Essay 6—Closing Remarks—(6.a) Finance for Ministry

Outline: 032-E6.a-Finance for the Ministry
Passage: 1 Corinthians 15:58-16:14
Discussion Audio (1h07m)

The closing of the First Epistle covers a few miscellaneous topics. The first two regards financing and travels. These two topics feature in the first half of chapter 16.

The topic of financing is not about general giving or collections, but about some specific needs. The first need is one that regards the Jewish Christians in Jerusalem. Paul’s desire is that through participation in bringing relief to Jerusalem, the Jewish and Gentile Christians will come to a better understanding of one another, that they are one in Christ, and that they are not at odds.

The second need is for Paul himself. He desires to travel to new areas, but needs financing to do so. He expects the Corinthian church to help him in this respect. Earlier he had to defend his refusal to accept pay for ministry, but here he is requesting aid. The difference? While ministering in a location, he is able to work and fund himself, but while traveling he is unable to do so. In addition, acceptance of pay means some degree of control over him by those paying him. On the other hand acceptance of travel funds (especially if his destination is not disclosed) hold no strings over his ministry.

The third need is for Timothy. Paul is sending Timothy to Corinth, but he tells the Corinthians that it is their responsibility to send Timothy back.

All of this comes from Paul’s missiology. First, those funding the missionary do not get a say in how or where ministry happens. Second, the first step for a missionary is to come in need to those whom he or she ministers. Third, the people who have enjoyed the benefits of a missionary have a responsibility to send her or him back.

Looking at Paul’s missiology I sense that there is a significant difference between his principles and modern mission principles. Modern missions goes in well-funded, primarily to give, and funders want to know how and where their funds will be used. Maybe this isn’t all bad, but maybe there are some things missions can learn from how Paul practiced it.

Essay 5—Resurrection—(5) Victory

Outline: 031-E5.5-Resurrection-Victory
Passage: 1 Corinthians 15:51-58
Discussion Audio (50m)

The Resurrection is the assurance, confidence, and power
that drives the work of Christian mission.

Jesus didn’t stay dead and buried. If he had, Christianity probably would be just a footnote (if at all) in any number of Jewish sects that have come and gone.  But Jesus didn’t stay dead.

No, Jesus rose from the grave and was witnessed in bodily form by hundreds. That is the assurance that life, the power of the love of God, has defeated death. This is the confidence that death will be swallowed up in victory. And this is the power that drives the mission work of the gospel of our Lord Jesus Christ. It is the power that has sustained Christianity for nearly two-thousand years. It is this power that will continue to sustain it until our Lord Jesus Christ returns.

Because destruction of death is certain there is nothing in this world that can derail the gospel work. In confidence Paul can write this doxology, “As a result of all this, my loved brothers and sisters, you must stand firm, unshakable, excelling in the work of the Lord as always, because you know that your labor isn’t going to be for nothing in the Lord.” (1 Cor. 15:58 CEB) The physical lives of Christians may be interrupted temporarily by physical death, but no work of service given for our Lord Jesus Christ is ever in vain. We can stand firm and steadfast on that certainty.

Essay 3—Freedom and Responsibility—(6) Food Offered to Idols, Revisited

Outline: 020-E3.6-Food Offered to Idols Revisited
Passage: 1 Corinthians 10:23-11:1
Discussion Audio (1h22m)

Paul was a Liberal^[1]

In this final section of the third essay, Paul returns to the original question posed to him by the believers in Corinth: “what about food offered to idols?” He has already made clear that Christians cannot participate in feasts that accompany pagan worship services. But what about “sacrificial meat” offered for purchase at marketplaces following pagan festivals? And what about banquets held in an unbeliever’s home to which a believer is invited? These are the loose ends that Paul ties up in today’s passage.

On the first question – meat offered for sale at the public marketplace – Paul writes that believers shouldn’t worry about its origins. All food and drink ultimately comes from God, not idols. Therefore, thank God and don’t concern yourself with whether or not the meat was offered to idols. Gordon Fee notes an interesting irony that Paul may or may not have intended in his use of Psalm 24:1 LXX:

But what Paul here does is full of irony toward his Jewish heritage, whether intended or not. The rabbis saw the text as the reason for thanking God for their food; but the food they thus blessed had been thoroughly "investigated" before the prayer. Paul now uses the text to justify eating all foods, even those forbidden by Jews, since God is the ultimate source of the food—even that sold in the macellum [marketplace]. For that reason it can be taken with thanksgiving. The clear implication is that nothing contaminates food as such along the way. Apart from his radical statements on circumcision, it is hard to imagine anything more un- Jewish in the apostle than this.^[2]

Paul next responds to the second issue – what about food at an unbeliever’s’ home? He writes that the default position for the believer is to not question the food’s origins, to not concern one’s self about it, but to partake of it. He notes that he himself partakes of such foods.

