All things are lawful for me, but all things are not helpful. All things are lawful for me, but I will not be brought under the power of any. Foods for the stomach and the stomach for foods, but God will destroy both it and them. NKJ
The Corinthians had become obsessed with the idea that they were “free from the law.” Wrongly, they applied this concept to the idea that, if they were free from the law, then they were free to do anything they liked. That freedom from the law was akin to license.
Therefore, my brethren, you also have become dead to the law through the body of Christ, that you may be married to another—to Him who was raised from the dead, that we should bear fruit to God. For when we were in the flesh, the sinful passions which were aroused by the law were at work in our members to bear fruit to death. But now we have been delivered from the law, having died to what we were held by, so that we should serve in the newness of the Spirit and not in the oldness of the letter. Romans 7:4-6 NKJ
Arnold Fruchtenbaum (from Ariel Ministries) teaches that while we have been released from the Law of Moses, we are called as Christians to a higher law, the law of Christ. Freedom doesn’t give us the right to do anything we please, but rather empowers us to do what pleases God.
Matthew Henry writes:
“The connection seems plain enough if we attend to the famous determination of the apostles, Acts 15, where the prohibition of certain foods was joined with that of fornication. Now some among the Corinthians seem to have imagined that they were as much at liberty in the point of fornication as of meats, especially because it was not a sin condemned by the laws of their country. They were ready to say, even in the case of fornication, All things are lawful for me. This pernicious conceit Paul here sets himself to oppose: he tells them that many things lawful in themselves were not expedient at certain times, and under particular circumstances; and Christians should not barely consider what is in itself lawful to be done, but what is fit for them to do, considering their profession, character, relations, and hopes: they should be very careful that by carrying this maxim too far they be not brought into bondage, either to a crafty deceiver or a carnal inclination.”
I believe that here (from Henry) what is most important is that:
“Christians should not barely consider what is in itself lawful to be done, but what is fit for them to do” so that they should not become “a crafty deceiver or a carnal inclination.”
Often we believe that we are doing the right thing because it is the thing we want to do. And yet, if we truly want to please God, we will be willing to do the difficult thing, the hard thing, the painful thing because that is what is “fit” for us to do.
Do we truly believe Romans 8:28, that God will work all things out for our good? Or do we, in our hearts, not really trust God to do what He says, and think that we must do what is for our own good? I think that if we are honest, we will admit that often we aren’t willing to wait for God to act; we act in His place and then ask (or assume) His blessing on our own choice, our own action. I know that, in my own case, I’m often not willing to wait on God’s timetable, but want to do things in my own time. I don’t trust Him to get things done and when I don’t see Him acting (when or how I think He should), I go ahead on my own. Unfortunately, I often experience bad consequences because of my own impatience.
When I wait on God, I am trusting Him and I’m thinking of others around me (rather than myself). And isn’t that the point? To love those around us more than ourselves? When I force the issue, I’m thinking of myself. When I allow God to work in His time, I’m thinking of all the others involved in the situation and allowing God to do what is best. Sometimes He will direct me to act, but more often, He directs me simply to trust and let Him act.
Musing
Monday, November 26, 2007
Saturday, November 24, 2007
1 Corinthians 6:7-11
Now therefore, it is already an utter failure for you that you go to law against one another. Why do you not rather accept wrong? Why do you not rather let yourselves be cheated? No, you yourselves do wrong and cheat, and you do these things to your brethren! Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God. And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God. NKJ
What’s interesting about this passage is that Paul is talking about two believers bringing each other to court and he immediately (without change of even paragraph) goes into this seeming tirade about how the unrighteous will not inherit the kingdom of God. In Paul’s mind, the two are somehow connected, are somehow related.
The transition sentence is: “No, you yourselves do wrong and cheat, and you do these things to your brethren!” This statement is in contrast to: “Why do you nor rather accept wrong? Why do you not rather let yourselves be cheated?”
The fact is that, in most disagreements, there are two sides where each side is both somewhat wrong and somewhat right. And while we—being on one side—may believe that we are entirely in the right, often conflict comes out of two things: (1) miscommunications, and (2) refusals to give in, even an iota. Paul calls the refusal to give in, the refusal to accept a “wrong” rather than fight with a brethren “unrighteous.” In other words, when we fight with other believers—even if our “position” is right—it places us in the wrong. “Why do you not rather accept wrong?” Paul is pretty clear.
