the laws of the land, not just for fear of punishment but to follow a good conscience of rejecting evil works.” As Peter writes, Let none of you suffer as a murderer, or as a thief, or as an evildoer…yet if any man suffer as a Christian, let him not be ashamed (1Pet 4:14-16). If the government oppresses you as a Christian living according to your good conscience, be not ashamed – you are not at fault, but the government that is acting illegitimately. The valid authorities are the minister of God ordained to execute wrath upon him that doeth evil. Of course we obey them in that.

     Yet again the obvious fact is that many laws have been made for the opposite purpose – to persecute good instead of punishing evil. The Scriptures often warn the Christian that he will be persecuted by the authorities. Take heed to yourselves, for they shall deliver you up to councils; and in the synagogues ye shall be beaten: and ye shall be brought before rulers and kings for My sake (Mark 13:9; Mat 10:23; Luke 21:12). Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man’s sake (Luke 6:22; Mat 5:11; John 15:20). If ye suffer for righteousness’ sake, happy are ye: and be not afraid of their terror, neither be troubled (1Pet 3:14).

     These verses give courage to the Christian to reject those illegitimate governmental laws that, contrary to upholding justice, repress Christian values and undermine the rules of Christ. And for conscience sake we do not obey them, for they are contrary to sound doctrine (1Tim 1:10). For conscience sake means we obey the whole rule of Christ (1Tim 1:5), including that we must needs be subject to the rules of the authorities in all points that do not inhibit the truth and life of the Gospel. Let us not err on the side of following first the laws of the State, but on the side of over-honoring the laws of the Scripture! The Kingdom of Christ is our true allegiance and citizenship. If the life-rule of the Christian is more intent upon not offending the World instead of living in accordance with his real Kingdom authority, then something is out of balance.

     Beware that the Devil is very astute in these matters. In the last few centuries, his tactics have changed from overt to covert. Before he came as a lion, killing and torturing any who did not bow to his rule, but now he comes softly, deceiving and persuading by great swelling words of vanity (2Pet 2:18) and by arguments of science falsely so called (1Tim 6:20). The Revelation describes how, in the time of Satan’s little season at the end of the world, he will deceive the governments of the world into doing his wicked bidding and with one mind they will work to subvert the Word of Truth and impair the power of the Spirit (see my notes in Rev 19-20). The churches of Christ will wane and their testimony will be ineffective before the onslaught of this great deception (Rev 11:8-10). When these things begin to pass, lift up your heads, for the time of redemption is at hand (Luke 21:28).

     Should we obey or disobey the governor’s mandate forbidding families to meet for the Thanksgiving holiday because there is a virus in the streets? Should we hold church services during the pandemic or improvise with video meetings? Churches need to allow the exercise of individual consciences, but let us not be blind to the inevitable fruit that these illegitimate rules will produce! Less spirituality, less knowledge of God’s Word, less respect for the church body. Are we so afraid of criticism? So concerned about our physical well-being? How important it is to follow the wise, Godly path and not the popular one of Society. We are to come out from among them and be separate, we are not a part of society. If we are ashamed of that, Christ will be ashamed to be our God (2Cor 6:16-18).

     The present governments of the world have increased their promotion of LIES and WICKEDNESS to unprecedented levels. Witness the anti-God topics of evolution, homosexuality, feminism, gender changes, vegetarianism and a myriad other “scientifically proven facts.” Woe unto them that call evil good, and good evil; that put darkness for light and light for darkness, that put bitter for sweet, and sweet for bitter (Is 5:20). By many lying means they are convincing humanity to accept their “truths,” agendas and values. And they use the very effective method of “cancelling” anyone who dares to even inadvertently say something in disagreement. Here in Chile, the government is contemplating the addition of endorsements/restrictions to their mandatory identity cards which will prohibit/allow activities based on one’s adherence to the State’s protocols. The “consensus of Science” is a dangerous, anti-God authority.

6 For for this cause pay ye tribute also: for they are God’s ministers, attending continually upon this very thing. 7 Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.

     If Christians are to follow the laws of the State only when they do not conflict with the laws of Christ, should they pay taxes to the State? Yes. The Apostle echoes the teaching of Christ, who famously silenced the Jews’ objection to taxation by saying, Render therefore unto Caesar the things which are Caesar’s (Mat 22:21). If Christians can live in the world’s society without being part of it (John 17:14-18), then they can live in subjection to the State without being a part of it – and that includes paying their taxes. On another occasion, Jesus told Peter to fish out a piece of money to pay the tribute tax, but only after explaining that He really didn’t owe it – lest we should offend them (Mat 17:22-27).

     The conscience of some is to err on the side of State, accommodating their Christian life to the constraints that the State imposes. They apply this mind also to paying taxes. I wonder. Is Christ best honored by paying a little MORE to the government than what is strictly due, just in case of an audit? Or is He better honored by paying the bare minimum so that it might be used in His Kingdom? Much of the tax money that governments collect goes for immoral causes – war, abortion, gay rights, arts and science grants, etc. In my view, the balance of Christ’s rules versus the State’s mandates is not a 51%-49% mentality, but a 99%-1% allegiance to the Kingdom of God. The governments of the world are a part of Satan’s kingdom until that Day they are swept up like dust in the balance and thrown into the Lake of Fire (Rev 11:15; Jude 14; Rev 17). We render due fear, custom and tribute because of how we should behave in the Kingdom of Christ, not because of how we appear before men. It is likewise discordant to refuse to pay taxes and to rebel against the government (cf Jude 1:8-9).     

