Confronting Brokenness in the Church

Lesson 1Practicing Humility ..........................................................31 Corinthians 1:18-31

Lesson 2Working Together ............................................................81 Corinthians 3:1-9

Lesson 3Leading by Example ......................................................131 Corinthians 4:14-21

Lesson 4Demanding Accountability ............................................181 Corinthians 5:1-13

Lesson 5Resolving Conflicts Maturely ..........................................231 Corinthians 6:1-8

TABLE OF CONTENTS

Prepare Before the SessionRead the session for today in the Study Guide. Then read the options in this Teaching

Guide, placing checkmarks beside the activities you plan to include. After you have decidedwhich options to use, gather the appropriate materials.

WHAT’S IN YOUR TEACHING GUIDE

This Teaching Guide has three purposes:➤ to give the teacher tools for focusing on the content of the session in the Study Guide.➤ to give the teacher additional Bible background information.➤ to give the teacher variety and choice in preparation.

The Teaching Guide includes two major components: Teacher Helps and Teacher Options.

Teacher Helps

Teacher Options

Bible BackgroundThe Study Guide is your mainsource of Bible study material.This section helps you more fullyunderstand and interpret the Scripture text.

Teaching Outlineprovides you with an outlineof the main themes in theStudy Guide.

The next three sections provide a beginning, middle, and endfor the session, with focus paragraphs in between.

Focus Paragraphsare printed in italics at the top of the page because they

are the most important part of the Teaching Guide. Theseparagraphs will help you move your class from “what the text

meant” to “what the text means.”

You Can Choose!There is more material in each session than you can use, so choose the options from each sectionto tailor the session to the needs of your group.

Bible BackgroundFoolish Wisdom and WiseFoolishness

First Corinthians 1:18-31 is oneof the clearest examples of Paul’s

rhetorical and persuasive skills. He uses avariety of leading questions and othercarefully articulated rhetorical tactics toimpress a clear message upon hisCorinthian audience. Namely, he under-mines the arguments of his reasoned andreasonable opponents, while stronglyasserting the primacy of the cross and thedeath of Jesus for all Christians.

Given these rhetorical and argumen-tative subtleties, we should read thispassage with careful attention to theintended tone that Paul’s language indi-cates. In other words, we have to keep oureyes open for Paul’s use of creativesarcasm. While this use of sarcasm makesPaul’s argument more effective in under-mining the apparent strengths of hisopponents, it may also make it more chal-lenging for us to understand his intendedmessage. Specifically, we must determinewhen Paul says “wise” but means“foolish”—and vice versa.

Paul begins by insisting “the messageabout the cross is foolishness” (1 Cor1:18). This bald assertion must have beenshocking to Paul’s original audience. Atfirst glance, the Apostle seems to deni-grate the gospel message of the death ofJesus Christ on the cross. But Paul thenelaborates: the message is only foolishness

“to those who are being destroyed.” But tothose who are being saved—who are a partof the Christian community—it is “thepower of God” (v. 18).

In short, Paul stipulates that who weare determines how we hear the messageof the cross, and that there is at least anappearance of foolishness at the veryfoundation of that message. “After all,”you can almost hear Paul saying, “we’reasking people to believe that the way tolife is through death.” Regardless, weshould hear our brother SørenKierkegaard reminding us, “Christianitytakes a prodigious giant-stride…a strideinto the absurd—there Christianitybegins” (71).

To reinforce his point, Paul goes sofar as to quote from the book of theprophet Isaiah to show that God is notbound by what humans call reasonableand sensible: “I will destroy the wisdom of thewise, and I will reject the intelligence of theintelligent” (v. 19; see Isa 29:14). In doingthis, Paul insists that the apparentwisdom and discernment of those whoare wise and discerning by worldly stan-dards is of little account and even lessweight.

This assertion erodes the foundationof anyone who would protest Paul’s artic-ulation of the gospel on the grounds thatit is unreasonable. As if to anticipate thisrebuttal, Paul asks in an almost mockingtone, “Where are the wise? Where are thelegal experts? Where are today’s debaters?”(v. 20). Having already indicated that the

1Lesson Teaching Guide

PRACITCING

HUMILITY

1 Corinthians 1:18-31

cross is “foolishness” and having under-mined the support of those the worldmight call wise, Paul is comfortableusing a leading question: “Hasn’t Godmade the wisdom of the world foolish?”(v. 20). The anticipated answer to thisquestion is “Yes, that is exactly what Godhas done.”

The Kingdom of Wise FoolsPaul was never one simply to walk awayfrom an argument just because he’dalready made it. Therefore, he goes on tosuggest that since there is somethinginherently foolish about the gospel fromthe world’s perspective, it seems appropri-ate that the kingdom of God itself shouldbe made up of such wise fools.

Paul argues that the world did notarrive at knowledge of God throughwisdom or reason, though he suggestselsewhere that there was enough roomand evidence for such a thing to happen(Rom 1:19-20). Rather, it was through thefoolishness of a crucified God grantinglife that we have attained knowledge ofGod and God’s will for the world. Paulcites the world’s desire for a differentpath: “Jews ask for signs, and Greeks lookfor wisdom” (v. 22). In this light, what theChristian community has to offer, “Christcrucified,” is not easy to swallow, even if itis true (vv. 23-24).

All of Paul’s argument about wisdomand foolishness—about reason and faith—hinges on verse 25. Coincidentally, orperhaps stylistically, this is also the pointat which Paul transitions his argument toinstruct the Corinthian community.

Paul makes a statement that at firstmay have seemed shockingly irreverent byspeaking of “the foolishness of God” (v. 25). This is a rhetorical techniquemeant to establish the supremacy ofGod’s plan over our plans. “Even if God’splan is foolish,” Paul seems to say, “it’sstill better than the greatest plan we couldformulate.” God’s will and plan—includingthe cross—breaks and recasts our under-standing of what wisdom and foolishnessreally are. As Richard Hays writes,

Reason—which is always specific to aparticular human culture—must behealed and taught by God’s wisdom,to which we have access primarilythrough the Scriptures. Reason cannever operate in a vacuum. Whenreason seems to come into conflictwith Scripture, the time is at hand forcareful reassessment of our “knowl-edge” of this world. It may be that weare seeing things askew. (297)

Paul invites the Corinthian commu-nity to consider themselves and the

I. Who you are determines how you hear (1 Cor 1:18-19)

A. The Gospel is foolishness to “wise”outsiders (v. 18)

B. The Gospel is the power of God to“foolish” insiders (v. 18)

C. God confronts the “wise” and“discerning” (v. 19)

II. Foolishness and wisdom aren’t so easy todetermine after all (1 Cor 1:20-25)

A. Who can truly be called wiseanyway? (v. 20)

B. Foolish faith preferred over wisedoubt (v. 21)

C. So, it seems that the foolish path isthe path to wisdom (vv. 22-24)

D. Foolish faith in a wise God’s seem-ingly foolish plan (v. 25)

III. The way of foolishness leads us alongthe humble path (1 Cor 1:26-31)A. The kingdom of God is full of the

foolish, weak, and common (v. 26)B. God chose the foolish, weak, and

common for God’s purposes (v. 27)C. God lifts up the “lesser” to humble

the “greater” (vv. 28-29)D. God has worked the grandest of

miracles with the crudest of tools (v. 30)

E. This way, God gets all the glory (v. 31)

4 Lesson 1

❍ Francis of AssisiPrior to class, research the story of Francisof Assisi. Francis was an eleventh- andtwelfth-century Italian who became aCatholic friar and preacher. He was alsothe founder of the monastic order weknow as the Franciscan Order or theOrder of Friars Minor.

You might tell the story of Francisgiving away his clothing to the poor,rebuilding a church building in Italy,devoting himself to “Lady Poverty,” orrisking his life to seek peace with foreigninvaders.

Whichever stories you tell, push yourclass to reflect on what seems “foolish”about what Francis did and what kind ofvalues his decisions represent.

