MY SHORT REPORT ROMANS 8 – 1 CORINTHIANS 14
The link that brought you to this page and the page title are a bit of a misnomer, because this short report is not long enough to cover so many chapters of the Bible. What the link and the title do, however, is track where we are in our plan to read through the entire Bible in 1 year. May each report pique your interest and help you to draw near to God. The Bible, James 4:8, tells us if we do so God will draw near to us. Works cited are at the end of the report. Unless otherwise indicated Scripture is from the English Standard Version. Internal links are to Biblegateway and show Scripture, ESV and NKJV, in Parallel. Although not indicated some internal links may show additional verses so you can see the passage in context.
BIBLE READING—WEEK 48—ROMANS 8 - 1 CORINTHIANS 14: Last week’s report provided some general information about the book of Romans, as well as an overview of the entire book, but the main focus was the first 6 chapters of Romans. This week’s paper considers the situations of the church in Corinth with a peripheral view of church leadership and individual responsibility.
With passages like 1:9, 1:18, 1:23, 2:2, 2:9, 3:16-17, 6:19-20, 8:1, 9:9, 9:19, 9:24-27, 10:13, 10:26, 10:31, 11:27, 12:3, 13:1. 13:4-7, 13:11, 13:12, 13:13, 14:33, 15:3, 15:21-22, 15:51-57 and 16:14 1 Corinthians reads like a who’s who of popular Bible verses. Unfortunately, the church at Corinth was suffering from a multitude of problems like loyalty to certain church leaders, lawsuits, sexual immorality, marriage commitments, sins against others in Christ, misuse of the Lord’s Supper, speaking in tongues, and true belief in the Resurrection. On the positive side, Paul’s epistle provided correction to these divisions in the Church by placing their focus on Christ and Christian love. The bottom line is when we stop viewing the world through our own lives and view the world through the mind of Christ (1 Corinthians 2:16) we view the world through love. As Paul teaches, “So now faith, hope, and love abide, these three; but the greatest of these is love” (1 Corinthians 13.13).
According to the International Standard Bible Encyclopedia Corinth was a city of ancient Greece that was first settled between 4000 and 3000 B.C. and flourished, even without a fertile plain to grow crops, because it controlled trade routes in all directions including land and sea travel. It was “overrun by invaders in 2000 B.C.” and laid in ruin for 650 years, until 1350 B.C.. Though inhabited, it did not become a power until sometime between 800-700 B.C., but was ruined once more in 146 B.C.. 100 years later the city was rebuilt as a Roman colony under Julius Caesar, and became the capital city of the region of Achaia when Augustus was in control of Rome. At that point a temple to their goddess of love, Aphrodite, stood on a mountain (1886 feet) just outside the city and had 1000 “female prostitutes” on duty. The unchecked wickedness caused Aristophanes to coin “the word korinthiázomai (lit. ‘Corinthianize’), meaning ‘practice immorality’; similarly ‘Corinthian girl’ (Gk. Korinthia kórē) designated a prostitute. That the situation continued into Paul’s day is evidenced by the evils he attacks in his Corinthian letters” (Olive Tree).
While the temple prostitutes represented the worst side of the culture in Corinth, Aristophanes, “a comic playwright of ancient Athens” (Wikipedia) characterized the more sophisticated side of Greek culture. This was the side of the Greek mind Henry H. Halley was referring to in his introduction to the Book of Luke: “To appeal to the Thoughtful, Cultured, Philosophic Greek Mind, Luke, in a complete, orderly, and classical story, which has been called the ‘Most Beautiful Book ever written,’ depicts the Glorious Beauty and Perfection of Jesus, the Ideal, Universal Man” (Halley’s Bible Handbook, 485).
Paul also appeals to the more cultured Greek mind in 1 Corinthians 1:18-25 when he asks, “Where is the philosopher? Where is the scholar? Where is the debater of this age?” and then brings their worldly wisdom under subjection to Christ when he says, “We preach Christ crucified, a stumbling block to the Jews and foolishness to the Gentiles” and “God’s foolishness is wiser than human wisdom, and God’s weakness is stronger than human strength.”
The Concordia Reference Bible says the book of Luke was “probably written between A.D. 59 and 63” (Rosin , 1247). It also says 1 Corinthians “was written about A.D. 55, toward the close of Paul’s three-year residency in Ephesus” (Rosin, 1389).
