Studies On 1corinthians

STUDY OUTLINES ON
FIRST CORINTHIANS
By Revd Dr. Ifechukwu U. Ibeme
http://www.scribd.com/ifeogo
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TABLE OF CONTENTS
INTRODUCTION TO FIRST CORINTHIANS
Chapter 1: ON THE UNITY OF THE CHURCH
Chapter 1:18ff & 2: ON THE WISDOM IN THE GOSPEL
Chapter 3: ON CHRISTIAN SERVICE
Chapter 4: ON APOSTLES’ EXAMPLE
Chapters 5/6: AGAINST IMMORALITY AND LAWSUITS
Chapter 7: ON THE CHRISTIAN AND MARRIAGE
Chapter 8: ON USING AND FORGOING CHRISTIAN LIBERTY
Chapter 9: ON PAUL’S USE OF LIBERTY
Chapter 10: ON PROPER USE OF LIBERTY
Chapter 11: 1-16: ON ORDER IN PUBLIC WORSHIP I (THE VEIL)
Chapter 11: 17-34: ON ORDER IN PUBLIC WORSHIP II (THE SUPPER)
Chapter 12: ON SPIRITUAL GIFTS AND THE CHURCH
Chapter 13: ON THE SUPERIORITY OF LOVE
Chapter 14: ON EXERCISING SPIRITUAL GIFTS
Chapter 15: ON THE HOPE OF THE RESURRECTION
Chapter 16: ON THE FELLOWSHIP OF THE SAINTS
Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 1

Introduction to First Corinthians
The Cosmopolis
CORINTH was the capital city of Achaia and all Greece in Paul’s day (c. AD 50s) when Gallio
ruled there as Proconsul of Achaia (Act 18:12). By its unique location on the Peloponnesian
isthmus with two crowded sea-ports (on both Aegean Sea and Adriatic Sea sides), was the
globalised commerce nerve centre of the Mediterranean world: a cosmopolitan mega-city of
libertine vileness, opulence and profligacy, a city of Isthmian games, sophist rhetoric and
hedonist philosophy.
The Corinthians were known for their sexually perverse and morally debauched idolatry, as well
as their unabashed libertine and wanton culture of vile paganism encapsulated in their
philosophical slogans such as their amoralist “ALL THINGS ARE LAWFUL” and their hedonist
“BODY FOR PLEASURE” (1Cor 6:12-13; 10:23). The Corinthians permitted freedom of
individual expression for all including women, slaves and strangers alike, irrespective of
ethnicity and religion (Act 18:14-16). St Paul raised counter slogans based on the Gospel: “ALL
THINGS ARE NOT EXPEDIENT” and “BODY FOR THE LORD”, which the Church must
resound today.
Old Ethnic Corinth was destroyed in 146 BC by the Roman General Mummius but was rebuilt
100 years later as cosmopolitan Corinth in 46 BC by Julius Caesar. Restored Cosmopolitan
Corinth had no ethnic indigenes, but was a melting pot without ethnic culture where “all things
are lawful” (i.e. everything – cultural or countercultural, moral or amoral – was legal or
legalized in Corinth). Cosmopolitan Corinth was founded as a city inhabited by
conglomeration of Greeks, Romans, Syrians, Scythians, Egyptians, Phoenicians, Carthaginians,
Barbarians and Jews, retired and serving soldiers, merchants, sailors, scholars, occultists, sports
champions, freed slaves, Officiating Priests of Temple Shrines, Oracular Diviners and
effeminate homosexual "priests” for Apollo, the Sun-god of prophetic ecstasy, "priestess”
prostitutes and "priestess” lesbians for Aphrodite or Venus, the goddess of erotic passion (1Cor
6:9-11; Rom 1:26-28).
To understand Corinthian immoral and libertine depravity better, one needs to read Romans
1:18-32 which St Paul wrote while he was in Corinth. Such decadence surrounding Paul at that
time in Corinth apparently motivated Paul’s preaching to the Corinthians as indicated in Act
18:4-5 as well as his Epistle to the Romans. The usage “corinthize” or “act the Corinthian” came
to mean to be debauched or wanton. Corinth was the next largest city after Rome.
The world of today is yet to attain the depraved heathenish “modernity” and “humanism” of
Corinth despite today’s civilisation, technology and globalisation. Except for crime-control (Act
18:14-15), the only cities today that try to approach Corinth in libertinism with its wanton

vileness and commerce with its exotic opulence may be Las Vegas and New York. We are in a
Corinthian age again.
The Church
Saint Paul encountered four main evils against the veracity and verity of the Gospel and the
unity and purity of the Church during his missionary work in Europe which included:
(1) Jewish ritualistic confrontation,
(2) Eastern occultist competition,
(3) Greco-Roman philosophical contamination and
(4) Greco-Roman immoral corruption.
Today these age-old foursquare evils that form the mundane and heathenish pillars of Western
postmodernism in particular and globalisation in general are subtly regaining momentum against
and within the Church once more in their purportedly “modern” forms. The sure Christian
answer to these evils of modern heathenism is revealed to a great extent in First Corinthians.
That St Paul’s “raw unpackaged” Gospel by God’s power saved souls from their former
debauched lives and was relevant in Corinth (1Cor 6:9-11) is a proof that the same Gospel has
the power and relevance today to save souls from the power of sin and error. This message of
the Gospel mystery is God’s wisdom and saving power at work (1Cor 1:24). Christ is to us
God’s wisdom and righteousness, sanctification and redemption (1Cor 1:30). First Corinthians is
the Apostolic Constitution in the Scripture on how we ought to behave in the household of
God.
The Corinthian Church was planted in AD 50 during Paul’s second missionary journey which
took him into Europe for the first time. Paul came to Corinth through Athens after escaping
lynching in Thessalonica and Berea. After attempting Areopagian philosophically “repackaged”
Gospel in Athens with possibly unsatisfactory result (Act 17), St Paul resolved to preach only
the pure plain “raw” Gospel in Corinth despite fears of vile Gentile ridicule and virulent Jewish
revile.
1Corinthians 2:1-6
(1) And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring
unto you the testimony of God.
(2) For I determined not to know anything among you, except Jesus Christ, and him crucified.
(3) And I was with you in weakness, and in fear, and in much trembling.
(4) And my speech and my preaching were not with enticing words of man's wisdom, but in
demonstration of the Spirit and of power:
(5) That your faith should not stand in the wisdom of men, but in the power of God.
(6) But we speak wisdom among them that are mature: yet not the wisdom of this world, nor of the
princes of this world, that come to nothing:
1Corinthians 1:18-25
(18) For the preaching of the cross is to them that perish foolishness; but unto us who are saved it is
the power of God.

(19) For it is written, I will destroy the wisdom of the wise, and will bring to nothing the
understanding of the prudent.
(20) Where is the wise? where is the scribe? where is the disputer of this world? has not God made
foolish the wisdom of this world?
(21) For since in the wisdom of God the world by wisdom knew not God, it pleased God by the
foolishness of preaching to save them that believe.
(22) For the Jews require a sign, and the Greeks seek after wisdom:
(23) But we preach Christ crucified, unto the Jews a stumbling block, and unto the Greeks foolishness;
(24) But unto them who are called, both Jews and Greeks, Christ the power of God, and the wisdom of
God.
(25) Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.
The Corinthian Church started next door to the Synagogue in Corinth with key Synagogue
Leaders as well as Gentile God-fearers being the first converts (Act 18:1-18). While Paul left
Corinth and returned to Antioch to end his second missionary journey and begin the third
missionary journey up to Ephesus, Apollos an allegorist orator from Alexandria came to Corinth
and became a prominent preacher there (Act 18:19-19:1ff), but was unable to set things in order.
In the meantime, Timothy was already on his way to Corinth, ahead to put things in order on
Paul’s behalf (1Cor 4:17, 16:10; Act 19:21-22).
The Epistle
First Corinthians was written from Ephesus in AD 57 when Paul returned there from Jerusalem
and Antioch on his third missionary journey. This epistle is St Paul’s apostolic doctrinal
constitution and canon law. It was St Paul’s inspired response to news and inquiries from 7-
year-old Corinthian Church to equip them:
- against syncretising the Gospel with Gentile philosophy and idolatry, which was dividing
the Church with personality cliques, condoning of cultural depravity, lawsuits;
- against controversies over liberty, marriage, proper conduct, order.
First Corinthians also served to instruct the Corinthian congregation about exercise of spiritual
gifts during Church worship, plus clarifications on confusion about eschatological hope.
In 1Corinthians, St Paul gave guiding principles for practical Christian morality, charity,
liberty and unity. For instance, practical matters concerning marriage are based on
COMMANDS (7:10), CONCESSIONS (7:6), and COUNSELS (7:12).
1. COMMANDS for universal obedience that require UNITY and conformation,
2. CONCESSIONS for personal convenience that require LIBERTY and
consideration, and
3. COUNSELS for situational assistance that require CHARITY and consecration.
There are also procedural patterns of Apostolic CUSTOMS (1Cor 11:2&23) divinely
received for orderly compliance by the Church (2Thes 2:15; 3:6-7), which customs require
common custody and conveyance for generational imitation in the Church (1Cor 4:16-17;
7:17; 11:1; 15:3; 16:1).

On other matters, the Scripture has recorded many exemplary COMMENDATIONS and
diligent CAUTIONS from which the saints should learn wisdom for godliness (1Cor 10:11;
Rom 15:4; 2Tim 3:14-17).
It is important to recognise that while COMMANDS are plain and simple to follow,
CONCESSIONS and COUNSELS require maturity in comprehension, conscience and
commitment to properly analyse for decision. Often, decision is made on behalf of others
by their leaders and teachers, but this should be clear to the congregation that such choices
are not final because they are not commanded but decided by spiritual wisdom.
We must beware because our conceit, culture, anxiety, interest, zeal or scruples may often
influence our CIRCUMSTANTIAL CONSIDERATIONS to tend toward contradicting or
overruling God’s COMMANDS, CONCESSIONS and COUNSELS as well as Apostolic
CUSTOMS.
Beyond guidance in Christian liberty, God’s wider purpose and precepts in all things are best
known through comprehensive grasp and faith in what God has decreed, demonstrated and
declared in His Word, or through complete commitment to what God has commanded,
condemned and commended in the Scriptures.
Therefore, PRINCIPLES OF PRAGMATIC CHRISTIAN LIBERTY STAND ON
SPIRITUAL COMMITMENT TO SCRIPTURAL COMMANDS, CONCESSIONS AND
COUNSELS.
Chapters 1 to 4 were in response to news from Chloe’s family (1Cor 1:11).

Chapters 5 and 6 were in response to news from other sources. (1Cor 5:1)
Chapters 7 to 16 were in response to written inquiries sent by the Church through Stephanas
&Co delegation in addition to other directives by Paul (1Cor 16:15-18).
For the purpose of this study we shall divide the epistle into the following theme and
subheadings:
Theme: THE SOUND DOCTRINE OF CHRIST or THE APOSTOLIC CONSTITUTION

INTRODUCTION TO FIRST CORINTHIANS
Chapter 1: ON THE UNITY OF THE CHURCH
Chapter 1:18ff & 2: ON THE WISDOM IN THE GOSPEL
Chapter 3: ON CHRISTIAN SERVICE
Chapter 4: ON APOSTLES’ EXAMPLE
Chapters 5/6: AGAINST IMMORALITY AND LAWSUITS
Chapter 7: ON THE CHRISTIAN AND MARRIAGE
Chapter 8: ON USING AND FORGOING CHRISTIAN LIBERTY
Chapter 9: ON PAUL’S USE OF LIBERTY
Chapter 10: ON PROPER USE OF LIBERTY
Chapter 11: 1-16: ON ORDER IN PUBLIC WORSHIP I (THE VEIL)
Chapter 11: 17-34: ON ORDER IN PUBLIC WORSHIP II (THE SUPPER)
Chapter 12: ON SPIRITUAL GIFTS AND THE CHURCH
Chapter 13: ON THE SUPERIORITY OF LOVE
Chapter 14: ON EXERCISING SPIRITUAL GIFTS
Chapter 15: ON THE HOPE OF THE RESURRECTION
Chapter 16: ON THE FELLOWSHIP OF THE SAINTS

THEME: THE SOUND DOCTRINE OF CHRIST
TOPIC: ON THE UNITY OF THE CHURCH
TEXT: 1 CORINTHIANS 1:1-17
INTRODUCTION
The Christian calling is a high and holy calling. It is ONE and the SAME calling
for ALL Christians EVERYWHERE (v.2). ALL Christians are called and sanctified
(Saints) unto the fellowship of the Lord Jesus Christ (v.9). There is therefore only one
true Church of God, for Christ is not divided. All faithfuls who are baptized into Christ
are one body all over the world and all through the ages. (Eph.4:1-9).
The gospel should not be preached according to man’s wisdom or denominational
tastes but according to scriptural and apostolic faith (2Pet.3:2). The gospel should not be
preached to exalt persons but to lift Jesus high. Thus it is called the ‘Testimony of Christ’
(v.6) or the ‘Message of the Cross of Christ’ (v.17-18).
Since the message is one, the calling one and the Church one, then Christians must
be united in speech, thought (mind), judgment (opinion), and be perfectly joined together
without divisions (v.10), as Christ fervently prayed in John 17:11,12,22,23 “that they
may be one”.
DISCUSSIONS
(1) What is a true Church?
(2) Give reasons why there is ONE, holy, catholic (i.e. Universal) and Apostolic
Church.
(3) Why are there divisions among Christians? (vs.12,13; 3:1-5; Eph.4:14).
(4) How are divisions brought about? (v.11; 2Pet.2:1-3,10,12,17-19).