In this lesson, we will explore how themessage of the cross often sounds foolishto those who have not embraced it.

❍ Foolishness PersonifiedShare a personal story that demonstratesa time when you did something thatothers saw as “foolish.” This shouldn’t bea “heroic story” that has a clear faithconnection, but rather an example of atime you made a fool of yourself (orlooked especially silly) for a good reasonthat onlookers didn’t know or under-stand. Think more along the lines ofstories that involved you being embar-rassed and wanting to explain yourreasons to curious onlookers.

Invite participants to tell their ownstories of appearing foolish, but for agood reason. Were these actions trulyfoolish? Why is it that the wise or prudentthing to do sometimes looks foolish? Whydo foolish things sometimes have theappearance of wisdom?

There is a particular challenge in teaching the concept of the “foolishness” ofChrist and his kingdom. It requires us to push beyond conventional under-standings of foolishness and wisdom. However, we are in exceptionally good

company—Paul himself took up this task in our passage. Begin the lesson by helping partici-pants grasp the essential differences between the kind of foolishness that Paul is talkingabout and a more general unreasonableness or silliness.

A Way to Begin

Teaching Guide 5

people who make up their community. Has God filled the kingdom with the wise, thediscerning, the powerful, the influential, or the popular (v. 26)? This is another leadingquestion. It is meant to echo in the ears of those who hear it and reinforce Paul’s immi-nent assertion that the kingdom is filled with, as Clarence Jordan puts it, “the world’slowly and rejected—the nobodies” in order to “put the heat on the somebodies” (253).Paul expresses this by saying, “God chose what the world considers foolish to shame thewise” (v. 27).

Having now articulated the fullness of the gospel’s inversion of foolishness andwisdom, Paul is able to arrive at his final point: God received all the glory and credit forthis wise work that seems foolish to the wisest of people. God gets all the glory, and theonly way that we can brag about the way of the cross is to “brag in the Lord” (v. 31). Ourcrucified God, whom we preach even though the world calls it foolish, “became wisdomfrom God for us” (v. 30). This is the message Paul wants the Corinthian community tohear clearly. It is also something we should hear clearly today. The Christian way mayseem absurd, but it is the way of salvation where our own wisdom and planning hasfailed before.

❍ Rewrite!Divide the class into groups of three orfour. Distribute paper and pens orpencils. Have each group rewrite 1Corinthians 1:20-24 in more contemporarylanguage with contemporary references.For example, instead of “today’sdebaters,” they may choose to say “themost eloquent politicians” or “the best-selling authors.”

Ask each group to share their results.As a large group, discuss how the contem-porary language pushes us to see thehumor and cleverness of Paul’s writing. IsPaul poking fun at know-it-alls? Is Paulironically praising the powerful and influ-ential as a way of emphasizing theiroverall ignorance? If so, why?

Read 1 Corinthians 1:25. Discuss whatPaul might have meant by “the foolishnessof God.”

Read 1 Corinthians 1:26-31. Ask thefollowing questions.

Questions➤ When have you seen or heard of

supposedly ordinary Christians whohave accomplished great things forChrist?

➤ In what sense do such accomplish-ments “shame the wise” of this world?

➤ Why does God so often use “nobodies”to accomplish God’s will?

❍ The Message of the CrossRead 1 Corinthians 1:18-31.Distribute copies of theresource page “The Messageof the Cross.” Ask partici-

pants to complete the worksheet ingroups of two or three. Discuss what Paulis trying to say about what Christiansbelieve. What sounds foolish about whatChristians say? Why? What sort ofanswers can (or should) Christians give tothese objections?

❍ Considering the Stumbling BlockRead 1 Corinthians 1:18-31. Ask thefollowing questions.

Questions➤ Read verses 22-23. Instead of “signs”

and “wisdom,” Paul preaches “Christcrucified.” Why doesn’t the church givethe world what it wants?

➤ Reading between the lines, can youmake a guess about what theCorinthian Christians believed aboutthemselves? Did they consider them-selves wise by the world’s standards?Explain.

➤ How do you think the original audiencereceived Paul’s reversal of conventionalwisdom and foolishness? Explain.

➤ Does Paul expect us to count ourselvesas among the “weak” or the “strong”?

A Way to Explore Scripture Having established an essential difference between the “foolishness” with whichPaul is concerned and a more general unreasonableness or silliness, we can move

on the text itself. This lesson’s text is rhetorically rich, and it can be temptingsimply to write it off as too confusing to follow. Help your class recognize the cleverness andsubtleties of this passage.

6 Lesson 1

❍ Proclaiming Christ CrucifiedDistribute paper and pens or pencils toeach participant. Ask them to write “Iproclaim Christ crucified when…” in bigletters across the top.

Ask participants to take a few minutesfor silent, prayerful reflection beforebeginning to write down a variety of waysthey can answer this question.

After several minutes, ask them to fliptheir paper over and write the sameheading again. Without looking back,have them complete the sentence with theone answer they wrote on the first sidethat stands out most clearly to them.

Dismiss with prayer, asking God togrant us the foolishness necessary tofollow a crucified God.

❍ Consider Our CallAsk participants to consider ways thatyour congregation could trust more inChrist crucified and a gospel that is fool-ishness to our world.

Questions➤ If everybody in our congregation

believed deeply in the “message of thecross,” how might we act differently?

➤ How might the way we reach our deci-sions change?

Reinforce the idea that a “foolishmessage” from a crucified God has aninfluence on the way we act and thinkthat others might not understand.

ResourcesRichard B. Hays, The Moral Vision of the New Testament (SanFrancisco: HarperSanFrancisco, 1996).

Clarence Jordan, Cotton Patch Gospel: The Complete Edition(Macon GA: Smyth & Helwys, 2012).

Søren Kierkegaard, Sickness Unto Death (Radford VA:Wilder Publications, 2008).

Conclude the lesson by helping participants apply Paul’s teaching to their lives.The “dismount” in this lesson is a tricky one, though. After all, reason and intelli-gence are also gifts that God has also given us. We must not belittle the role ofthese in our discipleship while we contemplate the foolish nature of the cross.

A Way to End

Teaching Guide 7

2Bible Background

You Are Not ReadyThis passage is about dissen-

sion and conflict within aparticular community of

Christians. Specifically, it’s about adispute over authority and leadership inthe Corinthian church. This conflict isquite distressing to Paul, who both indi-rectly addresses the source of theirconflict and directly corrects and rebukesthose who are responsible. As RichardHays says, “Dissension in the church isdeeply worrisome to Paul, for the aim ofhis apostolic labors has been to buildcommunity, not just to save souls” (34).

Paul begins his assault on congrega-tional dissension and division using asimple rhetorical technique with whichnearly everybody is familiar. He indirectlyrebukes his audience by bringing theirspiritual maturity and readiness intoquestion. He states, “Brothers and sisters,I couldn’t talk to you like spiritual peoplebut like unspiritual people” (1 Cor 3:1).Though he calls them brothers andsisters, indicating closeness and affection,he also says that they could not under-stand the spiritual teachings he gavethem.

In the two previous chapters, Paul hasindicated that the Christian path is onewhere foolishness and wisdom are moreambiguously defined. The people of thisworld tend not to understand the subtle

nature of the gospel and of the crucifiedGod of the Christians. As such, Paul’srebuke stings especially for theCorinthian community, who has justheard the world referred to as foolish andspiritually immature. Paul rhetoricallygroups the Corinthian church with thosewho cannot—or will not—understand theessential teachings of the faith. These arestrong words. They should not be passedover to get to the more direct rebuke thatcomes a few verses later.

Paul expands upon this image—andperhaps softens it slightly because of hisdeep love for the Corinthian believers—byreferring to them as “babies in Christ” (v. 1). This imagery would have beenfamiliar to Christians at the time. It is ametaphor we still use today. After all, thegrowth of infants to toddlers, children,adolescents, and adults is perhaps themost obvious imagery humans have forthe process of maturation, spiritual orotherwise. Paul extends this metaphor byreferring to the teachings the Corinthianbelievers have received as food. Like aninfant, the Corinthian community is notmature enough for “solid food” (v. 2).

