The First Epistle of Paul to the Corinthians - Audio and Written Bible Commentary

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The Epistles of Paul - 1 Corinthians Part 1, The Corinthians and Dorian Greek Origins; The Proof of the Anointed

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The Epistles of Paul – 1 Corinthians Part 1

The ancient city of Corinth sat in the Peloponnesus a few miles southwest of the nearly four-mile wide Isthmus of Corinth, the narrow neck of land that connects the Peloponnesus to mainland Greece. The Greek word ἰσθμός means neck, as describing a narrow passage. In the mid-19th century, the Greeks built modern Corinth much closer to the coast of the Adriatic Sea than the ancient city had once stood. The archaeology of the original site of Corinth indicates that there were people settled in the area in very ancient times. However the archaeology also indicates that the site of the city was only sparsely inhabited when the Dorian Greeks first settled there around 900 BC, if indeed it was inhabited at all. Like all Greek cities, myths were developed surrounding its founding, part of which are fascinating and surreal and part of which seem to represent historical facts. Most such myths put the founding of cites in the hands of the gods, the idols of a pagan people, and very often they were also developed for purposes which were political as well as cultural. In any event, the city of Corinth became a notable city among the Greeks by the end of the 8th century BC.

In the 7th century BC Corinth, like other large Greek cities, began to search out other inhabitable lands and to create colonies abroad. Among the more famous of the earliest Corinthian colonies are Arta which was in what is now northern Greece, Epidamnus which was halfway up the coast of modern Albania on the Adriatic Sea, Corcyra and Ambracia which were on islands in the Adriatic Sea to the west of northern Greece, Syracuse which was on Sicily, which became one of the larger and most famous Corinthian colonies, Apollonia in what was later known as Illyria, and Potidaea which was on a peninsula on the far northern coast of the Aegean Sea. The settlement and elements of the early history of these colonies are known from Greek writers themselves. Other tribes of the Greeks, as well as the Phoenicians who also settled diverse parts of Greece, were even more energetic and successful than the Corinthians were in the founding of colonies in these directions, and the Dorian Spartans had various colonies as well.

The Epistles of Paul - 1 Corinthians Part 2, The Folly of the Wisdom of Men

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The Epistles of Paul - 1 Corinthians Part 2

Here we shall briefly review the last few verses which we discussed at the end of our first presentation, beginning with 1 Corinthians chapter 1 at verse 4 where Paul wrote: “4 I thank my God at all times concerning you, in reference to the favor of Yahweh that is being given to you among the number of Christ Yahshua, 5 seeing that in all you have been enriched in Him, in all thought and all knowledge, 6 just as the proof of the Anointed has been confirmed in you, 7 consequently you are not to be wanting in even one favor, anxiously expecting the revelation of our Prince, Yahshua Christ, 8 who will also secure you until fulfillment, void of offense in the day of our Prince, Yahshua Christ.”

In this offering of gratitude to Yahweh Paul briefly mentions three things which reflect ideas that all Israelite Christians should consider to be among the most concrete Christian doctrines: the favor granted to the Christians at Corinth, the “proof of the Anointed”, and the security of that favor until the fulfillment, when the Corinthian Christians would be found “void of offense”.

Discussing the favor which was being bestowed by Yahweh God upon these Corinthians Christians, we cited passages from Jeremiah chapters 30 and 31 which demonstrate that such favor was a matter of prophecy and was promised by Yahweh to the children of Israel. This is explicit in Jeremiah 30:2 where it says: “Thus saith the LORD, The people which were left of the sword found grace in the wilderness; even Israel, when I went to cause him to rest.”

We then explained that the “proof of the Anointed” is manifest in the return of the children of Israel to Yahweh their God upon their hearing the Gospel, as prophesied in those same chapters of Jeremiah, and also in Isaiah chapters 49, 53 and 54. When we reach verse 13 of 1 Corinthians chapter 1 here, we shall indeed see verification for our interpretation of Paul's use of the phrase ὁ χριστός, or “the Anointed” as a reference to the body of Christians collectively as well as where it refers to Christ Himself.

The Epistles of Paul - 1 Corinthians Part 3: The Mystery of Yahweh God

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The Epistles of Paul - 1 Corinthians Part 3: The Mystery of Yahweh God.

