Chapter 1
This chapter is the beginning of a line of reasoning by the Apostle Paul that unfolds and concludes at the end of Chapter 4. The issue within the Corinthian congregation was that some Christians tended to identify themselves with prominent figures in the Christian community rather than with Christ. It is even possible that others tended to flaunt their philosophical wisdom—the wisdom of men—in order to boast. This situation was a source of division:
“Paul, called to be an apostle of Christ Jesus by God’s will, and Sosthenes our brother, 2 to the congregation of God that is in Corinth, to you who have been sanctified in union with Christ Jesus, called to be holy ones, together with all those everywhere who are calling on the name of our Lord Jesus Christ, their Lord and ours:
3 May you have undeserved kindness and peace from God our Father and the Lord Jesus Christ.
4 I always thank my God for you in view of the undeserved kindness of God given to you in Christ Jesus; 5 because in everything you have been enriched in him, in full ability to speak and in full knowledge, 6 just as the witness about the Christ has been made firm among you, 7 so that you do not lack in any gift at all, while you are eagerly waiting for the revelation of our Lord Jesus Christ. 8 He will also make you firm to the end so that you may be open to no accusation in the day of our Lord Jesus Christ. 9 God is faithful, by whom you were called into fellowship with his Son, Jesus Christ our Lord.
10 Now I urge you, brothers, through the name of our Lord Jesus Christ, that you should all speak in agreement and that there should be no divisions among you, but that you may be completely united in the same mind and in the same line of thought. 11 For some from the house of Chloe have informed me regarding you, my brothers, that there are dissensions among you. 12 What I mean is this, that each one of you says: “I belong to Paul,” “But I to Apollos,” “But I to Cephas,” “But I to Christ.” 13 Is the Christ divided? Paul was not executed on the stake for you, was he? Or were you baptized in the name of Paul? 14 I thank God that I baptized none of you except Crispus and Gaius, 15 so that no one may say that you were baptized in my name. 16 Yes, I also baptized the household of Stephanas. As for the rest, I do not know whether I baptized anyone else. 17 For Christ sent me, not to baptize, but to declare the good news; and not with wisdom of speech, so that the torture stake of the Christ should not be made useless” (verses 1-17).
It is common nowadays to see Christians within congregations adulating shepherds, pastors, or speakers for their charisma and eloquence—much like the Christians in that early congregation did with the Apostle Paul, Apollos, and Cephas (the Apostle Peter). This mindset is flawed, as it can foster divisions based on individuals or the schools of thought they champion. Those who adulate prominent figures may do so to draw attention to themselves or to appear important in the eyes of their fellow believers. Yet, the Apostle Paul demonstrates that no Christian has grounds to boast about their own spiritual standing, for to the world, the message they preach is nothing but foolishness:
“For the speech about the torture stake is foolishness to those who are perishing, but to us who are being saved, it is God’s power. 19 For it is written: “I will make the wisdom of the wise men perish, and the intelligence of the intellectuals I will reject.” 20 Where is the wise man? Where is the scribe? Where is the debater of this system of things? Has not God made the wisdom of the world foolish? 21 For since, in the wisdom of God, the world did not get to know God through its wisdom, God was pleased through the foolishness of what is preached to save those believing.
22 For the Jews ask for signs and the Greeks look for wisdom; 23 but we preach Christ executed on the stake, to the Jews a cause for stumbling but to the nations foolishness. 24 However, to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God. 25 Because a foolish thing of God is wiser than men, and a weak thing of God is stronger than men » (verses 18-25).
Just as today, in the past, the wisdom of this world was valued far more highly than the wisdom of God—which is found deposited in the Bible, the Word of God. The Apostle Paul wrote that God made the wisdom of this world foolish, because He did not allow intellectuals to grasp the very essence of the wisdom that enables a better understanding of the divine. Whether it was the wisdom of the Jews or that of the Greeks, it was ultimately barren, for it did not enable them to know God better.
Consequently, it is inappropriate to derive a sense of self-importance from belonging to a network of people deemed important (other than Christ), or from an education based strictly on human wisdom; for in God’s eyes, such wisdom is merely foolishness (or barren): « A foolish thing of God is wiser than men, and a weak thing of God is stronger than men » (verse 25).
What might be considered a foolish or weak thing of God? Paul answers, in the context of this question: it is the message of the torture stake—namely, that through the death of one man, Jesus Christ, God has saved the world (John 3:16, 36). Although true, such a concept shocked the Jews and was regarded as foolish by the nations. Would God go out of His way to make His message of the torture stake more intellectually appealing, in order to draw to Himself those who despise His wisdom? No, for this is what is written: « For since, in the wisdom of God, the world did not get to know God through its wisdom, God was pleased through the foolishness of what is preached to save those believing » (verse 21).
Incidentally, there is a similar idea expressed by Jesus Christ, predating the one written by the Apostle Paul: » At that time Jesus said in response: “I publicly praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and intellectual ones and have revealed them to young children” » (Matthew 11:25).
To return to the Corinthian Christians who were prone to pride—showing off their connections with prominent figures in the congregation and perhaps parading their philosophical learning—God gave them no grounds for boasting other than proclaiming the message of the torture stake, a message despised by both Jews and Greeks (people of the nations).
In the ensuing part of his letter, Paul points out that it is God who chooses His servants, and that these individuals often do not belong to the upper echelons of society; thus, they have no reason to boast:
“For you see his calling of you, brothers, that there are not many wise in a fleshly way, not many powerful, not many of noble birth, 27 but God chose the foolish things of the world to put the wise men to shame; and God chose the weak things of the world to put the strong things to shame; 28 and God chose the insignificant things of the world and the things looked down on, the things that are not, to bring to nothing the things that are, 29 so that no one might boast in the sight of God. 30 But it is due to him that you are in union with Christ Jesus, who has become to us wisdom from God, also righteousness and sanctification and release by ransom, 31 so that it may be just as it is written: “The one who boasts, let him boast in Jehovah.”” (verses 26-31).
Why does God generally choose people who are despised in this system of things—for instance, because of their low social class? There are two major reasons: the first is to put to shame those who consider themselves important— »God chose the weak things of the world to put the strong things to shame » (verse 27). The second reason is that the unimportant person chosen by God has no grounds to boast about their status, given their insignificance (in the eyes of their contemporaries); thus, it is impossible for them to boast in God’s presence: « that no one might boast in the sight of God » (verse 29). In this way, God nullifies both the boasting of the one who shows contempt and the tendency of the despised person to want to boast.
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Chapter 2:
Continuing with the theme of the tendency among some Christians in the Corinthian congregation to adulate prominent figures, the Apostle Paul explains that at no point did he foster such a situation (as certain eloquent teachers or pastors in Christian congregations might do):
“So when I came to you, brothers, I did not come with extravagant speech or wisdom declaring the sacred secret of God to you. 2 For I decided not to know anything among you except Jesus Christ, and him executed on the stake. 3 And I came to you in weakness and in fear and with much trembling; 4 and my speech and what I preached were not with persuasive words of wisdom but with a demonstration of spirit and power, 5 so that your faith might be, not in men’s wisdom, but in God’s power” (verses 1-5).
On the contrary, even though he possessed the power of God’s wisdom, at no time did he seek to impose it through eloquence, by flaunting his learning, or by means of any form of persuasion. He remained modest in the way he taught the good news:
“Now we speak wisdom among those who are mature, but not the wisdom of this system of things nor that of the rulers of this system of things, who are to come to nothing. 7 But we speak God’s wisdom in a sacred secret, the hidden wisdom, which God foreordained before the systems of things for our glory. 8 It is this wisdom that none of the rulers of this system of things came to know, for if they had known it, they would not have executed the glorious Lord. 9 But just as it is written: “Eye has not seen and ear has not heard, nor have there been conceived in the heart of man the things that God has prepared for those who love him.” 10 For it is to us God has revealed them through his spirit, for the spirit searches into all things, even the deep things of God » (verses 6-10).