Paul sums up his indirect rebuke ofthe Corinthians by bluntly stating, “Youweren’t up to [solid food] yet. Now youare still not up to it because you are stillunspiritual” (vv. 2-3). This is yet anotherstinging rebuke to the community thatPaul loves. His words underscore thedestructive nature of the dissension

Lesson Teaching Guide

WORKING

TOGETHER

1 Corinthians 3:1-9

within the community. It is safe toassume that the intense nature ofPaul’s criticisms in these three versescorrelates strongly with the threat thatPaul perceives from the community’sinternal conflict and disputes.

Servants Working TogetherPaul moves from indirect criticism todirect criticism in the middle of verse 3when he states the nature of the conflicthe is addressing. The cause of theirongoing spiritual immaturity and unpre-paredness is “jealousy and fighting.” Paulinsists that it is because of the presence ofthese twin torments that the communityfails to live up to its high calling.

Nearly 2,000 years later, we shouldtake these words seriously and understandthe poisonous nature of jealousy andfighting in our own communities. In asense, it almost appears that Paul is moreupset with the divisions themselves—thetendency of the Corinthian community toseparate into factions—than he is with thecause of the divisions.

It appears that the issue at the base ofthese divisions is the existence of compet-ing factions supporting either Paul orApollos, another Christian leader whohad visited the Corinthian community.These divisions are inherently unnecessary.Paul even goes so far as to suggest thatthe need to create separate factions withinthe community is only further evidence oftheir spiritual immaturity and unpre-paredness (v. 4). Paul pointedly asks,“After all, what is Apollos? What is Paul?”(v. 5). They are both merely “servants whohelped you to believe. Each one had a rolegiven to them by the Lord” (v. 5). Bydescribing the situation in this light, Paulundermines the rationale behind divisionand the creation of factions in theCorinthian church. After all, if thosewhom they organize around are onlyservants of a greater one—God—then thedivision is not only damaging, but alsopointless.

Paul says this even more directly inverses 7-9. First, switching to agrarian

imagery, he explicitly states that neitherhe nor Apollos is anything in comparisonto “God who makes it grow” (v. 7). This isnot only an example of humility on Paul’spart, but also an example of his commit-ment to the unity of the church itself.Paul understands his own reputation andesteem to be subordinate to the well-being of those whom God has calledtogether in Corinth.

In verse 8, he goes so far as to unitehimself under a common purpose withApollos, whom many in the Corinthiancommunity think of as Paul’s rival. Butthis common purpose doesn’t permit

I. Paul uses a metaphor of milk and solidfood (1 Cor 3:1-3)

A. Paul builds up his audience bynaming them as family (v. 1)

B. Paul rebukes his audience by insist-ing that they are “babies in Christ”(v. 1)

C. Paul’s audience isn’t ready for theweightier matters of the faith (v. 2)

D. Jealousy and quarreling are signs ofimmaturity within the community(vv. 2-3)

II. Paul explains his metaphor and correctsthe Corinthian community (1 Cor 3:4-9)

A. Factions within the communitycome from misplaced loyalties (vv. 4-5)

B. Unity comes from common loyaltyto God (v. 5)

C. Paul and Apollos are workers, whileGod is the source of growth and life(vv. 6-7)

D. The common calling of the commu-nity is the same (v. 8)

E. All workers will receive what theydeserve, so factions are unnecessary(v. 8)

F. We should be united regardless (v. 9)G. God is at work in the Corinthian

community (v. 9)

Teaching Guide 9

❍ A Map of UsDistribute paper and pens or pencils toeach participant. Ask them to draw adiagram of the various groups, organiza-tions, and communities within yourchurch.

Have participants think of bothformal and informal groupings. Forexample, in addition to Sunday schoolclasses, choirs, committees, etc., there maybe extended families that span several ofthese groups. Also, don’t forget about thegroup of friends that always goes out todinner together after church, the folkswho live in the same neighborhood, etc.

Ask participants to consider withwhich group(s) they most identify.

Questions➤ How is the presence of multiple smaller

groups a strength for our church?

➤ How might these smaller groupsbecome a weakness?

➤ What issues are most likely to createrivalry or competition among thesegroups?

❍ Where I FitAsk participants to name some of theroles people play in a congregation. Writetheir answers on the board. Keep namingroles until the board is full.

Questions➤ Are all of these roles necessary for a

healthy congregation? Which mightbest be called a “luxury”? (Might any ofthe listed roles actually be more of aburden?)

➤ What roles do you see your classmatesfulfilling in our church?

➤ Do you see any overlap between roles?➤ How do Christians cooperate with each

other in achieving our goals?

This session provides a wonderful opportunity to do something excellent notonly for the spiritual health of your class but also for the spiritual health andvibrancy of your entire congregation or community. This lesson’s passage has

the potential to mend breaks—and prevent future breaks—within the community. It isimportant, therefore, to recognize each participant’s place within the congregation. Ratherthan rebuking or inducing guilt, help participants to accurately assess their place within yourcongregation. Challenge them to consider what God is asking of them and how they canaccomplish it with God’s help.

A Way to Begin

10 Lesson 2

idleness in the community. As John Chrysostom wrote, “In order to avoid the tempta-tion to idleness which naturally results when everybody is treated equally, whether theyhave worked hard or not, Paul adds that the rewards will be distributed to each oneaccording to the work accomplished” (30).

Paul rounds out his argument with a plea for Christian unity among theCorinthians. This is a community he loves dearly and whose dissension and divisionthreaten their continued development as followers of Jesus. He unites himself withApollos under God’s banner when he says, “We are God’s coworkers” (v. 9). He furtherunites himself and Apollos with the community whom he criticizes, loves, and callsfamily when he names them “God’s field, God’s building.” “There is something gloriousin the works among you,” Paul seems to say, “and we are privileged to serve our ownunique roles in God’s work here.”

❍ Milk and Solid FoodRead 1 Corinthians 1:1-9. On the board,create two columns. Label the firstcolumn “Milk” and the second “SolidFood.” Brainstorm issues congregationsmight argue about. Categorize each oneaccording to whether they are marks ofimmaturity (milk) or marks of a diversecommunity discerning God’s will together(solid food). List them as such on theboard. Note that the specific issue maynot be as clear an indicator of maturity orimmaturity as is the way that issue ishandled.

Questions➤ What details in verses 3-4 reveal the

problem(s) the Corinthians’ immaturityhas caused?

➤ How does jealousy and fighting show afailure to grasp what Paul had saidearlier about humility and “Christcrucified” (1 Cor 1:23; see chs. 1–2)?

➤ Read verses 5-9. What attitudes doesPaul describe that can help us overcomerivalry or competition in the church?

❍ A Common PurposeRead 1 Corinthians 3:1-9. Ask the follow-ing questions.

Questions➤ When have you seen Christians indulge

in the kind of “hero worship” we see inverses 3-4? What were the results?

➤ Does Paul reveal anything of his ownfeelings toward Apollos? If so, how? Ifnot, what does that suggest to you?

➤ In verse 6, Paul says, “God made itgrow.” To what do you think Paul isreferring? (The church? The spread ofthe gospel generally?)

➤ Why is humility important for workingtogether to achieve a commonpurpose?

❍ Careful WordsAsk participants to find words andphrases in the passage that seem designedto pacify, comfort, or calm the audience.(Possible answers include “brothers andsisters,” “God made it grow,” “servants,”“work together,” etc.). Write these on theboard.

Questions➤ What stronger language might Paul

have used if he was not concernedabout unity?

➤ What might he have said if he wantedto assert his superiority over Apollos?

➤ What does Paul’s approach suggestabout how we should handle disputestoday?

