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1 Corinthians 6:12-20

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1 Corinthians 6:12-20 (NRSV) – “‘All things are lawful for me,’ but not all things are beneficial. ‘All things are lawful for me,’ but I will not be dominated by anything. ‘Food is meant for the stomach and the stomach for food,’ and God will destroy both one and the other. The body is meant not for fornication but for the Lord, and the Lord for the body. And God raised the Lord and will also raise us by his power. Do you not know that your bodies are members of Christ? Should I therefore take the members of Christ and make them members of a prostitute? Never! Do you not know that whoever is united to a prostitute becomes one body with her? For it is said, ‘The two shall be one flesh.’ But anyone united to the Lord becomes one spirit with him. Shun fornication! Every sin that a person commits is outside the body; but the fornicator sins against the body itself. Or do you not know that your body is a temple of the Holy Spirit within you, which you have from God, and that you are not your own? For you were bought with a price; therefore glorify God in your body.”

This passage is centered on the concept of becoming “one flesh” through sexual intercourse. It is important to analyze what this means in order to understand the Biblical mindset for sexual morality.

When Paul writes “the two shall be one flesh,” he is quoting the part of the Genesis creation account that depicts the creation of Eve from Adam:

“The Lord God caused a deep sleep to fall upon the man, and he slept; then he took one of his ribs and closed up its place with flesh. And the rib that the Lord God had taken from the man he made into a woman and brought her to the man. Then the man said, ‘This at last is bone of my bones and flesh of my flesh; this one shall be called Woman, for out of Man this one was taken.’ Therefore a man leaves his father and his mother and clings to his wife, and they become one flesh” (Genesis 2:21-24).

Although most translations say that God removed a “rib” from Adam to form Eve, I don’t think that is exactly correct. The word translated “rib” is the Hebrew word “tsela,” which is translated as “angular organ” in the Concordant Version of the Old Testament. The commentator William W. Bentley, Jr. viewed the term in this context as suggestive of female sexual anatomy (see “Scene 3” in exposition), writing, “Whereas Adam had been created a bisexual human, God separated the male and female reproductive function by removing an angular organ from Adam and forming another body around it.”

Another commentator, Martin Zender, describes another instance of the term “tsela” that occurs in Ezekiel 41:7, describing the structure of a temple’s “side chambers,” which resemble the shape of a uterus (see 14:00-16:00 in the linked video). Zender also states that the normal Hebrew word for rib would be “ala,” not “tsela” (12:10-12:30).

The “rib” translation is convenient for a kids’ Sunday school class, but the real meaning of the term unlocks a powerful truth about how God works with humanity.

The original Adam, created intersex, had a sense of balance not found in humanity since then. If God simply wanted Adam to have a partner, He could have created another human like Adam. But God was up to more than just that!

I doubt that Adam woke up from this operation feeling good. He probably felt internal irritation and weakness. But, together with Eve, he found something resembling the balance that was lost. Male-female attraction is actually a symbol of humanity seeking God, because ultimately all humanity is lacking something that God has, leading to irritation in life.

During times in life when there seems to be continual frustration from something needed for peace and balance getting taken away, my belief is that God ultimately causes/allows (whichever you prefer) these things to happen, and if it makes you feel any better about it, He’s been doing this since the very beginning of humanity, starting with the disruption He caused inside of Adam. But ultimately, this sets the stage for the Biblical process of redemption, in which God transforms humanity into a new creation, restoring what was lost and creating something even more glorious. And we can believe for this transformation to play out in circumstances of our present lives.

Now, getting to the concept of becoming “one flesh” through sexual intercourse, the significance of sexual intercourse in the Bible is that, by uniting male and female genitalia, humanity is brought into a new state of being that resembles the completeness that it had before the disruption. Since this affects the core essence of one’s existence, the Bible is concerned with the circumstances under which it occurs, and who it occurs with. This is why Paul writes that “every sin that a person commits is outside the body; but the fornicator sins against the body itself” (1 Cor. 6:18).

Sexual immorality is not fundamentally about utilization of sexual organs. Rather, it is about creating a new state of humanity with another person which takes us farther from, rather than closer to, the state of being God has called us toward.