About church leaders and other problems in the church in Corinth: simply put, the church, in its infancy was awkward and out of balance. In fact, Paul’s letter to the church in Corinth was a watershed moment in their new, Christian lives. That members of the congregation were loyal to Paul, Apollos, or Cephas—that is, Peter—(1 Corinthians 1:12) is not meant to say they lacked faith in Christ as much as it says they lacked Christian knowledge and needed a catechism. Even today many Christians are unequally yoked; that would be all-the-more true in a young church in the midst of unfettered sin like Corinth. Nevertheless, they were not of one mind in leadership and other matters pertaining to the faith—they received the Word—now they need the Christian culture, with Christ at its center.
After identifying himself Paul warmly greeted them, recognizing them as “saints” and those who were being “sanctified” (vv. 1-2). He appealed to them as brothers in the faith to become unified under Christ, and in the language of a reprimand, because they were still so carnal, told them he was glad he did not baptize them, which was more of an attention getter than Paul’s response to them—his fellow saints—being baptized, as he said in verse 4, “I give thanks to my God always for you because of the grace of God that was given you in Christ Jesus.” Truly, Paul was pleased they were baptized believers.
The question then and now is who do we follow? Ultimately, of course, we follow Christ by following His examples and teachings (John 10:27; John 14:15). In one model of this, because He was in the habit of regularly meeting with the community of believers and reading Scripture (Luke 4:16; Mark 1:21), we should follow Him by consistently reading the Bible and attending church. It was in the church where the troubles listed in my opening paragraph were brought to light. So, do we sit in the pew (at the feet) of a certain preacher, teacher, denomination or teaching because it feels right, or because we are refreshed there by Word and Sacrament? Do we live a lifestyle that is not worthy of our calling and bring the shameful things we practice in the world into the church? Is the Word we hear Christ-centered, and as Paul says, “not … with lofty speech or [human] wisdom? For I [Paul] decided to know nothing among you [the church at Corinth] except Jesus Christ and him crucified” (1 Corinthians 2:1-2).
What Paul teaches in the 4th chapter is fundamental to our understanding of Christian leadership and their stewardship. Among additional things, he says, “This is how one should regard us, as servants of Christ and stewards of the mysteries of God. Moreover, it is required of stewards that they be found faithful. … Therefore do not pronounce judgment before the time, before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart. Then each one will receive his commendation from God.”
When Paul talks about receiving commendation, he is speaking about the faithful in Christ. Keep in mind that we are all stewards that will stand before God to give an account, but not everyone will receive His approval. Paul makes this clear in 2 Corinthians 5:10 “For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil.” In the Parable of the Talents (Matthew 25:14-30) the worthless servant is cast “into the outer darkness.”
In Corinthians 1-3 Paul is speaking of himself, Apollos, and Cephas—Peter—(1:12; 3:22), now in chapter 4 verse 6 he mentions only himself and Apollos, and includes Timothy in verse 16, but this does not change the character of what he is saying, or the underlying principle of the office of the pastor (Ephesians 4:11; Acts 20:28). Although Paul and Peter were apostles, Apollos and Timothy were not. Apollos was a Jew that was a native of Egypt. He knew of the baptism of John the Baptist and spent some time in Antioch. He traveled to Ephesus with a letter of introduction from the disciples of that city, which no doubt included the names of Priscilla and Aquila, who provided him with additional instruction while he was in Antioch. It is reported that Apollos “spoke and taught accurately the things concerning Jesus,” and that he “powerfully refuted the Jews in public, showing by the Scriptures that the Christ was Jesus” (Acts 18:24-28).
By Scriptures, the Old Testament is meant. Even so, there is evidence that the early Church kept lists of the teachings of Jesus. Papias is one person credited with this type of record keeping. Wikipedia tells us, “Papias…was an Apostolic Father, Bishop of Hierapolis (modern Pamukkale, Turkey), and author who lived c. 60–130 AD. [He] wrote the Exposition of the Sayings of the Lord…in five books. This work [was] lost apart from brief excerpts of Irenaeus of Lyons (c. 180) and Eusebius of Caesarea (c. 320).”
Paul meet Timothy in Lystra. We are told his father was a Greek but his mother was a Jew. Paul also speaks of the faith of Timothy’s grandmother Lois and his mother Eunice, as well as Timothy’s faith (Acts 16:1; 2 Timothy 1:5). From Lystra Timothy accompanied Paul and Silas in their travels to Philippi, Thessalonica, and Berea. Paul left Timothy and Silas in Berea but had them follow him to Athens (Acts 16:1-17:15). Later Paul sent Timothy to Thessalonica to “establish and exhort” them in their faith (1 Thessalonians 3:2). Timothy returned to Paul bring a good report of the Thessalonians (v. 6). And, of course, Paul wrote two pastoral letters to Timothy.
