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Q3. (1 Corinthians 9:15-18) Why doesn't Paul have a personal choice about preaching? Will volunteer and bi-vocational Christian workers receive a greater reward in heaven than those who are paid here on earth? If so, why? If not, why not? Paul refuses to use his right to be supported financially because he does not want anything to hinder him reaching the lost; such as placing a financial burden on his listeners. At the same time he also does not want to lose his reward, in heaven, for preaching the gospel without charge. Yes, there rewards will be greater in heaven because they display a self-sacrificing love for the Lord and others. Being not motivated by money they must truly have the interests of the Lord at heart. However, to receive greater rewards in heaven, the work done here on earth must be done for our Heavenly Father’s approval and not for the people’s. They must guard against the temptation to brag about these deeds, and their work must not be done with the intent of being seen by others. If done for these purposes they will not be rewarded for their hypocrisy. As Jesus told us, their motive should only be for the glory of the Father.

Q2. (1 Corinthians 9:13-14) Why did Jesus command his disciples to receive support on their journeys? What scriptural obligation do Christian congregations have to do their best to support their pastor - and, if possible, other workers? What accountability will church board members experience when they pay their pastor less than they should? Those that preach the Word are servants of God’s Word, and have been called to that glorious task and have been ordained to devote themselves completely to the ministry of the Word. They are, as such, in full-time ministry and are therefore fully entitled to get their living from the gospel. The Lord has instructed us to provide for the preacher’s needs and it obviously must be sufficient to support himself and the members of his family. As far as the congregation is concerned, if we love the Lord we will obey His commands (John 14:15), so the obligation is on us to ensure that our Pastor is adequately provided for.

Q1. (1 Corinthians 9:4-12) Why does Paul argue for the right of apostles and other Christian workers to be supported, if he has decided not to exercise this right himself? Why would it hinder missionary work for a missionary to expect his new converts to support him? Paul’s aim was for the gospel to be preached and he was willing to endure hardships so that this was not hindered in anyway. He acknowledges that the church must pay their workers adequate wages. We know that the spiritual work they do is of eternal importance. When it comes to missionary work one has to be careful. It can easily hinder missionary work if the any missionary expects their new converts to support them. The reason being that most missionaries work is done in very poor and remote areas. One has to be careful that new converts or potential converts must not think that the gospel is preached only for selfish motives, or that it is done for monetary gain. It is better if missionaries are able to support themselves or have the support of fellow believers. Once a group of believers have been established and they are in position to pay a wage then it would be okay for them to do so.

Q5. (1 Corinthians 10:19-21) The beings behind idols are not real gods, according to 1 Corinthians 8:4. What kind of beings does this passage say they are? What then is the spiritual danger to us of participating in idol worship (or the occult, for that matter)? The idol itself has no power but there is a link between idol worship and demons. The demons use the idols to control the heart and minds of those who worship them. We know from 2 Corinthians 5:17 that “if anyone is in Christ, he is a new creation; the old has gone, the new has come!” This does unfortunately not mean that old habits, and evil thoughts have disappeared. However, believers are indwelt by the Holy Spirit as we have read earlier in 1 Corinthians 3:16; 6:19, and the Holy Spirit will not allow a demon to possess the same person He is indwelling. So, true believers cannot be demon possessed, but there is a possibility of being oppressed or influenced by a demon. So we would not want to endanger our spiritual walk by contaminating it by drinking the cup of the Lord and the cup of demons – in no way can we partake of the Lord’s Table and also of the table of demons. We cannot have it both ways! It would be a show of disloyalty to our Lord and Saviour Jesus. The same as admitting our loyalty to Jesus and then at the same time have fellowship with those who sacrifice to idols.

Q4. (1 Corinthians 10:18) In what way did the priests participate in the altar by eating of the Old Testament sacrifices? How does Paul connect this observation with our participation with Christ's sacrifice? Paul had said earlier that eating at the Lord's Table means having fellowship with our Lord, and therefore, the same was true of those Israelites who ate of the sacrifices. We note that the Israelites brought their sacrifices to the temple, and a portion was burnt on the altar; another portion was reserved for the priests; but the third part was set aside for the offerer and their friends. So, just as partaking of the Lord’s Supper we have fellowship with the Lord, the priests had fellowship with Jehovah and in the same way eating at an idol feast means having fellowship with idols. Similarly believers participate in Christ’s sacrifice at the Lord’s Table when we eat the bread and drink from the cup, symbolising His body and blood.