(5) What is meant by the word “Confirm” in verses 6 and 8? If we let the testimony
of Christ to be FIRMLY ESTABLISHED in us, then Christ will FIRMLY
ESTABLISH us till the end.
(6) What should be our attitude in the Church of today? (v.10; Thes.5:18-24).
MEMORISE VERSE: 1 Corinthians 1:10.

Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing,
and that there be no divisions among you; but that ye be perfectly joined together in the same mind and
in the same judgment. (1Co 1:10)
Back to Table Of Contents

TOPIC: ON THE WISDOM IN THE GOSPEL
TEXT: 1 CORINTHIANS 1:18 – 2:16
INTRODUCTION
From this portion of the Scripture we learn that there are two kinds of wisdom:
1. Natural wisdom (sophic logic – rationally critical application of human
knowledge/experience) belongs to the world and is used to conceptualise cultural
philosophy. This analytical and reasoned wisdom is propagated by means of rhetoric
for LOGICAL points and proofs. This mundane wisdom fascinates and deceives
through human cleverness, and is meant for ideas unto disputations. We all know that
what is logical is not always true. Logic is not same as the Logos. The Logos makes
the Truth known but logic gropes for possible explanations.
2. Spiritual Wisdom (salvific Logos – revelationally inspired application of Divine

Truth/Touch) belongs to God and is personified in Christ. This apocryptical and
revealed Wisdom is propagated by means of kerugma of GOSPEL facts and Truth.
This heavenly Wisdom transforms and redeems through the power of God, and is
meant for belief unto salvation (2Tim 3:15). We all know that what is True is not
always logical. The Logos is absolute and theological (God’s Word) but logic is
relative and theoretical (human thoughts).
With all diligence, vigilance and steadfastness, Christians must consciously resist
mundane wisdom from interfering with our Faith in Christ and Walk with God (2:1-5).
We end up in syncretism when we interpret Scriptural Truth with cultural thoughts (1:17;
1Pet 1:15-21).

DISCUSSION
In this table, we contrast Revealed Spiritual Wisdom against Reasoned Natural Wisdom
as it is evident in 1Corinthians. Comment on these:
REVEALED WISDOM. 1Cor 2:7-10 REASONED WISDOM. 1Cor 2:6
Scriptural Wisdom: Belongs to the Cultural Wisdom: Belongs to the
Wisdom/Power of God and so sees the Gospel as foolishness/faultiness of the world and so sees the
God’s saving Wisdom/Power. 1:18, 20-24: 2:4-5 Gospel as foolish/faulty! 1:18, 20-24, 27; 2:14;
3:19-20; Rom 1:22
Is in Divine Logos/Kerugma and authentic Gospel Is in dialectic logic/rhetoric and speculative
message of the Cross of Christ. 1:17-18, 23, 30; philosophy of human cleverness. 1:17, 20; 2:1, 4
2:1-2
Discerns both deep divine mysteries and mundane Does not and cannot discern divine mysteries.
human matters. 1:21; 2:10-15 1:21; 2:7-9, 14
Obediently depends on the Holy Spirit and the Rebelliously relegates the Holy Spirit and the
Scripture. 2:11-13. Scripture. 2:11-12.
“It is written...” Mat 4:4 “Yea, has God said...?” Gen 3:1
Proclaims God’s provision and power for our Propagates the devil’s fascination and enticement,
redemption and justification through Christ. 2:4-5 for human rebellion and contention through
philosophy. 2:4; 2Cor 10:4-5
Produces righteousness, sanctification and Produces stumbling at the Gospel, godless vanity
redemption which bring to glory; infuriates and beings to nought. 1:19-23, 28; 2:6
unbelieving Jews and amuses unbelieving Greeks
1:23, 29-31
Is graciously granted for all believers, educated & Is typically attainable for the educated, great and
illiterate, great & small, strong & weak, and leads strong but leads to their disgrace. 1:20; 26-29;
to their glory. 1:18, 26-29; 2:6-7; 2Cor 3:14-18 2:6; 3:18-20
Is Spiritually Fruitful: in those BEING SAVED Is Spiritually Futile: in those PERISHING who
who cling to Christ Jesus as the Saviour. 1:18; reject Christ Jesus as the Saviour. 1:18; 2Cor 4:3-
2Cor 4:1-2 4
Revealed Wisdom (Jas 1:5 & 3:17) is Reasoned Wisdom (Jas 3:13-16) is
THEOLOGICAL (God’s Word): “THY WORD THEORETICAL (human thoughts): “WHAT IS
IS TRUTH” (Searches the sure Truth of God’s TRUTH?” (Queries the sure Truth of God’s Word
Word and queries speculative uncertainties). Josh and searches speculative uncertainties). John
1:8; Ezra 7:10; John 17:17; 2Tim 3:16 18:38; Act 17:18-21, 29-32
“THEORIA“ as the process of contemplation for illumination and wisdom is of two types:
1. CLASSICAL Theoria: Intellectual, rational objective thea-orea “view-see” (speculation or mental perception) for
epignosis (knowledge) and sunesis (understanding).
2. PATRISTIC Theoria: Intuitive, mystical subjective theo-oros “God-see” (meditation or divine revelation) for gnosis
(insight) and theosis (divinization).

TOPIC: ON CHRISTIAN SERVICE
TEXT: 1CORINTHIANS 3
INTRODUCTION
Every Christian is a servant (i.e. minister) of God. In Christian service, we must
remember that:
(1) The Church is one body (of Christ) irrespective of denominational tastes and
doctrinal differences, which are mainly due to our carnal tendencies. “A true
Church acceptable to Christ is every congregation of faithful (believing) people
where the pure Word of God is preached and the sacraments or ordinances of
Christ are ministered.”
(2) In order to avoid mistakes, every doctrine must be diligently balanced on the whole
Scripture so as to make it more accurate and helpful for believers to walk in the
way of the Lord (2:1-4; Acts 18:24-26).
(3) In the Church, there are various kinds of Christians and various stages of believers:
not all are weak or strong; not all are babes or mature; not all are carnal or
spiritual, not all are unlearned or knowledgeable, not all shall be rewarded or
destroyed. Yet all believers are saved from sin, baptized into the one body of
Christ with the same Holy Spirit (12:13), and are indwelled by the Holy Spirit both
individually (6:19) and collectively (3:16,17).
Therefore, as servants (Ministers) of God in Christ, we should maintain the unity

(not uniformity) of the Church (Eph.4:1-7); be humble and careful with our preaching
(2:1-4) admitting our mistakes, ready to learn (3:18; 8:2). We should build on the Christ
foundation with good material so as not to lose our reward (3:9-15). If anyone defiles

God’s temple (i.e. the Church and your Person), God will destroy him/her in hell. (3:17;
Matt.10:28).
Below is a table showing levels or categories of spirituality found in the
Scriptures.
In Greek cultural philosophy, humans as PHYSICAL beings (phusikos) are understood to be made up of BODY (sarkos)
which is CARNAL/animalistic/bestial/fleshly (sarkikos) and SOUL (psuche) which is
NATURAL/sensual/intellectual/soulish (psuchikos) which the Apostles taught that they are filled with godless lusts,
disobedience and futility contrary to Christ (Eph 4:17-20). Plato imagined and speculated that physical humans could gain
higher wisdom access into the non-physical ideal mind (nous) through intuitive contemplation.
The Apostles like Paul, Peter, James and Jude, (1Cor 2:12-16; 1Cor 3:1-3; Eph 4:22-24; Col 3:9-10; Pet 2:2-3; 2Pet 1:3-4; Jas
3:13-18; Jude 18-19) taught the Church that physical humans (the Old Man) as body and soul are depraved and damned to
perish with debased earthy wisdom and lustfulness except if/when divinely regenerated from above in Christ (by Grace, the
Word and the Holy Spirit) to become SPIRITUAL (pneumatikos) or the New Man to partake in the Divine Nature and the
heavenly spiritual wisdom. Peter and Paul taught that regeneration brings the believer into Spiritual Life in which the
regenerate BABE (nepios) must grow in Christ’s Grace in order to become MATURE/perfect (teleos).
So, there are two kinds of physical humans – the CARNAL/fleshly and the NATURAL/soulish, but there are also two kinds
of spiritual believers – the BABE and the MATURE/perfect
DISCUSSION
1. What do we learn from the Apostles’ method of planned teaching? (3:1,2; 9:20-
22; Heb.5:11- 6:3; 1Pet.2:2)

2. Apart from warning against laying any other foundation that the Apostles have
laid in Christ (3:10, 11), there is the counsel that building on should be with
fire-resistant material (3:12-15) as well as the warning to avoid the danger of
defiling the Temple of God (3:16, 17)! What various gradation of consequences
do you notice to be there for not giving heed to any of these cautions?
3. By the wisdom from the Scriptures, we may watchfully categorise works of
Christian service and walk of Christian spirituality and ways of Christian living
into two or four (3:12-17; 6:12-13; 10:23). Give further examples (2Cor 4:2;
Gal. 5:19-21, Col 3:12-15, Eph 4:29; 1Tim 6:9-11; Heb 12:14; Jas 1:20-25;
2:14-26 etc) of those ways as they concern our works, walk, worship, and
witness:
CATEGORIES OF WORK AND WALK IN CHRISTIAN

LIVING
Ways that ABIDE (1Cor 3:12-15) Ways that DEFILE (1Cor 3:16-17)
and EXPEDIENT (1Cor 10:23) and NOT EXPEDIENT (1Cor 6:12-
13)
Ways that Things that MAY Ways that MAY Ways that
ALWAYS EDIFY, EDIFY, (safe) e.g. DEFILE, (risky) e.g. ALWAYS DEFILE
(holy) e.g. the Faith, the Word, the Exuberance, (evil) e.g. Pursuit
Fruit, Good-works, Gifts, Counsel, Zeal – Appetite, Ambition of pride and
Consecration – virtues possible to (1Tim 6:9-11; Jas Vainglory, Pursuit
virtues to be be misused (2Cor 1:20-25), Pursuit of of pomposity and
pursued to the 4:2; Jas 2:14:26) prosperity and Arrogance, Pursuit
fullest – Pursuit of depending on how Greediness, Pursuit of pleasure and
purity, Pursuit of circumspection is of popularity, Pursuit Sensuality, Pursuit
Peace (Heb 12:14) applied of position and Pre- of malice and
eminence Animosity
(a) Ways that ABIDE (3:12-15) and EXPEDIENT (10:23) –

(i) that ALWAYS EDIFY, (holy) e.g. the Fruit, Good-works, Consecration
– virtues to be pursued to the fullest – Pursuit of purity, Pursuit of Peace
(Heb 12:14);
(ii) that MAY EDIFY, (safe) e.g. Faith, the Word, the Gifts, Counsel, Zeal –
virtues possible to be misused (2Cor 4:2; Jas 2:14:26) depending on how
circumspection is applied;
(b)Ways that DEFILE (3:16-17) and NOT EXPEDIENT (6:12-13) –
(i) that MAY DEFILE, (risky) e.g. Exuberance, Appetite, Ambition (1Tim
6:9-11; Jas 1:20-25), Pursuit of prosperity and Greediness, Pursuit of
popularity, Pursuit of position and Pre-eminence;
(ii) that ALWAYS DEFILE (evil) e.g. Pursuit of pride and Vainglory,
Pursuit of pomposity and Arrogance, Pursuit of pleasure and Sensuality,
Pursuit of malice and Animosity.
What should be our attitude as a whole? (2:1-4; Rom. 14:19).
4. What do “all things are yours” (3:21-23) and “all things to all men” (9:19-22)
mean? (1Tim 4:8; Rom. 8:28, 35-39). Does this mean the same as the Corinthian
heathen philosophy of “all things are lawful”? (6:12-13; 10:23).
5. The Corinthians were not backward in manifestations of the Gifts and power of the
Holy Spirit (1:4-8) but they were as yet behind in Spiritual maturity and Moral
purity (3:1-3). The world is easily impressed and swayed by manifestation of
power devoid of maturity and purity (1:22-24; Rev 13:14 and 16:14 and 19:20),
but did Christ and the Apostles teach that miraculous power means moral purity
(Mat 7:15-23 and 16:4 and 24:24; 2Thes 2:8-12)?