Even though Paul was a scholar, the wisdom he taught was not that of men, but rather that of God, through the wisdom of Christ. God’s wisdom—which the world failed to grasp—was a sacred secret that only those chosen by God have come to understand: « For it is to us God has revealed them through his spirit, for the spirit searches into all things, even the deep things of God » (verse 10). This is a true honor from God. It is God’s holy spirit that enables us to understand the sacred secret:
“For who among men knows the things of a man except the man’s spirit within him? So, too, no one has come to know the things of God except the spirit of God. 12 Now we received, not the spirit of the world, but the spirit that is from God, so that we might know the things that have been kindly given us by God. 13 These things we also speak, not with words taught by human wisdom, but with those taught by the spirit, as we explain spiritual matters with spiritual words” (verses 11-13).
To understand the things of God, we must be a spiritual man—the opposite of the physical man, who fails to understand the thoughts of God:
“But a physical man does not accept the things of the spirit of God, for they are foolishness to him; and he cannot get to know them, because they are examined spiritually. 15 However, the spiritual man examines all things, but he himself is not examined by any man. 16 For “who has come to know the mind of Jehovah, so that he may instruct him?” But we do have the mind of Christ” (verses 14-16).
The mind of Christ, as set forth in the Gospel narratives, the letters of the apostles, and the prophetic book of Revelation, enables us to understand the mind of God. The mind of God—directly revealed in the Old Testament (the Law, the Psalms, and the Prophets)—is explained in the New Testament, which records the mind of Christ, who in turn explains the mind of God.
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Chapter 3:
To fully understand what the Apostle Paul writes, one must read Chapter 1, where he reproaches certain Christians in Corinth for creating divisions by attaching themselves to prominent figures rather than to Christ. He denounces this behavior as childish and immature. In doing so, he finds it necessary to address them as completely immature children, to make them understand that such behavior is not right:
“So, brothers, I was not able to speak to you as to spiritual men, but as to fleshly men, as to infants in Christ. 2 I fed you milk, not solid food, for you were not yet strong enough. In fact, neither are you strong enough now, 3 for you are still fleshly. Since there are jealousy and strife among you, are you not fleshly and are you not walking as men do? 4 For when one says, “I belong to Paul,” but another says, “I to A·polʹlos,” are you not acting like mere men?
5 What, then, is Apollos? Yes, what is Paul? Ministers through whom you became believers, just as the Lord granted each one. 6 I planted, A·polʹlos watered, but God kept making it grow, 7 so that neither is the one who plants anything nor is the one who waters, but God who makes it grow. 8 Now the one who plants and the one who waters are one, but each person will receive his own reward according to his own work. 9 For we are God’s fellow workers. You are God’s field under cultivation, God’s building” (verses 1-9).
« I planted, Apollos watered, but God kept making it grow » (verse 6): the Apostle Paul does not downplay, out of false modesty, the good work he and Apollos accomplished. However, by explaining that it is God who ultimately brings about the growth, he presents himself as a fellow worker with God—as every disciple of Christ should be: « For we are God’s fellow workers. You are God’s field under cultivation, God’s building » (verse 9).
He then compares the formation of a disciple of Christ to a building:
“According to the undeserved kindness of God that was given to me, I laid a foundation as a skilled master builder, but someone else is building on it. But let each one keep watching how he is building on it. 11 For no one can lay any other foundation than what is laid, which is Jesus Christ. 12 Now if anyone builds on the foundation gold, silver, precious stones, wood, hay, or straw, 13 each one’s work will be shown for what it is, for the day will show it up, because it will be revealed by means of fire, and the fire itself will prove what sort of work each one has built. 14 If anyone’s work that he has built on it remains, he will receive a reward; 15 if anyone’s work is burned up, he will suffer loss, but he himself will be saved; yet, if so, it will be as through fire” (verses 10-15).
In this construction metaphor, Paul is the wise master builder appointed by Christ. The foundation of the structure is Jesus Christ, and the structure itself is the disciple of Christ. The building process is the disciple’s formation, which can take some time. Paul mentions construction materials such as gold, silver, and precious stones—which are fireproof—as well as less noble materials like wood, hay, and straw, which are highly flammable. The precious materials represent spiritual teachings based on the mind of Christ, enabling the disciple to withstand the fire of trials. Materials such as hay, straw, and wood represent a form of discipleship based on purely human wisdom, which fails to equip the disciple to withstand the fire of testing. This contrast between the two types of building materials—representing two mindsets, that of God and that of man—is presented in Chapter 2.
Next, the Apostle Paul shows that the builder’s skill will be revealed by the quality of the construction when tested by fire. If it withstands the test, the builder will have demonstrated his competence. If it does not, it will show that the disciple’s training was poor. The Apostle Paul writes that, although the builder bears some measure of responsibility, he will not be held fully accountable for the disaster: « If anyone’s work is burned up, he will suffer loss, but he himself will be saved; yet, if so, it will be as through fire » (verse 15).
Continuing his argument, the Apostle Paul maintains the metaphor that the disciple of Christ is a structure—indeed, a temple where the Holy Spirit dwells:
“Do you not know that you yourselves are God’s temple and that the spirit of God dwells in you? 17 If anyone destroys the temple of God, God will destroy him; for the temple of God is holy, and you are that temple” (verses 16,17).
Reinforcing the idea that no Christian should aggrandize themselves by claiming to belong to a particular teacher or high-ranking pastor within the congregation, he encourages the cultivation of humility and modesty, with the understanding that we all belong to Christ:
“Let no one deceive himself: If anyone among you thinks he is wise in this system of things, let him become a fool, so that he may become wise. 19 For the wisdom of this world is foolishness with God, for it is written: “He catches the wise in their own cunning.” 20 And again: “Jehovah knows that the reasonings of the wise men are futile.” 21 So let no one boast in men; for all things belong to you, 22 whether Paul or A·polʹlos or Ceʹphas or the world or life or death or things now here or things to come, all things belong to you; 23 in turn you belong to Christ; Christ, in turn, belongs to God” (verses 18-23).
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Chapter 4:
This chapter (4) concludes the entire argument developed in the three preceding chapters (for a better understanding, it is advisable—if you have not already done so—to read them before proceeding to Chapter 4).
As seen in Chapters 1 and 3, some Christians in Corinth tended to adulate the Apostle Paul, the Apostle Peter, and Apollos; however, Paul insists that he is merely a subordinate, a servant, or an assistant to Christ:
“A man should regard us as attendants of Christ and stewards of God’s sacred secrets. 2 In this regard, what is expected of stewards is that they be found faithful. 3 Now to me it is of very little importance to be examined by you or by a human tribunal. In fact, I do not even examine myself. 4 For I am not conscious of anything against myself. But by this I am not proved righteous; the one who examines me is Jehovah. 5 Therefore, do not judge anything before the due time, until the Lord comes. He will bring the secret things of darkness to light and make known the intentions of the hearts, and then each one will receive his praise from God” (verses 1-5).
Paul writes that he carries out his Christian ministry with a clear conscience before God and His Son Jesus Christ, and that if some wish to judge him, they should not do so before the time appointed by King Jesus Christ for the final judgment (verse 5). He then encourages Christians to hold fast to what the apostle Paul wrote regarding the situation described in the three preceding chapters:
“Now, brothers, these things I have applied to myself and A·polʹlos for your good, that through us you may learn the rule: “Do not go beyond the things that are written,” so that you may not be puffed up with pride, favoring one against the other. 7 For who makes you different from another? Indeed, what do you have that you did not receive? If, in fact, you did receive it, why do you boast as though you did not receive it?” (verses 6,7).
