The Practice of Marital Sex: I Cor.7:1-5
Paul made it clear that the norm for a married couple is to practice regular sex. He counseled that sex should only be set aside “for a time, so that you may devote yourselves to prayer.” But this is only a temporary interruption -- the couple should “come together” again so that they won’t be tempted to commit sexual sin.
But what is regular? Paul’s council is that the decision is made by “mutual consent.” And obviously, such agreement can only happen when the couple is talking about sex -- a conversation that many of us find difficult. God intended us to be naked with our partners -- both literally and metaphorically -- we need to be stripped of our clothes and our defenses. We can bare ourselves by asking a few simple questions of each other:
What would satisfy you?
What would improve our sex life?
How can I meet your physical and emotional needs?
The discussion should take place in a context in which each is focused on the need’s of his partner: “the husband should fulfill his marital duty to his wife, and likewise the wife to her husband.” Though each has an opportunity to express his/her needs, the primary emphasis should be on what I can give, not on what I can get. Successful marriages always focus on responsibilities more than rights. God intended marriage to be a laboratory where we learn to serve rather than be served.
Next Sunday: December 4, 2005 - I Cor.7:10-40
We will spend our time trying to answer one primary question: Under what circumstances does God allow divorce? Within this we will also discuss the issue of remarriage. You might find it helpful to read Mt.5:31-32 & 19:1-12.
New Year's Eve Fellowship at the Schock's home. Kids and food welcome. 7:00-12:00 P.M.
Tuesday, November 29, 2005
Monday, November 21, 2005
Honor God with Your Body
I Cor.6:11-20
I don’t own my body. It was sold at a slave auction. The Bidder was Jesus Christ and the price offered was his life. Now unlike other slaves on the auction block, I had a choice. I could accept his bid or remain enslaved to my sin. When I accepted the bid, I was accepting a new master. Now he gave me incredible privileges as his slave. He forgave and will never judge my sin. He came to live in this physical body of mine. He guaranteed a custom-built home for me in heaven. What is my responsibility? I must give my body back to Him.
Negatively, I must never let my body be used for sexual immorality. The Corinthians believed that the body and the soul are separate entities. They believed they could worship God in their hearts while they gave their bodies to prostitutes. But Paul explained that this wasn’t true: “He who unites himself with a prostitute is one with her in body. For it is said, `The two shall become one flesh.’” Paul made it clear that sex is never just sex. Something mystical takes place, knitting the souls of the partners together. The result of this union is that it damages the intimate union with Christ.
Positively, I must ask how God wants to use my body. As I approach the age of 60, what does my world tell me to do with my body? “Lay up treasures in your IRA, retire, give yourself to golf and travel.” But is that God’s vision for this body? Or, what does the culture tell you women to do with your body? The emphasis is on enhancing the physical beauty of your bodies. But how does God want to use your legs and your arms and your lips? Your goal should be to “honor God your body.” Would you ask God to show you what that means?
Next Sunday: I Cor.7
I don’t own my body. It was sold at a slave auction. The Bidder was Jesus Christ and the price offered was his life. Now unlike other slaves on the auction block, I had a choice. I could accept his bid or remain enslaved to my sin. When I accepted the bid, I was accepting a new master. Now he gave me incredible privileges as his slave. He forgave and will never judge my sin. He came to live in this physical body of mine. He guaranteed a custom-built home for me in heaven. What is my responsibility? I must give my body back to Him.
Negatively, I must never let my body be used for sexual immorality. The Corinthians believed that the body and the soul are separate entities. They believed they could worship God in their hearts while they gave their bodies to prostitutes. But Paul explained that this wasn’t true: “He who unites himself with a prostitute is one with her in body. For it is said, `The two shall become one flesh.’” Paul made it clear that sex is never just sex. Something mystical takes place, knitting the souls of the partners together. The result of this union is that it damages the intimate union with Christ.
Positively, I must ask how God wants to use my body. As I approach the age of 60, what does my world tell me to do with my body? “Lay up treasures in your IRA, retire, give yourself to golf and travel.” But is that God’s vision for this body? Or, what does the culture tell you women to do with your body? The emphasis is on enhancing the physical beauty of your bodies. But how does God want to use your legs and your arms and your lips? Your goal should be to “honor God your body.” Would you ask God to show you what that means?