Q3. (1 Corinthians 10:16-18) What does koinōnia mean? What does it mean to "participate" or "share" in the blood of Christ? Or in the body of Christ? Koinōnia – Sharing something with others. When we participate or share in the blood and body of Christ we speak of fellowship with Christ, of taking part and becoming involved in His glorious ministry for us. We have all been saved through the offering of His blood and body on the cross of Calvary and that we are therefore members of His body. All believers, though many, are one body in Christ, represented by that one loaf of bread. All partake of that one bread in the sense that all have fellowship in the benefits that flow from the giving of the body of Christ. So, when believers drink of the cup and eat of the loaf at the Lord’s Table, they are in a spiritual way, having fellowship with our Lord and Saviour; remembering His death and entering into a communion with the risen Lord.

Q2. (1 Corinthians 10:12-13) What about our human make-up causes us to face temptation? What does this passage teach about our temptations? What does it teach us about God's help in temptation? One area in our human make-up which may cause us to fall is complacency. We may feel that we are mature, knowledgeable, and spiritually strong believers that cannot fall. We become self-confident and less dependent on the Word and the Holy Spirit and this leads to careless living. As carelessness increases, openness to temptation increases and resistance to sin decreases. When we feel most secure in ourselves - when we think our spiritual life is the strongest, our doctrine the soundest, and our morals the purest - we should be most on our guard and most dependent on the Lord. It is up to us to be vigilant and to live a disciplined life. We must acknowledge our Heavenly Father who is at work in us, and put our faith and trust totally in Jesus Christ. There is no room for arrogance and self-confidence. We should remember Proverbs 16:18, “Pride goes before destruction, a haughty spirit before a fall.” Paul assures us that none of our temptations are unique. The testings, trials, and temptations which we face are common to us all. When it comes to God’s help in temptations, Paul states that God does not promise to deliver us from temptation or testing, but that He does promise to limit its intensity. Furthermore, God will provide a way of escape, enabling us to bear it. With this in mind we should never become despondent or discouraged when passing through temptations and trials, remembering that no problem is too great for our Heavenly Father. As we know, some problems in life are never removed, but we do learn to accept them and to prove His grace is sufficient. Paul asked the Lord three times to remove a physical infirmity, which the Lord did not remove, but He did give Paul the grace to bear it.

Q1. (1 Corinthians 8:1-8) The "liberal" Corinthians had ready excuses for why it was okay to eat with their friends in feasts held in pagan temples. What were their excuses that Paul combats in verse 1-6? Sometimes we excuse our own questionable behaviours. How can we assess the validity of our excuses? What effect would observing your behaviour have on new Christians? The problem which confronted the Christians was whether they could take part in feasts or eat food that had been offered to an idol, or to a pagan god. For, if they refused, they could easily be cut off entirely from all social occasions with disastrous consequences in those times. Paul mentions that the ‘liberal’ Christians were more learned about food offered to idols. They all knew, for instance, that by offering meat to an idol had not changed the food in anyway. Also that an idol had no power as such, in fact the gods behind the idols did not even exist. Therefore, if being more mature in our Christian walk, we have to be careful not to cause any new believers to stumble by our behaviour. We may know certain truths which the new believer have not yet learned or come across, and it is this that may damage their faith or even result in them going against what they subconsciously believe to be right. Paul warns that knowledge in itself is not a sufficient guide in these matters; but rather that we act out of brotherly love. He also warns us that there is the danger that knowledge puffs up, but love edifies.

