WinstonY

Question 2 We are driven by our desires. A desire for food, a desire for stuff, a desire for sex. These desires are essential to the continuation of the race. They are pleasureful by the grace of God. Sometimes the gratufaction of these desires becomes an obcession to us. When this happens we are focused on the act rather than the grace of God that has provided this wonderful pleasureful act. Now we have a sin for it becomes as if it were an idol ratjer than a gift from God. As these desires get out of hand they were considered as evils by Thomas Aquinas. Gradually as we become more fond of our pleasures and begin to abuse them the good in the desires begins to desipate and thete is less goodness in the pleasure. If the pleasure is eating than tje abusr becomes glutteney-this leads to s loss of good in the desire and an evilness has begun. (My understanding of Aquinas). This lessening of the good causes us to face temptations. Oftdn our temptations are the lessening of the good desires that have disapated into temptations and we must struggle with the aid of God through Jesus Christ against these temptations for God will not allow us to be tempted beyond our capacity to withhold.

Question 8.1 Paul first addressed the cliche , we all possess knowledge amd as the corinthians felt that they had superior knowledge therefor they could distinguish what was right. With their supreme knowledge they knew that there is only one God and that idols were just wood and Stone and they could not see the damage to new christians. We can address question able behavior by using the ancient creed (deut 6 ) which Paul quotes in vetse 6. If we are like the corinthians then our behavior has a bad effect up8n the new. However, if we use the creed quoted by Paul and live through Jesus Christ through whom all things exist and through whom we exist than our actions will be in accordance to christ's And we will be a positive influence upon the church, new and old.

Question 7.3 Question 7.3 It seems in verse 10 Paul is saying married believers should not divorcece. "...the husband should not divorce his wife " and" the wife should not separate from her husband. " Here it seems as if Paul is speaking of a couple who are both believers. However as the notes polnt out exodus 21.10-14 demands that a husband has a responsibility th feed, cloth and give sex for his wife. Otherwise she is free to separaye without payment. When one of a couple is a nonbeliever than the believer has a responsibility to stay with the other spouce as long as the other is willing. For In this way the unbeliever is made holy, sanctifief by the believing spouce. ( see also Acts 16.31) The words ' you are not bound ' (15) imply that remarriage in such cases is permissible.

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? Question 6.4 The question of sexual immorality was important to the Corinthians because of the temple of the love Goddess Aphrophite which was located in Corinth. This temple employed over one thousand prostitutes and featured sex as part of the worship. Some in the Corinthian church argued that they should be able to continue to be involved in these orgies of worship. Their argument on their freedom in Christ. Paul had released his followers from the restrictive food laws and from the other Jewish religious rules. They used stoic slogans to justify their actions. “All things are lawful to me” and “food is meant for the stomach and the stomach for food”. Paul refutes the slogans/arguments with his own slogans probably the most important one was “your bodies are members of Christ himself”. There is something here of the mystic in Paul, something akin to the Last Supper. Paul is suggesting that when we approach death our bodies become as Jesus’ was upon resurrection when he told Mary “Do not hold unto me for I have not ascended to my Father”. Paul sees believers as being integrally bounded with that of Christ and in that the sexual act draws two people closer together (Aquinas) than sex with a prostitute in effect binds Jesus to the prostitute. Hence our bodies are not our own but belong to Christ. The conclusion we should live chastely to glorify God in our body for we cannot separate what one does in the body from the spirit. It seems quite apparent from the last paragraph that our ministry cannot be valid if we disgrace the Lord with our bodies for then we are disgracing the body of the Lord - another anil on the cross!

