Tag: Paul

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Spiritual Gifts, pt 2: Using Your Gifts – 1 Corinthians 12:12-31

This passage is not about people trying to find their gifts, but rather about a church riven by jealousy and competition in the realm of gifts. Corinthian paganism was marked by ecstatic experiences, and there were some gifts that seemed to mirror this, but not all.

These differences were seized upon by the various factions in the church to add to the dissension. This obviously misses the point of spiritual gifts, but there is a place for trying to understand our own gifts. We all are connected to God’s spiritual network and all contribute in different ways. What is natural to you? What energizes you or stresses you out? Where have you been effective in the past? It isn’t necessarily the same as what you enjoy or even where your method is impeccable, but about the results the Holy Spirit brings about through your service.

Note that spiritual gifts are different than spiritual disciplines. The latter, we are all expected to do, though there are gifts that overlap with disciplines, such as prayer and encouragement.

So back to what Paul really is talking about. He addresses two temptations he wants the Corinthians to stop falling for: rugged individualism and gift envy. Some people look at the church and, being insecure, decide that it does not need their gifts.

Others do not work in the church at all so that they do not see it or otherwise neglect their gifts. Sometimes, churches do not give people sufficient opportunity to exercise their gifts, whether it doesn’t fit into pre-existing boxes or only fits into certain roles that are already filled. Others look at the church and, being prideful, decide that they don’t need the church’s gifts. This means that their gifts aren’t represented in the church, which means other people have to step into gifts that are not theirs, leading to burn out and collapse.

Paul’s point is that the gifts that are seen as less important are actually vital, and no individual, no matter how impressive their gifts seem to be, is complete without the rest of the body. This means that “gift envy” can be just as damaging as individualism.

Paul lists a number of gifts, not in order of importance, but rather chronologically, starting with the opening of the church by the apostles and moving through the other gifts that became necessary as the church progressed. The church would not function if all of these gifts were not in play.

So, when people in the church are seeking after specific, more highly honored gifts rather than living in their own gifts, again, we get gifts lacking in the church and dysfunction, not to mention the problem that envy itself brings along with it.

Then we get to verse 31, and it seems a bit unclear. Paul has just been saying that all the gifts are a result of grace, not our desire, and that all the gifts are vital. Then, suddenly, he tells us to desire greater gifts? Most likely, this is sarcasm from Paul, again, rebuking the Corinthians, again. “You eagerly desire the ‘greater gifts’ – but I’m going to show you something better.”

There is nothing wrong with trying to get better at something or even desiring particular roles. But we are not to see some gifts as better than others, or to feel pride for our own gifts or envy for others.

–Sermon Notes, Brent Rood, Seed Church, Lynnwood, WA

1 Corinthians 12:12-31

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Spiritual Gifts, pt 1: “Jesus is Lord” – 1 Corinthians 12:1-11

Humans, generally speaking, have an innate need purpose, whether consciously or unconsciously, whether in grand scale or small things. Knowing God gives us a leg up in this struggle for purpose, because we know the purpose of both our beginning and our ultimate end.

However, we also have our own individual purposes and spiritual gifts – this is made clear throughout the New Testament. This is not just saying that everyone has different abilities, tastes and talents. There is something else going on here – but there are some frustrations.

First, we don’t have a consistent list of gifts. Second, we don’t have descriptions of what most of these gifts mean – yet, somehow, we have books, inventories and tests that tell us in great detail about each of them. Third, it’s unclear what the difference​ is between spiritual gifts and natural talents. We may say that a teacher has the spiritual gift of teaching, but what about a mailman or a cook?

Another issue is that some of the gifts seem much more supernatural than others. The gift of prophecy, for example, seems a lot cooler than the gift of hospitality.

Then there is the question of gifts throughout history. Some people believe that all gifts ceased after the destruction of the temple in AD 70. Others believe that the church abandoned miraculous gifts until the mid-19th century and the development of the Pentecostal movement. Others believe that the miraculous gifts ended, but the others carry on.

So let’s go back to what Paul is saying, and to whom. He was speaking to people in a hierarchical society with limited options, where the notion of being unique and special was entirely new. He opens the conversation about “spirituals” – the word “gifts” has been added by translators clarity, but it could mean spiritual gifts or it could mean spiritual people – and it probably means both.