Q4. (1 Corinthians 7:25-35) The disadvantages of remaining unmarried include being deprived of sexual relations. What are the advantages of celibacy that Paul discusses in these verses? How can married believers maximize "full devotion" to the Lord? Being married or single has nothing to do with spirituality. Rather, it is based on the obedience to God (7:19). Paul feels that Christians who are single can give a more concentrated and undivided attention to the Lord’s work. While with a marriage partner, and even more with children, there is the concern that there may not be as much time for the Lord. This however, only applies to the person God has given the gift of singleness (7:7). A loving, devoted spiritual family is not only a great joy and strength to its members but also strengthens and blesses everyone they come in contact with. So, marriage does not prevent great devotion to the Lord and singleness does not guarantee it. Singleness has fewer hindrances as the partner’s interests are divided. Of course, marriage partners will not be distracted because their sexual desires are satisfied within the marriage. Also the marriage partnership can act as a powerful and motivated team effort to maximize devotion to the Lord.

Q3. (1 Corinthians 7:10-16) What do these verses teach about divorce for married believers? What about divorce where one spouse isn't a believer? What about remarriage? For married believers Paul was teaching what our Lord Jesus had already taught; that divorce was forbidden except on the ground of unfaithfulness (Matthew 5:32, 19:9). Generally the wife is not to separate from her husband. However, there might be extreme cases where it might be necessary for a wife to leave her husband. In such a case, she is obligated to remain unmarried, or be reconciled to her husband. Separation does not break the marriage tie, but it does allow for the opportunity for the Lord to heal the differences, and hopefully restore both parties to fellowship with Him and with one another. The husband is commanded not to divorce his wife. No exception is made in his case. In Paul’s teachings on divorce where one partner is not a believer he says that if the wife is a non-believer and as long as she is willing to stay with the husband, he is not to divorce her. The same applies if the husband is a non-believer. Paul feels that the unbelieving partner and the children will be made holy by association. However, if the non-believer wants to divorce, it should be agreed to, as they will no longer be bound to each other. They are then free to re-marry. But he does feel it would be better for a believer to remain with an unbelieving partner because of the sanctifying influence of a Christian in the home. There is also the possibility that the believer may win the unbeliever to Christ.

Q2. (1 Corinthians 7: 9 and 37) What do verses 9 and 37 teach about sex between couples who are engaged but not married? What counsel does Paul give to engaged couples who do not control themselves sexually? Paul advises engaged couples that if they cannot control themselves it is best that they should get married soon. The Christian couple cannot live a happy life, much less serve the Lord, if they are continually burning with sexual desire. As Paul states it is better to marry than to burn, that is succumb to temptation. He warns that this passionate burning can very easily result in the couple falling into sin. I would think that in our world today with its low standard of morals it is difficult not to give in to temptation. For this reason they should not prolong the engagement. However, in 7:37 Paul does say that if a person is determined to serve the Lord without any distractions, and if there is sufficient self-control there is no necessity for getting married.

Q1. (1 Corinthians 7:1-6) Why does Paul concede that "it is good for a man not to touch a woman"? What does he teach about sexual intercourse within marriage? How does he teach mutual rights within marriage, not just a man's right? What does this passage teach about using sex as a bargaining chip within marriage? Paul simply states that it is better not to have a physical relationship, that is, not to get married if one desires to give oneself to the service of the Lord without any distractions. He does not imply that the unmarried state is holier than marriage. About sexual intercourse within marriage he says that marriage is the gift and plan of God, and so is sex the gift and plan of God. To reject both marriage and sex as though they were evil is as much a deviation from the will f God as to indulge in sexual intercourse outside of marriage. When it comes to rights within marriage, he says that neither the husband nor the wife have sole rights over their own bodies. In marriage, each relinquishes their own exclusive right and gives it to the other. Husband and wife belong to each other. The wife has exactly the same rights as the husband. Never must one partner use sex as a bargaining chip within marriage. He feels that such refusal is tantamount to fraud. It also invites Satan to tempt the partners to seek satisfaction elsewhere. Sexual love is a beautiful means to build up the relationship and not a weapon to fight with.

Q5. (1 Corinthians 6:19-20) What are the implications of the truth that you don't belong to yourself, but to God? What category does it put us in if we resist that truth? Every believer is indwelt by the Holy Spirit and their bodies belong to Christ - a temple of the Holy Spirit. Once we realise the full implication of this, it should grieve us when we use our body for any illicit or evil purpose. Not only is our body the shrine of the Holy Spirit, but in addition, we are not our own. We were bought at a price; and a most hefty price at that! To have paid with His own precious blood gives us an idea of how much He must have loved each one of us. So in the final analysis, our body does not belong to us; it belongs to the Lord, and it is not for us to take our bodies and use them anyway we might desire. If I am to take it and use it in the way I desire, then I am acting as a thief, taking that which does not belong to me. Rather I must use my body to glorify God, the One to whom it belongs.

