Bible Study - Sabbath School Podcast

A Portrait of JesusAs we read 1 Corinthians 13:4-7, we may feel frustrated at realizing that, to a lesser or greater degree, we fall short of displaying all those features of love. Likely, Paul had the person of Jesus in mind when writing 1 Corinthians 13. Indeed, only Christ perfectly revealed all those characteristics of love. Thus, ultimately, Paul's portrayal of love is a portrait of Jesus.Read John 13:1, 34; John 15:9, 12; 1 Timothy 1:14; 2 Timothy 1:7, 13; 1 John 3:16; and 1 John 4:7-12, 19-21. What can we learn about love from these passages?God is love (1 John 4:8). He loves us so much that He gave His only Son (John 3:16). Jesus is the full expression of this love (Heb. 1:3). If we want to know how love expresses itself, we must take a long look at Jesus. If we pay close attention to the portrayal of Jesus in the New Testament, we will realize that all the positive features of love in 1 Corinthians 13 are seen in Him.Jesus is patient. "But for that very reason I was shown mercy so that in me, the worst of sinners, Christ Jesus might display his immense patience [makrothymia]" (1 Tim. 1:16, NIV).Jesus is kind. The Bible says that "the Lord is kind" (1 Pet. 2:3, LEB). The word "Lord" in this passage refers to Jesus. The term "kind" renders the Greek word chrēstos, which comes from the same root as the verb chrēsteuomai ("to show kindness") in 1 Corinthians 13:4.Jesus rejoices in the truth. Jesus experienced joy as He followed the will of the Father and felt His love for Him (John 15:9-11, John 17:12-14).Jesus bears/endures all things. Hebrews 12:2-3 says that Jesus "endured the cross. ... [He] endured such hostility from sinners against Himself" (NKJV). Nobody has endured so much as Jesus (Phil. 2:8). He did this for the joy set before Him!Jesus believes all things. When Ananias questioned the genuineness of Paul's conversion (Acts 9:13-14), Jesus answered, "He is a chosen instrument of mine" (Acts 9:15, ESV). Jesus sees people not only as they are but as they will become through His power.What are other ways that Jesus reveals to us what true love really is?

What Love Does Not DoRead again 1 Corinthians 13:4-7. Why does Paul mention negative rather than only positive characteristics of love?Yesterday, we focused on seven things love does; today, we will look into eight things it does not do. Love ...Does not envy (zeloō). Zeloō can be used positively as in "desire [zeloō] the higher gifts" (1 Cor. 12:31, ESV), "desire [zeloō] the spiritual gifts" (1 Cor. 14:1, ESV), and "desire [zeloō] to prophesy" (1 Cor. 14:39, ESV). Here, though, as in Acts 7:9, it is negative. It is OK to desire spiritual gifts, but not to envy gifted persons. This causes division (1 Cor. 3:3).Does not boast (perpereuomai). The verb perpereuomai conveys the idea of arrogance and desire for praise from others. Love, however, is not self-focused like that. This is even clearer in what follows.Does not puff up (physioō). The verb physioō occurs in 1 Corinthians 8:1 in Paul's remarkable statement, " 'Knowledge' puffs up, but love builds up" (ESV). It refers to a person inflated with self-importance.Does not behave rudely (aschēmoneo). The verb aschēmoneo may have an ample range of meanings. By and large, though, it means acting contrary to social and moral standards in a dishonorable, shameful, indecent, or improper manner. Likely, Paul is referring to the arrogant and rude behavior of the "strong" party toward the "weak" members in Corinth (1 Cor. 4:10, 1 Corinthians 8).Does not seek (zēteo) its own [rights]. This is similar to what Paul says in 1 Corinthians 10:24: "No one is to seek his own right, but rather that of others" (author's translation). Love gives up its own rights for the sake of others (see Lesson 5). In a setting in which everyone seeks each other's rights, all benefit.Does not get easily irritated (paroxynō). The verb paroxynō suggests an inward state of arousal pointing to someone easily provoked to anger. This means that love is not short-tempered or touchy.Does not keep records (logizomai) of wrongs. The verb logizomai has an accounting sense here, meaning that love does not take one's wrongs into account. In other words, love also means to forgive.Does not delight (chairō) in wrongdoing. Love not only keeps no record of someone else's wrongs but takes no pleasure in them. When we truly love others, we do not rejoice at their mistakes but, instead, seek to help them.

What Love DoesFirst Corinthians 13:4-7 is the heart of the chapter. Paul focuses on the features of love--showing what love is and what it is not, or what love does and does not do. He personifies love so that we can have a glimpse of how a person filled with Spirit-driven love behaves. In his portrayal of love, Paul uses a series of verbs. For him, love is more about actions than about feelings or emotions.What, then, does love do?Shows patience (makrothymeō). Makrothymeō means to show patience, even amid challenging circumstances. Patience also highlights the ability to be forbearing with one another (Eph. 4:2).Shows kindness (chrēsteuomai). Chrēsteuomai occurs only here in the New Testament, but other words from the same root are common elsewhere. In the Septuagint (the Greek version of the Old Testament), words from this root occur frequently in the Psalms to refer to God's kindness associated with His mercy (Ps. 145:9). By saying that love shows kindness, Paul meant that one's love for others must emulate God's compassion and mercy toward us.Rejoices (synchairō) in the truth. Synchairō denotes the ability to experience joy alongside another person (Luke 1:58; Luke 15:6, 9; 1 Cor. 12:26; Phil. 2:17-18).Bears (stegō) all things. Scholars debate whether stegō means "to cover," namely, to keep something confidential (which also has a sense of protection), or "to endure," with a sense of resilience. The concept of endurance clearly occurs in 1 Corinthians 9:12, leading most interpreters and Bible translators to take the second option as more likely.Believes (pisteuō) all things. Pisteuō comes from the same root as the Greek term for faith (pistis). In the context of 1 Corinthians 13, believing all things means giving one another the benefit of the doubt.Hopes (elpizō) all things. In the New Testament, the verb elpizō always refers to the belief or expectation that something good will occur.Endures (hypomenō) all things. Likely, there is no difference between the verbs stegō and hypomenō in 1 Corinthians 13:7. They are synonyms, meaning here endurance amid hardship. Paul uses hypomenō at the end of the verse to avoid the repetition of stegō. By repeating the same concept even with a different word, he draws attention to believing and hoping as the focal point. In other words, love endures by believing and hoping.Compare 1 Corinthians 13:4-7 to Galatians 5:22-23. What ideas in common do you see between the two passages? How can we manifest this kind of love in our own lives?

The Essentialness of LoveLast week we touched on the theme of love, as seen in 1 Corinthians 13. We need to explore Paul's words here in even more depth.Read 1 Corinthians 13. Summarize what he is telling us about love.Paul is not saying that tongues (1 Cor. 13:1), prophecy, understanding, knowledge, faith (1 Cor. 13:2), and benevolence (1 Cor. 13:3) are useless. They are useless only if not driven by love.The kind of love Paul is talking about is not expressed in such sentences as "I love strawberries" or "I love my friends" or even "I love my spouse and children." Neither is he talking about the kind of love that one sees in movies. And no, it is not erotic love, although this passage has been commonly used in wedding sermons.This love cannot be reduced to affection, or charity, or virtue, or benevolence. Yet, they all represent it to a lesser or greater degree. This love is a special grace bestowed upon us by the Spirit. Indeed, love in 1 Corinthians 13 is the Spirit-given motivation that leads us to act with affection, charity, virtue, and benevolence. It is a total commitment of our actions, feelings, and thoughts toward Christ and our neighbors.Read Matthew 24:12. What warning does Jesus give us here?That is why agapē love is so essential and necessary. In the power of Christ, we cannot let love grow cold in our homes, churches, and neighborhoods. We have the example of Christ on the cross, dying for us. What better and more powerful expression of this kind of love could there be? Though of course we could never equally express that kind of love, by God's grace we should strive to reveal it in our own lives to whatever degree we can.What are some times when, indeed, an expression of this kind of love could have made a powerfully positive impression on someone who needed this love more than anything else?

Sabbath AfternoonRead for This Week's Study: 1 Corinthians 13; Matt. 24:12; Gal. 5:22-23; 1 Tim. 1:14; 1 John 4:8Memory Text: "And now these three remain: faith, hope and love. But the greatest of these is love" (1 Corinthians 13:13, NIV).Love can conquer all. That's why Paul had so much to say about it. The word family of agapaō--the most common Greek word in the New Testament to express the concept of love--occurs more than 135 times in his letters. This represents almost half of all occurrences in the New Testament. This should tell us something about the central theme of Paul's letters to the Corinthian church.There are many remarkable passages about love in the New Testament--such as Romans 8:35-39, 1 Corinthians 2:9, 1 Corinthians 8:3, Galatians 2:20, Colossians 1:13, 1 Thessalonians 3:12, and more.But nothing compares to 1 Corinthians 13.Last week, we saw that without love, all things, even spiritual gifts, are worthless. This week, we will look more deeply into 1 Corinthians 13 and its marvelous portrait of love.As we will see, love is not so much an emotion as an attitude, an attitude that must be expressed in the life, in deeds, and in words; otherwise, it means nothing.What love really is, and does, has been fully revealed in the life of Jesus.* Study this week's lesson to prepare for Sabbath, August 15.

Further Thought: Read Roswell F. Cottrell, "Spiritual Gifts," pp. 5-16, in Ellen G. White, Spiritual Gifts, vol. 1."Let men go forth to labor, trusting in the Lord, and He will go with them, convicting and converting souls. One worker may be a ready speaker, another a ready writer, another may have the gift of sincere, earnest, fervent prayer, another the gift of singing. Another may have special power to explain the word of God with clearness. And each gift is to become a power for God because He co-operates with the worker. To one God gives the word of wisdom, to another knowledge, to another faith. But all are to work under the same head. The diversity of gifts leads to a diversity of operations, 'but it is the same God which worketh all in all' (1 Cor. 12:6)."Let no man despise the supposed lesser gifts. Let all go to work. Let no one fold his hands in unbelief because he thinks that he can do no mighty work. Cease looking at self. Look to your Leader. In meekness, sincerity, and love do what you can."--Ellen G. White, in The Advent Review and Sabbath Herald, April 12, 1906."We each need the help we can receive from other minds. God will work in other minds than ours. The various gifts given to different ones are to blend for the 'perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ' (Eph. 4:12). . . ."There will always be obstacles before us, but we are to follow our Leader, and meet our difficulties unitedly, hand in hand."--Ellen G. White, The Upward Look, p. 141.Think a bit more about the gift of prophecy. Why is prophecy more important than tongues if they are not interpreted? If necessary, read 1 Corinthians 14 again in order to recap Paul's arguments.In class, talk about the life and ministry of Ellen G. White and why we, as a church, believe that she did indeed manifest the gift of prophecy. What great blessings come to the church from this gift? What also are the challenges in knowing how best to use this gift?Think of three to five people who genuinely love you. How do you know their love for you is true? What does this tell you about why Paul spoke so much about love in his discussion on spiritual gifts?However important love is, why must that not be the only criterion in judging whether or not someone is speaking truth and is worthy of being listened to?Discussion Questions:

The Gift of ProphecyThe gift of prophecy occupies a prominent place in Paul's discussion on spiritual gifts. Interestingly, the gift of prophecy is usually mentioned before the gift of tongues (1 Cor. 12:10, 28; 1 Cor. 13:8). When the gift of tongues is mentioned first, this is only to emphasize its relative unimportance compared to the gift of prophecy (1 Cor. 14:4-5, 6, 22).Read Ephesians 4:11-13, and 1 Corinthians 14:3-4. What do these passages say about the purpose of spiritual gifts in general and the gift of prophecy in particular?The gift of prophecy is meant to provide edification, exhortation, and comfort (1 Cor. 14:3; compare with Acts 15:32). This suggests that prophecy is not so much about predicting the future as it is about how to live in the present. The Greek verb prophēteuō can mean either "to say something in advance" or "to say something on behalf of someone else." For instance, the first sense is seen in Acts 2:29-31 (compare with Amos 3:7), where the idea that David is a prophet is explained as "foreseeing." The second sense is seen in Acts 15:32, where Judas and Silas are identified as prophets. Their "prophecy," however, consisted in encouraging and strengthening "the brothers with many words" (ESV).From Ephesians 4:11-13, we learn that the spiritual gifts did not cease in the apostolic era. They should remain until the end (Acts 2:39). However, if someone claims to be a prophet, he/she must be evaluated based on the Scriptures. Broadly speaking, four rules should be satisfied. First, the unconditional prophecies always come true (Deut. 18:22; Jer. 28:8-9). Second, the message agrees with that of previous prophets (Deut. 13:1-3, Isa. 8:20). Third, the daily life demonstrates a commitment to Christ (1 John 4:1-3). Fourth, Jesus said false prophets would be known by their fruits (Matt. 7:15-20). This is also true concerning true prophets.The book of Revelation indicates that the gift of prophecy is a distinctive characteristic of the remnant church (Rev. 12:17, Rev. 19:10). As Seventh-day Adventists, we believe that the gift of prophecy was bestowed upon Ellen G. White and is reflected in her writings.