Then he gets really down and dirty. Believers who fight with other believers are included in his list of the “unrighteous:” fornicators, idolaters, adulterers, homosexuals, sodomites, thieves, covetous, drunkards, revilers, extortioners. This is a familiar list, one that Paul has used previously. What is interesting about the list is that there are things that are very obviously not part of whom we are as Christians . . . and then . . . they are things that are very much part of who many of us are. Do we not covet (want that which we don’t have)? Do we not extort (try to manipulate others into the position we want them to have)? Paul is telling us that there can be a very fine line between being a Christian who follows the Lord regardless, and being someone who only things they are a believer.
The unrighteous will not inherit the kingdom of God.
I’ve been learning, through a very difficult personal lesson, that God is much more concerned about the people in our lives (and how we relate to them) than He is about the tasks that we accomplish. Think about it! He doesn’t need us at all to do anything for Him; He is fully able to do everything He desires. But He has charged us with the duty to love others, particularly those within the Church: “By this all will know that you are My disciples, if you have love for one another.” (John 13:35 NKJ). How we relate to each other is much more important to the Father than what we accomplish in this life.
What’s interesting about this passage is that Paul is talking about two believers bringing each other to court and he immediately (without change of even paragraph) goes into this seeming tirade about how the unrighteous will not inherit the kingdom of God. In Paul’s mind, the two are somehow connected, are somehow related.
The transition sentence is: “No, you yourselves do wrong and cheat, and you do these things to your brethren!” This statement is in contrast to: “Why do you nor rather accept wrong? Why do you not rather let yourselves be cheated?”
The fact is that, in most disagreements, there are two sides where each side is both somewhat wrong and somewhat right. And while we—being on one side—may believe that we are entirely in the right, often conflict comes out of two things: (1) miscommunications, and (2) refusals to give in, even an iota. Paul calls the refusal to give in, the refusal to accept a “wrong” rather than fight with a brethren “unrighteous.” In other words, when we fight with other believers—even if our “position” is right—it places us in the wrong. “Why do you not rather accept wrong?” Paul is pretty clear.
Then he gets really down and dirty. Believers who fight with other believers are included in his list of the “unrighteous:” fornicators, idolaters, adulterers, homosexuals, sodomites, thieves, covetous, drunkards, revilers, extortioners. This is a familiar list, one that Paul has used previously. What is interesting about the list is that there are things that are very obviously not part of whom we are as Christians . . . and then . . . they are things that are very much part of who many of us are. Do we not covet (want that which we don’t have)? Do we not extort (try to manipulate others into the position we want them to have)? Paul is telling us that there can be a very fine line between being a Christian who follows the Lord regardless, and being someone who only things they are a believer.
The unrighteous will not inherit the kingdom of God.
I’ve been learning, through a very difficult personal lesson, that God is much more concerned about the people in our lives (and how we relate to them) than He is about the tasks that we accomplish. Think about it! He doesn’t need us at all to do anything for Him; He is fully able to do everything He desires. But He has charged us with the duty to love others, particularly those within the Church: “By this all will know that you are My disciples, if you have love for one another.” (John 13:35 NKJ). How we relate to each other is much more important to the Father than what we accomplish in this life.
Friday, November 23, 2007
1 Corinthians 6:1-7
Dare any of you, having a matter against another, go to law before the unrighteous, and not before the saints? Do you not know that the saints will judge the world? And if the world will be judged by you, are you unworthy to judge the smallest matters? Do you not know that we shall judge angels? How much more, things that pertain to this life? If then you have judgments concerning things pertaining to this life, do you appoint those who are least esteemed by the church to judge? I say this to your shame. Is it so, that there is not a wise man among you, not even one, who will be able to judge between his brethren? But brother goes to law against brother, and that before unbelievers! Now therefore, it is already an utter failure for you that you go to law against one another. Why do you not rather accept wrong? Why do you not rather let yourselves be cheated? NKJ
One of the most difficult things for me to do in life is to let a wrong go un-righted. And yet, there is a very strong admonition here for Christians to either keep disputes “in house,” so to speak, (within the Church) or to allow other Christians to have their way, trusting God to make things right.
David Stern, in the Jewish New Testament Commentary, states:
“Verses 1–8 clearly forbid lawsuits between believers in secular courts. Although embarrassment at airing dirty laundry before pagan judges is a reason (v. 6, 10:32), one which Christians share with Jews (“What will the Gentiles think?”), there should be greater embarrassment at the failure of the Messianic community to function as it should (vv. 2–8). Also, those who are not God’s people and therefore lack the Holy Spirit are incompetent to apply believers’ principles properly.”
In John 13:35, our Lord Jesus tells us that “all” (including the world) will know that we are Christians if we have love for one another. By going to court, particularly to a secular court, we are not showing love, but rather animosity toward one another; we are saying that it’s better if “I” win than if I love.