Q4. (1 Corinthians 6:13b-15) What does it mean that "your bodies are members of Christ Himself"? What are the implications of that with regard to sexual sin? What are the implications of that with regard to your ministry? Our bodies being members of Christ Himself emphasizes the need for personal purity in our lives and for guarding our bodies against any form of pollution. Every believer is in spiritual union with Christ and any sexual sin will destroy that unity. Our bodies in a unique way belong to our Lord and is sacred to Him. Any illicit sex, therefore, is an insult to Him and at the same time a misuse of His body, and it causes a break in our spiritual union with Christ. So we see that in marriage both believers are united as members of one body, Christ’s body. Hence, any sex outside of marriage is disrespectful to our Lord. This also reminds us not to be unequally yoked with unbelievers (2 Cor 6:14); because we then unite outside the body. As believers we should display and live by the Fruit of the Spirit. Our lives should be disciplined and there is to be faithfulness and self-control over **** and passions.

Q3. (1 Corinthians 6:11) Why is the gospel such good news to those who have been involved in gross sin? On what basis can a person be forgiven? On what basis can a person be cleansed from sin? Those involved in gross sin only have to truly repent and accept our Lord Jesus Christ as their Saviour and all their sins will be forgiven. That is past, present, and future sins. What good news! No power on earth can produce such a transformation. We know that the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord (Romans 6:23). We have been washed from our sin and impurity through the precious blood of Christ. We have been born again, we are now new creatures, the old has gone, and the new has come! (2 Cor 5:17). This because in His mercy God reached down and touched us. At the same time we are being cleansed through the Word of God. Through the power of the Holy Spirit we are sanctified, becoming more and more like Jesus, and being set apart to God from the world. Finally we have been justified in the name of the Lord Jesus Christ and by the Spirit of God; that is, they had been reckoned righteous before God on the basis of the work of the Lord Jesus on the Cross.

Q2. (1 Corinthians 6:9-10) What does the scripture teach here about participating in homosexual acts? What does the scripture teach about heterosexual immorality? Why is repentance so important for a believer? I believe that God’s Word is the absolute truth and I know that homosexuality is condemned throughout Scripture; both in the Old Testament and the New Testament. So as I cannot approve of it – it is sinful, and no ways can it be justified as in our so called modern society. I feel sorry for those that practice it, especially those men that are very effeminate. The same applies for any sex outside of marriage. Looks like we are going back to the sinful state that was in Corinth. Since we are new creations (2 Cor 5:17) we should all hate sin. As a believer, we may trip up now and then but the sin should become so offensive to us that I doubt whether we will do it again. There will be true repentance and sorrow for having been unfaithful to our Heavenly Father.

Q1. (1 Corinthians 6:1-8) How does it hurt the Christian cause when Christians take each other to court? How should disputes be settled between believers? How might this be instituted in a local congregation? Among churches in a geographical region? The world will see us as not being able to sort out our own internal affairs or handle our own disputes, and that we have a problem with loving each other. It sends a message out to the world that there are cheats in the church, those who wrong their own brothers and sisters. What a bunch of hypocrites! We hang out our dirty washing for all to see. The Jews had settled their disputes either privately or in a synagogue. This they did for centuries. We as Christians have the gifts and resources of Christ and are surely qualified enough to sort out these differences. It may be that believers who take their fellow believers to court might be more concerned with revenge or gain than the unity of the church and the glory of Jesus Christ. Every believer, as rulers with Christ, will in some way judge the world. We read about this in Revelation 2:26-27 (CEV): “I will give power over the nations to everyone who wins the victory and keeps on obeying me until the end. I will give each of them the same power that my Father has given me. They will rule the nations with an iron rod and smash those nations to pieces like clay pots”. So surely, if we are one day to help rule the entire earth, we should be able to do so within our own church. Nothing will be different then. We have the same principles of wisdom and justice (the Word of God) now as that which the future will be based upon.

