Seek the Good of Others

                                                                     Sunday School Lesson                                         

Lesson: I Corinthians-26 14:13                                                                                                  Golden Text: “Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue” (I Corinthians 14:19).
INTRODUCTION.  Since its beginning, the church has had to deal with controversial issues that can easily get it off course.  In the Corinthian church, one of the biggest issues was speaking in tongues.  It’s still controversial in churches today.  When resolving church issues, Paul always took under consideration how his actions would affect others in their walk with God.  In this week’s lesson, Paul applied this principle to the gift of speaking in tongues. 
BACKGROUND FOR THE LESSON.  In chapter 12 Paul gave evidence that the Corinthians showed a lack of love when using their spiritual gifts.  In chapter 13 he defines real or godly love.  Note:  Love is more important than all the spiritual gifts exercised in the church body.  Great faith, acts of dedication or sacrifice, and miracle-working power mean very little without love.  Love makes our actions and gifts useful.  Although people have different gifts, love is available to everyone.  Now in chapter 14 Paul shows how love works on behalf of others.  The principle that we should use when using our spiritual gifts is basically this: Anyone who is eager to have, or demonstrate spiritual gifts should more than anything else, desire those gifts that edify or build up the whole church.  The issue in our lesson deals with the use of tongues in the assembly of believers.  The use of this gift was out of control.  Therefore Paul addressed this issue in chapter 14 from which our lesson comes.  In order to get a clearer understanding of Paul’s position, let me summarize verses 1-12.  The apostle begins by exhorting his readers to let love be their main goal; but they should still ask also for the special gifts, or abilities the Holy Spirit gives, and especially the gift of prophecy, which is being able to preach and teach the messages of God.  But if anyone had the gift of being able to “speak in tongues,” that is, to speak in known languages they hadn’t learned, they would be talking to God and not to others, since only God would be able to understand what’s being said.  But anyone who prophesies, which means preaching the messages of God is helping others grow in the Lord, encouraging, and comforting them.  So a person “speaking in tongues” may help himself grow spiritually, but one who prophesies, or preaches messages from God, helps the entire church grow in holiness and happiness.  Then Paul said that he wished they all had the gift of “speaking in tongues,” but even more he wished they were all able to prophesy, preaching God’s messages, for that’s a greater and more useful power than to speak in unknown languages—unless of course, they could interpret and tell everyone afterwards what they were saying so they could get some good out of it too.  As an example of this, the apostle supposed that if he came to them talking in some language they didn’t understand, how would that help them?  But if he spoke plainly what God had revealed to him and the great truths of God’s Word, that would be what they needed, and that’s what would help them grow.   To illustrate further what he meant, Paul used the flute and the harp as examples of the need for speaking in an understandable language rather than in unknown languages.  For no one recognizes the tune the flute is playing unless each note is played clearly.  In addition, if the army bugler doesn’t play the right notes, how will the soldiers know they are being called to battle?  In the same way, if the Corinthian believers spoke to a person in some language he or she didn’t understand, how would they know what was meant?  The person speaking in an unrecognizable language might as well be talking to an empty room.  Paul then stated that there may be hundreds of different languages in the world, and they are all excellent for those who understand them, but to him they meant nothing.  A person talking to him in one of these languages would be a stranger to him and he would be a stranger to them.  Then in verse 12, Paul concluded that since many Corinthian believers were so anxious to have special spiritual gifts from the Holy Spirit, they should ask Him for the very best gifts, those that will be of real help to the whole church causing it to mature.  This is where our lesson begins.
III. TONGUES AND BELIEVERS (I Corinthians 14:13-19)    
A. A fruitful understanding (I Corinthians 14:13-14).
1. (vs. 13).  After telling the Corinthian believers to seek only the gifts that edify or build up the church in verse 12, here Paul said “Wherefore let him that speaketh in an unknown tongue pray that he may interpret.”  The word “Wherefore” connects this verse to verse 12.  Paul was saying that if anyone had the gift of speaking in an “unknown tongue” or language, he should also pray for the gift of interpretation so he can tell others what he had said.  This way the whole church would be edified by this gift.  It’s understood that the King James Bible translators added the term “unknown” to tongue to show that this was a different type of language, meaning one that was unknown to the speaker.  It does not mean a tongue that was not a known language.  The translators wanted the reader to see that this was the supernatural gift of speaking a known, unlearned (unknown to the speaker) language, and it was, according to Acts 2:1-11.  The added word “unknown” does not mean it was ecstatic or unintelligible speech like we hear in churches today.
2. (vs. 14).  In this verse Paul continues to say “For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.”  Using himself as an example, Paul said that if he prayed in an “unknown tongue, my spirit prayeth.”  This means that if he prayed in a language that he didn’t even know or understand, only his spirit would be involved.  The word “spirit” here is not capitalized indicating that the apostle is referring to his own spirit and not the Holy Spirit.  Even though his spirit would be involved in his prayer, Paul said “my understanding is unfruitful.”  In other words, praying in a language that was unknown to him would not be understood by his mind and would be “unfruitful” or not beneficial.  It may give him some sort of pleasure to be praying in an unknown tongue, but his mind or understanding wouldn’t be involved.  As a result, neither he nor anyone else would be edified or benefitted.  As noted in the previous verse, an interpreter would be needed in order for his mind to be edified.  Paul would rather have a fruitful understanding instead of a possible fruitful experience.  Note:  In all the Bible's instructions on how to pray, praying in tongues is never mentioned.  If tongues is a special prayer language between a believer and God, then why isn’t it mentioned and emphasized?  When asked by His disciples how to pray Jesus gave them the model prayer in Matthew 6:9-15.  The model prayer shows that the one praying is to do it intelligently and with specific content.  Every prayer recorded in the Bible is shown as a person speaking with his full understanding and presenting his praise, supplications, and requests before the Lord.  A good question for the person who “prays” in ecstatic or unintelligible speech to ask themselves is this: “How do I know if God answered my prayer when I don’t know what I prayed for?”  Using tongues as prayer language clearly violates I Corinthians 14:22 and this condemns the tongues movement of today as being false, because it teaches in error that it’s a special prayer language.  Tongues speakers often falsely use Romans 8:26 as proof for tongues as a prayer language.  But notice what that verse really says, “Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.”  In this verse tongues is not mentioned or even implied.  It says that the intercession of the Holy Spirit is NOT audible(or spoken), but “with groanings which cannot be uttered.”  Modern praying in tongues is verbal and audible.  This verse says that the work of the Holy Spirit in prayer is something that CANNOT be uttered.  If something is not uttered it means it is not spoken.  The word “spirit” is not capitalized in I Corinthians 14:14 which means that this is not praying in the Holy Spirit, but praying in a person's human spirit.  Paul says “my spirit prayeth.”  In other words, those that practice tongues as a prayer language are not doing so through the Holy Spirit, but by their human spirit.  To use I Corinthians 14:14 as an example of “praying in tongues” is a gross error.  Praying in the spirit, as practiced by today’s modern tongues movement, is promoted as being something highly desired, yet God, speaking through the Apostle Paul, condemns it. Today, what people refer to as tongues speaking is presented as a special spiritual communication with God, but the truth is that the Bible does not teach this anywhere!  In I Corinthians 14:9, Paul says that speaking in tongues that cannot be understood was like “speaking into the air.”
B. An expressive understanding (I Corinthians 14:15).  Here Paul went on to say “What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also.”  The words “What is it then?” can be translated as “So what shall I do?”  It’s a question that refers back to verse 14.  What Paul is asking is if praying in an unknown tongue is unfruitful or barren as a tree that bears not fruit, what will he do?  His decision is to “pray with the spirit, and I will pray with the understanding also.”  He would pray in his spirit, but with language that he understood.  In addition he said “I will sing with the spirit, and I will sing with the understanding also.”  He would also sing in his spirit, but with language he understood.  If he understood what he was praying and singing, he would be edified.  Thinking like this would cause Paul to be edified and he would also be a source of edification to others.  That’s what the use of all the spiritual gifts are all about---edifying or building up others.  Note:  There’s a proper place for the mind in Christianity.  When praying and singing, both the mind and the spirit should be fully engaged.  When we sing, we should think about the meaning of the words.  Too often our singing is done without thinking about the words causing us to miss out on the truths and blessings included in the songs (see Ephesians 5:19).  Likewise, when we pour out our hearts to God in prayer we should be thinking about what we’re saying.  Yes, there are times when Christians are so troubled that they find it difficult to pray as they would like.  In those cases, the Holy Spirit intercedes for us with divine intensity or “groanings which cannot be uttered” (see Romans 8:26) which express our needs perfectly to God.  However, this is not done through tongues.  We must always be aware of what we want God to do in our prayers.  If a person prays in an unknown language they have no idea what they are asking, nor if their prayers have been answered.