     In these verses, the Apostle’s model of Church and State pre-supposes that the true Kingdom of Christ is small in comparison to general society. He describes the Christian as living in subjection to the Government, yet neither participating in it, nor revolting against it. His framework is: 1) we the Church, and 2) they the State. And yes, the Scriptures present the saints of the Kingdom as a minority in relation to the citizens of this fair World. Many walk the broad way to destruction, but few are courageous enough to follow the strait and narrow way unto life (Mat 7:13-14; Luke 13:23-24). Fear not, little flock; for it is your Father’s good pleasure to give you the Kingdom (Luke 12:32). God is seeking a people that sincerely, voluntarily love and worship Him; a select, chosen, peculiar people that in works of righteousness do shew forth the praise and honor that is due His holy name (1Pet 2:9).

8 Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.

     Pay your debts, whether the king’s tribute, commercial invoices or personal loans. The testimony of a Christian who cannot act as a good steward of his own finances is greatly hindered (1Tim 3:7). Owe no man any thing does not mean that we refuse to receive gifts, or the aid of others, or the forgiveness of a debt, but that we repay in timely fashion our financial obligations, as well as any other commitments we might have made. There is one obligation that we can never fully pay, and that is the duty to serve our fellowman in love. The Law of Moses itself was based upon the decision and action of love. The Greek word owe (opheilete) is the verb form of the word debts (opheilamata) in the Lord’s Prayer (Mat 6:12).

9 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. 10 Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.

     At the base of true religion is love (1Cor 13:13). The first four commandments call for man to love God and the last six involve love in action toward others. On these two commandments hang all the law and the prophets (Mat 22:36-40; Gal 5:14). Paul cites five of the six commandments directed to loving our fellow man, but omits the first in that table, honor thy father and mother (Eph 6:2).

     Love is the fulfilling of the Law. The spirit or intent of the Mosaic Law was that Mankind act in love towards God and Man. That is the essence of the Ten Commandments, which continue true and valid under the New Covenant. See my notes in Mat 5. It is fitting to hear these cited in this chapter’s context that commands the Christian to be subject to the laws of the land, for if all were to follow it, there would be no law-breakers. 

11 And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. 12 The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light.

     As the years go by, the time for salvation grows more urgent. And for the already saved, the passing years often tend unto comfort, laxity and even slumber. It is high time to awake. This has never been more true! The night is far spent…Awake thou that sleepest (Eph 5:14).

     Knowing the time (kairos, the season). Many are able to discern the coming weather by looking at the sky, but they cannot discern the signs of the times (Mat 16:3). Lift up your eyes, and look on the fields, for they are white already unto harvest (John 4:35). The Scriptures urgently warn the churches to take heed, to watch and pray always (Luke 21:34-36), for the Day will come suddenly, like a snare, at an hour when ye think not (Luke 12:40). Know the time! It is increasingly important, yet I see less and less urgency in this matter among the people of God. But ye, brethren, are not in darkness, that that Day should overtake you as a thief. Ye are all the children of light…therefore let us not sleep, as do others (1Thes 5:3-8)

     In addition to knowing the season of the world, know your own time. Life is a vapor! And at that moment of death there is no more time for you. Are you saved? Have you cast off the works of darkness and put on the armour of light? There is a double contrast in these two phrases: light with darkness, works with armor. The works of darkness are the acts of fleshly lusts (1Pet 2:11; Col 3:8; Gal 5:19-21), but the Christian puts on the armor of light (Eph 6:11-18).

     Walking in the light. Study this common figure of Scripture in John 12:35-36; Acts 26:18; John 8:12; 1John 1:7; Eph 5:8; John 3:19-21.

13 Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. 14 But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.

     The life of a Christian should never be characterized by immoral, rowdy, crude, foolish behavior (Titus 2:12). Let us walk honestly (euschamonos), meaning uprightly, decently, soberly, mannerly (Luke 21:34; Eph 5:5-8). Rioting (revellings in Gal 5:21; 1Pet 4:3) and all such foolish acts must not be once named among you (Eph 5:3). Chambering (the bed in Heb 13:4) is a euphemism for all kinds of immoral behavior, and wantonness (lasciviousness in Gal 5:19; Eph 4:19) refers to all kinds of sensual or promiscuous behavior.

     Instead, put ye on the Lord Jesus Christ. The figure is that of putting on a garment and is commonly used in this context (see Gal 3:27; Eph 4:24; Col 3:12; Eph 6:11). Instead of walking nakedly in the lusts of the flesh, be clothed with Christ (2Cor 5:2-4). Imitate His manner of conduct and His frame of mind.

commentary Romans 12

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1 I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.

     Here begins a new topic (12:1-15:7) wherein the Apostle Paul marks out the correct attitude and lifestyle of the new creature in Christ Jesus (Gal 6:15). The tone is urgent, vital, imperative, for this is no passive salvation. It is an active, personal, unceasing enterprise to live even as Jesus Christ when He walked this earth – in holiness, humility, wholeheartedness, sincerity and empathy. The Apostle appeals to the rational mind: “Considering the great mercies of God in the work of our redemption, is it not entirely reasonable that we deny Self and serve Him in all that He has purposed?” The call is for radical, personal exercise in the Kingdom of Christ. God alone can save a man from his sins, but these verses show that man must participate diligently and continuously after he has believed and accepted the Gospel.

     I beseech you therefore brethren. If, as many theologians affirm, salvation has no human work component at all, then why does the Apostle implore us with such urgent words? These verses are meaningless under that doctrine. However, we believe that God created the universe for the purpose of developing a people who love who Him with all their heart, soul and mind (Mat 22:37); for that reason He has given every person the ability to voluntarily think, choose and do. So crucially, earnestly, we must hold fast to the Truth and live according to its precepts in all sincerity and diligence unto the end (Rev 2:26; Heb 3:6). Let no man take thy crown (Rev 3:11).  