Paul writes that “The body is meant not for fornication but for the Lord, and the Lord for the body. And God raised the Lord and will also raise us by his power” (1 Cor 6:13-14). 

God is working on our entire being through this power to bring us into our destiny. The exhortation toward sexual morality is meant to encourage us to live in harmony with this transformative power.

Paul also writes, “Do you not know that your body is a temple of the Holy Spirit within you, which you have from God, and that you are not your own? For you were bought with a price; therefore glorify God in your body” (1 Cor. 6:19-20).

This is an encouragement to trust in what the Holy Spirit is doing inside of us. On one hand, there is still a lack of balance in humanity stemming from the disruption to Adam, but the Holy Spirit is working with believers on this, so this should be an encouragement to stay optimistic and trust in the process rather than resorting to immoral sexual intercourse out of hopelessness.

Being a Real Christian – Part 5

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In Part 1, I mentioned what often happens when we try to change our ways. Although a small percentage of us will succeed, most will not see a meaningful, sustained difference. And I think that in Romans 7, Paul describes why that is the case. It took me many years as a Christian to see that Paul is actually admitting the difficulty that we all face when we try to change ourselves. It was too hard to believe that the Bible was acknowledging these things.

Look at Romans 7:4-5, “In the same way, my friends, you have died to the law through the body of Christ, so that you may belong to another, to him who has been raised from the dead in order that we may bear fruit for God. While we were living in the flesh, our sinful passions, aroused by the law, were at work in our members to bear fruit for death.”

Notice that Paul mentions “sinful passions aroused by the law.” This is why changing one’s lifestyle through self-motivation can be impossible. You set rules for yourself, but when you push yourself to follow the rules, desires to do the opposite are also energized, so the net result is little or no change, or even a negative difference. The “just do it” mentality breaks down.

Some have said that when Paul refers to the law, he is only referring to the ceremonial laws of the Old Testament, and that he is not referring to Biblical morality. If we were talking about the epistle to the Galatians, that is probably the right interpretation (I may write an article on that later). However, in Romans, the concept of law encompasses more than religious rituals. The problem that Paul addresses of law stimulating desire to do the opposite, thus nullifying one’s efforts, applies to laws of any type, and I think subsequent passages in Romans 7 make this clear.

Paul writes, “What then should we say? That the law is sin? By no means! Yet, if it had not been for the law, I would not have known sin. I would not have known what it is to covet if the law had not said, ‘You shall not covet.’ But sin, seizing an opportunity in the commandment, produced in me all kinds of covetousness.” (Romans 7:7-8).

More evidence that trying to follow laws can keep us trapped in bad habits comes when Paul has to address the misconception that the law itself is sin. If Paul were not saying that good laws can trigger bad psychological reactions leading to sin, why would anyone come to the bizarre conclusion that the law itself is sinful? Also notice that Paul uses the law forbidding coveting as an example. This is the ultimate proof that, in Romans, Paul’s references to law are not confined to ceremonial rituals.

Looking at verses 19-20, “I can will what is right, but I cannot do it. For I do not do the good I want, but the evil I do not want is what I do. Now if I do what I do not want, it is no longer I that do it, but sin that dwells within me.”

Here Paul is describing a human condition which further explains why the “just do it” mentality can fail us. Notice that Paul says, “I can will what is right, but I cannot do it.” Notice that he used the word “cannot.” Some people say that we should stop using the word “cannot.” But Paul used that word! Many think that if we fail it’s because we’re not trying hard enough. In a sense, that may be true. However, if we’re under a mentality of law, antagonistic parts of our minds will eventually cause us to stop trying. At least, this is what my personal experience has shown.

So, if imposing rules on ourselves causes these problems, should we stop trying to follow those rules and just do whatever we are inclined to do instead? I think we need to find a balance between two situations, the first being insistence on doing what’s wrong even if the temptation to do it isn’t all that strong. This approach makes existing problems worse. The other situation is forcing ourselves to continue noble but vain efforts that contribute to a vicious cycle. I think that Romans 8, which we’ll look at next time, has some clues for how to find a balance between those two situations.

Being a Real Christian – Part 4

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In Romans Chapters 3-5, Paul discusses how justification is by faith rather than works. The concept of salvation by faith is mentioned many times in the New Testament, particularly in Paul’s writing and the Gospel of John. But the question which arises from this concept is, are works or obedience still required of us? Are we free to do whatever we want to?