C. An edifying understanding (I Corinthians 14:16-17).
1. (vs. 16).  In this verse the apostle says “Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest?”  Paul is pointing out that if you are blessing or giving thanks to the Lord among those who are “unlearned” or don’t understand what you are saying, they can’t say “Amen” (which means “so be it”) and join you in the worship of the Lord in blessing and thanks.  The person who doesn’t understand your language may get caught up in the excitement of the one speaking in tongues, but he or she won’t be able to respond with understanding.  Have you ever heard a preacher say something even in English that you weren’t sure of and then commanded you to say amen?  Of course, we all have, and that’s the same thing as saying amen when someone is giving thanks in tongues.  You have no idea what they are saying.  Thus the Lord gets no glory from your “Amen.”  We would do well to always remember I Corinthians 10:31: “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.”
2. (vs. 17).  Paul continued to say “For thou verily givest thanks well, but the other is not edified.”  In other words, the apostle is saying that the person giving thanks in tongues may be doing a good thing, but the other person is not “edified” or benefitted.   While the speaker may be filled with thanks to God, those listening don’t understand and receive no spiritual edification.  They are merely spectators.
D.  A teaching understanding (I Corinthians 14:18-19).
1. (vs. 18).  Now Paul says in this verse “I thank my God, I speak with tongues more than ye all.”  This statement indicated that Paul was not against tongues because he thanked God that he spoke in tongues more than any of the Corinthian believers.  Of course Paul was referring to speaking in other known languages during his private worship.  He wasn’t condemning the gift of tongues; he was condemning the misuse of this gift particularly as a prayer language (see vss. 14-15).  Nowhere in Scripture is speaking in tongues considered to be anything other than speaking in a known language that you were not taught in order to share the gospel with those who spoke that language (see Acts 2:4-11).  Paul’s primary desire was to be the most effective preacher and teacher he could be.  Note: Since Paul visited many foreign cities on His missionary journeys, God gave him the gift of “other tongues” (see I Corinthians 12:10) so that he would be able to communicate the gospel in the language of those to whom he preached (see Acts 2:1-11).  There’s no doubt that Paul spoke Hebrew, since he was a Hebrew scholar (see Acts 22:1-3), as well as Aramaic which was the language of the common Jews around him.  He also spoke Greek and wrote in Greek as he did in this and all his other epistles.  He may also have spoken Latin which was the language of the Romans.  It’s also likely that Paul spoke in languages that were unknown to those he preached to; but if he did, he most certainly interpreted the language so all could understand and receive instruction and edification.
2. (vs. 19).  The apostle continues to say here “Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue.”   Since Paul’s speaking in tongues was in his private worship, he said that in public preaching or “in the church” instead of speaking “ten thousand words in an unknown tongue” or language, he would rather speak “five words” or a few words that he understood so that others could be taught.  This was Paul’s way of emphasizing the importance of edifying others.  Paul is clearly saying that there is no benefit in a person saying something they or others who hear them don’t understand.  Note:  In I Corinthians 14: 6, he says, “Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine?”  In other words, speaking in tongues does not benefit the listener, only the speaker, and therefore should only be practiced in private.  But what does benefit the listener and causes him or her to mature spiritually is prophesying or preaching, and doctrine which is teaching (see I Corinthians 14:3-5).  
IV. TONGUES AND UNBELIEVERS (I Corinthians 14:20-25)      
A. Malice and maturity (I Corinthians 14:20-21). 
1. (vs. 20).  In this verse Paul says “Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.”  The apostle had earlier addressed the immaturity of these believers when he dealt with divisions in the church.  They were acting like children or babies.  Here in this verse he again refers to their childish or selfish behavior when it came to speaking in tongues.  They only cared about expressing their gift whether it benefited anyone else or not.  So Paul commanded the Corinthian believers that they “be not children in understanding.”  This means that they needed to demonstrate “understanding” or spiritual maturity when it came to any spiritual gift, especially speaking in tongues.  The mature believer understands that all spiritual gifts are given to help the body of Christ grow or mature.  Note:  This is why Paul exhorted these believers to desire spiritual gifts but also to pursue love (see I Corinthians 14:1).  Spiritual gifts are only good when they are ministered in love (see I Corinthians 13:1-2).  Christian love causes us to use our gifts only for the benefit of others.  Love is not selfish (see I Corinthians 13:4-5)!  Paul also said “howbeit in malice be ye children, but in understanding be men.”  The Corinthian believers were to only act like children or babies when it came to “malice” or evil.  Babies don’t express malice or evil which is evidence of being spiritually corrupt.  Simply put, the Corinthian believers needed to act like babies where evil was concerned, but they should think like adults.   
2. (vs. 21).  Just in case his readers were stubborn and refused to accept his teachings, Paul turned to the Scriptures and said “In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord.”  Paul quoted from Isaiah 28:11-12 to show that the people in Isaiah’s day were stubborn about responding to God’s Word.  So He warned them that He would carry them to a place (Assyria) where they would hear other languages, but they still wouldn’t listen.  Paul was advising the Corinthians not to have this same stubborn attitude.  Note:  Isaiah’s prophesy (see Isaiah 28:11-12) that God would speak to His people with “other tongues and other lips” was fulfilled on the Day of Pentecost, when Jewish men from all over the known world came to Jerusalem and heard the gospel message.  They heard the gospel in their own birth languages, even though they knew that the men speaking were not from their countries, but were from Galilee (see Acts 2:7-12).
B. Tongues and prophesying (I Corinthians 14:22-23).
1. (vs. 22).  In this verse Paul says “Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe.”  Apparently the believers in Corinth like those today, were not using tongues to build up believers.  Paul said that the gift of “tongues are for a sign, not to them that believe, but to them that believe not.”  In other words the ability to speak in other languages was not supposed to be a sign to those who already believed, but was a sign to those who didn’t believe.  Again, proof of this is seen on the Day of Pentecost when the disciples received the gift of “other tongues” (see Acts 2:1-4).  This sign gift was intended to allow unbelieving Jews returning to Jerusalem for the Feast of Pentecost to hear and understand the gospel of Jesus Christ in the language of the land they were from.  Paul went on to say that where tongues were meant for unbelievers, on the other hand “prophesying serveth not for them that believe not, but for them which believe.”  The word “prophesying” as used in the New Testament refers to “forth telling” or teaching God’s Word, whereas Old Testament prophesying refers to “foretelling” or presenting future events.  The gift of “prophesying” is meant for “them which believe” or those who are already Christians.  Today, “prophesying” is the same thing as preaching and teaching the Bible.  Hearing God’s Word preached or taught benefits those who already believe and are seeking to grow more spiritually.          2. (vs. 23).  To defend his point Paul says “If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad?  Here the apostle was giving an example of what would happen if tongues were improperly used in the church.  If the whole church comes together and everyone speaks in tongues, and some “are unlearned” (don’t understand), or some unbelievers come in, won’t they say that you are “mad” (crazy)?  The point is that everyone would be demonstrating the sign (speaking in tongues), but no one would be teaching (prophesying) which is more important (see I Corinthians 14:1-3).
C. Conviction and worship (I Corinthians 14:24-25). 
1. (vs. 24).  Here Paul says “But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all.”  Having stated that unbelievers who were present in the congregation would think those speaking in tongues were crazy, now Paul says if the same thing happened and “all (everyone) prophesy” the unbeliever or one who doesn’t understand tongues is “convinced of all, he is judged of all.”  The word “all” used twice in this last phrase refers to God’s Word being presented by everyone with understanding.  In other words, if an unbeliever or someone who doesn’t understand comes in while everybody is prophesying or teaching God’s Word, he will be convinced by God’s Word that he is a sinner and will be judged by God’s Word.  As a result of hearing and understanding God’s Word the unbeliever might accept the gift of salvation.
2. (vs. 25).  Paul continued to say “And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth.”  After the unbeliever hears the gospel through prophecy or understandable teaching, Paul said “thus are the secrets of his heart made manifest.”  In other words, the unbeliever hears God’s Word preached or taught, and whatever is in his heart is revealed, and he is convicted, feeling judged by God and His Word.  At that point, the unbeliever “falling down on his face he will worship God, and report that God is in you of a truth.”  After being convicted by God’s Word delivered in an understandable way (by prophecy not in tongues), this person falls prostrate on his face to worship God and declares that God is truly among the Corinthian believers. 