     Present your bodies a living sacrifice. The most sacred element of the Old Covenant was the offering of sacrifices – five whole categories headed a wide range of ceremonies and rites that ruled virtually every detail of life in Judaism (see note Lev 1). There were animal sacrifices, grain sacrifices, land sacrifices, time sacrifices and money sacrifices. With the exception of the scapegoat ceremony, all of the animal sacrifices required the death of the victim. In the New Covenant however, sacrifice finally settles upon its highest and truest expression – that we offer daily our very bodies in holy, useful service unto God (Rom 6:13). In the Covenant of Grace, we are asked to offer up spiritual sacrifices in a spiritual house (1Pet 2:5).

     This is no punctual event, it is a living sacrifice, the constant denying of Self in favor of presenting oneself acceptable to God (see note Rom 8:5). The deepest concept of sacrifice is the voluntary giving up of one’s possessions and rights (Mat 16:24). Whosoever he be of you that forsaketh not all that he hath, he cannot be My disciple (Luke 14:33). Jesus doesn’t want half-sons (Rev 3:15-16). The concept of a continual sacrifice was foreshadowed in the Law which required the priests to offer two lambs daily in the Temple, one in the morning and the other in the evening, as a continual burnt offering to the Lord (Num 28:3-4; cf. Heb 13:15). 

     The constant, personal giving up of one’s desires and loves in order to do the good pleasure of God is a reasonable service. God doesn’t require silly, arbitrary works of Man, but sensible, righteous living! We ought to walk even as He walked (1John 2:6). Is the servant greater than his Lord? Of course not! So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do (Luke 17:10).

     Holy, acceptable unto God. After Noah left the ark, he offered a sacrifice to God and the smell ascended to Him as a sweet savour (Gen 8:20-21; Eph 5:2; Php 4:18; 2Cor 2:15). Do my sacrifices please God in the same way? Just as a father rejoices to see his children acting in obedience and selflessness, so too our heavenly Father is pleased when His children embrace a life of righteousness, sacrifice and service to Him. Holiness is not a popular word these days, but without it no man shall see the Lord (Heb 12:14; 1Pet 1:16). If being holy makes you acceptable unto God, then being unholy makes you unaccepted.

2 And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.

     This verse is a discovered treasure to every soul that sincerely desires to know the way to deep fellowship with Jesus Christ (Php 3:10). We are either offering our bodies in living sacrifice to God, or we are living in conformity with the attitudes and works of the World. There is no third category! Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey, whether of sin unto death, or obedience unto righteousness (Rom 6:12-19). The Scriptures warn often of being led astray by the cares and deceits of this world (Mark 4:19), for the god of this world, Satan, is working to blind the minds of men so that they do not live according to the gospel of Christ (2Cor 4:4).

     The world (aion) – think of the stronger term, this present evil world (Gal 1:4) – hates the follower of Christ (John 15:18-19) for it is the very kingdom of Satan on earth. It is a key dagger in that Trident of Evil – Satan, Self and the World. The devil offered to give Jesus all the kingdoms of the world, and the glory of them if He would worship him instead of God (Mat 4:8-9; Luke 4:5-8). Jesus refused. Satan however, as the prince and god of this world (John 14:30; 2Cor 4:4), has taken many captive by offering them this same false promise (2Tim 2:26). Christian beware, for if any man love the world, the love of the Father is not in him (1John 2:15-17).

     The World is an especially subtle and deadly snare because we must all, Christian and unbeliever, pass through life with certain connections to it. Jesus prayed not that His followers would be taken out of the World, but that they would be kept from its evil (John 17:14-16). And to that aim the Father implores, Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues (Rev 18:4). The basis for this separation is keep oneself unspotted from the world’s many iniquities (James 1:27). Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you (2Cor 6:17). If God’s people do not feel that they are different from the world, then something is wrong. If God’s people do not look and act different from the world, then be concerned! Remember, the World is our enemy. Why do so many live as if God created the World for our benefit and pleasure? Know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God (James 4:4). We must war and wrestle against the rulers of the darkness of this world (Eph 6:12); only those who emerge victorious in this mortiferous battle are truly born of God (1John 5:4).

     God has designed that His people live in this strange, unfriendly world for the purpose of proving them! He wants to find and form a congregation who truly love Him and who have shown themselves worthy (Mat 10:37-38) to be in heaven for eternity with Him. So this life is a solemn, all-important test of our love for Christ. Those who honor, fear and love Him will keep His commandments (John 14:21), and the trials of faith are a key part of His method to develop the souls of the saints so that they will become purer and purer gold (1Pet 1:7; Job 23:10). So may it be with our lives. Let us content ourselves to pass this life without thought of using the things of this world (1Cor 7:31), but wandering as strangers and pilgrims in a foreign land (Heb 11:13), desiring that better country where God has prepared a new and heavenly city just for them! (see Heb 11:16). Sing it with meaning: “This world is not my home, I’m just passing through.”

     The mind of God’s people should ever be this: here we have no abiding city because our true citizenship is in heaven (Php 3:20). We are not like other people, we are different; we don’t feel comfortable here because we don’t fit in. We stand out like lights in a dark place (Php 2:15), as aliens dwelling in a foreign country (Heb 11:9). Ponder the implications of Peter’s reminder: Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people (1Pet 2:9). God knew how easily Man is distracted by this fair world (2Tim 4:10). Under the Old Covenant, God helped the Jews to not forget their peculiarity and calling by asking them to make all their garments in a unique way, with a ribband of blue: and it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the Lord, and do them; and that ye seek not after your own heart and your own eyes (Num 15:38-41).