1 Corinthians chapter 1 ends as Paul compares worldly wisdom, which is doomed to fail, with the wisdom of God which is far better than that of man. Paul explains that although the Gospel of God is folly to man, the wisdom of man shall be destroyed, and has already been made to look foolish in the account of the Christ. In many respects the humanist philosophies OF were comparable to those of modern times, and the religious authorities were just as humanistic as those of today. So while the world thinks that Christians are fools, in reality Christians should see that those who are worldly are the true fools. As David wrote in two of his Psalms, numbered 14 and 53, “The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good.”

The first ministry of Paul of Tarsus in Corinth lasted over 18 months (Acts 18:11) until the Judaeans attempted to persecute him by charging him before the Roman proconsul Gallio. After the persecution had failed, Paul continued in Corinth for an additional but indeterminate period, which Luke describes only as “many days” (Acts 18:18). The end of Paul's ministry in Corinth having coincided with the term of the proconsul Gallio can therefore be dated to 51-52 AD from an inscription discovered at Delphi in Greece and first published in 1905 which is called the Gallio Inscription. The inscription represents part of a letter from the emperor Claudius concerning Gallio himself, which was written in 52 AD. After departing Corinth Paul spent three years in Ephesus (Acts 19, cf. vv. 10, 22, Acts 20:31) and after that passing through Macedonia he once again returned to Greece, where he spent another three months. By Greece, as the text records in Acts 20:2, it can be told from Paul's epistles that Corinth was where he spent at least a part of those three months. This first epistle to the Corinthians was written from Ephesus (1 Corinthians 16:8, 19), and the second was written as Paul was en route from Macedonia to Corinth for his final visit there (2 Corinthians 1:8, 15-16, 23, 9:4, 11:9).

Paul's departure from Ephesus seems to have been imminent when he wrote this epistle, where he said “I will tarry at Ephesus until Pentecost” at 1 Corinthians 16:8. If Paul was tried before Gallio in 52 AD, then with the intervening travels and three years in Ephesus he very likely may have written this epistle in the early part of 56 AD. Therefore here in 1 Corinthians chapter 2, Paul is recollecting his long ministry there which had ended approximately four years before this letter was written.

The Epistles of Paul - 1 Corinthians Part 4: The Eternal Spirit of the Adamic Man

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We were informed that the original recording suffered some unexpected whitespace, and we replaced it with a recording of our own making on Sunday evening (approximately 7:30 PM Eastern US time and after 336 downloads). We apologize for any inconvenience. - William Finck

The Epistles of Paul - 1 Corinthians Part 4: The Eternal Spirit of the Adamic Man

In our presentation of 1 Corinthians chapter 2 we saw that in Paul's writings the phrase mystery of God does not mean to identify a mystery about God but rather it pertains to what God had announced in the prophets concerning that which He would do with His people Israel. This idea is encapsulated by Paul in 1 Corinthians chapter 2 in his expression in verses 7 and 9, omitting the parenthetical remarks of verse 8, that “... we speak wisdom of Yahweh, that had been hidden in a mystery, which Yahweh had predetermined before the ages for our honor … just as it is written, 'Things which eye did not see, and ear did not hear, and came not into the heart of man, those things Yahweh has prepared for them that love Him'”. With this we may indeed perceive that this mystery which Paul refers to relates not to God, but to His plan for His people. Accompanied with that concept, we also saw that the spiritual things of Yahweh are revealed to us by His Word. Further supporting this assertion is the very next verse of that chapter, verse 10, where Paul explained that the things God has in store for His people are revealed to them through His Spirit, in concert with the Word of God found in Zechariah chapter 7, where it quite notably refers to “the law, and the words which the LORD of hosts hath sent in his spirit by the former prophets”.

The Epistles of Paul - 1 Corinthians Part 5: Delivering Sinners to Satan

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The Epistles of Paul - 1 Corinthians Part 5: Delivering Sinners to Satan

Discussing 1 Corinthians chapter 4 in the last segment of our presentation of this epistle, we saw that Paul made an analogy of himself to a skilled architect, laying the foundation of Christ wherever he went with the expectation that others would come and build upon that foundation after him, thereby further edifying the Christian assembly. As we also pointed out, Peter made a similar analogy by comparing the members of the body of Christ to living stones, Christ Himself being the chief cornerstone of His ekklesia.