We can see, though Paul is speaking of his own leadership as an apostle, hand-picked by Christ, he includes men like Apollos and Timothy who were leaders and pastors, hand-picked by the church, as examples of Christ. In 1 Corinthians 4:6 he says, “I have applied all these things to myself and Apollos for your benefit, brothers, that you may learn by us not to go beyond what is written, that none of you may be puffed up in favor of one against another,” while in verses 16 and 17 he says, ”I urge you, then, be imitators of me. That is why I sent you Timothy, my beloved and faithful child in the Lord, to remind you of my ways in Christ, as I teach them everywhere in every church.” Timothy serves as a reminder because he is an imitator of Paul, but ultimately of Christ.
“Be imitators of me…[that is] of my ways in Christ.” Paul says this a bit more clearly in 11:1, “Be imitators of me, as I am [an imitator] of Christ.” The point is, going back to 4:1-2, faithful “servants of Christ and stewards of the mysteries of God” are proven by the examples they set and live up to of Christ.
This is not only true of good leaders in Christ but good people in Christ—all are good stewards of God’s gifts of time, teaching, compassion, money, etc. Even when they have little to give. Consider the Widow’s Offering from Mark 12:41-44. When Jesus held her up as an example in effect He was saying, “Be like her. She is a good example. I can see Jesus in her.” In short, Jesus could see the goodness of God reflected in the actions of the widow. And this is what Paul means by being imitators of Christ, he wants people to see the goodness of God in us that they give God the glory.
Why does Paul say, “Be imitators of me, as I am of Christ”? Or, why doesn’t he just say, “Be like Christ?” Perhaps it was because the church was so young he offered himself as a more concrete example of proper Christian living. Today, although this is rapidly changing, many of us were raised in homes that went to church every Sunday, prayed (gave thanks) before eating, read the Bible, watched good (or at least the more wholesome) shows on TV and avoided things that were contrary to God’s Word. For us Christ, and Him crucified, God the Father, the Holy Spirit, Holy Matrimony, Holy Communion, and Holy Living are concrete ideas. The Corinthians, however, were not raised in the faith, and in a way more basic to their situation they needed to put off the old and put on the new, as Paul teaches in Ephesians 4:20-24 where he contrasts holy living with unholiness, “But that is not the way you learned Christ!-- assuming that you have heard about him and were taught in him, as the truth is in Jesus, to put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, and to be renewed in the spirit of your minds, and to put on the new self, created after the likeness of God in true righteousness and holiness.”
In conclusion, this week’s Short Report looked at some of the background information surrounding the problems of the church at Corinth and how Paul responded to their circumstances. Although they had received the Word of Truth they were still suffering from worldliness in the church, which led to many types of division. While Paul was not there, his letter to the church presented Christ-centered guidance and Christian love that provided concrete ways of viewing their new lives in Christ.
With passages like 1:9, 1:18, 1:23, 2:2, 2:9, 3:16-17, 6:19-20, 8:1, 9:9, 9:19, 9:24-27, 10:13, 10:26, 10:31, 11:27, 12:3, 13:1. 13:4-7, 13:11, 13:12, 13:13, 14:33, 15:3, 15:21-22, 15:51-57 and 16:14 1 Corinthians reads like a who’s who of popular Bible verses. Unfortunately, the church at Corinth was suffering from a multitude of problems like loyalty to certain church leaders, lawsuits, sexual immorality, marriage commitments, sins against others in Christ, misuse of the Lord’s Supper, speaking in tongues, and true belief in the Resurrection. On the positive side, Paul’s epistle provided correction to these divisions in the Church by placing their focus on Christ and Christian love. The bottom line is when we stop viewing the world through our own lives and view the world through the mind of Christ (1 Corinthians 2:16) we view the world through love. As Paul teaches, “So now faith, hope, and love abide, these three; but the greatest of these is love” (1 Corinthians 13.13).
According to the International Standard Bible Encyclopedia Corinth was a city of ancient Greece that was first settled between 4000 and 3000 B.C. and flourished, even without a fertile plain to grow crops, because it controlled trade routes in all directions including land and sea travel. It was “overrun by invaders in 2000 B.C.” and laid in ruin for 650 years, until 1350 B.C.. Though inhabited, it did not become a power until sometime between 800-700 B.C., but was ruined once more in 146 B.C.. 100 years later the city was rebuilt as a Roman colony under Julius Caesar, and became the capital city of the region of Achaia when Augustus was in control of Rome. At that point a temple to their goddess of love, Aphrodite, stood on a mountain (1886 feet) just outside the city and had 1000 “female prostitutes” on duty. The unchecked wickedness caused Aristophanes to coin “the word korinthiázomai (lit. ‘Corinthianize’), meaning ‘practice immorality’; similarly ‘Corinthian girl’ (Gk. Korinthia kórē) designated a prostitute. That the situation continued into Paul’s day is evidenced by the evils he attacks in his Corinthian letters” (Olive Tree).