But there is one caveat. It is found in the center of this ring composition. What is “someone” informs the believer that the meat is “sacrificial meat?” In that case, Paul writes that the believer should respect the warning and abstain from eating the meat.

But who precisely does Paul intend by “someone?” It has been interpreted as another believer also at this banquet, the pagan host, and an pagan guest. Gordon Fee argues, referring to original language and syntax, that the best fit is a pagan guest.^[3] So the one situation in which a believer ought to refrain from consuming meat offered to idols outside of the pagan temple is when he or she is at a banquet hosted by an unbeliever and another unbelieving guest points it out “to be helpful.”

In our discussion, an interesting point was brought out that a “weak” Christian brother or sister should not be accompanying a stronger believer to such a banquet in the first place. This observation may not be present directly in the text, but it makes sense in the overall theme of mission that underlies this entire discussion. Paul had discussed earlier that it takes great discipline and effort to make one’s self effective for mission to outsiders (1 Cor. 9:19-27). In today’s passage, Paul wrote that everything should be done with “the other”^[4] in mind (1 Cor. 10:24). For Paul, a place where Christians must voluntarily retrain exercise of freedom is in loving consideration of an unbeliever’s beliefs. Gordon Fee writes,

The clue lies in the meaning of "conscience," which is not to be understood as "a moral arbiter" but as "moral consciousness." The one who has pointed out the sacrificial origins of this meat to a Christian has done so out of a sense of moral obligation to the Christian, believing that Christians, like Jews, would not eat such food. So as not to offend that person, nor his/her moral expectations of Christians, and precisely because it is not a matter of Christian moral consciousness, one should forbear under these circumstances.^[5]

But what about offending another Christian by one’s actions? Fee continues,

If this is the correct understanding of the text, then what Paul is not referring to is a fellow believer's conscience as restricting the actions of another, as is so often assumed [my emphasis]. The significance of this observation is that Paul does not allow any Christian to make food a matter of Christian concern; he does not even do that in Rom. 14, where he does allow people their differences in such matters.^[6]

My broad summary of Essay Three (1 Cor. 8:1-11:1) is as follows:

1. Consumption of sacrificial meat should not concern Christians, wherever it occurs, except…
   1. Eating as a part of idol worship is prohibited
   2. And when an unbeliever points out the sacrificial meat to you
2. Don’t make eating and drinking a “test of Christian fellowship”
3. In all things, keep mission to “the other” your foremost concern – as far as it is in your power, do nothing to offend them and do everything allowable to integrate with them, so that your actions and words will be seen as God’s glory and gospel

I return to the words of Gordon Fee as in his wrap up of this passage:

Despite this passage, the issue of personal freedom in matters that are adiaphora [nonessentials], and the limitation of freedom for the sake of others, continue to haunt the church. Usually the battle rages over what constitutes adiaphora. Conservatives on these issues simply fail to reckon with how "liberal" Paul's own view really is. Hence Paul is seldom heard for the sake of traditional regulations. On the other hand, the assertion of freedom to the hurt of others is not the biblical view either. However, in most contemporary settings the "offended" are not unbelievers or new Christians, but those who tend to confuse their own regulations with the eternal will of God.^[7]

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^[1] “Open to new behavior or opinions and willing to discard traditional values… favorable to or respectful of individual rights and freedoms.” Via Google search “define liberal.”

^[2] New International Commentary on the New Testament: The First Epistle, entry for 1 Cor. 10:26.

^[3] NICNT, entry for 1 Cor. 10:28b-29a.

^[4] Paul Through Mediterranean Eyes. Kenneth Bailey discusses why “the other” is a better translation than “neighbor” and how this term means those outside one’s own family, tribe, ethnicity, and religion. Kindle edition, locations 3328-3339.

^[5] NICNT, entry for 1 Cor. 10:28b-29a.

^[6] Ibid.

^[7] NICNT, entry for 1 Cor. 11:1.