As much as different Christian sects have tried to streamline answers to this question, I actually find that the New Testament gives at least two different perspectives. First, let’s look at how the Apostle James approaches this dilemma.

“What good is it, my brothers and sisters, if you say you have faith but do not have works? Can faith save you? If a brother or sister is naked and lacks daily food, and one of you says to them, ‘Go in peace; keep warm and eat your fill,’ and yet you do not supply their bodily needs, what is the good of that? So faith by itself, if it has no works, is dead. But someone will say, ‘You have faith and I have works.’ Show me your faith apart from your works, and I by my works will show you my faith. You believe that God is one; you do well. Even the demons believe—and shudder. Do you want to be shown, you senseless person, that faith apart from works is barren? Was not our ancestor Abraham justified by works when he offered his son Isaac on the altar? You see that faith was active along with his works, and faith was brought to completion by the works” (James 2:14-22).

I think James is saying that faith can only exist when you are acting in obedience to God. He uses the obedience of Abraham to illustrate this. The point is not that you can “earn” your salvation by doing certain works. Rather, the idea is that you are saved by faith, but you have to follow God’s commandments in order for that faith to be genuine faith. But it is important to consider exactly what the faith that James speaks of entails. In James’s epistle, the only references to Christ are on two occasions when James refers to Jesus as Lord. Thus, the “faith” that James refers to, which is dead without works, seems to simply be a claim of faith in the Divinity of Christ. Contrast that with Paul’s epistle to the Romans, in which the whole epistle is centered on what Christ accomplished for humanity through His death and resurrection. Thus, Paul’s references to “faith” encompass a lot more than James’s references to faith alone.

Getting back to the question of, if we’re justified by faith, does it matter what we do, take a look at Paul’s answer to that question in Romans.

“What then are we to say? Should we continue in sin in order that grace may abound? By no means! How can we who died to sin go on living in it? Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? Therefore we have been buried with him by baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, so we too might walk in newness of life. For if we have been united with him in a death like his, we will certainly be united with him in a resurrection like his. We know that our old self was crucified with him so that the body of sin might be destroyed, and we might no longer be enslaved to sin. For whoever has died is freed from sin. But if we have died with Christ, we believe that we will also live with him. We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. The death he died, he died to sin, once for all; but the life he lives, he lives to God. So you also must consider yourselves dead to sin and alive to God in Christ Jesus” (Romans 6:1-11).

This is quite a different perspective from what James wrote. James’s answer had a very practical nature, highlighting the obedience of Abraham and Rahab to show that in order to have true faith you must do works in obedience to God.

In contrast to that practical explanation, Paul’s explanation is rather mystical, speaking of being joined with Christ in His death and resurrection and thus dying to sin and being raised to a new life where sin cannot dominate us. It is a very transformative message, and what Paul says is that we should consider ourselves to be vivified with Christ and free from sin’s dominion. What Paul implies in Chapters 7 and 8 is that believing in this transformation, rather than self-motivation to change one’s ways, is necessary to truly experiencing freedom from sin’s power. The next article takes a look at this in more detail.

Denominations – Part 2

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In the last post I discussed the reasons for issues with denominationalism but also the reasons why divisions among Christian perennially exist. There are two questions I want to discuss in this article: First, are denominations necessary, and second, how should we view and interact with Christians of different denominations?

To address the first question of whether denominations are necessary, I would say that denominations are necessary in order for church to be a spiritually meaningful experience. I know that sounds like an odd statement. We usually think of denominations as stimulating division among Christians rather than spiritual unity among them, but here’s why I made that statement. Without denominations, church teaching would have to be extremely basic in order to present messages that everybody could agree with. People would not be able to receive guidance on deep issues of life because many in the church would not be able to accept whatever answer was given.

Now, sometimes, what appear to be difference in doctrine are really just two perspectives on the same truth. But I don’t believe that this “multiple perspectives” approach is a universal solution to doctrinal differences. Some doctrines really are definitively true or false. It is admittedly difficult, though, to know if that is the case. That brings us to the next points: What is the cost of being wrong? What are the spiritual consequences of holding erroneous doctrines? Can we operate in a ministry with Christians who hold doctrines that we deem unbiblical?