There isn’t room in this scripture for debate or going outside of this admonition. Paul is clear: “it is already an utter failure for you that you go to law against one another.” As Christians, our responsibility is to trust the Lord, even when we are being cheated by another Christian, to back away and allow the Lord to deal with them as He sees fit.
Dare any of you, having a matter against another, go to law before the unrighteous, and not before the saints? Do you not know that the saints will judge the world? And if the world will be judged by you, are you unworthy to judge the smallest matters? Do you not know that we shall judge angels? How much more, things that pertain to this life? If then you have judgments concerning things pertaining to this life, do you appoint those who are least esteemed by the church to judge? I say this to your shame. Is it so, that there is not a wise man among you, not even one, who will be able to judge between his brethren? But brother goes to law against brother, and that before unbelievers! Now therefore, it is already an utter failure for you that you go to law against one another. Why do you not rather accept wrong? Why do you not rather let yourselves be cheated? NKJ
One of the most difficult things for me to do in life is to let a wrong go un-righted. And yet, there is a very strong admonition here for Christians to either keep disputes “in house,” so to speak, (within the Church) or to allow other Christians to have their way, trusting God to make things right.
David Stern, in the Jewish New Testament Commentary, states:
“Verses 1–8 clearly forbid lawsuits between believers in secular courts. Although embarrassment at airing dirty laundry before pagan judges is a reason (v. 6, 10:32), one which Christians share with Jews (“What will the Gentiles think?”), there should be greater embarrassment at the failure of the Messianic community to function as it should (vv. 2–8). Also, those who are not God’s people and therefore lack the Holy Spirit are incompetent to apply believers’ principles properly.”
In John 13:35, our Lord Jesus tells us that “all” (including the world) will know that we are Christians if we have love for one another. By going to court, particularly to a secular court, we are not showing love, but rather animosity toward one another; we are saying that it’s better if “I” win than if I love.
There isn’t room in this scripture for debate or going outside of this admonition. Paul is clear: “it is already an utter failure for you that you go to law against one another.” As Christians, our responsibility is to trust the Lord, even when we are being cheated by another Christian, to back away and allow the Lord to deal with them as He sees fit.
Tuesday, November 13, 2007
1 Corinthians 5:12-13
I wrote to you in my letter not to associate with immoral men; not at all meaning the immoral of this world, or the greedy and robbers, or idolaters, since then you would need to go out of the world. But rather I wrote to you not to associate with any one who bears the name of brother if he is guilty of immorality or greed, or is an idolater, reviler, drunkard, or robber—not even to eat with such a one. For what have I to do with judging outsiders? Is it not those inside the church whom you are to judge? God judges those outside. “Drive out the wicked person from among you.” RSV
Scripture talks a lot about not judging others. And then, Paul comes along and commands us to judge others. It seems to contradict itself. This isn’t the kind of judgement that brings condemnation or punishment, but rather is the kind of judgement that calls into question. It is, in fact, the judgement that is done in love and demands that another believer turn away from their sin.
Matthew Henry says:
“. . . as to members of the church, they are within, are professedly bound by the laws and rules of Christianity, and not only liable to the judgment of God, but to the censures of those who are set over them, and the fellow-members of the same body, when they transgress those rules. Every Christian is bound to judge them unfit for communion and familiar converse. They are to be punished, by having this mark of disgrace put upon them, that they may be shamed, and, if possible, reclaimed thereby: and the more because the sins of such much more dishonour God than the sins of the openly wicked and profane can do. The church therefore is obliged to clear herself from all confederacy with them, or connivance at them, and to bear testimony against their wicked practices. Note, Though the church has nothing to do with those without, it must endeavour to keep clear of the guilt and reproach of those within.”
J. Vernon McGee writes:
“Paul says that he is not judging the people on the outside. That is not his business. He is to judge those inside the church. God will judge those who are on the outside. It is the business of the church to judge evil which is in the church.
“We are interested to know how things worked out in Corinth. To find the answer we need to turn to 2 Corinthians 2:4–8: “For out of much affliction and anguish of heart I wrote unto you with many tears; not that ye should be grieved, but that ye might know the love which I have more abundantly unto you. But if any have caused grief, he hath not grieved me, but in part: that I may not overcharge you all. Sufficient to such a man is this punishment, which was inflicted of many. So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow. Wherefore I beseech you that ye would confirm your love toward him.”
