Sunday School Lessons

NOVEMBER 29, 2020

WOMEN NOT TO APPEAR INSUBRODINATE IN PUBLIC WORSHIP

INTRODUCTION:

1. Having addressed the more private abuses which prevailed among the Corinthians, the Apostle begins in this chapter to consider those which relate to matters of conduct in public worship.
2. The first of these issues had to do with women appearing in public worship without a veil. The real concern here is that of Biblical subjection and subordination on the part of women.
3. It was customary in eastern countries of that day for women to wear a veil as a symbol of modesty and subjection. The principle that is being insisted upon in this passage is that Christian women should conform to the common manner of expression which public sentiment demanded.
4. It is the Biblical principle here set forth that we must hold to and defend, but not necessarily the particular manner in which it was expressed by first century Grecian women. The wearing of a veil, particularly the type worn by women of that time and region, would not in today’s world be an expression of anything Christian; however, the submission of wives to their husbands is a Biblical requirement that is timeless and universal.

I. THE CORINTHIANS WERE BLESSED TO BE INSTRUCTED IN THE FAITH BY BOTH DOCTRINE AND EXAMPLE. (VERSES 1, 2)

A. THE CHURCH, THROUGH PAUL’S GODLY EXAMPLE, RECEIVED PRACTICAL INSTRUCITON. (VERSE 1)

1. Interpreters judge that this verse does properly belong to the previous chapter, which ends with him propounding his example to them. “…even as I…”
2. Whether it be applied to that chapter or this is not material. It teaches us that the examples of the Apostles are part of our rule.
3. The modesty of the Apostle is here seen, who requires of his people to follow him no further than he followed Christ. No man ought to require more of his followers than this.
4. A faithful example provides welcome encouragement in matters of Christian duty. He could say to them respecting the practical matters under discussion, “…do as I do.”

B. THE CHURCH, THROUGH PAUL’S FAITHFUL MINISTRY, RECEIVED DOCTRINAL INSTRUCTION. (VERSE 2)

1. Happily, he could praise them for remembering him in all things, i.e. his teaching, precepts, instructions, etc. Although many in the church needed correction, he still found much to praise. Those who had written to him about these many problems were, no doubt, concerned, even as he was, about the conduct of some.
2. He praised them for having kept the ordinances which he had taught them. This word, ordinances, means anything that is doctrinally delivered or taught, whether it concerns faith or manners.
3. He is likely speaking in reference to what he had taught them about the matter of women and head coverings, since he immediately goes on to address that subject.
4. Though there may have been general obedience to his prescriptions, there was yet reason for censure and correction with respect to some of them.

II. THE APOSTLE REMINDS THE CORINTHIANS OF THE DIVINELY CONSTITUTED SUBORDINATION OF THE WOMAN TO THE MAN. (VERSES 3-12)

A. THIS SUBJECTION IS ACCORDING TO THE ORDER AND SUBORDINATION ESSENTIAL TO THE WELL-BEING OF CREATION. (VERSE 3)

1. “The head of every man is Christ.”

a) Christ, as God, is the head over all mankind – all men and women of the world.
b) However, Christ is here spoken of as Mediator, which makes Him the head of all Christians, both men and women. “Every man” is every believer, every member of the Church of which He is the Head. (Eph. 5:23; Col. 1:18)
2. “The head of the woman is the man.” Man is called the head of the woman, because by God’s ordinance, he is to rule over her. (Gen. 3:16)
3. “The head of Christ is God.” God is not the head of Christ in respect of His essence, but in respect of His office as Mediator. So, man in head of the woman, not in respect to a more excellent nature (for they are both of the same nature) but in respect of office and place according to God’s ordinance.

B. IT WAS DISGRACEFUL FOR A MAN TO ASSUME THE SYMBOL OF SUBORDINATION, AS IT WAS DISGRACEFUL FOR A WOMAN TO DISCARD IT. (VERSES 4, 5)

1. As the Apostle is referring to their appearance in public worship, both men and women were to act in accordance with the divinely established order.
2. A man officiating in public worship was not to cover his heard, lest he dishonor his head. (Verse 4) The question is whether “his head” means Christ or “his own head,” meaning himself. Probably it is the latter. He brings dishonor upon himself by his actions. This understanding is supported by the fact that in the next verse the woman who prays uncovered dishonors her own head, as what follows shows herself and not her husband.
3. A woman who exercised herself in public worship uncovered, brought dishonor upon herself. (Vs. 5)
a) The Apostle is here speaking of the propriety of women speaking in public unveiled, and therefore he says nothing about the propriety of their speaking in public in itself.
b) When that subject comes up, he expresses his judgment in the clearest of terms. (Ch. 14:34) As Calvin remarks, “In here disapproving of the one, he is not approving of the other.” (See also I Tim. 2:12)

C. AN UNVEILED WOMAN IN CORINTH PROCLAIMED HERSELF NOT ONLY INSUBORDINATE BUT IMMODEST. (VERSE 6)

1. Paul is saying, “Let her act consistently.”
2. He is not commanding that the unveiled woman be shorn or shaven, but rather showing what would be consistent for that class of woman.

