1 CORINTHIANS
In This Section:
1 CORINTHIANS 9:27, 10:1-12, 15:1-2
"27 but I discipline my body and make it my slave, so that, after I have preached to others, I myself will not be disqualified." (1 Corinthians 9:27)
It is easy to see how this verse, when highlighted by itself, and showcased as a proof text, appears as if it promotes the NEST. According to the typical NEST interpretation, Paul can be disqualified from salvation if he does not discipline his body against sin. It is the theory that if you sin too much, then your sin outweighs the Saviors crucifixion and resurrection as the perfect effectual sacrifice for sins, and so you are disqualified in the end; you sinned too much. According to the NEST, every Christian is in clear and present danger of being disqualified. This sentence is supposedly a blanket statement that wraps up the case for God's concern in alerting us of our unsurety in insecurity.
The NEST is wrong, and so let us examine why the NEST is wrong.
/1/
As a first consideration, we need to recognize that Paul says that God already qualified all who are eternally spiritually saved, through the big jurisdictional transference where we read in Colossians that,
"12.. the Father .. has qualified us..."
[We notice that God did it already. the Father "has" already qualified us. The "us" here are all who are spiritually saved. Paul goes on,]
"12.. the Father ... has qualified us to share in the inheritance of the set apart ones [saints] in Light. 13 For He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son," (Colossians 1:12-13)
It is evident that God is the qualifier and transferrer from one Kingdom to another. No human can qualify or transfer by self effort into the kingdom of the Father's beloved Son. Keep this in mind as we look at the second consideration, which is actual context.
/2/
Contextually, Paul starts out this chapter asserting and defending his apostleship. The reason why he defends his apostleship is because he does not want to be disqualified by Corinthians who examine him, which we shall see, demonstrates that Paul is not talking about God disqualifying him, but rather men who "examine" (cf. 1 Corinthians 9:3 below), and scrutinize Paul's call to apostleship, of which Paul "defends" himself (cf. 1 Corinthians 9:3 below). Going to verse 1, Paul asserts his qualification to the Corinthians,
"1 Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord? 2 If to others I am not an apostle, at least I am to you; for you are the seal of my apostleship in the Lord. 3 My defense to those who examine me is this: 4 Do we ..." (1 Corinthians 9:1-3)
["We" at the beginning of verse 4 here, means Paul, Apollos, as is referred in chapter 2, 16:12; Acts 19:1, also Barnabas 1 Corinthians 9:6, Timothy, 16:10-11, with Stephanas, Fortunatus and Achaicus 16:15-17, and possibly some other ministers. So there are a lot of people in this "we" ministry team. So Paul says;]
"4 Do we not have a right to eat and drink? ..." (1 Corinthians 9:4)
[As we shall further recognize in a moment, Paul is talking about partaking of the fruit of apostolic labor. In the meantime, Paul continues his point,]
"5 Do we ..." (1 Corinthians 9:5)
[Once again, "we" here is the apostolic band: Paul, Apollos, Barnabas, Timothy, Stephanas, Fortunatus, Achaicus and any other minister;]
"5 Do we not have a right to take along a believing wife, even as the rest of the apostles and the brothers of the Lord and Cephas?" (1 Corinthians 9:1-5)
It is absolutely vital that we recognize (and not ignore) that according to actual context, Paul is concerned with being disqualified as an apostle by other people. He says,
"If to others I am not an apostle ... My defense to those who examine me is this ..." (1 Corinthians 9:2-3)
Continuing with his defense against those who wish to disqualify him as an apostle, Paul goes on talking about the right to partake in provision as a minister of the gospel. He says,
"6 Or do only Barnabas and I not have a right to refrain from working? 7 Who at any time serves as a soldier at his own expense? Who plants a vineyard and does not eat the fruit of it? ..." (1 Corinthians 9:6-7)
[Right now we need to keep in tune with Paul's metaphoric flow of soldiers and farmers, and be thinking of partaking of the fruit of the labor. "Partake" being the operative word here. Keep it in mind as we continue to work through Paul's contextual point,]
"Or who tends a flock and does not use the milk of the flock?..." (1 Corinthians 9:7)
[Again, Paul is establishing a right of reaping from what work is being accomplished. This right is applied to soldiers, planters, and shepherds; they, as laborers, naturally partake from the fruits of the labor. Paul goes on,]
"8 I am not speaking these things according to human judgment, am I? Or does not the Law also say these things? 9 For it is written in the Law of Moses, 'You shall not muzzle the ox while he is threshing.' ..." (1 Corinthians 9:8-9)
[Paul's point is that what Paul is asserting, as a right of ministers of God, is not something that Paul is making up. God has ordained that the ox partakes of the fruit of his labor as he labors, and likewise God has ordained that Paul partakes in the fruit of His labor as he labors. Paul goes on,]
"... God is not concerned about oxen, is He?" (1 Corinthians 9:9)
[Through all of what Paul has just asserted, we must keep in mind the very important principle of partaking, because the whole important principle of the apostle partaking is a big point that is coming up. Once again, keep in mind, "partake," as we continue reading,]
"10 Or is He speaking altogether for our sake? ..." (1 Corinthians 9:10)
["Our sake" includes Paul, Apollos, Barnabas, Timothy, Stephanas, Fortunatus, Achaicus and any other minister that is part of the apostolic band;]
"Yes, for our sake it was written, because the plowman ought to plow in hope, and the thresher to thresh in hope of sharing the crops ..." (1 Corinthians 9:10)
["Sharing the crops" is to partake of the crops. "Partake" is how the word "sharing" is translated in the NKJV. Paul goes on,]
"11 If we [The apostles plural] sowed spiritual things in you, is it too much if we [The apostles plural] reap material things from you? ..." (1 Corinthians 9:11)
[Reaping material things is to partake. It is the right of the ox. It is the right of the apostle. Paul is laying the groundwork in stating his case in defending his apostleship against those who would "examine" him. Then Paul makes more clarifying statements, which demonstrate that Paul is more concerned with partaking in the fruit of ministry that goes beyond financial gain. Paul says,]
"12 If others share the right over you, do we not more? Nevertheless, we did not use this right, but we endure all things so that we will cause no hindrance to the gospel of Christ." (1 Corinthians 9:10-12)
[Paul does not want to hinder the gospel because of anything that has to do with himself, and apparently other apostles and ministers are thinking the same way as Paul. In this case, Paul has chosen not to avail himself of the right to partake in financial provision from the Corinthian saints. Paul is a wise man. Paul, does not want to be disqualified in the eyes of any Corinthians for any stumbling block, even though God has mandated that those who preach the gospel should be provided for by other Christians. Paul goes on building his case,]
"13 Do you not know that those who perform sacred services eat the food of the temple, and those who attend regularly to the altar partake from the altar?" (1 Corinthians 9:13)
[Paul is continuing his focus on partaking in the fruits of the gospel, and not being disqualified by people as a true apostle. He goes on,]