5. (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? Question 6.5 We do not belong to ourselves we belong to God. Paul writes to the Philippians when he calls himself and Timothy slaves of Christ Jesus. (Philippians 1.1) Being slaves Paul and Timothy did not belong to themselves, they belonged to Christ Jesus. In the same fashion we also are slaves of Christ and we do not belong to ourselves but we belong to Christ Jesus as well. With this in mind, that we are slaves of Christ; his property we are able to do only that which Christ wants us to do. To do otherwise is to disobey. One of our problems is that in order to discern Christ’s option for us than we must pray and pray sincerely for an answer and guidance. To rely on our own ‘wisdom’ is to be like the Corinthians and get our answers from their culture. The Corinthians said “all things are possible to me” but Paul answers “but not all things are beneficial”. There are many things that we do that our culture prompts us to do but these are detrimental to our union with Christ. Yes, we can do all things but all the things our culture promotes are not good for us. To the Corinthian slogan “Food is meant for th stomach” Paul responds “The body is not meant for fornication but for the Lord. They respond “and the food for the stomach and Paul retaliates “and the Lord for the body.” Here Paul is saying that we are to hold our bodies as a temple for the Lord. For we were bought for a price - the price was Christ Jesus; therefore we should glorify God in our own bodies and not waste them in the pursuits of the world of global economy. If we resist the truth then we are rebellious slaves; the penalty for which is death.

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? Question 6.3 According to Aquinos we humans are created so that we can only fill our nature when we seek and serve God. (P,.57) But because of our God given ability of free choice we have the ability not to fulfill this natural essence of searching for God. We decide not to serve and seek God. The glory of the Gospel views than breaks through upon us and than with the help of the Hold Spirit. We are able to become free of sin, we are wrapped in a cloak of righteousness and we go forth to live in the House of the Lord forever. One can only be cleansed and forgiven through the grace of God and through the glory of Jesus Christ. As Paul told the jailor in Acts 16.31 - We must believe in the Lord Jesus Christ and we will be saved.

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? Question 6.2 The scripture here that Paul has written is dealing with here is to chastise the Corinthians for taking each other to court . Paul in his list of sexual immorality is only using the standard Jewish condemnation of sexual conduct. The list is actually an illustration of what the Corinthians were prior to their coming into Christ. But in them because of Christ there has been a life changing event, they were washed, sanctified and justified in the name of Jesus Christ and in the Spirit of God. (VII) In light of this transformation they need to stop acting like idiots by taking their property disputes to court where the powerful have such an advantage over the weak. (Hayes P.97) This is the important aspect of the section , anything else is a secondary issue. We need than harken unto Paul and gather together in Christ to ensure that the weak in society are supported and given life in Christ. Further Aquinas speaks to this topic. Thomas suggests that sex for humans must meet three essential criteria (1) procreation, bringing the coupe closer together and pleasure. Unprotected sex between a married couple meets all these requirements. Homosexual sex does not meet the procreation criteria. Than neither does martial sex between man and woman when the couple is practicing birth control. Masturbation is even worse , it only satisfies the pleasure aspect of sexual relations. So if one has masturbation than that one has sinned twice as badly as a homosexual. But God still loves the masturbator and he also loves the homosexual and offers his grace of a loving eternal relation with him. Praise the Lord.

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? Question 6.1 Taking your Christian brother to court was especially hurtful in Corinth because (a) the Greeks had a tradition of litigation. This litigation was carried on mainly by the rich people who often sued someone who was less rich than they. In this way they could spend more on lawyers and bribes in order to win in court. As well they often pulled the poor into court and took their few possessions. This based upon the writings of the prophets Paul would be quite concerned about. In fact he has written about the matter in other places. Also ( this type of behavior did not fall into the definition in line with the teachings of Christ - this behavior falls far below the Christian standard of love your neighbor as yourself. Christians, followers of Christ should rather bear insult and injury to body and purse than inflict pain and suffering in another. Disputes should be handled with love. Often, however, the one who offers the insult is not even aware of their rudeness. Maybe all that is needed is for the hurt person to approach the hurter and explain how their actions were hurtful. Some churches have a committee that could serve in this purpose.