To answer these questions, I think we need to think about what faith is. Some people seem to have the idea that faith is a correct understanding of facts regarding who Jesus is, what His death and resurrection means, how we are saved, and how we should carry out our lives. A common reasoning is that even if you claim to believe in Jesus, if you have faulty ideas about what He taught, then you believe in a different Jesus than the true Christ. Now, the idea of a “false christ” is in the Bible, but I think it gets applied too broadly.

Here are some passages that deal with the topic of faith. These are from the New Living Translation:

Romans 10:17 – “So faith comes from hearing, that is, hearing the Good News about Christ.”

Romans 10:10 – “For it is by believing in your heart that you are made right with God, and it is by confessing with your mouth that you are saved.”

Romans 4:18-21 – “Even when there was no reason for hope, Abraham kept hoping—believing that he would become the father of many nations. For God had said to him, ‘That’s how many descendants you will have!’ And Abraham’s faith did not weaken, even though, at about 100 years of age, he figured his body was as good as dead—and so was Sarah’s womb. Abraham never wavered in believing God’s promise. In fact, his faith grew stronger, and in this he brought glory to God. He was fully convinced that God is able to do whatever he promises.”

Hebrews 11:1 – “Faith is the confidence that what we hope for will actually happen; it gives us assurance about things we cannot see.”

Hebrews 12:1-2 – “Let us run with endurance the race God has set before us. We do this by keeping our eyes on Jesus, the champion who initiates and perfects our faith.”

The first verse on the list shows that faith comes from hearing the truth about God, and the rest of the verses show that faith is a response demonstrating trust in the truth revealed to us. As the last Scripture showed, the ability to respond in this way and actually “run the race” is a work that God himself has to initiate and complete in us.

These passages do not say anything about our intellectual comprehension of facts. Now, it’s reasonable to assume that somebody who has faith in their heart will not have an intellectual understanding that bears no resemblance to the truth whatsoever. Their mental perceptions should reflect, to a degree, what they believe in their heart. But these mental perceptions are not what define their faith. This is illustrated by the passage about Abraham. It said that there was “no reason for hope.” Abraham figured in his mind that “his body was as good as dead-and so was Sarah’s womb.” Beneath this reasoning in his mind, he was nevertheless “convinced that God is able to do whatever he promises.”

So, Abraham responded in faith even though his mind didn’t have all the details worked out yet. Hebrews 11:1 conveys the same idea.

I assume that all of you who are reading this believe in computers. But you probably do not understand everything about how computers work. If you were asked to explain how you think computers work, you would probably give a lot of wrong information. But the fact that you are acting upon belief in computers by using one right now shows that you do believe in them.

I also think about what Jesus said in Matthew 18:1-4 – “The disciples came to Jesus and asked, ‘Who is greatest in the Kingdom of Heaven?’ Jesus called a little child to him and put the child among them. Then he said, ‘I tell you the truth, unless you turn from your sins and become like little children, you will never get into the Kingdom of Heaven. So anyone who becomes as humble as this little child is the greatest in the Kingdom of Heaven. And anyone who welcomes a little child like this on my behalf is welcoming me. But if you cause one of these little ones who trusts in me to fall into sin, it would be better for you to have a large millstone tied around your neck and be drowned in the depths of the sea.’”

This passages illustrates both a virtue and a weakness of children. The virtue of children is that if they are taught the truth, they can trust and respond to it without their minds getting in the way. They don’t have the mental capacity to grasp subtle theological nuances, yet Jesus used the faith of children to illustrate faith that sets people on a path toward the Kingdom of Heaven. This strongly indicates to me that faith is not contingent on a perfect comprehension of facts.

However, this passage also reveals a weakness of children. Just as they can be easily led into the truth, they can also be easily led away from the truth. This is where their intellectual immaturity is a problem. Children need to eventually grow up and develop the ability to think and reason for themselves so that their faith can find a firm rooting and their minds can guard them against deception. Likewise, even though our starting point has to be child-like faith and obedience, we should not aim to remain in this state. We should strive to grow into a mature comprehension of Biblical truth.