The Gift of TonguesWhat about the gift of tongues? In line with the manifestation of the gift elsewhere in the Bible (Mark 16:17, Acts 2:1-13, Acts 10:44-48, Acts 19:6), the gift of tongues in 1 Corinthians is most likely the Spirit-granted ability to speak in foreign languages.Paul mentions the gift of tongues in the list of gifts in 1 Corinthians 12:8-10 (see also 1 Cor. 12:28, 30; 1 Cor. 13:1, 8). However, he refers to it repeatedly in 1 Corinthians 14. Indeed, the Greek word glōssa ("tongue") appears more than twenty times in 1 Corinthians 12-14, with fifteen occurrences in 1 Corinthians 14 alone. Besides these, the Greek word heteroglōssos ("another tongue") also occurs, in 1 Corinthians 14:21. This high number of references to the gift of tongues suggests that this matter is of particular concern for Paul. The misuse and abuse of this gift by the church in Corinth caused disorder and confusion in public worship (1 Cor. 14:23, 27, 33, 40).Read 1 Corinthians 14:5, 13, 26, 27, and 1 Corinthians 12:10, 30. What particular instruction did Paul give concerning the gift of tongues?The reason the gift of speaking in tongues must go hand in hand with that of interpreting them is that tongues must be intelligible (1 Cor. 14:9); otherwise, there is no benefit in using the gift (1 Cor. 14:6). This explains why Paul put so much emphasis on interpretation and understanding. Obviously, he is criticizing not the gift of tongues itself, but, as we will see tomorrow, the excessive prominence the Corinthians attributed to it, which led to the neglect of the gift of prophecy.At this point, it is important to notice that although Paul desired that all the Corinthians could speak foreign languages (1 Cor. 14:5), he did not expect that to happen (1 Cor. 12:10). Thus, the thought that "all must speak in tongues before claiming baptism in the Holy Spirit is a perversion of Paul's teaching in 1 Corinthians 12 and 14."--Raoul Dederen, Handbook of Seventh-day Adventist Theology, electronic ed., vol. 12 of Commentary Reference Series (Hagerstown, MD: Review and Herald Publishing Association, 2001), p. 620.Are there people in your church who speak other languages? How can they use this ability to reach other people for Christ? How can this fact help us understand the true nature of tongues that Paul is addressing?

"A More Excellent Way""Love is not one gift among many. It is the means through which all of the gifts reach their ultimate purpose."--Carl P. Cosaert, "1 Corinthians," Andrews Bible Commentary: New Testament (Berrien Springs, MI: Andrews University Press, 2022), p. 1643.Read 1 Corinthians 13:1-7, and 1 Peter 4:8-11. What is the role of love as far as spiritual gifts are concerned?First Corinthians 13 teaches that only through love can the spiritual gifts be used appropriately. Paul begins 1 Corinthians 13 by alluding to gifts mentioned in 1 Corinthians 12, only to stress their lack of value if not driven by love. Thus, knowledge (1 Cor. 12:8) and faith (1 Cor. 12:9), even a faith "so as to remove mountains" (1 Cor. 13:2, ESV), are nothing without love (1 Cor. 13:2). Without love, the ability to speak in tongues (1 Cor. 12:10, 28, 30) is reduced merely to "a resounding gong or a clanging cymbal" (1 Cor. 13:1, NIV). Likewise, even the important gift of prophecy is nothing without love (1 Cor. 13:2).In 1 Corinthians 13:4-7, Paul focuses on what love is and what it is not; more particularly, what love does and what it does not do. The verbs he chose to characterize love indicate that love is not so much something that we feel as it is something that we practice. Thus, Paul mentions that love (1) shows patience; (2) shows kindness; (3) rejoices in the truth; (4) bears all things; (5) believes all things; (6) hopes all things; and (7) endures all things. Conversely, love (1) does not envy; (2) does not boast; (3) does not inflate with arrogance; (4) does not behave rudely; (5) does not seek its own [rights]; (6) does not get easily irritated; (7) does not keep record of wrongs; and (8) does not delight in wrongdoing.This total of 15 verbs provides solid guidance for appropriate behavior in the practice of gifts. Notably, this discussion on the true nature of love lies precisely between 1 Corinthians 12 and 14, where Paul deals with the conflict regarding spiritual gifts. Indeed, love is the key to the wise use of spiritual gifts. Love is also placed side by side with faith and hope, "but the greatest of these is love" (1 Cor. 13:13, NKJV).Why is love so central to our faith? What better way to experience the reality of God's love than by prayerfully seeking to reflect that love to others?

Unity Through DiversityThe language of oneness introduced in 1 Corinthians 12:4-6 ("the same Spirit," "the same Lord," and "the same God") is developed in the rest of 1 Corinthians 12. This is evidenced by Paul's use of phrases such as "one and the same Spirit" (1 Cor. 12:11, NKJV), "the body is one" (1 Cor. 12:12), "one body" (1 Cor. 12:12-13, 20), "one Spirit" (1 Cor. 12:13 [two times]), and "the same care for one another" (1 Cor. 12:25, NKJV).Alongside the concept of unity, Paul highlights the diversity of members in the body of Christ through such expressions as "many members" (1 Cor. 12:12, 20), "we were all baptized" (1 Cor. 12:13, NKJV), "not one member but many" (1 Cor. 12:14, NKJV), "the whole body" (1 Cor. 12:17), "each one of them" (1 Cor. 12:18, NKJV), "members of the body" (1 Cor. 12:22-23), and "all the members" (1 Cor. 12:26). This emphasis on both unity and diversity indicates that spiritual gifts aim to promote unity through diversity.This unity amid diversity must reflect the character of God. The Father is one person, the Son is another person, and the Holy Spirit another. The three maintain their individualities while working together to edify the church and empower it for mission (1 Cor. 12:4-6, Eph. 4:11-13).Read 1 Corinthians 12:12-31. Why is the analogy of a body with its many parts appropriate to represent the church and its members?One central thought in 1 Corinthians 12 is that although the body's members are individually so different from one another (1 Cor. 12:15-20), they are all dependent on each other (1 Cor. 12:21-26). The feet depend on the eyes to see where they must walk; in turn, the eyes can't touch anything--only the hands can. Also, the idea that some members are weaker (1 Cor. 12:22) or less honorable (1 Cor. 12:23) than others is only an impression, for all are necessary (1 Cor. 12:22).Unfortunately, there was a tendency among the Corinthians to value some gifts to the neglect of others. To rectify this mistake, Paul called their attention to love, which is "a more excellent way" (1 Cor. 12:31, NKJV). In other words, no matter what the gift is, if practiced wisely and with love, it is pleasant to God.See the lists of gifts in 1 Corinthians 12:8-10, 28; Romans 12:6-8; and Ephesians 4:11. What is your gift? How can you use it to edify the body of Christ?

Varieties of GiftsPaul introduces a new topic in 1 Corinthians 12:1, with the formula "now concerning." Scholars discuss whether he is talking about "spiritual gifts" or "spiritual people" because the Greek phrase tōn pneumatikōn allows both interpretations. "Spiritual gifts" is preferable in light of 1 Corinthians 12:4, where Paul clearly refers to spiritual gifts. In 1 Corinthians 12:2-3, Paul points out that the Spirit's first gift is the bold confession that Jesus is Lord. In New Testament times, to say that Jesus is Lord is to say that Caesar is not (Acts 17:7; also John 19:12, 15). This was seen as sedition against the imperial power and, hence, was punishable by death.Jesus and Paul emphasized that faith in God--even in the face of persecution and the threat of death--is a gift of the Spirit. Actually, faith is the most basic gift. Not surprisingly, faith is first on the list in 1 Corinthians 13:13. That faith is a spiritual gift is clear by Paul's statement in 1 Corinthians 12:9. However, there are many other gifts. The fact that the Holy Spirit distributes the different types of gifts "to each one individually as He wills" (1 Cor. 12:11, NKJV) proves that all of them are necessary.Read 1 Corinthians 12:1-6. What is the emphasis of this passage?The repetition of "varieties" emphasizes the multiplicity of gifts. What Paul names as "spiritual gifts" in 1 Corinthians 12:1 is developed in verses 4-6, through three different angles: "gifts" (charisma), "services" or "ministries" (diakonia), and "activities" (energēma). Although these words mean different things, it is important not to draw a fine distinction between them because of the parallelism of the passage. One should also notice that the spiritual gifts are designed to promote unity based on the triune character of God (see also Eph. 4:8-11). While the Spirit grants gifts to believers, it is God who empowers them to serve Christ in the community of believers (1 Cor. 12:5-6). Each believer is granted gifts individually (1 Cor. 12:11), but they all are to benefit the community of believers as a whole.Notice again Paul's emphasis on unity. Why is this so important to the church?

Read for This Week's Study: 1 Corinthians 12, Eph. 4:11-13, 1 Corinthians 13, 1 Pet. 4:8-11, 1 Cor. 14:27, Amos 3:7Memory Text: "Pursue love, and earnestly desire the spiritual gifts, especially that you may prophesy" (1 Corinthians 14:1, ESV).Like a human body, the church is one but has many members, each with different roles, functions, and gifts. Practiced with love, these spiritual gifts promote a sense of unity that reflects the character of the triune God.This week we will survey 1 Corinthians 12-14 and its teaching on spiritual gifts. This section is part of a slightly larger unit, where Paul deals with the expected Christian behavior in religious settings (1 Corinthians 11-14). Paul's primary concern has to do with the problem of disorderly gatherings. His answer to this problem is that the church is a body whose parts have different functions that contribute to "the edifying of the body of Christ" (Eph. 4:12, NKJV). In short, God gave the church spiritual gifts in order to promote unity through diversity.Certainly, Paul still has in mind the factionalism problem addressed in the first four chapters of 1 Corinthians, where the answer to the lack of agreement among church members is unity in Christ. Now, he develops that idea by presenting his understanding of the role of spiritual gifts. According to Paul, unity in Christ and the Spirit is the only means of avoiding schisms.* Study this week's lesson to prepare for Sabbath, August 8.

Further Thought: Read Ellen G. White, "Idolatry at Sinai," pp. 315-330, in Patriarchs and Prophets."How much good might be done if we would make a right use of our associations with one another! Every one who has received of the heavenly benefits is under obligation to shed some light on the pathway of others. . . . Then all those who truly love God will cease their idolatry of self."--Ellen G. White, in The Advent Review and Sabbath Herald, November 18, 1884, p. 730."Paul urged his brethren to ask themselves what influence their words and deeds would have upon others and to do nothing, however innocent in itself, that would seem to sanction idolatry or offend the scruples of those who might be weak in the faith. 'Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. . . .'"The apostle's words of warning to the Corinthian church are applicable to all time and are especially adapted to our day. By idolatry he meant not only the worship of idols, but self-serving, love of ease, the gratification of appetite and passion."--Ellen G. White, The Acts of the Apostles, pp. 316, 317."If you see that by doing certain things which you have a perfect right to do, you hinder the advancement of God's work, refrain from doing those things. Do nothing that will close the minds of others against the truth. . . . All things may be lawful, but all things are not expedient."--Ellen G. White, Testimonies for the Church, vol. 9, p. 215.Discussion Questions:According to Paul, the behavior of a mature Christian can sometimes inhibit the growth of an immature Christian. Think of situations in which this may happen. Why is the principle of loving God above all, and the other as oneself, the only way to deal with this challenge?What are some idols that even Christians can end up worshiping, if not careful? What are some even good things that we can turn into idols? Also, how do you know if something that you care greatly about has become an idol?Paul says he disciplined his body and brought it into subjection so he would not become disqualified when preaching the gospel (1 Cor. 9:27). Based on this week's study, think about what can disqualify a person as a preacher of the gospel.In 1 Corinthians 10, Paul addresses the dangers of idolatry and says, "Flee from idolatry" (1 Cor. 10:14). Why is idolatry so bad?