“This immoral man had come in deep repentance after Paul put it down on the line in his previous epistle. Today we need a great deal of courage—not compromise—in the church to point out these things and say, “This is sin.” I think that when this is done, the believer who is in sin will confess, like this man in Corinth and like David did, and will repent and change his ways. The Corinthian church handled this very nicely. Why? Because Paul had the courage to write this kind of letter. In 2 Corinthians Paul explains why he had done it: “Wherefore, though I wrote unto you, I did it not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the sight of God might appear unto you” (2 Cor. 7:12).
“Paul says that he wrote as he did for the welfare of the church of the Lord Jesus Christ. Today we hear this flimsy, hypocritical attitude: “Well, we don’t want to air this thing. We don’t want to cause trouble. We’ll just sweep it under the rug.” My friend, God cannot bless a church or an individual that does this. If God did bless, God would be a liar. And you know that God is no liar. He will judge inaction in a case like this.”
The fact is, Pastor McGee is right! When we refuse to deal with the sin that is within our midst as a church, we weaken the church. Think about it! It’s one of the things that’s happening within the American Church. We accept other Christians—and even pastors—who are obviously living in sin, catering to the lusts of their flesh, and we treat it as if it is simply common behavior for all believers! We accept their weak excuses and think that we can simply ignore it and go on.
Why do we love our sin so much and our Lord so little that we would dishonor Him by doing this? The Christians who are effective in witnessing, in ministry, in life are the Christians who have enough fortitude to stand up for the obviously morality that is taught in scripture, who deny themselves, take up their crosses, and follow the Lord (rather than their own desires). We accept rationalizations like: “I made a mistake” or “I have an addiction” or “I couldn’t help myself.” Really? The fact is, we all know better. Our consciences have been quickened by the Holy Spirit. We (and they) knew the behavior was wrong.
We need to call a spade a spade, a sin a sin. And sin demands one response: repentance.
Repentance is more than simply saying one’s sorry. It’s making amends and turning back to go another way (the righteous, obedient way). A pastor who apologizes for the divorce he is still determine to have is not repentant. A man who has stolen from his company, who claims to be sorry for his actions, but who refuses to fully embrace the consequences of his choices (including imprisonment if that is warranted) isn’t repentant. A woman who commits adultery and justifies it because she is in a hard marriage isn’t repentant.
There is a difference between being repentant and being sorry one was caught. Christians are required to be repentant. If they aren’t, they are to be ousted from the fellowship of the community in hopes that the shame and isolation will compel them back to the Lord.
Scripture talks a lot about not judging others. And then, Paul comes along and commands us to judge others. It seems to contradict itself. This isn’t the kind of judgement that brings condemnation or punishment, but rather is the kind of judgement that calls into question. It is, in fact, the judgement that is done in love and demands that another believer turn away from their sin.
Matthew Henry says:
“. . . as to members of the church, they are within, are professedly bound by the laws and rules of Christianity, and not only liable to the judgment of God, but to the censures of those who are set over them, and the fellow-members of the same body, when they transgress those rules. Every Christian is bound to judge them unfit for communion and familiar converse. They are to be punished, by having this mark of disgrace put upon them, that they may be shamed, and, if possible, reclaimed thereby: and the more because the sins of such much more dishonour God than the sins of the openly wicked and profane can do. The church therefore is obliged to clear herself from all confederacy with them, or connivance at them, and to bear testimony against their wicked practices. Note, Though the church has nothing to do with those without, it must endeavour to keep clear of the guilt and reproach of those within.”
J. Vernon McGee writes:
“Paul says that he is not judging the people on the outside. That is not his business. He is to judge those inside the church. God will judge those who are on the outside. It is the business of the church to judge evil which is in the church.
“We are interested to know how things worked out in Corinth. To find the answer we need to turn to 2 Corinthians 2:4–8: “For out of much affliction and anguish of heart I wrote unto you with many tears; not that ye should be grieved, but that ye might know the love which I have more abundantly unto you. But if any have caused grief, he hath not grieved me, but in part: that I may not overcharge you all. Sufficient to such a man is this punishment, which was inflicted of many. So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow. Wherefore I beseech you that ye would confirm your love toward him.”
“This immoral man had come in deep repentance after Paul put it down on the line in his previous epistle. Today we need a great deal of courage—not compromise—in the church to point out these things and say, “This is sin.” I think that when this is done, the believer who is in sin will confess, like this man in Corinth and like David did, and will repent and change his ways. The Corinthian church handled this very nicely. Why? Because Paul had the courage to write this kind of letter. In 2 Corinthians Paul explains why he had done it: “Wherefore, though I wrote unto you, I did it not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the sight of God might appear unto you” (2 Cor. 7:12).