Question 6.1 oopds

Q1. (1 Corinthians 7:1-6) Why does Paul concede that “it is good for a man not to touch a woman”? Paul in his letter is responding to questions sent to him by the Corinthian chutch. The questions may be in rebuttal to an earlier letter which has been loss. Who knows? The first question presented here is "It is good for a man not to have sexual relations with a women. " Paul is unable to outwardly deny this statement because he himself is celibate at the time. However he immediately counters with " But because of the temptation to sexual immorality is so great it is better for most to have their own wife and women their own husband." (7:2-3) Because of the strong sex drive God has given the race so that it can survive only a select few have been given the gift of celibacy. For others the unfulfilled sex drive is torture and they are unable to stand against the temptation. What does he teach about sexual intercourse within marriage? How does he teach mutual rights within marriage, not just a man’s right? Paul was and is a very strong advocate for equality in general but also particularity in marriage. In Galatians 3:28 we read " There is neither Jew or Greek, there is neither slave nor free, their is neither male and female for you are all one in Christ." As such a person should not keep conjugal rights from their partner_for we are all one in Christ. However as a concession he writes "Do not deprive each other except perhaps for a limited time. that you may devote yourself to prayer." (5). Woman and Man , Husband and wife are equal in marriage! What does this passage teach about using sex as a bargaining chip within marriage? Don't bargain for sex. If you do you are a prostitute, male and female are one.

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 suggests that sex between couples who are engaged but not married that it is better that they marry rather than burn in sexual fire and desire. Paul indicates that it is better to be like him and live without a partner for it creates less stress in one's life. . However do not burn in desire! What counsel does Paul give to engaged couples who do not control themselves sexually? ​Get married, there was no birth control accept abstinence.

Q4. (1 Corinthians 5:9-13) According to this passage, with which sinners should we be willing to associate? Paul writes that the Corinthians are not to associate with sexually immoral persons who belong to the church- not even to eat with them. (5:9-11) Why make a distinction between unbelievers and believers? A distinction between believers and non believers because Paul writes "For what have I to do with judging those outside?" (5:12)Both we and the Corinthians are to do the same. What are the dangers of associating with unbelievers? When associating with unbelievers that are immoral their immorality may rub of unto others like a bad apple in a barrel. What are the dangers of associating with unrepentant believers? Immoral believers may be worse than non believers in that they would probably believe and try to convince you that their approach to life and religion is just fine. And you should join their life style.

Q3. (1 Corinthians 5:6-7) How does the presence of openly sinning members affect others in the body? ​Our physical cravings are very strong. Consider alcohol, smokers, gamblers and people addicted to to sex, games, etc. When one in the community is doing any one in the community is doing any of these things than the attraction to others is very strong and these are than are than attracted away from the way of Christ. We might use the analogy of a “bad apple.” What in Paul’s background might explain his use of “getting rid of yeast”? The Jewish sect thought the Christian movement was like a bad apple in the barrel. The Jews killed Jesus and Paul himself held the cloaks of the stoners of Stephen. Paul must have advocated the removing of the bad apple syndrome.

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? If someone sins and ‘it’ is recognized than the one who recognizes it should go to the sinner and, gently and kindly - but firmly, point out the sin and the error of that ones way. If the one listens, well and good, if not than several should confront the sinner together as a matter of witness. If the sinner still does not relent than the matter must come before the church. This might be to come before an official meeting of the church which is convened especially for the purpose and it must meet with a spiritual purpose of carrying out the work of the Lord. When this fails Matthew 18:17 suggests that the sinner be treated as a pagan or tax collector. This probably means as Paul writes “you are to hand this man over to Satan for the destruction of the flesh, so the spirit may be saved”. (1 Corinthians 5:5) The whole purpose of this whole process is just this, to save the soul of the unrepentant sinner. When a sinner repents, he is to be welcomed back to the fold.