Overcoming IdolatryIn 1 Corinthians 8:1-3, Paul argues that love for God keeps one safe from idolatry. This argument is resumed and further developed in 1 Corinthians 10:23-11:1. In 1 Corinthians 8:3, he speaks about our love for God. He says, "Let no one seek his own, but each one the other's well-being" (1 Cor. 10:24, NKJV). This is love for others.Read Mark 10:17-22 and Mark 12:28-31. What do these two passages have in common, and how do they apply to the situation in 1 Corinthians 10?Paul is doing in 1 Corinthians 10 precisely what Jesus did in Mark 12:28-31; namely, he binds together the two great commandments of the law: love for God above all, and love for others. In the story of the rich young ruler (Mark 10:17-22), Jesus unites these two kinds of love, and does so by respectively alluding to Deuteronomy 6:4 (see Mark 10:18) and the second table of the Decalogue (see Mark 10:19). The problem of that rich young man is that he loved his possessions more than he loved God and his neighbors (Mark 10:22). He valued his treasure on earth above the treasures in heaven. He valued his money above the poor (Mark 10:21). He was an idolater.Following the teachings of Jesus, Paul hints that the principle of loving God above all and the neighbor as oneself is to be applied to the hypothetical situations he mentions in 1 Corinthians 10:27-28. This means that even lawful things may not be helpful or edifying since they can be offensive to someone else's conscience (1 Cor. 10:23). This principle is masterly synthesized in the words "Do all to the glory of God" (1 Cor. 10:31, NKJV). By saying that all must be done to the glory of God, Paul indicates that idolatry can manifest itself in the most varied forms, for anything that usurps the glory that belongs to God alone is a form of idolatry (Isa. 42:8).Paul's words in 1 Corinthians 10:31-11:1 serve as a conclusion to chapters 8-10. He makes it clear he did not seek his own advantage, "but that of many, that they may be saved" (1 Cor. 10:33, ESV). That is how he imitated Christ (1 Cor. 11:1).How can you learn to better love your neighbor as yourself?

Warning Against IdolatryRead 1 Corinthians 10:5-22. Why must we flee from idolatry?In 1 Corinthians 10:14-22, Paul resumes the issue of food offered to idols. Offering food to idols may be strange in many cultures today, but it was common in biblical times. When animals were sacrificed to the gods in the heathen temples, part of the animal was given to the officiating priests, who sold the meat. Some of this meat found its way into the public markets. Because this meat was not kept separate from other meat that was also offered for sale in the market, a Christian might unknowingly purchase meat that had been offered to idols. The counsel of the apostle is that such meat may be freely purchased by Christians.Nevertheless, while meat previously sacrificed in a temple could be eaten by Christians at home (1 Cor. 8:1-13), the practice of going into pagan temples and participating in their festivals was clearly forbidden for Christians. The criterion is clear: Christians are allowed to eat that meat at home because the idols are nothing (1 Cor. 8:4); however, Christians must not participate in pagan ceremonies because this corresponds to worshiping demons (1 Cor. 10:20-21). Taking part in pagan rituals equals having communion with demons (1 Cor. 10:20), just as taking part in the Lord's Supper equals having communion with Christ (1 Cor. 10:16).Thus, Paul says, "You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the Lord's table and of the table of demons" (1 Cor. 10:21, NKJV). As Jesus said: "No one can serve two masters" (Matt. 6:24, NKJV).Paul teaches that God requires wholehearted loyalty. He implies that idolatry provokes "the Lord to jealousy" (1 Cor. 10:22, NKJV). For that not to happen, Paul, in 1 Corinthians 8:4-6, provides an infallible rule against idolatry, by alluding to Deuteronomy 6:4-5, "Hear, O Israel: The LORD our God, the LORD is one! You shall love the LORD your God with all your heart, with all your soul, and with all your strength" (NKJV; emphasis supplied). To this idea of loving God above all things in Deuteronomy 6:5, Jesus added, " ' "You shall love your neighbor as yourself" ' " (Mark 12:31, NKJV; see also Lev. 19:18).An idol doesn't have to be a stone statue. We can make an idol out of just about anything. What idols, if any, do you need to flee from in your own life?

Learning from the PastAfter providing an example of self-denial from his own experience, Paul turns more particularly toward the issue of idolatry. In a sense, 1 Corinthians 10 develops the idea of 1 Corinthians 9:27, where Paul comments that he exercises self-discipline in order not to become disqualified. He wants the Corinthians to follow his example, but Jesus is the model par excellence (1 Cor. 11:1).Read 1 Corinthians 10:7-11. What sins did Israel commit in the wilderness, and why do the privileges granted to them make their sins even worse?In 1 Corinthians 10:1-5, Paul alludes to the history of God's people in the wilderness. The reference to the cloud and the sea brings God's leading, presence, and protection to mind. In turn, food and drink stand for God's provision. Paul refers to the experience of Israel in the cloud and sea as a baptism, analogous to Christian baptism. Likewise, by referring to food and drink, Paul alludes to the Lord's Supper.In other words, 1 Corinthians 10 teaches that, in a sense, Christians are living the same experiences as Israel did. However, Paul recalls the history of Israel because he does not want that history to repeat itself. Despite all the privileges Israel had, many of the people nevertheless desired evil things (1 Cor. 10:6), such as idolatry (1 Cor. 10:7) and sexual immorality (1 Cor. 10:8). No wonder, then, that "God was not pleased with most of them" (1 Cor. 10:5, NIV).It is easy to point the finger at ancient Israel and say they committed gross sins. However, Paul argues that Christians are susceptible to practicing similar sins despite their immense privilege of knowing the history of Christ. This is clear in the warning: "Let him who thinks he stands take heed lest he fall" (1 Cor. 10:12, NKJV). The phrase "who thinks" suggests that some in the church did not realize they were in danger of falling into those sins. Do we run the same risk today?"Let him who thinks he stands take heed lest he fall." Who among us has not experienced the reality of that warning?The Bible says that God will not allow us to be tempted beyond what we can bear, "but with the temptation will also make the way of escape" (1 Cor. 10:13, NKJV). Why, then, do we still find it so easy to fall into sin?

Selfless LoveRead 1 Corinthians 9:1-6. How does this passage provide a practical example of what it means to practice self-denial motivated by love?At first sight, it looks like Paul's defense of his apostleship, in 1 Corinthians 9, has nothing to do with the previous discussion on knowledge versus love. One cannot forget, though, that the Bible was not originally written in chapters. What Paul teaches in 1 Corinthians 9 is not disconnected from the preceding material. Indeed, 1 Corinthians 9 offers a practical example of selfless love for Christ and for the brethren. For the sake of love, Paul relinquishes a few rights."To eat and drink" (1 Cor. 9:4, NKJV). Here food and drink represent financial assistance in general. As an apostle, Paul had the right to receive material support from those he ministered to. Other religious leaders in his time used to do just that. But he didn't; instead, he supported himself by making tents (Acts 18:3)."To take along a believing wife" (1 Cor. 9:5, NKJV). A married apostle was allowed to make a missionary journey with his wife at the church's expense. Examples of missionary couples include Priscilla and Aquila (Rom. 16:3), Andronicus and Junia (Rom. 16:7). But Paul was unmarried (1 Cor. 7:8). He could get married and then benefit from the right of being accompanied by a wife, with financial support for both."To refrain from working" for living (1 Cor. 9:6, NKJV). Paul and Barnabas had the right to earn wages for their missionary work (1 Cor. 9:4-6). Paul was a tentmaker for a living (Acts 18:3), but we don't know what Barnabas's occupation was. We know that he was very generous (Acts 4:36-37), and thus, he was willing to support himself.In 1 Corinthians 9:7-11, Paul develops the idea of 1 Corinthians 9:6 in order to show that it is fair for him and Barnabas to earn a living from the church (1 Cor. 9:11-12). The Lord Himself commanded, "Those who preach the gospel should live from the gospel" (1 Cor. 9:14, NKJV; compare with 1 Tim. 5:18). Nevertheless, Paul says, "We have not made use of this right" (1 Cor. 9:12, ESV). Thus, Paul presents himself as an example of self-denial (1 Cor. 9:1-18) and argues that this benefits the preaching of the gospel in Corinth (1 Cor. 9:19-23).What are things that, though they perhaps are due you, you might still be better off relinquishing in order to be a more effective witness for the Lord?

Knowledge Versus loveRead 1 Corinthians 8:1-13. Why does Paul contrast knowledge with love, and what is the context here? What point is he making?Paul uses the theme of food offered to idols in order to address a deeper issue: the lack of love for others (1 Corinthians 8). The matter of food offered to idols split the church of Corinth into two groups. Some believed that their knowledge about the nonexistence of other gods gave them the right to eat anything (1 Cor. 8:4). These are referred to as the "strong" (1 Cor. 4:10). Those who opposed this behavior are called the "weak" (1 Cor. 8:9-12). Paul uses such a label because they did not overcome some superstitious beliefs that marked their previous pagan experience. When seeing the "strong" eating food offered to idols, they might conclude that Christianity and idolatry were compatible. So, Paul did not want the "strong" to become a stumbling block to the weak.The Bible sees the act of eating food offered to idols very negatively (Acts 15:20, 29; Acts 21:25; compare with Rev. 2:14, 20). However, Paul does not utter as radical statements as one sees in these passages. This is because his primary concern regards the lack of unity that the misuse of knowledge could cause. Paul is not criticizing knowledge as evil in itself; instead, he's against the kind of knowledge that leads to arrogance and division in the church. Knowledge without love is not true knowledge at all (1 Cor. 8:2). True knowledge arises only when one loves God and is known by Him (1 Cor. 8:3).Quoting Deuteronomy 6:4, Paul shows that believers must know that there is only one God (1 Cor. 8:4-6). Interestingly, he follows the same idea one sees in Deuteronomy 6:4-5, where the statement that our God is one is followed by the command "You shall love the LORD your God" (NKJV). For both Paul and Moses, knowledge without love is worthless.Confident in their knowledge, the "strong" believed that eating food sacrificed to idols was harmless. As we will see on Wednesday and Thursday, Paul conceded to them that right under certain conditions. However, if that became a stumbling block for the "weak" (1 Cor. 8:9), it should be avoided. Christians are supposed to practice self-denial out of love for Christ and others.Paul argues that, without love, knowledge may become a bad thing (1 Corinthians 8). In what situations can knowledge without love indeed be bad?

Sabbath AfternoonRead for This Week's Study: 1 Corinthians 8; Acts 15:20; 1 Cor. 9:1-6; 1 Cor. 10:5-22; Deut. 6:4-5; Mark 12:28-31Memory Text: "Therefore, whether you eat or drink, or whatever you do, do all to the glory of God" (1 Corinthians 10:31, NKJV).First Corinthians 8-10 brings the discussion on sexuality (in chapters 5-6) to a conclusion at the same time that it introduces Paul's answers to specific questions asked through a letter (1 Cor. 7:1) from the Corinthians. These answers will dominate the remainder of 1 Corinthians.The transitional nature of 1 Corinthians 7 indicates that sexual immorality (chapters 5-7) and idolatry (chapters 8-10) are related topics. Indeed, they are often mentioned together in the New Testament (see Acts 15:20, 29; Acts 21:25; 1 Cor. 6:9; Eph. 5:5; Col. 3:5; Rev. 21:8; Rev. 22:15).In general, while in 1 Corinthians 5-7 Paul deals with the problem of sexual immorality, in 1 Corinthians 8-10 his main concern is the issue of idolatry. He states that Christians must flee from both (1 Cor. 6:18, 1 Cor. 10:14).Last week, we saw that by being a temple of the Holy Spirit (1 Cor. 6:19-20), one can flee from sexual immorality. This week, we will see that one can flee from idolatry by doing "all to the glory of God" (1 Cor. 10:31, NKJV).* Study this week's lesson to prepare for Sabbath, August 1.