"14 So also the Lord directed those who proclaim the gospel to get their living from the gospel." (1 Corinthians 9:14)
[Again, this is the issue of the right of partaking. Though all this be the case, Paul goes on to describe his wise actions in seeking not to be a stumbling block for disqualification in the eyes of ignorant men, saying,]
"15 But I have used none of these things. And I am not writing these things so that it will be done so in my case; for it would be better for me to die than have any man make my boast an empty one." (1 Corinthians 9:15)
[Again, Paul does not want to be disqualified by any man for any personal reason, and so he stands by his actions; in fact, he boasts in his actions of not using his right to partake in financial provision from the Corinthians in ministry. Continuing,]
"16 For if I preach the gospel, I have nothing to boast of, for I am under compulsion; for woe is me if I do not preach the gospel. 17 For if I do this voluntarily, I have a reward; ..." (1 Corinthians 9:16-17)
[Paul's point is that in being drafted into service by the Lord, Paul is under compulsion to preach, whether he receives financial provision from certain men, or not. Further, Paul says that whether his service unto God is compulsory, or voluntary, Paul will partake in the higher reward, which is the reward from God, and not men. Paul's point is further demonstrated in the rest of the verse;]
"... but if against my will, I have a stewardship entrusted to me. 18 What then is my reward?" (1 Corinthians 9:17-18)
[In other words, whether ministering in compulsion, or voluntarily, Paul has been entrusted, by God, with a stewardship. So Paul asks hypothetically what the reward is that he partakes in. Paul states the surprising answer that nullifies the smug sinfulness of his critics,]
"That, when I preach the gospel, I may offer the gospel without charge, so as not to make full use of my right in the gospel." (1 Corinthians 9:18)
[This is such a beautiful revelation. To Paul, it is a reward from God to freely preach the gospel. The preaching without charge is, in itself, a reward Paul gladly partakes in. Further, Paul proclaims that he partakes in the reward of freely preaching the gospel without charge knowing that he could charge as a matter of doctrinal principle anyway. We must be attentive, so that we can see Paul's careful concern here in context. Paul continues,]
"19 For though I am free from all men, I have made myself a slave to all, ..." (1 Corinthians 9:19)
[When Paul says this, he is still proclaiming his method of doing things to qualify himself concerning personal ministry among people. We must remember, this is Paul's "defense to those who examine" him (cf. 1 Corinthians 9:3) . It becomes more apparent as we proceed,]
"19 For though I am free from all men, I have made myself a slave to all, so that I may win more. 20 To the Jews I became as a Jew, [Paul wants to qualify himself] so that I might win Jews; to those who are under the Law, as under the Law though not being myself under the Law, so that I might win those who are under the Law; [Paul wants to qualify himself] 21 to those who are without law, as without law, though not being without the law of God but under the law of Christ, so that I might win those who are without law. [Paul wants to qualify himself] 22 To the weak I became weak, that I might win the weak; [Paul wants to qualify himself] I have become all things to all men, so that I may by all means save some." (1 Corinthians 9:19-22)
[Clearly Paul asserts that he wants to qualify himself. And right here Paul defines what he means in this chapter when he uses the word, “win” which will be important to recognize as we proceed through the context. Now Paul comes to his very important announcement that illumines all of what he has been saying;]
"23 I do all things for the sake of the gospel, so that I may become a fellow partaker of it." (1 Corinthians 9:23)
[This verse is one reason why we have been needing to keep the word "partake" in our minds throughout this verse to verse exegesis. Through the contextual flow, we have seen that Paul has already explained what partaking is about. Paul wants to get his reward now, and he wants to get his eternal rewards from the gospel itself, and so he qualifies himself to all men so that he can by all means win some, and partake of all the wonderful blessings of being an apostle whose rewards have to do with the fruit of his ministry; the service itself; the people; the imperishable wreath--all the important things rather than money. So, Paul does everything for the sake of the gospel. This is the context leading into the passage under dispute. Let us read it now through the contextual lens that we have acquired through diligent study,]
"24 Do you not know that those who run in a race all run, but only one receives the prize? Run in such a way that you may win. ..." (1 Corinthians 9:24)
[This is an analogy for Christian service based on the same themes that Paul just explained. His urging is for the Corinthians to likewise run in such a way that by any means they may “win” the trust of the lost to listen to the gospel, 1 Corinthians 9:19-22. This is the context which defines what Paul means by “win.” He goes on,]
"25 Everyone who competes in the games exercises self-control in all things. They then do it to receive a perishable wreath, but we an imperishable." (1 Corinthians 9:25)
["We" here is Paul, Apollos, Barnabas, Timothy, Stephanas, Fortunatus, Achaicus, and any other Christian in Corinth and anywhere else. The wreath, or crown, here, is not eternal life. Rather it is a metaphor in exactly the same sense of what Paul has been talking about all through chapter 9. The wreath represents rewards that Paul and any Christian will get according to their service on earth. Christians are already eternally spiritually saved. Christians have eternal life, so they get rewarded while existing in the eternal life that they already have freely in Christ. Our rewards are many, but primarily they are things like all the wonderful blessings of being ministers. Rewards have to do with the fruit of our ministries. The rewards also have to do with the service itself; the people. All such things are our imperishable wreath. Paul goes on saying,]
"26 Therefore ..." (1 Corinthians 9:26)
[Therefore, means that the analogies apply to what Paul is about to say, and so he says,]
"26 Therefore I run in such a way, as not without aim; I box in such a way, as not beating the air; ..." (1 Corinthians 9:26)
[In other words, Paul is saying that there is an intentional reason why he does the things he does in his style of apostleship. Like an athlete, Paul wants to “win” which he defined in 1 Corinthians 9:19-22. So he is not doing some form of legalistic works based righteousness things. The things Paul is talking about are everything Paul said in this whole chapter. It is really not too hard to understand when we stick to the actual context of the whole thinking process of Paul throughout the entire chapter. Paul goes on with the point,]
"27 but I discipline my body and make it my slave, so that, after I have preached to others, I myself will not be disqualified [Gk. adokimos--rejected, unapproved]." (1 Corinthians 9:27)
Paul's whole point has been that he does not want to be disqualified by people who do not recognize his call as a true apostle, (cf. 1 Corinthians 9:1-3). "Disqualified" is translated from the Gr. adokimos. In the NASB it is translated once as "rejected," and once as "unapproved"(cf. 2 Corinthians 13:7) To be rejected by the people he is trying to be all things for, is to not win, but to lose.