Next Sunday: I Cor.7
Tuesday, November 15, 2005
I Cor.6:1-11
I Cor.6:1-11
The president of Iran wants to destroy Israel; pro-abortion and pro-life groups battle over a Supreme Court appointment; parents contend with their schools over curriculum choices, etc., etc. We live in a dispute-filled world -- and the church is not immune. Paul was concerned about the way the Corinthians were dealing with their squabbles: “If any of you has a dispute with another, dare he take it before the ungodly for judgment instead of before the saints?” Many Christians treat conflict as something shameful. For a couple to admit that they occasionally yell at each other or a parent to admit that he can’t control his teen or a church staff member to admit that she can’t speak amicably to another staff member, is often seen as something horribly disgraceful. But true shame doesn’t come from having disputes but from mishandling them.
Many non-Christians approach a dispute as if they are part of a twelve-member family that is dishing up an eight-piece pie. Their strategy is to claw and scratch and cheat to get their rightful portion. Some of the Corinthians would also “cheat and do wrong” to get their way. Paul asked them to be willing to be abused: “Why not rather be wronged? Why not rather be cheated?” Paul was more concerned about the unity and the testimony of the church than justice for an individual believer. They were hoping to win a legal battle but they had already lost because their actions didn’t honor God. When the world looks at the church it should be a beacon for how to resolve our inevitable conflicts. But if our disputes are just as acrimonious as the world’s, then the world will conclude that we have nothing to offer. That’s why Jesus prayed that we might “be brought to complete unity to let the world know that” the Father had sent him. (Jn.17:23)
But how can we live with injustice? I recently talked with a Christian from another city who explained a conflict with his former Christian partner. Though the two of them drew up a separation agreement, they forgot to include one property in the settlement. This property was similar to several other properties included in the agreement and my friend feels confident that the issue would have been included with those properties. But since it was not included, his former partner laid total claim to the property. Though my friend spent considerable time trying to resolve the issue, his ex-partner remained steadfast. My friend’s only option was to go to court, which he declined even though it involved a substantial amount of money and his lawyer believed he could win the case. He reasoned: “God is capable of giving me that money in some other way. Most of the people we have done business with know that we are Christians and I don’t want to bring dishonor to Christ.” We can accept injustice in this world because we know a greater and more permanent justice is coming: “For we must all appear before the judgment seat of Christ, that each one may receive what is due him for the things done while in the body, whether good or bad.” (II Cor.5:10)
Nov.20 Study: I Cor.6:12-20
1.How can Paul say, “everything is permissible for me”? Is he saying it is O.K. to sin?
2.What is the Christian view of the body?
3.How did the Corinthians justify their sexual immorality?
4.Are sexual sins the worst sins?
Prayer fellowship: Nov.20, 6:00 P.M. Tim & Susan Long. Children welcome.
The president of Iran wants to destroy Israel; pro-abortion and pro-life groups battle over a Supreme Court appointment; parents contend with their schools over curriculum choices, etc., etc. We live in a dispute-filled world -- and the church is not immune. Paul was concerned about the way the Corinthians were dealing with their squabbles: “If any of you has a dispute with another, dare he take it before the ungodly for judgment instead of before the saints?” Many Christians treat conflict as something shameful. For a couple to admit that they occasionally yell at each other or a parent to admit that he can’t control his teen or a church staff member to admit that she can’t speak amicably to another staff member, is often seen as something horribly disgraceful. But true shame doesn’t come from having disputes but from mishandling them.
Many non-Christians approach a dispute as if they are part of a twelve-member family that is dishing up an eight-piece pie. Their strategy is to claw and scratch and cheat to get their rightful portion. Some of the Corinthians would also “cheat and do wrong” to get their way. Paul asked them to be willing to be abused: “Why not rather be wronged? Why not rather be cheated?” Paul was more concerned about the unity and the testimony of the church than justice for an individual believer. They were hoping to win a legal battle but they had already lost because their actions didn’t honor God. When the world looks at the church it should be a beacon for how to resolve our inevitable conflicts. But if our disputes are just as acrimonious as the world’s, then the world will conclude that we have nothing to offer. That’s why Jesus prayed that we might “be brought to complete unity to let the world know that” the Father had sent him. (Jn.17:23)
But how can we live with injustice? I recently talked with a Christian from another city who explained a conflict with his former Christian partner. Though the two of them drew up a separation agreement, they forgot to include one property in the settlement. This property was similar to several other properties included in the agreement and my friend feels confident that the issue would have been included with those properties. But since it was not included, his former partner laid total claim to the property. Though my friend spent considerable time trying to resolve the issue, his ex-partner remained steadfast. My friend’s only option was to go to court, which he declined even though it involved a substantial amount of money and his lawyer believed he could win the case. He reasoned: “God is capable of giving me that money in some other way. Most of the people we have done business with know that we are Christians and I don’t want to bring dishonor to Christ.” We can accept injustice in this world because we know a greater and more permanent justice is coming: “For we must all appear before the judgment seat of Christ, that each one may receive what is due him for the things done while in the body, whether good or bad.” (II Cor.5:10)
Nov.20 Study: I Cor.6:12-20
1.How can Paul say, “everything is permissible for me”? Is he saying it is O.K. to sin?