When he writes not to go beyond what is written, he appears to be alluding to the instructions he gives in this letter—and perhaps in others. Of course, this spiritual principle can be applied to the Bible as a whole (verse 6). The remainder of the chapter serves as a final conclusion to the arguments developed in chapters 1 through 3, encouraging the Christians in Corinth to abandon an arrogant attitude and instead cultivate humility and modesty:
“Are you already satisfied? Are you already rich? Have you begun ruling as kings without us? I really wish that you had begun ruling as kings, so that we also might rule with you as kings. 9 For it seems to me that God has put us the apostles last on exhibition as men condemned to death, because we have become a theatrical spectacle to the world, and to angels and to men. 10 We are fools because of Christ, but you are discreet in Christ; we are weak, but you are strong; you are held in honor, but we in dishonor. 11 Down to this very hour we continue to hunger and thirst and to be poorly clothed and to be beaten and to be homeless 12 and to toil, working with our own hands. When insulted, we bless; when persecuted, we patiently endure; 13 when slandered, we answer mildly; we have become as the refuse of the world, the offscouring of all things, until now.
14 I am writing these things, not to put you to shame, but to admonish you as my beloved children. 15 For though you may have 10,000 guardians in Christ, you certainly do not have many fathers; for in Christ Jesus, I have become your father through the good news. 16 I urge you, therefore, become imitators of me. 17 That is why I am sending Timothy to you, because he is my beloved and faithful child in the Lord. He will remind you of my methods in connection with Christ Jesus, just as I am teaching everywhere in every congregation.
18 Some are puffed up with pride, as though I were not coming to you. 19 But I will come to you shortly, if Jehovah wills, and I will get to know, not the speech of those who are puffed up with pride, but their power. 20 For the Kingdom of God is a matter not of speech but of power. 21 Which do you prefer? Shall I come to you with a rod or with love and mildness of spirit?” (verses 8-21).
Verses 9 and 10 aptly summarize the Christian’s ambivalent situation: being despised by the world yet valued by God and His Son, Jesus Christ. If there is any cause for boasting, it lies precisely in this state—one permitted, or even ordained, by God: « For it seems to me that God has put us the apostles last on exhibition as men condemned to death, because we have become a theatrical spectacle to the world, and to angels and to men. We are fools because of Christ, but you are discreet in Christ; we are weak, but you are strong; you are held in honor, but we in dishonor » (verses 9,10). By including himself and the other apostles in this description, he demonstrates to the Christians in Corinth that they have absolutely no reason to adulate them.
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Chapter 5:
In this chapter, the Apostle Paul addresses a serious matter regarding sexual immorality—a case of an incestuous relationship that was being tolerated within the Corinthian congregation itself:
“Actually sexual immorality is reported among you, and such immorality as is not even found among the nations—of a man living with his father’s wife. 2 And are you proud of it? Should you not rather mourn, so that the man who committed this deed should be taken away from your midst? 3 Although absent in body, I am present in spirit, and I have already judged the man who has done this, as if I were actually with you. 4 When you are gathered together in the name of our Lord Jesus, and knowing that I am with you in spirit along with the power of our Lord Jesus, 5 you must hand such a man over to Satan for the destruction of the flesh, so that the spirit may be saved in the day of the Lord” (verses 1-5).
The expression translated into English as « sexual immorality » comes from the Greek word « porneia » (πορνεία) (Strong’s Concordance G4202). It is a general term encompassing a range of immoral sexual practices, such as adultery, male and female homosexuality, incest (Leviticus chapter 18 lists the sexual relations considered incestuous), pedophilia, and bestiality. This expression can also carry a metaphorical meaning related to idolatrous religious practices. Regarding the man mentioned by the Apostle Paul, he had reportedly married his father’s wife (the father presumably being deceased, as he is not mentioned as an accomplice in this act of incest) (verse 1).
The apostle Paul rebukes the elders (administrators) of the congregation for failing to expel or remove such an individual from the congregation. To support the idea of expelling anyone who engages in such immoral practices, he uses the metaphor of leaven, which is normally found in bread:
“Your boasting is not good. Do you not know that a little leaven ferments the whole batch of dough? 7 Clear away the old leaven so that you may be a new batch, inasmuch as you are free from ferment. For, indeed, Christ our Passover lamb has been sacrificed. 8 So, then, let us keep the festival, not with old leaven, nor with leaven of badness and wickedness, but with unleavened bread of sincerity and truth” (verses 6-8).
The leaven is a metaphor for sin. Leavened bread represents a sinful human being. Through His sacrificed, with his sinless body, Jesus Christ symbolizes the unleavened bread eaten in the past during the Jewish Passover (verse 7). The « old leaven » represents sinful conduct—behavior that Christ’s disciples no longer practice. And the scandalous conduct of this man represents the old leaven of wickedness and depravity that the Corinthians must remove. The metaphor of leaven representing spiritual corruption was also used by Jesus Christ: » Jesus said to them: “Keep your eyes open and watch out for the leaven of the Pharisees and Sadducees”. (…) Then they grasped that he said to watch out, not for the leaven of bread, but for the teaching of the Pharisees and Sadducees » (Matthew 16:6-12). It is then that he commands them to immediately expel this man from the congregation:
“In my letter I wrote you to stop keeping company with sexually immoral people, 10 not meaning entirely with the sexually immoral people of this world or the greedy people or extortioners or idolaters. Otherwise, you would actually have to get out of the world. 11 But now I am writing you to stop keeping company with anyone called a brother who is sexually immoral or a greedy person or an idolater or a reviler or a drunkard or an extortioner, not even eating with such a man. 12 For what do I have to do with judging those outside? Do you not judge those inside, 13 while God judges those outside? “Remove the wicked person from among yourselves » » (verses 9-13).
« Remove the wicked person from among yourselves » (verse 13): it is worth pausing to consider this instruction from the Apostle Paul, which amounts to nothing less than excommunication or disfellowshipping from the congregation. It is necessary to place this recommendation in context to understand how it was meant to be applied at that time. First of all, he does not recommend forming a Christian Sanhedrin (or a judicial committee) to judge the man before excluding him; the man is judged based on the act he committed—known to the whole congregation—and the elders or administrators of the congregation simply notify him of his disfellowshipping or excommunication. What did this look like in practice?
At that time, congregations met in private homes or households; consequently, the venues were not public spaces like a modern-day church or Protestant meeting house. In a sense, Christian gatherings of that era resembled an invitation to a spiritual meal held in a private setting. While members of the congregation were invited, non-believers were likely included as well. However, since the venue was private, the elders had the legal right to prevent someone from entering the premises to attend the congregation’s meeting.
This situation appears to be described by the apostle John in his third letter, regarding an abuse of power by a certain Diotrephes—a member of the Christian congregation who acted like a dictator by arbitrarily expelling faithful Christians and barring them from the congregation’s meeting place: « I wrote something to the congregation, but Diotrephes, who likes to have the first place among them, does not accept anything from us with respect. That is why if I come, I will call attention to the works he is doing in spreading malicious talk about us. Not being content with this, he refuses to welcome the brothers with respect; and those who want to welcome them, he tries to hinder and to throw out of the congregation » (3 John 9,10).
However, in verse 8 of the same letter, the apostle John recommends welcoming certain faithful Christians: « So we are under obligation to show hospitality to such ones, so that we may become fellow workers in the truth”. This hospitable welcome could well refer to the private setting of Christian meetings.