Q4. (1 Corinthians 5:9-13) According to this passage, with which sinners should we be willing to associate? Why make a distinction between unbelievers and believers? What are the dangers of associating with unbelievers? What are the dangers of associating with unrepentant believers? We should not be willing to associate with unrepentant sinners who call themselves believers. They obviously do not practice their faith and can be considered as hypocrites who give Christianity a bad name. One has to question if they were ever born-again. We have to be very careful when associating with them that we do not give them the impression that we might be condoning their sin. Of course, we are to love them but not their deeds. If given the opportunity we should, in love, try to help them change their ways. We cannot dissociate ourselves from the world and unbelievers, but they do give us the chance to witness to them and explain the gospel. We must be careful about passing judgment on unbelievers in the world as they will be brought into judgment by the Lord Himself. But when it comes to judging believers in our church, we have a duty to exercise godly discipline.

Q3. (1 Corinthians 5:6-7) How does the presence of openly sinning members affect others in the body? We might use the analogy of a "bad apple." What in Paul's background might explain his use of "getting rid of yeast"? Paul is concerned for the integrity and purity of the church. Even one persistent sinner within the church, who remains accepted without discipline, taints the whole body. Like the analogy of the ‘bad apple’, Paul use the analogy of yeast, where yeast is depicted as moral sin. The apostle is saying that if we tolerate a little moral sin in the church, it will soon grow and expand until the whole fellowship is seriously affected. Disciplinary action has to be taken otherwise the whole worship and community life of the church becomes a mockery, full of hypocrisy and falsehood. We must differentiate between a believer who delights in continually sinning and our normal believers who are struggling and trying their utmost to live the Christian life. We are all sinners and continually sin, but at least we are trying to live a life dedicated to our Lord and Saviour Jesus Christ. There is an openness and honesty, and a walking in the light of God’s presence. Previously Paul had written in Galatians 5:9, "A little yeast works through the whole batch of dough", with the same meaning: it only takes one wrong person to infect all the others.

Q2. (1 Corinthians 5:2b-5) What are levels of correction and discipline short of excommunication? Who should exercise that kind of correction? What do we do when a sinning member repents? Why is excommunication sometimes necessary? Why are we so unwilling to exercise it in our day? The levels of correction and discipline must be guided by our concern for the salvation of the person as Paul states (v 5), ‘. . . his spirit saved on the day of the Lord’. Jesus gives us clear directions that need to be taken to discipline a person who refuses to repent and stop sinning against a fellow Christian (Matthew 18:16-18). Any discipline taken must be done in love, ‘. . . because the Lord disciplines those he loves, and he punishes everyone he accepts as a son". When it comes to immorality in the church one has to first realise the need for discipline. As we know if this is not stopped it can spread like a cancer throughout the church. So, we are not to tolerate sin within the church any more than we are to tolerate it within our own lives. It is therefore, the responsibility of all church members, not simply the pastor or leaders, to expose any sinful practices. It must not be allowed to continue and threaten the purity of the church. The only trouble is that today there is the lack of integration in most churches, as few people truly know one another. Of course, if the person repents he should be forgiven, comforted, and restored in love. Excommunication should only be taken as a last resort. However, this is rarely taken today as we are normally afraid of the financial and membership implications.

Q1. (1 Corinthians 5:1-2a) Why do you think the Corinthian were so proud of their tolerance of immorality? What does this say about their value system? They could have been so proud of not disciplining the offenders because of their own complacent and self-confident attitude. Seeing no need to react to any immorality they would excuse it or even rationalise it. Or they could have been careful not to offend anyone and thereby not lose any church members. Very much like our churches today. Their value system was definitely at fault. I think Paul was more shocked by their tolerance than about the sin itself. They had not yet realised that it’s all about the moral purity of the church and the lives of its members being an example for all to see. Satan often uses sex as a tactic in tempting believers. Unfortunately it is a trap many fall into. They also had not yet learned that flagrant sin in the church must be dealt with. Jesus had given detailed instructions in Matthew 18:15-17 on the procedure to follow. “If your brother sins against you, go and show him his fault, just between the two of you. If he listens to you, you have won your brother over. But if he will not listen, take one or two others along, so that 'every matter may be established by the testimony of two or three witnesses.' If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, treat him as you would a pagan or a tax collector.”