While the temple prostitutes represented the worst side of the culture in Corinth, Aristophanes, “a comic playwright of ancient Athens” (Wikipedia) characterized the more sophisticated side of Greek culture. This was the side of the Greek mind Henry H. Halley was referring to in his introduction to the Book of Luke: “To appeal to the Thoughtful, Cultured, Philosophic Greek Mind, Luke, in a complete, orderly, and classical story, which has been called the ‘Most Beautiful Book ever written,’ depicts the Glorious Beauty and Perfection of Jesus, the Ideal, Universal Man” (Halley’s Bible Handbook, 485).
Paul also appeals to the more cultured Greek mind in 1 Corinthians 1:18-25 when he asks, “Where is the philosopher? Where is the scholar? Where is the debater of this age?” and then brings their worldly wisdom under subjection to Christ when he says, “We preach Christ crucified, a stumbling block to the Jews and foolishness to the Gentiles” and “God’s foolishness is wiser than human wisdom, and God’s weakness is stronger than human strength.”
The Concordia Reference Bible says the book of Luke was “probably written between A.D. 59 and 63” (Rosin , 1247). It also says 1 Corinthians “was written about A.D. 55, toward the close of Paul’s three-year residency in Ephesus” (Rosin, 1389).
About church leaders and other problems in the church in Corinth: simply put, the church, in its infancy was awkward and out of balance. In fact, Paul’s letter to the church in Corinth was a watershed moment in their new, Christian lives. That members of the congregation were loyal to Paul, Apollos, or Cephas—that is, Peter—(1 Corinthians 1:12) is not meant to say they lacked faith in Christ as much as it says they lacked Christian knowledge and needed a catechism. Even today many Christians are unequally yoked; that would be all-the-more true in a young church in the midst of unfettered sin like Corinth. Nevertheless, they were not of one mind in leadership and other matters pertaining to the faith—they received the Word—now they need the Christian culture, with Christ at its center.
After identifying himself Paul warmly greeted them, recognizing them as “saints” and those who were being “sanctified” (vv. 1-2). He appealed to them as brothers in the faith to become unified under Christ, and in the language of a reprimand, because they were still so carnal, told them he was glad he did not baptize them, which was more of an attention getter than Paul’s response to them—his fellow saints—being baptized, as he said in verse 4, “I give thanks to my God always for you because of the grace of God that was given you in Christ Jesus.” Truly, Paul was pleased they were baptized believers.
The question then and now is who do we follow? Ultimately, of course, we follow Christ by following His examples and teachings (John 10:27; John 14:15). In one model of this, because He was in the habit of regularly meeting with the community of believers and reading Scripture (Luke 4:16; Mark 1:21), we should follow Him by consistently reading the Bible and attending church. It was in the church where the troubles listed in my opening paragraph were brought to light. So, do we sit in the pew (at the feet) of a certain preacher, teacher, denomination or teaching because it feels right, or because we are refreshed there by Word and Sacrament? Do we live a lifestyle that is not worthy of our calling and bring the shameful things we practice in the world into the church? Is the Word we hear Christ-centered, and as Paul says, “not … with lofty speech or [human] wisdom? For I [Paul] decided to know nothing among you [the church at Corinth] except Jesus Christ and him crucified” (1 Corinthians 2:1-2).
What Paul teaches in the 4th chapter is fundamental to our understanding of Christian leadership and their stewardship. Among additional things, he says, “This is how one should regard us, as servants of Christ and stewards of the mysteries of God. Moreover, it is required of stewards that they be found faithful. … Therefore do not pronounce judgment before the time, before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart. Then each one will receive his commendation from God.”
When Paul talks about receiving commendation, he is speaking about the faithful in Christ. Keep in mind that we are all stewards that will stand before God to give an account, but not everyone will receive His approval. Paul makes this clear in 2 Corinthians 5:10 “For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil.” In the Parable of the Talents (Matthew 25:14-30) the worthless servant is cast “into the outer darkness.”