“Paul says that he wrote as he did for the welfare of the church of the Lord Jesus Christ. Today we hear this flimsy, hypocritical attitude: “Well, we don’t want to air this thing. We don’t want to cause trouble. We’ll just sweep it under the rug.” My friend, God cannot bless a church or an individual that does this. If God did bless, God would be a liar. And you know that God is no liar. He will judge inaction in a case like this.”
The fact is, Pastor McGee is right! When we refuse to deal with the sin that is within our midst as a church, we weaken the church. Think about it! It’s one of the things that’s happening within the American Church. We accept other Christians—and even pastors—who are obviously living in sin, catering to the lusts of their flesh, and we treat it as if it is simply common behavior for all believers! We accept their weak excuses and think that we can simply ignore it and go on.
Why do we love our sin so much and our Lord so little that we would dishonor Him by doing this? The Christians who are effective in witnessing, in ministry, in life are the Christians who have enough fortitude to stand up for the obviously morality that is taught in scripture, who deny themselves, take up their crosses, and follow the Lord (rather than their own desires). We accept rationalizations like: “I made a mistake” or “I have an addiction” or “I couldn’t help myself.” Really? The fact is, we all know better. Our consciences have been quickened by the Holy Spirit. We (and they) knew the behavior was wrong.
We need to call a spade a spade, a sin a sin. And sin demands one response: repentance.
Repentance is more than simply saying one’s sorry. It’s making amends and turning back to go another way (the righteous, obedient way). A pastor who apologizes for the divorce he is still determine to have is not repentant. A man who has stolen from his company, who claims to be sorry for his actions, but who refuses to fully embrace the consequences of his choices (including imprisonment if that is warranted) isn’t repentant. A woman who commits adultery and justifies it because she is in a hard marriage isn’t repentant.
There is a difference between being repentant and being sorry one was caught. Christians are required to be repentant. If they aren’t, they are to be ousted from the fellowship of the community in hopes that the shame and isolation will compel them back to the Lord.
Monday, November 12, 2007
1 Corinthians 5:9-13
I wrote to you in my letter not to associate with immoral men; not at all meaning the immoral of this world, or the greedy and robbers, or idolaters, since then you would need to go out of the world. But rather I wrote to you not to associate with any one who bears the name of brother if he is guilty of immorality or greed, or is an idolater, reviler, drunkard, or robber—not even to eat with such a one. For what have I to do with judging outsiders? Is it not those inside the church whom you are to judge? God judges those outside. “Drive out the wicked person from among you.” RSV
If we, the Church, were more obedient to God’s Word, churches would probably be much smaller. Paul’s admonition here is for Christians not to associate with those bear “the name of brother” if:
• They are immoral
• They are greedy
• They are an idolater
• They are a reviler
• They are a drunkard
• They are a robber
Immoral: Literally translated “fornicator.” Having sex with someone to whom you’re not married. Our Lord Jesus told us that even lusting after someone is considered to be sexual sin:
You have heard that it was said, ‘You shall not commit adultery.’ But I say to you that every one who looks at a woman lustfully has already committed adultery with her in his heart. Matthew 5:27-28
Unfortunately, as a Church, we support even pastors who lust after those to whom they aren’t married. We have failed to define and then support biblical marriage. Instead, we have followed after the example of our secular society to preach that marriage is about being happy and finding one’s soul mate. Nothing about controlling one’s lusts or emotions.
Paul tells us not to associate with the people who practice such things, who are immoral, who fornicate.
Greedy: Holding or wanting more. Covetous. The dictionary defines “covet” as “to wish for earnestly.”
How many of us don’t wish for a better car? A nicer house? More money? Newer clothes? More improved technology? A bigger TV?
“To wish for earnestly.”
Idolater: One who worships anything other than God.
When we worship, we give extravagant respect or devotion to something or someone.
The other day, a young woman posted a video on YouTube. This young woman was hysterical and ranting on about how everyone should just leave Britney Spears alone.
Worship.
Our Lord Jesus tells us: “For where your treasure is, there will your heart be also.” (Luke 12:34 RSV)
Where is our treasure? What do we worship? We can answer those questions by observation, even observing ourselves. What do we spend time with? What do we spend our resources on? That’s where our heart is.
Reviler: Someone who scolds others using abusive or harsh language. An abuser.
Is our anger out of control? Do we use words (or actions) to try to manipulate, rather than to minister?
Control is important to many people. Often people use words to try to control others, to try to assuage their own pain.
I remember one woman. I don’t know whether or not she was a believer, but she was a psychologist. She became irate at something I did (which wasn’t at all what she thought it was). She came to my work and, in public, proceeded to dress me down for insulting and hurting her.
Reviling. Railing. Scolding.