Paul then gives a framework for the conversation, first by comparing Christian versus pagan spirituality. False religion and spirituality mimic real religion and spirituality, but the key difference is the “mute idols” versus the Holy Spirit. Paganism is a narcissistic cycle where we create our own values and have them reflected back to us by our rituals and spiritual experiences. He goes on to center the contrast to that on the confession that “Jesus is Lord.”

This also gives us a center point to the discussion of spiritual gifts. The goal of these gifts, versus natural talents or abilities, is that they are designed to enable people to discover, know or remember that Jesus is Lord. There are different kinds of gifts (grace), service and workings (energizing).

The first gift given to Christians is the person of the Holy Spirit, as promised by Christ. That then leads to these other gifts, distributed by the Holy Spirit, for the purpose of community and unity among the people of God, again by returning our focus to the eternal truth, “Jesus is Lord.”

So are they separate from our own natural abilities? Probably not entirely. Remember that God directs our very creation and has a cosmic plan, so there is no reason not to believe that our genetics have some relationship to our ultimate spiritual gifts. At the same time, in many situations, that might not be the case. Many people have secular talents that do not translate to the spiritual realm, whereas many others have gifts that work in a spiritual way that could not possibly work in a purely secular realm.

Your spiritual gifts are those positive effects you have on others’ spiritual wholeness. Obedience is more important than gifting – if someone’s house is on fire, you don’t take a gifts assessment to see if you have the gift of rescuing. However, you should have some idea of your gifts. Just because you should rescue people when it becomes urgent, it doesn’t mean you should get in the way of trained firefighters.

Understanding your gifts will help you better recognize your purpose, organize your priorities, and serve God and others more effectively.

– Sermon Notes, Brent Rood, Seed Church, Lynnwood, WA

1 Corinthians 12:1-11

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Parents and Children – Ephesians 6:1-4

The family and how it operates is very important to God. It was created and ordained by God to spread Him image across the earth. This passage was written in the context of the church, to Christian parents seeking to follow God, and to their children. There are commands to both parents and children, and the two together will create a functional family unit where children can grow and develop until adulthood.

These are very general principles that will play out differently in the specifics across the vast diversity of individual and families.

“Children” here means essentially “young dependent,” whether a small child or an older teen or anything in between. There are two instructions: obey and honor.

Parents are the law, and children are to obey them like they would obey the law. Children should understand that their parents were once children, and they all resented the authority and planned to do things differently. In the end, though, parents discover that rules are necessary, and the response of children must be to obey those rules.

Children are also to honor their parents. Obedience is the behavior, honor is the attitude and emotional response that comes with it. Honoring parents means understanding that they are not peers, but representatives of God.

The instruction to honor parents comes directly from the Ten Commandments. The commandments themselves are a breakdown of the greatest commandments – “love the Lord your God with all your heart, soul and strength” and “love your neighbor as yourself.” The first five commandments are about loving God, the second five are about loving others. Honoring your father and mother comes in the first set – honoring your parents is honoring God. It also serves as a transition from one set to the other.

The commandment comes with a promise of going well and long life. In the immediate context of the commandments, there is the actual potential of capital punishment for rebellious children, because dishonoring parents is dishonoring God. More broadly, children who obey and honor their parents do live longer, better, happier lives. They are less likely to get into drugs, crime, abusive relationships and much, much more.

This is ultimately a very practical promise, echoed across Proverbs as well. Listening to others, particularly those in authority, is wise. Doing otherwise is foolish and makes a bad end far more likely.

Paul then moves onto the parents, with instructions not to exasperate their children. Kids do not need reasons to rebel, so we are not to give them additional impetus to do so.

This can come in the form of excessive discipline or smothering. Treating all offenses equally, or failing to keep pace in discipline as children age. Constant criticism is also a temptation for all parents.

Another way to exasperate children, though, is by being overly permissive and failing to provide structure. Overindulgence will train children to expect the world to serve them. Other exasperating behavior includes neglect, withholding affection, additional manipulation, threats without discipline and more. “Unhappy families are all different.”

