The Only Way

Paul reminded the church at Corinth of the Israelites’ repeated disobedience to God in their journey through the wilderness. He warned them that they could easily fall into such careless living if they were not careful because these temptations are common to all men. While it is true that such temptations are common, it is just as true that God is faithful to make a way to escape them.

The promise that God would provide a way out of the temptation should not be viewed as an invitation to explore sin. We should never tempt God through willful disobedience and assume he will deliver us. Christ came to deliver us from our sins. Hence, we are to resist sin of every kind and in every venue. Sometimes the best way to resist sin is to simply flee from it. Paul resorted to this command immediately after sharing that God would make a way to escape. He told his audience, “Wherefore, my dearly beloved, flee from idolatry” (I Corinthians 10:14).

The church in Corinth was surrounded by pagan worship. Sacrificial offerings made in these pagan temples resulted in meats offered for personal consumption in the temple market district. Purchasing and eating such meats in that locale would quickly identify the Corinthians with that pagan worship and their idols. Paul provided some valuable instruction still worth holding on to today. He had previously acknowledged that “an idol is nothing in the world, and that there is none other God but one” (I Corinthians 8:4). Nonetheless, he understood the significance of such sacrifices when he told them “the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils” (I Corinthians 10:20).

Though the idols were nothing more than inanimate stone carvings, the worship behind the sacrifices was demonic in origin. Man was created with a sense of the eternal God (Romans 1:18-23) and a disposition to worship. Satan, the father of lies, has created many false ways to take advantage of this disposition. We should not be surprised at the multiple false religions and cults that spring up everywhere. There is only one way to heaven – Jesus Christ. He declared “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6).

Give earnest reflection to this claim. Jesus claimed to be the very Son of God who gave his body an offering for sin that we might have eternal life. He either told the truth or he was a deceiver. There is no middle ground. The question of the ages has not changed – what will you do with Jesus?

The Need for Preparation and Training

In Acts 4, Peter and the other Apostles are threatened by the high priest and the Sadducees as well as the rulers and elders of the people for healing a lame man and daring to preach that his healing came through faith in the name of Jesus. As the Apostles answered the charges against them, their accusers “saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marveled; and they took knowledge of them, that they had been with Jesus” (Acts 4:13). What does this mean “that they had been with Jesus”?

It was evident to the rulers of the people that Peter and John were not formally educated and trained in any rabbinical school, yet their command of the Scriptures and the boldness of their assertions required some kind of explanation. They concluded that it necessarily resulted from being with Jesus. In essence, they saw Jesus in them. The disciples sat under the teaching and training of Jesus Christ for three years prior to his passion. They had learned the truths rooted in God’s word from the very Son of God. It was evident that Jesus likewise was not formally educated like the priests, yet it was said of him that “he taught them as one having authority, and not as the scribes” (Matthew 7:29). No doubt, the Apostles’ boldness brought painful memories to them of their own encounters with Christ.

The Apostles encountered much opposition in their proclamation of the gospel and church-planting endeavors. All of them, with the exception of John, died as martyrs for their faith. Their preparation and training was essential in leading them down a path from which they could not and would not turn back. There is no substitute for proper training. The work of the gospel demands preparation. Paul wrote to Timothy “Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth” (2 Timothy 2:15).

Paul wrote to the Thessalonian believers “as ye have received of us how ye ought to walk and to please God, so ye would abound more and more” (I Thessalonians 4:1; emphasis added). We cannot abound in pleasing him if our knowledge of what pleases him is not growing. The author of the Epistle to the Hebrews lamented the lack of growth in his readers. “For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not strong meat. For every one that useth milk is unskillful in the word of righteousness: for he is a babe. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil” (Hebrews 5:12-14).

There is no substitute for training and preparation. Every profession requires that of those who would excel in their discipline. The walk of the believer requires no less.

The Nature of the Resurrected Body

In his first epistle to the Corinthians, Paul instructed his audience in the reality of the resurrection. Having done that, he follow up with insight as to the nature of the resurrected body. In doing so, he makes several inspired observations that merit sharing for our encouragement.