CONCLUSION
May the Lord enable us to labour with Him (3:9; Jn 5:17). May we work under God
while it is day (Jn 9:4,5). May we, after doing all things still humbly say, “We are
unprofitable servants” (Lk. 17:10), Amen

TOPIC: ON APOSTLES’ EXAMPLE
INTRODUCTION
If by the grace of God you have repented of your sinfulness towards God and
believed in Jesus as the Christ and the Son of God – receiving Him to be your only sure
Saviour from divine damnation and acknowledging Him as the Lord of your life – then
you are born again, forgiven, justified, baptized into Christ’s body and sanctified through
the work of the Holy Spirit. This is called “salvation” or “new creation”. Are you saved?
The Holy Spirit also gives every believer, some grace-gift(s) – i.e. spiritual gift(s),
with which to serve Christ as the Lord and dispense the mercies and mysteries of God
which are in Christ (4:1; 7:7). As believers serve and dispense, they must be ready to
give account of their faithfulness to God, the Judge of all (4:2,5). After-all everything we
have belonged to God, Who alone has given us all things by His grace (4:7; Lk.17:10).
Preachers of the Gospel must reckon themselves to be (and be seen as)
MINISTERS (duty Officers under the specific directive) of Christ and as STEWARDS
(household Managers or Home-economists entrusted with administering and
dispensing Lk. 12:42-46) of the mercies and mysteries of God, but NOT AUTHORS or
OWNERS above what is WRITTEN in the Scriptures (4:6). This was how the Apostles
saw themselves and their ministry in relation to the Lord and His Word, and we should
follow their trustworthy examples (4:1,6,16). Stewards and Servants should not get so
puffed up to feel they could devise or revise doctrines by their own authority or
decree (arrogating ownership and authority in themselves Mat 23:8-12) on matters
of the Faith, but only humbly declare divine truth by the authority of God’s Word
as written in the Scriptures (4:6; Rom 12:3; Gal 1:6-9; 2Thes 2:1-3).

Notice that although these Corinthians were warned for being boastful, puffed up,
talkative, for preferring and despising some Apostles, and for causing divisions in the
Church as vanishing vestiges of their former lives (4:15,19), yet Paul did not write them
off but still believed them to be BELOVED CHILDREN begotten (i.e. born again)
through the Gospel of Christ (4:5,14-15). Paul also identified them as former sinners but
now repented and sanctified (6:9-11).
DISCUSSIONS:
1. Following the Apostles’ examples, we are therefore SERVANTS/MINISTERS
(3:5; 4:1; 2Cor 3:6), and STEWARDS/MANAGERS (4:2; Col 1:25) for God and
His Christ, NOT AUTHORS/OWNERS of divine mysteries. What do these
designations imply?
2. What is expected of us in our stewardship of our service (dispensation/commission
of our ministry) about faithfulness, self-examination, self-justification, self-
aggrandisement, self-will and judgment of/by others? (4:1-6,17; Rom 12:3; 2Cor.
3:5-6; Eph. 6:19-21; Col. 4:7).
3. What then does God mean by FAITHFULNESS (Trustworthiness) in the
stewardship of the Gospel mystery? 7:25; Lk. 12:42-46; 2Cor 2:17 & 4:1-2; Col.
4:3-4).
How does this caution against modern adventures of daring to unfaithfully subject
the Gospel Faith to innovation or revising God’s WRITTEN Word? (Gal 1:8-9;
2Cor 4:1-3).
4. In what ways were the Corinthian brethren not following the Apostles’ examples?
(4:6, 8-10,15)? What about you and I?
5. What other service/stewardship qualities must we learn from the Apostles? (4:11-
14; 2Cor. 6:1-10).

CONCLUSION
May we do away with self-serving contentions, talkativeness, arrogance and carnality,
and rather hold only to Christ-serving love, gentleness, humility and spirituality, and in
all things be faithful to God in the stewardship of the Gospel mystery of Christ Jesus,
Amen.

TOPIC: AGAINST IMMORALITY AND LAWSUITS
TEXT: 1CORINTHIANS 5 AND 6
INTRODUCTION
The congregation at Corinth was part of the Church of God or Body of Christ
because they believed in and called on the Name of Jesus Christ as their Lord (1:2; 12:3).
By their faith in Christ, they were wholly consecrated in every aspect of their being
(1Thes 5:23) as SAINTS to God for glorification (1Thes 3:13). The Scriptures PLAINLY
say that specific saving mysteries take place FOR ALL WHO BELIEVE IN CHRIST
(1Pet 1:9-12):
 their whole being have through faith received the free quickening gift of saving
grace (Eph 2:5-8; Tit 2:11-13) to invigorate them out of deadly dominion of sin to
be alive in Christ and alive unto God (Rom 6:11-14)
 their consciences have been invisibly washed/purged clean with Christ’s
PRECIOUS BLOOD (Rom 3:23-26; 1Pet 1:18-19) for redemption, propitiation,
justification and reconciliation (Rom 3:25 and 5:9-11; Col 1:19-22; Heb. 9:14);
 their bodies have been visibly washed/sprinkled clean with (“born of” John 3:3-5;
Tit 3:5) the Water of Christian baptism (Ezek 36:25; Mat 28:19; Act 22:16; Heb.
10:22; 1John 5:6-8);
 their hearts have been washed/sprinkled clean and engrafted with the seed of
(“born of”) the Word of Christ’s Saving Gospel (Eph. 5:26; Heb 8:10-11; 10:22;
Jas 1:18, 20; 1Pet 1:23);
 they have wholly been “born of” (i.e. regenerated, recreated and indwelled by, or
baptized into Christ’s Body and SEALED FOR INHERITANCE with) the Holy
Spirit (6:19; 12:13; John 3:3-5; 2Cor 5:17; Eph 1:13-14) to live for Christ alone
forever in the renewing fullness of the lavishly outpoured (Rom 5:5) Holy Spirit;
NOTE: Salvation is divine justification from sin and endowment with saving Grace that qualifies us for Spirit
indwelling by which He fills us for witness/walk/work/worship/warfare unto glorious heritage.
 they have wholly been sanctified and are being sanctified in the power of the Holy
Spirit and the Word (1:2; 6:11; John 15:3 and 17:17; Rom. 15:16; 1Thes 5:23);
 their minds are renewed in the knowledge of the Gospel Truth (Eph 2:10 and 4:23;
Col 3:10) to consequently insist on responding to God through loving worship with
their whole being and by all their daily life pursuit of consecration, communion
and commission (Rom 12:1-2; Eph 4:17-20; 1Pet 1:13 and 2:9-12) till they obtain
the ultimate Glory (Phil 3:8-14; 1Pet 1:2-5; 1John 3:1-3).
Notice that according to these and other plain Scriptures (regardless of private
interpretations or popular conceptualisations), the New Birth is a mysterious inside-out
and over-again “bathe-birth” (John 3:3-5; Tit 3:5) from iniquity-depravity
accomplished for believers at the cost of Christ’s PRECIOUS BLOOD (Act 20:28)
through the divine free gift of quickening Grace or saving Grace received Faith (Eph
2:5-10) and by the ministration of the Word of God and the Water of Christian Baptism
by the power of the Holy Spirit (Mark 16:15-18; Acts 2:37-39). The flesh-birth is in sin
unto death and from purity to impurity. The New Birth is in sanctity unto life and from
impurity to purity.
By means of this divine “bathe-birth”, the Saints were redeemed from
condemnation and justified (counted righteous) by God (1:30; 6:11; Rom 8:1-4). This is
the all-encompassing REDEMPTIVE mystery which God in His love, freely and
mercifully gave us in Christ (1John 5:8-12) and called SALVATION or NEW BIRTH
unto ETERNAL LIFE of God’s Kingdom! The only way to God’s glorious and heavenly
Kingdom is by the New Birth in Christ (John 3:3-5 and 14:6; Act 4:12 and 15:11). The
New Birth is proved by the evidence of the New Life (Col 3:1, 10).
Are you sure you are born again or saved? Make sure!
Are you sure you are a true member of Christ’s Body and Church? Make sure!

Despite their supposed conversion, there were some in the Corinthian Church who
still behaved like unbelievers, walking carnally in permissive philosophy of “All things
are lawful for me” (6:12) and vile passions of their former lives “Body for sex and food
for belly” (6:13), according to prevalent pagan culture (3:1-4; 5:11; 6:8-13; Gal. 5:19-21).
Because these were not disciplined by the Church (5:1,2), Paul passed judgement,
prescribed appropriate discipline (5:3-5) and admonished them that permissiveness (6:9-
11,16-20) toward heathenish carnality would incur God‘s displeasure (Rom. 8:6-8) and
lead to disaster (Gal. 6:7,8). Our received salvation must be appropriated through
obedient faith by GROWING in grace and knowledge of Christ and WALKING in the
Spirit (Gal. 5:24-26; 2Pet 3:17-18), so that our mind and manners shall be renewed to
transform and perform like New Covenant citizens of Heaven (Col. 3:1-10).
Instead of settling their quarrels “out-of-court” among the Saints for equity
adjudication and RECONCILIATION (6:1-3), some of the Corinthians preferred to
sue themselves in civil courts for legality adjudication and RETRIBUTION (6:6).
The Apostle deemed this as shameful and improper (6:5,7); he did not mean that the
courts are evil because civil authorities are God’s ordained ministry for a purpose (Rom
13:1-7). The Church owes God THE RESPONSIBILITY and have been GIVEN THE
SPIRITUAL WISDOM and even THE SPIRITUAL AUTHORITY (2:12-15; 11:31-32;
John 20:21-23) to adjudicate right/wrong manners and true/false matters amongst
themselves (NOT judge ultimate destinies of persons) in order to choose or approve what
is right for true Christian walk, work, worship and witness that accords with BIBLICAL
PATTERN and not after worldly standards (5:9-13; 6:1-5). The Church judges by gospel
morality and spirituality for restoration (reproof and reconciliation), the society
judges by civil legality and philosophy for reparations (remand and retribution).
DISCUSSIONS:

1. What are some specific New Testament things (fascinating to Prophets and
Angels 1Pet 1:9-13) that the Holy Spirit actually does differently with those
who believe in Christ?
In the Old Testament (without Christ), there But in the New Testament (with Christ), there is
was BESTOWAL OF the Holy Spirit (by now BAPTISM WITH the Holy Spirit (by
PUTTING Hb=‫ נתן‬nâthan, Num_11:25-29) POURING Hb=‫ ׁשפך‬shâphak, Joe_2:28-29;
Act_2:16-18)
to REST ON for the ANOINTING of only to DWELL IN for the SEALING and
some special people (Priests, Judges-Kings, ANOINTING of all believers for
Prophets) for BURDEN-BEARING BIRTHRIGHT/NEW-BIRTH (Rom_8:14-17;
(Num_4:19; Num_11:17; Mal_1:1) Eph_1:13-14)
and thereafter FILLED/MOVED (i.e. "came- and thereafter FILL/MOVE (i.e. "come-upon"
upon" as a “clothing upon” Judg 6:34; 14:6) as a “fountain within” John 4:14; 7:37-39) us
them with divine power as God's anointed with divine power/refreshing (Act_1:8;
SERVANTS; Act_3:20; Act_4:31; Rom_8:26) as God's
adopted SONS and anointed SERVANTS.
2. Every unrighteousness is sin (whether by a believer or unbeliever) but the sin of

sexual promiscuity and perversion (Fornication, Adultery, and Homosexuality,
see 6:9; Rom. 1:26,27) is very serious. Why? (6:13-18, 19-20). God’s holy and
perfect place for sexual union is in lifelong exclusive marriage of one husband
and one wife (7:2,36,37; Heb. 13:4; Mark 10:2-12).
3. What carnal pagan philosophical slogans were rampant in Corinth? (6:12-13;
10:23-24). And what Christian counterpoints did the Apostle proffer? How are
such pagan slogans rampant again in the Corinthianized modernity of today,
even in the Church?
(The Corinthians were known for their sexually perverse and morally debauched idolatry, as well as their
unabashed libertine and wanton culture of vile paganism encapsulated in their philosophical slogans like their
amoralist “ALL THINGS ARE LAWFUL” and their hedonist “BODY FOR PLEASURE” (1Cor 6:12-13; 10:23), and
they permitted freedom of individual expression even for women, slaves and strangers alike, irrespective of
ethnicity and religion. St Paul raised counter slogans based on the Gospel: “ALL THINGS ARE NOT
EXPEDIENT” and “BODY FOR THE LORD”, which the Church must resound today.).
NOTE: Civil legality is not the same as Ecclesiastical morality and popular philosophy is not the same as
Gospel spirituality.