D. THE MAN OUGHT NOT BE VEILED BECAUSE HE REPRESENTS THE AUTHORITY OF GOD, BUT THE WOMAN IS THE GLORY OF MAN. (VERSES 7-9)

1. “He (man) is the image and glory of God.” The sense in which the man, in distinction from the woman, is the image of God, is that he represents the authority of God. “Glory” here represents dominion. Gen. 1:26, 27 reveals that Eve as much as Adam bore the likeness of her Maker. But in the dominion with which man was invested over the earth, Adam was the representative of God.
2. “But the woman is the glory of the man.” She receives and reveals what there is of majesty in him.
3. The reason why this is so is clear. (Verses 8, 9)
a) It is proven from two facts recorded in the history of creation. (Gen. 2:18ff)
b) Man was created first and then woman was created out of man, as her name literally means.
c) NOTE: The New Testament consistently authenticates, not only the moral and religious truths of the Old Testament, but its historical facts as well; and makes these facts the ground of great moral principles.

E. WOMEN MUST BE CAREFUL TO MANIFEST THEIR SUBORDINATION IIN THE ASSEMBLY WHERE ANGELS ARE PRESENT. (VERSE 10)

1. This text is, to say the least, obscure, and remains so after having taxed the learning and genius of commentators of every age.
2. By “power” some understand the covering which signifies that she is under the power of her husband, i.e. under his authority. In Scriptures, the sign is sometimes put for the things itself.
3. Others think by “head” is not meant the woman’s natural head, but her husband, who is the head of the woman, and understand her exercising her power in him, which she testifies by covering her head. This text is therefore expounded by I Tim. 2:12, which forbids the woman to usurp authority over the man.
4. The Apostle adds another reason for the woman to manifest the symbol of her subordination. “…because of the angels.”
a) Again, there are many different opinions concerning these angels. These opinions include, just to name a few, God Himself, Who by the ministry of angels created man and woman in this order; officers of the church, sometimes called angels; the evil angels, who watch to take advantage.
b) The best explanation is that these are the good angels, ministering spirits, who are present to assist in worship, and who observe our conduct, either with approval or disapproval. This thought ought to awe us and serve to keep us from any unworthy behavior in the assembly.

III. THE APOSTLE SUMS UP HIS INSTRUCTIONS WITH WORDS OF REASON RESPECTING THE MATTER OF WOMEN’S SUBORDINATION. (VERSES 11-16)

A. THIS SUBORDINATION IS CONSISTENT WITH THE ESSENTIAL EQUALITY AND MUTUAL DEPENDENCE OF THE TWO. (VERSES 11, 12)

1. They are made for one another. (Verse 11) “In the Lord” they are one. This, however, does not overrule or change the order of creation. Neither does the fact that in Christ there is neither male nor female (Gal. 3:28) change the Apostle’s true teaching about the nature of the subordination of the woman to the man.
2. They are reciprocal instruments of each other’s production. Woman was first formed out of man. The man is ever since propagated by the woman. (Verse 12)

B. HE ENFORCES THIS ARGUMENT WITH THE NATURAL COVERING PROVIDED FOR THE WOMAN. (VERSES 13-15)

1. He calls upon them to judge of the appropriateness of women being covered in public worship, since nature itself provided her a covering which expresses her subordination.
2. The opposite is also true. It would be a shame for a man to pray and prophesy with his head covered, since by nature he has not the natural covering of long hair.
3. The instinctive feelings, which were formed by education and culture in the eastern women, would prompt them to cover their heads. This is the sense of the word “nature” here.
4. Likewise, for men to wear long hair was contrary to the customs of both Jews and Greeks. But for women of all ages and countries long hair has been considered an ornament. It is given to her, Paul says, as a natural covering or veil.

C. THE CUSTOM OF THE CHURCH WAS IN ACCORDANCE WITH THESE TEACHIGNS. (VERSE 16)

1. He does not silence the contentious by mere apostolic authority, but appeals to the proper practice of the church.
2. To all who contended that women should be allowed to worship unveiled, he said, “we have no such custom,” that is, the custom of women worshipping in the public assembly unveiled.