Having reflected on the interrelated and interconnected nature of congrega-tions, it’s time to consider what this lesson’s passage has to say about division

and unity. Use the following exercises to explore the nature of division and disunityas it relates to the overall health and wellness of congregations. At the same time, encouragereflection on the call of all Christians to unity of purpose and devotion.

A Way to Explore Scripture

Teaching Guide 11

12 Lesson 2

❍ Humility in ActionInvite participants to write a descriptionof what a truly humble person looks like,sounds like, acts like, and thinks like.This can be a paragraph or two or just acollection of nouns and adjectives. Askthe following questions.

Questions➤ What would the world be like if the

church was full of people like this?➤ What would our city be like if our

church was full of people like this?➤ What would our church be like if our

class was full of people like this?➤ What is stopping this from happening?

Dismiss with prayer.

❍ God’s BuildingIn verse 9, Paul describes the church as“God’s building.” Lead participants toconsider the various parts of a buildingand how these relate to the variousaspects of life together in a community offaith. For example, you might suggest:

➤ The roof: what protects us➤ The walls: appropriate boundaries➤ The foundation: what we are built on

Invite others to suggest additionalideas or interpretations.

Questions➤ Where do we fit (as a class or as individ-

uals) in “God’s building”?➤ Where does our pastor or other church

leaders fit?➤ What parts of our building might be in

need of renovation?

ResourcesJohn Chrysostom, “Homilies on the Epistles of Paul to theCorinthians,” Ancient Christian Commentary on Scripture, vol.7 (Downers Grove, Il: InterVarsity, 1999).

Richard B. Hays, The Moral Vision of the New Testament (SanFrancisco: HarperSanFrancisco, 1996).

We have an opportunity to follow Paul’s example of cooperative, humble service.By doing so, we promote our own spiritual health and the health of our congrega-tion. Lead participants to consider how they can embrace the same selflessattitude Paul demonstrates in verses 7-9.

A Way to End

3Bible Background

With Love in a Spirit ofGentleness

In 1 Corinthians 4:14, Paularticulates something that has

largely been left assumed and implied inthe passages we have studied in previouslessons. Namely, Paul talks about thetension between his need to rebuke theyoung Christian community in Corinthand his desire to express his love andaffection for them.

Our passage begins with this articula-tion, where Paul writes, “I’m not writingthese things to make you ashamed but towarn you, since you are my loved children”(1 Cor 4:14). Though distance separatesthe fledgling Christian community fromhim, Paul feels a deep and vibrant connec-tion between himself and the communityhe has established in Corinth.

The language in verses 14-15 mayseem to suggest that Paul is only nowrealizing the harshness of what he hassaid before. He may appear to take someof that harsh language back. It is moreaccurate, however, to understand thatPaul’s biting critique still stands but, bythese words, the Apostle seeks to comfortand reaffirm the community.

As John Chrysostom commented,Paul absolutely had to correct the divi-sions and sins within the community.That correction required him to use bluntand even harmful words. Like a good

surgeon, however, Paul also recognizedthat he could not leave the wound he hadinflicted untended or it would inviteinfection. Consequently, Chrysostomreasons,

Paul apologizes for being severe,because so far from destroying theeffect of the knife it makes it sink ineven deeper, while at the same time itlooks toward soothing the pain of thewound. When a person is told thatthese things are being said in love andnot in reproach, he will be more opento receiving correction. (41)

Paul reinforces the image of himselfas a father and the Corinthians as hisloved children by contrasting himselfwith other authoritative figures. Henames these other leaders as “mentors,”of which the Corinthians have “ten thou-sand” (v. 15). The word translated as“mentor” is the Greek paidagogos, fromwhich we get the English words “peda-gogue” and “pedagogical.” This wordcould also be translated as “tutor” or“teacher,” but actually implies a greatdegree of responsibility for the one who istaught. In the Greco-Roman world, a paid-agogos lived with his student and took careof him. He was often a slave in the serviceof the child’s father (Liddell, 512).

In contrast to those he calls“mentors,” Paul names himself as a father(v. 15). He thus reasserts the primacy ofhis position over that of others in

Lesson Teaching Guide

LEADING

BY EXAMPLE

1 Corinthians 4:14-21

positions of authority, who are merely“mentors.”

Paul then writes, “I encourage youto follow my example” (v. 16). Thoughhis words might seem arrogant, we mustread his admonition in the context of therest of what he has written. Namely, wemust remember his insistence that humil-ity is one of the essential aspects of themessage of the cross. Furthermore, Paulhas established his entire argument in 1 Corinthians on the principle of“preach[ing] Christ crucified” (1:23).

Though we might be tempted to beskeptical of Paul’s humility, we shouldnot quickly discount his virtue. BothScripture itself and some of the earliestChristian commentators attest to Paul’sexemplary character. Consider the wordsof Theodoret of Cyr, who wrote about thispassage: “Paul meant that if he washumble, they should also be humble.What he was prepared to suffer, theyshould be prepared to suffer. They were toglory in their hardships, not in theirblessings” (42).

“Follow my example,” Paul says. Butwe must hear this not as the claim of onewho thinks he has spiritually “arrived”(see Phil 3:12). Rather, it is the plea of onewho knows what following Jesus costs,and who knows there is no room in thekingdom for the sort of arrogance andrivalry that is derailing the Corinthians.

With a StickTo reinforce Paul’s teaching, he has sentTimothy, whom he calls his “loved andtrusted child in the Lord” (v. 17). Timothyis sent to serve as a stand-in for Paul inCorinth. His mission is to remind theCorinthian believers of what Paul notonly taught them, but what he was teach-ing “everywhere in every church” (v. 17).

In verses 18-19, Paul confesses hisintention to return to the Corinthiancommunity to reinforce strong teachingand to eliminate the “jealousy and fight-ing” (3:3) that has created division anddissension. At the same time, he seems tobe aware that it will be difficult for him to

make this return trip. Timothy is, in somesenses, Paul’s second best option if he isunable to visit immediately himself.

Paul identifies some opponentswithin the Corinthian community. Thesehave become arrogant and seem to doubthe will ever return (v. 18). Perhaps theseare people within the community who arefurthering the dissension discussed inchapter 3. Perhaps they are merely more

I. Paul, the father of the Corinthian commu-nity (1 Cor 4:14-15)

A. Paul frames his rebukes and correc-tions as that of a father for hischildren (v. 14)

B. The Corinthian community hasmany guardians and caretakers, butonly one father (v. 15)

C. Paul is the father “in Christ Jesus” ofthe Corinthian community (v. 15)

II. Paul urges the Corinthian community toimitate him (1 Cor 4:16-17)

A. Paul directly appeals for the commu-nity to do as he does (v. 16)

B. Paul names Timothy as his “lovedand trusted child” (v. 17)

C. Paul sends Timothy as a “stand in”for him in Corinth, to teach them (v.17)

III. Paul’s upcoming visit, “if the Lord iswilling” (1 Cor 4:18-21)A. Some have become arrogant think-

ing Paul is not coming to visit (v. 18)B. Paul says he’s coming soon “if the

Lord is willing” (v. 19)C. Paul is not interested in what his

opponents in the Corinthiancommunity have to say (v. 19)

D. Paul is interested in what his oppo-nents do and can do (v. 19)

E. The kingdom isn’t about what yousay, but about what you do (v. 20)

F. Paul presents an ultimatum in theform of a leading question (v. 21)

14 Lesson 3

❍ Big NamesAsk participants to work together (or ingroups if your group dynamic tolerates orencourages competition between teams)to name the following people:

➤ The secretary of state in 1991 ( JamesBaker)

➤ The winner of the Miss Americapageant in 2013 (Nina Davuluri)

➤ Abraham Lincoln’s first vice president(Hannibal Hamlin)

Suggest a few other more contempo-rary people such as MVP winners fromthe World Series or the Super Bowl orunelected politicians in recent elections.

After your class has named as many asthey can, ask them to make a list of peoplewho aren’t or weren’t famous but havehad an enormous impact on their lives.