2.What is the Christian view of the body?
3.How did the Corinthians justify their sexual immorality?
4.Are sexual sins the worst sins?
Prayer fellowship: Nov.20, 6:00 P.M. Tim & Susan Long. Children welcome.
Tuesday, November 08, 2005
Thoughts on I Cor.5
What is the greatest enemy of the life of the church? Though we may believe it is the decadence of the outside world, our most destructive enemy is inside the fellowship of believers. And it doesn't take very much of "the yeast of malice and wickedness" to corrupt the whole body. As a result, Paul instructed us to "expel the wicked man" who spreads the corruption.
But who is this wicked man? We are never commanded to expel those who are struggling with their sin. In Galatians Paul advised "those who are spiritual to restore ... gently" a brother who is "caught" in a sin. Those who are walking with God should come along side the alcoholic who abhors his addiction or the adulterer who is straining to restore his marriage. The brother who should be excommunicated is the drunkard who loves his partying or the adulterer who is unrepentantly carrying on an affair.
So how does an individual treat, for instance, a fellow Christian who obstinately clings to his affair? Paul commanded: "you must not associate with anyone who calls himself a brother but is sexually immoral or greedy, an idolater or a slandered, a drunkard or a swindler." What did Paul mean by "not associate?" We are to avoid even the most casual contact: "With such a man do not even eat." Paul would have certainly condemned even more serious contact such as a prayer group or Bible study or service project.
But why is this type of church discipline not practiced? One of the groups Sunday morning listed several reasons. One weighty reason is that we don't possess the love and courage required. Confronting fellow Christians with their sin can be a messy job -- hardened sinners may resent your efforts and "turn and tear you to pieces" (Matt.7:6). Many of us have been taught to not rock the boat. Our culture continually encourages us to be tolerant of anything and everything. But the gospel calls us to a different standard -- we are to be intolerant of our own sin and the sin of those we love. At times, this means a gentle rebuke. At its most extreme, it can mean to ask the sinner to leave the fellowship.
Questions for Nov.13 (I Cor.6:1-11)
1.Why did Paul not want Christians suing Christians?
2.What was the source of these lawsuits?
3.How should we handle these situations in today's church?
4.What does Paul mean by the phrase: "inherit the kingdom of God"?
Prayer-Fellowship, Nov.20. 6-8 P.M.
What is the greatest enemy of the life of the church? Though we may believe it is the decadence of the outside world, our most destructive enemy is inside the fellowship of believers. And it doesn't take very much of "the yeast of malice and wickedness" to corrupt the whole body. As a result, Paul instructed us to "expel the wicked man" who spreads the corruption.
But who is this wicked man? We are never commanded to expel those who are struggling with their sin. In Galatians Paul advised "those who are spiritual to restore ... gently" a brother who is "caught" in a sin. Those who are walking with God should come along side the alcoholic who abhors his addiction or the adulterer who is straining to restore his marriage. The brother who should be excommunicated is the drunkard who loves his partying or the adulterer who is unrepentantly carrying on an affair.
So how does an individual treat, for instance, a fellow Christian who obstinately clings to his affair? Paul commanded: "you must not associate with anyone who calls himself a brother but is sexually immoral or greedy, an idolater or a slandered, a drunkard or a swindler." What did Paul mean by "not associate?" We are to avoid even the most casual contact: "With such a man do not even eat." Paul would have certainly condemned even more serious contact such as a prayer group or Bible study or service project.
But why is this type of church discipline not practiced? One of the groups Sunday morning listed several reasons. One weighty reason is that we don't possess the love and courage required. Confronting fellow Christians with their sin can be a messy job -- hardened sinners may resent your efforts and "turn and tear you to pieces" (Matt.7:6). Many of us have been taught to not rock the boat. Our culture continually encourages us to be tolerant of anything and everything. But the gospel calls us to a different standard -- we are to be intolerant of our own sin and the sin of those we love. At times, this means a gentle rebuke. At its most extreme, it can mean to ask the sinner to leave the fellowship.
Questions for Nov.13 (I Cor.6:1-11)
1.Why did Paul not want Christians suing Christians?
2.What was the source of these lawsuits?
3.How should we handle these situations in today's church?
4.What does Paul mean by the phrase: "inherit the kingdom of God"?
Prayer-Fellowship, Nov.20. 6-8 P.M.
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