V. THE CONCLUSION: EDIFY OTHERS (I Corinthians 14:26).  In our final verse, Paul comes to a conclusion and asks “How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.”  The question “How is it then, brethren?” can be translated as “What then shall we say brothers and sisters?”  or “What is the conclusion of all this?”  The apostle then says that when the church came together everyone had something to contribute.  Some had a “psalm” or hymn; some had “a doctrine” or word of instruction (teaching); some had “a tongue” while others “hath an interpretation” of the tongue.  Lastly Paul said some “hath a revelation” or a new truth from God.  All of these gifts when used properly should “be done unto edifying” or for the building of the body of Christ---the church.  Nothing should ever be done that is detrimental to the church or causes division.  Note:  Everything done in worship services must be beneficial to the worshippers and done “decently and in order” (see I Corinthians 14:40).  This principle includes every aspect of worship---singing, preaching, and the exercise of spiritual gifts.  Everyone who contributes to the service must be motivated by love or they will just be making noise (see I Corinthians 13:1-2).  Our goal should be to speak useful words or participate in a way that will strengthen the faith of other believers.    

 

 

                                 

 

 

 

Overcoming Temptation

 

                                                                           Sunday School Lesson

                                            
Lesson: I Corinthians 10:12-22                                                                                               
Golden Text: “There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it” (I Corinthians 10:13).
 I.  INTRODUCTION.  Temptation is probably a daily occurrence in the life of nearly every human being including Christians.  Temptation is basically an attempt to test you or get you to do something, usually something you shouldn’t do.  Temptation comes in many forms.  It may come from someone’s suggestion, from a mental picture, or a visual sighting, or from a thought off the top of your head.  People may use temptation to see if we are really committed to following and obeying the Lord Jesus and the Word of God.  Of course, Satan may play a part in bringing us temptation, possibly to discourage us or to ruin our testimony and thus our ability to win others to Christ.  Flip Wilson used to use the phrase: “The devil made me do it.”  But that’s not true.  The devil can’t make us do anything.  He can only tempt us.  We make the decision to do or not do the thing that’s offered.  This week’s lesson helps us understand how we can be victorious over temptation because of the Lord Jesus.

II. BACKGROUND FOR THE LESSON.  In chapter 10, the Apostle Paul reviewed some of the trials the Jews experienced during the forty year wilderness wanderings after being delivered from Egyptian bondage.  In verses 1-4, Paul listed five advantages that Israel enjoyed: (1) God’s guidance, (2) God’s deliverance, (3) unity with Moses, their spiritual head, (4) the spiritual food God provided, and (5) the spiritual drink He provided.  Although Israel had been blessed by these many advantages, the time in the wilderness also included God’s judgment for certain sins and transgressions they committed.  In verses 5-11, Paul warned the Corinthians to avoid the same errors and consequences of those mistakes.  Paul listed four transgressions that the Israelites committed in the wilderness: (1) lust, (2) idolatry, (3) fornication, and (4) murmuring against God and Moses.  Paul used these examples to encourage the Corinthians to be faithful to God, but also to warn them that even though the Jews belonged to God, just as they did, didn’t give them the license to do whatever they pleased.  It would be easy for new believers to feel that since they belonged to God, they were immune from temptations.  In verse 11, Paul admonished the Corinthian believers to learn from Israel’s example in the wilderness.  If they repeated the same mistakes, they would be headed for spiritual disaster.  This is where our lesson begins.   

III. THE REALITY OF TEMPTATION (I Corinthians 10:12-17) 

A. Handling temptation (I Corinthians 10:12-13).  

1. (vs. 12).  In our first verse Paul says “Wherefore let him that thinketh he standeth take heed lest he fall.”  The term “Wherefore” connects this verse with verse 11(not part of our text) where Paul advised his readers that what happened to Israel in the wilderness were examples to them.  When God is blessing us, it’s easy to think that we are mature enough to do what we want with no repercussions.  It’s clear from this letter that many of the Corinthian believers were full of pride which signals that a fall is coming (see Proverbs 16:18).  However, Paul said “let him that thinketh he standeth take heed lest he fall.”  This statement is a clearly a call for believers to be humble.  When we think we are strong and can stand up to anything, we are more vulnerable than ever to falling or being tripped up by temptation.  We need to be humbly careful to avoid opportunities that tempt us to do what’s evil.  No matter how spiritually mature we think we are, we can still fall to temptation.

2. (vs. 13).  In this verse Paul goes on to say “There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.”  This verse is one of the great promises of the Bible.  The phrase “There hath no temptation taken you but such as is common to man” simply means that every person, saved and unsaved face much the same temptations.  While we may sometimes feel that we are the only person facing a particular trial or temptation, this isn’t true.  The temptations and tests we face are “common to man” meaning they are the kinds of things all of us experience.  To be sure, not every person will be tempted in the same way, but we all are tempted.  Nobody is exempt from being tempted.  If we think we can’t be tempted, we are setting ourselves up for a fall.  Being tempted is not sin, but giving in to it results in sin.  The fact that “God is faithful” assures us that we can count on Him “who will not suffer you to be tempted above that ye are able.”  In other words, He won’t allow us to be tempted beyond our ability to resist.  God knows our breaking point and He will remain “faithful” or trustworthy to help us face any temptation.  When temptation comes, we can be assured that God “will with the temptation also make a way to escape, that ye may be able to bear it.”  This means that with every temptation God has prepared an escape route.  Just as there are doors into temptation, there are also doors out.  One may get the impression here that there will be some kind of escape hatch and all we have to do is look around, find it and jump out of the fire. But this verse says that we are expected to “bear” or endure the temptation and come through it untouched.  The Holy Spirit, who indwells every believer, will give us the strength we need to turn away and walk out of every temptation-filled situation.  Of course Satan may try to make the temptation so attractive that we may not be looking for the way out.  That way of escape is obvious.  It’s usually as simple as walking away or saying no. Too often, the problem is that we look for ways to participate rather than escape.  When we give in to temptation, it’s because we’ve failed to use the way God has provided.  Note:  God has been faithful to give us His Word which provides the way of escape.  His Word carries us through the common temptations we face helping us to avoid dishonoring the Lord and bringing painful consequences upon ourselves.  I strongly believe that when we are faced with temptation, it’s a great help to think of a passage of Scripture and meditate on it.  If you can’t think of a Scripture, try thinking about a hymn, even if it’s just a portion of it.  This is also true of Scripture.  The devil hates the Word of God.  He doesn’t want us to meditate on anything uplifting or holy.  When we do this Satan will leave (see Matthew 4:1-11; Luke 4:1-13).  Yes, he will return later with another test of evil, but our response should be the same as Jesus’ response when He was tempted, “It is written…” (see Matthew 4:1-11; Luke 4:1-13).  Just as it did for Jesus, God’s Word carries us through the common temptations we face every day.