Further Thought: Read Ellen G. White, "A Message of Warning and Entreaty," pp. 298-308, in The Acts of the Apostles.Interestingly, in the catalog of vices in 1 Corinthians 5:10-11, and 1 Corinthians 6:9-10, idolatry and drunkenness are listed along with sexual immorality. As Paul recalls in 1 Corinthians 10:7 (compare with Exod. 32:1-6), idolatrous festivals were usually marked with excessive eating and drinking, which opened the door for sexual immorality (1 Cor. 10:8). Ellen G. White says:"It is impossible for any to enjoy the blessing of sanctification while they are selfish and gluttonous. . . . The power of the human constitution to resist the abuses put upon it is wonderful, but persistent wrong habits in excessive eating and drinking will enfeeble every function of the body. In the gratification of perverted appetite and passion even professed Christians cripple nature in her work and lessen physical, mental, and moral power."--Ellen G. White, The Sanctified Life, pp. 25, 26."When one is fully emptied of self, when every false god is cast out of the soul, the vacuum is supplied by the inflowing of the Spirit of Christ. Such a one has the faith which works by love and purifies the soul from every moral and spiritual defilement."--Ellen G. White, The Home Missionary, November, 1893."God is seeking to exalt us to His high, pure, heavenly standard. For this purpose His Spirit is constantly striving with us. . . . Our natural tendencies, unless corrected by the Holy Spirit of God, have in them the seeds of moral death."--Ellen G. White, Manuscript 12, 1888.Discussion Questions:1.Many believers in Corinth manifested a desire to gain cultural approval. Why is that so dangerous to Christian identity? What can we do to prevent ourselves from making the same mistake?Paul's rhetorical question "Do you not know that your body is the temple of the Holy Spirit?" (1 Cor. 6:19, NKJV) closes a series of seven questions in 1 Corinthians 5-6 introduced by the formula "Do you not know?" (1 Cor. 5:6; 1 Cor. 6:2-3, 9, 15, 16, 19). All of them demand an affirmative and emphatic answer-- something like "Of course you do." How do these questions help us understand Paul's concerns about the church? Why should we, too, be concerned about these issues today?Marriage is from God (Gen. 1:27-28; Gen. 2:18-24) and must be honored (Heb. 13:4). In a time when many consider it old-fashioned, how can we show the world that marriage is really a gift from God, directly from Eden itself?

Marriage and SinglenessPaul's affirmation that our body "is the temple of the Holy Spirit" (1 Cor. 6:19, NKJV) occurs in the context of a warning against sexual immorality. Being a temple of the Spirit is the only means to live a holy life. The church is a Christian community that distinguishes itself from the surrounding environment. It is the presence of the Holy Spirit that makes it possible.Read 1 Corinthians 6:19-7:9. How does this passage shed light on how one can put into practice the commandment to "flee from sexual immorality" (1 Cor. 6:18, ESV)?There are significant lessons about sexuality in 1 Corinthians 7. Roughly speaking, this chapter can be divided up into two sections: (1) instructions regarding marriage (1 Cor. 7:1-24) and (2) instructions regarding singleness (1 Cor. 7:25-40). First Corinthians 7 helps us understand that speaking about sexuality is important and necessary.However, when reading 1 Corinthians 7, we must remember that Paul is responding to specific questions related to issues in the church of Corinth. Otherwise, some statements could lead to the impression that he has a low view of marriage, which is not the case (1 Tim. 4:1-3, 1 Tim. 5:14; also Heb. 13:4).Remarkably, the command "flee from sexual immorality" in 1 Corinthians 6:18 (ESV) is bracketed by the idea of joining Christ (1 Cor. 6:17) and being a temple of the Spirit (1 Cor. 6:19). Is there a better way of fleeing from sexual immorality? Of course not.Also, God created sex, but it is to be enjoyed in marriage alone. Sex is a privilege of those in a male and female marriage, the only kind sanctioned in the Bible.When saying, "flee from sexual immorality," Paul may have in mind the story of Joseph (Gen. 39:6-18). The Bible says that before the lustful advances of Potiphar's wife, Joseph "fled out of the house" (Gen. 39:18, ESV). This is mentioned no fewer than four times in Genesis 39:6-18. The Bible doesn't say it directly, but it is implied that Joseph waited to have sex only in marriage (Gen. 41:45). He was a man filled with the Holy Spirit (Gen. 41:38) and wanted to do what was right before God's eyes.How can we, as a church, protect ourselves from the aberrant views of sexuality that dominate the culture?

Antidote Against Sexual ImmoralityRead 1 Thessalonians 4:1-8. What does this passage say about the connection between sanctification and abstinence from sexual immorality?Though Paul was writing to someone else in the above texts, the principle can be applied across the board, to all Christians. Which still, though, leads to the question: What was going on in Corinth? Why all these problems?Some in Corinth apparently believed that since the gospel set them free, they were allowed to do anything. They argued that just as the stomach was made for food, the body was made for sex, and sex for the body (1 Cor. 6:13). Paul responds that this is a misrepresentation of Christian freedom. The lack of integrity in sexual matters is inconsistent with Christian identity and is a misuse of the freedom granted to man through the gospel (Rom. 8:2, Gal. 5:13). We were set free from sin, not set "free" to commit it (Rom. 8:2; Rom. 6:18, 22). In fact, "the body is ... for the Lord, and the Lord for the body" (1 Cor. 6:13). We belong to Christ (1 Cor. 6:15), and who we are must impact what we do. One thing is inextricably linked to the other. This is portrayed in 1 Corinthians 6 in three different ways.First, we are identified as washed, sanctified, and justified "in the name of the Lord Jesus and by the Spirit of our God" (1 Cor. 6:11, NKJV). The sins listed in 1 Corinthians 6:9-10, as well as the sexual immorality denounced in 1 Corinthians 6:12-20, have no place in the lives of those who were washed, sanctified, and justified.Second, we are members of Christ (1 Cor. 6:15). This means that we must be united with Christ (1 Cor. 6:17). Sexual immorality is a violation of that union (1 Cor. 6:13, 15). Whoever joins with a person in extramarital sexual intercourse becomes "one body" with him or her (1 Cor. 6:16). Union with Christ through the Spirit must determine Christian ethics in sexual matters.Third, our bodies are "temples of the Holy Spirit" (1 Cor. 6:19-20, NIV). The only way to live a holy life with integrity in sexual matters is by having an intimate relationship with Christ through the Holy Spirit. Elsewhere, Paul refers to the experience of being a temple of the Spirit in terms of presenting the body "as a living sacrifice, holy and acceptable to God" (Rom. 12:1, ESV).Think about the wreckage that sexual sins have brought upon humanity. What should this tell us about how serious this issue should be for the Christian?

Protecting the Church's IdentityIn 1 Corinthians 6:1-11, Paul continues his discussion on how Christians should approach issues involving people in the church.Read 1 Corinthians 5:3, 12, 13, and 1 Corinthians 6:1-13. What is Paul trying to teach the Corinthians and us?The Greek word pragma in 1 Corinthians 6:1, translated as "matter" in the New King James Version, is a generic term meaning "thing." Here, it refers to a legal matter. It is important to remember that 1 Corinthians 6:1-11 does not refer to a criminal case. The authority of civil courts for criminal matters is affirmed in Romans 13:1-5. Paul addresses a case of litigation right after a case of sexual immorality, just as Moses did in Deuteronomy 22:22-24. This demonstrates how much Paul's manner of dealing with problems in the church is based upon the Scriptures.The fact that the case in 1 Corinthians 6:1-11 is bracketed by passages that deal with sexual immorality (1 Corinthians 5 and 1 Cor. 6:12-20) may suggest that the "matter" in 1 Corinthians 6:1 regards sexual immorality, too. We don't know for sure what the case is, whether a minor civil issue, such as a property dispute, or a sexual problem.Whatever the pragma ultimately was, Paul was not happy to see church members taking it to a civil court. Could not they, as Christian brothers and sisters, have worked it out among themselves, rather than bring the issue before "the unrighteous" (1 Cor. 6:1, NKJV)?It is also possible, as some suppose, that the litigants of 1 Corinthians 6:1 are the father and the son of 1 Corinthians 5:1. In any case, it is unnecessary to understand the issue to understand the point. Paul cared about the church's identity as a Christian community as seen by outsiders. Christians should not air dirty laundry in public (1 Cor. 6:6). Neither should they use secular means for judging inside matters. In the Roman world, individuals of a higher rank of wealth or political function tended to be favored in a court. Conversely, Christians must perform a Christlike judgment and distinguish themselves from secular standards.Think about Paul's catalog of vices in 1 Corinthians 5:10-11, and 1 Corinthians 6:9-10. Why does he list sexual sins along with other sins such as idolatry, thievery, greed, and extortion?

Dealing With ScandalsDealing with matters of sexuality is always hard. It was hard for Paul, and it is for us, too. In these situations, we must be faithful to the Scriptures and address the issue with prayer and love. We must never forget that our goal is restoration.Read again 1 Corinthians 5:1-13. How does Paul tell them to deal with this situation?Paul makes it clear in 1 Corinthians 5 that sexual scandals require church discipline. He says that the incestuous man should be removed (1 Cor. 5:2), judged (1 Cor. 5:3), delivered to Satan (1 Cor. 5:5), and " 'put away' " (1 Cor. 5:13, NKJV). The church members were told "not to associate with" him (1 Cor. 5:9, 11, ESV), nor "even to eat with such a one" (1 Cor. 5:11, ESV). Paul employs strong language that may sound offensive to modern ears, but his words must be understood in their historical context. Also, one must remember that he is dealing with a flagrant, sinful lifestyle. Usually, in extreme situations, strong language is necessary. In any case, a brief explanation of some expressions is helpful."Let him ... be removed from among you" (1 Cor. 5:2, ESV; also 1 Cor. 5:13). This refers to church discipline."Deliver this man to Satan" (1 Cor. 5:5, ESV). Because this man did not choose to be under the protection of God by living in obedience to Him, he would be vulnerable to Satan. So, this expression can merely mean something like "Let him reap the fruit of his decisions.""Not to associate" (1 Cor. 5:9, 11, NASB), "not even to eat with such a one" (1 Cor. 5:11, RSV). Close association with sexually immoral people was considered dangerous because they might influence others to imitate their conduct. In ancient times, sharing a meal could mean sharing values, as well. We are all susceptible to the influences that are around us, and we need to protect ourselves the best we can, especially in dealing with something like this."That his spirit may be saved" (1 Cor. 5:5, NASB). Church discipline is rehabilitative. It intends to bring sinners back to their senses and cause them to abandon their sinful lifestyles. This is possibly what Paul meant by "destruction of the flesh" (1 Cor. 5:5). It is possible, too, that the incestuous man in 1 Corinthians 5 is the repentant man referred to later (see 2 Cor. 2:5-10). Church discipline reaches its purpose when the erring member is reintegrated into church fellowship.

Dissonance Between Faith and PracticeThroughout Christian history, theologians, pastors, and laypeople have studied the New Testament in order to determine what the church should look like. We marvel, for instance, at the church of Acts. But we quickly lose sight of one significant element: people have problems. It seems that we can also read the New Testament to see what the Bible says about what a church should not look like. Paul's letters to the Corinthians are a good starting point.Read 1 Corinthians 5:1-13. What scandalous situation does Paul describe in this passage, and why is it so disturbing?The expression "his father's wife" (1 Cor. 5:1) suggests that Paul refers to the incestuous relationship between a man and his stepmother. This situation was probably reported "by those of Chloe's household" (1 Cor. 1:11, NKJV). Incest was reputed as such a terrible sin that it was "not tolerated even among pagans" (1 Cor. 5:1, ESV). And yet, it is now happening in an early Christian church? Paul's words in 1 Corinthians 5:1-2 show that he is in shock at the report that a church member was doing this.However, this bad situation gets worse. Paul is more stunned when realizing that, rather than feeling sorry about the situation, the Corinthians were even proud of themselves for tolerating such a sin (1 Cor. 5:1-2, NIV). Thus, he intends to correct not only the immoral man but also the church for its apparent dissonance between faith and practice. In fact, Paul makes it clear constantly that the church's indulgent attitude toward the incestuous man demanded a correction. But being proud of such a sexual scandal, and even boasting of it (1 Cor. 5:2, 6)? This was too much for Paul to bear. What was wrong with these people?We don't have an explanation for why the church in Corinth was so tolerant of the incestuous man. Perhaps he was a wealthy member from whom the church benefited? Or, maybe, because "all things are lawful" (1 Cor. 6:12), they didn't deem it the way that they should have. We just don't know.Whatever the true reasons, they became blind to a flagrant violation of the Scriptures (Lev. 18:7-8). And they were even proud of it.What things are clearly condemned in Scripture that we, as a church, are in danger of tolerating, all in the name of "love" and "acceptance"?