Consequently, in the case of the man who belonged to the Corinthian congregation, his disfellowshipping—or excommunication—likely meant that he was not permitted to attend Christian gatherings in private homes, let alone share a meal (see the end of verse 11)—something that sometimes occurred before or after the meeting (Acts 20:7).
Regarding the man expelled from the Corinthian congregation, we read in the apostle Paul’s second letter to the Corinthians that he could come back to the congregation, after repenting and rectifying his situation: « Now if anyone has caused sadness, he has saddened, not me, but all of you to an extent—not to be too harsh in what I say. 6 This rebuke given by the majority is sufficient for such a man; 7 now you should instead kindly forgive and comfort him, so that he may not be overwhelmed by excessive sadness » (2 Corinthians 2:5-7). It is interesting to note that this man’s temporary excommunication has been a collective rebuke by the whole congregation, rather than the result of a closed-door judicial committee. After his repentance, the whole congregation had to forgive him for this scandalous conduct.
Given the historical context mentioned above, a distinction should be made between the disfellowshipping or expelling practiced in the past within early Christian congregations and the practice of shunning by certain contemporary Christian religious groups that exert a high degree of behavioral control and whose world headquarters are predominantly located in the United States.
Yes, there is a fundamental difference in origin and nature between the terms « expelling » and « shunning » even though they share the common concept of excluding an individual from a group. Expelling is a formal sanction—primarily religious in nature—whereas ostracism or shunning refers to political, social and cultural rejection, though it can also have a religious dimension.
The definition of expelling is to officially compel a person, member, or substance to leave an organization, school, or country. It is an administrative or physical removal. For example, a student is expelled from college or a diplomat is expelled from a country. It is triggered (in religious camp) by grave offenses (heresy, apostasy, profanation) but retains a spiritual purpose of discipline, aiming to encourage the sinner to repent so that they may be reintegrated into the community. This was the case for the man mentioned in the First and Second Letters to the Corinthians. Nothing in the biblical context suggests that the person must sever normal family ties—whether between parents and children (and grandchildren) or between spouses.
The definition of shunning is to intentionally avoid, ignore, or stay clear of someone as a matter of habit, policy, or social rejection. The person is not necessarily physically barred from a room, but they are treated as if they do not exist. The mechanism of ostracism (shunning) does not necessarily rely on a statute or an official ruling. It manifests as a boycott, voluntary isolation, or a refusal to communicate with the targeted individual. It amounts to a sentence of social death—destroying the ostracized person’s networks of friendship and family ties—based on the internal judgment of a religious, political, or social community.
Just as Jesus Christ denounced the Pharisees’ appalling behavior toward the people (Matthew 23), it is also fitting to denounce so-called « Christian » religious groups that practice ostracism and shunning to intimidate members of their religious community. Which religious groups practice communal and familial shunning?
1. Jehovah’s Witnesses: This is one of the best-known and strictest examples. Following a process of « removal from the congregation » (formerly known as disfellowshipping or excommunication), members are encouraged to avoid all social contact with the individual in question (refraining from speaking to them, sharing meals, etc.). While exceptions theoretically exist for immediate family members living under the same roof, the practice is often extremely harsh. Regarding immediate family members who no longer live in the same household, relatives within the religious community sever normal family ties, and the same applies to children in relation to their parents. It results in the total destruction of the family unit: parents and children who have remained “faithful” are forbidden from exchanging even a single word or greeting with the excommunicated person, who is regarded as « dead ».
2. The Amish (especially the Old Order) (and some Mennonites) practice “Meidung” (shunning). A baptized member who seriously violates the community’s rules (“Ordnung”) and refuses to repent is placed « under the ban » and socially shunned: meals are not shared with them, contact is strictly limited, and economic dealings are restricted. The stated goal is to prompt repentance and protect the purity of the community. Variations exist among different groups (stricter among the Swartzentruber, somewhat more lenient among others).
3. The Plymouth Brethren (Exclusive Brethren): This ultra-fundamentalist evangelical Christian movement enforces strict separation from the outside world. The mechanism is as follows: if a member leaves the community or is excommunicated for violating moral or doctrinal rules, the group imposes immediate and absolute social ostracism. This isolation is often compounded by the fact that members generally live and work within a closed system.
4. Mormons—members of The Church of Jesus Christ of Latter-day Saints—do not practice official or systematic ostracism (often referred to as « shunning ») in the way other religious groups, such as Jehovah’s Witnesses or the Amish, do. However, the reality experienced by members who leave the Church or are excommunicated can be complex and varies significantly depending on the family and local culture.
Regarding the practice of ostracism or shunning that destroys family ties, here is what Jesus Christ said to Pharisees who were nullifying the sacred commandment to honor one’s father and mother in the name of religion:
“In reply he said to them: “Why do you overstep the commandment of God because of your tradition? 4 For example, God said, ‘Honor your father and your mother,’ and, ‘Let the one who speaks abusively of his father or mother be put to death.’ 5 But you say, ‘Whoever says to his father or mother: “Whatever I have that could benefit you is a gift dedicated to God,” 6 he need not honor his father at all.’ So you have made the word of God invalid because of your tradition. 7 You hypocrites, Isaiah aptly prophesied about you when he said: 8 ‘This people honor me with their lips, but their hearts are far removed from me. 9 It is in vain that they keep worshipping me, for they teach commands of men as doctrines’”” (Matthew 15:3-9).
Similarly, in the name of their religious community’s traditions, the aforementioned religious organizations currently encourage sons and daughters not to honor their father and mother. They do so on the grounds that the religious group to which the children belong has deemed their parents outcasts—often following a closed-door judgment (with the children having not attended the proceedings to learn what actually transpired or what was truly said)… What does King Jesus Christ think of this situation?…
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Chapter 6
This chapter (6) follows the situation of sexual immorality denounced by the Apostle Paul in Chapter 5, which concerned a case of incest. However, the chapter begins with counsel regarding serious conflicts taking place within the Corinthian congregation. The situation was so serious that some Christians had filed lawsuits against others in the courts. Naturally, this situation was shocking, for reasons the Apostle Paul explains in the following biblical passage:
“Does any one of you who has a dispute with another dare to go to court before unrighteous men, and not before the holy ones? 2 Or do you not know that the holy ones will judge the world? And if the world is to be judged by you, are you not competent to try very trivial matters? 3 Do you not know that we will judge angels? Then why not matters of this life? 4 If, then, you do have matters of this life to be tried, is it the men looked down on in the congregation whom you assign as judges? 5 I am speaking to move you to shame. Is there not one wise man among you who is able to judge between his brothers? 6 Instead, brother goes to court against brother, and before unbelievers at that!
7 Really, it is already a defeat for you when you have lawsuits with one another. Why not rather let yourselves be wronged? Why do you not rather let yourselves be defrauded? 8 Instead, you wrong and defraud, and your brothers at that!” (verses 1-8).
The apostle Paul encourages the elders (administrators) of the Corinthian congregation to handle disputes between brothers and sisters internally. What kind of disputes might these be? While they could involve serious matters—or even offenses such as slander, defamation, or commercial or financial disputes (like fraud)—it is evident that they do not involve violent crimes or sexual crimes (such as rape or child abuse). The context supports this understanding in verses 7 and 8 through two rhetorical questions: « Really, it is already a defeat for you when you have lawsuits with one another. Why not rather let yourselves be wronged? Why do you not rather let yourselves be defrauded? Instead, you wrong and defraud, and your brothers at that! » (verses 7, 8).