Essay 3—Freedom and Responsibility—(4) Partial Identification in Mission

Outline: 018-E3.4-Partial Identification
Passage: 1 Corinthians 10:1-13
Discussion Audio (1h33m)

Sacraments are Reminders of Your Identity

If we are truly honest with ourselves, most (all?) of us would prefer a magical religion; a happily-ever-after, fairytale religion – a religion where a deity magically makes everything better and we are lifted out of all the trials and temptations of life. If we can’t have that, the next best religion is the kind where everything is prescribed: follow these exact steps and you can better the odds of blessings. We prefer religions that can do something for us.

Some of the Christians in Corinth seemed to hold to a magical view of Christian sacraments. They apparently thought that Baptism and Eucharist conferred some kind of divine warding against paganism and idolatry. Thus, they reasoned, it no longer mattered where and what they ate and drank, or whether or not they participated in some of the pagan temple rituals, as long as they continued to observe Christian sacraments. Not only that but they were trying to force this magical view as “Christian” upon others who had questions and reservations about this line of reasoning and action.

In today’s passage – 1 Corinthians 10:1-13 – Paul works through Hebrew history of the exodus to correct the errant view of sacraments. He writes, by analogy, how the Israelites were afforded experiencing the great sacraments of miraculous deliverance and provisions, yet most failed to respond in an appropriate manner to these sacramental signs. Paul writes that those in Corinth, because of their erroneous reasoning, are likewise in danger of failing to fulfill the purposes that God desires for and through them. Paul explains that the sacraments are not magic that provides benefits to those who participate in them, but rather, the sacraments are reminders of what God has done for them in the past and present reminders of who they are in Christ: the sacraments have no innate magic or even value. They are reminders that we are nothing apart from Christ.

We can easily turn our religious beliefs and traditions into magical wishes, or idolatry.

Jews thought of idolatry as a matter of worshiping the wrong gods, and therefore something that only Gentiles could do. Paul thought more deeply on the matter. He saw that idolatry was a disease of human freedom, found as widely among Jews as among Gentiles. Idolatry begins where faith begins, in the perception of human existence as contingent and needy. But whereas faith accepts such contingency as also a gift from a loving creator from whom both existence and worth derive, idolatry refuses a dependent relationship on God. It seeks to establish one's own existence and worth apart from the claim of God by effort and striving ("works '') of one's own.^[1]

Whenever we look upon beliefs and traditions as somehow granting, or helping us to maintain, a right relationship (righteousness) with God, we turn religion into an idol whereby we try take control of how God relates to us and to other people; i.e., idolatry.

“No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it.” (1 Cor. 10:13 ESV)

This is a text that is too frequently misunderstood and misapplied. Understanding the Bible Commentary: 1 Corinthians explains,

Dealt with in isolation from the passage in which it occurs, this verse is sometimes turned into a quasitheological philosophical explanation of human suffering, evil, and divine will. The statement is elaborate and does perhaps invite such exposition and speculation. Yet, one must see that this verse is not an isolated philosophical statement that purports to delineate intricate facets of life. Paul speaks to the Corinthians in context: They are arrogant, overly self-confident, believing themselves to be "standing firm." But, Paul says, "Watch out!" The Corinthians are not above the unpleasant complications of normal human existence, and facing that fact they have one hope: the faithfulness of God. God is trustworthy, and even if the situation seems impossible, nothing is beyond God's power and grace. When the Corinthians confront times of trouble they should not deny their susceptibility to temptation or trust their own superspirituality to see them through. Rather, they need to remember, to know, and to act on the one ultimate assurance that is their real security: God is faithful. The tendency to overread this verse is a temptation within itself, but despite the mysterious matters that it raises, the plain sense of the verse is a call to recognize and to trust God.^[2]

When seen in context, verse 13 contains words of encouragement specifically in regards to the tension that Christians face when dealing with the question of how best to “become weak” and “identify fully” with those whom they are called to minister to. The text is not a blanket promise that Christians will never face any trials or temptations beyond their ability to cope.

What the text, in context, promises is that in mission work Christians will be given wisdom and strength to avoid succumbing to idolatry. The text does not promise that difficulties in making appropriate decisions will be magically removed. Rather the text implies that mission work will always involve difficult issues. The promise is that Christians will be “able to endure it” because God is faithful. This returns to the end of chapter 9 where Paul wrote about discipline: effective mission work requires great energy and discipline. In 10:13 Paul writes that God will reward those who discipline themselves for mission with the strength to sort out the tensions such work involves.

Christianity does not promise magic for us.
It promises the faithfulness of God and the strength to endure
so that Christians can be effective in their incarnational ministry
for others.

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^[1] Reading the New Testament Series: Romans, entry for Romans 3:9.