Sabbath AfternoonRead for This Week's Study: 1 Cor. 5:1-13, 2 Cor. 2:5-10, 1 Cor. 6:1-13, 1 Thess. 4:1-8, 1 Cor. 6:19-7:9Memory Text: "Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your bodies" (1 Corinthians 6:19-20, NIV).Our brains are like sponges: whatever is brought to them, via our senses, stays in them. We might not be conscious of most of what comes in (we'd be unable to think clearly if we did remember everything), but it's all there, and, to some degree, impacts what we think, feel, and do.That's why it's so easy for us, even as Christians, to be impacted by all the bad things around us. The Christian church, from the start, has struggled with this problem. Where, for instance, did Sunday keeping come from? Did the church just pull it out of the air? Of course not. It came from the culture around it.And we can see this principle unfolding here in Corinth. After an appeal against factionalism (1 Corinthians 1-4), Paul now turns to issues related to sexual immorality, lawsuits, prostitution, marriage, and singleness (1 Corinthians 5-7). The standards of the world affected them extensively. The factionalism portrayed in 1 Corinthians 1-4 opened the door for the moral behavior denounced in the ensuing chapters. How does Paul seek to address this sin in the church, and what lessons can we take from what he wrote?* Study this week's lesson to prepare for Sabbath, July 25.

Further Thought: Read Ellen G. White, "The Training of the Twelve," pp. 17-24, in The Acts of the Apostles."God is leading out a people to stand in perfect unity upon the platform of eternal truth. Christ gave Himself to the world that He might 'purify unto Himself a peculiar people, zealous of good works.' This refining process is designed to purge the church from all unrighteousness and the spirit of discord and contention, that they may build up instead of tear down, and concentrate their energies on the great work before them. God designs that His people should all come into the unity of the faith. The prayer of Christ just prior to His crucifixion was that His disciples might be one, even as He was one with the Father, that the world might believe that the Father had sent Him. This most touching and wonderful prayer reaches down the ages, even to our day; for His words were: 'Neither pray I for these alone, but for them also which shall believe on Me through their word.' "--Ellen G. White, Testimonies for the Church, vol. 4, p. 17.Toward the end of His earthly ministry, Jesus prayed for unity, "that they may all be one ... so that the world may know that You sent Me" (John 17:21-23, NASB). Why is unity in Christ a powerful argument for the truth that God sent His Son to save the world? Connected to this, why is lack of unity an obstacle to the church's mission?Read 1 Corinthians 4:9-13 and pay close attention to how the apostles are portrayed in this passage. How does this portrayal of the apostles contrast with the leadership features valued in our world? What does this passage teach us about how different God's standards and this world's standards can be?In 1 Corinthians 4:16, Paul urges the Corinthians to imitate him. Would you be willing to imitate human leaders? How might imitating a leader differ from exalting that leader unduly, and even dangerously?Discussion Questions:

A Lifestyle That Reflects the CrossThe fact that we should not form cliques, especially around human leaders, does not mean we should not support our leaders. We are supposed to appreciate and help those who lead out in church work. God commissions people to do His ministry on earth. Church leaders who display a lifestyle that reflects the submissions represented by the Cross are worthy of being heard and followed.And this is so because only the Cross has the power to reverse any manipulative form of control in favor of submission to God's Word. Christlike leaders attribute the success of their ministry to God alone. In His earthly ministry, even Jesus as a human assigned glory to God (John 17:4).According to Paul, faithful Christian ministry must be grounded upon what we can call a theology of the Cross. The Cross is God's revelation of His wisdom and power to save. At the same time, it also displays human wisdom as foolishness. In 1 Corinthians 4:1-13, Paul makes it clear what such a theology of the Cross looks like. First, he indicates that it is God who sets the standard for Christian leadership (1 Cor. 4:1-5). Second, he points to the fact that suffering is the trademark of true Christian ministry (1 Cor. 4:9, 11-13). This second point deserves to be further developed.Read 2 Corinthians 11:23-28 and Colossians 1:24. What does this teach us about what it means to suffer for Christ's sake?Christian leaders follow the footprints of Jesus by being willing to suffer for their fellow brothers and sisters, and even if need be die for the sake of their ministry. Paul refers to himself and Apollos as "men condemned to death" (1 Cor. 4:9, NKJV). They are portrayed as facing a lack of food and water, as well as being "poorly clothed, and beaten, and homeless" (1 Cor. 4:11, NKJV). In addition, they were also reviled, persecuted, defamed, and "made as the filth of the world, the offscouring of all things until now" (1 Cor. 4:12-13, NKJV). Furthermore, by referring ironically to the Corinthians as rich, kings, wise, and distinguished (1 Cor. 4:8, 10), Paul demonstrates that pride must have no place in true Christian leadership, for it is the root of division in the church (1 Cor. 4:6).How much have you suffered for Christ's sake, whatever your role in the church? What lessons might be found in your answer?

Christlike ServanthoodRead 1 Corinthians 4:1-2. What does this passage teach about the correct view one must have about human leaders?In 1 Corinthians 3:1-4, Paul hints that cliques result from a lack of spiritual maturity. However, before addressing this topic, he affirms, "We have the mind of Christ" (1 Cor. 2:16, NKJV). This phrase likely refers to Christ's way of thinking and acting. In other words, the believer has "the mind of Christ" when he thinks and acts like Christ. Putting this mind into practice in all matters of life is not that easy, though, is it? In the Greco-Roman world, there was much competition among political figures, philosophers, thinkers, and religious leaders. The longing for cultural approval apparently led the church of Corinth to follow secular standards. This may be a danger for the church today, too.Read Philippians 2:5-8. How does this text help us understand the phrase "the mind of Christ" (1 Cor. 2:16)?Just as in Corinth, divisions were also taking place in the church of Philippi (Phil. 2:1-4), perhaps to a lesser degree. Philippians 2:1-8 teaches us that a Christlike servanthood requires dying to self and to selfish ambitions, and seeking instead to bless others above ourselves, as did Jesus.A Christlike servanthood is what Paul meant by the phrase "servants of Christ" (1 Cor. 4:1, NKJV). This phrase can convey the idea that they serve Christ as assistants or subordinates. It is clear that a correct view of human leaders is based on Christ's example of leadership. The servants are further portrayed as "stewards" (1 Cor. 4:1-2). A steward is a person who has been entrusted with administrating the property of somebody else. And whatever we have, it all belongs to Christ, anyway.Prayerfully dwell on the message of Philippians 2:5-8. How do we grasp what this tells us about God's self-denying love for us? Why, too, do we need to die to self in a way so that, in our own sphere, we can emulate this love?

Wisdom and MaturityBy and large, cliques result from too high a view of human leaders. This is very threatening to the unity of the church and to the members' spiritual health, for a distorted view of Christian ministry may lead a church to give excessive importance to certain leaders, all to the detriment of others. The consequence of such behavior is an atmosphere of competition, which can split the church. More than that, if we treat human leaders as central to our Christian identity, we risk moving Christ from the correct position in our lives.Read 1 Corinthians 3:1-4. How does Paul here describe the spiritual immaturity of the Corinthians?Paul makes it clear that spiritual maturity leads the believer to appreciate the wisdom of God (1 Cor. 2:6-7), which is communicated to us through the Spirit (1 Cor. 2:13), and which contrasts with the wisdom of this age (1 Cor. 2:6), human wisdom (1 Cor. 2:13). The wisdom of God is unveiled in the Cross of Christ (1 Cor. 2:1-4). More precisely, the wisdom of God is revealed in Christ's suffering, death, and resurrection. Thus, before resuming his appeal for unity (1 Cor. 3:1-17), Paul wants his readers to acknowledge the need for true wisdom and maturity in Christ.Wise and mature Christians are spiritual people, not carnal, not like infants (1 Cor. 3:1). They compare spiritual things with spiritual things, because "the things of the Spirit ... are spiritually discerned" (1 Cor. 2:13-14, NKJV). Wise and mature Christians feed on solid food, not milk (1 Cor. 3:2; compare with Heb. 5:12). The believer "who lives on milk is unskilled in the word of righteousness, since he is a child. But solid food is for the mature, for those who have their powers of discernment trained by constant practice to distinguish good from evil" (Heb. 5:13-14, ESV). Wise and mature Christians do not say, "I am of Paul" or "I am of Apollos" (1 Cor. 3:4), referring to different people.After all, these people are, like them, "God's fellow workers" (1 Cor. 3:9, ESV). We, as a church, are God's field, building, and temple (1 Cor. 3:9, 16, 17). We all belong to God through Christ (1 Cor. 3:11).What has been your experience with being greatly disappointed by someone whom you had greatly admired? If you have had this experience, what lessons did you learn from it?

Centered on JesusRead 1 Corinthians 1:10. What do you think Paul meant by "be united in the same mind and the same judgment" (ESV)?The formation of cliques constituted here a denial of one's allegiance to Christ (1 Cor. 1:10). God called us "into the fellowship of his Son, Jesus Christ our Lord" (1 Cor. 1:9, NKJV). Our Lord is Christ, and we must be centered on Him. Thus, the answer to the rhetorical questions "Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?" (1 Cor. 1:13, NKJV) is a resounding "No!" Christ is not divided. It is Christ who was crucified for us. We were baptized "in the name of the Father and the Son and the Holy Spirit" (Matt. 28:19, NASB).Paul mentions that we are "the body of Christ and individually members of it" (1 Cor. 12:27, ESV; emphasis supplied). While the body has many parts--each one with its function--it is still one body. For the body to function properly, each part has to do its work according to its capabilities. This metaphor indicates that Paul is looking for unity, not uniformity. He is looking for unity in the diversity. More than that, he is looking for unity despite diversity.However, all thoughts and opinions must be submitted to Christ, our Lord. The fact that Christ is our Lord is such an important concept for Paul that he resorts to it repeatedly, in the opening of 1 Corinthians (1 Cor. 1:2, 7, 8, 9, 10). Thus, before Paul deals with the issue of cliques and human leaders, he first emphasizes that all of us have Jesus as our Lord. The church is not centered on human leaders. Christians are centered on Jesus.The emphasis on the Lordship of Jesus in the early verses of 1 Corinthians helps us understand what Paul meant by the words: "Be united in the same mind and the same judgment" (1 Cor. 1:10, ESV). The Greek term translated as "united" comes from the verb katartizō, which suggests that something is to be restored to its proper condition. When cliques are formed around human leaders, relationships within the church must be restored to their proper condition, and that can happen through unity in Christ and the death to self it entails.During the past few decades, some parts of the Seventh-day Adventist Church have emphasized small group Bible studies. What is the difference between cliques and small groups? How can we be careful that small groups do not turn into cliques?