There are expressions such as « be wronged » or « be defrauded. » Clearly, these expressions can only apply to offenses that are minor in the eyes of the law—with the « be wronged » referring to defamatory speech, and the « be defrauded » to financial fraud. Consequently, the Apostle Paul’s words do not apply to violent crimes or sexual crimes; it is hard to imagine him writing to victims of homicide or sexual abuse, telling them to simply accept being wronged or defrauded.
There is no doubt, therefore, that the matters in question were serious disputes—such as slander involving defamatory speech, or commercial and financial disagreements. In such instances, the congregation elders were expected to handle the situation themselves rather than resorting to the courts—a course of action that caused general embarrassment, as Christians in Corinth were filing lawsuits against fellow believers and involving non-Christian judges in the proceedings. For this type of situation, Jesus Christ outlined the procedure to be followed:
“Moreover, if your brother commits a sin, go and reveal his fault between you and him alone. If he listens to you, you have gained your brother. 16 But if he does not listen, take along with you one or two more, so that on the testimony of two or three witnesses every matter may be established. 17 If he does not listen to them, speak to the congregation. If he does not listen even to the congregation, let him be to you just as a man of the nations and as a tax collector” (Matthew 18:15-17).
Thus, in the event of a serious dispute between two Christians, the procedure dictates that both parties first attempt to resolve the issue privately, one-on-one. If the disagreement persists, Jesus Christ requires the aggrieved party to bring along one or two additional people to try to settle the matter. It is worth noting that a single additional person would satisfy the requirement for two witnesses, with the second person serving as an optional third witness. In this scenario, the aggrieved party would be the first witness and the additional person the second witness (Deuteronomy 19:15).
Incidentally, the procedure outlined in Matthew 18 (15–17) bears a strong resemblance to that of Matthew 5 (23–26). However, the context of the latter is not a Christian congregation but the nation of Israel as a whole, involving the judges and courts of that setting. Nevertheless, Matthew 5 could apply to minor personality clashes—situations falling short of a serious dispute—whereas the passages in Matthew 18 and 1 Corinthians 6 specifically address such grave conflicts.
It is important to specify that the situation mentioned in 1 Corinthians 6 does not concern violent crimes or sexual crimes such as rape and pedophilia. For many years, some Christian religious groups have sought to handle cases of pedophilia internally based on this very text, discouraging victims and their parents from filing complaints so as not to bring reproach upon the Christian congregation and the divine name. The attitude of these religious organizations is appalling; they twist the meaning of the Scriptures and allow sex offenders to slip through the net of justice administered by the « superior authorities » by failing to report them directly (Romans 13). Faithful Christians who have been victims of sexual abuse—or the parents of such victims—are fully entitled to file complaints against these criminals without having to answer to these—at the very least—negligent religious organizations, which are more concerned with their reputation than with the safety and well-being of the children within Christian congregations.
In the following passage, the apostle Paul calls for the rejection of sexual immorality and other un-Christian conduct, because the body of a disciple of Christ is a temple where the Holy Spirit dwells (1 Corinthians 3:16):
“Or do you not know that unrighteous people will not inherit God’s Kingdom? Do not be misled. Those who are sexually immoral, idolaters, adulterers, men who submit to homosexual acts, men who practice homosexuality, 10 thieves, greedy people, drunkards, revilers, and extortioners will not inherit God’s Kingdom. 11 And yet that is what some of you were. But you have been washed clean; you have been sanctified; you have been declared righteous in the name of the Lord Jesus Christ and with the spirit of our God.
12 All things are lawful for me, but not all things are advantageous. All things are lawful for me, but I will not let myself be controlled by anything. 13 Food is for the stomach and the stomach is for food, but God will bring both of them to nothing. The body is not for sexual immorality but for the Lord, and the Lord is for the body. 14 But God raised up the Lord and will also raise us up out of death through his power.
15 Do you not know that your bodies are members of Christ? Should I, then, take the members of the Christ away and join them to a prostitute? By no means! 16 Do you not know that anyone who is joined to a prostitute is one body with her? For “the two,” says he, “will be one flesh.” 17 But whoever is joined to the Lord is one with him in spirit. 18 Flee from sexual immorality! Every other sin that a man may commit is outside his body, but whoever practices sexual immorality is sinning against his own body. 19 Do you not know that your body is the temple of the holy spirit within you, which you have from God? Also, you do not belong to yourselves, 20 for you were bought with a price. By all means, glorify God in your body” (verses 9-20).
Verse 13 seems to summarize well the problem within the Corinthian congregation; it was tainted by sexual immorality and, perhaps, by a hedonistic mindset: « Food is for the stomach and the stomach is for food, but God will bring both of them to nothing. The body is not for sexual immorality but for the Lord, and the Lord is for the body ». The Christians in Corinth were not to misuse their human bodies through gluttony or by engaging in sexual immorality.
Another important point is reiterated regarding the body of Christ’s disciple (whether man or woman): the human body is a temple where the Holy Spirit dwells. Yet Paul adds another significant idea, expressed here for the first time: our human body does not belong to us. It must be used as a temple to glorify God: « Do you not know that your body is the temple of the holy spirit within you, which you have from God? Also, you do not belong to yourselves, 20 for you were bought with a price. By all means, glorify God in your body » (verses 19,20).
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Chapter 7
This chapter appears to serve as a conclusion, featuring specific instructions from the Apostle Paul regarding Christian morality within marriage, as well as in situations of separation and singleness. In Chapter 5, he drew attention to an issue of sexual immorality within the Corinthian congregation and issued firm, precise recommendations to address it. In Chapter 6, he reminded us that as disciples of Christ, we no longer belong to ourselves; instead, our lives are directed toward ministry to bring glory to God. Consequently, we must firmly reject sexual immorality and not base our lives only on the pursuit of pleasure. At the beginning of Chapter 7, he offers recommendations for guarding against sexual immorality:
“Now concerning the things about which you wrote, it is better for a man not to touch a woman; 2 but because of the prevalence of sexual immorality, let each man have his own wife and each woman have her own husband. 3 Let the husband give to his wife her due, and let the wife also do likewise to her husband. 4 The wife does not have authority over her own body, but her husband does; likewise, the husband does not have authority over his own body, but his wife does. 5 Do not deprive each other except by mutual consent for an appointed time, so that you may devote time to prayer and may come together again, in order that Satan may not keep tempting you for your lack of self-control. 6 However, I say this by way of concession, not as a command. 7 But I wish all men were as I am. Nevertheless, each one has his own gift from God, one in this way, another in that way.
8 Now I say to those who are unmarried and to the widows that it is better for them if they remain as I am. 9 But if they do not have self-control, let them marry, for it is better to marry than to be inflamed with passion” (verses 1–9).
For married couples, the safeguard against sexual immorality is that « the husband give to his wife her due, and let the wife also do likewise to her husband » (verse 3). Mutually consensual sexual relations between husband and wife serve as a protection against the temptation to commit adultery: « Do not deprive each other except by mutual consent for an appointed time, so that you may devote time to prayer and may come together again, in order that Satan may not keep tempting you for your lack of self-control » (verse 5).
The biblical book of Proverbs, in chapter 5, contrasts the harmful consequences of sexual immorality with the benefits of intimate relations within the framework of marriage:
« My son, to my wisdom O do pay attention. To my discernment incline your ears, 2 so as to guard thinking abilities; and may your own lips safeguard knowledge itself.