Encourage them to discuss which list waseasier to remember and why.

❍ The Perfect LeaderBrainstorm qualities of the perfect leader,whether it is for your congregation, local,state, or federal government, civic organi-zations, etc. List responses on the boardunder the heading “The Perfect Leader.”

Discuss which of these qualities canbe taught in school. Which of them can belearned only through experience or obser-vation of another?

Question➤ If you could only choose one, would

you prefer a leader with limited skillsbut exemplary character or one withgreat skills but weak character? Why?

Our passage assigns an enormous amount of importance to role models andtheir influence in a Christian community. Paul even goes so far as to sendTimothy to Corinth because that congregation is so desperate for commendable

examples to follow. We all have had role models who have influenced our lives. Help partici-pants to connect their positive experiences of leadership with Paul’s earnest insistence onthe importance of role models.

A Way to Begin

Teaching Guide 15

opportunistic—but spiritually immature—leaders who wish to gain the allegiance ofPaul’s supporters by denigrating the Apostle in his absence. Paul points out the arroganceof these naysayers and promises that “if the Lord is willing” (v. 19), he will find out thetruth about them when he returns. He writes, “I won’t focus on what these arrogantpeople say, but I’ll find out what power they possess. God’s kingdom isn’t about wordsbut about power”(vv. 19-20).

These are very strong words indeed! They represent a direct challenge to those whoare sowing dissension and division within the Corinthian community. In essence, Paulreminds not only his opponents but also his supporters that talk is a poor indicator offaith or spiritual maturity.

Paul wants to know not about his detractors’ rhetoric but about their spiritual vitality.Do their lives give evidence of the power of the gospel? Have they, in fact, earned the rightby their service and Christlikeness to criticize the Apostle? We can almost hear Paulquoting Jesus from the Sermon on the Mount: “Every good tree produces good fruit,and every rotten tree produces bad fruit. A good tree can’t produce bad fruit. And arotten tree can’t produce good fruit” (Mt 7:17-18).

❍ Father or MentorRead 1 Corinthians 4:14-16.Distribute copies of theresource page “Father orMentor.” Have participants

complete the worksheet. Discuss thedistinction between these two types ofleaders, both as Paul describes it and interms of participants’ personal experience.Ask the following questions.

Questions➤ Is following the example of a parent

different from following the example ofa mentor? Why or why not?

➤ Why do you think Paul set himselfapart as one of the Corinthians’“fathers”?

➤ Read 1 Corinthians 4:17. Why was itimportant for the Corinthians to haverole models like Paul and Timothy?

➤ Read 1 Corinthians 4:18-21. When haveyou seen Christians go astray becausethey were following the wrong rolemodels? What happened?

❍ A Chain of ImitationRead 1 Corinthians 4:14-21. Use informa-tion in the Bible Background to explainthe distinction between “fathers” and“mentors” in verses 14-15.

Reread verses 16-17. Draw two circleson the board, one above the other withsome distance between them. Write“Paul” in the top circle and “Corinth” inthe bottom one. Draw an arrow pointingdownward between the two circles. Paultold the Corinthians to follow hisexample, which meant understanding hismanner of conduct.

Add another circle between “Paul”and “Corinth” labeled “Timothy.” Discusshow Timothy helped make it easier for

the Corinthians to imitate Paul. Finally,draw a circle above “Paul” and write“Jesus” in it. Draw an arrow from Paul toJesus.

Questions➤ What gives Paul the right to ask others

to follow his example?➤ For the Corinthians, how is imitating

Paul (or Timothy) like imitating Jesus?➤ Whose example have you followed to

learn more about following Jesus?➤ Read Matthew 7:17-18. How do you

think this verse relates to Paul’s state-ment that the kingdom of God isn’tabout words but power?

❍ Not Words but PowerRead 1 Corinthians 4:18-21. Ask thefollowing questions.

Questions➤ How can Christian leaders communi-

cate the importance of accountabilityin the church?

➤ Why does “power” matter more than“words”?

➤ How easy is it to imitate talk? Howhard is it to imitate action?

A Way to Explore Scripture Consider the leadership and example Paul demonstrates in our passage. Helpparticipants see how Paul led by example, and the importance of this sort of

leadership in the church today.

16 Lesson 3

❍ One Hand Forward, One HandBackward

We can imagine the Christian path asreaching one hand forward to grasp thehand of those who teach us the way ofChrist and one hand backward to guideothers who come behind us. This link ofrelationships forms a long chain of broth-ers and sisters of Christ journeyingtoward God.

Invite participants to reflect on thosewho have guided them along the path ofdiscipleship. If any are willing to tellstories of particular individuals, allowthem to do so.

Next, ask participants to reflect onthose who look to them (or who mightlook to them) as an example or rolemodel. Once again, invite any who arewilling to share their thoughts.

Dismiss in prayer, asking God to tieus together as followers of Jesus.

❍ Showing Others the KingdomDiscuss what tangible and concreteactions participants can take this weekthat will live out the phrase “God’skingdom isn’t about words but aboutpower” (v. 20).

As we leave the safety of our church,we go into the world as ambassadors ofChrist and the kingdom of God. Don’t tryto induce guilt, but rather help raiseawareness of the incredible opportunitythey have to proclaim the kingdom ofGod by the way they show it—not justhow they talk about it.

❍ My ExampleInvite participants to reflect on a situationat church, home, work, etc., in whichinappropriate attitudes or behaviors arein evidence. Challenge them to find waysto lead by example in these situations, notloudly or arrogantly, but simply by quietlyseeking to do as Christ would do.

ResourcesJohn Chrysostom, “Homilies on the Epistles of Paul to theCorinthians,” Ancient Christian Commentary on Scripture, vol.7 (Downers Grove IL: InterVarsity, 1999).

Henry George Liddell and Robert Scott, Liddell and Scott’sGreek-English Lexicon, Abridged (London: Simon WallenbergPress, 2007).

Theodoret of Cyr, “Commentary on the First Epistle to theCorinthians,” Ancient Christian Commentary on Scripture, vol.7 (Downers Grove IL: InterVarsity, 1999).

Paul’s words about following the right examples as well as his warning that heintends to confront the “arrogant” (v. 19) who are setting a bad example are asrelevant today as they were in the first century. Close by helping participants to

reflect on their own need for appropriate examples to follow as well as how they can set agood example for others.

A Way to End

Teaching Guide 17

Bible BackgroundHand This Man OverPaul begins 1 Corinthians 5

with an expression of shock atsexual immorality within the

Christian community itself. This matter isclearly a special concern for Paul given thepointed words he pens in his response.Paul has barely gotten started with hisresponse when he levels an incredulousjudgment: “This is a type of immoralitythat isn’t even heard of among theGentiles” (1 Cor 5:1).

The sin to which Paul responds is thesexual relationship a community memberis having with his “father’s wife” (5:1). Wecan infer that the woman in question isthe offender’s stepmother. Paul’s descrip-tion of the sin the man is committingcomes very close to quoting Deuteronomy22:30. Paul doesn’t directly appeal toScripture. As he has already noted, evenGentiles understand this is a scandalousoffense. He therefore doesn’t take time tostop and explain why this sin is wrong.The matter is so obvious, there is nopoint even making an argument. Thereseems to be no possible way for thecommunity to justify this sin.

Paul’s deeper concern, however, is notmerely the sin of the individual—asdetestable as it is—but the underlyingdysfunction of the Corinthian communityin these circumstances. Paul labels theCorinthian Christians as “proud of

yourselves” (v. 2) and suggests that theirresponse to this sin has not been appro-priate. Rather than mourning thebrokenness of their brother—since Pauldoes not directly address the woman, weare left to assume that she is not part ofthe community—they seem to have over-looked it, perhaps hoping that the matterwould work itself out.