First, he appeals to the Corinthians’ understanding of husbandry by comparing the resurrection to sowing seed. “That which thou sowest is not quickened [made alive], except it die: and that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain: but God giveth it a body as it hath pleased him, and to every seed his own body” (I Corinthians 15:37-38). The analogy is straightforward. The farmer plants seeds of corn or wheat or barley, but the seeds germinate and grow in a body that does not resemble the seed planted. God has given corn its own body and likewise for wheat or barley. The plant is different from the seed but it has not lost its identity. Even so, in the resurrection our bodies will be different, but we will not lose our identity. In one sense we will be different, but in another we will be the same.

Paul then uses two examples to illustrate how these variations will be. “All flesh is not the same flesh: but there is one kind of flesh of men, another of beasts, another of fishes, and another of birds. There are celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differ from another star in glory” (I Corinthians 15:39-41). There are variations in flesh and variations in glory. Consequently, we can expect variations between the body sown in death and raised in the resurrection.

“So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption; it is sown in dishonor; it is raised in glory: it is sown in weakness; it is raised in power: it is sown a natural body; it is raised a spiritual body” (I Corinthians 15:42-44). Incorruption speaks to the intended endurance of the resurrected body; glory speaks to its purpose, the restored image of God; power answers to the renewed capability of the resurrected body, to serve God and accomplish his will. We will have spiritual bodies suited to a new [heavenly] environment.

Jesus Christ appeared to his disciples after his resurrection in a physical, yet glorified body. While his body could be touched (Luke 24:39), it also had supernatural capacities (Luke 24:36-37). He even ate together with them (Luke 24:43). For the believer, the resurrection is a fixed hope that governs our lives here on earth. “For our conversation [manner of life] is in heaven; from whence also we look for the Savior, the Lord Jesus Christ: who shall change our vile body, that it may be fashioned like unto his glorious body” (Philippians 3:20-21). Is this your hope?

The Ministry of the Gospel Exceeds My Rights

In I Corinthians 8:1-13, the Apostle Paul made a clear case for believers to surrender the exercise of their own rights for the sake of brethren who were weaker in the faith. In so doing, we are required to be mindful of others and to put their welfare above our own. In chapter 9, Paul uses his own experience and practice as an example of such self-surrender to reinforce to his audience that this admonition was not merely rhetorical.

Paul reminds them that he was an apostle and, consequently, he has the right to their financial support and care. “Am not I an apostle…are ye not my work in the Lord…have we not power (authority) to eat and drink…have we not power (authority) to forbear working?” (I Corinthians 9:1-7) He continues by appealing to the Old Testament law. “For it is written in the law of Moses, thou shalt not muzzle the ox that treadeth out the corn” (I Corinthians 9:10)

His work among them as an apostle merited their giving to support his material needs. He adds, “If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal (earthly) things?” (I Corinthians 9:11) Finally, he concludes that the “Lord ordained that they which preach the gospel should live of the gospel” (I Corinthians 9:14).

However, even though he has proven his right to their support, he affirms to them “But I have used none of these things” (I Corinthians 9:15).  He did not resort to any of these rights and privileges as an apostle to secure support from them. It was this example of his own refusal to exercise his rights that Paul wanted to set before the Corinthians. In so doing he emphasized to them that the ministry of the gospel was far more important than enjoying these rights.

Paul testified “For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. And unto the Jews I became as a Jew…that I might gain them that are under the law; to them that are without law, as without law…that I might gain them that are without law. To the weak became I as weak, that I might gain the weak. I am made all things to all men that I might by all means save some. And this I do for the gospel’s sake” (I Corinthians 9:23).

The ministry of the gospel is far superior than the enjoyment of any right or privilege. Paul used his own example to teach the Corinthians this precious truth. There is an eternal perspective in this practice that we should be careful to copy in our own lives.

The Judge is at the Door

As James draws his epistle to a close, he offers encouragement to those who are being oppressed.  “Be patient therefore, brethren, unto the coming of the Lord.  Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain” (James 5:7).  In the context he is addressing those who have been oppressed by the wealthy for reasons of greed and covetousness.  But the principle James offers is equally available to all who suffer at the hands of the wicked – the Lord is coming.

He uses an illustration from agriculture to bolster those who are suffering.  He reminds them that the husbandman (farmer) must wait for the season to run its course, i.e. “until …the early and latter rain” has come and then he shall have his fruit.  There are two key points to bear in mind in the illustration.  The first is that there will be an end to the season – the latter rain shall come.  Second, fruit will come after the latter rain.  So it is that the husbandman is able to simply wait and let the matter run its course.