So how do we avoid all these pitfalls? Bringing them up in the training and instruction of the Lord. Our presence itself is a key piece of this, spending quality time together.

The current generation of parents is better at this than previous. Where we tend to have trouble is the instruction side, teaching them the important, practical things that they will need in order to live, the boundaries they need to abide by in order to survive and succeed. The third component is discipline.

Presence, instruction and discipline all work together to create successful parenting. Instruction ensures that they know the rules and so are prepared for discipline when it comes, if it is consistent. Discipline is not always imposing punishment, but can also be letting natural consequences play out, letting children take risks.

When we teach children to ride bikes, we are with them (presence), we instruct them as to the process, send them off, then we let them ride, fall down, and get them back up (discipline). If we don’t have all three of these, the process will not work.

The relationship of patents and children is directly related to the children’s ultimate relationship with God. We should follow the instruction of God ourselves as we pass that instruction along, depending on the grace of Christ when we fail.

– Sermon Notes, Brent Rood, Seed Church, Lynnwood, WA

Ephesians 6:1-4

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Glorifying God is Art, Not Science – 1 Corinthians 10:23-11:1

Many Christians see the world in black and white, and spend their lives seeking to perfectly understand the specific “thou shalt nots” in every circumstance. The problem is that Christianity is not about rules, but about relationship – not just between God and man, but between the body of Christ and the people He came to save. We can’t apply scientific principles and come out perfectly with the right answer every time, because we must take into account things like mercy, compassion and forgiveness. Christianity is an art, not a science.

Paul’s system of ethics is on one hand Continue reading “Glorifying God is Art, Not Science – 1 Corinthians 10:23-11:1”

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Evangelism: Train to Compete to Win – 1 Corinthians 9:23-27

The story of the apostle Paul is an inspirational comeback story along the lines of any tale of underdog sports champions. From his rescue from his previous life through suffering, shipwreck, temptation and more. He is described as “a man small in size, bald-headed, bow-legged, well-built, with eyebrows meeting, rather long-nosed.” From this unlikely source came some of the most powerful evangelism the world has ever seen: dozens of churches, thousands of converts, many scriptures, and the foundation of the body of Christ across Europe and Asia.

In this book thus far, Paul had told the Corinthians that, first, being loving is more important than being right. Second, he himself has adjusted his behavior to their weakness, as he is calling them to do. Here, he gives us the “why?” to all this. He uses an athletic metaphor, well understood by the Corinthians, hosts of the Isthmian Games.

The method of qualification for these games, held in off years when the Olympics were not, was to go through a certain exercise and training regimen for 10 months. If they shirked their training, they would be disqualified. There was only a single winner, as Paul observes here.

Paul’s point here is that he devotes himself to victory in the same way athletes do. Winners plan to win. Victory is the goal, not second place. This requires training, preparation and self-control, pushing through the boring redundancy of training. Winners make sacrifices to win.

Paul’s other point is that he trains specifically to compete. He doesn’t run for fun or shadow box for entertainment. Winners train to compete, not train to train. Paul’s rigid discipline is not for its own sake, but is aimed at winning the prize.

But what is that prize? What is the meaning of this metaphor of victory and disqualification?

Some see “winning” in this case as eternal life in heaven. Paul is working so hard to avoid losing his salvation. This is the position of both the Roman Catholic church and Wesleyans. John Wesley specifically cited this passage as evidence against eternal security and Calvinism as a whole.

Another version of this sees it also as being about salvation, but from the point of view of predestination. If we don’t keep up our training, then we had gone through a false conversion of some kind and were never truly followers of Christ. This view also draws upon the parable of the sower and other passages that urge us to persevere to the end. If we are a true believer, that is what we will do.

However, this passage is probably not about eternal life at all, but rather about eternal rewards. We see this concept of crowns throughout the New Testament, the notion that there are rewards for Christians who actively seek God’s favor. This ties back to Paul’s earlier discussion of judgement of believers, with some being rewarded and others barely escaping “through the flames.”