OCTOBER 11, 2020

CAUTION AGAINST IDOLATRY

INTRODUCTION:

1. In Verses 1-14 the Apostle was continuing to warn about the danger of apostasy. Apostasy always begins with slackness and carelessness. He testified how his own life was one of rigid discipline, analogous to that of an Olympic athlete lest even he should be disapproved at last. (Ch. 9:26, 27)
2. He cited the Israelites who came out of Egypt as an example of the kind of false security that will end in great disappointment. In spite of their many privileges, they nevertheless failed to reach the Promised Land, but instead, fell in the wilderness.
3. This whole discussion arose out of the question whether it was lawful to eat the sacrifices offered to idols. While admitting that there was nothing wrong in the eating itself, the wrong that was involved had to do with offending a weaker brother. He now gives another reason for abstinence – the danger of being led into idolatry. By going to the edge of the allowable, they might be drawn into the sinful.
4. There was great danger that the Corinthians, convinced that an idol was nothing, might deduce that there was no harm in partaking of the sacrificial feast within the temple, where, unlike in a private house, the feast had a religious character. Such eating would be an act of idolatry, from which they must flee. (Verse 14)

I. PAUL MAKES HIS CASE BY THE USE OF TWO ANALOGIES. (VERSES 15-22)

A. HE FIRST DRAWS A COMPARISON BETWEEN THE IDOL FEAST AND THE CHURCH’S ORDINANCE OF COMMUNION. (VERSES 15-17) Eating bread and drinking the fruit of the vine were common everyday practices. However, the partaking of those elements in the sacred supper took on a totally different character. It became an expression of worship to Christ, and a celebration of their union with Him, and with one another.

1. To men of good sense, the difference between common eating and drinking, and eating the Lord’s Supper should have been well understood. (Verse 15) Likewise, the difference between eating of idol sacrifice in a private house and partaking of them at the temple feast should have been just as obvious.
2. It is here assumed that to partake of the bread and wine at the Lord’s Table expresses and commemorates our common interest in the broken body and shed blood of Christ. (Verse 16)
3. This is an expression of our oneness IN Christ, and our oneness WITH Christ. (Verse 17)

B. HE NEXT DRAWS A COMPARISON BETWEEN THE IDOL FEAST AND THE TEMPLE SACRIFICES OF THE ISRAELITES. (VERSE 18)

1. With the Jews, as with idolaters, only a portion of most sacrifices was consumed upon the altar. The rest was divided between the priests and the offerer. (Lev. 7:15; 8:31; Deut. 12:18)
2. In many cases, to eat in the prescribed way meant to partake of the whole sacrificial service. (Deut. 12:18) Therefore, they were partakers of the altar, i.e. in communion with it.
3. What was true under the Jews’ ceremonial law with respect to their offerings, was also the claim with respect to the heathen temple sacrifices.

C. CHRISTIANS MUST NOT, THEREFORE, BECOME PARTAKERS OF THE HEATHEN ALTARS, UPON WHICH SACRIFICES WERE OFFERED TO DEVILS. (VERSES 19-22)

1. He guards against any false inference that might be made from this line of reasoning. (Verse 19) He was not implying that he regarded the objects of heathen worship as having the same objective existence as the living God, Whom Jews and Christians worshipped. This disclaimer does not, however, alter the case.
2. Although he did not acknowledge the personal existence of their Jupiter, or Minerva, etc., he did see in their religious observances the worship of devils. (Verse 20; see Deut. 32:17) “…all the gods of the heathens are devils.” (Psa. 95:5 LXX) Paul would not have them enter into fellowship with devils. (Verse 20b) Sadly, many of the liberties which professing Christians allow themselves is simply partaking with idolaters in their idolatry and bringing themselves into fellowship with devils.
3. To enter into such a fellowship is a virtual renouncing of Christianity. (Verse 21) How can any be partakers of the Lord’s Table and be also partakers of the devil’s feasts?
4. It is a fool’s compromise that knowingly kindles the anger of a jealous God. (Verse 22)

II. THE APOSTLE TELLS UNDER WHAT CIRCUMSTANCES IT WAS ACCEPTABLE TO EAT MEAT OFFERED TO IDOLS. (VERSES 23-33) Having forbidden their eating under circumstances which gave religious character to the act, he now states the circumstances under which they may eat.

A. HE FIRST REITTERATES THE GENERAL RULE OF CHRISTIAN LIBERTY WHICH HE HAD BEFORE GIVEN. (VERSES 23, 24; CH. 6:12)

1. This liberty makes expediency its limitation. This was well demonstrated in chapter 8.
2. This limitation is twofold.

a) A regard for the welfare of others.
b) A regard for one’s own welfare.

3. As already stressed, “Knowledge puffeth up, but charity edifieth.” (Verse 23b; Ch. 8:1)
4. It is the wealth; i.e. profit; welfare of others that must take precedence over our right to do a thing.

B. MEAT SOLD IN THE MARKET PLACE COULD BE EATEN WITHOUT SCRUPLE. (VRS. 25, 26)

1. It could be purchased “no questions asked,” as we say. (Verse 25) There needed be no conscientious reluctance, therefore no need to inquire about it. This is clearly his meaning, as the next verse seems to confirm. He is not saying, as some think, ask no questions for conscience sake, for what you consume innocently and in ignorance is not blameworthy. Neither is he saying, as others believe, not to ask questions whereby the conscience of others might be stirred up.
2. Verse 26 expresses the common form of acknowledgment among the Jews before meals. It recognized God as the Provider of all things, particularly the table that was spread before them. In other words, meats offered to idols were also to be seen as God’s provision for them, just as were all of the other provisions for their table.