B. Fleeing idolatry (I Corinthians 10:14-15).  

1. (vs. 14).  Paul here said “Wherefore, my dearly beloved, flee from idolatry.”  The word “Wherefore” connects this verse with the previous verse.  In other words, since God would provide the Corinthian believers with a way out of giving  into temptation, Paul commanded them to “flee from idolatry.”  He showed his love and concern for them by using the phrase “my dearly beloved.”  Idolatry or the worship of false gods was probably the greatest temptation the Corinthians faced.  Remember, Corinth was a city filled with many different people who worshipped many different gods.  The word “flee” means “to run away and avoid.”  The Corinthian believers needed to realize that since they had worshipped idols before they were saved, the temptation to return to idolatry was real, so they needed to run from it.  Yes, God does help us escape temptation, but we shouldn’t even think about the thing that tempts us.  Don’t toy with it.  Don’t flirt with it.  We must “flee” from it!  The question should never be how close we can get to sin and not get burnt, but how far we can get away from sin.

2. (vs. 15).  Paul continued to say “I speak as to wise men; judge ye what I say.”  The apostle said that he was speaking to these believers “as to wise men” or sensible men.  He was speaking to people who were sensible enough to think about what he was saying and reach the right conclusions.  In asking them to “judge ye what I say” Paul was challenging them to consider his words carefully and seriously.  If they did, they would make whatever spiritual changes were necessary in order to withstand temptation.  This should remind us that sometimes overcoming temptation will take a calculated decision.  If we rely on our emotions alone we are taking a dangerous road which won’t lead to victory over the temptation.

C. Understanding involvement (I Corinthians 10:16-17).

1. (vs. 16).  In this verse Paul poses two questions: “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?”  With these two rhetorical questions, Paul reminded the Corinthian believers that when we eat the Lord’s Supper we are joined in fellowship with Christ.  Likewise, those who eat at the feasts in honor of idols are joined to demons.  The Corinthian believers couldn’t have it both ways and neither can we (see Matthew 6:24).  The phrase “cup of blessing which we bless” refers to the wine which symbolizes Christ’s blood that we share during the Lord’s Supper.  The phrase “The bread which we break” refers to the bread that symbolizes Christ’s body which believers eat during the Lord’s Supper.  Paul stated that in the cup we have “communion” with Jesus’ blood and in the bread we have “communion” with His body.  The term “communion” speaks of a partnership in which there is mutual participation.  Note:  While idols are nothing (see I Corinthians 8:4), the devils or demons behind them are real.  To sit at a table means to fellowship with those around the table.  To partake of the Lord’s Supper brings one into communion or partnership with Christ.  To partake of the table of idols brings one into communion or partnership with demons (see I Corinthians 10:20).

2. (vs. 17).  Paul continued to say “For we being many are one bread, and one body: for we are all partakers of that one bread.”  The term “one bread” is a reference to Christ’s body.  As members of the body of Christ we are “many” but are one in Christ, the “one bread.”  When we eat of the Lord’s Supper we all become “partakers of that one bread.”  When we share in the Lord’s Communion we become one with Christ, thus we are “one bread, and one body” for we participate in one remembrance service (see I Corinthians 11:23-26).
IV. THE DANGER OF SUBMITTING TO TEMPTATION (I Corinthians 10:18-22)      

A. Questioning participation (I Corinthians 10:18).  In this verse Paul said “Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar?”  To better illustrate his point, Paul referred to Old Testament Israel and their eating of parts of the sacrifices made to God.  Paul referred to those in Israel who ate the sacrificial meat as “partakers of the altar” meaning that they shared the food offered on the altar and therefore were united with each other in the worship and fellowship that it symbolized.  Everyone who was involved was identified with everybody else and with the Lord.  Note:  An Old Testament example of this verse is Leviticus 7:11-18.  When the Israelites brought a sacrifice for the peace offering, it was accompanied by unleavened bread, wafers, or cakes mixed with oil.  Part of the sacrifice was always given to the priest, but what was left was eaten by those giving the offering.   When applied to the believers at Corinth and Christians in general, Paul’s reasoning in this verse was that believers who eat the bread at the Lord’s Supper show that they are united with one another and with Christ.  In the same sense, Jews who ate the meat of animals offered in their sacrifices showed their union with one another and with God.  Therefore, the conclusion is that Christians who eat the meat offered to pagan gods as part of idol worship show their union with idol worshippers and with idols.  It should also be noted that this is different from last week’s lesson when there were disagreements about eating meats offered to idols.  Here, Paul was indicating that those eating the meats offered to idols were sharing in the worship of the idol as well.  In last week’s lesson, those eating the meats offered to idols were not involved in worship of that idol.   

B. Sacrificing to demons (I Corinthians 10:19-20).

1. (vs. 19).  Here the apostle asked “What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing?”  Paul was asking the Corinthians if they thought what he was saying meant that he considered lifeless idols to be real, or if the meat that’s offered to lifeless idols meant anything.  Of course the answer to both questions is an emphatic no!  The apostle had previously stated that idols were nothing and that there was only one God (see I Corinthians 8:4).  Even the prophet Isaiah acknowledged the worthlessness of idols (se Isaiah 44:9-10).

2. (vs. 20).  Paul continues to say in this verse “But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.”  The point Paul is making here is that ultimately when Gentiles, those who are unsaved, offer sacrifices to their gods they are really offering them to “devils” or demons and not to Jehovah, the only God.  The unsaved can’t understand this because they have been blinded by Satan, the god of this world (see II Corinthians 4:4).  Only those who have been enlightened by God’s Spirit understand this.  Paul added, “and I would not that ye should have fellowship with devils.”  Since idolatry is fellowship with demons, Paul made it clear that as fellow believers, he didn’t want them to have fellowship with “devils” or demons.  It’s impossible for a Christian to worship both idols and God.   

C. Maintaining separation (I Corinthians 10:21).  To further emphasize the fact that believers can’t worship idols and Jehovah, Paul here said “Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils.”  The word “cannot” is an absolute negative.  It leaves no room for any further discussion of the issue.  With the first statement Paul declares that believers “cannot drink the cup of the Lord, and the cup of devils.”  Again, the apostle was thinking about the last Passover meal that Christ had with His disciples when He instituted the Lord’s Supper or communion (see Matthew 26: 17, 19, 26-29; Mark 14:16-17, 22-25; Luke 22:13-20).  That was a time of intimate fellowship.  With the second statement “ye cannot be partakers of the Lord's table, and of the table of devils” Paul was making it very clear that his readers “cannot” take part in the feasts in the pagan temples.  In other words, it’s not possible to mix what takes place at the Lord’s table, Holy Communion, with demon worship (see II Corinthians 6:14).

D. Provoking the Lord (I Corinthians 10:22).  In our last verse, Paul poses another question: “Do we provoke the Lord to jealousy? are we stronger than he?”  Another way to express this first question is “Are we trying to make God jealous by joining in with the feasts to idols?”  The answer to this question has to be, “we had better not!”  The term “jealousy” when applied to God indicates that it will provoke Him to act against a person in order to show His superiority to that person.  God’s jealousy often is aroused when those who belong to Him turn to false gods.  His jealousy can result in both judgment and mercy (see Exodus 20:5-6).  The second question “are we stronger than he?” also requires a no answer.  Even spiritually mature or strong Christians who have greater spiritual understanding than weak or immature Christians cannot stand up to our great God.