In more direct context, Paul specifically refers to the rewards of evangelism. Each convert, each church is reward that Paul shares in. Elsewhere, he calls the churches in Philippi and Thessalonica his “crowns”. This is what he trains for, suffers for and endures for.

Each of us has our own role in the process, but the call ultimately is the same, as are the rewards we seek. It’s not that everyone needs to be a single, letter-writing traveling missionary. As Paul wrote just earlier, we should work within the station we are given.

But we also can’t go too far in that direction – we are called to participate in gospel work somehow. We can’t just live out a secular life and call it missional. In all we do, we must be working to draw people closer to God, even if in a very small way.

One important key is intentionality, just like Paul described with the athletic metaphor. We must train and prepare ourselves, mentally, biblically and spiritually, to participate in evangelism. We need to have to the tools to take advantage of and create opportunities.

Winners train to compete and compete to win. Too often, Christians train just to train. We must train in order to act. If a church holds a class called “Better Ways to Share Your Faith,” it could be very popular. But if a church holds that same class with the promise that on week 4, everyone would be required to share the gospel with 3 people, that class would be nearly empty.

If churches were to devote themselves to training, preparation and action towards sharing the gospel, we would see amazing things happen.

– Sermon Notes, Brent Rood, Seed Church, Lynnwood WA

1 Corinthians 9:23-27
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Freedom Bullies – 1 Corinthians 8

Paul here addresses the danger of elevating truth above love. The Corinthians would have been raised from childhood to be superstitious and fearful of gods and demons everywhere. You had to placate the good gods and fear, avoid the bad ones.

Even after hearing the truth of the gospel, the conditioning persists. Some might be positive associations. Others might be bad, bringing up feelings of guilt surrounding other things that were connected to idolatry or false gods. This would include the meat at the temple meat market.

Meat that was purified would have been offered to the gods, with the priests using a third and generally selling it to the market. Some might not have any issues with it, being aware that the temple rituals were entirely false and empty. Others had more guilt around it, whether from false beliefs about false gods, from guilt or to avoid temptation.

But this was not a live-and-let-live situation. Those without issues were shoving it in the face of those who avoided the meat. Paul writes to address this “freedom bullying”.

These freedom bullies rested on their knowledge. “We all possess knowledge,” they write. But Paul tells them that their knowledge is incomplete, and that their surety in their knowledge in fact reveals their ignorance compared to true knowledge.

He brings it back from truth and freedom to relationships, between us and God and within the body. God affirms those who love, not those who are always right.

In verses 4-6, Paul quotes an earlier letter from these freedom bullies, which itself quotes an early creed. To emphasize their knowledge, they quote directly the theological justification for their position. Paul does not argue with the accuracy of their position.

Elsewhere, in Romans, Paul addresses this question of the “weaker brother”. Weakness is not sin – in fact, sin would be acting against their weak conscience. Weakness is not necessarily an all-encompassing characteristic. It is in regards to this specific situation. Every Christian is both weak and strong in different situations.

The word “weak” here refers to overall human limitations, from illness, to lack of physical strength, to deficiency of knowledge. All of us grow and change our knowledge and beliefs. Some of us more innately feel guilt than others. We all have deficiencies due to conditioning, illogical reactions arising out of our experiences.

Paul tells us that God understands these differences, takes them into account and wants us to take them into account in our relationships with each other. The “strong” Corinthians wanted, to some degree legitimately, to move people along out of their deficiencies. But in pushing people to do what they felt was wrong, it was pushing people to sin, and in this specific case, pressuring people back into situations where they could slip back into the life of idolatry. And that pressure itself is a sin.

In the end, it is better to love than to be right. This is a relational directive, but it is not a systemic directive. When you create a system out of these instructions, it creates a “tyranny of the weak” in which everything is a sin and those with weak consciences have full power over those without.

Fortunately for us, Christ does not wait for us to have full knowledge or lack of weakness before he enters into relationship with us. Christ’s love comes to us before Christ’s truth. We should go and do likewise.