^[2] Understanding the Bible Commentary: 1 Corinthians, entry for 1 Cor. 10:13.

Essay 3—Freedom and Responsibility—(3) Full Identification in Mission

Outline: 017-E3.3-Full Identification
Passage: 1 Corinthians 9:19-27
Discussion Audio (1h05m)

Flexibility requires enormous effort and discipline

In my experience, the passage for today – 1 Corinthians 9:19-27 – is frequently treated as two separate topics: 1) vv.19-22 dealing with how Christians need to adapt their behaviors and message to their audience; and 2) vv.23-27 dealing with how Christians need to discipline themselves so that they will receive the “prize” and not be “disqualified.”

The problem with looking at this passage as two separate topics is that v.23 begins, “I [Paul] do it all for the gospel…” Paul refers to his words regarding adaptation as the goal of his discipline. When seen this way, the commonly given interpretation of “prize” as heaven/eternal life/salvation no longer makes much sense.

Christians often have trouble with the first part as well. Paul seems a bit wishy-wash, an accommodationist. “Why can’t he be consistent in his behaviors?” we might ask. Or, “Why can’t he stick to his principles?” – if he really believes the Torah has no bearing on salvation and righteousness, why does he admit to kowtowing to the Jews?

The range of interpretations that has been suggested by commentators is remarkable, moving from an understanding of Paul as being totally selfless—perhaps in a psychologically unhealthy manner indicative of a loss of identity—to the contention that Paul was an opportunist in his dealings with potential converts. Careful reading of the text, however, indicates that such extreme interpretations are stereotyped, falling short of full comprehension of the subtlety of Paul's methods of mission and ministry.^[1]

To put it in more contemporary terms, when he was among Jews he was kosher; when he was among Gentiles he was non-kosher—precisely because, as with circumcision, neither mattered to God (cf. 7:19; 8:8). But such conduct tends to matter a great deal to the religious—on either side!—so that inconsistency in such matters ranks among the greatest of evils… The difference, therefore, between his own behavior and that of his social companions is not in the behavior itself, which will be identical to the observer, but in the reasons for it. The latter abstain because they are “under the law”; it is a matter of religious obligation. Paul abstains because he loves those under the law and wants to win them to Christ. Despite appearances, the differences are as night and day.^[2]

The first part of today’s passage is Paul’s defense of his approach to mission. He will go as far as he must to become “weak,” to participate in the incarnational mission pattern of Jesus, to be among the people, to identify with them. Paul will not serve from a position power.

D. T. Niles of Sri Lanka wrote, “To serve from a position of power is not true service but beneficence… We run schools, hospitals, orphanages, agricultural farms, etc. But what we do not adequately realize is that these institutions are not only avenues of Christian service but are also sources of secular strength. Because of them, we can offer patronage, control employment, and sometimes make money. The result is that the rest of the community learn to look on the Church with jealousy, sometimes with fear, and sometimes even with suspicion.^[3]

The second part of today’s passage is actually Paul’s description of how he is able to work cross-culturally. It has nothing to do with personal salvation or his own eternal life. The “prize” is the progress of the gospel. Paul writes here of acquiring and maintaining skills and abilities that will allow him to become a part of each people group that he goes to. Paul writes of the tremendous effort, energy, and discipline that is required to work cross-culturally.

“Disqualification” is not a loss of salvation, eternal life, or heaven. It is about not being fit enough to participate in mission work that Paul was commissioned to do.

With the Isthmian Games sponsored by the city of Corinth, the citizens of that city could not help being fully aware of the time commitments and energy required to complete in those games. Paul builds on that awareness and tells his readers that the same level of discipline is required to cross cultural lines in the name of Christ…

Paul is not talking about ascetic disciplines, he is discussing the high commitment required if one is to successfully cross cultural barriers in the name of Christ. He is discussing mission…

He warns his readers that the task of “all things to all people” takes enormous energy He is discussing the cost of crosscultural, incarnational mission…

Language, culture, history, art, literature, politics, worldview, music, civil unrest and war—all must be experienced, comprehended and embraced if one is to effectively enter into another culture.^[4]

According to this passage, the purpose of spiritual disciplines is not for yourself.