C. MEAT FOUND UPON PRIVATE TABLES COULD, LIKEWISE, BE EATEN WITHOUT HESITATION. (VERSE 27)

1. They needed not to be hesitant to partake of a neighbor’s meat, for fear that it might have been offered to an idol.
2. For this meat they would also give thanks to God Who provided it for them. (I Tim. 4:3)

D. NEVERTHELESS FOR SAKE OF THE CONSCIENCE OF ANOTHER, THEY MUST BE WILLING TO REFRIAN FROM EATING. (VERSE 28)

1. Here, unlike before (Verse 25) it is the conscience of another that is being considered.
2. He comes back to his formerly stated principle. That which is lawful may not be expedient, because of the possible offence to a weaker brother.
3. He argues that there was plenty of meat, and enough to eat, and no necessity, therefore, to eat that which would offend another. “For the earth is the Lord’s and the fullness thereof.”

E. LIBERTY WAS NOT TO BE EXERCISED TO THE EXTENT THAT IT ALLOWED THEIR GOOD TO BE EVIL SPOKEN OF. (VERSES 29, 30)

1. Paul asked the question, “Why is my liberty judged of another man’s conscience?”
2. The proper understanding of this is not that he is, in this way, voicing the complaint of an objector. Verse 30 would seem to disallow that interpretation. He is rather saying, “Why would I exercise my liberty to the extent that others would in the judgment of their own conscience see my actions as evil and speak of them as evil?”
3. Christians must be careful to maintain a good reputation, even if it means choosing not to exercise their liberties. What one may rightly see as good, may, according to the conscience of another, be judged as evil.

F. THE ALL-IMPORTANT RULE AS TO MEATS AND DRINKS, AND ALL THINGS BESIDES, IS TO DO ALL FOR GOD’S GLORY. (VERSE 31)

1. This sums up our entire Christian duty. Hearty obedience to this general duty is the very purpose for out being created anew. Man’s chief end is to know and glorify God.
2. We are to do all things with a view to the glory of God, and we are to do all things in such a way that God may be glorified. God cannot be glorified by our conduct, unless it be our object to act for His glory.

G. CHRISTIANS MUST GIVE NO OCCASION TO ANYONE, TO SIN OR TO STUMBLING. (VS. 32)

1. The exhortation is to avoid being the cause of sin to others. (Ch. 8:9; Rom. 14:13, 21)
2. They were to be careful with respect to all classes of men; Christians and non-Christians.

a) The non-Christians are divided into two great classes; the Jews and Gentiles.
b) The Christians included all who make up the Church of God, whether Jew or Gentile.

H. CHRISTIANS HAVE A MODEL FOR THEIR CONDUCT IN THE EXAMPLE OF PAUL HIMSELF. (VERSE 33, WITH CH. 11:1)

1. See Notes of Chapter 9:19-23.
2. He concludes his exhortation by saying, “Be ye followers of me, even as I also am of Christ.” (Ch. 11:1)

a) This verse actually belongs to the discussion of Chapter 10.
b) As our translators have placed it at the beginning of Chapter 11, we will include it in our next lesson as well.

SEPTEMBER 20, 2020

THE DANGER OF CARNAL SECURITY

INTRODUCTION:

1. At the close of the previous chapter, the Apostle had set before himself and his readers the great danger of yielding to fleshly inclinations. He said, “I keep under my body.” He took great pains to subdue all carnal appetites and desire, being determined that he would not, through any such indulgence, make shipwreck of the faith. What a tragedy it had been, after having preached the Gospel to others, to himself be cast away, i.e. be disapproved of the great and Sovereign Judge. He alludes in this passage to the Olympic Games. He exercised the most rigid discipline of himself, lest he should miss receiving the crown for which he so earnestly strived. A preacher of salvation may miss it. One can point the way to heaven, and not reach heaven himself. Paul guarded against the delusion of a false security that can sometimes come through much serving.
2. In this chapter he continues to prosecute the argument of the last. He warns the Corinthians against living unguarded, undisciplined lives. He sees in God’s ancient people Israel an example of the danger of carnal security. Notwithstanding their good profession and wonderful privileges, they fell short of reaching the Promised Land. Their history is left on record for the admonition of Christians, lest we should, in spite of our profession and privileges, fail to reach the goal.

I. THE ISRAELITES PERISHED IN THE WILDERNESS IN SPITE OF THEIR MANY DIVINE AND GRACIOUS PRIVILEGES. (VERSES 1-5)

A. SOMETHING OF GREAT IMPORTANCE IS HERE TO BE CONSIDERED. (VERSE 1a) “Brethren, I would not have you to be ignorant.”

1. This Pauline expression is a formula that he used when making a point of special importance. (Rom. 10:1; 11:25)

2. The force of his argument and warning was that their fathers had ALL fallen in the wilderness. Only Caleb and Joshua entered the Promised Land, being the lone exceptions.
3. History affords no incident better suited to enforce the necessity of guarding against false security than what is here selected by the Apostle. (See Heb. 3:7-4:2)

a) The Israelites doubtless felt, as they stood on the other side of the Red Sea, that they were “home free.”
b) Many of the Corinthians thought, like many Christians today think, that when brought to a knowledge of the Gospel, heaven was secured.