     The vast majority of Christianity have not this mentality. Even among the plain brethren it is falling rapidly. Oh, they say they are different from the World, and their sermons warn about the wickedness of the World, but they stand exposed and convicted by converse signs.

     I dare say that for Anabaptists, the most common rationalization to reject the peculiar people mindset is being subconsciously influenced by other Christian groups who confess Christ in all sincerity and honesty, yet are scarcely different from society. They live in the same way, dress the same way, go to the same places, eat and drink the same things, enjoy the same vacations and entertainments, go to the same schools and universities. They seem to be blessed by God. Why do I have to be so different? 

     Am I saying that we should consider all other churches as being part of the world too? Not necessarily, but not every person who calls himself a Christian is a brother, but he that doeth the will of My Father…shall enter into the Kingdom of heaven (Mat 7:21). Beware! Comparing ourselves with others is not wise (2Cor 10:12). In no case may we validate a belief or behavior simply because everyone else believes or does it. We have the Word of Truth in our hands; it is the all-important, eternal guidebook to the Father. Look not at others to determine their spiritual standing, nor to justify your own merits. Rather, focus on searching in all honesty and integrity to do all that the Father has commanded. Whether those churches/individuals are included in the Scripture’s picture of the world is no matter for us to judge. Let us, with all diligence and determination, make our own calling and election sure (2Pet 1:10). The parable of the Sower depicts the four states of every soul in relation to God, but only one was acceptable to Him. 

     May we ever remember that God hath chosen the foolish things of the world to confound the wise…the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised…to bring to nought things that are (1Cor 1:27-28). Rejoice in being simple, contented to be a weak, foolish thing (in the eyes of the World), for God has chosen you. Today, societal groupthink has become the real arbiter of morality, instead of the unerring, absolute truth of God’s Word. He who dares to disagree with the Consensus will be vituperated and canceled.

     Be not conformed…be ye transformed. These imperative verbs presume that a man possesses freedom of will and is capable of real action. Be ye transformed (metamorphoo, see Mat 17:2) This the Apostle requires of each Christian, but our efforts will never succeed without the power of God. Nor is this a flash event; it is a life-long joint work of God with Man that will be completed only when our vile body is changed into a glorious body (1Cor 15:54; Php 3:21). The only other occurrence of metamorphoo in a similar context pictures this same deliberate process: But we all, with unveiled face beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory (2Cor 3:18, NASB). It’s like a butterfly advancing by stages through life – egg, larva, pupa, adult – slowly being transformed from glory to glory into its final image. We are His workmanship, created in Christ Jesus unto good works (Eph 2:10). 

     By the renewing of your mind (nous). A similar phrase is found in Col 3:10, where the new man in Christ is said to be renewed in knowledge. The mind is the supreme control center of the human body. It analyzes, decides and mandates the actions that the rest of the body will take. Humanly speaking, to actually renew (anakainosis) the mind is a momentous, inconceivable task. So while this verse indicates that man does have a role in renewing the mind, only Divine power can actually effect it. The single occurrence of anakainosis elsewhere in the New Testament indicates that fact, According to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost (Titus 3:5).

     Given the function and position of the mind in relation to the human body, to renew the mind is to replace the parameters and instructions set by which it analyzes, decides and mandates the actions of the body. Effectively then, the renewing of the mind begins with being born again (John 3:3), yet like the egg that changes to a larva and then to a caterpillar before finally arriving at its mature butterfly form, this renewal of the mind is a work in progress. And as the process continues, we are able to confirm even more certainly what really is that perfect will of God for us. The seed lies latent in the ground until a drop of water provokes in it a sudden spark of life. Then, with the death of the seed a new life is born; the seed sprouts and begins to grow. Taller, stronger, bigger, until it reaches full maturity. So it is with renewing the mind – feeding on the manna of God’s Word daily; praying without ceasing; thinking on things that are true, honest, just and pure. A person becomes what he thinks. Give the mind good, spiritual things!

     The mind and conscience seem to be almost synonymous. Perhaps the conscience refers primarily to the rule-set of the individual while the mind includes the thoughts and attitudes in collaboration with the conscience (see Rom 2:15; Titus 1:15). Together they are the light of the body (Mat 6:22-23). The Greek language has several words that translate to mind. In verse two, the word is nous, which is also used in the following ways: a reprobate mind (Rom 1:28) the law of my mind (Rom 7:23-25); the mind of the Lord (1Cor 2:16); pray, sing, speak with the understanding (1Cor 14:14-19); the Gentiles walk in the vanity of their mind (Eph 4:17); the spirit of your mind (Eph 4:23); fleshly mind (Col 2:18); corrupt mind (1Tim 6:5; 2Tim 3:8); their mind and conscience is defiled (Tit 1:15). The word phroneo (a verb) is also translated mind (Rom 8:5) and occurs in this passage at verse 3 (see also Rom 14:6; 15:5; 1Cor 4:6; 13:11; Gal 5:10; Col 3:2). Although they are truly synonyms, phroneo seems to be used in contexts describing the attitudes and mannerisms of the mind, and nous more in the working exercise of the mind.   