At the same time Paul also made an analogy of himself to a planter, and of Apollos to one who waters, indicating that the various servants of Christ had differing abilities and differing roles in tending to the assembly of Christ. However in our discussion we did not elaborate on how Paul had concluded this analogy, so we will do so here. Paul said that “6 I have planted, Apollos has watered, but Yahweh has given increase. 7 So that neither he who is planting is anybody, nor he who is watering, but Yahweh who is making to grow.”

The denominational religious organizations, which we can hardly call Christian, have done everything that they can to pull wolves, dogs and pigs into the sheepfold, thereby scattering the sheep – when they are not at first devoured. Yet Identity Christians should not seek to emulate the fishermen, for the period of fishing is over. Rather, Identity Christians seek to emulate the hunters of the prophecy of Jeremiah chapter 16, where the Word of Yahweh says “15 But, The LORD liveth, that brought up the children of Israel from the land of the north, and from all the lands whither he had driven them: and I will bring them again into their land that I gave unto their fathers. 16 Behold, I will send for many fishers, saith the LORD, and they shall fish them; and after will I send for many hunters, and they shall hunt them from every mountain, and from every hill, and out of the holes of the rocks.” The lost sheep of the tribes of Israel had wandered over every hill, as Ezekiel chapter 34 describes, and it is the Christian duty to seek them. Those who find them are regathering the sheep, as the Gospel of Christ commands. Of course, only Identity Christians produce the historical, linguistic and archaeological studies necessary in order to dig the children of Israel out of the holes of the rocks, so that they may be identified in the world of today.

The Epistles of Paul - 1 Corinthians Part 6: The Judgement of the Saints

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The Epistles of Paul - 1 Corinthians Part 6: The Judgment of the Saints

While discussing 1 Corinthians chapter 5 last week, although in that chapter Paul himself did not state anything explicit in regard to worldly governments, we noted the historical fact that Christians are powerless to execute the laws of Yahweh their God under the beast governments in which they have been and in which they are even now held as captives. Paul did explain the function of the worldly governments in the plan of God in Romans chapter 13. Studying Paul's ministry and epistles, it is evident that the epistle to the Romans represents much of Paul's most fundamental teaching, since he had not yet been to Rome when he wrote that epistle. But since Paul had already spent a year and a half with these Corinthians, which we see in Acts chapter 18, and since after he departed from Corinth he had written to them at least one epistle before this one, which we may see here in 1 Corinthians 5:9, we can rather safely assume that the Corinthians understood the things which Paul had also written to the Romans. This is especially true since, as Paul tells them in 2 Corinthians chapter 7, he had already “spake all things to [them] in truth”, indicating that he had already taught the Corinthians the fundamental aspects of the Gospel and the prophets that he was obligated to teach them.

Christians in the Roman empire were in a position whereby they could not execute the judgments of the laws of Yahweh their God. Examining the history of the children of Israel and their relationship to Yahweh through the prophets we should note that this was an aspect of their own punishment, and that the Christians in Israel would have to suffer it along with the sinners in Israel. The whole Society being under the power of Satan, as the apostle John tells us rather explicitly, Christians were being taught to come out from the Society, meaning not to engage with the Society and its sin, while at the same time having to coexist with the Society. For this reason, the Roman historian Cornelius Tacitus wrote that Christians were incendiary, and that they had anti-social tendencies.

The Epistles of Paul - 1 Corinthians Part 7: Marriage and Fornication

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The Epistles of Paul - 1 Corinthians Part 7: Marriage and Fornication

(The audio file links were broken for most of the first week that the program was posted. We apologize for the inconvenience. UPDATE: On August 18, 2021 it was noticed that the file was missing from the server. Now it has been replaced from a backup.)

In our last presentation of Paul's first epistle to the Corinthians, discussing the first half of chapter 6, we elaborated upon the Biblical concepts of marriage, adultery and fornication. We did this so that we could offer a better understanding of the nature of the sins of adultery and fornication. Denominational sects confound the definitions of these sins. Some of them claim that fornication is idolatry. However here in verse 9 we saw that fornication and idolatry were distinguished. These denominations evidently seek to disguise the fact that among the acts which the Bible calls fornication is the act of miscegenation, or race-mixing.