— Sermon Notes, Brent Rood, Seed Church, Lynnwood, WA

1 Corinthians 8
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God’s Ideal for Marriage – 1 Corinthians 7:10-16

Christianity teaches that marriage was created by God, and the story of God’s ideal for marriage begins in the Garden of Eden Adam saw the need for a female counterpart, and God declared it “not good for a man to be alone”. So Eve was created as a “helper” – a term used for God Himself, which is elsewhere translated “savior”. She is was taken out of Adam and then reattached as one flesh through the spiritual and physical union.

This concept of one flesh, seamless unity, is also the picture of union we see in the trinity. The unity of marriage is itself a picture of the relational unity of the trinity. Marriage was monogamous. Polygamy was not in the original intent, and the polygamy we see in the bible never goes well. Marriage was heterosexual, a union of a male and female both for the unification of two contrasting bodies and the potential for reproduction.

Note that the “image of God” is applied to both male and female together, not one or the other. Note also that this has nothing to do with hobbies, preferences, talents, etc.

Marriage was pleasurable, and sex is pleasurable. God invented the orgasm.

Marriage was permanent, a life-long commitment. The concept of divorce came far later.

Marriage unites two people equal in value. Eve was not created as a maid.

Marriage at its core brings together two soul-mates as partners.

All this is a picture of Christ’s relationship to the church. Christ is in unity with the church, derives pleasure from the church and eternally faithful to us. But in the garden, we see things go wrong. Adam and Eve are apart, and the seraph Lucifer persuades Eve to disobey, and she does the same for Adam.

God then lays out the consequences for each gender. Women, generally speaking, have a hole in their heart that they try to fill with men, none of whom can fill out. This is the pattern we see where women seek love and men seek respect. And so we so frequently see marriages dissolving into frustration rather than being the beautiful union of soul mates and picture of Christ’s love they are meant to be. But the problem is not with the model or the nature of marriage – it is about the Fall and our sin.

That is what Paul is addressing here – a church in a culture with an even more messed up marriage situation than we have today. In Greco-Roman cultures, men had full legal power over wives, could divorce them for any reason, and could sleep with other women without any consequences.

In Judaism, things were also bad. Men could practice polygamy, which meant they could never be guilty of adultery, only women. Wives could be abandoned but still married and controlled by the husband, unable to remarry. Many would have to turn to prostitution.

The message from Paul, then, was radical, particularly in regards to the rights of women. Men and women were each given rights and responsibilities in the marriage and the marriage bed. But Paul was also more restrictive in some ways – specifically, restricting marriage and the marriage bed to only one husband and one wife.

How do we apply this? First, Radical Commitment. Divorce is relegated only to the most extreme circumstances. We are to approach marriage in a different way than anything else we do. We cannot come to marriage with a “commit and quit” mindset. This is not a job we can take until something better comes along. It’s not an instrument that we can take up and then drop when practice turns out to be mundane. We cannot come to a marriage with an eject button in our minds. We must come into marriage with without divorce as an option. But we also cannot just sit around with the notion that things will “just work themselves out.” Marriage must be fought for continually, and cannot be left to drift.

Second, Radical Reconciliation. Paul was writing to people who were feeling like they needed to separate for some reason, whether “spiritual” reasons or more usual ones. He calls them here to leave the door open for reconciliation.

Third, Radical Selflessness. Paul, not as a command but as an apostolic exhortation, calls Christians married to non-Christians to stay with them. The “sanctification” in this context is likely that which Peter talks about when he writes that we are to “sanctify Christ in our hearts” and suffer for him. We prioritize Christ over our suffering and discomfort. And a married person who finds Christ should likewise prioritize their non-Christian spouse – perhaps living that way will reveal Christ to the other.

Selfishness can happen when we try to fix our spouse so that we can be happy, rather than serve them and love them. Or, alternately, we may focus on ourselves and our problems at the expense of our spouse. For a marriage to be healthy, we both must serve and be served. When both of us are giving more than we are taking, that is where the wholeness and beauty of marriage can be seen.

– Sermon Notes, Brent Rood, Seed Church, Lynnwood, WA

1 Corinthians 7:10-16
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Christian Sexuality, Christlike Sexuality – 1 Corinthians 7:1-9

The world and Christianity have both done a number on our understanding of sex, a swinging pendulum between selfishness and shame. We see this in the Corinthian church, with some engaging in prostitution and even worse, while others seeing sex itself as bad in any context. The latter is addressed here, as Paul unpacks what Christian sexuality should look like.