B. THE ISRAELITES HAD BEEN HIGHLY FAVORED, AS IS EVIDENT FROM THIS LIST OF GRACIOUS PRIVILEGES. (VERSES 1b-4)

1. They were “under the cloud.” That is, they were under its guidance. (Ex. 13:21) It was the Lord Who went before them in the pillar of cloud by day, and the pillar of fire by night. (See Num. 9:15, 23; 14:14; Deut. 1:33; Psa. 78:14) Supernatural guidance is the great privilege of God’s people. (Psa. 32:8)
2. They all passed through the sea. Would God allow to perish those whom He had so wonderfully delivered, and for whom He had sacrificed the host of Egypt? Yet their carcasses were strewn in the wilderness. It is not enough to be recipients of extraordinary favors; it is not enough to begin well. There must be constant self- denial and vigilance if we are to gain the promised reward.
3. They were all baptized unto Moses in the cloud and in the sea. They were made Moses’ disciples by their passing through the sea and their guidance by the cloud. By these, they were set apart unto Moses, as we are set apart unto Christ by baptism. The only point of analogy here intended is that they became Moses’ disciples, which placed them under obligation to submit to His authority, recognizing his divine commission.
4. They did all eat the same spiritual meat. This is analogous to the second ordinance of the New Testament church. This is called “spiritual meat,” because it was a gift of the Spirit of heaven. The manna did not have spiritual qualities. It was, however, a type of the True Bread from heaven. (John 6:31-33)
5. They did all drink of the same spiritual drink. The water which they drank was spiritual because derived from the Spirit. It came from that spiritual Rock. It came by special intervention of God. (Ex. 17:6; Num. 20:10; Psa. 78:15-20)

a) The Rock is said to have followed them and that Rock was Christ.
b) It was not the literal rock that followed them. Neither was it the flowing stream from the rock, though the waters flowed in abundance. (Psa. 105:41) The Rock that followed them was Christ. The son of God, the Logos attended the Israelites, who supplied all of their needs.
c) In what sense was the rock Christ? Not that Christ appeared in the form of a rock; nor merely that the rock was a type of Christ. It was not the type, but the antitype that supplied their wants. Christ was the rock in the same sense that He is the vine. The expression is figurative.
d) Here we see the preexistence of our Lord. We see that He was the Jehovah of the Old Testament.

C. IN SPITE OF THESE WONDERFUL PRIVILEGES, THE GREATER NUMBER OF THE ISRAELITES FELL IN UNBELIEF. (VERSE 5)

1. Compare this list of divine privileges to those of the apostate described in Hebrews 6:4.
2. The Israelites, after beginning so well in their march toward the Promised Land, failed to enter in, and thus, became a beacon of warning for the church. (Heb. 4:1, 2)
3. May there be in us no such evil heart of unbelief.

II. THE HISTORY OF THE ISRAELITES IS LEFT ON RECORD FOR THE ADMONITION OF CHRISTIANS. (VERSES 6-14) The Apostle, having recited their privileges, proceeds here to give an account of their sins and failures.

A. SEVERAL OF THEIR SINS ARE SPECIFIED AS CAUTIONS TO US. (VERSES 6-10)

1. They lusted after evil things. (Verse 6b; Num. 11:4; Psa. 106:4) Carnal desires must be kept in check, because fleshly appetites, when indulged, can carry us away into much sin. They despised God’s provision, and demanded flesh to eat.
2. They did not break with idolatry. (Verse 7) We know that they carried with them out of Egypt some of the Egyptian idols. Paul here refers to that unthinkable event that is recorded in Exodus Chapter 32. The Apostle is very modest in his description of the horrid and profane display. The Corinthians were much exposed to temptation on this subject, and were quite as liable as the Israelites to fall into idolatrous practice, who proclaimed the feast as a feast to Jehovah. (Ex. 32:6) They sat down to eat and drink of the sacrifices offered to Jehovah in the presence of the golden calf, and then rose up to play, i.e. to dance.
3. They were also guilty of fornication. (Verse 8) Idolatry and fornication have always been so intimately connected that the former seldom fails to lead to the latter. This was illustrated in the case of the Israelites. (Num. 25:1-9) In the case referenced here Baal-Peor, a god of the Moabites, was worshipped by the prostitution of virgins. In Corinth, the homage paid to Venus was every bit as corrupt as that offered to Baal- Peor.
4. They were guilty of tempting the Lord their God. Notice again, He Whom they tempted was Christ. He was with them in the wilderness. He was the Angel of the covenant, Who went before them. He was greatly grieved when they spoke against Him and Moses. They tempted Him, i.e. they tried His patience. The particular reference is to the case in Numbers 21:4-6. This resulted in a great display of God’s mercy, which pictures how dying sinners may live by looking to Christ Who is lifted up for sinners. (Num. 21:7-9;
John 3:14, 15)
5. They were guilty of murmuring. (Verse 10) Paul warns against murmuring, reminding them how the Israelites had thereby provoked the Lord to anger, and brought upon themselves swift judgment. (Num. 14:37) Let us also be notified that to murmur and complain against divine disposals is a sin that greatly provokes God. We may think this to be a small thing, but remember, the Apostle is warning against such things as can lead to apostasy.