     The one who is disconformed to the World and renewed in the mind is capacitated to learn and prove (dokimazo) what is the perfect will of God. To prove means to analyze, test and confirm (2Cor 13:5; Eph 5:10; 1Thes 5:21; 1Tim 3:10); dokimazo is elsewhere translated discern (Luke 12:56), examine (1Cor 11:28), try (1Cor 3:13; 1Pet 1:7; 1John 4:1; 1Thes 2:4). Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the Word of truth (2Tim 2:15, NASB). The renewed mind is careful to prove God’s will honestly, sincerely and entirely. Remember that the unfaithful children of Israel also proved (dokimazo) God in the wilderness and for their wickedness were rejected by Him (Heb 3:9-11). Prove Me, God told the children of Israel, obey My commands and follow My law, then see if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it (Mal 3:10).

     The World’s ideology is a jumble of vain goals and Godless values. The Christian who is foolish enough to enter therein, even for the sake of conversation, will not return the same person that he once was. To walk according to the course of this world will end in certain spiritual death (Eph 2:2). God wants a people who does not fashion themselves after the values, feelings, habits, manners and styles of this evil generation, but after the lofty example of our Lord and Savior Jesus Christ.

3 For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.

     The first two verses of this chapter have outlined the very core of man’s duty in the final salvation of his soul: personal sacrifice, total commitment to Christ, service in His Kingdom, separation from the World, transformation of the mind, doing the Father’s will. However, those actions of faith cannot develop without the proper attitude of humility, sobriety and meekness.

     There is probably no greater hindrance to true spiritual growth than thinking too highly of oneself (huper-phronein), and chiefly that means to hold in excessive regard the thoughts, beliefs and ideas that your own mind has determined. The church, though one body in Christ, is made up of many different members, and God had given each one a unique set of gifts, personality and workings of the mind (v5-6). So each member must respect and value the judgments of other members – be of the same mind, in honor preferring one another (v10,16). Paul warned the carnal Corinthians that they had become puffed up for one against another (1Cor 4:6). Obviously, we dare not hold in equal value the rationalizations of the carnal and weak! The charge is to all in the church – do not over-value your own conscience, but accept that there are different beliefs and opinions even within the body (Rom 15:7, also 1Tim 6:17; Mat 5:3-5).

      A truly humble person will never take personal offense! That’s because he holds nothing of himself in such regard that he might be hurt or offended by another (Gal 6:3). Remember the example of Moses (Num 12:1-8) and consider the truthful yet dispassionate answers of Christ to the slanderers that said He had a demon. Yes, we take offense when the name of Christ is disparaged, or His body is damaged, or the Word of God is scoffed, but to allow a criticism or offense to fester within is a sign of thinking too highly of onself.

     To think soberly (so-phronein) is to think wisely, to rightly analyze another point of view, to use sound judgment (see usage in Acts 26:25; Titus 1:8; 2Tim 1:7). Probably the Apostle intentionally chose these rhyme words. “Do not huperphronein, but phronein with all sophronein.” The calm, sensible, Word-based evaluations of a humble man of God are of great worth. 

     The measure of faith. Not that God literally allots each man a particular, varying portion of faith, but that He works within each man to develop faith in varying degrees. God has designed that each person is born with the necessary array of capabilities to cultivate the Faith that pleases Him (Heb 11:6). True, saving faith is a five-faceted Jewel forged under worldy fires of experience and trial. It is not a simple spark of belief, but a complex interworking of receiving, accepting and doing the Truth (see notes for Heb 3:12; Mat 14:31). The limits of faith are due to faults and inconsistencies in the individual and not to God. Perhaps the clearest example of God cultivating personal faith is the case of the Canaanite woman who continued to beg Christ to heal her daughter even after He called her a dog (Mat 15:22-28). Her perseverance and refusal to be offended is a lesson in how to grow in faith.

     These verses call for deference and humility in the body of Christ. “Don’t think yourself better than others. Don’t require others to believe and act exactly as you do. The body of Christ is made up of many members with distinct gifts and functions, with diverse priorities and ideas, and with varying degrees of faith and maturity.” While faith is listed as one of many spiritual gifts (1Cor 12:9), it is not an optional one (Heb 11:6). Rather, the Spirit develops faith in each man according to their determination and tenacity. Faith is a synergetic experience, not a unilateral blast from above. It grows in tandem with the renewing of the mind (v2).

     Study the implications of the Jesus’ answer to the Apostles’ request, Lord, Increase our faith. Instead of giving them a doctrinal formula, Jesus responded by telling them the parable of a servant who worked hard all day in the field, yet was still required to serve his master’s supper that evening before he himself could sit down to eat (Luke 17:5-10).

4 For as we have many members in one body, and all members have not the same office: 5 So we, being many, are one body in Christ, and every one members one of another.

     The church is represented in the Scriptures by several well-known symbols – a bride, an ark, a building, a body, a city, ten virgins – which depict a particular aspect of it. Thus, the analogy of the local church to a body emphasizes its functionality in everyday life (see 1Cor 12). Many individuals yet one creature, all sharing equal interests, goals and concerns. A body is made up of members, organs and complex systems, and its viability depends upon the health and proper working of each part. Some are visible and prominent, others are scarcely even known. All are important. An athlete with just one injured muscle might decide not to compete because he knows his body is not whole. The members of a body serve many different purposes, but they must work together to be truly effective. While a body can adapt to life with missing members, its full potential cannot be realized!

     The local church, as the figurative body of Christ, functions in much the same way. Each member benefits from the contributions of fellow-members as they work together for one common goal. The whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love (Eph 4:16). In the church, we are every one members one of another (v5). There is mutual care and sharing, and if a member is hurt or missing, the others will step into the gap (1Cor 12:25-26). Look not every man on his own things, but every man also on the things of others (Php 2:4).