In the same way, the season of oppression will not go on indefinitely though at the time we may think otherwise.  There is an end.   Furthermore, as with the husbandman who waits for the fruit, so the desire of the oppressed shall be satisfied when the Lord returns.  In fact, James exhorts his audience immediately after the illustration to be “patient, stablish your hearts for the coming of the Lord draweth nigh” (James 5:8).  Note that James goes further this time regarding the promise of the Lord’s return.  Previously, he merely stated that the Lord is coming.  Now, he proclaims that this coming draweth nigh!

We live in times that are unparalleled in our nation’s history.  Wickedness no longer confines itself to the darkness of night.  Rather, it is bold in its assault on righteousness and it seems to have gained the upper hand. But take heart and take note of James’ increasing awareness of the nearness of the Lord’s coming.  For now he tells his readers “behold, the judge standeth before the door (James 5:9).  Yes, He is before the door and He will judge!

Yes, wickedness shall have its run, but its course is defined and its reach is restrained.  Soon the Judge shall come and make all things right.  We shall soon have the latter rain!

The Integrity of Paul and His Ministry

Paul’s ministry of the gospel was characterized by an unparalleled integrity. When he brought the gospel to Thessalonica, he was met with much opposition. Even so, he declares “we were bold in our God to speak unto you the gospel of God with much contention” (I Thessalonians 2:2). This boldness certainly found its origin in the Spirit of God, but no doubt was made more effectual by a character that was beyond reproach.

Paul testified first to the purity of his message, “for our exhortation was not of deceit, nor of uncleanness, nor in guile: but as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts” (I Thessalonians 2:3-4). The word “deceit” in the original language means pure from error. It speaks to the content of the message. It was reliable, trustworthy; hence, it would not take them down the wrong road. The phrase “nor of uncleanness” has reference to the effect of the message. The gospel of God would not provoke them to immorality, which was a fundamental adornment of the pagan religions from which they came.

He emphasized the purity of his motive. His governing principle was pleasing God from a privileged position. God had entrusted him with the gospel (“allowed of God”) and it was his aim to please him rather than men. I’m sure we are all familiar with men and ministries where that goal simply does not resonate clearly with their labor.

He went on to say “neither at any time used we flattering words, as ye know, nor a cloak of covetousness; God is witness: nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ” (I Thessalonians 2:5-6). He had mentioned previously that there was no “guile” involved. He did not try and “bait” them. He did not try to lull them into a false sense of security with flattering words. His motivation was pure, not shaped by greed (“a cloak of covetousness”) nor did he seek the praise and glory of men.

Paul even maintained that he would not be “burdensome, as the apostles of Christ” to them. He had the right and privilege as an apostle to be financially supported by the church, but he would not exercise that right. He wanted nothing to take away from his ministry or give cause to others to despise his message.

Paul’s message was from God and God uses pure vessels for his work. We, too, are God’s servants though we may not be vocational ministers of the gospel. We are nonetheless his witnesses and it is our opportunity and privilege to serve others in his name. We are walking testimonies of the grace of God, a grace that has delivered us from sin. Our lives should be pure, genuine, transparent, and marked by truth because we live and walk before an audience of One – Jesus Christ.

The Grace of God in Others

In his first epistle to the church at Corinth written from Ephesus, the Apostle Paul began by expressing his thanksgiving to God for the grace given them through Christ.  Specifically, he wrote “I thank my God always on your behalf for the grace of God which is given you by Jesus Christ” (I Corinthians 1:4).  It is worth noting that the church in Corinth was characterized by many faults.  There were divisions among them that made peace difficult; there were those guilty of defrauding one another and suing one another in court; they tolerated sexual sin among the membership; they misused the Lord’s supper; and, they abused the gifts that the Spirit had given them to name a few.  Even so, Paul felt it completely appropriate to thank God for the work of grace in their lives.