                     

V. Conclusion.  This week’s lesson teaches that we, as believers in Christ cannot follow God and yield to temptation at the same time.  We are part of God’s family and yet we yield to temptation and sin more and more frequently.  Temptations to sin are very real.  Make no mistake about it. Therefore, we must do all we can to avoid the spiritual ruin that comes by giving in to temptation.  We can overcome temptation if we just remember that we are saved, sanctified and full of the Holy Ghost, and that we belong to God.
 

Love Builds Up

                                                                      Sunday School Lesson                                       Lesson: I Corinthians 8:1-13
                                                                                                  Golden Text: “But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak” (I Corinthians 8:9).
 I.  INTRODUCTION.   There are many things that are clearly identified in Scripture as right or wrong.  Other things are not so clearly identified.  These fall into the category of debatable things because the Bible does not clearly state that they are wrong to do.  To grasp the truth presented in this week’s lesson, we first have to understand the situation that existed in Corinth and throughout the Greco-Roman world.  Sacrifices were made to many different gods.  Meats from those sacrificial animals were then offered for sale in the marketplace.  In addition, Corinthian believers were often invited to special social occasions, either in a home or a temple, where such meat was served.  This presented a dilemma for Christians.  The question was whether Christians had the liberty to eat meat that had been sacrificed to pagan gods.  Some believers had no problem with eating this meat.  However, others believed that it was wrong and were offended when they saw some believers eating this meat.  Although eating meat offered to idols is hardly a problem in the church today, there are other debatable practices that are just as problematic for Christians.  This week’s lesson gives us guidance for dealing with issues that the Bible does not directly address which may cause sincere disagreement among believers.

II. REALIZING SPIRITUAL IGNORANCE IN OTHERS (I Corinthians 8:1-6) 

A. Knowledge versus love (I Corinthians 8:1).  Our first verse says “Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth.”  As the founder of the church in Corinth on his Second Missionary Journey (see Acts 15:36;18:1-11), the Apostle Paul had received one or more letters from the Christians in Corinth asking him questions about different subjects (see I Corinthians 7:1, 25; 12:1; 16:1, 12).  After he answered their questions concerning marriage in I Corinthians 7:1-16, Paul addressed another question as seen in the phrase “Now as touching things offered unto idols.”  In other words, next he would answer their questions concerning foods or meats offered to idol gods.  Actually there were two issues that the Corinthian believers struggled with.  First, since most meat that was sold in the markets would have been sacrificed to a pagan god, was a Christian permitted to purchase this meat?  Second, was a Christian permitted to attend the activities of the pagan temples where various social functions were held?  It was considered socially improper not to attend these events even though sacrifices were sometimes made to idols and the meat was served to all who attended.  But the major issue was should believers eat the meat served on these occasions?   Our lesson focuses on the first question while Paul addresses the second issue later in this letter (see I Corinthians 10:23- 11:1).  Note:  The question of whether or not it was okay for believers in Corinth to eat meats offered to idols was dividing the church and was made even worse by the declaration made by the Apostolic council in Jerusalem that believers were to “abstain from meats offered to idols”(see Acts 15:19-20).  Today, similar questions that Christians might have are: Can we purchase products from a company that also makes things that promote sinful lifestyles?  Can we attend social events where things will be done that we consider wrong, but may not be declared wrong in the Scriptures?  Just having these kinds of questions reveal that for some things there are no pat answers that are sufficient.  Paul continued to say in this verse that “we know that we all have knowledge.”  He was implying that all believers have some knowledge about God’s uniqueness (He’s the only true God) and the emptiness of idolatry, but there were some who didn’t have a full understanding about those things.  But even though we may know some things we must also know that “Knowledge puffeth up, but charity edifieth.”  The words “puffeth up” mean to become arrogant, or proud.  Knowledge can make us look good and feel important, but we can very easily develop an arrogant know-it-all attitude.  No doubt there were some in Corinth who thought they knew everything about what was right or wrong.  They would use that knowledge to make those who had doubts about eating meats offered to idols feel as if they knew nothing.  Knowledge was important but love was more important, for Paul declared “but charity edifieth.”  It was more important for the Corinthians to show “charity” or godly love, which “edifies” or builds up people.  If everything we do is based on knowledge alone it leads to pride (see Proverbs 16:18).  But when we do all things based on love with knowledge, it will lead to the edification or building up of the body of Christ.  The person who truly loves God wants to please Him and do what’s best for his or her neighbor, for Romans 13:10 says “Love worketh no ill to his neighbor; therefore love is the fulfilling of the law.”  Knowledge can cause us to think that we have all the answers, but love causes us to consider things from the viewpoint of fellow Christians and the impact any decision may have on them.  The believer who has knowledge without love does not know all that he or she should know.

B. Knowing nothing versus being known by God (I Corinthians 8:2-3).

1. (vs. 2).  In this verse, Paul continued to say “And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know.”  At the heart of the issue regarding whether or not it was permissible for believers to eat meats offered to idols was Christian liberty.  In other words, since the believer has been set free from sin by Christ many who thought they knew everything believed that the Christian was now free to do whatever they wanted.  Paul’s point here was that anyone who thought they had full knowledge about any subject really didn’t know as much as he or she needed to know.

2. (vs. 3).  Now the apostle says here “But if any man love God, the same is known of him.”  Those who love God instead of knowledge are known by God (see II Timothy 2:19), and our love for God leads to obedience (see John 14:15; 15:10).  The principle of godly love (see I Corinthians 13:1-8) would cause the Corinthian believers to choose the most loving response when facing such debatable issues as eating meats offered to idols.  Likewise, when we are faced with questions about issues that are not directly addressed in God’s Word, we need to give the most loving response as opposed to what we think we know.

C. Nothing versus reality (I Corinthians 8:4).  In this verse Paul said “As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one.”  Now Paul addressed the issue at hand, eating meats “offered in sacrifice unto idols.”  He declared that “an idol is nothing in the world.”  The psalmist also spoke about the worthlessness of the gods that their images represented (see Psalms 115:4-8).  Everyday Paul met people who truly believed that the images before which they bowed and offered sacrifices were real.  Yet the apostle said that they were nothing.  In reality they were just hunks of wood or stone, unable to do anything good or bad (see Isaiah 44:9-17).  Paul then said “and that there is none other God but one.”  The apostle confirmed what Christians and Jews believed, namely that there is no other God other than the one true God, Jehovah.  As a boy, like most Jewish children, Paul would have learned the Shema, “Hear, O Israel: The Lord our God is one Lord; and thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all they might” (see Deuteronomy 6:4-5).  Jewish people believed this with all their hearts, and now it was important for these new believers in Corinth to believe it as well.

D. Many gods versus one God (I Corinthians 8:5-6). 

1. (vs. 5).  The apostle continued to say in this verse “For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,).”  In preparation for what he would say in the next verse, here Paul acknowledged that among pagans there were many so-called gods.  Idols are visible representations of heavenly and earthly gods that are not real except in the minds of those who worship them.  Some people worshipped the sun, moon, and stars.  Others worshipped mountains, rivers, beasts, and kings.  Some even believed that various gods appeared to people (see Acts 14:11-12).  In Athens, Paul found an altar erected to the “Unknown God” (see Acts 17:23).  On his missionary journeys throughout the Roman world, Paul would have had contact with many people who believed in “gods many, and lords many.”

2. (vs. 6).  After acknowledging that there were things called gods in the previous verse, here Paul declared “But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.”  As believers, we know that there is only one true God who is the Creator of all things and all people.  This is the meaning of the phrase “of whom are all things, and we in him.”  We also know that there is only “one Lord Jesus Christ” the One we submit to and worship.  He is the One through whom the Father created all things (see Ephesians 3:9; Colossians 1:14-17).