     This analogy must have presented a powerful argument to the Jew/Gentile tension in the church body at Rome and elsewhere in those early years. It speaks particularly to those Christian Jews who relied on their genealogy and Abrahamic promises unto the exclusion of Gentile “dogs.” However, the Gentile Christians must remember that God will accept the Jews (though hypocrites, blasphemers and stiffnecked) who humbly ask to receive the pardon which His Son is offering. One body in Christ, one olive tree in the Lord (ch11).

6 Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; 7 Or ministry, let us wait on our ministering: or he that teacheth, on teaching;

     Just as faith develops to varying proportions as God works in the soul of every man, so it happens with the gifts and talents that God has given to each person (1Cor 12:4-11). Some have the false idea that spiritual gifts are divine endowments of abnormal power such that God is virtually moving and operating the individual Himself. Nothing could be farther from the biblical explanation of gifts. These verses call for every man to use his particular God-given talents to the full proportion of his faith; not slacking or neglecting but working diligently so that his usefulness in the Body grows even more. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath (Mat 13:12). He that shows himself to be faithful in little will be blessed with more. Spiritual gifts are not static, supernatural powerbursts, but natural, God-given talents and abilities that we can control, increase and strengthen with God’s help (1Cor 14:32).  

     God is looking for willing, industrious men of faith. Are you able to teach? Then teach! Are you able to minister? Then do it! Whatever thy hand findeth to do, do it with thy might (Ecl 9:10). Whatsoever ye do, do all to the glory of God (1Cor 10:31). Prophesy according to the full potential that your level of faith with allow; minister with the best of your abilities, exhort in all truth and wisdom. And in so doing, you will grow in grace, and in the knowledge of our Lord and Savior (2Pet 3:18). On the meaning of prophecy in the church, see my note for 1Cor 14:1.  

     The members of the body do not use their diverse gifts and abilities for personal benefit, nor to draw attention to themselves, but for the mutual edification of the body in general (Eph 4:12). Remember the man who hid his talent in the ground instead of putting it to good use. And don’t be so conceited to think that God needs you to minister in His church. He wants you to serve in His Kingdom, yes; but according to His methods and attitudes. The Apostle warned Timothy to withdraw himself from vain and conceited teachers (1Tim 6:3-5).

     Heavenly rewards are not based on how much we achieved in this life, but on how faithfully we have worked with the graces that God has given us.

8 Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness.

     This verse was poorly divided. Both grammatically and thematically, the first clause belongs with the previous two verses. To exhort (parakaleo) is to comfort, beseech, encourage, counsel, entreat. While it is a commonly-used Greek word in the New Testament, its ancient meaning does not conform well to the contemporary definition (ie, see usage in v1). Are you able to comfort, encourage, beseech, counsel? Then do not neglect the full exercise of that important ministry in the church.

     “Give with simplicity.” The Greek word haplotes means “sincerely, generously, in singleness of heart, without ulterior motives” (see 2Cor 1:12; 9:13; Col 3:22). By their alms-giving, the Pharisees hoped to gain men’s admiration (Mat 6:2), but the people of God give willingly and gladly (2Cor 9:7), knowing that the Father sees even the most secret thing (Mat 6:4). Not all giving is monetary. Gifts of time are often more valuable than gifts of money and possessions. Freely ye have received, freely give (Mat 10:8).

     “Rule with diligence (spoude).” Meaning, an earnest, pro-active leadership as opposed to performing a duty out of necessity (see 1Cor 9:16-17). The word is repeated in v11, Not slothful in business (spoude). See 2Pet 1:5. Virtually every person must take a leadership position at some level and area of life. Fathers, mothers, deacons, teachers, workers and children – take your responsibilities to heart, help others flourish in the Way of Truth.

     “Show mercy with cheerfulness.” The natural impulse is to begrudge the offender his mercy. “Well, the Bible says I have to forgive, so…[mumbling] I forgive him/her.” The wisdom that comes from above overflows with mercy, without partiality nor hypocrisy (James 3:17). Blessed are the merciful, for they shall obtain mercy (Mat 5:7).

9 Let love be without dissimulation. Abhor that which is evil; cleave to that which is good.

     In one of the most powerful expositions ever written, the apostle Paul in 1Cor 13 taught the more excellent way (1Cor 12:31) is a life of loving others (agape) in word and deed. Genuine, unfeigned love is a voluntary, self-less act of goodwill to benefit another; a love that operates without hypocrisy, without thought to selfish gain or personal loss, and not conditioned upon being loved in return.

     “Refuse to approve Evil things, but stand unflinching firm in support of all things Good.” This is an important rule in church environments and in the world’s associations. It is more than an attitude, it’s a strategy of living. Unfortunately, sinful practices sometimes weasel their way into churches and full cleansing/restoration is urgently necessary. Let us never make excuses for evil, but cling to truth and goodness always.  

     Christians must not sit calm and silent when Government and Society commit wickedness and condone injustices, but speak and live the truth of God’s Word, even if it means suffering the fate of John the Baptist when he condemned King Herod for unlawfully marrying his niece. However, be careful to temper the Apostle’s words here with Jesus’ command to resist not evil (Mat 5:39). The churches of Christ do not physically fight wickedness, but are called to shine forth as lights in a wicked, dark world. In the pivotal dissertation of chapter 13, Paul demonstrates that Christians are to live peaceably in the societies and governments within which they happen to dwell, not as national citizens, but as ambassadors living in a foreign country.

     The wise path between speaking out against sin and error while correctly living subject to the higher powers of earthly rulers (Rom 13:1-7) is not an easy, clear one. See my notes in the following chapter. The example that the Apostles left us with their lives is compelling. They were not careful to answer contrary to earthly kings and religious leaders, and they paid a price in life-blood. How shall they hear without a preacher? (Rom 10:14). To say nothing is to be associated with them; to refrain the tongue is to follow the spirit of fear (2Tim 1:7). Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness (Is 5:20). God commissioned Jeremiah to preach unto the children of Israel and encouraged him: Be not afraid of their faces: for I am with thee (Jer 1:8).