Paul deems himself competent tojudge the matter from afar (vv. 3-4) andlevels a judgment against the communityas well as the offender. He insists that thecommunity must practice what is oftencalled “church discipline” or even excom-munication when it is next assembled. Assuch, they are to “hand this man over toSatan to destroy his human weakness” (v. 5). In other words, they are to removeone of their own from the communityand bar him from participation in itsgatherings and common life. Talk ofhanding this man over to Satan fordestruction may attract our attentionmore than the other surrounding phrases,but it is probably best understood as indi-cating the dramatic nature of the processof excommunication. He is beingremoved from the community in unam-biguous terms.

Those Outside and Those InsideIt may be tempting to understand thisprocess as simple “punishment” of anoffending church member, but we mustgrasp the end of verse 5, where Paul

Lesson Teaching Guide

DEMANDING

ACCOUNTABILITY

1 Corinthians 5:1-134

clearly states the purpose of suchactions: “so that his spirit might besaved on the day of the Lord.” There issomething redemptive about Paul’sinstruction. Though we may cringe atthe idea of church discipline, Paul isconfident that it is not only best for thecommunity but also best for the individual.

This is made clear by the image ofleaven and dough. Our modern under-standing of bread-making bias us towarda certain image when it comes to yeastand dough. We must remember that Pauland his contemporaries did not haveaccess to prepackaged yeast. Since wildyeast was unpredictable, they had a differ-ent way of leavening dough. As theyfinished kneading a loaf of bread, theywould pinch off a small piece of thedough in order to mix it into the nextbatch. This old dough would be slightlyfermented. When added to a new batch ofdough, it would make the dough rise. Inturn, a pinch of dough from this batchwould be used to make the next, and so on.

Paul’s reference to the Passover (v. 7)makes more sense if we understand thatthe unleavened bread of Passover brokethis cycle of leavening and fermentation.By this imagery Paul indicates that thediscipline he demands of the Corinthiancommunity can bring healing. It creates aclean separation between sin and God’skingdom as it is embodied in the localcommunity.

In 1 Corinthians 5:9-13, Paul goes onto clarify the nature and scope of disci-pline in the church. He begins byreaffirming that the members of theCorinthian community should not “asso-ciate with sexually immoral people” (v. 9).He immediately states, however, that thiscommandment does not apply to “thesexually immoral people in the outsideworld” (v. 10). This would be impossible,Paul says, because then “you would haveto leave the world entirely!” (v. 10). Paul’sinsistence on moral uprightness is alwaysto be directed inward because of the

I. Sexual immorality within the Corinthiancommunity (1 Cor 5:1-2)

A. A man in the Corinthian communityis having sex with his stepmother (v. 1)

B. The community is rebuked for notdisciplining their Christian brother(v. 2)

II. Paul’s judgment and sentence (1 Cor 5:3-5)

A. Although he is physically absent,Paul pronounces judgment on theman (vv. 3-4)

B. The offender is to be cast out of thecommunity to discipline him (vv. 4-5)

C. This is done for the sake of his salva-tion (v. 5)

III. Paul uses another metaphor: old yeastand new feasts (1 Cor 5:6-8)A. Paul compares bad influences, no

matter how small, to yeast in abatch of dough (v. 6)

B. Community discipline is likened tocleaning out old yeast, so thecommunity can be “unleavened”bread at the Passover feast (v. 7)

C. Old yeast and unleavened bread arecontrasted in order to contrast theCorinthian community with itscalling (v. 8)

IV. The practice and purpose of communitydiscipline (1 Cor 5:9-13)A. Don’t associate with the sexually

immoral (v. 9)B. That’s not to say avoid immoral

outsiders, because you can’t (v. 10)C. Paul’s command is to break fellow-

ship with insiders who choose a lifeof sin (v. 11)

D. No responsibility to judge outsiders,only insiders (v. 12)

E. God will judge the outsiders; weshould focus on the insiders (v. 13)

Teaching Guide 19

❍ All the Cards on the TableRead 1 Corinthians 5. This lesson is aboutthe concept of church discipline. Askparticipants what they have been taughtor experienced with respect to churchdiscipline. If somebody brings up anexample of where they think it wentwrong, ask how it could have beenhandled better.

Encourage participants to share theiropinions, feelings, and reactions to theidea regardless of whether or not theyagree with Paul. Be prepared to share yourown opinions on the matter, especially ifthe topic makes you in any way uncom-fortable.

❍ What We Signed Up ForSometimes our anxiety around churchdiscipline can arise from an incomplete

understanding of baptism and churchmembership. Ask participants to namesome of the things they “signed up for”when they were baptized. List these on theboard. Be sure to suggest some of themore difficult aspects of following Jesusfaithfully (for example, the teachings ofthe Sermon on the Mount).

Questions➤ What does it mean to be a part of a

Christian community?➤ How is discipleship in the context of a

church different from discipleship asan individual project?

➤ What responsibilities do Christianshave toward each other in terms ofgrowing together into greaterChristlikeness?

This passage may present an entirely novel concept to some in your class: churchdiscipline. For others, there’s a good chance this will be an uncomfortable topicbecause of anxiety produced by what the text seems to advocate and what the

individual is willing to do. Guide participants to discuss this challenging topic and considerthe merits of what Paul advises. Address people’s concerns directly and strive not to dismisshonestly held fears and concerns.

A Way to Begin

20 Lesson 4

importance of maintaining the health of the community. It is never to be directedoutward because that is not its purpose.

Paul even goes so far as to ask, “What do I care about judging outsiders? Isn’t it yourjob to judge insiders?” (v. 12). There is something special about the relationship ofChristians within the church. It implies voluntarily entering a life of submission andshared devotion in the context of a Christian community. For the early Christians,church was their family, their security, and their support. As such, there are intenseexpectations for the church to support its members lest they be destroyed by sin that isoverlooked, if not actively tolerated, in their midst.

So Christians must practice discipline with respect to what happens within theircommunities, but are not called to pass judgment on the behavior of outsiders. Aboutthis dichotomy, John Howard Yoder writes,

We can pursue reconciling confrontation because we trust one another and because weasked to be placed under this kind of loving guidance. To do the same things in anonvoluntary community gives them a quite different meaning; this is where in ourculture the word Puritan got its bad taste. (5)

❍ Pronounced JudgmentRead 1 Corinthians 5:1-6. Ask the follow-ing questions.

Questions➤ What does it suggest about the

Corinthians’ attitude toward sin whenPaul speaks about pride (v. 2) and brag-ging (v. 6)?

➤ Why might they feel good about them-selves for turning a blind eye towardsin?

➤ What do you think Paul’s reactionwould have been if the offender wereguilty of gluttony or gossip rather thanblatant sexual immorality?

➤ Paul’s reason for insisting on disciplineis “so that [the offender’s] spirit mightbe saved on the day of the Lord” (v. 5).What does this mean to you? Howmight this goal influence the way inwhich Paul’s sentence is carried out?

Read 1 Corinthians 5:7-13. Usinginformation from the Bible Backgroundsection, explain the significance of yeastin the ancient world. Ask the followingquestions.

Questions➤ What other proverbs or sayings have

you heard about the company we keep?Do these sayings ring true in your expe-rience?

➤ Read Luke 15:1. How are Paul’scommands in verses 9-11 the same as ordifferent from Jesus’ teaching andexample?

❍ For InsidersRead 1 Corinthians 5:1-8. Summarize theCorinthians’ problem and Paul’s solution.

Read 1 Corinthians 5:9-13. Ask thefollowing questions.

Questions➤ Have you more often seen believers

holding each other accountable andnot judging others, or the other wayaround? Explain.

➤ What might Jesus say about ourtendency to judge unbelievers for theirsin?

➤ What might Jesus say about ourtendency to let each other off the hook?(See Mt 18:15-20.)

❍ Bad YeastDistribute copies of theresource page “Bad Yeast.”Have participants completethe worksheet in small

groups. Discuss why sin is something wemust watch out for in the church.