Then Peter came up and said to him, “Lord, how often shall my brother sin against me, and I forgive him? As many as seven times?” Jesus said to him, “I do not say to you seven times, but seventy times seven. (Matthew 18:21-22 RSV)
We are to forgive. We are to minister. Sometimes ministering means being firm. But it never means being insulting or abusive.
Drunkard: Someone who is habitually drunk.
Alcohol, drugs, intoxicating substances . . . none of that should be part of a believer’s life. Ever.
People imbibed because they are in pain. They are in pain because they have no hope. We have both a Hope and Someone to whom we can go to when things are dark and painful. Our recourse should be prayer, not masking the pain.
In today’s society, we use many things to escape pain. Often those things become addictive: shopping, partying, computer games, TV, Internet chats. There are others.
To whom or what did the psalmist David escape when he was suffering?
I am weary with my moaning;
every night I flood my bed with tears;
I drench my couch with my weeping.
My eye wastes away because of grief,
it grows weak because of all my foes.
Depart from me, all you workers of evil;
for the Lord has heard the sound of my weeping.
The Lord has heard my supplication;
the Lord accepts my prayer.
All my enemies shall be ashamed and sorely troubled;
they shall turn back, and be put to shame in a moment.
(Psalm 6:6-10 RSV)
This is a description of abject pain. And yet, to whom does the psalmist turn? To the Lord. To prayer. To faith in God.
Robber: Rapacious. Extortion. Thievery. Someone who covets what isn’t theirs and takes it by illegal and immoral means.
Do we lie on our income taxes? We have stolen what isn’t ours.
Do we use time at work for personal business (other than our allotted breaks)? We have stolen what isn’t ours.
Do we charge for purchases and then declare bankruptcy? We have stolen what isn’t ours.
The key to all of this are Paul’s words: . . . if he is guilty. Those of us (and yes, I’m included in this list) who have committed these sins, repented of them, and are forgiven are no longer guilty! (In fact, later, in 2 Corinthians, Paul tells the Corinthian church to restore the man in question because he has repented.)
What does it mean to repent? Is it enough simply to say “I’m sorry”?
No.
Repentance is about three things: (1) Asking for and accepting God’s forgiveness; (2) Restoring what has been taken, if at all possible; and (3) Turning around and going a different direction (e.g. never doing it again).
The dictionary gives this definition of repent: “to turn from sin and dedicate oneself to the amendment of one's life.” We become “not guilty” when we repent.
However, until a person repents, Paul gives a very strong admonition: But rather I wrote to you not to associate with any one who bears the name of brother if he is guilty . . . not even to eat with such a one.
We are commanded to cut off relations with those who choose to sin until such time as they truly repent.
Do we do this in our churches? No. In fact, we boast about how tolerant we are of sinners, how much we embrace and love them. But, if we are not being obedient to scripture, do we truly love them or are we only loving ourselves? God gave us commandments for a reason. It’s because this is how things work best! Isn’t it about time we started doing what He has commanded?
If we, the Church, were more obedient to God’s Word, churches would probably be much smaller. Paul’s admonition here is for Christians not to associate with those bear “the name of brother” if:
• They are immoral
• They are greedy
• They are an idolater
• They are a reviler
• They are a drunkard
• They are a robber
Immoral: Literally translated “fornicator.” Having sex with someone to whom you’re not married. Our Lord Jesus told us that even lusting after someone is considered to be sexual sin:
You have heard that it was said, ‘You shall not commit adultery.’ But I say to you that every one who looks at a woman lustfully has already committed adultery with her in his heart. Matthew 5:27-28
Unfortunately, as a Church, we support even pastors who lust after those to whom they aren’t married. We have failed to define and then support biblical marriage. Instead, we have followed after the example of our secular society to preach that marriage is about being happy and finding one’s soul mate. Nothing about controlling one’s lusts or emotions.
Paul tells us not to associate with the people who practice such things, who are immoral, who fornicate.
Greedy: Holding or wanting more. Covetous. The dictionary defines “covet” as “to wish for earnestly.”
How many of us don’t wish for a better car? A nicer house? More money? Newer clothes? More improved technology? A bigger TV?
“To wish for earnestly.”
Idolater: One who worships anything other than God.
When we worship, we give extravagant respect or devotion to something or someone.
The other day, a young woman posted a video on YouTube. This young woman was hysterical and ranting on about how everyone should just leave Britney Spears alone.
Worship.
Our Lord Jesus tells us: “For where your treasure is, there will your heart be also.” (Luke 12:34 RSV)
Where is our treasure? What do we worship? We can answer those questions by observation, even observing ourselves. What do we spend time with? What do we spend our resources on? That’s where our heart is.