A KEY
Paul's second epistle to these same Christians contains a key passage that proves the whole point for us in a quick and nicely wrapped package. In asserting his apostleship, once again, to the same Corinthian people, Paul uses the exact same language in 2 Corinthians 13:7. In other words, in 2 Corinthians 13, (the second letter) Paul says that the Corinthians are demanding proof of Christ speaking in Him (cf. 2 Corinthians 13:3; we will get to the passage shortly. It is quoted below). Then Paul explains the test that qualifies anyone. It is testing yourself to see if Christ is in you. But, Paul says it is possible to fail the test, (cf. 2 Corinthians 13:5). This is the test of whether one is once saved in eternal spiritual salvation. The test is whether Christ is in you. If Christ is in you, then you are the righteousness of God in Him. Your own actions can not make Christ unclean or unrighteous. But, remember, Paul's apostolic call is being questioned, and he answers it in both Corinthian letters. It is a question of being qualified or not being qualified. Now let us read 2 Corinthians 13:3-7 on through to get the flow. The following is from the NKJV,
"3 since you seek a proof of Christ speaking in me, ...4 For though He was crucified in weakness, yet He lives by the power of God. For we also are weak in Him, but we shall live with Him by the power of God toward you. 5 Examine yourselves as to whether you are in the faith. Test yourselves. Do you not know yourselves, that Jesus Christ is in you?--unless indeed you are disqualified [This is the same Greek word, adokimoi, of 1 Corinthians 9:27]. 6 But I trust that you will know that we are not disqualified [same Greek word again, adokimoi]." (2 Corinthians 13:3-6 NKJV)
As we recognize that Paul is concerned with being disqualified using the same language as he used in his previous letter, we need to keep this in mind in examining what Paul says next;
"7 Now I pray to God that you do no evil, not that we ..." (2 Corinthians 13:7 emph. mine)
[The "we" here in the 2 Corinthian context is at least Paul with Timothy, Silvanus and Titus, 1:19; 7:13-15; 8:6, and an unnamed yet famous apostle, 8:18, and a diligent brother, 8:22. Seeing more of verse 7, the whole qualification of Paul (and other ministers) emphasis among men becomes even more apparant;]
"7 Now I pray to God that you do no evil, not that we should appear approved, but that you should do what is honorable, though we may seem disqualified ..." (2 Corinthians 13:7 emph. mine)
Notice Paul's word of concern, which he uses once again. It is the Greek word, adokimos, which literally means "disqualified." This is also the same Greek word Paul uses concerning his ministry in the first letter to Corinth. Further, we recognize that Paul is clearly addressing the same consistent type of concern in using this word in respect to being disqualified by men, rather than by God. In these scriptures, we see the consistency. Paul demonstrates that he is concerned with being "approved" by using the exact same language for the same subject of 1 Corinthians 9, of not being "disqualified" in any manner whatsoever.
The summation is that Paul defends his apostleship all throughout 1 Corinthians and 2 Corinthians. Apparently, not honoring and respecting every aspect of Paul's apostleship was a problem among some Corinthians. Chapter 9 is just part of Paul's defense and explanation of why he does what he does: A) he doesn't want to be disqualified as an apostle by people so that he can win, and B) he looks forward to his reward from God for his faithful service as a minister of the gospel according to what he clearly teaches here in respect to Christians getting rewarded for their earthly service. God will never disqualify Paul, but judgmental people will try to in their own minds. Therefor, we recognize that this passage does not remotely suggest that one can lose one's eternal spiritual salvation, gain it by meritorious effort, or maintain keeping it secure by meritorious effort.
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1 CORINTHIANS 10:1-12
"12 Therefore let him who thinks he stands take heed that he does not fall." 1 Corinthians 10:12
The typical interpretation of the NEST suggests that to "fall" here means that a New Covenant child of God, in Christ, can lose the spiritual salvation that the person supposedly once had beforehand, and so when the person "falls," the person will be condemned to eternal damnation.
The NEST interpretation is wrong, so let us go through the chapter to see why the NEST is wrong.
As a first consideration, to help us along in our understanding, there are some foundational statements that Paul makes in his flow of thought that give us the proper interpretation of his building points. Briefly, we will look ahead to some vital passages, and then we will look back at some of what Paul has just said for some more concerning the contextual flow.