10 Be kindly affectioned one to another with brotherly love; in honour preferring one another;

     The Apostle’s model church member is noted for unfeigned agape love for all (v9) and affectionate philadelphia love for the brethren. These Greek synonyms carry distinct connotations. The former is an undeserved love based in the will; it chooses to love without regard to consequences. The latter is a close love of genuine kinship and mutual affection; it is born naturally and comes easily. Both forms of love operate within the church body! Some people you find easy to love and others require some effort.

     The fact that Christ and the Apostles wrote so often about brotherly love demonstrates just how important it is to God (John 13:35; Rom 13:8; 1Thes 3:12; 1Pet 1:22; 1John 4:21, etc). Nevertheless, many church bodies struggle with living out this principle, and how greatly it damages their testimony! Exhortations for brethren to live in love and concern for one another simply over-flow from the Epistles. Yet one of the biggest problems in the churches of Christ is bickering, contentions, jealousy, finger-pointing, gossip, envy and criticisms within its members. Young people are especially sensitive to these terrible offenses and are quickly disillusioned and embittered with the church that allows these practices to flourish. I believe it to be the number one cause for children to leave the conservative church of their parents.

     Accompanying the forms of Love is that all-important attitude of humility and lowliness of mind (Php 2:3) which graciously puts others first in all things. This person demonstrates the very opposite of those callus sins we just mentioned. He doesn’t care about honor and fame, nor is he desirous of vain glory (Gal 5:26). Instead, his primary, conscious intention is to sacrifice his own dreams in order to help others unto love and to good works (Heb 10:24).

11 Not slothful in business; fervent in spirit; serving the Lord; 12 Rejoicing in hope; patient in tribulation; continuing instant in prayer;

     The genuine church member is not a lazy individual, but zealous in serving the Lord and fervent in spirit. His mannerism is convincingly authentic, his life a compelling testimony of the Truth of the Gospel. He is ready to serve the Lord wherever and whenever – in the brotherhood and before unbelievers, in season and out of season (2Tim 4:2).

     Rejoicing in hope. He is happy and optimistic, his mind is not mired in earthly worries and afflictions but fixedly set on future glory (Rom 15:13). These are wonderful people to be around! Their positive attitudes give new strength to shaking hands and their infectious spirits produce firmness once again to feeble knees (Heb 12:10-14).

     Patient in tribulation. How crucially important is this little phrase! Many receive the Word joyfully, but when tribulation comes they cannot endure (Mat 13:20-21). One of the last encouragements of the Apostle Paul was to Timothy, his son in the faith: Thou therefore endure hardness, as a good soldier of Jesus Christ (2Tim 2:3). It is essential to run the race with patience (Heb 12:1; James 5:7), knowing that patience brings maturity (James 1:3-5). Perseverance is one of the jewels in the crown of faith. See my note for Rom 5:3.

   Instant in prayer. Prayer is the most important human activity there is, nothing excepted! By humble, penitent prayer we are born again and by prayer we daily commune with our Savior. Prayer is an astonishing tool of power that changes me, you, and the world. Christ’s example of prayer and the Apostles’ own actions and words prove that (Eph 6:18; Col 4:2).

13 Distributing to the necessity of saints; given to hospitality. 14 Bless them which persecute you: bless, and curse not. 15 Rejoice with them that do rejoice, and weep with them that weep.

     The body of Christ, the churches of His Kingdom, prosper when their members express these characteristics in life. They are alert to notice when a member is in need, whether it be a physical deficit or a spiritual distress. And then they are quick and willing to share from their own accounts (James 2:16). Giving time and money to the needs of others and the work of the church – such are the genuine lively stones that are building up a spiritual house (1Pet 2:5).

     Given to hospitality. This is a gift that comes naturally to some but which others must gain by practice. The importance of this attitude and conduct should never be minimized! Work to show hospitality, whether opening your house to family fellowship or simply making the effort to engage others in wholesome, genuinely interested conversation. A friendly, warm, welcoming attitude is a powerful weapon for good! Some have even entertained strangers unawares (Heb 13:2). Philip Mauro, one of my favorite authors, became a Christian later in life when a friendly church doorkeeper invited him into an evangelistic meeting he happened to be walking by. He testified that he owed his salvation to that one man’s encouraging smile at just the right moment in his life (see Pro 25:11). 

     Bless them which persecute you, quoting Jesus’ sermon on the Mount. Pray for them, do them good. Being kind to others even in the face of mistreatment is another powerful witness for Christ, yet how to difficult to choose this action so contrary to human tendency. See notes on Mat 5:44; 1Cor 4:12; James 3:9-10.

     Rejoice and weep. Solomon said there is a time to weep, and a time to laugh (Ecl 3:4), implying that one shouldn’t get them mixed up (see Pro 25:20). In a healthy church body, members should have the same care one for another. And whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it (1Cor 12:25-26). In other words, show sincere, brotherly love in action. Empathize with all, identify with their lives, feel their emotions (see 1Pet 3:8).

16 Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. 17 Recompense to no man evil for evil. Provide things honest in the sight of all men.

     Earlier the Apostle warned us to not think of ourselves too highly (Rom 12:3) and to prefer others first (Rom 12:10). He continues: “Treat everyone with the same deference and respect, associating with all the brethren equally. Be sure to not show preference to the powerful man and avoid the man of low estate” (see also James 2:1).