The Problem of Cliques in the ChurchPaul's appeal that "there be no divisions among you, but that you be united in the same mind and the same judgment" (1 Cor. 1:10, ESV) dominates the first four chapters of 1 Corinthians. In fact, most scholars agree that unity is the all-encompassing theme that binds all the parts of the letter together.Read 1 Corinthians 1:12-17. How does this passage help us understand how absurd it is to form cliques around local leaders? What is Paul's solution?Paul employs strong words to portray the lack of unity among the church members in Corinth. He uses the Greek terms schisma ("division," 1 Cor. 1:10, NKJV) and eris ("contention," 1 Cor. 1:11, NKJV). The noun schisma (as well as the verb schizō, "to split") is used elsewhere in the New Testament to describe differences of opinion resulting in factions. In turn, the noun eris ("contention") frequently appears in lists of vices that must not be practiced by Christians.Read Romans 1:29, Romans 13:13, 1 Corinthians 3:3, 2 Corinthians 12:20, and Galatians 5:20. What other sins are listed along with eris ("contention," "strife")? What does this tell us about how bad it is?The disagreements in the church of Corinth came to the surface--even in the form of lawsuits against one another (1 Cor. 6:1-3). "I say this to your shame," Paul told them (1 Cor. 6:5, NKJV) concerning these lawsuits between church members. In fact, they didn't lay aside their differences even when celebrating the Lord's Supper (1 Cor. 11:17-22).The problem of lack of unity among church members is so terrifying, and Paul is so worried about it, that this is the first issue he addresses in this letter to the Corinthians.Read again 1 Corinthians 1:12-27. Then reflect on how this passage helps us understand why cliques are so dangerous to the unity of the church. What can your local church do in order to avoid this problem?

Sabbath AfternoonRead for This Week's Study: 1 Cor. 1:12-17, Rom. 1:29, 1 Cor. 1:10, 1 Cor. 3:1-4, Phil. 2:5-8, 2 Cor. 11:23-28, Col. 1:24.Memory Text: "I appeal to you, brothers, by the name of our Lord Jesus Christ, that all of you agree, and that there be no divisions among you, but that you be united in the same mind and the same judgment" (1 Corinthians 1:10, ESV).Those who observe wildlife know that some creatures live in packs, in herds, in groups, all of varying sizes. From wolves (of course), to dolphins, to even army ants, these creatures stick together. Chimpanzees are especially known for their tight-knit social bonds, sometimes existing in groups of from 15 to 150 fellow chimps. However, these relationships are not always harmonious, and sometimes the chimps fight among themselves.Humans are somewhat like that as well; that is, not only do they tend to exist in groups, but they sometimes fight among themselves in those groups. And that's a reality even in our churches! Cliques form, often around some kind of charismatic leader. And, even worse, sometimes one clique does not get along with others.Have you ever seen that in your church? If so, then you have an idea of an issue Paul faced in Corinth. This week we will take a look at 1 Corinthians 1-4, where the apostle Paul deals with the problem of quarrels in the church and how to overcome them, namely, through unity in Christ.* Study this week's lesson to prepare for Sabbath, July 18.

Further Thought: Read Ellen G. White, "Calvary," pp. 741-757, in The Desire of Ages."To the minds of multitudes living at the present time, the cross of Calvary is surrounded by sacred memories. Hallowed associations are connected with the scenes of the crucifixion. But in Paul's day the cross was regarded with feelings of repulsion and horror. To uphold as the Saviour of mankind one who had met death on the cross, would naturally call forth ridicule and opposition."Paul well knew how his message would be regarded by both the Jews and the Greeks of Corinth. . . . Among his Jewish hearers there were many who would be angered by the message he was about to proclaim. In the estimation of the Greeks his words would be absurd folly. He would be looked upon as weak-minded for attempting to show how the cross could have any connection with the elevation of the race or the salvation of mankind."But to Paul the cross was the one object of supreme interest. Ever since he had been arrested in his career of persecution against the followers of the crucified Nazarene he had never ceased to glory in the cross. At that time there had been given him a revelation of the infinite love of God, as revealed in the death of Christ; and a marvelous transformation had been wrought in his life, bringing all his plans and purposes into harmony with heaven. . . . He knew by personal experience that when a sinner once beholds the love of the Father, as seen in the sacrifice of His Son, and yields to the divine influence, a change of heart takes place, and henceforth Christ is all and in all."--Ellen G. White, The Acts of the Apostles, pp. 245, 246.Discussion Questions:In the Garden of Gethsemane, Jesus said, "O My Father, if it is possible, let this cup pass from Me" (Matt. 26:39, NKJV). What does this prayer say about the immense price Jesus paid on the cross?Paul says, "The foolishness of God is wiser than men" (1 Cor. 1:25, NKJV). In what ways is the wisdom of God so different from human wisdom?The message of a crucified Christ was a stumbling block for the Jews and foolishness for the Greeks. What biblical themes that we preach today can produce the same effect in modern audiences, and why?Paul says that "the natural man does not receive the things of the Spirit of God" (1 Cor. 2:14, NKJV). So, how can we speak about Jesus to these people in a way that could touch their hearts? Or maybe our actions alone will reach them.

Christ, the Power and Wisdom of GodIn 1 Corinthians 1:19-20, 30, and 31, Paul talks about how God's wisdom and human wisdom are incredibly different and, thus, mutually exclusive. Notice that Paul does not reject wisdom as such, but he rejects the kind of human wisdom that tries to compete with God. Human wisdom is incapable of freeing men from sin. Only Christ, the wisdom of God, can perform this work. See the table below.Both 1 Corinthians 1:18, and 1 Corinthians 1:24 show that Christ is the power of God, in the sense that He has the power to save people from their sins. Indeed, "it pleased God through the foolishness of the message preached to save those who believe" (1 Cor. 1:21, NKJV). The phrases "us who are being saved" (1 Cor. 1:18, NKJV), "those who believe" (1 Cor. 1:21, NKJV), and "those who are called" (1 Cor. 1:24, NKJV) refer to the same group, namely, people living the experience of salvation through faith. "The gospel of Christ . . . is the power of God to salvation for everyone who believes" (Rom. 1:16, NKJV).Christ is not only the power but also the wisdom of God. This means that through Him God faced and solved the problem of sin, a problem that human wisdom was powerless to solve. The wisdom of this world is unable to make people know God (1 Cor. 1:21). Conversely, through Christ we become wise for salvation (2 Tim. 3:15).Read 1 Corinthians 1:24-29. Notice the words there, such as "foolishness," "weak," "power," and "wise." What point is he making?In reading 1 Corinthians 1:24-29, one should also notice the terms foolish (or foolishness) and weak (or weakness). The point is that human wisdom may consider the message of the Cross to be foolishness and weakness. However, "the foolishness of God is wiser than men, and the weakness of God is stronger than men" (1 Cor. 1:25, ESV). This doesn't mean that God is weak or foolish, but it's merely an expression showing how God's power and wisdom far exceed anything human.Dwell on the words "that not many wise according to the flesh, not many mighty, not many noble, are called" (1 Cor. 1:26, NKJV). What message is there for us?but to us who are being saved[the message of the Cross] is the power of God1 Cor. 1:18 (NKJV)but to those who are calledChrist [is] the power of God1 Cor. 1:24 (NKJV)

A Messiah CrucifiedPaul wrote that the "Jews demand signs and Greeks seek wisdom" (1 Cor. 1:22, ESV). The Cross--the idea of God, the Messiah, being crucified--was not a sign that the Jews had expected. Nor was it the kind of wisdom that the Greeks wanted. It went against everyone's expectations.In fact, all one has to do is read how the disciples reacted to the idea of Jesus being crucified (see Mark 8:31-32; Mark 9:30-32; and Mark 10:32-34) to begin to see how alien, and repulsive, the whole notion was, especially to the Jews. As said before, the Jews expected the Messiah to conquer the Romans; that is not what happened, at least not in the worldly military sense of "conquer."For centuries, the cross has been, for Christians, a symbol of faith. It is hard for twenty-first-century Christians to understand how crazy the idea of a crucified God was for the first-century mindset.However, it is precisely because this was such a shocking message that makes it worthy of our most profound reflections. The portrait of a crucified Messiah makes it entirely clear to the whole universe how far God was willing to go to complete the plan of redemption. The idea of the cross itself, and of the Lord's dying on the cross, is astonishing enough to us, sinners here on earth. (Imagine, though, what it must have meant to the sinless beings who knew, and worshiped, the Lord Jesus in heaven!)Read Acts 13:16-47 (especially verses 26, 38, and 47). What does this passage teach us about the meaning of the Cross?Paul says Christ sent him to preach the gospel. And so Paul preaches the message of a crucified Messiah (1 Cor. 1:23). He resumes these ideas in 1 Corinthians 2:1-5. The apostle was faithful to Christ's commission. In proclaiming the gospel, he didn't employ "lofty speech or wisdom" (1 Cor. 2:1, ESV); instead, he focused only on "Jesus Christ and him crucified" (1 Cor. 2:2, ESV). His speech and message "were not in plausible words of wisdom, but in demonstration of the Spirit and of power" (1 Cor. 2:4, ESV) because, in fact, "the wisdom of men" stands in visible contrast with "the power of God" (2 Cor. 2:5, ESV).A crucified Messiah was something completely unexpected by the Jews and the Greeks. What does this tell us about the fact that God does not always act the way we expect? Why is this an important concept to grasp, especially when things don't go as we have expected?

Power to Those Who Are Being SavedThe message of 1 Corinthians 1:18 is too clear for one to miss the point. What the Cross means depends on the way one looks at it. It is foolishness for those in rebellion against God, but it is power for those who long for His salvation.Read Colossians 1:20, and 1 Peter 2:24. What did Jesus accomplish for us on the cross?As we have already seen, in preaching the gospel, one must avoid "words of eloquent wisdom, lest the cross of Christ be emptied of its power" (1 Cor. 1:17, ESV). In light of 1 Corinthians 1:17, it becomes easier to understand why the opposite of foolishness is the power of God and not human wisdom (1 Cor. 1:18). The Cross, which is so contrary to human wisdom, reveals just how foolish human wisdom really is.The Greek text of 1 Corinthians 1:18 suggests that "those who are perishing" (NKJV) are receiving the result of their actions. The text can read like this: "For the message of the cross is foolishness to those who are destroying themselves." The Greek verb apollymi ("to perish") can also mean "to destroy" (John 10:10). In fact, apollymi is translated as "destroy" in 1 Corinthians 1:19.What is happening here? Paul provides a biblical foundation for this statement in verse 18, about these people perishing, by quoting in verse 19 God's words in Isaiah 29:14. In verse 19, God is the one behind the destruction, which seems to contradict the self-destroying pride mentioned right before. However, there is no contradiction. The idea is that God will destroy that which is already destroying itself.In contrast to those being destroyed, the phrase "to us who are being saved" (1 Cor. 1:18, NKJV) indicates that salvation comes only from God. Paul is saying that we are being saved; that is, we are not saving ourselves. We, of course, can't. Our salvation has an external source. While destruction is self-caused, salvation can only be granted, a gift of grace to sinners. As is clear in 1 Corinthians 1:21, it is God who saves those who believe. Foolishness, in this sense, is the act of rejecting what God has offered humanity through the cross of Christ (1 Cor. 1:30), thus bringing destruction upon oneself."For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord" (Rom. 6:23, NKJV). In what ways does this verse restate what Paul was saying in 1 Corinthians 1:18-19?

Foolishness to Those Who Are PerishingIn contrasting human foolishness to divine wisdom, Paul states that the "message of the cross is foolishness to those who are perishing" (1 Cor. 1:18, NKJV). This is the first of six references to foolishness or foolish in 1 Corinthians 1:18-31.Read 1 Corinthians 1:20-21, 23, 25, and 27. How do these references to foolishness help us understand what Paul meant when saying that the message of the Cross is foolishness to those who are perishing?The Greek word for foolishness in 1 Corinthians 1:18 is mōria. This word occurs only five times in the New Testament, and all in 1 Corinthians (1 Cor. 1:18, 21, 23; 1 Cor. 2:14; 1 Cor. 3:19). Apart from mōria, other words from the same family occur numerous times in the New Testament. Many of the New Testament occurrences of this word family are found in 1 Corinthians.The reference to foolishness in 1 Corinthians 1:18, 23 is not denigrating the Corinthians' intellectual capacity but directing attention to their unwillingness to consider the truth of the gospel. As a result, Paul also had to confront immoral behavior and thought, to lack of discernment, and even rebellion against God. This explains why he spoke so much about this topic throughout 1 Corinthians.Think about Paul's situation in this city. He comes to a place that prided itself on its own so-called knowledge and wisdom and cultural sophistication. And, in this context, he talks about a Galilean Jew, Jesus of Nazareth, who had been crucified by the Romans, and then raised from the dead--all in order to pay for not only their sins but for the sins of the world. Can this guy be serious? Who was he kidding? This wasn't some deep new philosophical concept, either, that could be parsed and analyzed by philosophical tools; it seemed to be lunacy, nonsense, nothing that any smart and educated Corinthian could take seriously.And, as foolish as Paul's message sounded to the pagans, for many of the Jews, the message of the Cross sounded worse. What Jew was expecting a Messiah to be executed by Rome? The Messiah was supposed to overthrow the Romans, not be crucified by them.Thus, from the start, Paul had a lot going against him in Corinth. And yet, despite all this, souls--Jewish and Gentile--were won to the gospel.The message here?Whatever opposition we face, God has people who are open to hear the truth. We must be ready to be used by Him to reach these people wherever they are, even in places today that are as bad as, or even worse than, Corinth was.