Reviler: Someone who scolds others using abusive or harsh language. An abuser.
Is our anger out of control? Do we use words (or actions) to try to manipulate, rather than to minister?
Control is important to many people. Often people use words to try to control others, to try to assuage their own pain.
I remember one woman. I don’t know whether or not she was a believer, but she was a psychologist. She became irate at something I did (which wasn’t at all what she thought it was). She came to my work and, in public, proceeded to dress me down for insulting and hurting her.
Reviling. Railing. Scolding.
Then Peter came up and said to him, “Lord, how often shall my brother sin against me, and I forgive him? As many as seven times?” Jesus said to him, “I do not say to you seven times, but seventy times seven. (Matthew 18:21-22 RSV)
We are to forgive. We are to minister. Sometimes ministering means being firm. But it never means being insulting or abusive.
Drunkard: Someone who is habitually drunk.
Alcohol, drugs, intoxicating substances . . . none of that should be part of a believer’s life. Ever.
People imbibed because they are in pain. They are in pain because they have no hope. We have both a Hope and Someone to whom we can go to when things are dark and painful. Our recourse should be prayer, not masking the pain.
In today’s society, we use many things to escape pain. Often those things become addictive: shopping, partying, computer games, TV, Internet chats. There are others.
To whom or what did the psalmist David escape when he was suffering?
I am weary with my moaning;
every night I flood my bed with tears;
I drench my couch with my weeping.
My eye wastes away because of grief,
it grows weak because of all my foes.
Depart from me, all you workers of evil;
for the Lord has heard the sound of my weeping.
The Lord has heard my supplication;
the Lord accepts my prayer.
All my enemies shall be ashamed and sorely troubled;
they shall turn back, and be put to shame in a moment.
(Psalm 6:6-10 RSV)
This is a description of abject pain. And yet, to whom does the psalmist turn? To the Lord. To prayer. To faith in God.
Robber: Rapacious. Extortion. Thievery. Someone who covets what isn’t theirs and takes it by illegal and immoral means.
Do we lie on our income taxes? We have stolen what isn’t ours.
Do we use time at work for personal business (other than our allotted breaks)? We have stolen what isn’t ours.
Do we charge for purchases and then declare bankruptcy? We have stolen what isn’t ours.
The key to all of this are Paul’s words: . . . if he is guilty. Those of us (and yes, I’m included in this list) who have committed these sins, repented of them, and are forgiven are no longer guilty! (In fact, later, in 2 Corinthians, Paul tells the Corinthian church to restore the man in question because he has repented.)
What does it mean to repent? Is it enough simply to say “I’m sorry”?
No.
Repentance is about three things: (1) Asking for and accepting God’s forgiveness; (2) Restoring what has been taken, if at all possible; and (3) Turning around and going a different direction (e.g. never doing it again).
The dictionary gives this definition of repent: “to turn from sin and dedicate oneself to the amendment of one's life.” We become “not guilty” when we repent.
However, until a person repents, Paul gives a very strong admonition: But rather I wrote to you not to associate with any one who bears the name of brother if he is guilty . . . not even to eat with such a one.
We are commanded to cut off relations with those who choose to sin until such time as they truly repent.
Do we do this in our churches? No. In fact, we boast about how tolerant we are of sinners, how much we embrace and love them. But, if we are not being obedient to scripture, do we truly love them or are we only loving ourselves? God gave us commandments for a reason. It’s because this is how things work best! Isn’t it about time we started doing what He has commanded?
Sunday, November 11, 2007
1 Corinthians 5:6-8
Your boasting is not good. Do you not know that a little leaven leavens the whole lump? Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, our paschal lamb, has been sacrificed. Let us, therefore, celebrate the festival, not with the old leaven, the leaven of malice and evil, but with the unleavened bread of sincerity and truth. RSV
Paul has been admonishing the Corinthian church for allowing (even welcoming) within their midst a man who is knowingly sinning . . . and continues to sin. This is a huge deal in our churches today because we embrace, even in our leadership, those who not only have sinned in the past, but who continue to embrace their sin in one way or another. We refuse to judge them based on the scripture in Matthew 7: Judge not, that you be not judged (v. 1, RSV). But I think the reason we refuse to judge is revealing. I think we refuse to judge, not out of some sense of obedience to God’s word, but because we don’t want anyone messing around in our lives. The old saying goes, “Birds of a feather flock together.” We embrace sinners because we are sinners ourselves, but more than that: We don’t have to give up our own sin. By embracing the sin of others, we feel protected, justified.