Looking ahead, a very illuminating key to Paul's overall thrust is found in 1 Corinthians 10:23, where Paul says to the immature Corinthian Christians that,
"All things are lawful, but not all things are profitable. All things are lawful, but not all things build up. 24 Let no one seek his own good, but that of his neighbor." (1 Corinthians 10:23)
By looking forward a bit, this statement helps us to see Paul's big concern that he has with the effect of our (contextually the Corinthians) actions in respect to how others respond to us as representatives of Christ in this world. In looking back at the contextual flow from chapter 9, we must recognize that Paul has just finished explaining how he does not want to get disqualified as an apostle. Paul does not want people to stumble because of his actions, like for example, in receiving money from people while ministering. We need to strongly note this, because there is a connection between chapter 9 and chapter 10. All through chapter 9 Paul is focused upon defending and explaining his actions.
"My defense to those who examine me is this:" (1 Corinthians 9:3)
In respect to receiving money, Paul says he has a right as God's servant to receive it, but Paul chooses not to so that he will not become a stumbling block to judgmental men.
"11 If we sowed spiritual things in you, is it too much if we reap material things from you? 12 If others share the right over you, do we not more? Nevertheless, we did not use this right, but we endure all things so that we will cause no hindrance to the gospel of Christ." (1 Corinthians 9:11)
Receiving money in ministry is certainly lawful, but in the long run, it is not always profitable. For this reason, for the Corinthians specifically, Paul opted out of this "right." In 1 Corinthians 9:19, Paul continues to express the same concern of not wanting to be a stumbling block,
"For though I am free from all men, I have made myself a slave to all, so that I may win more." (1 Corinthians 9:19)
As Paul comes to the end of chapter 9, (from verse 24 through 27) Paul is about to explain that he does not want to be disqualified as being a true apostle in the eyes of men. He knows that any sin he would fall into, would be devastating for him in terms of his credentials and would disqualify him in people's minds. He recognizes that he does not even need to do something as horrible as actual sin. The reason is because Paul is being scrutinized according to race, culture, tradition, appearance, prejudice, financial means, and so forth, (cf. 1 Corinthians 9:19-9:23). This is why Paul declares part of his ministry strategy, where he says,
"I have become all things to all men," (1 Corinthians 9:22)
Concerning this point a very crucial verse must be highlighted and kept in mind while examining chapter 10. It is the first reference that Paul makes to the Corinthians to have the same type of non offensive, diplomatic, and "wise" (cf. 1 Corinthians 10:15) mindset. Paul says,
"Do you not know that those who run in a race all run, but only one receives the prize? Run in such a way that you may win." (1 Corinthians 9:24)
This passage is important, because directly following, coming into 1 Corinthians 10:1, Paul begins preaching to the Corinthians in particular concerning their own conduct ("race" run) as Christians in not causing people to stumble either. Paul is about to reason with these immature Corinthians to get them to understand how much their lifestyles affect their Christian witness. They need to be disciplined in this area of being non offensive in the same intensive manner that an athlete competes, so that if by any means they may “win” the trust of the lost to listen to the gospel, 1 Corinthians 9:19-22. This is the context which defines what Paul means by “win.” In 1 Corinthians 10:15, Paul makes the appeal, saying that he speaks "as to wise men," then Paul goes on to that crucial passage that we will quickly look at again here,
"All things are lawful, but not all things are profitable. All things are lawful, but not all things edify. 24 Let no one seek his own good, but that of his neighbor." (1 Corinthians 10:23)
With this preliminary background out of the way, we start examining Paul's flow of thought in Chapter 10. We notice that immediately Paul goes into the history of Israel's deliverance by way of an analogous example (cf. 10:1-13). As an initial consideration, a rule of analogies is that they can never be perfect, (If by perfect, one means that the analogy represents the actual in literal detail at every level of each point). An analogy is only an example of principles that are contained in the actual. Further, we must recognize that any Old Testament analogy has an inherent problem in representing an actual New Covenant principle itself. The problem is simply that an Old Testament analogy would be coming from a place and time that is not in the New Covenant. Of course Paul's analogy is a perfect analogy in the respect of analogies. Yet, it is a perfect analogy in respect to what he meant to use it for. With this in mind, we must discern how Paul wants to use this Old Testament example for New Covenant application. He says,
"1 For I do not want you to be unaware, brothers, that our fathers ..." (1 Corinthians 10:1)
[Contextually, Paul is talking about the Jews of the apostolic band that are known to the Corinthians to be immediately associated with Paul at the writing of this letter. Paul is speaking of he, Apollos, Barnabas, Timothy, (Timothy's mother was Jewish), and possibly, Stephanas, Fortunatus, Achaicus. Paul, for the sake of his analogy, identifies the Jewish "fathers" for his Gentile audience. Paul continues with his analogy,]
"... were all under the cloud and all passed through the sea; 2 and all were baptized into Moses in the cloud and in the sea; ..." (1 Corinthians 10:1-2)
[They were not baptized in water, but were baptized into Moses, the cloud, and in the sea that did not touch them.]