Q1. (1 Corinthians 5:1-2a) Why do you think the Corinthians were so proud of their tolerance of immorality? What does this say about their value system? Question 5.1 Paul in this chapter begins to deal with specific problems of the Corinthian Church. Here in chapter 5 he begins with a case of sexual immorality which “is not even found among the Gentiles” (5.1, KJV) It is an interesting aside that Paul is here considering the non-Jewish Corinthian Church to be members of the covenant of God rather than Gentiles. They then should consider the acts by their members of having sexual relations with his father’s wife as being horribly immoral as would a Jew of Israel. Instead they are proud of their tolerance of the deed! Paul gives no hint of the reason for the tolerance but it may be from the fact that the Corinthians feel that as Christians they do not have to answer to any moral law, they need only to answer to themselves. Because Paul stresses no need for circumcision or food laws than the Corinthian Church felt anything is ok. But Paul tells them different and scolds them for their tolerance and tells them of the prohibition in Lev. 18:8, 20:11. Paul scolds the community as a whole for their complicity in the matter. (Hayes, 81) Alternately the Corinthians may be boasting in their spirituality and their wisdom all the time tolerating the moral misconduct of a member. This attitude is similar to the attitude of ten found in todays churches, where moral behavior is not disciplined by the church. A far cry from a century ago. This implies that the Corinthians valued their wisdom and their spirituality more than their morality.

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 neighbor or across the world – would you accept? Why or why not? Question 4.4 Timothy has qualitites that endear him to Paul. He is called Paul’s son so we get the impression that Paul loves him dearly , that he has worked diligently and faithfully for Paul all these years. He had travelled with Paul on the second missionary journey and Paul knows and trusts Timothy well enough that he recommends him as an example, a mentor for the Corinthians. The Corinthians were pagans before Paul, they had no knowledge or tradition of the Scriptures as we do to give examples and guidance as they attempt to live their lives as Christians. In verse 16 Paul writes “I urge you to imitate me”. This was not an ego thing for immediately he thinks of Timothy, a fine example for the people of Corinthians. He is faithful and will be able to remind them of now Paul has told them to live their lives as Christians Would I accept a mission, I would hope so But I am weak of heart.

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? question 4.3 In his reports from Chloe’s people Paul hears of the pride, haughtiness, self-satisfaction and their feeling of superiority over their logic obtained from cynics and stoics. This is a list of suffering which Paul shared frequently in his epistles. (2 Cor. 4:7-12; 6:4-5; 11:23-29; 12:10) Paul here speaks in irony as he holds up the Corinthians as wise, strong, held in honor whereas the apostles are fools weak and held in disrepute. (Richard Hayes, 1 Corinthians Interpretation, A Bible Commentary, Kindle Edition, 72) The irony is so strong, it is a technique used by Paul again and again in his writings to get his hearers to toe the line, to make them see that Paul is right in his stand. The list of abuses follows this irony as Paul attempts to establish that he and the apostles have endured for being the slaves of Christ. Paul uses a roman victory parade to illustrate in a very strong way that the apostles suffer for Christ. Paul’s view of Christian life agrees with Isaiah’s position of the suffering servant of Isaiah 53. At the end of the roman parade is a column of captives waling in defeat with hands and feet chained showing their captivity and their submission to the Romans. For Paul the Corinthians in their blatant pride were like the General of the Triumph, Paul, Apollos and the apostles were the little group of captives. The irony is that the little group of apostles are in possession of victory with Christ and the Corinthians the pride of a victory that immediately begins to fade in the light of the irony of Paul. As one reads as explained by Dr. Ralph, it makes one feel ashamed of our ‘easy’ Christianity of North America and are we willing to walk in the footsteps of Paul, Apollos and the Apostles. I am afraid I avoid ministry period, I am afraid.