3 For as a honeycomb the lips of a strange woman keep dripping, and her palate is smoother than oil. 4 But the aftereffect from her is as bitter as wormwood; it is as sharp as a two-edged sword. 5 Her feet are descending to death. Her very steps take hold on Sheʹol itself. 6 The path of life she does not contemplate. Her tracks have wandered she does not know [where]. 7 So now, O sons, listen to me and do not turn away from the sayings of my mouth. 8 Keep your way far off from alongside her, and do not get near to the entrance of her house, 9 that you may not give to others your dignity, nor your years to what is cruel; 10 that strangers may not satisfy themselves with your power, nor the things you got by pain be in the house of a foreigner, 11 nor you have to groan in your future when your flesh and your organism come to an end. 12 And you will have to say: “How I have hated discipline and my heart has disrespected even reproof! 13 And I have not listened to the voice of my instructors, and to my teachers I have not inclined my ear. 14 Easily I have come to be in every sort of badness in the midst of the congregation and of the assembly.”
15 Drink water out of your own cistern, and tricklings out of the midst of your own well. 16 Should your springs be scattered out of doors, [your] streams of water in the public squares themselves? 17 Let them prove to be for you alone, and not for strangers with you. 18 Let your water source prove to be blessed, and rejoice with the wife of your youth, 19 a lovable hind and a charming mountain goat. Let her own breasts intoxicate you at all times. With her love may you be in an ecstasy constantly. 20 So why should you, my son, be in an ecstasy with a strange woman or embrace the bosom of a foreign woman? 21 For the ways of man are in front of the eyes of Jehovah, and he is contemplating all his tracks. 22 His own errors will catch the wicked one, and in the ropes of his own sin he will be taken hold of. 23 He will be the one to die because there is no discipline, and [because] in the abundance of his foolishness he goes astray » (Proverbs chapter 5).
The Apostle Paul’s personal view—which he does not present dogmatically—is that celibacy is preferable to marriage. Nevertheless, for men or women who wish to marry, they should do so, « for it is better to marry than to be inflamed with passion » (verse 9). In the recommendations that follow, he addresses various situations with clear, specific advice; consequently, these biblical passages require little in the way of commentary or explanation:
“To the married people I give instructions, not I but the Lord, that a wife should not separate from her husband. 11 But if she does separate, let her remain unmarried or else be reconciled with her husband; and a husband should not leave his wife.
12 But to the others I say, yes, I, not the Lord: If any brother has an unbelieving wife and she is agreeable to staying with him, let him not leave her; 13 and if a woman has an unbelieving husband and he is agreeable to staying with her, let her not leave her husband. 14 For the unbelieving husband is sanctified in relation to his wife, and the unbelieving wife is sanctified in relation to the brother; otherwise, your children would be unclean, but now they are holy. 15 But if the unbelieving one chooses to depart, let him depart; a brother or a sister is not bound under such circumstances, but God has called you to peace. 16 For wife, how do you know whether you will save your husband? Or, husband, how do you know whether you will save your wife?” (verses 10-16).
The general counsel that follows is that newly converted Christians—provided it aligns with biblical principles—should remain in the condition they were in before becoming disciples of Christ, living a simple life:
“Nevertheless, just as Jehovah has given each one a portion, let each one so walk as God has called him. And so I give this directive in all the congregations. 18 Was any man already circumcised when he was called? Let him not undo his circumcision. Has any man been called while uncircumcised? Let him not get circumcised. 19 Circumcision means nothing, and uncircumcision means nothing; what means something is the observing of God’s commandments. 20 In whatever state each one was called, let him remain in it. 21 Were you called when a slave? Do not let it concern you; but if you can become free, then seize the opportunity. 22 For anyone who was called in the Lord when a slave is the Lord’s freedman; likewise anyone who was called when a freeman is a slave of Christ. 23 You were bought with a price; stop becoming slaves of men. 24 In whatever state each one was called, brothers, let him remain in it before God.
25 Now concerning virgins, I have no command from the Lord, but I give my opinion as one who had mercy shown him by the Lord to be faithful. 26 Therefore, I think that it is best for a man to continue as he is in view of the present difficulty. 27 Are you bound to a wife? Stop seeking a release. Are you freed from a wife? Stop seeking a wife. 28 But even if you did marry, you would commit no sin. And if a virgin married, such a person would commit no sin. However, those who do will have tribulation in their flesh. But I am trying to spare you” (verses 17-28).
The Apostle Paul’s last recommendations are that, whatever situation a disciple of Christ finds themselves in, it must not prevent them from fully serving God and His Son, Jesus Christ:
“Moreover, this I say, brothers, the time left is reduced. From now on, let those who have wives be as though they had none, 30 and those who weep as those who do not weep, and those who rejoice as those who do not rejoice, and those who buy as those who do not possess, 31 and those making use of the world as those not using it to the full; for the scene of this world is changing. 32 Indeed, I want you to be free from anxiety. The unmarried man is anxious for the things of the Lord, how he may gain the Lord’s approval. 33 But the married man is anxious for the things of the world, how he may gain the approval of his wife, 34 and he is divided. Further, the unmarried woman, as well as the virgin, is anxious for the things of the Lord, that she may be holy both in her body and in her spirit. However, the married woman is anxious for the things of the world, how she may gain the approval of her husband. 35 But I am saying this for your personal advantage, not to restrict you, but to move you to what is appropriate and to constant devotion to the Lord without distraction.
36 But if anyone thinks he is behaving improperly by remaining unmarried, and if he is past the bloom of youth, then this is what should take place: Let him do what he wants; he does not sin. Let them marry. 37 But if anyone stands settled in his heart and has no necessity, but has authority over his own will and has made the decision in his own heart to remain unmarried, he will do well. 38 So also, whoever marries does well, but whoever does not marry will do better.
39 A wife is bound as long as her husband is alive. But if her husband should fall asleep in death, she is free to be married to whomever she wants, only in the Lord. 40 But in my opinion, she is happier if she remains as she is; and I certainly think I also have God’s spirit” (verses 29-40).
Although the Apostle Paul once again personally recommends celibacy, he states that a disciple’s situation—whatever it may be—must not hinder them from fully serving God and His Son, Jesus Christ. This need to be available for Christian ministry arises from the fact that the scene of this world is changing (verses 29–31).
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Chapter 8:
This chapter highlights the importance of tailoring our knowledge to the sensitivities of others’ consciences—especially those of new disciples of Christ. The apostle Paul addresses a topic that was delicate for his time: the consumption of meat that may have been sacrificed to idols. He provides guidance—which we also find in the Epistle to the Romans, in chapters 2 and 14—regarding the conscience, the tendency to judge others, and the consumption of meat that may have been sacrificed (the instructions are quite similar to those in chapter 8, below):
“Now concerning food offered to idols: We know we all have knowledge. Knowledge puffs up, but love builds up. 2 If anyone thinks he knows something, he does not yet know it as he should know it. 3 But if anyone loves God, this one is known by him” (verses 1-3).
When it is written that knowledge « puffs up », it means that sinful humans have an unfortunate tendency to show off what they know out of pride, rather than primarily seeking to build up others or acting out of brotherly love. Love—which builds up our neighbor—leads us to use the knowledge we possess with careful regard for the spiritual needs of our brother or sister in the faith. Verse 3 shows that love for our neighbor is directly linked to our love for God and the quality of our relationship with Him. The apostle Paul then explains the perspective of a spiritually mature Christian regarding the consumption of meat that may have been offered as a sacrifice:
“Now concerning the eating of food offered to idols, we know that an idol is nothing in the world and that there is no God but one. 5 For even though there are so-called gods, whether in heaven or on earth, just as there are many “gods” and many “lords,” 6 there is actually to us one God, the Father, from whom all things are and we for him; and there is one Lord, Jesus Christ, through whom all things are and we through him” (verses 4-6).