"3 and all ate the same spiritual food; 4 and all drank the same spiritual drink, for they were drinking from a spiritual rock which followed them; and the rock was Christ." (1 Corinthians 10:3-4)
[They did not drink of the New Covenant. The new covenant was not yet established. Nevertheless, they did drink of the "anointed One." The key verse is next,]
"5 Nevertheless, with most of them God was not well-pleased; for they were laid low in the wilderness. 6 Now these things happened as examples for us, so that we would not crave evil things as they also craved" (1 Corinthians 10:5-6)
[Most of the "fathers" were not content with God's provision. In fact they wanted more, and were perverted in their lust for more. "These things," meaning various points for our learning by way of analogy, happened as examples for all Christians (in context, the Gentile audience). Now Paul comes to his specific point in this section]
"7 Do not be idolaters, as some of them were; ..." (1 Corinthians 10:7)
["Some" of the fathers in the analogy, made an idol and worshipped it. Paul does not say that all of them were idol worshippers--nevertheless, some of them were. Paul says "God was not well pleased" with "most of them," (1 Corinthians 10:5), but only "some of them were" idolaters. Paul uses the word concerning idolatry five times in the New Testament. He uses it 4 times here in 1 Corinthians, and the only other time is in Ephesians. In the Corinthian context of the analogy word (as is further explained by Paul), some of the saved Corinthians had a problem with continuing to practice things that were meant for idol worship, so Paul goes straight to that problem by magnifying the Old Testament quote that pinpoints the concern of his point. He then quotes that part from Exodus 32:1-6,]
"... as it is written, 'The people sat down to eat and drink, and stood up to play.'" (1 Corinthians 10:5-7)
[This is a reference to Exodus 32:1-6, where "some" (not all) Israelites worshipped a golden calf. What we must notice is that Paul quotes the part that is a Corinthian Christian problem that is degrading the Christian growth, and witness of many in the Corinthian church. Many of the immature Corinthian Christians were doing things in respect to the idolatrous, and immoral practices of the pagan society they were saved out of; things like sitting down to eat and drink, and standing up to play with those in connection with those people and customs of the lost Corinthian world. Paul continues with his exhortation. At this point, we must remember that back in 9:24-25 Paul's emphasis was upon Christians serving the Lord (particularly in the gospel) and being rewarded in respect to all the wonderful blessings of being ministers, and witnesses for Christ. Paul's contextual rewards emphasis has to do with the fruit of ministry; the service itself, and most importantly the reward being the people. All these things Paul refers to as the imperishable wreath. In like manner, here Paul is going into serving the Lord again. This time from another angle. He's hitting the immature, (pagan society tainted) Corinthians with all the areas of their weaknesses, so he continues along that line,]
"8 Nor let us act immorally, as some of them did ..." (1 Corinthians 10:8)
[Being moved by the Holy Spirit, Paul is using the preaching style of saying "us" in making his point. He is saying, we Christians should not act immorally. Notice that Paul also says, "some" again here as he did in the prior verse. Paul is not saying that all of the "fathers" acted immorally. Immorality is famously a Corinthian problem, and so Paul must make his points of rebuke very precise, yet at the same time, he stays within the New Covenant fact of being saved by grace through faith through the blood sacrifice and resurrection of Messiah. Paul continues,]
"... and twenty-three thousand fell in one day." (1 Corinthians 10:8)
[Paul is quoting Numbers 25:9, using what is called a "common number" reference when he says that 23,000 fell in that one particular day. By using Numbers 25:9, Paul is clearly referencing bad results of the "fathers" fate in fornicating, which is also a Corinthian problem. This particular reference has to do with Israel joining herself to Baalpeor (cf. Numbers 25:1-9), which reflected spiritual and sexual fornication. Baalpeor was the god of the Moabites who was worshiped through prostitution. In this Old Testament example, idolatry and fornication were inseparable. Paul uses the example as speaking to "wise" men, because it really hits home as to how much compromise the Corinthian church is allowing to go unrestrained. Paul continues,]
"9 Nor let us try the Lord, as some of them did [again, only "some"], and were destroyed by the serpents. 10 Nor grumble, as some of them did, and were destroyed by the destroyer. 11 Now these things happened to them as an example, and they were written for our instruction, upon whom the ends of the ages have come." (1 Corinthians 10:9-11)
Paul is demonstrating how he is concerned particularly for Corinthian Christians sinning by getting involved with local cultural practices that are connected to pagan idol worship; by fornicating, by trying the Lord, by grumbling, and so forth. He says that those "some" Israelites got killed physically because of their sins. This is a strong "example" and "instruction" for the Corinthians concerning responsibility, and God's hatred of sin. With all these important details of Paul's preaching analogy and exhortations to the Corinthians, we can look back at 1 Corinthians 10:5-6, and see what Paul was meaning,
"5 Nevertheless, with most of them God was not well-pleased; for they were laid low in the wilderness. 6 Now these things happened as examples for us, so that we would not crave evil things as they also craved." (1 Corinthians 10:5-6)
The context is demonstrating that Paul is saying that it is easy to "crave evil things" even as a Christian, so Paul is instructing from the ancient Israelite examples where most of them failed, and he's doing it so that the Corinthians will not crave evil things. Paul never says that the Corinthians will lose spiritual salvation. It is an instructive example, and an Old Testament one at that, where Paul is showing the eternal principle that God is not "well pleased" with sin and that there are temporal consequences to human actions; You need to heed lest you too be laid low as the consequence, your witness will be maligned, and your ministerial prize will be given to another. Remember, when some Israelites sat down to eat and stood up to play, they "fell," (1 Corinthians 10:8). In their case, "fell" (epeson in the Gk.) means they were physically killed. There is no reason to take the analogy into the New Covenant church as meaning that if you fornicate, then you are going to be physically killed. Taking physical killing, or spiritual death by losing salvation, as the interpretation for "fall" is not a necessary deduction, and is in fact, a wrong deduction. Paul's point is that sin is bad and it has bad consequences (especially visiting pagan prostitutes), so he gives an example in the Old Testament to show that this is true.