Jesus taught, “Keep on asking, and you will receive what you ask for. Keep on seeking, and you will find. Keep on knocking, and the door will be opened to you” (Matthew 7:7, Luke 11:9). We should not worry that by seeking a fuller understanding of truth, we will be lead away instead. Jesus assures us that if we persist in search of truth, we will eventually discover what we need to know. And as our knowledge grows, we can refute damaging doctrines if they arise.

The idea I have been working toward in this article is that when we see people whose words and actions demonstrate that they are responding in trust to what they hear from Scripture, we have evidence that God has instilled faith in their hearts, and we should not sever spiritual fellowship with them even if we perceive that they have some erroneous ideas about the Bible.

But if that is the right attitude, why does the Bible have so many stern warnings to avoid spiritual fellowship with teachers of false doctrine? Here’s my take on that:

For one thing, we do not have the full teaching of the apostles. In fact, Paul alludes to other letters he wrote, and other things he told the churches, that Biblical historians have been unable to retrieve. Furthermore, the cultural context of the Biblical writings is different in many ways from the culture we live in today. For these two reasons, our understanding when we read the Scriptures is much more limited than the understanding of the immediate audience who heard the apostles preach long ago. Furthermore, the apostles were given a special anointing from God. They were anointed by God to go out and preach new truths about God that were not fully revealed before (Paul called them “mysteries” or “secrets”). Preachers today are not given this commission by God. The role of ministers today is not to reveal new truth about God, but rather to relay what has already been said.

When the Apostles preached, the audience was confronted by the Holy Spirit with power so strong, and a clarity of revelation so obvious, that there was virtually no room for well-intentioned disagreement with what was taught. In those circumstances, somebody who denied the teaching of the apostles was conscious denying the Holy Spirit and demonstrating the antithesis of faith. This, I believe, is why the Bible is so stern about false doctrine and deviation from the apostolic teachings. We don’t have the same fullness and clarity of revelation today, and we live in a very different cultural and spiritual environment, so we should not hold today’s Christians to the same doctrinal standards of the apostles’ immediate audience.

When evaluating the severity of doctrines I disagree with today, the biggest question on my mind is not the absolute value of the error (which is something we cannot determine) but rather, what do people’s attitudes reveal about what is in their spirit. If they profess faith in the teachings of Christ and their lives show evidence of response to Him, I do not see any reason why they should be shunned because of some mental misperceptions.

Let me know what you think about all of this,
Samuel

Ashamed?

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Romans 1:16-17 – “For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek. For in it the righteousness of God is revealed from faith to faith; as it is written, “The just shall live by faith.”

When Paul says that he is “not ashamed of the gospel of Christ,” I assume that there must be a real reason why someone would feel ashamed to be preaching the true Gospel. In 2 Timothy 1:8, Paul had to remind Timothy to not be ashamed of the Gospel. The word “Gospel” may seem like a mysterious word, but the practical meaning is “good news.” The New Living Translation (a respected, slightly-paraphrased Bible translation) renders it that way. Why would somebody be ashamed of preaching good news?

The particular word “ashamed” is significant. It’s one thing to be afraid to preach the gospel due to fear of persecution. It’s one thing to feel embarrassed or awkward preaching the gospel because it makes you look weird. But, ashamed?

The primary definition for ashamed from the World English Dictionary is “overcome with shame, guilt, or remorse.” So, to be ashamed to preach the Gospel is not to be afraid of persecution or simply feel socially awkward, but to potentially feel guilty for preaching it, or to feel like you are a bad person for preaching it.

If the Gospel really is “Good News,” would it seem too good to be true for many people, and therefore seems irresponsible? Could it make you feel like you are giving a false hope? Could it make you feel naïve about the dangers of evil and sin? Or, could the Gospel make you feel like you are unjustifiably condemning other people?

Whatever the cause of shame is, Paul says that we should not let it bother us. But here’s where things get tricky: sometimes people may feel guilt because what they are preaching is false doctrine and the Holy Spirit is convicting them of that. But even the true Gospel can apparently produce feelings of shame if it is not properly framed in one’s mind. So, the challenge is distinguishing the Holy Spirit’s conviction from the feelings coming from our own minds. This is a lifelong challenge, and I invite you to share your experiences and feelings about the Gospel and how you relate to Paul’s statement in the Scripture above.