Being able to recognize and give thanks for the work of God in the lives of others was a frequent practice of Paul when writing to the churches in the New Testament.  Look at a few of his remarks to the churches to see this pattern:

  • “We give thanks to God and the Father of our Lord Jesus Christ praying always for you…” (Colossians 1:4)
  • “…after I heard of your faith in the Lord Jesus, and love unto all the saints, cease not to give thanks for you…” (Ephesians 1:15)
  • “First, I thank my God through Jesus Christ for you all…” (Romans 1:8)
  • “I thank my God upon every remembrance of you all…” (Philippians 1:3)
  • “We give thanks always to God for you all…” (I Thessalonians 1:2)

Paul was quick to recognize the good in other believers as an evidence of the working of God’s grace in their lives.  Consequently, he offered thanksgiving to God for that work of grace.  This kind of thanksgiving is not natural to us.  It takes the grace of God in our lives to see the grace of God in others’ lives.  Far too often we quickly gravitate to the wrong that we see in others.  This is the easy path of human nature.  We delight in the evil and find an ungodly pleasure in seeing others struggle with sin.

Note that in all the verses above Paul’s thanksgiving was in the context of prayer to God.  This is not inconsequential.  When the Lord pulls back the veil as it were and allows us to see plainly the weakness of a brother or sister, we have a tendency to want to tell others.  But, rather than talking to others, the Father has allowed us to see their sin that we might tell Him in prayer and seek His grace in their lives to overcome it.  Telling our neighbor about a brother’s fault does nothing to help him.  Telling God about our brother’s fault applies overcoming grace to the problem.

Paul’s example is noteworthy to us.  The good we see in others is due to God’s grace and deserves our thanks.  The wrong that we see in others requires God’s grace and deserves our prayers.

Fact: the Resurrection of Jesus Christ

One of the cornerstones of the gospel of Jesus Christ is that he rose bodily from the grave following his crucifixion and ascended into heaven where he is seated at the right hand of the throne of God (Hebrews 12:2). The scriptures leave no doubt about this for us. We are told that after his resurrection he was seen of “Cephas (Peter), then of the twelve (disciples): after that, he was seen of about five hundred brethren at once…After that, he was seen of James; then of all the apostles…last of all he was seen of me (Paul) also” (I Corinthians 15:5-8).

His resurrection was the central point of apostolic preaching in the early church. Follow Peter’s message on Pentecost as he preaches the risen Christ. “Jesus of Nazareth…ye have taken, and by wicked hands have crucified and slain: whom God hath raised up…This Jesus hath God raised up, whereof we all are witnesses” (Acts 2:23-24, 32; emphasis added).

Again, when the people were amazed at Peter for healing the lame man outside the temple, he declared “Ye men of Israel, why marvel ye at this…as though we by our own power or holiness had made this man to walk? The God of Abraham…hath glorified his Son Jesus; whom ye delivered up [to Pilate] …and killed the Prince of life, whom God hath raised up, whereof we are witnesses” (Acts 3:12-15; emphasis added).

While Peter was testifying, “the priests…and the Sadducees, came upon them, being grieved that they taught the people, and preached through Jesus the resurrection from the dead” (Acts 3:1-2). “Then Peter, filled with the Holy Ghost, said unto them…be it known unto you all…that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole” (Acts 3:8-10; emphasis added).

Paul culminated his preaching in the synagogue in Antioch of Pisidia with “And when they had fulfilled all that was written of him, they took him down from the tree, and laid him [Jesus] in a sepulcher. But God raised him from the dead: and he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people” (Acts 13:29-31; emphasis added).

At Mars Hill in Athens, Paul linked this vital truth of the resurrection to coming judgment. “God…now commandeth all men every where to repent: because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead” (Acts 17:30-31; emphasis added).

The resurrection of Jesus Christ is a fact and became the very message that “turned the world upside down” (Acts 17:6). Have you become convinced of his resurrection or are you still skeptical? The message is the same now as it was that first Easter morning. The angel spoke to Mary at the empty tomb. “Fear not ye: for I know that ye seek Jesus, which was crucified. He is not here: for he is risen, as he said” (Matthew 28:5-6)

The Accountability of Stewardship

In writing to the Corinthians, the Apostle Paul likened himself and Apollos to mere ministers or “under-rowers” as we understood the word in its usage.  They simply shared in the task of ministry much like the galley slaves in the Roman ships.  Certainly, no great personalities stood out there, no great egos.  Just simple slaves doing their jobs.  While “under-rower” described his position, it did not define his attitude. Paul ever rejoiced in serving or “under-rowing” on behalf of his Lord and Savior, Jesus Christ.