This is the point where our passage comes in, starting with "therefore," because Paul is basing what he says on craving evil things and reaping the consequences of a sinful lifestyle. Paul says something that is very key. He says,
"12 Therefore let him who thinks he stands take heed that he does not fall. ..." (1 Corinthians 1:12)
[Fall is the same Gk. word as used in verse 8, concerning those who fell in the wilderness, but this time the word is in different tense; peon. Paul continues,]
"13 No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, so that you will be able to endure it. 14 Therefore, my beloved, flee from idolatry." (1 Corinthians 1:13-14)
Paul is not talking about falling from eternal salvation. He is talking about a Corinthian Christian who thinks he stands immune to craving evil things, and is immune to falling and "playing" in evil things that taint his Christian witness to pagans. The example is that the Israelite fathers were not immune to various temptations. Therefore, neither are the Corinthians--particularly all the evil practices associated with the local idol worship, like going to the love feasts, visiting prostitutes, eating meat and drinking wine that was sacrificed to idols, etc.. Paul is talking about escaping from getting wrapped up in the cultural things associated with pagan idol worship, acting immorally, trying the Lord, grumbling, and so forth: Run!--get away from the whole realm of idolatry and everyone associated with it. These are temptations. Nevertheless, no temptation has overtaken you Corinthian Christians but such as is common to man, and God will provide a way of escape. So Paul says, flee from idolatry in any influence. We recognize that Paul strongly urges this same thing in the following verses, which demonstrates the context. He says,
"21 You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the table of the Lord and the table of demons. 22 Or do we provoke the Lord to jealousy? We are not stronger than He, are we? 23 All things are lawful, but not all things are profitable. All things are lawful, but not all things build up. 24 Let no one seek his own good, but that of his neighbor. 25 Eat anything that is sold in the meat market without asking questions for conscience' sake;" (1 Corinthians 1:21-25)
Christians cannot partake in direct pagan worship, but if Corinthian Christians buy left over meat that was used in pagan worship, (which was a common practice) and now it is sold in the meat market, then they are not to ask about it so that it will be just as if they were eating common meat. This is a conscientiousness issue concerning what other people think Corinthian Christians are doing, but the Christians can still do it because they are not really worshipping idols when they eat that type of meat. All things are lawful under the New Covenant, in this respect, but not all things are profitable. All things are lawful, but not all things actually build up. Therefore, Christians should not seek their own good, but that of building up their neighbor. Nevertheless other people might think that, in eating such meats, the Christian is compromising. This is more demonstration of what Paul has been primarily concerned with in both chapter 9 and now here in chapter 10, which is the key. The key is Paul's focus of being alert to offending others. In reality, Corinthian Christians are merely consuming this type of meat for the food value, and of course they could claim this as a matter of their rights. Paul goes on addressing this difficult issue with more instruction on not being a stumbling block,
"26 For the earth is the Lord's, and all it contains. 27 If one of the unbelievers [pagans who worship idols] invites you and you want to go, eat anything that is set before you without asking questions for conscience' sake. ..." (1 Corinthians 1:26-27)
[Paul recognizes the same principle of having a right to eat in this type of situation because the Christian would be merely sustaining their body with food material, and in such a situation, an apparent stumbling block would not be there in eating. Paul continues, though, being careful, and wanting to teach carefulness,]
"... 28 But if anyone says to you, 'This is meat sacrificed to idols,' do not eat it, for the sake of the one who informed you, and for conscience' sake; ..." (1 Corinthians 1:28)
[This changes things for any Christian who wants to claim lawfulness in all things. This goes with Paul's consistent concern from chapter 9, but also in chapter 10; "All things are lawful, but not all things are profitable. All things are lawful, but not all things edify. 24 Let no one seek his own good, but that of his neighbor." (1 Corinthians 10:23-24); and "32 Give no offense either to Jews or to Greeks or to the church of God; 33 just as I also please all men in all things, not seeking my own profit but the profit of the many," 1 Corinthians 10:32-33. Additionally, a Corinthian Christian does not want their neighbor thinking they are somehow partaking in the worship of idols, or endorsing idols. Paul clarifies, starting in verse 29]
"... 29 I mean not your own conscience, but the other man's; for why is my freedom judged by another's conscience? 30 If I partake with thankfulness, why am I slandered concerning that for which I give thanks? 31 Whether, then, you eat or drink or whatever you do, do all to the glory of God. 32 Give no offense either to Jews or to Greeks or to the church of God; 33 just as I also please all men in all things, not seeking my own profit but the profit of the many, so that they may be saved." 1 Corinthians 10:26-33
The point is that the Christian's freedom is unnecessarily being judged by another's conscience. Therefore, we should do all we can to avoid such stumbling blocks to others by our actions.
When 1 Corinthians 10:12 is exegeted in its contextual flow of Paul's points in chapter 9, and in respect to Paul's concern for the Corinthian Christians not only being set apart from the world, but demonstrating to the world that they are set apart in Christ, the passage is cleared up contextually as not remotely suggesting that anyone is able to fall out of eternal-spiritual salvation. Rather, it has to do with falling from a standing position of not craving evil things, and not being associated with syncretism in respect to pagan idol practices.
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1 CORINTHIANS 15:1-2
"Now I make known to you, brothers, the gospel which I preached to you, which also you received, in which also you stand, by which also you are saved, if you hold fast the word which I preached to you, unless you believed in vain." (1 Corinthians 15:1-2)
The typical NEST interpretation of this sentence asserts that Paul is saying that saved people can believe in vain (in futility) by not continuing to hold fast the word that Paul preached, and so if they do not hold fast after being saved, they will be damned forever; which means they supposedly lost the salvation that they once had, but later forfeited through a loose hold. We shall soon see that the NEST assertion is wrong, and that no truly saved person has ever believed in vain, and then lost salvation.
/1/
The first thing we need to consider concerning this passage is that the people being addressed (primarily Gentiles) are called "brothers." This, is Paul's language for Christians in the family of God. Saved people are either brothers or sisters of one another, and they are made that way by being in Christ. God is the Father of all saved people through redemption by His Son. It is the miracle of adoption. It is the miracle of being in the body of Christ, also called "the church," and so a Christian's identification is that of being in Christ the Son, (Colossians 1:18, 1:24, Ephesians 1:23).