Other denominations define fornication as being a sexual relationship outside of marriage, and they do that so that they can control the rite of marriage. Biblical marriage happens in the act of an Adamic man and an Adamic woman joining themselves together and consummating the union in a sexual relationship. Three Old Testament witnesses are Rebekah, Leah and Bathsheba, but there are others as well. That will also become apparent as we proceed to chapter 7 of this epistle. In truth, there is no such thing as a sexual union outside of marriage, because if a man is having a sexual relationship with a woman, unless the woman is being raped then they are either married upon the committing of the act, or they are committing adultery when the act is performed. There are no other Biblical choices.

Then there is adultery. We often hear in Christian Identity circles that adultery is race-mixing, and that is true, but from a Biblical perspective it is not true for the reasons that most Identity Christians may presume. The English word adulterate does bear the meaning of mingling something with a foreign substance. But there is no indication in Scripture that the original Hebrew word had that same meaning. We do see in Scripture, as we cited several witnesses, that a man can commit adultery with the wife of a man of his own tribe, so adultery is not only race-mixing and the common use of the term is correct in that basic sense in which it is generally understood. The Greek term, μοιχεία (Strong's # 3430) is related to a verb which means to mix. The Greeks used that verb which means to mix, μίγνυμι, to describe men of mixed race, or mongrels. However the Greeks used μοιχεία even of an illicit relationship between a man and his brother's wife, or a man and his neighbor's wife, where it becomes evident that to the Greeks such mixing signified even a confusion of family lines within a race.

Fornication is race-mixing, defined as the pursuit of strange flesh according to the apostle Jude. Paul agrees in 1 Corinthians chapter 10. But fornication also describes other illicit sexual acts, as we see in 1 Corinthians chapter 5 that Paul used it to describe the man who bedded his father's wife. Of course, fornication is also whoredom, and the words from which the term is translated literally refer to prostitution, although they were not always used in that manner by the Greeks. Adultery is an illicit sexual union with the wife of another. But in the Old Testament when the children of Israel joined themselves to anyone outside of the bounds of their covenant relationship with Yahweh they were committing adultery against Him because He commanded that they remain separate, with narrow and specific instructions as to when or whether those of other nations may join to them. Because they were also, either literally or metaphorically, selling themselves to other nations and races outside of His covenant they were also committing fornication. (See the July, 2010 podcast at Christogenea entitled Adultery and Fornication.)

The Epistles of Paul - 1 Corinthians Part 8: Marriage and Divorce

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The Epistles of Paul - 1 Corinthians Part 8: Marriage and Divorce

While Paul of Tarsus discusses several things which open up for us other avenues of interest which merit attention, here in our presentation of 1 Corinthians chapters 6 and 7 we have made it a point to illustrate the Biblically Christian definitions of marriage, fornication and adultery. Doing this, we hope to have established that the term fornication describes race-mixing as well as prostitution and other forms of illicit sexual activity, such as sodomy. We also hope to have established that adultery is the violation of the marriage of another, however for an Israelite adultery is also the violation of the marriage covenant which Yahweh God has with the children of Israel, and therefore race-mixing can also be considered as adultery in that context, as it is so frequently found in the words of the holy prophets. One example is given in Numbers chapter 36, where it says “7 So shall not the inheritance of the children of Israel remove from tribe to tribe: for every one of the children of Israel shall keep himself to the inheritance of the tribe of his fathers.” These definitions may be contested by the water-carriers for the denominational sects, but they have been established from Scripture and they certainly should not cause controversy within Christian Identity circles.

However what we have established from Scripture as marriage broaches a topic which can be controversial even within Christian Identity circles, and we perceive that is mostly because of the attachment which even the finest men and women have for the societal constructs to which they are accustomed. There are many Christians who would insist that marriage happens at an altar. The only marriages which happened at altars in the ancient [Hebrew] world were those which had occurred in the temples of Baal, and they were very likely instances of fornication rather than marriage. Likewise, there are Christians who would insist that marriage happens upon an exchange of vows before witnesses. However while that may be one way to express ones commitment to a marriage, it is not the marriage itself, as we shall see here in the second part of our presentation of 1 Corinthians chapter 7, when we encounter verse 36.