In Corinthians 1-3 Paul is speaking of himself, Apollos, and Cephas—Peter—(1:12; 3:22), now in chapter 4 verse 6 he mentions only himself and Apollos, and includes Timothy in verse 16, but this does not change the character of what he is saying, or the underlying principle of the office of the pastor (Ephesians 4:11; Acts 20:28). Although Paul and Peter were apostles, Apollos and Timothy were not. Apollos was a Jew that was a native of Egypt. He knew of the baptism of John the Baptist and spent some time in Antioch. He traveled to Ephesus with a letter of introduction from the disciples of that city, which no doubt included the names of Priscilla and Aquila, who provided him with additional instruction while he was in Antioch. It is reported that Apollos “spoke and taught accurately the things concerning Jesus,” and that he “powerfully refuted the Jews in public, showing by the Scriptures that the Christ was Jesus” (Acts 18:24-28).
By Scriptures, the Old Testament is meant. Even so, there is evidence that the early Church kept lists of the teachings of Jesus. Papias is one person credited with this type of record keeping. Wikipedia tells us, “Papias…was an Apostolic Father, Bishop of Hierapolis (modern Pamukkale, Turkey), and author who lived c. 60–130 AD. [He] wrote the Exposition of the Sayings of the Lord…in five books. This work [was] lost apart from brief excerpts of Irenaeus of Lyons (c. 180) and Eusebius of Caesarea (c. 320).”
Paul meet Timothy in Lystra. We are told his father was a Greek but his mother was a Jew. Paul also speaks of the faith of Timothy’s grandmother Lois and his mother Eunice, as well as Timothy’s faith (Acts 16:1; 2 Timothy 1:5). From Lystra Timothy accompanied Paul and Silas in their travels to Philippi, Thessalonica, and Berea. Paul left Timothy and Silas in Berea but had them follow him to Athens (Acts 16:1-17:15). Later Paul sent Timothy to Thessalonica to “establish and exhort” them in their faith (1 Thessalonians 3:2). Timothy returned to Paul bring a good report of the Thessalonians (v. 6). And, of course, Paul wrote two pastoral letters to Timothy.
We can see, though Paul is speaking of his own leadership as an apostle, hand-picked by Christ, he includes men like Apollos and Timothy who were leaders and pastors, hand-picked by the church, as examples of Christ. In 1 Corinthians 4:6 he says, “I have applied all these things to myself and Apollos for your benefit, brothers, that you may learn by us not to go beyond what is written, that none of you may be puffed up in favor of one against another,” while in verses 16 and 17 he says, ”I urge you, then, be imitators of me. That is why I sent you Timothy, my beloved and faithful child in the Lord, to remind you of my ways in Christ, as I teach them everywhere in every church.” Timothy serves as a reminder because he is an imitator of Paul, but ultimately of Christ.
“Be imitators of me…[that is] of my ways in Christ.” Paul says this a bit more clearly in 11:1, “Be imitators of me, as I am [an imitator] of Christ.” The point is, going back to 4:1-2, faithful “servants of Christ and stewards of the mysteries of God” are proven by the examples they set and live up to of Christ.
This is not only true of good leaders in Christ but good people in Christ—all are good stewards of God’s gifts of time, teaching, compassion, money, etc. Even when they have little to give. Consider the Widow’s Offering from Mark 12:41-44. When Jesus held her up as an example in effect He was saying, “Be like her. She is a good example. I can see Jesus in her.” In short, Jesus could see the goodness of God reflected in the actions of the widow. And this is what Paul means by being imitators of Christ, he wants people to see the goodness of God in us that they give God the glory.
Why does Paul say, “Be imitators of me, as I am of Christ”? Or, why doesn’t he just say, “Be like Christ?” Perhaps it was because the church was so young he offered himself as a more concrete example of proper Christian living. Today, although this is rapidly changing, many of us were raised in homes that went to church every Sunday, prayed (gave thanks) before eating, read the Bible, watched good (or at least the more wholesome) shows on TV and avoided things that were contrary to God’s Word. For us Christ, and Him crucified, God the Father, the Holy Spirit, Holy Matrimony, Holy Communion, and Holy Living are concrete ideas. The Corinthians, however, were not raised in the faith, and in a way more basic to their situation they needed to put off the old and put on the new, as Paul teaches in Ephesians 4:20-24 where he contrasts holy living with unholiness, “But that is not the way you learned Christ!-- assuming that you have heard about him and were taught in him, as the truth is in Jesus, to put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, and to be renewed in the spirit of your minds, and to put on the new self, created after the likeness of God in true righteousness and holiness.”
In conclusion, this week’s Short Report looked at some of the background information surrounding the problems of the church at Corinth and how Paul responded to their circumstances. Although they had received the Word of Truth they were still suffering from worldliness in the church, which led to many types of division. While Paul was not there, his letter to the church presented Christ-centered guidance and Christian love that provided concrete ways of viewing their new lives in Christ.