4. A child of God should not live in sin at all (1Jn 3:9 and 5:18). But if one falls
into sin, what should one and the Church do? (2Cor.7:9-10; Gal 6:1; 1Jn 1:8-9;
2:2).
5. Christians should respect retributive justice of the civil courts and governments
(Mat 5:23-26; Rom. 13:1-7) but should prefer reconciliatory equity of the
Church’s settlement and discipline (6:5-8; Matt 5:23-26). Even in the Church,
Christians should be willing to resolve issues amongst close circle and only
involve the leadership if necessary (Mat 18:15-20)
What are the differences between the result of civil establishment and court
judgements (Rom. 13:4) and Church tribunal settlement? (2Tim. 3:16-17 and
4:2).
6. Whom should the Church discipline and how? (5:9-13; Matt. 18:15-20). What
motive should be behind such discipline? (4:18-21; 5:4-7; 2Cor 2:6-11).
7. But could Christians judge? (4:5; Matt. 7:1; John 7:24). And how far could the
Church judge in this life? (5:3; 5:9-13; 6:4-5; 11:31-32; Rom 14:11-13).
Our judgement and discipline should be based on God’s Word and Christ’s
standards (5:11; John. 7:24; Rom 14:13; 2Thes 3:6,14). We shall judge the
world and angels in the next Age (2:15; 6:2-3; Heb 11:7).
MEMORY VERSE: 1 Corinthians 6:19 and 20.
What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye
have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your
body, and in your spirit, which are God's.
(1Co 6:19-20)

TOPIC: ON THE CHRISTIAN AND MARRIAGE
INTRODUCTION
After exhorting and admonishing the Corinthian brethren based on information
reaching him, Paul now turns to give ethical CONCESSIONS (7:6), COMMANDS
(7:10) and COUNSELS (7:12) on issues raised by the Corinthians. Commands are
strictly declared for straight obedience, but Concessions and Counsels require
consecrated conscientious consideration to ascertain all options and portions approved
by God on a matter and follow the best appointed for the hour.
This time, the questions are on the Christian and marriage, as follows:
1. Are married couples free to continue sexual relations after conversions? Paul
answers, “Yes” (7:1-7).

2. Should single Christians marry? Paul says, “It depends. Single life is better for
fulfilling some gifts and ministries if the Christian has the gift of celibacy, while
married life is better if the Christian has sexual passions”. (7:8,9, Matt. 19:10-12).
3. Is divorce permitted between a Christian couple? “NO” But if they are separated
because of a quarrel, they should never remarry as long as both of them live, rather
they should quickly be reconciled”. (7:10, 11; Matt 5:31, 32; Matt. 19:3-9; Mk.
10:12; Lk. 16:18).
4. What if the other partner was still a pagan? Paul says, “Stick to your pagan partner
peacefully except and until that unbeliever partner separates himself or herself, at
which point the believer is free if need be to remarry” (especially if the unbeliever
remarries or has other wives). The converted spouse begins to bring sanctifying
(not saving) influence which could further lead to salvation in the family, if God
permits. (7:12-17).
5. What about those who become Christians in household conditions which are not of
Christian standard? Paul says, “It is not necessary to interfere with the household
conditions in which believers found themselves before they became converted”
(7:16-24).
6. What about Christians already engaged, could they disengage to become celibates?
Paul says, “Yes if they are convinced and equipped not to marry (7:37-38; Mat
19:11-12). However, if they are still convinced to marry after due consideration of
circumstances of social distress and demands of their ministry, they should go
ahead; after all Marriage is no sin” (7:25-36). In fact, marriage IN THE LORD is
good, pure and honourable (Heb. 13:4; Prov. 18:22) and could even bring
consolation in tribulation and meet for needs (Gen 2:18; Eccl 9:9).
7. Could a Christian widow remarry? “Yes, if need be, but ONLY IN THE LORD,
not to an unbeliever.” (7:39-40; Rom 7:1-3; 2Cor. 6:14).

DISCUSSIONS:
1. What apostolically ordered principle “in all the Churches” did St Paul apply
repeatedly to resolving household conditions before conversion such as pre-
conversion marital (family) status (7:16-17), pre-conversion circumcision (ritual)
status (7:18-20), pre-conversion slavery (social) status (7:21-24). How does this
apostolic ecumenical principle apply to us today especially in resolving pre-
conversion marriage complications?
2. What blessings and privileges could salvation of a believer bring for the spouse
and offspring of same household (7:14; Mat 18:3-6, 10-14; Act 2:39; 16:31; 2Tim
3:14-15)?
In the Old Testament, God claimed all Israelite firstborn male children as sanctified to
Himself even before birth so they had to be presented and redeemed (Exod 13:2,12,
Num 3:40-48; Luk 2:22-23). God also gave circumcision of both old and young males as
the sign that sealed them for the Covenant (Gen 17:10-14) and for faith unto
righteousness (Rom 4:11). Likewise Gentile parents effectually initiate their children
into their clan and cult covenants even from the womb.
Baptism/dedication of Christian children in the New Testament is because the Apostles
reckoned them both clean and holy (7:14) to be received as partakers of the Kingdom
Covenant promise (Mar 10:13-16; Act 2:39). Surprisingly, Christ even reckoned
disciples’ children as also believers in Him (Mat 18:6) for reception in His Name into
His Church (Mat 18:5).
Matthew 18:5-6
(5) And whoever shall RECEIVE ONE SUCH LITTLE CHILD IN MY NAME receives me.
(6) But whoever shall offend ONE OF THESE LITTLE ONES WHO BELIEVE IN ME, it were better for him that
a millstone were hanged about his neck, and that he were drowned in the depth of the sea.
But how do we RECEIVE our “sanctified” infants IN CHRIST’S NAME?

And how do such infants BELIEVE IN CHRIST?
 Of what use is this truth in parental prayers for and training of children Prov
22:6; Luk1:76-80; Luk 2:52; and the controversial scruples about Christian
children baptism/dedication?
 What use is this truth in family covenant/curse breaking and deliverance as
well as in fear/fable about Christian children being initiated to demonic cults
by those who are not their parents?
 How do we reconcile generational visitation in Exod 20:5-6 and individual
judgment in Ezek 18:19-20?
3. Can we dedicate/baptize children from mixed marriage households? Why? (7:14;
2Tim 1:5; 2Tim. 3:15; Matt. 18:5-6; Acts 16:14-15, 31-33).
NOTE: It is common tendency to speculate from denominational or rational or cultural points of view about the
mystery of the SPIRITUAL STATUS OF CHILDREN IN THE CHURCH. These human views are not necessarily
biblical or authentic since these CHILDREN ARE NOT ANSWERABLE TO ADULTS SPIRITUALLY, BUT TO
GOD. As the Scripture clearly shows, Children of Divine Covenant parents are SEEN BY GOD to be CHILDREN
OF HIS COVENANT because they are offspring of His believers (Gen 17:7; Psa 132:12; Mal 2:13-15; 1Cor
7:14; 2Tim 1:5). They cannot be regarded spiritually as same with children born to unbelieving parents in other
covenants (Act 2:39; 3:25; and 16:14-15,31).
Though born in sin and death like all other children (Rom 5:12), yet children of believing parents are NOT
UNCLEAN BUT HOLY (7:14). According to Christ, because they are NOT UNBELIEVING BUT BELIEVING
(Mat 18:5-6); since they are rated GREAT IN THE KINGDOM (Mat 18:3-4), they MUST NOT BE DESPISED
(Mat 18:10,14) but be brought up in the Word (Pro 22:6; 2Tim 3:14-15). They should therefore be SEEN FROM
GOD’S PERSPECTIVE AS REVEALED IN THE SCRIPTURES, rather than from human presumptions based on
heathen cultures or ideas speculated by intellectual reason or traditions instituted by ecclesiastical
denominations.
For the little ones who are children of New Covenant parents, their human sensible CULTURAL
INCAPACITY does not mean their Divine spiritual COVENANT INADEQUACY (Gen 17:10-14; Deut 29:9-
13; Matt 18:1-6,10,14; Mar 10:13-16).
(See http://www.scribd.com/doc/25560123/Seven-Mysteries-About-the-New-Covenant-Children).
4. A Christian may only remarry if the unbelieving partner departs or if the other
partner dies. (7:10, 11, 15, 39). What about Matt. 19:9, since adultery is no longer
a capital offence? But should believers fornicate? (5:11).
5. What is the gift of celibacy or continence? (7:9; Matt. 19:10-12). Of what
advantages are both this gift and the single life? (7:28, 31-35, 38,40).
6. A married Christian cares about how to both please the Lord and please the other
partner (7:32-35). Should this be so? (7:3-5; Eph. 5:21-25).
7. What are the differences between couples referred to as “THE MARRIED”
wedded in the Lord (7:10) and couples referred to as “THE REST” not wedded in
the Lord (7:12) by the Apostle? And what is MARRIAGE IN THE LORD? (7:39)

MEMORY VERSE: 1 Corinthians 7:9
But if they cannot contain, let them marry: for it is better to marry than to burn.
(1Co 7:9)

TOPIC: ON USING AND FORGOING CHRISTIAN LIBERTY
INTRODUCTION
In this Chapter, Paul explains the importance of love and edification rather than
knowledge and scruples in appropriating our privileges of Christian Liberty (8:1-3). The
Corinthians (as the Church today) misunderstood what Divine Grace and Christian Liberty truly
mean. Whereas the Jews in their arrogance mistook the LAW for magisterial legalism instead of
divine enlightenment with the Law for truth and guidance, the Church in her ignorance has
also mistaken GRACE for individual libertinism instead of divine enablement with Grace for
purity and power.
The POWER of Christ’s GRACE brings undeserved LIBERATION from the power
of sin, self and Satan, and from the power of all rites or rudiments (Rom 6:11-15; Gal 4:3,
9; Col 2:8, 20; Tit 2:11-15). GRACE also grants undeserved PRIVILEGE of being
indwelled, enabled and led by the Holy Spirit for our PURITY; however, GRACE forbids
unreserved LICENSE and CARNALITY (8:9; Rom 8:1-9; Gal 2:17 and 5:13,16-18; 1Pet
2:16). Apparently, the Church in her euphoria is unaware that Christ’s GRACE when
spurned, brings GREATER JUDGMENT than the LAW could ever bring (John 15:22-24;
Heb 10:28-31; 2Pet 2:17-20).
Conscientious scrupulous thought is the common but WEAK and relative
instrument for moral judgment (Rom 2:14-15), while knowledge of divinely revealed
truth is the special and STRONG and reliable instrument for moral judgment. But
access to divine knowledge is rare privilege (8:4-7). Among Church members, there
could be scrupulous or weak brethren with “conscience of idols” (which feels that idols
are too powerful to be reduced to nothing 8:7) and others with “conscience of sin” (which
feels that sin is too powerful to be fully cleansed Heb 10:1-2). Convictions based on
comprehension of scriptural TRUTH as commanded by God is surer and stronger than

convictions based on considerations of scrupulous/superstitious THOUGHTS as
conscientized/conceived by people. When exercising their Christian Liberty, believers
who convincingly know the free-setting power of the Gospel truth should in love,
consider but also patiently educate their scrupulous brethren with weaker convictions,
e.g. eating at TEMPLE feasts or eating at HOME feasts or buying MARKET meat (8:8-
13).
DISCUSSIONS
1. Since eating and not eating have neither spiritual advantage nor disadvantage (8:8),
what then are the guiding principles (command, concession and counsel) for eating
meat slaughtered by pagans?
i. At Temple Feasts: DO NOT JOIN AT ALL TO EAT, EVEN WHEN
CONVINCED (8:8-12; 10:19-22; Act 15:29; Rom 14:15-22).
ii. At Other Places (e.g. Market and pagan Homes): YOU MAY EAT,
EXCEPT WHEN CONSIDERATE OR WHEN NOT CONVINCED (10:25-
29; Rom 14:1-5,10-14,23 and 15:1-2). This is not same with Jew-Gentile
division among the Church in Gal 2:11ff. Why?
How do these apply to us in the religiously pluralistic world of today?
2. Idol worshippers believe that their idols are demons to whom they are bound to
worship as gods (10:20). So, if you encourage weak “idol conscious” converts
(who still feel idols are too powerful over Christians) to join in temple feasts, it
becomes sinful to them because of guilt of defilement and fear of danger in their
consciences. To join the idol worshipper in their temple feasts is to join them in
worshipping their idols as they deem them to be gods. So, for the glory of God and
for the sake of love and edification of the weaker brethren, do not join in temple
feasts at all.
3. Despite what idolaters believe their idols to be, the truth remains that idols are
nothing to Christians (8:4-7; 10:19) and the earth is the Lord’s (10:26). Therefore,
to the believer who knows and is convinced about this Gospel truth, it is not
harmful to eat food even at idolatrous temple feasts, but it is improper and could be
harmful to weak conscience brethren (8:8-13; Rom 14:13-16).
4. Market meat or festival food in pagan homes, though usually offered to idols
(which are really nothing to us), should be taken without conscience questions, but
if such questions arise from scrupulous brethren with weak convictions who are
present, the brethren with strong convictions should abstain for the sake of their
brethren’s weaker consciences (10:24-29).