The Epistles of Paul - 1 Corinthians Part 9: License and Licentiousness

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The Epistles of Paul - 1 Corinthians Part 9: License and Licentiousness

In 1 Corinthians chapter 7 Paul addressed certain issues relating to marriage, beginning his discourse with the words “now concerning the things whereof ye wrote unto me”. There it was evident that the Corinthians had written Paul for advice concerning marriage, ostensibly because the assembly at Corinth was undergoing the trial of persecutions, something which is passed over by many commentators but which is certainly evident in Paul's words found at verses 26 and 28 of that chapter. Here it is evident that as the topic changes from marriage to idolatry, Paul continues to address issues for which the Corinthians had enquired of him. Paul addresses this topic of idolatry, with several digressions for other things which he was compelled to discuss, through chapter 11 of this epistle. Then in chapter 12 he moves on to other things which the Corinthians had evidently asked him about in their letter to him. So for 4 chapters here, 8 through 11, Paul addresses certain aspects of proper Christian deportment in relation to the idolatry of Greco-Roman society, and in relation to Christian license and un-Christian licentiousness. Paul uses himself as an example., and also in turn makes an example of the assembly. While some of the circumstances have changed, we shall see that Paul's discussion is every bit as relevant today as it was in his own time.

8:1 Now concerning things offered to idols we know, (because all the knowledge we have, the knowledge inflates, but love builds. 2 If one supposes to have known anything [P46 wants “anything”], not yet does he know according as there is need to know.

From the word because, Paul begins a parenthetical remark which ends with verse 3. While we do not frequently note or even refer to the published Bible commentaries, Matthew Henry very succinctly and appropriately wrote on the first verse here that “There is no proof of ignorance more common than conceit of knowledge.” Paul is not saying, as he is sometimes misinterpreted, that he or his readers have all knowledge, but instead he is referring to the body of whatever knowledge each individual among them may possess. One must be careful not to allow the ego to become inflated by reason of what one knows, or by what one imagines himself to know.

The Epistles of Paul - 1 Corinthians Part 10: The Operation of a Valid Christian Ministry

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The Epistles of Paul - 1 Corinthians Part 10: The Operation of a Valid Christian Ministry.

Towards the end of our previous presentation we broke into 1 Corinthians chapter 9. Since the beginning of chapter 7, Paul had been writing “concerning the things you have written”, where it is evident that Paul had received a letter from Corinth and ever since chapter 7 he has been addressing the inquiries made in that letter. Therefore in chapter 7 he wrote of the feasibility of marriage in an era of Christian persecution. That also afforded us an opportunity to learn many of Paul's perspectives regarding what constituted both marriage and divorce. Then, in chapter 8, he wrote of the eating of things sacrificed to idols, touching on proper Christian conduct in the pagan world. Paul will discuss these things further later on in the epistle. But here in chapter 9 Paul has turned to defending himself, where it is evident that he must have been answering questions which had been posed directly to him by the assembly, while at the same time he is using both himself and others of the apostles in his examples of what license he had as an apostle.

Doing that, Paul opened this chapter with a series of rhetorical questions where he asserts that the proof of his apostleship lies in its fruit, and he asks: “1 Am I not free? Am I not an ambassador? Have I not seen Yahshua our Prince? Are you not my work in the Prince? 2 If to others I am not an ambassador, yet at any rate to you I am; indeed the assurance of my message is you in the Prince.” Then Paul answers questions posed to him by certain of the Christians at Corinth, and we see evidence that the conduct of Paul's ministry has been questioned in some degree. In answering, Paul asks a further series of rhetorical questions which should provide his answers: “3 My answer to those who examine me is this: 4 Do we not have license to eat and to drink?” Here it seems evident that Paul partook of common foods during the course of his ministry, as that is the context of the previous chapter. However Paul may also be referring to the simple necessity of obtaining food and drink, which is the context going forward in this chapter: that working for the Gospel, one must also have the ability to cover one's expenses so that one's carnal needs are provided for. Doing so, one may also have to ensure provisions for one's family, and Paul adds...

The Epistles of Paul - 1 Corinthians Part 11: Israel According to the Flesh

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The Epistles of Paul - 1 Corinthians Part 11: Israel According to the Flesh.