     Be not wise in your own conceits. “Do not overvalue the thinking and conclusions of your own mind.” See Prov 3:7; Is 5:21; 1Cor 3:18.

     Recompense to no man evil for evil. Probably the reason this principle is repeated so often in the New Testament is because it is not an easy one to fulfill. Resist not evil (Mat 5:39); See that none render evil for evil unto any man (1Thes 5:15); Be not overcome of evil, but overcome evil with good (Rom 12:21); Not rendering evil for evil (1Pet 3:9); Avenge not yourselves (Rom 12:19); Take wrong…suffer yourselves to be defauded (1Cor 6:7). The Agape man is not easily provoked, thinketh no evil (1Cor 13:5).

     Providing for honest things (2Cor 8:21). The word provide seems especially pointed to the way Christians choose to work in order to make a living (see 1Tim 5:8). The Christian’s business manners should be honest and fair (1Pet 2:12), dealt out in good measure, pressed down, and shaken together, and running over (Luke 6:38).

     In these verses, the Apostle has set a tremendous standard of living for the churches of Christ, yet how greatly have most failed to achieve that model! Someday, the great universal Church will congregate in shining perfection in Heaven and those earthly days of practice will become the criteria of testing. God is now forming a beautiful, spotless bride for His Son. Who will be chosen?

18 If it be possible, as much as lieth in you, live peaceably with all men.

     Since He is a God of love and peace (2Cor 13:11), so should His children be also. Follow peace with all men (Heb 12:14; Rom 14:19; James 3:18). Blessed are the peacemakers (Mat 5:9). A contentious, abrasive Christian does not suitably represent his Lord, but pleasant words are as an honeycomb, sweet to the soul, and health to the bones (Pro 12:18; 16:24). In effect, the Christian model of these chapters, and especially of the next dozen verses, could be called, “The Way of Peace.”

     Nevertheless, mark the note of precaution: If it be possible…live peaceably. We must stand against error and wickedness even if it results in conflict and  personal insults. Defending the Truth cannot be sacrificed at the altar of Peace. Jesus warned His followers, Think not that I am come to send peace on earth: I came not to send peace, but a sword (Mat 10:34). At verse 9, we commented on the important balance between abhoring evil but not resisting evil. The same principle is at work in living peaceably with all men. We cannot abhor evil and at the same time silently, peaceably watch it happen. Sometimes to follow peace would cripple the Kingdom of Christ instead of building it, and that would contradict the very purpose for living peaceably. 

     The example of the Apostle Paul agrees. Although a peaceful man of God, he withstood Peter to the face because he was to be blamed (Gal 2:11), and he publicly reprimanded the church in Corinth for not throwing out the sinner in their midst (1Cor 5:13). He also refused to peaceably dismiss the Roman authorities who had acted irresponsibly (Acts 16:37) and was often accused of being a pestilent fellow, and a mover of sedition (Acts 24:5). It is critical that we seek the wisest path as described by many good Bible principles acting together.

     The effective witness of God’s people is like a householder offering good food correctly seasoned with salt (Col 4:6), not too much and not too little (Mat 5:13). It follows both the way of Peace and the way of Truth.

19 Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. 20 Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. 21 Be not overcome of evil, but overcome evil with good.

     Surprisingly, the New Covenant principle of returning good for evil has a firm basis in the Old Testament (see Prov 25:21-22). While the Covenant of Law did stress the lex talionis which meted justice strictly (eye for eye and tooth for tooth), the incredible power of being kind to your enemy and defeating him with good can be seen in David’s treatment of Saul, and also in Elisha’s actions with the Syrian army (see Ex 23:4-5; 2Kings 6:18-23; 1Sam 26). God said through Moses, Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the Lord (Lev 19:18). To Me belongeth vengeance and recompence (Deut 32:35).

     Because of the dramatic changes in God’s Covenant effected by Christ’s death and resurrection, the age-unbounded principle of overcoming evil with good has been given new application among the people of God (see my note for Mat 5:1). The present Kingdom of Christ, unlike the ancient Israelite Kingdom, has no authorization to conduct legislative and judiciary affairs of civil government. Nor should her saints be involved in such matters or positions, for the conflict of interest (or unequal yoking) is simply too sharp (2Tim 2:1-4). This I saw in full clarity during the Covid-scare months of 2020-21, when church-going men that were employed by the government were forced to choose between following the rules of their earthly superiors or the Way of Truth. Many failed that simple test, having been overcome by the darkness within which they had been working (2Cor 6:14).      

     Give place unto wrath. Some translate, “Give opportunity for God’s wrath to act.” The punishment of evildoers is certainly no responsibility of the church, nor of her members. For centuries however, the Catholic and Protestant churches coupled with the civil arms of the State in torturing and killing many thousands of people. The churches of Christ will, at times, need to make important determinations of culpability, but they have not been charged with meting out punishments. On the other hand, the governments of the world exist under the authority structures that God has ordained, and they are expected to protect the innocent and punish evildoers (Rom 13:4; 1Pet 2:14). See my notes in the next chapter.

     Overcome evil with good. This commandment of warning is as much for the Christian as for the churches of Christ. There is no neutral ground – overcome evil, or be overcome by evil. While we must physically inhabit an evil world, we dare not participate in their iniquities and errors. The temptations and pressures to compromise with the World is an ever-present, severe test which Jesus vocalized to the Father on the night of His betrayal, They are not of the world…keep them from the evil (John 17:15-16). The darkness cannot stand before the light, but must flee away (Mat 4:16; Acts 26:18). Let your light so shine before men (Mat 5:16).