TOPIC: ON PAUL’S USE OF LIBERTY
INTRODUCTION
In Chapter 8, Paul had explained that Christians have liberty/right only to do
anything which is not sinful; BUT because of the weak believers (ignorantly scrupulous
with consciousness of idols 8:7) amongst us and the conscience of others (10:25-28), we
should deny ourselves some of our liberty/right with the aim of showing love, building up
one another, keeping ourselves from sinning and for wining souls.
Now Paul gives his life’s testimony as an example. As an Apostle, Paul had rights
and liberty to be fed and provided for, by the Church (9:4); to marry and lead a wife
(v.5); and to go “full-time” without doing any other work (9:6). But he denied himself all
these rights (v.15) so as not to hinder his preaching of the Gospel (9:12 and 18).
As a free Roman citizen (Acts 22:26-28), Paul had the right to show-off and
intimidate people everywhere he went, but he did not use that liberty, rather he became
“ALL THINGS TO ALL MEN” (9:19-22), so that all may be saved (9:23).
Another reason why Paul denied himself much of his liberty rights and exercised
self-control was so that he might not be disqualified in his Christian race (9:27).
DISCUSSIONS:
1. To show that Gospel Ministers should be supported materially by their
congregation (9:14), what three common examples did Paul give? (9:7)? What
two scriptural citations did he make? (9:8-13; 1Tim. 5:18; Gal. 6:6).
2. What other support should be given to Gospel Ministers? (1Thes 5:12-13;
1Tim. 5:17; Heb. 13:7; 1Cor. 16:16; Col. 4:3). How far do you practice this?

3. How did Paul see his calling to the Gospel Ministry? (9:16-18) “(16) I do not
preach proudly but I preach dutifully as I am constrained to do. (17) Whether
I preach willingly or reluctantly, with pay or without pay, I am still a
Minister/Steward of Christ. (18) My consolation is that I preach willingly
without pay, and without insisting on my liberty rights.”
4. We have no right to, and cannot afford to compromise nor give-up our FAITH.
But could we compromise or give-up our LIBERTY? From Paul’s example, for
what purposes should we compromise or give-up our Liberty/Right? (9:19-23).
5. What danger is there in the abuse of (or lack of self-control in exercising)
Christian liberty? (9:24-27). How are Gospel ministers careful today about their
rights especially when affluent?
CONCLUSION: 1 Peter 2:16-19

As free, and not using your liberty for a cloak of maliciousness, but as the servants of God. Honor all
men. Love the brotherhood. Fear God. Honor the king. Servants, be subject to your masters with all
fear; not only to the good and gentle, but also to the froward. For this is thankworthy, if a man for
conscience toward God endure grief, suffering wrongfully.
(1Pe 2:16-19)

TOPIC: ON PROPER USE OF LIBERTY
TEXT: 1CORINTHIANS 10 (ROMANS 14)
INTRODUCTION
The importance of self-control and the danger of spiritual indiscretion when

exercising our Christian liberty on concessional matters is exemplified here with the
wilderness experience of the Israelites who fell into sin and damnation after partaking of
miraculous deliverance, baptismal initiation and holy nutrition (10:1-12). Even
temptation is no excuse for falling into sin (10:13).
**What could we learn from this?
Paul again looked at things offered to idols from two points of views: The Gentile
unbeliever and the weak ignorant believer on one side and the strong knowledgeable
believer on the other (10:14-29a).
**In what ways is each of these views more careful and caring?
Our Christian Liberty does not permit sin (10:8-10; 6:9,10), therefore we should
walk carefully, not overdoing things, as Paul said in Gal. 5:16-25. For, if we do not
follow the principles of liberty scripturally, we shall fall (or make others fall) into sin and
disqualification. (9:27; 10:12; Jn. 15:1-8; Heb. 6:4-6; 1Jon. 5:16,17). Therefore, you
should not listen to those who encourage you (and spirits that prompt you) to
subjectively or licentiously or selfishly exercise your Concessional liberty without
regard for God’s Counsel and Command – such is not Sound Doctrine (2Pet. 2:18-21).
**Give instances where we overdo our liberty into hedonist and libertine licentiousness
(Morality, Individualism, Rationalisation, Revisionism, Emotionalism, Fashion, Fad,
Food and Drink, Passion, Pursuit, Association, Business, Time, Noise, at home etc).

Your conscience may be clear about what you do, but is the other person’s
conscience clear? (8:10-15; 10:27-32).
We may not have right to judge your liberty in concessional matters (10:29; Rom
14:5,6), but must you please yourself rather than please God? (8:13; 10:33; Rom. 14:15).
DISCUSSIONS:
A. What do you understand by commands, concessions and counsels? How helpful
are these in our use of Christian liberty?
B. Give examples for each principle of Christian Liberty below.
1. Do not disobey divine commands on the basis of liberty (10:6-11; Act 15:20,29;)
2. Before any course of action, ask these expediency queries to help guide you as
counsels in exercising your concessional liberty:
(i) Does it always edify saints/glorify God? (holy)
(ii) Does it sometimes edify saints/glorify God? (safe)
(iii) Does it sometimes defile saints/dishonour God? (risky) and
(iv) Does it always defile saints/dishonour God? (entirely unchristian).
3. Be wise and sensible to know what you should do to glorify God (10:15; Eph.
5:15-17).
4. Do only those things that are edifying, necessary and expedient (10:23, 24).
5. Don’t give trouble to both unbelievers and the Church but glorify God in all things
(10:31-33; Rom 14:18).
6. Neither judge nor despise other people’s liberties in concessional matters but
respect their views for peace (Rom 15:1-7; 2Cor. 13:11).
7. Endeavour to be of one mind and one voice with the brethren (1:10; Rom. 15:1-7;
2Cor. 13:11).
8. Don’t do what will lead other brethren to sin/guilt (Rom. 14:13,19-21)

9. Behave sacrificially in love as Christ and the Apostles did, both in word and deed
(4:17; 11:1).
CONCLUSION:
In everything, do exactly what you know that Jesus would do or be pleased with. Beware,
our circumstantial considerations often go contrary to God’s commands, concessions
and counsels.

TOPIC: ON ORDER IN PUBLIC WORSHIP I (THE VEIL)
TEXT: 1CORINTHIANS 11:1-16
INTRODUCTION:
In this Chapter, St Paul continues to show what true apostolic Christians must
imitate: not only the INFORMAL purposes and manners exemplified for us by the
Apostles, but also the FORMAL traditions or customs and ordinances which they
received and delivered to us. Ordinances and traditions are physical things or ordinary
matters which take up mystical or spiritual significance when the Church gathers in
one place for worship. This applies to Water of Baptism, Bread and Wine of Holy
Communion, Anointing Oil and Head Symbols of males and females. 1Corinthians
11:1-16 is commendation for keeping “THE HEADS SYMBOLS” tradition (11:1-3)
with explanation of its meaning. 1Corinthians 11:17-34 is rebuke for not keeping “THE
LORD’S SUPPER” ordinance in a worthy manner (11:17-18) with emphasis on the
implications. IT MUST BE NOTICED THAT THIS WHOLE LITURGICAL
SEGMENT ON TRADITION AND ORDINANCES IS MEANT TO BE
IMITATED AND KEPT (11:1-2) BECAUSE THERE IS NO OTHER
ALTERNATIVE (11:16) AND SO ARE COMMANDMENT OF THE LORD
(14:36-38) FOR ALL THE CHURCHES (11:16; 14:33, 36).
The Ancient Church had an Apostolic Custom or Tradition such that women veiled
their head and men kept their head open during public worship (11:16). This was based
on the LITURGICAL protocol that covers all symbols of human glory while
uncovering symbols of divine glory during corporate worship because of the angels.
Culturally, we know that Jews and Romans worshipped with head covering for both
men and women, while Greeks worshipped without head covering for both men and
women. So, this was neither Jewish nor Roman, nor even Greek culture. Rather it was
peculiar apostolic custom in the Church (11:2,16) meant to conceal human glory and
exhibit Divine Glory for authority and dignity before the Angels during Church’s
messianic worship gatherings. It has nothing to do with submission to husbands or
submission to slave masters or distinction between adults and minors or any other
conjectures that are not found in the text and do not fit the context of this passage of
Scripture.
The Corinthian Church had kept this tradition or ordinance of female worship veil
as delivered by the Apostle Paul. But now they wanted to know why, having obeyed first
(11:2). So Paul gives an intelligible explanation so as to make them understand the
mystery of the ordinance (11:3a).
When the Church gathers, the Godhead is present in “company of His
innumerable Angels” (Heb 12:22-24). This retinue of Angels who are God’s
“ministering spirits, sent to minister to heirs of salvation” in Church (Heb 1:14),
perceive our physical heads, hairs and veils as symbolic tokens of spiritual
significance (1Cor 11:10). Just as the LONG HAIR is given to a woman as
PROPER COVERING for NATURAL GLORY, so also is the VEIL TOKEN
provided her as PROPHETIC COVERING for ANGELIC AUTHORITY.
The unmistakable point being made here by the Apostle is simply this: that in any
worship gathering of Christ’s Church, the believer’s HEAD scalp, the believer’s short
or long HAIR, and the believer’s headgear COVERING, have spiritual significances
that matter to Angelic perceptions and conform to Apostolic imitations/tradition.
EXPOSITION:
1. As it is revealed to the Apostles for the Church to imitate, God has set a
SYMBOLIC ORDER FOR HEADS in the messianic Church assemblies as follows
(11:3):
First: The head of Christ (begotten of God the Father, not made).
NOTE: The Father and the Holy Spirit have no physical heads. The Holy Spirit proceeds from the
Father and the Son alike (Joh 14:23-26; 15:26), and is given unto men and women alike (Rom
8:11-17), to regenerate them equally as co-sons irrespective of sex or gender (Joh 1:12-14; Gal
3:26-29), and to authorise them equally for kingdom co-heritage with Christ (Rom 8:14-17).

Next: The head of man (made in the image of Christ, but from the dust Gen 2:7).
Then: The head of woman (made in the image of Christ, but from the man Gen
2:21-23).
2. The reason for or benefit from this symbolic order IN THE CHURCH is to ensure
due honour and decorum (11:4-6), to avoid confusion and maintain divine order
and peace (14:33), also to avoid strife and evil work (Jas. 3:16).
3. In the Church, there must be the type of order that fits God’s nature (14:27-33, 40).
This is the Lord’s commandment (14:37). And we have no superior knowledge and
authority to query, disobey or change this divinely instituted protocol to sooth our
convenience (11:16), whatever our culture or generation (14:36).
4. God has set signs and symbols for this messianic Church order and apostolic
Church LITURGICAL custom in view of presence of angelic host during corporate
worship:
The man and the woman are the IMAGE of God (Gen. 1:27),
But the Man’s head symbolizes God’s GLORY (i.e. Christ 11:3, 7),
Whereas the Woman’s head symbolizes Man’s GLORY (11:3, 7),
The Woman’s long hair symbolizes Woman’s GLORY (11:15).
Apostolic corporate worship protocol, because of Angels in attendance, is to cover
symbols of human glory but uncover symbols of divine glory.
EQUISEXUAL IS HETEROSEXUAL NOT ASEXUAL, UNISEXUAL NOR
HOMOSEXUAL. The Man and the Woman, though they are both equal as “the
Image of God” (Gen 1:27), interdependent on each other (1Co 11:11-12), equally
indwelled and inspired by the Holy Spirit for worship and SONSHIP and heritage,
(Rom 8:14-17; Gal 4:5-7), yet they still retain their physical male/female sexes and
husband/wife roles until after the resurrection (Mark 12:25). Since we are still
heterosexual having our physical maleness/femaleness for now, our sexually
distinguishable heads still carry certain distinguishable worship symbols.
5. In public worship (11:4; 14:23, 26), which is also attended by Angels (11:10; Heb
1:14; 12:22-24) and unbelievers (14:23), believers should endeavour to preserve
this ecclesiological (Apostolic and Angelic) order. For this reason, men should
leave their heads unveiled (to keep the glory of God and Christ open). On the
other hand, women should veil their heads (to dignify the shame of human glory)
(11:4-7).
6. God had already shown His intension to cover the fallen glory of the Man, which is
the Woman’s shameful baldhead (11:13-14). If the glory of the Man (in the
Woman’s shone head) is shameful in the physical, the glory of the Woman (in the
Woman’s long hair) is also shameful in the spiritual.
7. If a woman wants to bear the spiritual shame of unveiled head, she must in
addition want to “ALSO be shorn” to bear the social shame of shone head (11:5-
6). The mystery which St Paul is making known here is this: THE “Liturgical
VEIL-covering” (Grk= “katakalupto” used in 1Cor 11:3-14) IS DIVINELY
ORDAINED SPIRITUAL SYMBOL OF FEMALE DIGNITY BEFORE