It can be imagined that if Paul of Tarsus had sat down and wrote a book explaining the Biblical and historical foundations of his Christian teachings, and why he had taken the Gospel of Christ exclusively to the nations of Europe and Anatolia, that the introductory chapter of that book may include some of this very language found here in 1 Corinthians chapter 10, but it would also include the language found in Romans chapters 4 and 9, and then in Hebrews chapter 8. Many of the most notable nations of Europe as they were at the time of Paul of Tarsus had consisted of and were even founded by the descendants of the children of Israel of the Old Testament. Paul's epistles explicitly state as much, and the literal interpretations of those statements are dismissed or even mocked by the so-called scholars of today. This concept is indeed consistent with all Biblical teaching as well as archaeology and the classical histories, and it only sounds fantastic to modern men, men who are conceited in their worldly knowledge, because this concept is not taught in worldly schools. That, however, is not the fault of Paul of Tarsus, because it certainly should be taught.

The poet Homer, the most famous and usually considered to be the earliest of the great Greek epic poets, was writing not long before 600 BC. In his epics, however, Homer was not describing the world of his own time. Rather, Homer was attempting to describe the world and its inhabitants as he believed that they existed in a time 600 years before his own, when the Trojan War was fought. The Greek historian Thucydides and others help to supply the chronology. For such reasons, Homer spoke of the Phoenicians often, but never mentioned their most famous city, Tyre. According to Flavius Josephus, the building of Tyre and its rise to fame began about 240 years before the building of Solomon's temple. If such a statement is accurate, and there is no reason to doubt it, then it totally vindicates Homer's omission of Tyre from his accounts. That is one example. Homer also omitted any mention of Dorians in Greece, or even in Europe, except that he names them as one of the tribes inhabiting the island of Crete. By all Greek accounts, the Dorians invaded the Peloponnesus and displaced the Danaans from much of Greece about two generations after the Trojan War, or not long before 1100 BC. The great kings of the Bible, David, Solomon and Hiram of Tyre, had not yet been born.

The Epistles of Paul - 1 Corinthians Part 12: Idolatry, Angels and Demons

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The Epistles of Paul - 1 Corinthians Part 12: Idolatry, Angels and Demons

Discussing the first portion of 1 Corinthians chapter 10 we had seen Paul's own assertions that the Corinthian Greeks to whom he had written this epistle were indeed descended from the Israelites of the Exodus. We discussed corroborating historical evidence which proves that Paul's words are literally factual. For that reason Paul had also admonished them not to commit the sin of fornication, or race-mixing, as their fathers had done and for which many of them were destroyed. This was among other acts of disobedience which Paul had mentioned from Scripture as an illustration for their admonishment. From fornication, Paul then turned to admonishing the Corinthians concerning idolatry. There he made a very revealing statement, one which is often glossed over by churchmen who are ignorant of its significance, where he said “Behold Israel according to the flesh” and then after a few rhetorical questions concerning the efficacy of idols he finished his reference by stating that “whatever the Nations sacrifice, they sacrifice to demons, and not to Yahweh”. It is absolutely evident that Paul's intention with those words was to identify the nations of the oikoumenê as “Israel according to the flesh”, or as the Christogenea New Testament has it, “Israel down through the flesh”.

There are three major aspects of Old Testament Scripture, both in its history and in its prophecy, which Paul of Tarsus had indubitably held in mind as he wrote his epistles to the Christian assemblies of Europe and Anatolia: First, that the ancient children of Israel were practitioners of pagan idolatry, and not of the Hebrew law. Therefore they do not appear as Hebrews in their dispersions, but as pagans. Second, that the ancient children of Israel were all taken off from Palestine and the ancient Kingdom of Yahweh as a result of that idolatry. And third, that there were promises of God which were made to the patriarchs concerning the children of Israel which transcended either their adherence to or their apostasy from the Covenants, and among those were the promises that they would multiply into an innumerable people and become many nations. Paul discussed these things at length in places such as Romans chapter 4 and Galatians chapters 3 and 4. Paul was bringing the Gospel of Reconciliation to those nations, which were all of the lost sheep of the House of Israel, and that is the full Biblical commission. Many of those pagan nations of Europe were indeed of the children of Israel, and Paul asserts as much here. Paul had explicitly connects the Corinthian Greeks to the Old Testament Scriptures, history supports his connection, and indeed, history supports all of the other aspects of his assertions. For this reason Paul explained to Herod in Acts chapter 26 that he labored for the hope of the promise made to the twelve tribes, for which he was accused by the Jews. By making such a statement, Paul also shows that the Jews are not the twelve tribes, and that the twelve tribes are not the Jews.