Often when we read passages of Scripture that seem especially difficult to inter-pret, we are tempted to pass them by quickly. We might say something like,

“Well, that might have worked back then, but nowadays…” or we might dismissPaul as unrealistic, misguided, or confused. Be on the lookout for a tendency to avoid discus-sion by keeping the passage at arm’s length. Instead, encourage participants to get “up closeand personal” with this passage, even if they struggle or disagree with it.

A Way to Explore Scripture

Teaching Guide 21

22 Lesson 4

❍ Unleavened BreadInvite participants to suggest ways the“unleavened bread of honesty and truth”(v. 8) is at odds with the practice ofharboring secret sins—or ignoring sinsthat are committed in the open.

Distribute index cards and pens andpencils to each participant. Have themwrite one or two things they could do thatwould clean out the old yeast “of evil andwickedness” from their lives and replace itwith the “unleavened bread of honestyand truth” (v. 8). Close with prayer.

❍ A Better WayObserve that surgery and other medicalprocedures may often produce pain ordifficulty, but they can also heal andpromote life when done with skillfulhands.

Ask participants to name some waysthat church discipline heals and promoteslife both for the community and for thosewho are in need of such discipline (see v. 5).

What kind of rules about churchdiscipline should be followed to make it ahealthy process? Close with prayer.

❍ InterventionCompare the scenario Paul presents inverses 4-5 with a staged intervention forsomeone whose self-destructive behavioris leading to disaster. (Note: full episodesof the TV show Intervention can be viewedat www.aetv.com.)

Questions➤ What sort of people take part in an

intervention?➤ What is their motivation for partici-

pating?➤ What do people hope to accomplish

through an intervention?➤ What differences exist between an inter-

vention and church discipline?

Close with prayer.

ResourcesBryan Findlayson, “1 Corinthians Christ Our PassoverSacrifice, 5:6b-8,” LectionaryStudies.com<http://www.lectionarystudies.com/easterdayee.html>.

John Howard Yoder, Body Politics (Scottdale PA: Herald,1992).

It’s not necessary that everybody be warm and fuzzy about church discipline or becompletely convinced of its continuing validity. It is important, however, thatparticipants understand why Paul was so scandalized by flagrant sin in the

Corinthian church that he demanded something be done. Conclude by helping participantsrecognize the need for accountability in the church.

A Way to End

Bible BackgroundDo You Not Know?Following directly on the heels

of 1 Corinthians 5’s discussionof sexual sin in the church and

Paul’s judgment that the offending partyshould be removed from the communityfor his own good and for the good of thecongregation, we turn to a passage thatfurther solidifies Paul’s vision of theChristian community as an alternative tothe communities of the world.

Paul extends his vision of healthyChristian community to include a morerobust and beautiful way of handlingdissension and division. Perhaps he waswriting this with the “jealousy and fight-ing” he previously mentioned in 3:1-9 stillon his mind.

Though it sounds like Paul is asking aquestion of the Corinthians in the firstverse (“Do they dare to take it tocourt…?”), this is not a genuine question.Rather, it is another of Paul’s rhetoricalflourishes. Paul knows quite well thatthere are some within the dysfunctionalCorinthian church who are indeed takinglegal action against other members of thecongregation.

Paul finds this to be a critical misun-derstanding of the nature and strength ofthe Christian community. Rather thanarguing their cases before pagan judges,they should settle their disputes withinthe community itself. This is one of the

things a voluntary and Spirit-led commu-nity is most beautifully and capablydesigned to do.

At the base of Paul’s argument is asincere belief that the church is equippedto settle its own internal disputes. Theyhave the guidance of the Holy Spirit andthe authority of Jesus Christ to help thembe reconciled with one another. As JohnHoward Yoder explains, the churchpossesses divine resources to exercise thekind of moral discernment these internalconflicts call for. They possess, he says,not a law code but “decision-makingpotential.” God’s Spirit is available tomake present the meaning of Jesus’ call,even for future circumstances for whichthey have no clear precedent (Yoder, 8-9).

Paul asks the Corinthians additionalquestions to which he does not actuallyexpect an answer. First, he asks them ifthey know that “God’s people will judgethe world” (1 Cor 6:2) This is not somekind of quiz. He isn’t testing their recallof his teaching or of Scripture. Rather, itis a clever way of pointing out that theiractions do not correspond with what theyhave been taught. They are living as if theChristian community is incapable ofjudging these private disputes, eventhough they have been taught—andprofessed to believe—that it is. He pushesfurther on this point to ask them, asClarence Jordan renders the second halfof the second verse: “Now if the world is to

5Lesson Teaching Guide

RESOLVING CONFLICTS

MATURELY

1 Corinthians 6:1-8

be tried by you, aren’t you qualified tohear trivial misdemeanors?” (258).

A peculiar inclusion for our contem-porary eyes is Paul’s insistence that “wewill judge angels[.] Why not ordinarythings?” (v. 3). What precisely does Paulmean when he writes about judgingangels? It’s not easy to determine fromwhere Paul is drawing this idea. Perhapsit’s a matter of how we define “angels,” aword that can be translated in a numberof ways.

In some contexts, “angels” are super-natural creatures. In other instances,however, the word is more accuratelytranslated as “messengers” and appliesto human figures, often priests andteachers. Even early Christian commenta-tors disagreed on this matter. JohnChrysostom was convinced that this was areference to judging fallen angels (i.e.,demons), and Severian of Gabala wasconfident that this was a reference to thechurch judging false prophets, teachers,and priests (50). Either way, it is easy tosee how verse 3 intensifies verse 2 andfurthers Paul’s assertion that a healthyChristian community is capable ofjudging its own disputes and reconcilingits own differences.

Why Not Rather Be Wronged?In his discussion of authority and thesharing of power in the Christiancommunity, Nigel Wright writes some-thing similar to what we read here fromPaul:

All believers participate in Christ’sfreedom to rule and to govern and areactively responsible and engagedunder Christ’s lordship in the shapingof their own affairs and those of thecongregations of which they aremembers. The call of Christ thereforeis not to passive subjection but toactive discernment of what is pleasingto God. (118)

There are no spectators in a healthyChristian community. By virtue of theirfaith and their baptism, all Christians

have accepted a certain responsibility fordiscernment and leadership in thechurch.

Having made his argument clear, Paulbegins to explain the negative results thatcome from the Corinthians’ choice toabandon the sufficiency of the church tohandle its own conflicts. First, theirinability to reconcile their own differencesis to their shame (v. 5). This failuresuggests not only to themselves but to theworld around them that there is nobody

I. Shock at the Corinthian community’sdependence upon non-Christian judgesto settle disputes (1 Cor 6:1-3)

A. Corinthian Christians are takingeach other to court before non-Christian judges (v. 1)

B. Christians will one day judge theworld… (v. 2)

C. …So, shouldn’t they judge their owntrivial matters? (v. 2)

D. Those who will judge heavenlybeings should be competent tojudge earthly things (v. 3)

II. Rebuke and correction concerning theappropriate venue for disputes andconflicts within the community (1 Cor 6:4-8)

A. Non-Christian judges judgingdisputes between people within thecommunity is a shame to thecommunity (vv. 4-5)

B. Surely, there must be somebody intheir midst who would be preferableto judge (vv. 5-6)

C. Any conflict or dispute settled out ofthe community is a defeat for thecommunity (v. 7)

D. It would be better to be wrongedthan to settle disputes outside of thecommunity (v. 7)

E. In contrast, the community choosesto wrong instead of being wronged(v. 8)

24 Lesson 5

❍ A Bucket of MudAsk participants to imagine a bucket ofmud in the middle of your classroom. (Ifyou’re brave, bring in a real bucket orbowl of mud for them to look at.)

Questions➤ What would happen if two (or more)

people got into a mud fight in themiddle of class?

➤ Would anybody involved be clean after-ward? Even if they never directly gothit?