Once he has explained that an idol is nothing—and that, consequently, it does not alter the intrinsic nature of meat that is otherwise fit for consumption—he writes that, even in such a situation, one should take into account the conscience of a new convert to Christianity who, in the past, was accustomed to consuming meat sacrificed to idols within a temple:
“However, not all have this knowledge. But some, because of their former association with the idol, eat food as something sacrificed to an idol, and their conscience, being weak, is defiled. 8 But food will not bring us nearer to God; we are no worse off if we do not eat, nor better off if we eat. 9 But keep watching that your right to choose does not somehow become a stumbling block to those who are weak. 10 For if anyone should see you who have knowledge having a meal in an idol temple, will not the conscience of that one who is weak be emboldened to the point of eating food offered to idols? 11 So by your knowledge the man who is weak is being ruined, your brother for whose sake Christ died. 12 When you sin against your brothers in this way and wound their weak conscience, you are sinning against Christ. 13 That is why if food makes my brother stumble, I will never again eat meat at all, so that I will not make my brother stumble” (verses 7-13).
The term « weak conscience » refers to the conscience of a Christian who has not yet reached spiritual maturity. Such a person is still influenced by their former beliefs. In this case, a mature Christian should be mindful of the sensitivity of this new believer’s conscience by refraining from consuming meat that may have been offered as a sacrifice—thereby avoiding the risk of shocking them or compelling them to act against the dictates of their own conscience.
This approach should encourage us to be considerate of the consciences of new converts to Christianity—consciences shaped by their religious backgrounds—who may have been raised, or lived for many years, under prohibitions against consuming certain types of meat or alcoholic beverages. There are also situations involving Christians who struggle with alcohol dependency and have chosen to abstain from it entirely. In such instances, if one is invited to a meal with such a person—and their situation is known—it would be wise to refrain from consuming alcohol, so as to avoid placing any temptation before them. In these different circumstances, it is better to set aside our own preferences for the sake of our brothers and sisters in Christ (verse 13).
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Chapter 9:
In this chapter, Paul may be addressing those who are inclined to pass judgment—and perhaps even criticize him—for the fact that he supports himself materially through the ministry of the Word of God (1 Corinthians 4:5). He sets out to answer the question of whether a Christian may make a living from the Good News. Is it allowed for him to benefit from the voluntary gifts offered by other Christians in the congregation, given that he devotes a significant portion of his time to the public ministry of the Word—much as Jesus Christ and his apostles did for three and a half years, along with other disciples of Christ from that time?
“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 Even if I am not an apostle to others, I most certainly am to you! For you are the seal confirming my apostleship in the Lord.
3 My defense to those who examine me is as follows: 4 We have the right to eat and drink, do we not? 5 We have the right to be accompanied by a believing wife, as the rest of the apostles and the Lord’s brothers and Ceʹphas, do we not? 6 Or is it only Barʹna·bas and I who do not have the right to refrain from working for a living? 7 What soldier ever serves at his own expense? Who plants a vineyard and does not eat of its fruit? Or who shepherds a flock and does not partake of some of the milk of the flock?
8 Am I saying these things from a human viewpoint? Or does not the Law also say these things? 9 For it is written in the Law of Moses: “You must not muzzle a bull when it is threshing out the grain.” Is it bulls that God is concerned about? 10 Or is it actually for our sakes that he says it? It was really written for our sakes, because the man who plows and the man who threshes ought to do so in the hope of receiving a share.
11 If we have sown spiritual things among you, is it too much if we reap material support from you? 12 If other men have this rightful claim over you, do we not have it much more so? Nevertheless, we have not made use of this right, but we are enduring all things so that we might not in any way hinder the good news about the Christ. 13 Do you not know that the men performing sacred duties eat the things of the temple, and that those regularly serving at the altar receive a share from the altar? 14 In this way, too, the Lord commanded for those proclaiming the good news to live by means of the good news.
15 But I have not made use of a single one of these provisions. Indeed, I have not written these things so that this would be done for me, for it would be better to die than—no man will take away my grounds for boasting! 16 Now if I am declaring the good news, it is no reason for me to boast, for necessity is laid upon me. Really, woe to me if I do not declare the good news! 17 If I do this willingly, I have a reward; but even if I do it against my will, I still have a stewardship entrusted to me. 18 What, then, is my reward? That when I declare the good news, I may offer the good news without cost, to avoid abusing my authority in the good news” (verses 1-18).
Can a Christian be supported materially by means of the Good News? The apostle Paul answers in the affirmative, by virtue of the apostleship entrusted to him. Nevertheless, verse 15 shows that the apostle Paul did not make use of these provisions. When Jesus Christ sent his disciples out to preach, he indicated that they could accept material support from the Good News (Matthew, chapter 10):
« These 12 Jesus sent out, giving them these instructions: “Do not go off into the road of the nations, and do not enter any Samaritan city; 6 but instead, go continually to the lost sheep of the house of Israel. 7 As you go, preach, saying: ‘The Kingdom of the heavens has drawn near.’ 8 Cure the sick, raise up the dead, make lepers clean, expel demons. You received free, give free. 9 Do not acquire gold or silver or copper for your money belts, 10 or a food pouch for the trip, or two garments, or sandals, or a staff, for the worker deserves his food » (Matthew 10:5-10).
Through the expression « the worker deserves his food », Jesus Christ explains that, insofar as his disciples work hard in the ministry of the Word of God, they deserve material support to provide for their shelter and sustenance. The context of Matthew chapter 10 shows that Christ’s disciples could accept material gifts and hospitality—offered voluntarily by the donor—but that they had no right to ask for payment for preaching or teaching the Good News: « Cure the sick, raise up the dead, make lepers clean, expel demons. You received free, give free » (Matthew 10:8). This is what the apostle Paul explains when commenting on one of the commandments of the Mosaic Law: « You must not muzzle a bull when it is threshing out the grain » (verse 9).
Today, however, this biblical and Christian provision is being monstrously distorted by evangelical pastors and televangelists who enrich themselves shamelessly at the expense of the congregations they oversee, as well as by so-called Christian organizations—entities that function as powerful financial corporations, often with global headquarters in the United States. Some religious groups impose the tithe that was required under the Mosaic Law, even though we are no longer under its authority, as Christ is the end of the Law (Romans 10:4). Such a practice falls outside the law of Christ, which does not mandate compulsory financial contributions to support shepherds who live off the flock, nor to sustain clergy—often of American origin—who operate as full-fledged, profit-driven financial and real estate corporations.
The rest of the chapter shows how the apostle Paul sincerely devoted himself to preaching the Good News, adapting to each person’s situation in order to reach the hearts of as many people as possible:
“For though I am free from all people, I have made myself the slave to all, so that I may gain as many people as possible. 20 To the Jews I became as a Jew in order to gain Jews; to those under law I became as under law, though I myself am not under law, in order to gain those under law. 21 To those without law I became as without law, although I am not without law toward God but under law toward Christ, in order to gain those without law. 22 To the weak I became weak, in order to gain the weak. I have become all things to people of all sorts, so that I might by all possible means save some. 23 But I do all things for the sake of the good news, in order to share it with others.
24 Do you not know that the runners in a race all run, but only one receives the prize? Run in such a way that you may win it. 25 Now everyone competing in a contest exercises self-control in all things. Of course, they do it to receive a crown that can perish, but we, one that does not perish. 26 Therefore, the way I am running is not aimlessly; the way I am aiming my blows is so as not to be striking the air; 27 but I pummel my body and lead it as a slave, so that after I have preached to others, I myself should not become disapproved somehow” (verses 19-27).