Q4. (1 Corinthians 4:17) What qualities about Timothy encouraged Paul to send him on a sensitive mission to the Corinthians - that might have involved some disrespect and abuse? If God were to call you to fulfill a sensitive mission - to a neighbour or across the world - would you accept? Why or why not? Paul had personally trained Timothy and he knew him as a reliable and faithful servant of God. He knew that Timothy would carry on with what Paul had taught them. Paul had given them a thorough grounding in the Word of God and he knew Timothy would enforce the truths they had been taught. If called to fulfill a sensitive mission I’m sure I would accept. The reason being that I know God would fully equip me with all that is needed to accomplish that mission successfully.

Q3. (1 Corinthians 4:9-13) Why do you think Paul lists the abuse he has to take? What effect did he want it to have on his readers? What effect does it have on you? Do you avoid ministry that comes with abuse? Paul’s listing of all the abuse he had to take should speak to our hearts and help us to understand what it costs to be fully committed to Christ. Paul treats their pride with sarcasm, and this not according to his judgment of his readers, but according to their own inflated opinions of themselves – wise, strong, and honoured. Our redemption came at the tremendous cost of Christ’s death on the Cross, and shows us the amazing grace and love expressed by our Heavenly Father in saving sinners like us. In gratitude we should express our willingness to make sacrifices for Him. Since we have been bought at a price we are His, we belong to Him and are His slaves to do His will. However, I think that today this message is watered-down and we have a Christianity without cost preached today. I have read it said that this a ‘cheap grace’ without any regrets or any desire to be delivered from sin or even a denial of the living Word of God. After all this, I’m ashamed to say I do avoid any ministry that comes with abuse. I use the excuse of my age, but in truth this is not a legitimate excuse.

Q2. (1 Corinthians 4:3-5) Why doesn't Paul care how others judge him? Why doesn't Paul judge himself? Why are our motives so important in God's judgment process? Do you see God as a harsh judge? An easy judge? Why? It is difficult for people to make competent judgments as we tend to exalt the spectacular and sensational. Paul states it is best to leave the judging of others to the Lord, who is able to judge not only what is seen and heard but also on the motives of the heart. Our motives in judging others must always be sincere, as it is all right for us to judge others who are sinning but never to say who is a better Christian. No person can determine the legitimacy, quality, or even the faithfulness of another’s work for the Lord. Paul doesn’t judge himself for the same reason that his own evaluation may be just as unreliable as that of any other person. Do I see God as a harsh or easy judge? I feel that whatever God does is righteous and holy. Paul wrote in Romans 2:5, “But because of your stubbornness and your unrepentant heart, you are storing up wrath against yourself for the day of God's wrath, when his righteous judgment will be revealed.” So we see, in that Day of Judgment, God will be seen to be absolutely righteous, without prejudice or injustice of any kind.

Q1. (1 Corinthians 4:1-2) In what sense is a Christian worker a "steward"? Have you ever met a Christian worker who wasn't faithful? What effect did this have on the church? On this person's witness. What are the reasons we are sometimes unfaithful in our area of ministry? What can we do to remedy that? All Christian workers are called to manage the resources God has provided, to act as administrators of these resources, and in this way we are to be stewards. Jesus becomes Lord of our time, talents, finances, and everything. We are His – bought at a price. Being a steward requires absolute faithfulness and commitment to Jesus Christ. Unfortunately, our pastor was caught being dishonest and this did have a terrible effect on the church. It took the church over a year to recover. This reminds me of Luke 16:10, ‘Whoever can be trusted with very little can also be trusted with much, and whoever is dishonest with very little will also be dishonest with much.’ If we are faithful in our stewardship of what is least, that is money, then we shall be faithful in handling what is most, which are spiritual treasures. I think we are all sinners saved by grace. When the temptation is too great we still sin. Our only way to remain faithful is to stay in close fellowship with our Heavenly Father in prayer and by the study of His Word.