I think in 1Cor.4:5 Paul is ultimately referring to the return of Christ when it is the appointed time for judgment by the only One who has the right to judge (John 5:22). He is the only One who can know the secrets of our thought processes, see the motives of our hearts, and expose the hidden reasons for what we’ve done. This makes our intentions and purposes crucial because they are the basis for our judgment as believers. Working on that leaves no time to judge others! I feel that there are at least two judgments here. I think that when we die Jesus comes to get us and we are judged by the Lord. I base this on two scriptures. The first Acts 7: 56 when in his vision Stephen sees the Lord Jesus standing on the right hand of God. Now at my knowledge any other time Jesus is sitting at the right hand of God. Here he is standing and appears to be waiting anxiously for Stephen. I suspect that Jesus is always standing and waiting for us. Secondly there is a verse in Philippians 1.23 that Dr Ralph pointed out to us. "Paul writes "My desire is to depart and be with Christ; for that is far better." Here Paul seems to believe in a direct passing from this life to an existence with Christ which is far better. This is my belief. Now there may also be a second coming of Christ, the Day of the Lord. It will be a new creation, a new heaven and a new earth let down by God. A time when the wolf will lie down with the lamb. A time when the riches of God's creation will be shared equitably with all humanity and all creation. winstony

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? Question 4.2 (1 Cor.4: 3-5) Paul doesn’t care how others judge him because for Paul only God’s opinion is important. He has been judged apparently by the corinthians, probably by the followers of Caphas or Apollos but this if of no concern to Paul. He does not even judge himself for often a person’s judgement of self is flawed. Often one is one’s own severest critic; other times one is to proud of one’s own work . The Lord, however, is an unbias and fair judge and when judgement day comes God will judge with utmost fairness. At that time God will get the praise that will come from a loving parent. Recently a new mother said to me that the love for a child was, for her, something new , something unique , something she had never experienced before. God is our parent and loves us as does a newly delivered mother for her child. We may have a ‘face’ that only a mother could love but God is that mother for us.

I like this. Yes, we are all managers of the resources of the kingdom . Jesus has used the manager as a character in his parables.

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? Question 4.1 We must remember that the original letter was not chaptered. That means that 4.1 continues on from 3.21-3.23 where it is Paul, Appollos and Cephas who belong to them (rather than vice versa) for they belong to God. Do not think, Paul writes in 4.1 that Paul, Apollos and Caphas are leaders of separate parties they are in fact servants and stewards of Christ. Paul uses two words in verse 1 for servant and steward. The word translated as servant is : hyperetes usually a subordinate helper or assistant. William Barclay in his Daily Study Bible refers to the word being used as a rower on the lower bank of oars on a trireme. This would mean that Christ was the pilot and that his workers, Paul, Apollos, Cephas and the rest of us are rowers who only accept Christ’s orders as pilot. The second word steward is oikonomous. This word indicates the estate manager who runs the estate for the master - for instance - the shrewd manager of Luke 16: 1 - 18 (although this guy was not a great example for us for he was not reliable which is when we as Christ’s stewards must be in order to fulfil the promise that we offer to Christ. When we become a Christian we promise to love the Lord your God with all your soul and your neighbor as yourself. These two are inimitably connected and we must administer these two as stewards of God. (46-47) We as Christian workers are not running a popularity contest instead we are accountable to God and to God only. In Paul’s time particularly, the stewards were delegated positions of authority and handle most of the decisions of the estate. Often a trusted steward was given a free hand until the day of judgement. (Luke 16:1-18) Are we not the same, we are given authority over the assets of God’s estate and we have free rein over the affairs of state. In the day of judgement we will be held responsible. If we are given ten talents than we must administer these with care; if we have five talents we must handle these with care; if we are given only one talent than we must with equal care until the day of the Lord comes. Well, I guess so. This usually has a negative effect. If one mistreats people under their authority than these will associate the poor treatment with the Lord and fall away from the faith. All we can do is be faithful in our own duty and administer the Lord’s affairs with honesty and earnest.