Verse 23 aptly summarizes the sincerity of the apostle Paul in his commitment to preaching the Good News: « I do all things for the sake of the good news, in order to share it with others » (verse 23). In the conclusion to this chapter—which also serves as a transition to the next, chapter 10—he returns to the significant idea that all labor deserves a reward; in his case, the fulfillment of his own hope and that of the Christians in Corinth (as well as all faithful Christians throughout the world): a crown that does not perish—everlasting life (verse 25). This concept—the fulfillment of the hope for everlasting life—is further developed in chapter 10, which emphasizes that one must run in such a way as to obtain the prize, and that nothing is secured until the finish line has been crossed (to continue the metaphor of a footrace) (verse 24).
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Chapter 10:
The main theme of this chapter is introduced at the end of chapter 9: Christian ministry is comparable to a race that is only won by crossing the finish line, in order to receive the prize granted by the Heavenly Father—through His Son, Jesus Christ—namely, everlasting life (1 Corinthians 9:24-27).
In the following chapter, the Apostle Paul develops the idea that, until the finish line is crossed, nothing is secured. To illustrate this, he draws upon historical examples from the Bible, showing that although God bestowed special favor upon His people, Israel—particularly as they departed from the land of Egypt—many of them failed to reach the Promised Land.
In his introduction, he makes historical references (recorded in the books of Exodus and Numbers) that must be noted in order to fully grasp his teaching. These concern the departure of the people of Israel from Egypt, specifically the moment the Israelites crossed the Red Sea; God protected them from the pursuing Egyptian armies by placing a barrier in the form of a cloud, and subsequently parted the sea before them (Exodus, chapter 14). This was followed by a forty-year sojourn of the people of Israel through the wilderness, guided by that same cloud hovering above the Tabernacle—a period during which God sustained His people with manna and by bringing forth water sources:
“Now I want you to know, brothers, that our forefathers were all under the cloud and all passed through the sea 2 and all got baptized into Moses by means of the cloud and of the sea, 3 and all ate the same spiritual food 4 and all drank the same spiritual drink. For they used to drink from the spiritual rock that followed them, and that rock meant the Christ. 5 Nevertheless, God was not pleased with most of them, for they were struck down in the wilderness” (verses 1-5).
Just as Christians are baptized into Jesus Christ, the people of Israel were baptized into Moses. Nevertheless, this special relationship between His people and God did not prevent many of them from failing to attain the fulfillment of their hope—namely, the Promised Land—due to their disobedience toward God. The Apostle Paul uses this historical example as a warning: until the finish line is crossed, nothing is won (1 Corinthians 9:24–27).
« Baptized into Moses » (verse 2): the baptism symbolizes a significant change in condition or situation. It means submersion in water—representing the death or disappearance of a former state—while emerging from the water symbolizes a resurrection into a new state. The people of Israel were collectively baptized into Moses in the Red Sea. As they left Egypt and walked between two walls of water while crossing the Red Sea, they were collectively baptized—or submerged—signifying the death of their former condition of slavery. Subsequently, by emerging from the sea and heading toward the Promised Land, they were resurrected into a new state: a special relationship with God.
In Romans chapter 6, this same process is described in the context of Christian baptism, involving both death (total submersion in water) and resurrection (emerging from the water): « Or do you not know that all of us who were baptized into Christ Jesus were baptized into his death? 4 So we were buried with him through our baptism into his death, in order that just as Christ was raised up from the dead through the glory of the Father, so we also should walk in a newness of life. 5 If we have become united with him in the likeness of his death, we will certainly also be united with him in the likeness of his resurrection » (Romans 6:3-5).
In Christian baptism, the brief moment when the body is submerged in water represents the death of our old personality, with its flaws and serious sinful practices. Christ’s three-and-a-half-year ministry has been a baptism into death that would culminate in his sacrificial death, followed by his resurrection on the third day. Our baptism into death lasts for the duration of our ministry in the present system of things. Prior to this ministry—which began with our baptism—we gradually put our old personality to death; subsequently, following this baptism into Christ’s death, we will be resurrected, just as Christ was.
“Now these things became examples for us, in order for us not to desire injurious things, as they desired them. 7 Neither become idolaters, as some of them did; just as it is written: “The people sat down to eat and drink. Then they got up to have a good time.” 8 Neither let us practice sexual immorality, as some of them committed sexual immorality, only to fall, 23,000 of them in one day. 9 Neither let us put Jehovah to the test, as some of them put him to the test, only to perish by the serpents. 10 Neither be murmurers, as some of them murmured, only to perish by the destroyer. 11 Now these things happened to them as examples, and they were written for a warning to us upon whom the ends of the systems of things have come” (verses 6-11).
The essence of the warning message is well summarized in verse 11: « Now these things happened to them as examples, and they were written for a warning to us upon whom the ends of the systems of things have come ». If God allows trials to befall us, He ensures that they are not insurmountable:
“So let the one who thinks he is standing beware that he does not fall. 13 No temptation has come upon you except what is common to men. But God is faithful, and he will not let you be tempted beyond what you can bear, but along with the temptation he will also make the way out so that you may be able to endure it” (verses 12,13).
The Christians in the city of Corinth lived within a Greco-Roman politico-religious civilization that was steeped in idolatrous practices; it is for this reason that he makes this recommendation:
“Therefore, my beloved ones, flee from idolatry. 15 I speak as to men with discernment; judge for yourselves what I say. 16 The cup of blessing that we bless, is it not a sharing in the blood of the Christ? The loaf that we break, is it not a sharing in the body of the Christ? 17 Because there is one loaf, we, although many, are one body, for we are all partaking of that one loaf.
18 Look at Israel in the fleshly sense: Are not those who eat the sacrifices sharers with the altar? 19 What, then, am I saying? That what is sacrificed to an idol is anything, or that an idol is anything? 20 No; but I say that what the nations sacrifice, they sacrifice to demons and not to God; and I do not want you to become sharers with the demons. 21 You cannot be drinking the cup of Jehovah and the cup of demons; you cannot be partaking of “the table of Jehovah” and the table of demons. 22 Or ‘are we inciting Jehovah to jealousy’? We are not stronger than he is, are we?” (verses 14-22).
Next, he reiterates a point that he considers very important (stating it a second time): mature Christians must be mindful of the sensitive consciences of new followers of Christ regarding the consumption of meat sold in the markets of Corinth—meat that might have been sacrificed to idols:
“All things are lawful, but not all things are advantageous. All things are lawful, but not all things build up. 24 Let each one keep seeking, not his own advantage, but that of the other person.
25 Eat whatever is sold in a meat market, making no inquiry because of your conscience, 26 for “to Jehovah belong the earth and everything in it.” 27 If an unbeliever invites you and you want to go, eat whatever is set before you, making no inquiry on account of your conscience. 28 But if anyone says to you, “This is something offered in sacrifice,” do not eat because of the one who told you and because of conscience. 29 I do not mean your own conscience, but that of the other person. For why should my freedom be judged by another person’s conscience? 30 If I am partaking with thanks, why am I to be spoken of abusively over that for which I give thanks?” (verses 23-33).
Regarding meat sold at the market, the instruction is simple (one should read again chapter 8 to understand the reason why): do not ask questions about whether or not it has been sacrificed. This does not change the fact that the meat is fit for consumption; even idols have no influence over such wholesome food. However, he specifies that if, during a meal to which one has been invited, someone happens to mention that the meat has been previously sacrificed to idols, then it should not be eaten—out of consideration for conscience: not one’s own (which would have allowed for eating it, had nothing been said), but that of others (verse 29).
In conclusion, regarding this matter, one should not turn the consumption of food into a stumbling block, but rather do everything for the glory of God (verse 31).
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