Paul cuts to the heart of all this: Your boasting is not good. You might say, “Well, I don’t boast.” But by insisting that you are accepting, tolerant, basing your argument (wrongly) on Matthew 7:1, you are boasting. I am boasting when I embrace the sinner without addressing the sin in her life. There are many churches in America who define themselves as reaching out to the disenfranchised, the lost, the hurting. Unfortunately, for most of the people attending these churches, the issues of their sins is rarely addressed. “Oh, well,” you might say, “at least they are saved.” But are they? Are they truly living lives obedient to the Word of God? Paul tells in a number of places in the Word that those who embrace sin consciously and continually will not enter the Kingdom of Heaven. Does a sinner who chooses to sin truly love God?
Not only that, but Paul tells us here (as he has stated earlier in chapter 5) to refuse to associate with the unrepentant believer: “Cleanse out of the old leaven . . . the leaven of malice and evil.” Here Paul gives two synonyms: kakia and poneria. Think about how one uses synonyms. They are most often used to make a point, to emphasize what one wants to say. Both these words connote evilness, wickedness, maliciousness. Paul is telling us that sin, chosen over and over again, has not place within the family of God. Not within our corporate family and not within our own lives. As Father God—through scripture, through the words of another, through the soft voice of His Spirit—reveals the sin within our lives, we are to cut it out, to discard it, to abandon it completely.
Why would Paul, then, tell us to embrace “the unleavened bread of sincerity and truth?” Think about it! When we turn our backs on sin, regardless of where it is found, we are being sincere in our faith. When we leave sin behind, wherever we find it, we are being truthful about being believers.
Matthew Henry states:
“Christians should be careful to keep themselves clean, as well as purge polluted members out of their society. And they should especially avoid the sins to which they themselves were once most addicted, and the reigning vices of the places and the people where they live.”
Do we avoid the sins of America, of our society, of our culture? Or do we embrace them, excuse them, justify them, ignore them? As Christians and as Americans, these are questions we need to seriously consider.
Paul has been admonishing the Corinthian church for allowing (even welcoming) within their midst a man who is knowingly sinning . . . and continues to sin. This is a huge deal in our churches today because we embrace, even in our leadership, those who not only have sinned in the past, but who continue to embrace their sin in one way or another. We refuse to judge them based on the scripture in Matthew 7: Judge not, that you be not judged (v. 1, RSV). But I think the reason we refuse to judge is revealing. I think we refuse to judge, not out of some sense of obedience to God’s word, but because we don’t want anyone messing around in our lives. The old saying goes, “Birds of a feather flock together.” We embrace sinners because we are sinners ourselves, but more than that: We don’t have to give up our own sin. By embracing the sin of others, we feel protected, justified.
Paul cuts to the heart of all this: Your boasting is not good. You might say, “Well, I don’t boast.” But by insisting that you are accepting, tolerant, basing your argument (wrongly) on Matthew 7:1, you are boasting. I am boasting when I embrace the sinner without addressing the sin in her life. There are many churches in America who define themselves as reaching out to the disenfranchised, the lost, the hurting. Unfortunately, for most of the people attending these churches, the issues of their sins is rarely addressed. “Oh, well,” you might say, “at least they are saved.” But are they? Are they truly living lives obedient to the Word of God? Paul tells in a number of places in the Word that those who embrace sin consciously and continually will not enter the Kingdom of Heaven. Does a sinner who chooses to sin truly love God?
Not only that, but Paul tells us here (as he has stated earlier in chapter 5) to refuse to associate with the unrepentant believer: “Cleanse out of the old leaven . . . the leaven of malice and evil.” Here Paul gives two synonyms: kakia and poneria. Think about how one uses synonyms. They are most often used to make a point, to emphasize what one wants to say. Both these words connote evilness, wickedness, maliciousness. Paul is telling us that sin, chosen over and over again, has not place within the family of God. Not within our corporate family and not within our own lives. As Father God—through scripture, through the words of another, through the soft voice of His Spirit—reveals the sin within our lives, we are to cut it out, to discard it, to abandon it completely.
Why would Paul, then, tell us to embrace “the unleavened bread of sincerity and truth?” Think about it! When we turn our backs on sin, regardless of where it is found, we are being sincere in our faith. When we leave sin behind, wherever we find it, we are being truthful about being believers.
Matthew Henry states:
“Christians should be careful to keep themselves clean, as well as purge polluted members out of their society. And they should especially avoid the sins to which they themselves were once most addicted, and the reigning vices of the places and the people where they live.”
Do we avoid the sins of America, of our society, of our culture? Or do we embrace them, excuse them, justify them, ignore them? As Christians and as Americans, these are questions we need to seriously consider.
Subscribe to:
Posts (Atom)