In this lesson’s passage, Paulconfronts the issue of how Christiansshould handle disputes among them-selves. Compare conflicts and disputeswithin a church to the sort of mud fightyou have imagined. Observe that simplyhaving the fight seems bad enough, nomatter who’s “in the right.”

❍ The Supreme Court Plans aParty

Make two columns on the board. Askparticipants to name some of the kinds ofdecisions that the United States SupremeCourt makes. List these in the firstcolumn. (The point is not to argue for oragainst recent controversial decisions,simply to note the weightiness of theissues.)

Next, ask participants to name someof the kinds of decisions that they mightmake while planning a dinner party. Listthese in the second column.

Questions➤ Could the Supreme Court make the

decisions about a party you are goingto host?

➤ Should they?

In this passage, Paul has much to sayabout resolving matters in the proper“jurisdiction.” Church matters are for thechurch to decide, not outsiders.

Paul’s instructions about lawsuits in the church sound shocking and perhapseven absurd, but this was how the Apostle strove to drive home his point to theCorinthian believers. Begin the lesson by helping participants imagine analogous situations in a contemporary setting.

A Way to Begin

Teaching Guide 25

within the community who is wise enough to arbitrate their grievances. If, in fact, theChristian community is called to be an example of the kingdom of God and its radicalway of living and thinking, then taking their cases before non-Christian authoritiesabdicates this authority and calling.

It would be better, Paul says, for those wronged to be wronged and defrauded thanfor them to resort to pagan judges to settle their disputes (v. 7). This suggestion maysound scandalous to us nearly 2,000 years later.

The Apostle even suggests that taking community matters before outside authori-ties is already a defeat for the church in the eyes of the world. After all, if the people ofGod can’t solve their own internal problems, why would the world be interested in ouralternative kingdom?

To further accentuate the depth of the Corinthian community’s brokenness, Paulreminds them that not only are they unable to suffer injustice for the sake of Christ andChrist’s kingdom, but they are even unable to keep from perpetuating injustice againstone another (v. 8).

26 Lesson 5

❍ Questions for DiscussionRead 1 Corinthians 6:1-8. Ask the follow-ing questions.

Questions➤ Whom does Paul have in mind when he

talks about “God’s people” in verses 1-2?

➤ What upsets Paul about outsidersjudging internal conflicts?

➤ Does Paul have criminal offenses inmind or merely civil or internalmatters? Explain.

Using information from the BibleBackground section, explain the compet-ing interpretations of Paul’s mention ofjudging angels. Which of these explana-tions seems best to you? What is Paultrying to communicate with thiscomment?

❍ Lots of Leading QuestionsAs you read 1 Corinthians 6:1-8, askparticipants to note the questions Paulasks. For each question, discuss theanswer Paul seems to be expecting. Writeboth the question and the answer on theboard.

Questions➤ Why does Paul use questions like these

instead of plainly stating what he wantsto say?

➤ To what realizations might these ques-tions lead?

➤ Note the places where Paul makes state-ments rather than asking questions.How do these statements get at theheart of Paul’s message?

➤ When have you experienced (or heardabout) the sort of conflict Paul isdescribing?

➤ What appropriate things can be donewhen members of the church have afalling out?

➤ Why might Paul say it’s better to bewronged than to bring a case beforeoutsiders?

❍ Little Stones, Big RipplesDistribute copies of theresource page “Little Stones,Big Ripples.” Have partici-pants complete the

worksheet in small groups. Discuss theinfluence of seemingly minor conflictsand disputes for the congregation andhow we can take seriously our unity andlove of each other.

❍ Criminal MattersNote that there is a distinction betweencrimes such as embezzlement, fraud, orsexual assault and the sort of internalmatters Paul has in mind here. Discussthe importance of involving civil authori-ties under appropriate circumstances.

There is a strikingly serious message beneath Paul’s mockery of the Corinthians’lawsuits. For Paul, the Corinthians’ behavior is beneath their calling and slanders

the kingdom of God. Challenge participants to think seriously about the natureof the church’s call to keep itself in order and to practice spiritually mature judgment anddecision-making. Raise as well the issue of submission of our own wills to the will of God andthat of our brothers and sisters.

A Way to Explore Scripture

Teaching Guide 27

❍ Inside and Outside IssuesDiscuss the difference between “inside”and “outside” issues for the church.Inside issues are those that should besettled within the community. Outsideissues legitimately require outside inter-vention. (This discussion could flownaturally from the “Criminal Matters”option under “A Way to ExploreScripture.”) List examples in each category.

Questions➤ What is the appropriate first step in

handling an inside issue? (See Mt 18:15.)➤ What is the appropriate first step in

handling an outside issue?➤ What should we do when we are

unsure whether we are dealing with aninside or outside issue?

❍ Already a DefeatDiscuss in what ways bringing a lawsuitagainst a fellow believer is already a defeat(see v. 7).

Questions➤ How do conflicts and disputes weaken

the congregations in which they occur?➤ How can we know when it is best to

accept being wronged and when it isnecessary to stand up for ourselves?

➤ What kind of defeats should we accept?What kinds are unacceptable?

Ask participants to reflect quietly onissues in which they might need to learnto accept being wronged rather thangetting even or “fixing” it. Close withprayer.

ResourcesJohn Chrysostom, “Homilies on the Epistles of Paul to theCorinthians,” Ancient Christian Commentary on Scripture, vol.7 (Downers Grove IL: InterVarsity, 1999).

Clarence Jordan, Cotton Patch Gospel: The Complete Edition(Macon GA: Smyth & Helwys, 2012).

Severian of Gabala, “Pauline Commentary from the GreekChurch,” Ancient Christian Commentary on Scripture, vol. 7(Downers Grove IL: InterVarsity, 1999).

Nigel G. Wright, Free Church, Free State (London:Paternoster, 2005).

John Howard Yoder, Body Politics (Scottdale PA: Herald,1992).

Conclude the lesson by pointing to possible contemporary applications of Paul’steaching. How should Christians resolve their disputes with one another? Howcan we keep internal issues internal for the good of the community without covering up flaws, crimes, or wrongdoing?

A Way to End

Page 28

THE MESSAGE OF THE CROSSIn the first column, write things the message of the cross teaches us are true about the world, ourselves, sin, forgiveness, life, and death. (One statement is suggested to get you started.)

In the second column, write an objection someone might make to each statement in the first column. Why might an unbeliever think the message of the cross is wrong, foolish, silly, or misguided?

In the third column, write why Christians insist the items in the first column are true in spite ofthe world’s objections.

Christians believe that… But somebody might say… We still believe because…

We must “turn the othercheek.”

Page 29

FATHER OR MENTORPaul draws a sharp distinction between “fathers” and “mentors” in 1 Corinthians4:14-15. In the following table, list some of the differences between “fathers” and“mentors.”

Fathers Mentors

How common are they?

How do they act? What arethey like?

What is their highest priori-ty?

What is their goal for thosein their charge?

Page 30

BAD YEASTIn 1 Corinthians 5:6, Paul writes, “Don’t youknow that a tiny grain of yeast makes a wholebatch of dough rise?”

In the first column, write a seemingly “small”or “private” sin (for example, “mild profanity.”).In the second column, write what that sin cangrow into if ignored. Finally, write how thataffects the larger community of believers.

A tiny grain of yeast… …makes rise… …a whole batch of dough

Page 31

LITTLE STONES, BIG RIPPLESImagine a stone thrown into a lake. That stone may not be very big compared to the lake, butmoments after it breaks the water, ripples start spreading out. They become bigger by the second.

Often, conflicts within a community may not seem important. They may look like little stones tous, but they may cause big ripples in relation to how people see the church—and Jesus.

In the table below, list relatively small things that sometimes cause disagreements in church.Then imagine how these things could get blown out of proportion and cast the church or evenChrist himself in a bad light. Finally, what might be the ultimate cost of such a trivial matter?

“The Little Stone”(an internal dispute

or conflict)

“The Big Ripple”(how it makes people think

about the church)

The Possible BIG Cost