ANGELS (1COR 11:7-10); JUST AS THE Natural “LONG-HAIR-covering”
(Grk= “peribolaiou” used in 1Cpr 11:15) IS SOCIAL SYMBOL OF FEMALE
BEAUTY BEFORE HUMANS (1COR 11:13-15). For 2000 years since Apostolic
times, the Universal Church has always known that these TWO COVERINGS
serve different purposes but recently since the 1960s-70s, this age-old truth is
being reinterpreted to be same by some revisionist Christians. The female
AESTHETIC need of long hair for SOCIAL BEAUTY before humans, points to
her LITURGICAL need of the veil for SPIRITUAL DIGNITY before Angels.
Her need for long hair covering does NOT point to her lack of need for veil
covering NOR does the hair beauty substitute for the veil dignity (1Cor 11:5-6).
Just as the male shone or short hair points to his lack of need for covering, not
its substitute. You must be diligent in what you do or say because it may
matter, either to you and to others or to God and His Angels. Certain
physical actions and visible behaviours within certain contexts often
convey mental impressions, carry moral implications communicate
motives or symbolise meanings.
8. Veiling does NOT make a woman inferior; AFTER-ALL, THOUGH THE
WOMAN WAS MADE FROM THE MAN, YET THE MAN IS BORN OF THE
WOMAN (1Cor 11:11-12). Veiling rather makes a woman spiritually
RESPECTABLE by serving as a “token of her authority before Angels” during
worship/fellowship AS SET BY GOD (11:10); FOR IT SHOWS THAT SHE
RECOGNIZES WHAT SYMBOLIC TOKEN HER HEAD REPRESENTS
SPIRITUALLY. The worship veil is the Christian sisters’ prophetic mantle of
authority and dignity before God, Angels and principalities. Women
submission to their own husbands in family relations, which has biblically nothing
to do with liturgical veiling, is dealt with in other Scriptures (Eph 5:22-24; 1Pet

3:1-6), but not here. Also women’s limited spiritual authority to oversee in Church
and unlimited authority to judge in society are not the issues here.
9. The long hair is TO and FOR the woman (11:15).
The woman is OF and FOR the man (11:8-9).
The man is BY the woman (11:12).
All things are FOR, OF and BY God (8:6).
10. Women are given long hair as their comely covering for aesthetic glory and
beauty (1Cor 11:13-15) IN ADDITION TO, BUT NOT INSTEAD OF the worship
veil which is their liturgical token of spiritual dignity for angelic authority (1Cor
11:5-6, 10).
11. Whoever thinks or judges otherwise than the custom practiced in the
Apostolic Church (1Cor 11:2) which is expounded and set forth here by the
inspired Apostle (1Cor 11:3-15) should know that the Churches would not
contemplate any other custom, ordinances or decorum contrary to this divinely
instituted protocol as apostolically laid out here for all the Churches (1Cor 11:16;
14:36-38).
“I SPEAK AS TO WISE MEN; JUDGE YE WHAT I SAY.” (10:15).

“... IN UNDERSTANDING BE MEN ...” (14:20b).
NOTE: There are multifaceted futile efforts by secularist media and anti-Christian
postmodernists in collaboration with liberal revisionist Christians who give no damn
about imitating Biblical Apostolic Tradition, to twist the meaning of this and other
Scriptures and bring the Church into error. Attempt has been made to even completely
retranslate this portion of the Scripture in the NIV footnote! These frantic Balaamic
but contradictory approaches to mislead the Church against God are propagated under
slogans such as:
(i) “The woman needs no worship veil since her hair is her head covering”. This
is the new textual revisionist slogan, which has been found to be erroneous
absurdity, mistaking NATURAL hair-covering (Grk= peribolaiou) for
LITURGICAL veil-covering (Grk= katakalupto). If women’s hair replaces the
veil, then men must be totally shorn for even short hair covers the head too!
Besides, if the natural hair was the fabric worship headgear, verse 6 would make
no sense with the phrase, “let her ALSO (Grk= kai) be shorn”, as additional action
apart from not unveiling.
(ii) “There was no custom of worship veil in the Apostolic Church”. This is the
historical denial slogan, which has been shown to be total fallacy on the evidence
of ancient coins, murals, paintings and sculptures. . If “NO SUCH custom” in
verse 16 meant that there was NOT ANY (instead of NO OTHER) custom of
worship veil, which TRADITIONS then was St Paul referring to in verse 2, to have
been held fast by the Corinthians as delivered to them by St Paul? And what would
really be the sense of wasting all the effort in writing the whole passage?
(iii) “Worship veil was a cultural prescription for ancient Corinth but now
overtaken in today’s modern culture”. This is the cultural revisionist slogan,
which is a mere supposition with neither historical nor Scriptural basis. This
Balaamic counsel is designed to plague the Church with iniquity (Num 31:16; Josh
22:17; Jude 1:11) and kindle God’s wrath against the Church (Num 25:1-5; Rev
2:17). The truth is that the Apostles never taught doctrines that subjected the
Church to Gentile cultural rudiments or Jewish ritual laws (Gal 4:1-10; Col 2:8-
19). AS JEWISH RITUALS CANNOT DICTATE SAVING REQUIREMENTS
SO ALSO GENTILE CULTURES AND HEATHEN MODERNITY CANNOT
DICTATE STANDARDS AND MORES TO THE CHURCH, ONLY
SCRIPTURES WITH ITS SPIRITUAL AND ETHICAL PRINCIPLES SHOULD.
We are not freed from the Old Testament Law to be subjected to Off Testament
trends. The Scripture makes it clear that WE ARE OF THE NEW HEAVENLY
AND MESSIANIC TESTAMENT IN CHRIST’S BLOOD AND ANGELIC
CHURCH OF THE FIRST BORN WITH THE GOD WHO IS A CONSUMING
FIRE (Heb 1218-29). Post-modern pagan culture no longer regards dressing and
clothing as meant for shamefaced decency to cover nakedness (Gen 3:7-10, 21)
but for shameless fashion to exhibit the body especially to FLIRT AROUND and
AROUSE LUST for wildness and sex appeal. This is counsel of Balaam designed
to plague the Church with iniquity (Num 31:16; Josh 22:17; Jude 1:11) and kindle
God’s wrath against the Church (Num 25:1-5; Rev 2:17). Women who pursue
modern fashion of flirting gentile cultures are already coming to Church half-naked
and moabitishly sexy (Num 31:16) or fashionably crazy with no regard for
reasonable modesty or decency, just as they unveil their head with no regard for
spiritual decency and angelic dignity (Rom 12:1-2; 1Tim 2:9-10; 1Pet 3:3-5).

(iv) “There is no difference between male and female in Christ”. This is the
unisex or homo-sex slogan, which is the favourite for proponents of solemnization
of homosexual union and ordination of women to overseer ministry. This is
mistaken “spiritual” assumption that ignores our real sexual differences (in physic,
role and significance) which the Apostles fully affirm unanimously in this and
every Scripture. Males and females are saved by the same means into the same
body of Christ as co-sons and co-heirs (Gal 3:28-28), yet in Christ, male-female
sexual natures and roles are different IN THIS LIFE (1Cor 11:3-5; Rom 1:24-
28; Eph 5:22-25). Sexuality only vanishes at the Resurrection so does marriage
(Matt 22:29-30). That is why Christian men do not get pregnant and breastfeed.
For the biblical place of women ministry in the Church visit:
http://www.scribd.com/doc/30395601/Apostolic-Teaching-on-Women-Ministry-
Gifts-Order
Some Churches who seek to be subjective and cultural rather than scriptural
neither mind having Christ outside the door (Rev 3:20) nor bother about
manipulations by seducing demons of error into all manner of dangerous
trendy teachings (1Tim 4:1; 2Pet 2:1; 1John 4:6). Others use their anointing
rather than Scripture to validate their revisionism, forgetting that King Saul
was divinely anointed (1Sam 10:1) and had the prophetic Spirit (1Sam 10:10),
but when he disregarded divine protocol (1Sam 13) and instruction (1Sam 15),
he additionally began to be troubled by a demon by divine disfavour, despite
his divine anointing (1Sam 16:14)!
Postmodern subjectivist Churches are playing dangerous games with spiritual

protocols of the Worship Veil divinely instituted for the New Testament,
which were customary order and decorum followed by early Apostolic
Churches without contention (1Cor 11:1-2, 16). Today, some Christians
presume they have subjective liberty or spiritual authority to arrogantly
disregard or discretionally revise customs taught and practiced by the
Apostles as Christ’s spiritual ordinances of decorum in Church (1Cor 11:3-5)
and dignity before His Angels (1Cor 11:10). Angels are God's liturgical
(worship ministering or homage service) spirits unto God as well as diaconal
(attendant serving) spirits unto the saints (Heb_1:14).
THIS PROTOCOL OF HEAD TOKENS FOR THE NEW TESTAMENT

CHURCH, HAD NOTHING TO DO WITH MARRIAGE TO HUSBANDS,
NOR HAS IT ANYTHING TO DO WITH JEWISH, GREEK AND ROMAN
CULTURES as often insinuated. Of course, it is also important to notice that
this is about regard or disregard of divinely instituted protocol and tokens of
dignity and indignity, glory and inglory, honour and dishonour, but not about
sanctity and defilement.

TOPIC: ON ORDER IN PUBLIC WORSHIP II (THE SUPPER)
TEXT: 1CORINTHIANS 11:17-34
INTRODUCTION:
To recap, in this Chapter, St Paul continues to show what true apostolic Christians
must imitate: not only the INFORMAL purposes and manners exemplified for us by the
Apostles, but also the FORMAL traditions or customs and ordinances which they
received and delivered to us. Ordinances and traditions are physical things or ordinary
matters which take up mystical or spiritual significance when the Church gathers in
one place for worship. This applies to Water of Baptism, Bread and Wine of Holy
Communion, Anointing Oil and Head Symbols of males and females. 1Corinthians
11:1-16 is commendation for keeping “THE HEADS SYMBOLS” tradition (11:1-3)
with explanation of its meaning. 1Corinthians 11:17-34 is rebuke for not keeping “THE
LORD’S SUPPER” ordinance in a worthy manner (11:17-18) with emphasis on the
implications.
IT MUST BE NOTICED THAT THIS WHOLE LITURGICAL SEGMENT
ON TRADITION AND ORDINANCES ONLY HAVE SPIRITUAL
SIGNIFICANCE BECAUSE GOD HAS SET IT TO BE SO. THAT IS WHY
THESE FORMS ARE MEANT TO BE IMITATED AND KEPT (11:1-2)
BECAUSE THERE IS NO OTHER ALTERNATIVE (11:16) AND SO ARE
COMMANDMENT OF THE LORD (14:36-38) FOR ALL THE CHURCHES
(11:16; 14:33, 36).
Notice that while the Apostle Paul praised the Corinthians for doing well with the
Ordinance of Veil covering (11:2), gave them further insights (11:3-15) and warned them
against any conceited deviation or revision (11:16), He now reproves them for not doing
well with the Lord's Supper especially against fellowship schisms and doctrinal heresies
(11:17-22). Then he corrects and instructs them on proper order worthy of the Lord's
Body and Blood (11:23-34).
DISCUSSIONS
1. The Lord’s Supper should never be done as we divisively prefer or conceive at our
own suppers (11:17-22), but must specifically be done unitedly as instituted and
received (11:23). Only in this His SIGNATURE ACTS AND WORDS by which
Christ instituted it and as we received it from the Apostles would the participation
in Lord’s Supper serve for remembrance of the Lord’s Saving Death and New
Covenant.
Notice how this Christ’s Eucharistic Supper signature rite revealed Him to the two
brethren in Emmaus (Luk 24:30). This New Covenant in His Blood which we
remember in the Lord’s Supper is for the salvation of all, for our union in His Body
and for the proclamation of the Lord’s death and resurrection till He comes again
(11:24-26; 10:16-17).
2. Every participating communicant in the Lord’s Supper must therefore examine
himself/herself to ensure proper and worthy attitude that recognizes that the Supper
is the Lord’s not ours. Otherwise, would portend danger of disease, death and
damnation instead of blessing (11:27-34; 10:21-22).
3. What was the circumstance in which the Lord instituted His Supper and what was
significance of participating in His Body and Blood?
4. What were the Lord’s acts and words of institution of His Supper as we have
received them and how important is it that we always ensure we repeat and
remember these at every celebration of the Lord’s Supper (11:23-26)?
5. Notice that the Lord’s Supper should not be used for satiation but for
sanctification. Those who seek satiation should do so in their homes before coming

to the Lord’s Table (11:34) which Christ instituted after eating the Passover Supper
(11:25).