/2/
The next thing we need to consider is that Paul plainly declares that the Corinthians in this reference, received the gospel already, and they actually stand in it already. It is the same gospel by which they "are saved" in holding fast the word that Paul preached to them. We already know that since they are "brothers," and since they stand in the gospel already, then they must be saved. So, the question that presses itself to the forefront is "why does Paul say 'if' here?"--Paul says, "also you are saved, if you hold fast the word which I preached to you." What Paul is doing is using the word, "if" in a manner that is common in the New Testament and in the koine Greek according to a manner called a "first class conditional." What this means, is that the "if" is assumed. A first class conditional was an idiomatic expression that was quickly and readily known to the original Greek recipients of this letter. Paul often uses the word this way throughout his letter of 1 Corinthians. At this point, we will look at examples of Paul's first class conditional idioms in 1 Corinthians. For example, Paul uses "if" as a first class conditional meaning "since," in verse 12, where he says,
"12 Now if [since] Christ is preached, that He has been raised from the dead, how do some among you say that there is no resurrection of the dead?" (1 Corinthians 15:12)
In analyzing 1 Corinthians 5:12, we know that Christ is, in fact, preached, so, in recognizing this, we realize that "if" here must be equated with since in respect to being assumed for the sake of argument. We see the same usage of the first class conditional in 1 Corinthians 5:44,
"If [since] there is a natural body, there is also a spiritual body." (1 Corinthians 15:44)
We recognize that there is a natural body, therefore we understand "if" here to be the first class conditional, meaning since in respect to being assumed for the sake of argument. We see this same usage of "if" in 1 Corinthians 4:7;
"What do you have that you did not receive? And if [since] you did receive it, why do you boast as if you had not received it?" (1 Corinthians 4:7)
According to the context, the Corinthians have what they received, so they did receive it. Since this is the case, we recognize that "if" here is understood as since in respect to being assumed for the sake of argument. We see this same usage of "if" in 1 Corinthians 6:2;
"2 Or do you not know that the saints will judge the world? If [since] the world is judged by you, are you not competent to constitute the smallest law courts?" (1 Corinthians 6:2)
The saints will judge the world. Therefore, "if" is used in the first class conditional. We see this same usage of "if" in 1 Corinthians 6:4;
"4 So if [since] you have law courts dealing with matters of this life," (1 Corinthians 6:4)
Of course the Corinthians have law courts. Paul's statement is not concerned with "if" they do, or do not, have law courts. Paul's statement is concerned with the fact that they have law courts. Therefore "if" here is understood to be a first class conditional. We see this same usage of "if" in 1 Corinthians 8:5,
"5 For even if [since] there are so-called gods whether in heaven or on earth, as indeed there are many gods and many lords," (1 Corinthians 8:5)
Paul says "indeed there are many" false gods and many masters, so when he says "if there are," he must necessarily mean that since there actually are in respect to being assumed for the sake of argument. We see this same usage of "if" in 1 Corinthians 9:11,
"11 If [since] we sowed spiritual things in you, is it too much if we reap material things from you?" (1 Corinthians 9:11)
Paul's whole activity was sowing spiritual things among the Corinthians, so "if we sowed" is to be understood as since we sowed in respect to being assumed for the sake of argument. We see this same usage of "if" in (1 Corinthians 9:16)
"16 For if [since] I preach the gospel, I have nothing to boast of, for I am under compulsion; for woe is me if I do not preach the gospel." (1 Corinthians 9:16)
The above passage probably requires no commentary, but for the sake of thoroughness, we recognize that Paul says, "if I preach the gospel." We know that Paul preached the gospel, therefore we know that "if" in this statement is a first class conditional. A final example can be found in 1 Corinthians 11:5-6;
"5 But every woman who has her head uncovered while praying or prophesying disgraces her head, for she is one and the same as the woman whose head is shaved. 6 For if a woman does not cover her head, let her also have her hair cut off; but if [since, as per the previous verse] it is disgraceful for a woman to have her hair cut off or her head shaved, let her cover her head." (1 Corinthians 11-5-6)
Paul says that a woman who has her head shaved is disgraced in verse 5. Then in the very next sentence Paul says, "if it is disgraceful for a woman to have her hair cut off or her head shaved." Since Paul just stated beforehand that such activity is disgraceful, then Paul must mean since it is disgraceful in respect to being assumed for the sake of argument.
The above quoted passages are examples of first class conditions in 1 Corinthians alone, yet first class conditions are used all throughout the Bible. With this fact in mind, then, what we have just seen is that there is no problem with explaining Paul's language thus far as: "I make known to you, brothers, the gospel which I preached to you, which also you received, in which also you stand, by which also you are saved, (since) [in respect to being assumed for the sake of argument] you hold fast the word which I preached to you, unless you believed in vain."
Nevertheless, a seeming problem still exists with the last comment from Paul, where he ends his statement with, "unless you believed in vain." To understand why Paul said this, we must first understand the word, "vain," that Paul used here is the Greek word, Eike. This word literally means without cause or reason. It is translated in the New American Standard as, "for nothing" one time; "without cause," one time; and "vain," four times.
According to the NEST interpretation of this passage, it is asserted that Paul is saying that saved people can believe in vain, and so when a saved person does this believing in vain, they die and go to hell.
The NEST is wrong, and this is best understood in light of this being a contextual issue. In other words, the NEST interpretation is a problem of context, where the problem is identified as the tail end of Paul's point being cut off by those who believe in the NEST. It is easy to see this when we keep reading Paul's point like Paul wanted people to do with his letter that he took the time to write the way he did when moved by the Holy Spirit. It is in what Paul says next in the flow of his whole point that gives us the important details. Paul continues to demonstrate that the belief of the Corinthians is not in vain. Paul says,
"3 For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, 4 and that He was buried, and that He was raised on the third day according to the Scriptures ..." (1 Corinthians 15:3-4)
[We must make a special note of what Paul says here because it is the key to understanding Paul's point. Paul's crucial subject in his point has to do with the crucifixion, namely the crucial resurrection that came after Christ's crucifixion. Paul is talking about the resurrection that Christians believe in. Paul is asserting these facts, and goes on,],
"5 and that He appeared [a key point of verification] to Cephas, [Peter] then to the twelve. 6 After that He appeared to more than five hundred brothers at one time, most of whom remain until now [another important point of verification], but some have fallen asleep; 7 then He appeared to James, then to all the apostles; [more verification emphasis] 8 and last of all, as to one untimely born, He appeared to me also [a final verification]."