III. BUILDING UP OTHERS (I Corinthians 8:7-13) 

A. Understanding the use of foods (I Corinthians 8:7-8).

1. (vs. 7).  In this verse Paul said “Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled.”  When the apostle said “Howbeit there is not in every man that knowledge” he was saying that some believers had come to the conclusion that an idol was nothing, but there were others who didn’t have this knowledge.  Paul’s point here is that believers are at different levels of spiritual maturity.  Christians are either mature, meaning spiritually strong, or immature, meaning spiritually weak.  Those who were spiritually weak still had a difficult time eating something that was associated with idolatry.  Paul described the spiritually weak believer as “some with conscience of the idol unto this hour eat it as a thing offered unto an idol.”  In other words, the weak believer in their minds or conscience couldn’t separate the eating of meat from the false god it had been dedicated to.  Having lived their entire lives as pagan worshippers, it wasn’t easy for these new Christians to simply change their thinking about these things.  When they ate the meat offered to idols, Paul said “their conscience being weak is defiled.”  In other words, these believers had a guilty conscience when they did eat this meat.  Paul described their consciences as “defiled.”  This word is based on a Greek verb that means “to be soiled.”  When the weak Christian ate this meat offered to idols, or saw someone else eating it, they felt spiritually dirty.  Their consciences were “weak” because they hadn’t grown enough spiritually to know that meat offered to idols was still just meat, and had no spiritual attachment at all.  Note:  In the same sense, early in our Christian lives we may have been taught that certain forms of recreation, dress, or behavior were either acceptable or unacceptable to God.  If at some point we discovered that these were only matters of opinion, we might still find it hard to do what we previously believed was wrong.  The Christian’s conscience is weak because they have an elementary understanding of the Christian faith.

2. (vs. 8). Here Paul declared “But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse.”  The word “commendeth” means to praise, so Paul was saying that what we eat does not gain us praise or favor from God.  We are no better in God’s eyes if we eat and no worse in God’s eyes if we don’t eat.  Food does not change our spiritual condition for good or bad.  Whether we eat or don’t eat does not affect our relationship to God.  Note:  We might gather from what Paul said that some of the more mature believers in Corinth were flaunting their Christian freedom by eating this meat offered to idols.  While those believers may have been spiritually mature having the knowledge that meat is just meat, they were not being sensitive to the conscience of the weaker brethren.

B. Showing concern for others (I Corinthians 8:9-10).

1. (vs. 9).  In this verse Paul says “But take heed lest by any means this liberty of yours become a stumbling block to them that are weak.”  The apostle warned the spiritually strong believers to be careful not to let the liberty they now enjoyed in Christ become a hindrance or “a stumbling block to them that are weak.”  The “liberty” Paul is referring to is the permission a Christian has to do something that the Scriptures don’t clearly prohibit.  The stronger believer should understand that their liberty or freedom to eat any kind of meat should never become a stumbling block to those who were weaker in their understanding.  While mature believers might conclude that it was okay for them to eat any kind of meat, this didn’t necessarily always make it right to do so.  As an illustration of this, Paul later said that he had the right to receive financial support from the churches for preaching the gospel, but he generally chose not to receive such support (see I Corinthians 9:1-18).  In reality, the mature believer could use their spiritual liberty and eat whatever they wanted, but if using their freedom hurts someone else, they were not acting in love.  A “stumbling block” is a hindrance of any kind.  It’s against the principle of love to lead someone to do something that weakens them by causing a setback in spiritual growth; even if I have liberty in my own conscience to do something.  It may have also been that the mature Christians were making fun of the weaker or immature believers.  Note:  Christian liberty or freedom does not mean that anything goes.  Where there is Christian freedom there is also Christian responsibility and they are inseparable.  New believers often have trouble knowing what they can or can’t do and what is right or wrong.  Some things may be perfectly alright to do for a mature Christian, but the same things may harm a brother or sister who is still young or immature in the faith and still learning what the Christian life is all about.  We must be careful not to offend an immature Christian by our example and cause him or her to sin.  When we love others, we should be more concerned about strengthening the faith of a brother or sister in Christ than about our Christian freedom.  Let’s remember that the principle of love goes not only for eating meats offered to idols, but for anything we feel free to do that the Bible does not forbid, but causes another to sin if they do the same thing. We might have freedom to do certain things but that shouldn’t outweigh what is best for others. We should always consider how our actions will affect other people.

2. (vs. 10).  In this verse Paul presents an illustration of how a mature Christian who eats meat sacrificed to idols can affect the weak Christian.  He said “For if any man see thee which hast knowledge sit at meat in the idol's temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols.”  In plain terms the illustration is this: Suppose a mature saint attended a banquet in a pagan temple.  As far as he was concerned, this was a social function that had nothing to do with pagan worship, but the food that had been sacrificed to an idol was offered to him.  Since this believer knew that this so-called god didn’t really exist, the meat was just meat.  Therefore the believer could eat with a clear conscience.  However, a Christian who was still weak in this regard might see the stronger brother at the banquet.  The actions of the stronger brother might “embolden” or encourage the weaker brother to join in causing him to go against his conscience.  The weaker brother would then feel guilty, thus harming their own spiritual growth.  If the weaker brother who thinks it’s not okay to eat meats offered to idols sees another believer do it and then he eats it, the stronger brother is guilty of causing the weaker brother to sin (see James 4:17).  The point of Paul’s illustration was that the strong believer should avoid eating meat offered to idols if there was any chance that they would even be seen by the weaker believer (see Romans 14:20-21).  We may not think others are watching us, but for sure, we are all role models for someone.      

C. Sinning against Christ (I Corinthians 8:11-12).

1. (vs. 11).  Continuing his statement from the previous verse, Paul asked “And through thy knowledge shall the weak brother perish, for whom Christ died?”  In other words the one with “knowledge” or the stronger believer must always consider the impact of his actions on others.  In this case, Paul was concerned that the weaker brother might “perish” because of the actions of the stronger or mature believer.  It’s not exactly clear what Paul meant when he used the term “perish,” but mostly likely he meant that the weaker brother’s spiritual growth would be stunted due to a wounded conscience.  Since “Christ died” for both the strong believer and the weak believer (see Romans 15:1-3), those who are spiritually mature should never do or say anything that could hinder the immature believer’s spiritual growth.  Note:  Some of the redeemed grow faster spiritually than others.  Some don’t mature as quickly and may even remain “babes in Christ” (see I Corinthians 3:1) longer than they should.  It’s the weaker, less mature believers who need more understanding from mature believers.

2. (vs. 12).  In this verse Paul stated a very significant truth: “But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ.”  A member of the body of Christ should never “wound” (or harm) the “weak (immature) conscience” of another member of that body, for it is a “sin against Christ” Himself.  This puts the issue of whether or not it’s okay to eat meats offered to idols in a whole new light.  Paul is telling us that what we choose to do even in debatable matters, or things that the Bible does not address as right or wrong, can do great damage to the faith of others.

D. Resolving to avoid offending our brother (I Corinthians 8:13).  In our final verse Paul declared “Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.”  Paul used himself as an example to his readers.  He resolved that if eating meat was in any way offensive to his Christian brother, he wouldn’t eat meat “while the world standeth, lest I make my brother to offend.”  In other words, he would never eat meat again if it caused his brother or sister to do something against their conscience which would be sin (see Romans 14:23).  Let’s look at an example of this principle today.  Suppose another Christian believes that it’s wrong to do anything on Sunday except go to church and rest.  If this person lives next door to you, according to Paul’s point of view, it would be better not to mow your lawn on Sunday in order to avoid offending that neighbor or causing him to stumble.  Note: Paul was prepared to give up any expression of his Christian liberty that hurts the spiritual walk of a weak or immature Christian.  Love, not freedom is the highest principle of the Christian moral life.  Faith gives freedom, but love governs it.  Think about some of the things that Christians sometimes debate or even divide over today.  Do those things have anything to do with the essential matters of Christian faith and doctrine, or do they fall into the category of opinion?  Are some of these things we debate over related to tradition, culture or personal taste?  If so, are we willing to set aside our preferences and opinions for the sake of Christ’s kingdom, God’s glory, and the benefit of weaker Christians, for whom Christ died?  As Paul wrote “All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not. Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.  Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God: Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved” (see I Corinthians 10:23,31-33).  Since the apostle wanted to see people saved, he was willing to put aside his personal rights for others so that he could have the greatest impact on the greatest number of people (see I Corinthians 9:19-22).                             