The Gospel of the CrossPaul says that the message of the Cross is the power of God to us. It is not surprising that "Jesus Christ and Him crucified" is the center of his preaching (1 Cor. 2:2, NKJV).Read 1 Corinthians 1:17-31. What important point is Paul making here?In 1 Corinthians 1:18-31, Paul deals with a contrast between human foolishness and divine wisdom. The Cross has the power to display the worst of man and the best of God. This section of 1 Corinthians is introduced by the statement in 1 Corinthians 1:17. Because the Cross of Christ is not supposed to be emptied of its power (1 Cor. 1:17), the message of the Cross must occupy the central place of our preaching (see also 1 Cor. 2:2).Paul says that he was sent not to baptize, but to preach the gospel of the Cross. This statement requires two important observations. First, the Greek verb translated as "to send" is apostellō, which stems from the same root as the word apostle. Thus, Paul's fundamental apostolic task was the proclamation of the gospel. Second, Paul's words about baptism did not mean that baptism was not important, or at least not as important as preaching. He was, instead, rebuking those who made a big deal out of who were the ones doing the baptizing as opposed to the One, Jesus, into whom they have been baptized.By "wisdom of words" (1 Cor. 1:17), Paul is not implying that eloquent speeches are bad in themselves. The point is that human wisdom should not obscure the message of the Cross. This phrase refers to Greco-Roman rhetoric. In Athens, Paul used logic, science, and philosophy, but this resulted in little fruit. So, "he decided to follow another plan of labor in Corinth in his efforts to arrest the attention of the careless and the indifferent. He determined to avoid elaborate arguments and discussions, and 'not to know anything' among the Corinthians 'save Jesus Christ, and Him crucified.' "--Ellen G. White, The Acts of the Apostles, p. 244.In what ways can elaborate discourses obscure the message of the Cross? Why did the proclamation of Jesus Christ and Him crucified produce more fruit in Corinth than logic, science, and philosophy did in Athens? Might there, however, be times that logic, philosophy, and science could be helpful in proclaiming the gospel?

Sabbath AfternoonRead for This Week's Study: 1 Cor. 1:17-31, Col. 1:20, 1 Pet. 2:24, Acts 13:16-47, 1 Cor. 2:1-5Memory Text: "For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God" (1 Corinthians 1:18, NIV).Cicero, a pagan Roman writer and orator, had told the Roman people to not even think about the cross, so abhorrent was it as a means of death. Although Cicero died about a half century before Jesus was born, his statement illustrates the contempt with which the Romans had held the cross.In contrast, Paul would write: "The message of the cross . . . is the power of God" (1 Cor. 1:18, NIV). For Paul, the Cross is the instrument of reconciliation between God and man (Eph. 2:16, Col. 1:20), the supreme symbol of Jesus' humility (Phil. 2:8), and the place where our immense debt was paid (Col. 2:14).The Cross is Paul's answer to the problems in Corinth. You don't have to go very far in 1 Corinthians to realize that he is very concerned about one major issue: divisions in the church. Paul is so perplexed that right after the greetings (1 Cor. 1:1-3) and the thanksgiving section (1 Cor. 1:4-9), this is the first topic he addresses (1 Cor. 1:10-17). This week, we will turn to the powerful message of the Cross as the answer to this problem and to other issues in Corinth.* Study this week's lesson to prepare for Sabbath, July 11.

Further Thought: Read Ellen G. White, "Corinth," pp. 243-254, in The Acts of the Apostles."In preaching the gospel in Corinth, the apostle followed a course different from that which had marked his labors at Athens. ... He determined to avoid elaborate arguments and discussions, and 'not to know anything' among the Corinthians 'save Jesus Christ, and Him crucified.'"--Ellen G. White, The Acts of the Apostles, p. 244."Paul had a measure of success," but he "doubted the wisdom of building up a church from the material he found there. He considered Corinth a very questionable field of labor, and determined to leave it. ..."As he was contemplating leaving the city for a more promising field, ... the Lord appeared to him in a vision of the night, and said, 'Be not afraid, but speak, ... for I have much people in this city.' Paul understood this to be a command to remain in Corinth, and a guarantee that the Lord would give increase to the seed sown. ... A large church was enrolled under the banner of Jesus Christ."--Ellen G. White, Sketches From the Life of Paul, pp. 106, 107."It is recorded that Paul labored a year and six months in Corinth. His efforts, however, were not exclusively confined to that city. ... He made Corinth his headquarters. ... Several churches were thus raised up. ... The absence of Paul from the churches of his care was partially supplied by communications weighty and powerful, which were received generally as the word of God. ... These epistles were read in the churches."--Ellen G. White, Sketches From the Life of Paul, p. 109.Discussion Questions:Paul was convinced that he was an apostle of Jesus, and that this calling was from God. Why is it so important to know who we are and what our call is?For a moment, Paul felt like giving up his missionary work in Corinth and leaving the city. What caused him to change his mind? How can this help us when we feel like giving up a missionary project? Might there be, though, a time we should?The church members in Corinth were significantly influenced by the surrounding culture. This is also a stark reality among us today. How can we be in the world (John 17:11, 15) and not be influenced by what "is in the world--the desires of the flesh and the desires of the eyes and pride of life" (1 John 2:16, ESV)? What are other ways that our church is being influenced negatively by the surrounding culture?

Paul's Letters to the Corinthians 💌Read 1 Corinthians 1:11-13; 1 Corinthians 4:14; 1 Corinthians 5:11; 1 Corinthians 7:1; and 1 Corinthians 14:37, 40. Also read 2 Corinthians 1:12, 2 Corinthians 2:9, 2 Corinthians 11:3, and 2 Corinthians 13:10. How do these passages help us understand why Paul wrote letters to the Corinthians?Paul was in Ephesus when he wrote 1 Corinthians (1 Cor. 16:5-9). The family of Chloe went to him with the report that things were not going too well back in Corinth (1 Cor. 1:11). In 1 Corinthians 1-6, Paul addresses the issues brought by Chloe's household. The problems include factionalism, sexual immorality, lawsuits, and prostitution. Paul also received a letter with specific questions (1 Cor. 7:1). His response fills the space from chapter 7 onward. The questions were related to marriage, divorce, celibacy, food sacrificed to idols, conduct in worship, the use of spiritual gifts, and incorrect understanding of the resurrection. The church of Corinth was very problematic and immature. Perhaps your local church has many problems. Yet the church at Corinth was probably worse.Paul's first letter to the Corinthians is very relevant to our time, as well. After all, don't we, to some degree, face some of the same issues in many of our churches today? This letter has much to say to us. It is "one of the richest, most instructive, most powerful of all his letters."--Ellen G. White, The Acts of the Apostles, p. 301.Paul may have written three or four letters to the Corinthians (compare with 2 Cor. 10:9). He wrote an initial letter before 1 Corinthians (1 Cor. 5:9), but it is lost. Before 2 Corinthians, he wrote a letter referred to by scholars as the "severe letter" (2 Cor. 2:3-4, 9; 2 Cor. 7:8), but it is lost, too. Some think that he is referring to 1 Corinthians, or that this letter is partly preserved in 2 Corinthians.From 2 Corinthians, we realize that the members of Corinth were influenced by the surrounding culture. They valued such things as competition, power, and wealth, all things that can challenge our church today, as well. Conversely, Paul sought to create a Christ-focused culture, a way of seeing the world through the lens of the gospel. How crucial that we, too, see our present world through the lens of the gospel as well.Read 2 Corinthians 2:4 again. What does this verse that tell you us about how much Paul cared for these people? How much love is in your heart for others? In contrast, how cold might our hearts be toward others?

"Many in This City"🏙️Read Acts 18:4-8. What were the results of Paul's preaching?The work of Paul among the Jews at Corinth was not as fruitful as he wanted it to be. He had to face some hostility and hatred. The Bible says that "they opposed him and blasphemed" (Acts 18:6, NKJV). When the object of the Greek verb blasphēmeō ("to blaspheme") is a human being, it means "to revile" or "to defame." In other words, they intended to stain Paul's reputation and to prevent him from succeeding in his missionary endeavors.Fortunately, the work of Paul in the Corinthian synagogue was not in vain. After all, God was in charge of His mission. He promised, "[My word] shall not return to me empty" (Isa. 55:11, ESV). Some Jews did not expect that Crispus, the synagogue's ruler, and his entire household would accept Jesus as the Messiah and get baptized (Acts 18:8). In addition, "many of the Corinthians, hearing, believed and were baptized" (Acts 18:8, NKJV), very likely also because of the influence of Crispus.Read Acts 18:9-10. What can we infer about Paul's feelings in the face of his challenges in Corinth? How did God encourage his servant?Right after Paul left the synagogue, he had an experience that brought him encouragement. Christ Himself appeared to him by night in a vision, with words that recall Isaiah 41:10: "Fear not, for I am with you" (NKJV). Indeed, Paul admits he was in Corinth "in weakness, in fear, and in much trembling" (1 Cor. 2:3, NKJV). He had to depart from Berea to Athens because of staunch opposition. He seems to have thought he would have to leave Corinth for the same reason: great opposition. But that would not happen this time. Jesus said to him: " 'I have many people in this city' " (Acts 18:10, NKJV). And Paul was His instrument to take the news of salvation to them.Read Isaiah 41:10. What wonderful promises does God give you are given to us in this verse short passage? What hope do they give you right now in your life? How should they affect your daily life?

The City of Corinth🌆Read Acts 18:1-3, 1 Corinthians 5:9-11, and 1 Corinthians 8:4. What can we infer about Corinth's economy, morality, and religious life?Corinth was an important center of the ancient world, renowned for its prosperous commerce. The city was destroyed by Rome in 146 B.C. and rebuilt by Julius Caesar as a Roman colony in 44 B.C. It is this Roman Corinth that appears in the New Testament. In the time of Paul, Corinth was one of Athens' rivals and had even surpassed it in various aspects. Corinth had two important harbors that made the exchange of merchandise and the development of its commerce easy.Indeed, Paul chose Corinth because of its importance and advantaged geographic location. "An opportunity was thus presented for the spread of the gospel. Once established at Corinth, it would be readily communicated to all parts of the world."--Ellen G. White, Sketches From the Life of Paul, p. 99.In addition, the flourishing commerce of Corinth would make it easier for Paul to support himself by producing and selling tents while proclaiming the gospel in that city (Acts 18:2-3). Obviously, missionary work in a large and wealthy city is not free of challenges. Corinth was marked by a blatant religious pluralism (1 Cor. 8:5), evident by its numerous shrines built in homage to such deities as Apollo, Athena, and Aphrodite, among others, and even the worship of such Egyptian gods as Serapis and Isis.In addition to this religious confusion, Corinth was also known for its sexual licentiousness. Strabo, a Greek geographer and historian, mentions that there were 1,000 sacred prostitutes devoted to the worship of Aphrodite in her temple at Corinth. Although many scholars view this with suspicion and connect this claim to Athenian propaganda against Corinth, ritual prostitution was common in the ancient world. Sexual immorality was a problem in Corinth, as elsewhere. Idolatry and immorality were part of daily life, and this sad reality explains much of the content of 1 and 2 Corinthians.In his missionary activity in Corinth, Paul faced the challenge of an idolatrous and licentious society. What challenges in today's culture can make it hard to preach the gospel? How can we overcome them? How much difference, if any, is there between Corinth and our cities today?