1. Discipleship and spiritual disciplines aren’t about me. It’s not spiritual self-improvement to express gratitude, to keep in Jesus’ good graces, to prove that I really belong, or even to be a better evangelist and witness (at least not in the usual way of thinking about it).
2. Spiritual disciplines are about learning and finding ways to partner with God’s Spirit in the work of the gospel that is already happening.
3. Spiritual disciplines are less about an individual’s personal spiritual condition and more about how to benefit others.
4. You don’t have to participate – you can be a spectator. Your salvation isn’t the issue. But you might lose out on the greater joy and satisfaction of going beyond the minimum call.
5. Spiritual disciplines include more than just the usual prayer, Bible study, and church attendance. It can and should include learning about anthropology, psychology, sociology, history, literature, music, arts, language, mythology, sciences, pop culture, etc. Anything that will help you integrate better with the people you have been sent to.

Paul does not argue that he “must become all things to all people” so that the gospel can receive a hearing and be accepted. For him, God, through the gospel, was already at work across cultural lines and he wanted to become its partner. The gospel train was moving and he could jump on or get left behind.^[5]

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^[1] Understanding the Bible Commentary: 1 Corinthians, entry in section 25 (1 Cor. 9:19-23).

^[2] NICNT, 1 Cor. 9:20.

^[3] Bailey, location 2995.

^[4] Bailey, locations 3043, 3048, 3065, 3069.

^[5] Bailey, location 3031.

Essay 2—Men and Women in the Human Family—(1b) Three Roadblocks

Outline: 009-E2.1b-Three Roadblocks
Passage: 1 Corinthians 5:6b-6:8
Discussion Audio (1h25m)

The effectiveness of a Christian community’s mission is
directly affected by the quality of its relationships with those outside her.

Paul addresses three objections or excuses that the Corinthian Christians might raise toward his instructions to them.

The first excuse Paul anticipates is that the problems are a “small matter.” As far as Paul is concerned, there no problem is “small.” Just as leaven will eventually permeate an entire dough, a “small” problem will infect the entire community. The community must come together and do what it needs to do in order to remove itself of any “leaven.” The major issue is not any specific examples of problems, but rather, the result of allowing problems to spread: divisions and strife. A divided church community is powerless to perform its mission. A bickering church hold no appeal to those outside her. Paul must direct the church to come together and take action as a united community.

The second excuse Paul anticipates is that some among the community have wrong ideas about community and what freedom in Christ means. These seem to have an over-realized eschatology where they are already experiencing the full effects of salvation; i.e., the community of the saved is fully realized so they have no need to associate with those outside, and even more, there is danger with such associations; and, because salvation is fully realized, they can do whatever pleases them. The specific issue of immorality triggers Paul’s argument, but his main issue is with their misunderstandings around their responsibility to those within and without the community of faith. Their over-realized eschatology is compromising the church’s mission, and he must correct it.

The third excuse Paul anticipates is their lack of responsibility. There appears to have been a small, but powerful, faction within the Corinthian church. The other, larger group were unable or unwilling to directly confront the arrogant, powerful, and wealthy faction. Instead this larger group’s recourse (or at least some of them) was to take the problem to outside judges. The issue here isn’t about airing the community’s dirty laundry in public (most likely the public already knew quite well what was going on). The issue rather is that by doing so, the church community is admitting she is incapable of functioning as a responsible member of society. (Groups were expected to resolve problems amongst themselves.) The church would be shamed; she would lose honor. Not only that, but if the powerful group asserted that because freedom in Christ meant no responsibility to conform to societal norms and expectations, it would present the church as a direct threat to Roman rule. A church community that fails to perform as a good member of society has no power to perform her mission. Paul must remind her of her societal responsibilities.

The issue of a man’s sexual immorality in 5:1 triggers Paul’s three concerns in 5:6b-6:8. But immorality is not Paul’s primary concern. Paul’s primary interest is the church and her mission. Paul’s primary concern is that arrogance has given birth to a number of symptoms that are weakening and defeating the church and compromising her mission. Paul writes to bring attention to these issues and provide corrective guidance.

When this passage is read improperly (e.g., out of context, ignoring cultural norms, ignoring surrounding context), it gives rise to a number of misguided and harmful applications. First, churches can overly focus on sexual behaviors that are deemed “sin” when that was not Paul’s primary concern. Secondly, churches often miss the portion where Paul writes they are not arbiters of morality of those outside the church. Thirdly, the instruction to not bring matters to courts is misconstrued by churches and religious organizations and used as justification to cover-up misdeeds and criminal activity by members, volunteers, and employees, in the name of “protecting the organization’s reputation.” Doing any of these things goes directly against what Paul was trying to instruct in this very passage.

A community’s integrity in relationships within and without matter. They are the currency with which she gains a hearing among those not a part of her. Paul’s interest was to maintain the believing community’s honor so that her effectiveness for mission would not be compromised.