TOPIC: ON SPIRITUAL GIFTS AND THE CHURCH
TEXT: 1CORINTHIANS 12. (ROM 12; EPH. 4)
INTRODUCTION:
Idolatry misleads pagans to receive different demonic spirits for different purposes
and powers (1Cor 12:1-2), but here the Scripture insists that all Christians share the same
Holy Spirit Who gives us several gifts to serve the same Lord by the power of the same
God for the benefit of others (1Cor 12:3-6). This is because the Church is not just a mere
ORGANISATION but a LIVING SPIRITUAL ORGANISM. She is the Bride of Christ
and the Body of Christ; Christians make up various parts of that Body (1Cor. 12:13-27;
Rom. 12:5; Eph. 4:16).
The thrust and bulk of this chapter of Spiritualities (Grk=pneumatikon 1Cor
12:1) is not about Spiritual Gifts (as we are often distracted by our pagan background
to pursue 1Cor 12:2), but about the ONE Spiritual Body (1Cor 12:12-27) in which the
SAME Spirit Who “works in all” (1Cor 12:6) as the source of all diversities of
ministration, power, manifestations and gifts (1Cor 12:4-11) “to profit withal” (1Cor
12:7).
A true Christian is one who believes the Gospel mystery that Jesus Christ is Lord,
Saviour and the Son of God (1John 4:15; 5:1); who serves God with pure conscience
(1Tim. 3:9; 2Tim. 1:3; 1Pet 3:2). S/he is one who calls on the name of Jesus Christ as
Lord without iniquity (Matt. 7:21-23; 2Tim 2:19); who is SANCTIFIED in Christ as
SAINT (1 Cor. 1:2); who has received the HOLY SPIRIT OF ADOPTION in Christ as
SON (1Cor. 2:12; Rom 8:15).
When the Holy Spirit comes to dwell in a believer, s/he becomes a part of Christ’s
Body (i.e. SAVED or BORN AGAIN) and belongs to Christ (Rom. 8:9). Every Christian
became Spiritually Baptized into the Body of Christ (1Cor. 12:13) when s/he believed
(Eph. 1:13). This is the scriptural meaning and purpose of Holy Spirit Baptism. What we
sometimes call ‘HOLY SPIRIT BAPTISM’ today is what the Scripture always calls
‘HOLY SPIRIT FULLNESS’. This is complex and so should not cause contentions.
Here Paul explains that all who truly confess Jesus as Lord have all received the
Holy Spirit – they have already been baptised into Christ with the indwelling Holy Spirit
of adoption, so they could bear the Spiritual Fruit and manifest their given Spiritual Gifts.
(1Cor. 12:3, 13). But NOT all who have this same Spirit are given the same Spiritual
Gifts (1Cor. 12:4). Every believer has been given one or more Spiritual Gifts according to
God’s will (1Cor. 12:11; Eph. 4:7) for the profit of others (1Cor. 12:7). Spiritual gifts are
good, some gifts are better than others in profit, but Spiritual fruit is more excellent (1Cor
12:31; 14:5-6).
DISCUSSIONS:
1. It is true that we are saved by grace through faith and not OF works but UNTO
good works (Eph. 2:8-10; Gal 2:16, 17; 3:24-26). Should those saved by grace
thereafter continue in iniquity? (2Tim. 2:19; Rom 6:1, 11-18).
2. Which do you think is the BAPTISM and the FULLNESS with the Holy Spirit: the
Holy Spirit COMING INTO US INITIALLY at new birth to indwell us and make
us part of Christ, or the Holy Spirit MOVING WITHIN US SEVERALLY after
new birth to show His presence and power though us? By what biblical basis do
you think so? Or are both interchangeable?
3. The Scriptures talk about the INDWELLING anointing/seal with the Holy Spirit to
seal and establish us (2Cor 1:21-22; 1John 2:20, 27) and the MANIFESTATION
of the Holy Spirit anointing for power and character (Luke 4:17-18; Act 10:38).
What do you learn from this?
4. From the Scriptures, it is true that believers have all been baptized with the Holy
Spirit into Christ (1Cor 12:13); but do the Scriptures teach they are all filled with
the Holy Spirit always? (Acts 4:8, 31; 9:17; 13:9; Eph. 5:18). How then could they
be filled again and again?
What we sometimes call ‘HOLY SPIRIT BAPTISM’ today is what the Scripture always calls
‘HOLY SPIRIT FULLNESS’. This difficult and delicate distinction should not cause contentions
because people inadvertently mix these up and use both interchangeably. But carefully following the
Scripture which used them distinctly, unlocks greater mysteries and power.
SPIRIT BAPTISM (1 Cor. 12:13) SPIRIT FULLNESS (Eph. 5:18)
Entrance or DRINKING-IN THE PERSON Overflow or SPRINGING-UP THE
of the Holy Spirit for the indwelling of His EVIDENCE of the presence of the Holy Spirit
presence, power and Gift(s) by receiving by letting Him manifest and operate His power,
Him into our hearts at Newbirth. (John Gift(s) and Fruit through our lives after
4:14a; 7:37, 39; 1Cor 12:3, 13) Newbirth. (John 4:14b; 7:38-39; 1Cor 12:4-7)
1. Become ONE WITH CHRIST (Rom 8:9) 1. Become MORE LIKE CHRIST (Eph. 3:16-
19)
2. JOINED IN UNION with Christ (1Cor 2. ENJOY COMMUNION in Christ (Eph. 1:15-
6:17; Eph. 1:13-14) 21)
3. Initiation/Anointing INTO Christ (Gal. 3. Invigoration/Operation IN Christ (Phil. 1:9-11)
3:27; 1John 2:27) ABIDING ABOUNDING
4. Once for all at Conversion or Newbirth 4. Repeated on and on after conversion (Acts 2:4;
(Act 2:3; Eph. 1:13; 4:5) 4:8, 31; Acts 9:17-18; 13:9-11; 17:16-17; Eph
5:18)
5. Associated with Regeneration or NEW 5. Associated with Sanctification or NEW LIFE
BIRTH (John 3:3-6) (Rom 8:12-14)
6. Receive/Commencement of Relationship 6. Release/Continuation of experience of God’s
with God (Acts 2:2-3) Power (Acts 2:4)
7. Receive new spiritual STATUS as gift 7. Being Led to growing spiritual STATURE by
from God (Rom 8:15; Col. 1:13) working/walking with God (Rom 8:14; Eph.
4:13)
8. Requires faith in Christ as Saviour (Acts 8. Requires submission to the Spirit as Guide and
2:38-39; Gal. 3:2) Helper (John 16:13; Rom. 8:26; 12:1)
9. Equal and same for all Believers at all 9. Different and variable in persons and
times (1Cor. 12:13) situations (Acts 4:8; 7:55)
10. INDWELLED by the Spirit (Rom. 8:9; 10. PROPELLED by the Spirit (2Pet. 1:21; Act
1Cor. 3:16; 1John 4:15) 2:4)
11. Sealed and Established (ABIDING) 11. Moved and Controlled (ABOUNDING) to
unto Eternal life (2Cor 1:21-22; Eph. 1:13; lead the New life (Gal. 5:22ff; 2Pet 1:8 & above)
4:30)
12. Cleansing from sin and demons (Acts 12. Strengthening above/against sin demons
15:8-9) (Col. 1:9-14)
In the OT without Christ, there was BESTOWAL OF the Holy Spirit (by PUTTING Hb=‫ נתן‬nâthan,
Num 11:25-29) to REST ON for the ANOINTING (1Sam 16:13) of only some special ministers
(Priests, Judges-Kings, Prophets) for BURDEN-BEARING (Num 4:19; 11:17; Mal 1:1) and
thereafter FILLED/MOVED (i.e. "came-upon" by “rushing-upon to clothe” Judg 6:34; 14:6) them
with divine power as God’s anointed SERVANTS.
But in the NT with Christ, there is now BAPTISM WITH the Holy Spirit (by POURING Hb=‫ׁשפך‬
shâphak, Joel 2:28-29; Act 2:16-18) to DWELL IN (Ezek. 36:25-27; Jer. 31:31-34; 1Cor 12:13) for

the SEALING and ANOINTING (2Cor 1:21-22; Eph 1:13; 4:31; 1John 2:20, 27) of all believers for
BIRTHRIGHT/NEW-BIRTH (Rom 8:9-11,14-17) and thereafter FILL/MOVE (i.e. "come-upon" by
“springing-up from within” John 4:14; 7:37-39) us with divine power/refreshing (Act 1:8; 3:20;
4:31; Rom 8:26) as God’s adopted SONS and anointed SERVANTS.
5. From 1Cor. 12:4,10,14,19 and 30, was Paul teaching that all who are baptized with
the Holy Spirit do speak in Tongues? How then may we speak in Tongues? (Luk
11:13; Act 2:4; 1Cor 12:10; 14;5, 13)
6. Why are Christians given different gifts? (1Cor 12:7, 12, 17; Eph. 4:11-13, 16;
Rom. 12:4-10) And could we pray for any specific gifts? (1Tim 4:14; 1Cor. 12:31;
14:1, 13; Rom. 1:11).
7. Which of these is the mark of more excellent spirituality (1Cor 12:31; Matt 7:20-
23; Luk 10:19-20): the allotment of Spiritual POWER as gifts/signs we POSSESS
by grace (Rom 12:3; 1Cor. 12:21-25), or the attainment of Spiritual PURITY as
fruit/sanctity we PRODUCE by grace? (1Cor 13:1-3; 14:37; Gal 5:22-26).
8. How many Spiritual gifts can you number from Rom. 12:6-8; 1Cor. 12:7-10, 28-30
and Eph. 4:11?
The following portions of the Scripture list out some Spiritual Gifts:
(i) 1Cor. 12:7-13 (Nine); (ii) 1Cor. 12:28-31 (Nine);
(iii) 1Cor. 13:1-3 (Seven); (iv) Rom 12:6-8 (Seven);
(v) 1Cor. 14:6,26 (Six); (vi) Eph. 4:11 (Five);
(vii) Mark 16:17-18 (Four);
CONCLUSION:
Operate in the Holy Spirit. Discover your gifts, fan them into flame and use them for the
good of all and to the glory of God (2Tim. 1:6; 1Pet. 4:10, 11). Spiritual gifts are special
abilities variously given by God through the Holy Spirit to every believer in Christ to be
manifested for the profit of other members of the Church of Christ.

TOPIC: ON THE SUPERIORITY OF LOVE
TEXT: 1CORINTHIANS 13. (1 JOHN 4)
INTRODUCTION:
Christ has commanded us to love (John 15:9-14; 1John 4:21). To believe in God is
to love Him and our fellow humans (Mark 12:29-31). God is Love and whoever does not
love does not know God (1John 4:7-10). Whoever lives through Christ (1John 4:9-10),
loves and is in God and God in Him (1John 4:11-16). The truly incontrovertible and
surest evidence of the fullness of the Holy Spirit in anyone who claims to be a believer
is not the gift of speaking in tongues, but the fruit of Agape Love! This is because Love
is the greatest, excellent way and the perfect bonding matrix of the fruit of the Spirit
(1Cor 12:31; 13:13; Col 3:14).
Although spiritual gifts/powers are meant to be temporarily profitable in this
imperfect temporal realm, yet they shall cease when the perfect realm of eternal glory
comes (1Cor 13:8-12). Spiritual Gifts/powers of the manifestations which are
Temporal, often tend to become polemic and prideful, but the Spiritual Fruit/produce
of love which is Eternal, always purifies and perfects. Love of God is sown or shed by
the Spirit in the believer’s heart as the divine seed (Rom 5:5; 1John 3:9) which we
must labour to ensure it produces its due divine fruit of pure love (Gal 5:22-23; Eph
5:9-10; Heb 6:10). The excellency of love lies in the fact that without love, every
spiritual power is null and void! (1Cor 13:1-3). Love for God is true WORSHIP and
love for one another is true FELLOWSHIP.
After explaining the DIVERSITIES of Spiritual Gifts and their UNITY of purpose
in the Church for the UNITY of the Body of Christ (1Cor. 12), Paul sets out to show us
the more excellent away (1Cor. 12:31) of desiring and exercising Spiritual gifts to the
glory of God, and to the profit of the Church and our own selves. This EXCELLENT
WAY is by first earnestly FOLLOWING AFTER LOVE in our desire and exercise of
Spiritual Gifts (1Cor. 14:1).
Here Paul explains how and why we should love. He declares the uselessness of
Spiritual Gifts without love (13:1-3). Next, he paints the true picture of Divine Love
(God’s kind of love 13:4-8). This is the true picture of Christ! Christians, who do not
love, even with all their spiritual gifts, can at their best be NOTHING (13:1-3) or at most
babies in Christ or carnal Christian (3:1-4). Mature, perfect, or Spiritual Christianity is to
love (13:11). But all true believers have received this Divine Love through the Holy
Spirit (Rom 5:5) who dwells in them from when they believed (Gal. 3:3,14), because they
have all been baptized into Christ with the Holy Spirit (1Cor. 12:13; Eph. 4:13; 1John
4:13). Amen.
In this Sound Doctrine of Christ, the Apostle Paul explains that spiritual gifts are
temporary (only as long as we live in the flesh). But the Spiritual Fruit (especially of
love) remains even after death – till we get to the New Heaven and New Earth (13:13;
Rev. 21:1-4). Then Glorious Sight will replace Faith when we see Him “face to face”
(13:12). Then hope will become perfect Reality when we shall dwell in glory (Col. 1:27;
Rom 8:24). But love – the Greatest – will only become more excellent and greater when
we get to the bosom of our Lord in our glorious bodies. Hallelujah!
DISCUSSIONS:
1. Since every spiritual gift is null and void without the spiritual fruit of love (1Cor.
13:1-3), is there any good AT ALL in desiring Spiritual gifts without first
following after the excellent way of love (1Cor 12:31)?
2. Which attributes are NOT typical of Love? (1Cor. 13:4b-6a; 1John 4:18, 20).
3. Which qualities are positive attributes of Love? (1Cor. 13:4a, 6b-8a; 1John 4:17).
4. The earthly Church needs Spiritual Gifts (Eph. 4:8, 12-13), but shall they be
needed in heaven? (1Cor. 13:8-10).
5. Spiritual Gifts do not always edify (1Cor. 13:1-3). What about the Spiritual Fruit
(especially of Love)? (Gal. 5:22-23)
6. In what practical ways could we PURSUE (or follow after) Love in our Christian
lives? (Col. 3:12-23; 4:1-2).
CONCLUSION:
Oh, what a glorious revelation we have in this wonderful Hymn of love! May such
Divine Love be ever real in our lives through Jesus Christ our Lord. Amen.