There was another word he used to describe himself and Apollos in this same text.  “Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God” (I Corinthians 4:1; emphasis added).  There are at least two key thoughts tied to the work of a steward in the Scriptures.  First, a steward is given his master’s assets or household goods to manage, care for, and leverage.  Second, and closely tied to that deposit with the steward is an appointed time of reckoning as to his performance.  This is why Paul concluded “Moreover it is required in stewards that a man be found faithful” (I Corinthians 4:2).

The “mysteries of God” Paul referred to was the proclamation of the gospel of Jesus Christ that would serve to make Jews and Gentiles one in Christ.  Paul referenced this in his letter to the Ephesians.  “How that by revelation he made known unto me the mystery…which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit that the Gentiles should be fellow heirs, and of the same body, and partakers of his promise in Christ by the gospel; whereof I am made a minister” (Ephesians 3:3-7). 

Paul acknowledged that the judgment of his stewardship by the Corinthians was a “very small thing.” He explained further that “I judge not mine own self…for I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord” (I Corinthians 4:3-4). Even Paul’s own viewpoint about his ministry was not sufficient to adequately judge his labor because there were things he could not speak to conclusively.  “Therefore, judge nothing before the time, until the Lord come, who will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts; and then shall every man have praise of God” (I Corinthians 4:5; emphasis added).

Every believer is a steward of God’s grace (I Peter 4:10).  That deposit is full of both opportunity and obligation.  As Paul pointed out earlier in this letter (I Corinthians 3:13-15), we can be assured our stewardship shall be called into accountability and nothing shall be hidden and all exposed.  We must never lose sight of this truth.  We live our lives in dependent stewardship to God.  Nothing has changed in this regard since the creation of the world.  God is the judge over all the earth! (Psalm 58:11)

Suffering Loss Willingly

Paul addressed a number of certain practices by the Corinthians particularly among themselves.  One such practice dealt with litigation. “Dare any of you, having a matter against another, go to law before the unjust, and not before the saints” (I Corinthians 6:1)?  The believers in this local assembly were taking one another to court to remedy perceived injustices one to another.  Paul’s grievance was not that they had such legal matters between themselves, but that they sought remedies outside of the church. 

He challenged them, “Do ye not know the saints shall judge the world? And if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge angels?  How much more things that pertain to this life?” (I Corinthians 6:2-3). In the world to come, i.e. Christ’s kingdom to be set up when he returns, the saints of God will judge (rule) the nations including angels with Christ.  Since that is true, shall we not judge the affairs of this life (“smallest matters”)?

No doubt, grievances can occur between believers in the local assembly, which are not inconsequential and may certainly require mediation.  In such cases, Paul exhorts them to look to those within the church who can hear the matter and judge appropriately.  “If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church” (I Corinthians 6:4).  His use of the phrase “least esteemed” is a bit of sarcasm on his part whereby he trivializes the matters of this life compared with the matters in the life to come.

But the real issue that Paul desires to address is greater than the right process for settling a score!  The issue has more to do with the heart attitude that believers should cultivate in the first place.  “Now therefore there is utterly a fault among you, because ye go to law one with another.  Why do ye not rather take wrong? Why do ye not rather suffer yourselves to be defrauded?” (I Corinthians 6:7) What a penetrating question – why do you not take the wrong?     

As brothers and sisters in Christ, our love for one another should exceed our own welfare.  As Paul wrote to the Galatian believers, we are to “serve one another in love” (Galatians 5:13).  Love is not about equity, but giving.  Paul’s own example with the Corinthians clearly sets this forth.  “And I will very gladly spend and be spent for you though the more abundantly I love you, the less I be loved” (2 Corinthians 12:15).  Paul was not concerned with how much he spent on their behalf.  Love does not consider cost.  Love only seeks opportunity.

Have you ever suffered loss in a relationship with someone else? (Keep in mind not all losses are financial.) The emphatic response of our self-seeking society would be, “That person needs to pay!  I must recover what is mine.”  Our society knows little of incurring personal cost for the welfare of others.  It is tragic that we’ve come to value things more than people.   But what would love demand of you?  Fill in the blank!