THE KEY
Now that we have continued with the actual context of what Paul is writing, we see what is going on here. Paul has clearly just launched into an apologetic defense of the fact of Christ's resurrection on the third day. In other words, Paul is demonstrating that belief is not in vain. So, the essence of what Paul is saying is like this:
Those of you who are saved, are saved, and as such you will rise again from the dead in your salvation unless of course your belief is futile, but it is not, and I am going to remind you of why.
Paul then goes on to assert confidently that Christ died, but raised according to;
1) the Scriptural record;
2) appearing to Peter;
3) appearing to the 12 disciples together;
4) appearing to over 500 brothers at once;
5) appearing to many of the eyewitnesses who are still around to affirm the resurrection, (meaning that if anyone has a problem with the validity of the resurrection, they can simply ask the eyewitnesses about it personally);
6) the appearance of the resurrected Christ appeared to James;
7) the resurrected Christ's appearance to all the apostles again;
8) Christ's final appearance to Paul.
At this point, the reader may wonder what this has to do with believing in vain. The answer is simple; Paul is asserting the courtroom defense of the resurrection. He already says that the Corinthian Christians have believed, and so what he is showing is that the "unless," of "unless you have believed in vain" is a defeatable non-issue from the facts. Paul does not think like a postmodern. Paul recognizes that belief in the resurrection is based upon God's sovereignty, the facts, and logic. The Corinthian's belief in the resurrection has not been futile, so they should be encouraged. All the facts concerning the resurrection are real, and Paul asserts that they are even verifiable. Any Corinthian who has trusted Christ as Lord and Savior, is standing in the factual gospel, which is not a fictional-gospel. Paul is using ironic language as a literary device, but this is not all. Paul continues to go on with the defense of the resurrection. It is his flow of his point, and so with more, he says,
"9 For I am the least of the apostles, and not fit to be called an apostle, because I persecuted the church of God. 10 But by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with me." (1 Corinthians 15:9-10)
Notice that Paul says that God's grace toward Him did not prove vain in being called as an apostle. "Prove" is the operative word in defending with facts; it is the operative word in apologetics. Apologetics is to give a defense of the Christian faith with proof. Paul is giving a defense of the Christian faith with proof, and he is giving a defense of his apostleship with proof. He is building upon the foundation, and he is building with gold, silver, and precious stones. God's grace toward Paul in his apostleship did not prove vain. The word "vain" here in verse 10 is a different Greek word than Eike, but it means the same thing. It is kenos, and it is primarily translated as "empty," "empty handed," "futile," and most often as "vain." At this point we must pay close attention because Paul goes on with some very important details;
"11 Whether then it was I or they [the other apostles], so we preach and so you believed."
We must not let this important sentence slip by without considering its importance. Notice that Paul gets back to the point of what he preached and what the saved Corinthians already believed. Now notice that Paul asserts here that they actually did believe what he preached! It is crucial that we recognize this. Paul is signifying that they actually have believed, and that it is not in vain. Further exegesis of the textual flow only gets better for the great doctrine of OSIESS, and the defeat of the specious philosophy of the NEST, because Paul goes on and he is about to mention the problem that stimulates the whole reason why he said any of this about believing in vain in the first place. He says,
"12 Now if Christ is preached, that He has been raised from the dead, how do some among you say that there is no resurrection of the dead?" (1 Corinthians 15:12)
[In other words, there are some divisive heretical people "among" the congregations of Corinth. Such people obviously do not believe in Christ's resurrection, are not saved, and are obviously a problem. Paul goes on with the very illuminating statement that clears up any further interpretation problems quickly and tightly, saying,]
"13 But if there is no resurrection of the dead, not even Christ has been raised; 14 and if Christ has not been raised, then our preaching is vain, your faith also is vain." (1 Corinthians 15:13-14)
[When we notice Paul's usage of the term "vain" yet once again, we find that verse to verse contextual exegesis is indeed superior to the shoddy practice of spotlight-proof texting out of context to prove errant presuppositions. Paul goes on,]
"15 Moreover we are even found to be false witnesses of God, because we testified against God that He raised Christ, whom He did not raise, if in fact the dead are not raised." (1 Corinthians 15:15)
[In other words the witnesses of Christ resurrection would have been preaching and teaching pure vain, false, futile, nothingness. Paul continues with an important point,]
"16 For if the dead are not raised, not even Christ has been raised; 17 and if Christ has not been raised, your faith is worthless; [in other words, your faith would be vain] you are still in your sins. 18 Then those also who have fallen asleep in Christ have perished. 19 If we have hoped in Christ in this life only, we are of all men most to be pitied."
Why would Paul say that they would be of all men most to be pitied? The reason they would be pitied is because they would have preached, hoped, and died in vain. All of us believers would be pitiful if there is no resurrection, and that is Paul's point. Paul is not saying that saved people will let go of the word, and he is not saying that the faith of saved people can be in vain;
"Now I make known to you, brothers, the gospel which I preached to you, which also you received, in which also you stand, by which also you are saved, [if as since in the first class conditional] you hold fast the word which I preached to you, unless you believed in vain [and you have not believed in vain because Christianity is real, and all the facts concerning the resurrection of Christ are substantiated.]"
Based upon all we have covered, we recognize that this passage does not remotely suggest that one can lose one's eternal salvation, gain eternal spiritual salvation through meritorious effort, or maintain keeping salvation secure through meritorious effort.