From Athens to CorinthRead Acts 17:16-34. Where was Paul before going to Corinth, and what did he do there?Acts 17:16-34 describes Paul's preaching to the Athenians before his going to Corinth. Apparently, he did not plan to visit Athens at that moment, but went there with the help of some Friends because of the opposition that he faced at Berea (Acts 17:13-15).Those who went with Paul to Athens returned to Berea with a command for Timothy and Silas to join him as soon as possible (Acts 17:15). Acts 17:16-34 is about what Paul does while waiting for them. He speaks about Jesus in the synagogue, the marketplace, and the Areopagus. He really couldn't stop talking about Jesus and took advantage of every opportunity to do it.Read Acts 18:1-11. What does Paul do when he arrives at Corinth and during his whole stay in that city?Paul went to Corinth during his second missionary journey. Luke informs us that Paul stayed there a year and a half.As usual, Paul begins his missionary activity at the synagogue (Acts 18:4-6). Acts 17:1-2 mentions that this was his custom. He followed the "to-the-Jew-first" strategy (Rom. 1:16, Acts 13:46), just as Jesus had commanded His apostles (see Acts 1:8).When finally Silas and Timothy joined him in Corinth, he "was occupied with the word, testifying to the Jews that the Christ was Jesus" (Acts 18:5, ESV). During his stay in Corinth, he was busy "teaching the word of God" (Acts 18:11, NKJV). It was in this context, too, that he expressed those famous words that he was "determined not to know anything among" the Corinthians "except Jesus Christ and Him crucified" (1 Cor. 2:2, NKJV).What can we learn from Paul's missionary activity in Athens and Corinth? What makes sharing the gospel so challenging in our cities and communities today? How can we share the gospel with success in these difficult places? What strategies can we learn from Paul's missionary activity about how to best do that? about using every opportunity to preach the gospel? Think about your opportunities for sharing Jesus with others and how to use them.

Paul, a God-called Apostle of JesusPaul begins his letter to the Corinthians by identifying himself as an apostle of Jesus, called "through the will of God" (1 Cor. 1:1; compare with 2 Cor. 1:1). His conviction regarding who he is in relation to Jesus is so firm that, with a few exceptions, this is the way he opens all his letters.Read 1 Corinthians 1:1 and Romans 1:1. What two elements of Paul's ministry are emphasized in these passages? (See also Gal. 1:1.)Paul speaks of his calling and apostleship as fulfilling God's will. He is convinced that his calling is not from men, but from God (Gal. 1:1). Like Jeremiah, Paul was called by God from his mother's womb like Jeremiah (Jer. 1:5) as an act of God's grace (Gal. 1:15), and it happened so that He would proclaim the gospel of Christ among the Gentiles.In 1 Corinthians 15:8, Paul includes himself among those to whom Christ appeared after the resurrection 1 Cor. 15:5-7). A few verses later, he implies that his calling to be an apostle resulted from that encounter with Jesus (1 Cor. 15:9-11).The title "apostle of Jesus" encompasses a series of concepts. Primarily, it conveys the idea of one whom Jesus sends. Nevertheless, Paul also uses this phrase to identify himself as a servant of Christ (Rom. 1:1, Titus 1:1, Gal. 1:10), as well as a preacher and a teacher (1 Tim. 2:7, 2 Tim. 1:11). Whether he preaches or teaches, Christ is always in evidence. In short, Paul is an apostle of Jesus.Jesus is not only the center of Paul's apostleship. He is the center of Paul's life. Paul's thoughts and feelings were filled with the presence of Jesus. Evidence of this fact is that he refers to Jesus repeatedly in the opening and the thanksgiving section of 1 Corinthians (nine times in nine verses). Paul loved Jesus so much that he couldn't stop thinking and talking about Him. He wanted to share Jesus with those under his care so that their lives would be Christ-centered, too. While he was called to be an apostle, they were called to be faithful followers of Jesus in whatever capacity to which the Lord called them.Paul was called to be an apostle. What is your calling, and how do you know that it is your calling? If you don't think you have one, why not go right now to God and ask Him to show you the work He chose you to do?

Sabbath AfternoonRead for This Week’s Study: 1 Cor. 1:1, Gal. 1:1, Acts17:16–34, 1 Cor. 5:9–11, Acts 18:4–10, 2 Cor. 2:4.Memory Text: “One night the Lord said to Paul in a vision, ‘Donot be afraid, but speak and do not be silent; for I am with you,and no one will lay a hand on you to harm you, for there are manyin this city who are my people’ ” (Acts 18:9, 10, NRSV).The great English missionary William Carey used to say that hecobbled shoes to pay his expenses, but his real business waswinning souls.Likewise, Paul worked as a tentmaker for a living (Acts 18:1–3), buthis real business was, of course, winning people to Christ.This week, we will get a glimpse of Paul’s ministry to the church inthe city of Corinth. The church, as we will see, was full of problems,many that were not unlike what our churches face today, almost twothousand years later. Indeed, anyone who has been in Christianity forany length of time, or who has been involved in church work, could askthe question: Have you ever found a Christian group that doesn’t haveany problems? The answer is, of course, obvious.Paul faces challenges in Corinth but does so with the message ofthe Cross (1 Cor. 2:2). Faithfulness to this message is also the way toface the challenges that we have today. As we will see this week andthroughout this quarter, the message of 1 and 2 Corinthians applies toour lives, as well.* Study this week’s lesson to prepare for Sabbath, July 4.

The Essence of Christian Life and Witness - an introduction Writing letters is an age-old activity that has not become obsolete. We’ve merely changed the way that letters are written.Yes, social media superseded paper. However, in their essence,emails and other forms of electronic letters exert basically the same function: theyconnect people by exchanging information, feelings, and thoughts.Why do people write letters? A possible answer is that they have something tosay. So it was with the apostle Paul. Although he had so much to say, he did notalways have the chance to be face-to-face with those whom he wanted to talk.So, he wrote letters instead—such as to the Corinthians, which contain some ofScripture’s most profound truths. Among them are: “I decided to know nothingamong you except Jesus Christ and him crucified” (1 Cor. 2:2, ESV), and “For youknow the grace of our Lord Jesus Christ, that though he was rich, yet for your sakehe became poor, so that you by his poverty might become rich” (2 Cor. 8:9, ESV).And what about the stunning hymn to love in 1 Corinthians 13?On the other hand, whoever reads Paul’s letters to the Corinthians will inevitably get perplexed, not only because of some substantial problems within thechurch—such as sexual immorality—but also because of the nitpicking that resultsfrom cheap factionalism among the members. If you think your church has challenging issues, get ready to see the avalanche of quarrelings Paul had to deal within Corinth. Perhaps your local church’s problems are not as significant as you imagine! Very likely, you will see that things in Corinth had been much worse.As disturbing as the problems in Corinth had been, the letters to the Corinthianscapture our attention, not because of the problems but because of the remarkableway Paul faces them. By exhorting the church members to evaluate themselves,their behavior, and the surrounding culture in the light of the gospel of JesusChrist, he exalts the message of the Cross. To use thewords of Paul himself elsewhere, any standard lowerthan the gospel message is to be seen as “anathema”(Gal. 1:8, 9, ASV).In Paul’s time, Corinth was famous for its wealthand strong commerce, all thanks to its port, architecture, shipbuilding, and ceramics. The city was animportant financial center. Nevertheless, it was alsoknown for its sexual immorality, religious cacophony, and shrines dedicated to various gods. Indeed,daily life in Corinth was marked by flagrant idolatry. This historical-culturalbackground helps us understand Paul’s main concerns regarding the Christians inthat city and, consequently, his exhortations to them.This quarter, we will survey Paul’s letters to the Corinthians. In these tworemarkable New Testament books, the apostle presents the gospel message as theessence of Christian life and witness, the lens through which everything else isto be judged. No matter the challenges each of us individually or the church ingeneral faces in our journey to heaven—the answer to the most puzzling issuesin our work for Christ is the same as for the Corinthians: “Jesus Christ and Himcrucified” (1 Cor. 2:2, NKJV).Jesus is coming soon. This is a time for more unity in Christ, for an openness tothe Holy Spirit as never before, for diligent use of the spiritual gifts, and for a moreprofound experience with our resurrected Lord. It is time for a genuine Christianministry, engagement in stewardship and mission, spiritual warfare against falseteachings, and growth in grace, love, and fellowship. This is a time to hold fastand be faithful to the message of the Cross, and Paul’s letters to the Corinthiansteach us to do just that.Adenilton Tavares de Aguiar, PhD, is a professor of Biblical interpretationat the Theological Seminary at the Adventist University Center of São Paulo in Brazil.

Listen to Ellen G. White’s vision of heaven found in Early Writings, pp. 14-20. What is most striking to you in this description?As God has shown me the travels of the Advent [14] people to the Holy City and the rich reward to be given those who wait the return of their Lord from the wedding, it may be my duty to give you a short sketch of what God has revealed to me. The dear saints have many trials to pass through. But our light afflictions, which are but for a moment, will work for us a far more exceeding and eternal weight of glory—while we look not at the things which are seen, for the things which are seen are temporal, but the things which are not seen are eternal. I have tried to bring back a good report and a few grapes from the heavenly Canaan, for which many would stone me, as the congregation bade stone Caleb and Joshua for their report. (Numbers 14:10.) But I declare to you, my brethren and sisters in the Lord, it is a goodly land, and we are well able to go up and possess it.While I was praying at the family altar, the Holy Ghost fell upon me, and I seemed to be rising higher and higher, far above the dark world. I turned to look for the Advent people in the world, but could not find them, when a voice said to me, "Look again, and look a little higher." At this I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the Advent people were traveling to the city, which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the midnight cry. This light shone all along the path and gave light for their feet so that they might not stumble. If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage [15] them by raising His glorious right arm, and from His arm came a light which waved over the Advent band, and they shouted, "Alleluia!" Others rashly denied the light behind them and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below. Soon we [See Appendix.] heard the voice of God like many waters, which gave us the day and hour of Jesus' coming. The living saints, 144,000 in number, knew and understood the voice, while the wicked thought it was thunder and an earthquake. When God spoke the time, He poured upon us the Holy Ghost, and our faces began to light up and shine with the glory of God, as Moses' did when he came down from Mount Sinai.The 144,000 were all sealed and perfectly united. On their foreheads was written, God, New Jerusalem, and a glorious star containing Jesus' new name. At our happy, holy state the wicked were enraged, and would rush violently up to lay hands on us to thrust us into prison, when we would stretch forth the hand in the name of the Lord, and they would fall helpless to the ground. Then it was that the synagogue of Satan knew that God had loved us who could wash one another's feet and salute the brethren with a holy kiss, and they worshiped at our feet.Continue reading from this link: https://www.ellenwhite.info/books/ellen-g-white-book-early-writings-ew-02.htm

Further Thought: “If we do not receive the religion of Christ by feeding upon the Word of God, we shall not be entitled to an entrance into the city of God. Having lived on earthly food, having educated our tastes to love worldly things, we would not be fitted for the heavenly courts; we could not appreciate the pure, heavenly current that circulates in heaven. The voices of the angels and the music of their harps would not satisfy us. The science of heaven would be as an enigma to our minds. We need to hunger and thirst for the righteousness of Christ; we need to be molded and fashioned by the transforming influence of His grace, that we may be fitted for the society of heavenly angels…. “Then the nations will own no other law than the law of heaven. All will be a happy, united family, clothed with the garments of praise and thanksgiving…. Over the scene the morning stars will sing together, and the sons of God will shout for joy, while God and Christ will unite in proclaiming, ‘There shall be no more sin, neither shall there be any more death.’ “We want to get in the habit of talking of heaven, beautiful heaven. Talk of that life which will continue as long as God shall live, and then you will forget your little trials and difficulties. Let the mind be attracted to God.”--Ellen G. White, The Faith I Live By, p. 363.Discussion Questions:Listen or read Ellen G. White’s vision of heaven found in Early Writings, pp. 14-20. What is most striking to you in this description?What aspect of this quarter’s lessons do you most want to remember in order to keep your relationship with God strong until you see Jesus face-to-face?Who in your life needs to hear about the hope of heaven? Commit to sharing with them as soon as possible. Remember: you can’t share with them a hope that you yourself don’t personally have.Summary: As we keep our eyes on the goal, may we be “confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ” (Phil. 1:6, NKJV). God initiated the relationship He has with you, and He will complete it. May we grow in love and in faith as we wait for that day, while always resting only in the righteousness of Christ, which is credited to us by faith.