B. THE HOLY SPIRIT INSPIRED THE RECORDING OF THESE THINGS FOR THE BENEFIT OF ALL NEW TESTAMENT CHRISTIANS. (VERSE 11)

1. Not only were the laws and ordinances of the Jews written for our profit (II Tim. 3:16, 17), but God’s providences toward them were typical.
2. Their sins and infidelities against God were typical of many under the Gospel. God’s dealings with them reflect God’s holy disposition, which cannot be otherwise toward US upon whom the ends of the world are come. The Gospel age is the concluding period of God’s gracious government over men before the second advent of Christ. (Matt. 13:39; Eph. 1:10; Heb. 1:9; 9:26)

C. UPON THIS NOTE THE APOSTLE GROUNDS A CAUTION. (VERSE 12)

1. The disapproval of others ought to inspire careful consideration and self-examination. (Heb. 4:1, 2) Many professors claim to be saved, in spite of the lack of any real biblical evidence to support the claim.
2. We are most likely to fall when we are most confident of our own strength, and feel therein secure. We are well advised to examine our footing. (See Deut. 32:35)

D. TO THIS WORD OF CAUTION HE ADDS A WORD OF COMFORT. (VERSE 13)

1. God would not have us to presume, but neither would he have us to despair.
2. Temptations are common to all, but God is faithful in His Sovereign oversight and purpose and grace, so that nothing we face need be unbearable.
3. The Israelites did not fall because their testings were too severe for men to bear, and neither shall we be able to use such an excuse.

E. UPON THIS ARGUMENT HE GROUNDS ANOTHER CAUTION AGAINST IDOLATRY. (VERSE 14)

1. The way to escape from the temptation to idolatry of any kind is to FLEE FROM IT! (Compare Ch. 6:18)
2. We are to prove our faithfulness to God by fleeing from sin.

AUGUST 2, 2020


”SELF DENIAL”

INTRODUCTION:

1. The Apostle in Chapter 8 had taken up the second main matter about which the Corinthians had inquired in a letter written to him. He referred to this letter in Chapter 7:1. The first topic was about marriage, and involved a couple of questions, to which his careful answers take up Chapter 7 in its entirety. The second main topic, about which they needed his instruction, had to do with things offered unto idols. (Chapter 8:1)
2. The Apostle’s answer was not simple. He assured them that Christians were at liberty to purchase and eat meat that had been offered to an idol, for an idol is nothing at all. They might eat such meat if served to them by a neighbor. Their liberty, however, did not give them the right to so eat if it would offend a brother whose conscience would not allow it. Paul therefore concluded Chapter 8 with a strong vow of self-denial. (Ch. 8:13)
3. In this chapter the Apostle illustrates the duty of Christians to forego the exercise of any right for the good of others by personal example. We can tell from the tone that he had been the subject of much criticism, but none could deny that he had an undoubted right to be supported by the church, which right he forfeited at a great deal of cost to himself.

I. THE RIGHT OF MINISTERS TO FULL MAINTENANCE WAS SURELY HIS, YET HE SAW SELF- DENIAL A NECESSITY. (VERSES 1-18)

A. HE WAS AN APOSTLE WHO’S CALLING AND MISSION HAD BEEN WELL CONFIRMED. (VERSES 1, 2)
1. The order of the first two questions, according to most editors, really should be reversed. “Am I not free?” This is at the very least true, for every Christian is invested with the liberties wherewith Christ has made them free. He is here asking, “Am I not as free as any other believer to regulate my life according to my own convictions, and not according to the opinions and prejudices of others?” This freedom he had in many respects not exercised for sake of not giving offence.
2. But beyond that, he asks, “Am I not an apostle?” He then adds another question as valid proof, “Have I not seen Jesus Christ our Lord?” To be an Apostle, one had to have seen the Lord Jesus Christ in person. He will later say that he was an Apostle born out of due time, (Ch. 15:8), because, after the ascension Jesus came and appeared to him on the Damascus road. (See Ch. 3:10; 4:15)