Paul himself was single, and may certainly have been tempted to agree with the Corinthian assertion that “it is good for a man not to touch a woman.” But he did not do that, and acknowledged that sex is not only permissible within marriage, but a moral good and a required duty.

Like us, the Corinthians live in a society saturated with sex. Then and now, there were plenty of opportunities and even pressure to take sex outside of the marriage relationship. The answer to that, though, is for active engagement in sexuality on the part of both spouses, to serve and fulfill the needs and desires of the other.

Note that Paul here does not mention this in the context of bearing children. Sex here is clearly about bestowing pleasure on the other partner, not solely about procreation. The emphasis on giving versus demanding or denying here is clear. We should be competing to out-serve each other, both in our lives together in general and specifically in the marriage bed.

The key word in Paul’s command here is “stop” – stop depriving, stop defrauding your spouse. The Corinthians here who think they are being spiritual are in fact no better than those described earlier who are getting involved with lawsuits.

Paul does make a concession that, if both parties agree, if they devote themselves instead to prayer, and if they keep it temporary, then at that point they can take a break. The concessions serve to emphasize the importance of the command.

Today, we generally don’t use the “spirituality” excuse to deny sex. Instead, it tends to come from a degradation of the relationship, often with the marital sex relationship being replaced, whether with porn, romance novels, or affairs, whether emotional or physical. It can also come from a wrong view of sex. If we see sex as a privilege, it can become used as a reward or a weapon.

Likewise, if we see it only through the lens of only what we want, then even the understanding of sex as a responsibility can be used as a weapon, and that is just as wrong as the former issue. In all this, we have a unique opportunity to follow Christ in potentially the most pleasurable way possible.

Sex is an opportunity to serve as He served, to lay down our rights as He did. Christ is both our model and motivation even in the marriage bed. Love your spouse in a way the seeks to serve rather than be served.

– Sermon Notes, Jeff Krabach, Seed Church, Lynnwood, WA

1 Corinthians 7
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Christians in a Sex Saturated Society – 1 Corinthians 6:12-20

Here, Paul circles back around to discuss again the question of sexual immorality in the Corinth church. This was a particularly important issue in the church. Corinth was a port city, and we all know what this means. To address that particularly strong demand, Corinth had the temple of Aphrodite – essentially a spiritualized brothel, with perhaps a thousand temple prostitutes, primarily slaves.

The argument of the Corinthians was essentially that they had Christian liberty, and could do whatever they wanted and still be forgiven. There may also have been a Gnostic bent – with all physical activities being evil, what does the specific activity matter?

Paul takes this argument apart. First, the body is not evil, but indeed a holy, set apart tool of Christ’s to achieve his purposes. Beyond that, we are indeed a part of Christ’s body, and our behavior is inextricably linked to him. The monogamous marriage relationship is the God-ordained vehicle for sexual intimacy, and such activity outside those bounds is a sin against your own body.

In our culture today, this notion of sexual morality is anathema. Because the sin is a sin against our own body, the notion of judging sexual immorality does not fit into the prevailing societal morality. With sexual immorality, whether virtual or even actual, now accessible immediately via any smartphone, the sexual ethic of the world around us is becoming increasingly warped with ultimate consequences that we cannot predict.

What does this mean for us? Like in Corinth, we live in a sex-saturated society where a biblical sexual ethic makes us if not outcasts than certainly extremely unusual.

Within the church, though, we still have damaging strains of thought like they did in Corinth. On one hand, the framing by much of the “purity movement” of sex as a dirty, damaging activity that will taint you forever is clearly missing the grace of Christ. On the other hand, the notion from some Christian quarters that sex outside marriage can be acceptable is an abuse and misunderstanding of that.

God is not a killjoy. (Paul may be, admittedly.) Rather, He seeks to ensure that we enjoy His gift of sexuality to the fullest in the context for which He created it. We are not our own – we were bought with a price.

– Sermon Notes, Dave Lester, Seed Church, Lynnwood, WA

1 Corinthians 6:12-20
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