IV. Conclusion.  In Christ I am free to do many things, but I should willingly forgo them if a weaker brother’s conscience is offended.  This week’s lesson revealed that knowledge must be tempered with love in order to truly help those who are weaker in the faith.  Strong Christians in Corinth knew their theology and had no problem eating meat that had been offered to inanimate objects.  Weaker or immature Christians still had doubts about eating such meat because of their imperfect understanding of the one true God.  This lesson also explains how to deal with weaker brothers and their uninformed consciences.  While exercising our freedom in Christ, we need to be careful not to lay stumbling blocks in the paths of others.  Remember Christian love builds a person up, but knowledge alone can lead to pride, and pride leads to destruction (see Proverbs 16:18).
 



 

 v

Glorify God With Your Body

                                                                     Sunday School Lesson
                                            

Lesson: I Corinthians 6:12-20
                                                                                                 
Golden Text: “What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?” (I Corinthians 6:19).

I.  INTRODUCTION.  “I will praise thee; for I am fearful and wonderfully made” (see Psalms 139:14).  These are the words of the psalmist as he thanked God for his body that was so admirably created and equipped for all the things God intended it to do.  To glorify God means to praise, to honor, and to exalt Him.  The title for this week’s lesson tells us to glorify God with our bodies.  That’s what Paul told the Corinthian believers to do in our lesson text.  In this letter to the Christians in the church at Corinth, Paul, led by the Spirit of God, warned them about the importance of caring for the human body.  The heart of what he said to them was that they were to glorify God with their bodies.  The believer’s physical body is the temple or dwelling place of the Holy Spirit of God.  As we read and study what Paul wrote to these believers about their bodies, may we learn what we can do and what we should not do with our bodies.
II. BACKGROUND FOR THE LESSON.  After having founded the church in Corinth, while in Ephesus the Apostle Paul received word from a member of the household of Chloe that the church was being divided over personalities (see I Corinthians 1:11) which he addressed in chapters 1- 4.  Apparently, some of the Corinthian believers had not changed much, for they were still carnal (see I Corinthians 3:1-3).  In chapter 5, Paul addresses another issue that had been brought to his attention involving fornication by one of the members.  This person was guilty of having sex with “his father’s wife” or his stepmother (see I Corinthians 5:1).  In the remainder of chapter 5, Paul rebukes the church for not addressing this issue and told them that they should’ve taken action and removed this believer from their congregation.  In chapter 6, the apostle turns to another subject.  Christians were taking other believers to secular court to resolve problems.  Paul stated that they should’ve consulted godly church leaders about their problems instead of opening the church to public disgrace (see I Corinthians 6:1-8).  Paul then listed some behaviors that if the Corinthians consistently demonstrated would prove that they were not God’s children (see I Corinthians 6:9-10).  Then in I Corinthians 6:11, Paul tells his readers why they were different from non-believers.  He said that before they were saved, they did the same things the unsaved did, but now “ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.”  The three verbs, washed, sanctified, and justified describe what happened to the Corinthians when they trusted in Christ as Saviour.  These same three things also happen to all who trust in Christ.  Note:  Paul said that his readers were “washed,” “sanctified,” and “justified.”  Each word is in the Greek aorist or past tense which indicates that these things had taken place at a specific point in the past---at the moment they were saved.  The term “washed” refers to the new birth, or regeneration, as in the similar expression in Revelation 1:5: “washed us from our sins in his own blood.”  The Corinthian believers had also been “sanctified” which means dedicated or set apart unto God, and takes place at the moment of one’s salvation.  At that time the believer becomes God’s possession.  The term “justified” means to be declared righteous.  Justification also takes place the moment a sinner trusts in Christ alone as Saviour.  “Justified” was a legal term to describe someone who was acquitted or found not guilty of a wrong.  Paul stated that all three of these great works of God are “in the name of the Lord Jesus, and by the Spirit of our God” (see I Corinthians 6:11).  Since the Corinthian believers had experienced being washed, sanctified and justified, they like us, were expected to start showing their new relationship with the Lord by living purified or clean lives.  I said all of this to show that even thought the believers in Corinth committed various sins, they were still saved.  However, they needed to grow more spiritually.  Our lesson now begins with verse 12.
III. CONTRARY CONVICTIONS (I Corinthians 6:12-14)
A. Paul’s personal standard (I Corinthians 6:12).  After declaring the new position that the Corinthian believers now had in Christ, in this verse Paul said “All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any.”  The phrase “All things are lawful unto me” apparently was used by most of the people in Corinth to justify the immoral practices that was common in the city.  In the eyes of most people in Corinth, sex was merely a physical activity and was meant to be enjoyed without any restrictions. When Paul used the phrase “All things are lawful unto me” he was quoting what people were saying to excuse their immoral activities.  Now, members of the church were using it as well.  Since they were saved, they knew that they had Christian liberty and were free from the law or those things that were prohibited in God’s Word (see Galatians 2:18-19; 3:10-12), but they misunderstood what it meant to have liberty in Christ.  They were using their liberty as a license to do whatever they wanted (see Jude 1:4).  In other words they were using what Paul had taught them about Christian liberty to justify their sinful conduct.  It’s true that the law does not prohibit everything, but Paul’s point was that “all things are not expedient” meaning everything we do may not be profitable or in our best interest.  Christians should not use their liberty to do something that does not benefit the doer or the receiver.  Some things that are not wrong in themselves can become wrong under certain circumstances or at certain times.  There are some things which are not expressly forbidden in God’s Word but the results rule them out for the believer.  Again Paul repeated the words “all things are lawful for me” but he added, “I will not be brought under the power of any.”  Paul was saying that there are some things that might be lawful or okay to do, but can eventually control our lives and lead us astray.  The apostle refused to get involved in any activities that were not profitable or would control him.  Note:  We must remember that if we do anything that is not expressly forbidden by God’s Word, we must exercise self-control.  In other words, the believer is to be “temperate (use self control) in all things” (see I Corinthians 9:25).
B. The Corinthians’ attitude and God’s viewpoint (I Corinthians 6:13-14).  
1. (vs. 13).  In this verse, Paul continued to say “Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body.”  It appears that the Corinthians were also using the expression “Meats for the belly, and the belly for meats” to justify immorality. Just as the stomach’s desire for food should be satisfied, many in Corinth also believed that every physical desire should be satisfied.  However, Paul showed that he rejected that idea by saying “but God shall destroy both it and them.”  The apostle was saying that both food and the belly will pass away.  In His time, God will “destroy” or render food and the belly inoperative.  This becomes a reality at death when neither food nor the belly is necessary.  A person’s desires and how to satisfy them won’t last forever.  Paul went on to say “Now the body is not for fornication, but for the Lord; and the Lord for the body.”  The word “fornication” refers to any sexual relations outside of marriage.  It’s a departure from what God intended and what is “natural” (see Romans 1:27). Some Christians at Corinth may have thought that since believers will receive new bodies, satisfying our sexual desires in our present bodies was not wrong.  Whether that was the case or not, Paul declared that the body was not for fornication but “for the Lord; and the Lord for the body.”  The believer’s body belongs to the Lord and it is to be used to serve Him.  For a child of God to satisfy sinful lusts with a body that belongs to the Lord is wicked since the believer has died to self and lives for Christ (see Galatians 2:20).  The phrase “and the Lord for the body” most likely means that the Lord cares about our bodies and they will be raised like Jesus’ body was as we will see in the next verse.