B. BECAUSE HE WAS AN APOSTLE, HE HAD THE SAME RIGHT AS DID THE OTHER APOSTLES. (VERSES 3-6)
1. Verse 3, according to Hodge, refers to what precedes, and not to what follows, because, he sees what follows as being no answer to those who questioned his apostleship. His answer to his examiners is contained in what precedes. However, the answer is not necessarily to them that question his apostleship, but, to such as were criticizing his way and manner of conduct.
2. As an Apostle he argues that he had the power i.e. the right to eat and drink, i.e. the right to be maintained by the church. (Verse 4) This is the meaning, as established by the context.
3. He also had the right to have a wife. (Verse 5) This right he had not exercised for sake of the demands of his ministry. He found it more expedient to remain single. (Ch. 7:6, 7)
a) He was not forbidden to lead about a sister (a Christian woman) who was his wife. But, it would require that she be led about, for he had no permanent station.
b) Others of the Apostles had wives, including Peter. Peter was already married when Jesus called him. Note Paul’s advice from Chapter 7 is seen demonstrated here on two counts. First, Paul not having a wife; took no wife for expedience sake. Second, Peter, having a wife, remained a faithful husband in spite of the added difficulties.
4. He had the right not to work at secular employment in order to provide his living. (Verse 6) He asked if only he and Barnabas had no right to forebear working. We know that Paul worked as a tent maker and while at Corinth he supported himself in that trade. (Acts 18:1-3)

C. THE RIGHT OF MAINTENANCE FOR MINISTERS OF THE CHURCH HE ARGUES FROM NATURAL REASON AND THE LAW OF MOSES. (VERSES 7-14)
1. He reasons first from the principle which is fundamental to society, that the laborer is worthy of his reward. He gives three illustrations taken from the common occupations of men. (Verse 7)
a) The soldier,
b) The agriculturist,
c) The shepherd,
d) The minister of Christ is all of these in the spiritual sense.
2. Second, this principle is recognized in the Old Testament, even in the application to brute beasts. (Verses 8-11)
a) He asks for them to consider whether he speaks only as to the laws of men, or does not God’s law express the same thing. (Verse 8)
b) It is God’s law that says “thou shalt not muzzle the mouth of the ox that treadeth out the corn.” (Verse 9; Deut. 25:4; I Tim. 5:18) This Scripture, Paul contends was intended more for ministers of God than for oxen. That God does care for oxen is certainly true. Paul is not denying that He does. (Job 38:41; Psa.147:9; Matt. 6:26; Luke 12:24) Nevertheless Paul insists that the established principle is primarily for our sakes.
c) He uses two more agricultural analogies to establish the principle. (Verse 10) Whether one ploughs, plants, water, harvests, or threshes, he should do so in hope of partaking of that for which he spent his labor.
d) Therefore, those who minister to the souls of men should reap from them to whom they minister such thing as needed to support the body. (Verse 11)
3. Paul reasons with the Corinthians, that since other ministers were exercising the right to be supported by them, he also might justly have done so. However, for sake of the Gospel, he had waved this right. (Verse 12) None would ever be able to accuse him of preaching for filthy lucre. (I Pet. 5:2)
4. Another argument to support his point he takes from the temple. (Verse 13) The same may be said of all religions, though his reference is to the Jewish temple.
a) The priests who offered sacrifices partook of the sacrifices.
b) The Levites were given their allotment, and they were supported by the other tribes.
5. He sums up his argument in Verse 14.
a) As God had ordained under the Old Testament, so also the Lord (Christ) had ordained under the New.
b) Christ has made the same ordinance respecting ministers of the Gospel that God made respecting the priests of the law.
c) Preachers of the Gospel have a right to live by the Gospel just as the priests lived of the temple.

D. THIS LEGITIMATE RIGHT PAUL HAD NOT AVAILED HIMSELF OF AT CORINTH, NOR DID HE INTEND TO DO SO EVER. (VERSES 15-18)
1. He had not used any of these things, i.e. any of the rights listed, or any of the arguments given. (Verse 15)
a) He would rather die than that his glorying, i.e. his ground of boasting, should be made void.
b) He considered this self-denial as proof of his integrity in the ministry of the Gospel.
c) He could face his hearers with confidence that none could accuse him of preaching for sake of earthly rewards.
2. The preaching of the Gospel was in itself no ground for boasting, for he was not free not to do it. In fact, if he did not preach it he would bring woe upon himself. (Verse 16)
a) Nothing could be ground for boasting except something that he was free either to do or not to do.
b) To preach the Gospel he was bound, he had no choice. But to refuse his rightful support was a matter of choice, not necessity.
3. To do that which is our duty with a willing mind will be graciously compensated. But, if it is done begrudgingly, if only because there is a dispensation that cannot be refused, there is no reward. (Verse 17)
4. So, what was the ground of Paul’s expectation of a greater reward? (Verse 18) It was not in the performance of the work. He was under necessity to do that, because a dispensation of the Gospel was given to him. He was under penalty if he did not preach the Gospel. The ground of this expectation is this: “That, when I preach the Gospel, I may make it without charge.”
5. Paul felt that to use his liberty in such a way that it might hinder the work was to abuse his power in the Gospel. (Verse 18b)
a) What a wonderful example he is for all Christians in his willing self-denial for sake of Christ and the Gospel.
b) May we seek to have a like mind in our service for Christ.
6. But, there are yet other ways in which the Apostle was a shining example of Christian self-denial for sake of the Gospel cause.