TOPIC: ON EXERCISING SPIRITUAL GIFTS
TEXT: 1CORINTHIANS 14.
INTRODUCTION:
In this chapter, we are given Christ’s sound doctrine on exercising Spiritual gifts
especially of Tongues in Church meetings (14:37). Paul, here instructed and commanded
that we follow the excellent way of love in desiring spiritual gifts (12:31; 14:1) for the
edification of others (14:12). Desire for spiritual gift should be motivated by love to edify
others especially prophecy and especially not tongues (14:1,5,12). Not to forget that gifts
are variously given by the Holy Spirit according to His will (12:4,11).
Speaking in tongues is self-centred, edifying only the speaker while the others have
neither mental understanding nor spiritual edification from it. But when tongues are
interpreted, others are edified spiritually, having mentally understood the mysterious
prayer of thanksgiving made to God (14:6-11). Therefore, those with gift of tongues
particularly should earnestly desire the gift of interpretation of tongues so as to benefit
the Church (14:12-13).
Uninterpreted tongues in the Church is selfish and childish (14:4,18-20) and
therefore carnal (3:1). It makes the Church look like a congregation for madness and
disorderly confusion (14:23). Speaking in tongues does not benefit anybody but the
speaker only.
Prophesying, interpreted tongues and prayers should be done ONE BY ONE, not
disorderly, when Christians gather together – i.e. for Church worship and fellowship
meetings (14:19, 26-33, 39-40).
Controversial women who asked and posed questions assertively (or noisily from
their women’s corner) during fellowship/service were to be ashamed and stop such
assertiveness against the leaders, This is necessary to maintain orderliness in the
congregation (14:33-35). This also applies to men who behave similarly towards the
leaders (Heb 13:17).
DISCUSSIONS:
1. From verses 2, and 14-17, what is the general content of Tongues when those with
that gift exercise it? (Also Acts 2:11; Acts 10:46) (Mysterious thanksgiving and
prayer said or praise sung in the spirit unto God, and not a message to men).
2. From verses 3, 24 and 25, what is the general content and purpose of prophesy?
(Edification, encouragement, comfort, conviction, judgement and exposition of
secrets unto men to lead them to conversion and/or giving glory to God).
3. From verses 26-33, when Christians gather together for worship/fellowship should
they speak in tongues, prophesy or even pray independently and uncoordinated, all
at the same time?
4. How then should the gifts of tongues and prophecy be exercised? (14:27-33a).
5. The Apostles handed down the Christ’s Gospel standard of Apostolic Tradition
(preaching, precepts and practice 2Thes 2:15) for all New Testament Churches of
all nations and all generations (14:33). What Apostolic standard did Paul lay down
against assertiveness and contentiousness in the Church (14:33b-35)?
6. What warning did Paul give about those who would want to preach and practice
otherwise than handed down by the Apostles? (14:36-38)
CONCLUSION:
Our God is not a God of confusion but of orderliness (14:33,40)
BE WARNED.

TOPIC: ON THE HOPE OF THE RESURRECTION
TEXT: 1CORINTHIANS 15. (1THESSALONIANS 4)
INTRODUCTION:
The sound apostolic gospel message is that salvation is only by FAITH in the Lord
Jesus Christ. (Acts 2:36; Acts 16:31; Acts 13: 38-39; Acts 20:21; Rom. 3:22-24). This
also was Christ’s testimony (John 6:28,29). But Who is this Christ Saviour that we
should believe in? And what should we believe about this Christ? The Gospels were
written to bear testimony to which Christ is this Saviour (John 20:31; Lk. 24:46-48).
In answer to this, Paul here gives the oldest detailed documentation of the
Apostolic Creed:
 that our Lord and Saviour Jesus Christ (the Son of God) DIED (to save us from our
sins);
 that He was BURIED;
 that He RESURRECTED (not resuscitation) on the THIRD DAY; and
 that all these were in fulfilment of or IN ACCORDANCE WITH THE
SCRIPTURES. (1Cor. 15:1-4);
Christ appointed the Apostles to bear WITNESSES to all these and appeared to them
after his resurrection (1Cor. 15:5-8; Acts 1:8, 22), in the Power of the Holy Spirit. The
Apostles summarised this witness in one creedal confession viz: “JESUS IS LORD”
(1Cor. 12:3) or “JESUS IS THE SON OF GOD” (1John 4:15; 5:5) or “JESUS IS THE
CHRIST” (1John 2:22-24; 4:2-3; 5:1). To the Apostles, consenting to this confession
was the means of Salvation and sign of the Holy Spirit’s presence in the believer (1Cor
12:3; 1John 4:2).
The RESURRECTION of Jesus from death is the proof of all Apostolic testimony,
confession or witness (Acts 17:31; 1Cor. 15:14-15; Rom. 1:4). Therefore, anyone who
does not believe in Christ’s Resurrection from death shall not be saved (1Cor. 15:16-21).
Those who are saved (i.e. Born Again into God’s Kingdom) are they which shall partake
in the GLORIOUS RESURRECTION (i.e. Rapture) at Christ’s second coming (Col.
1:27; Rom 8:23-25; 1Cor. 15:23, 43; 1Thes. 4:17; Rev. 20:4-6). These Saints are a GIFT
from the Father to the Son (Jn 6:37-44). Amen.
DISCUSSIONS:
1. On what evidence do Christians believe in the Resurrection of Christ? (1Cor. 15:5-
8; 11, 30; Mk. 16:6; John 10:14-18, 27,29; John 21:24).
2. If there were no resurrection, what implication does this have on the Gospel of
Christ and on Christians? (1Cor .15:12-19; 1Thes 4:12, 18).
3. In what order (or sequence) is the planned programme of resurrection? (1 Cor.
15:23-25, 51-53; 1Thes 4:13-17).
4. What differences are there between the resurrection Body and the Body of flesh?
(1Cor. 15; 35-50).
CONCLUSION:
Our last enemy (DEATH) shall be destroyed (1Cor 15:26) at the RAPTURE, when
sleeping (Triumphant) Saints shall RESURRECT and the labouring (Militant) Saints
shall be TRANSLATED, at the sound of the last trumpet. Believers in Christ
(Christians) should not only believe in and know about the Resurrection, but should
also BE PREPARED for it as their hope! (1Cor. 15:34, 58).
CHRIST IS RISEN! HE IS RISEN IN DEED!! (Lk. 24:34)

TOPIC: ON THE FELLOWSHIP OF THE SAINTS
INTRODUCTION:
The saints (both militant and triumphant) comprise all those whom God has saved
(i.e. begotten again) by His grace through their faith in Christ Jesus. The Saints are the
“redeemed people of God” – The Church. (Acts 9:32, 41; Phil. 1:1; Cor. 1:2).
The Church is a called-out assembly to be a nation of priest-kings, a brotherhood
or household of faith and a Fellowship of Saints who have been and are being sanctified
in Christ Jesus by the power of the Holy Spirit. (2Cor 1:1; Phi. 4:21, 22; Col 1:2; 1Pet.
2:9; Heb 12:22-24). “Fellowship” implies “communal sharing” of faith, interests,
treasures, understanding, opinions, feelings and experiences (1Cor. 1:9,10). God has
bound the Church into one with the seven Bands of Unity (Eph. 4:3-7). God’s Word
shows that Church fellowship requires ordained officers to minister Spiritual
MYSTERIES and elected officers to manage MATERIAL Resources (Acts 6:1-7).
The Saints of the Apostolic Church (Jews and Gentiles) always held fellowship
meetings on the First Day of the week (Sunday evenings) for Worship (Prayer and Praise
to God), for Ministration of the Word and for Holy Communion (Acts 20:7). Here Paul
instructs them to also make Weekly Collection during such services as he had already
instructed other Churches (16:1-2). This practice of Sunday evening fellowship started on
the Lord’s resurrection day (John 20:19; Lk 24:1, 33-36) and has ever continued as a
commemoration of the Lord’s resurrection and as a reminder of our new creation and
hope of resurrection. It was also on a Sunday that Pentecost outpouring of the Holy Spirit
took place. Again it was on the Lord’s Day (Dominica in Latin and Domingo in Spanish)
that Christ appeared to John and gave him the Revelation (Rev. 1:10). Jewish Christians
did not only attend Christian intertribal church services at Sunday evenings but also
tribal Synagogue Sabbath services at Saturday mornings if their local Jewish kith and
kin welcomed them (Act 18:4-17).
DISCUSSION:
1. How did the Gentile Saints share fellowship with the Jewish Saints of Jerusalem?
(16:1; Acts 11:28-30; Rom 15:25-27).
2. We should give willingly, cheerfully, regularly and bountifully according to how
God has prospered us. (16:1-2; 2Cor. 8:11-13; 2Cor. 9:6-8). For what purposes
should the Saints give in the Church?
(a) 16:1; Acts 11:28-30 (b) 16:6, 11
(c) 9:11; Gal. 6:6 (d) 1Tim. 5:8, 16
(e) Others?
3. Though the Church should care for them (9:11; 16:6,10,11; Rom 15:24; Gal 6:6),
Ordained Ministers of the Word and worship – LOGOS & LITURGY officers –
should not minister for money nor manage Church money and tables (Act 6:2-4).
Churches should elect/appoint their money-materials managers – LOGISTICS
officers (Exod 36:2-3; Act 6:1-7; 1Cor 16:1-4; 2Cor 8:19-21). How far is this
spiritual wisdom upheld in Church denominations and ministries today?
4. The Church of Christ is one, holy, apostolic, true (i.e. orthodox), and catholic (i.e.
universal) Eph. 2:18-22; Eph. 4:4-6, 1Cor. 12:13.
5. Apart from above mentioned five marks of Christ’s Church, what are the seven
bonds of unity with which the Church is joined (Eph. 4:3-7) to help the Church
attain same understanding and same opinion (1Cor 1:10).
6. What could we learn from these portions of Scripture about how Churches,
Ministers, and every Christian should share with and relate to one another?
(a) 16:10. 11; 1Tim 5:17, 18, (b) 16:15-18; 4:17
(c) 16:14, 20, 24 (d) 16:19
(e) Gal. 1:18, 19; Acts 15:4-6; Gal. 2:1.
CONCLUSION:
Having known the SOUND DOCTRINE OF CHRIST, we should watch against false
teaching, be steadfast in the faith, be strong and brave. We should relate to one
another in the affectionate love of Christ in all things (16:13, 14).
LORD COME, MARAN-ATHA (16:22b)
Last revised: May 11, 2022

Copyright © PriscAquila Publishing, Maiduguri, Nigeria.
Click Here For PriscAquila Christian Resource Centre

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STUDY OUTLINES ON

Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 1

Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 2

Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 3

Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 4

Chapters 1 to 4 were in response to news from Chloe’s family (1Cor 1:11).

Theme: THE SOUND DOCTRINE OF CHRIST or THE APOSTOLIC CONSTITUTION

Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 5

Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 7

MEMORISE VERSE: 1 Corinthians 1:10.

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Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 8

2. Spiritual Wisdom (salvific Logos – revelationally inspired application of Divine

Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 9

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Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 10

Therefore, as servants (Ministers) of God in Christ, we should maintain the unity

Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 11

Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 12

CATEGORIES OF WORK AND WALK IN CHRISTIAN

(a) Ways that ABIDE (3:12-15) and EXPEDIENT (10:23) –

Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 13

Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 14

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Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 15

Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 16

Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 17

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Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 20

Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 21

2. Every unrighteousness is sin (whether by a believer or unbeliever) but the sin of

Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 22

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Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 23

Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 24

Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 25

But how do we RECEIVE our “sanctified” infants IN CHRIST’S NAME?

Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 27

Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 28

Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 29

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Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 31

Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 32

CONCLUSION: 1 Peter 2:16-19

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Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 33

The importance of self-control and the danger of spiritual indiscretion when

Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 34

Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 35

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Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 36

Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 38

Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 40

Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 41

“I SPEAK AS TO WISE MEN; JUDGE YE WHAT I SAY.” (10:15).

Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 43

Postmodern subjectivist Churches are playing dangerous games with spiritual

THIS PROTOCOL OF HEAD TOKENS FOR THE NEW TESTAMENT

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Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 45

Bible Study on First Corinthians by Ven Dr. I. U. Ibeme. 47

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