2. (vs. 14).  Still referring to the body, Paul in this verse says “And God hath both raised up the Lord, and will also raise up us by his own power.”  Just as Christ was raised from the dead bodily, so believers in Christ will be raised bodily to live with Christ for eternity (see Matthew 27:52-53; Romans 6:5; 8:11; I Corinthians 15:52).  This shows the importance of the body and the importance of keeping oneself from sins against the body such as fornication.  The body represents the whole person.  It’s not a lower order of being separate from God’s eternal purposes, but will continue throughout eternity in a changed or glorified state (see I John 3:2).
IV. GUIDING PRINCIPLES (I Corinthians 6:15-17)      
A. Members of Christ (I Corinthians 6:15).  In this verse Paul asked his readers “Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbid.”  The phrase “Know ye not” can be interpreted as “Don’t you know?”  This is the third time this phrase appears in this chapter (see also verse 3 and 9).  Paul’s use of this expression implies that something is commonly known.  In other words, the apostle was saying that they should’ve known that their “bodies are the members of Christ.”  No doubt, Paul had taught them this (see I Corinthians 3:16-17).  As far as Paul was concerned, believers are united to Christ in the closest fashion, for we are “in Christ” (see Romans 8:1; Romans 12:5; 16:7).  Each believer is a member of Christ’s body, spiritually joined to Him (see I Corinthians 12:12-14).  The church is Christ’s body (see I Colossians1:24) and He is the sovereign Head not only of Christians as the members of His body, but of all creation (see I Corinthians 1:16-18; 2:10).  Paul, realizing that the Corinthian believers knew as he did that they were members of Christ’s body, asked the question “shall I then take the members of Christ, and make them the members of an harlot?”  Paul was really asking his readers, how can a person who is joined to Christ and indwelt by God’s Spirit be joined to a “harlot” or prostitute.  Paul declared “God forbid.”   The apostle thought it unthinkable to take a body that has been cleansed from sin by the precious blood of Christ and join it to a prostitute.  Would Christ ever lie with a harlot?  No, never!  But since these believers had a spiritual union with Christ, when they had a physical relation with a prostitute, they were involving Him as well.  What makes this so bad is found in the word “take.”  It literally means to take away, or to remove.  Therefore, it’s actually stealing to take members that belong to Christ and unite them with a prostitute.
B. An indivisible union (I Corinthians 6:16).  Here Paul says “What? know ye not that he which is joined to an harlot is one body? for two, saith he, shall be one flesh.”  Some of these believers in Corinth may have doubted the fact that if they had sexual relations with a prostitute, they would become members of her body. Therefore, Paul asked the question “What? know ye not that he which is joined to an harlot is one body?”  Paul pointed out that by such immoral practices as fornication and adultery, the two persons involved become “one flesh.”  When Paul said “for two, saith he, shall be one flesh” he was referring to what God said about marriage in Genesis 2:24: “Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.”  If sexual union made marriage partners one flesh, it did the same thing for the prostitute and her partner (see Matthew 19:5-6). 
C. One with the Lord (I Corinthians 6:17).  Just as two people joined in sex become one flesh or one body, in this verse Paul says “But he that is joined unto the Lord is one spirit.”  Our union with Christ is spiritual, but just as real as any physical union.  As believers our bodies belong to Christ and therefore, we may not join it with any other person or thing except one’s spouse.  Immorality is a misuse of the Lord’s possession, our bodies.  Note:  Christianity involves a oneness between the church and Christ.  Paul said in Ephesians 2:22-33 that this union is symbolized by a marriage of husband and wife.  Both marriage and faith in Christ are intended to be permanent unions (see Matthew 19:6; John 6:37; 10:28-29).  As Christians, our union with the Lord affects jour spirit as well as our bodies.  Our union with Christ is a spiritual one, as His Spirit indwells us and shares our spirits (see John 14:23; 17:20-21).                    
V. URGENT INSTRUCTION (I Corinthians 6:18-20)
A. A command to flee (I Corinthians 6:18).  In this verse Paul said “Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body.”  The best way to avoid sexual immorality as Paul urged his readers was to “Flee fornication.”  The Greek word for the verb “flee” is pheugo which means to “run away” or “to shun.”  Since the word “flee” is in the present tense, this command means that we are to continually flee.  It should be the believer’s lifestyle to constantly avoid this sin.  We should make fleeing from immorality a continuous habit (see Genesis 39:10-12; II Timothy 2:22).  Note:  The Bible teaches us to flee physically from any temptation to commit an immoral act.  Jacob’s son Joseph is a worthy model to follow.  When he was tempted and propositioned by Potiphar’s wife, Joseph “fled, and got him out” (see Genesis 39:10-12).  When facing the devil, the Christian is told to resist (see James 4:7), but the only way to deal with lust and sexual immorality is to flee.  This isn’t being a coward; it’s really wisdom and common sense.  Paul continued to say “Every sin that a man doeth is without the body.”  In other words, with the exception of fornication, all sins are “without the body” or come from outside the body.  But this is not the case with sexual sins which come from lusts within, or inside the body.  Other sins like overeating or drunkenness use things that are external and may affect the body sooner or later.  But intimate love relationships amount to the sharing of life and have the potential for creating a new person.  In the last part of this verse Paul says “but he that committeth fornication sinneth against his own body.”  The conjunction “but” indicates that fornication is a unique sin.  When we sin through fornication we become one with the person with whom the sin is committed.  Therefore, anyone who is involved in “fornication” sins “against his own body” or damages themselves.  What is sin in God’s sight isn’t the sex act alone, but the defilement of the body through an illicit relationship.
B. An explanation of the command (I Corinthians 6:19-20).
1. (vs. 19).  In this verse Paul once again says “What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?”  Again using the question “know ye not?”  Paul rebuked his readers for not heeding the spiritual truth that their bodies were temples of the Holy Spirit.  He had previously taught them that the whole church was a temple of God (see I Corinthians 3:16), but now he made it personal.  Every believer is a sanctuary where the Holy Spirit dwells.  Since the believer’s body is the sanctuary of God’s Spirit, our bodies are not our own.  If Christians belonged to themselves they could use their bodies as they pleased.  But our bodies are sanctified property and God has jurisdiction over all we do.
2. (vs. 20).  In case some believers may question the fact that they were not their own, Paul said in this verse “For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's.”  Paul reminded his readers that God had purchased them.  Every Christian must know that “ye are bought with a price.”  The tense of the word “bought” points to a single decisive event in the past that resulted in the believer being purchased.  Of course that single decisive event was Jesus’ crucifixion, and the price that was paid was the blood He shed (see Acts 20:28).  Since God bought us out of the slave market of sin, Paul concluded that believers should “glorify God in your body, and in your spirit, which are God's.”  In other words, we are to esteem God highly and to magnify Him before others with our entire being.  Since Christians are purchased by the Lord and indwelt by the Holy Spirit, to indulge in sexual immorality is inconceivable.  Our bodies belong to God to use for His service and His glory.  A body given over to sin cannot glorify the Lord.

VI. CONCLUSION.  There are two key commands in this week’s lesson: “Flee fornication” and “Glorify God.”  To accomplish the glorifying of God, we must first flee or literally run from fornication.  We don’t often think of glorifying God with our bodies.  The mind, the spirit, and the soul are usually thought to be the instruments by which we worship and serve God.  Paul included the body as a vehicle through which God is to be worshipped and praised.  Jesus Christ paid a tremendous price for our redemption.  He owns our bodies.  We are His temple.  We therefore, must follow the rules of the new Landlord who wants only what is best for us.  Since Christ bought us, He has every right to direct our activities since His Holy Spirit indwells us.  Jesus desires that we yield our lives and bodies to the Holy Spirit’s control.  Will you?