II. PAUL ACCOMMODATED HIMSELF TO THE OPINIONS AND PREJUDICES OF BOTH JEWS AND GENTILES TO THAT HE MIGHT GAIN THE MORE. (VERSES 19-23)

A. HE ASSERTS HIS LIBERTY TO ASSURE THAT HE WAS UNDER NO OBLIGATION TO CONFORM HIS CONDUCT EXCEPT THAT OF LOVE. (VERSE 19)
1. The only constraint upon him was that of his own conscience. He was constrained by the Love of Christ. (II Cor. 5:14)
2. He placed himself under willing, voluntary subjection to all men, because he loved them for Christ’s sake. “…that I might give the more,” i.e. win them to Christ; see them saved.

B. HE SPECIFIES SOME PARTICULAR CASES WHEREIN HE MADE HIMSELF SERVANT TO ALL IN ORDER TO SAVE THEIR SOULS. (VERSES 20-22)
1. To the Jews, and those under the law he became a Jew, and as under the law in order to gain them. (Vse. 20)
a) These were, for the most part, unconverted Jews, for they had not been gained to the Gospel. However, “them that are under the law” may also apply to Gentile proselytes to Judaism.
b) We have an example of this kind of accommodation in his having Timothy to be circumcised. (Acts 16:3 see also Acts 21:18-27)
2. To those that were without the law, that is, Gentiles, he becomes as without law. (Verse 21) He is not saying that he became as an antinomian, for that, he would never have done. He simply means that he spoke not to the heathen as a Jew to a Gentile, but rather as creature man to creature man. (Example: Acts 17:22ff) As the Apostle to the Gentiles, he, even being a Jew after the flesh, was not trying to convert them to Moses, but to Christ. He would not bring them under the Old Covenant, but the New.
3. To the weak, Paul made himself as weak. (Verse 22) As we have already seen, he refused to abuse his power, but rather forfeited his rights for sake of the weak. His great desire was to win them to Christ, and to give no occasion by which they may fall back into their old idolatry.
4. In short, he became all things to all men that by all means (all lawful means) he might save some. Sadly religious groups are presently wresting this verse of Scripture to encourage the use of the world’s methods, styles, music, and whatever pleases the carnal nature of mankind, in order to promote Christianity.

C. HE ASSIGNS HIS REASON FOR ACTING IN THIS MANNER. (VERSE23)
1. “For the Gospel’s sake.” By this he means for sake of Christ, who’s Gospel it is, and for sake of the salvation of souls.
2. For sake of the honor of Christ and the souls of men, and the joy of being partakers with men of all walks of life, he denied himself, accommodated himself, humbled himself and spent himself.

III. THE APOSTLE REMINDS US THAT NOTHING GOOD OR GREAT IS EVER ATTAINED WITHOUT SELF-SACRIFICING AND SELF-DENIAL. (VERSES 24-27)

A. HE WOULD INSPIRE AND EXCITE US IN THIS DUTY. (VERSE 24c) “So run that ye may obtain.”

B. HE LIKENS THE CHRISTIAN, BOTH IN HIS DISCIPLINE AND HIS GOAL, TO THE OLYMPIC ATHLETE. (VERSES 24, 25)
1. All run, desiring to win the prize. (Verse 24) Like our own Olympic athletes, the desire to win the gold is the compelling force that drives them.
2. Therefore the athletes are temperate in all things. (Verse 25) They must deny themselves many things in order to compete. Their diet, schedule, life style, etc. are all adjusted as best accommodates the one goal. Any pleasure can be laid aside for sake of winning the prize.
3. The Christian race is one in which the runners are striving to win, not a corruptible prize, but an incorruptible crown. Therefore let the runners be well focused and disciplined. (See Phil. 3:7-14; II Tim. 2:3-6; Heb. 12:1, 2)

C. HIS OWN COURSE HE HELD TO WITH NO UNCERTAINTY. (VERSE 26)
1. Olympic runners run with uncertainty. Even with all of their discipline and self-denial, many things could prevent them ever reaching their goal. Even if they did qualify to run, only one runner could win the wreath.
2. Paul knew that no sacrifice for Christ will lose its reward, and all who, like himself, finishes their course having kept the faith, will receive a crown of righteousness. (II Tim. 4:7, 8)
3. Paul’s fight was not imaginary, but real. “Not as one that beateth the air.” He was not shadow boxing. His opponent was real.

D. FOR HIMSELF, PAUL KEPT HIS BODY UNDER STRICT DISCIPLINE, SO THAT HE MIGHT RUN WELL. (VERSE 27)

1. His was a body of flesh like ours, and capable of the same temptations.
2. His past performance was no guarantee of future success in this fight.
3. He was determined that, by God’s grace, he would not, after having run so well, come short of the finish line.