The Epistles of Paul - 1 Corinthians Part 13: Communion, Ritual vs. Reality

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The Epistles of Paul - 1 Corinthians Part 13: Communion, Ritual vs. Reality

Continuing our discussion of this first epistle to the Corinthians, we must keep in mind that ever since the beginning of chapter 7 of the epistle Paul of Tarsus has been responding to specific questions which the assembly in Corinth had previously composed to him. So in chapter 7 he discusses with them the risks of marriage in a time of persecution, and then in chapter 8 the daily coexistence of Christians in a pagan world. Paul then addressed matters concerning the conduct of his own ministry in chapter 9, and then in chapter 10 he turned back to the discussion of idolatry.

In each of these discussions we gain important insights into Paul's own Christian worldview, in things such as how he defined marriage, divorce and fornication, and how he esteemed Christian license under the New Covenant, giving the procurement of food from pagan sources as an example of the bounds and resolution of Christian disagreements. Then Paul offered the conduct of his own ministry as an example for others, that continence and subjection of the fleshly will are of the utmost importance because men must subject themselves to Christ, and especially those men who are proclaiming Christ.

In 1 Corinthians chapter 10, Paul more or less continued the discussion from chapter 8, concerning idolatry, the tables of demons, and the bounds of Christian communion. Paul attested that idolatry was the worship of demons, and we illustrated that his words in Colossians chapter 2 concerning the worship of angels were related to this statement, while also citing the corroborating Enoch literature and the writings of the contemporary Qumran sect in order to show that the sins of the so-called fallen angels were related to these demons, which are also the spirits of bastards. In Psalm 96, in verse 5, we may read from the King James Version that “all the gods of the nations are idols”. However in the Septuagint version of the Psalm we find that “all the gods of the nations are devils”, or demons, and therefore we find agreement with Paul in a version of the Old Testament closer to the one which he himself had used.

The Epistles of Paul - 1 Corinthians Part 14: Inspiration and the Kingdom of God

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The Epistles of Paul - 1 Corinthians Part 14: Inspiration and the Kingdom of God.

In Romans chapter 4, Paul discussed the certainty of the promise of the faith to the seed of Abraham, to those nations which indeed had sprung from the loins of Abraham. In 1 Corinthians chapter 10, Paul identified the nations round about the Corinthians, those nations which were all practicing pagan idolatry, as Israel according to the flesh. Paul had told the Romans in Romans chapter 4 that Abraham was their forefather. Paul had likewise told the Corinthians in 1 Corinthians chapter 10 that their own ancestors were with Moses in the Exodus, ascertaining that they were also Israelites. An investigation of ancient history proves the veracity of these statements, and presenting 1 Corinthians chapter 10 we exposited some of that historical verification. The Romans and the Corinthians were from just two of those nations which had actually descended from the literal seed of Abraham through Jacob-Israel, and Paul brought them the Gospel in demonstration of the truth of the Word of Yahweh, that “the promise might be sure to all the seed”.

Therefore, with Paul himself having attested to all of these things, the balance of his epistle as well as of all of his writings must be understood within that contextual framework which Paul himself has provided. To attempt to apply Paul's statements so as to include to anyone who was not originally included in the promises of God which are found in the Old Testament is to pervert the message of Paul and is also an attempt to defraud God Himself. Paul defined his ministry to the Nations as a ministry of reconciliation, meaning the reconciliation of Israel to God, as Paul himself defined Israel as twelve tribes and as those very nations of the seed of Abraham according to the flesh. As Christ Himself said, as it is recorded in Luke chapter 16, “16 The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it.” Yet every man does not have a part in it, since Christ came only for the lost sheep of the house of Israel.

The Epistles of Paul - 1 Corinthians Part 15: Christian Love

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Tonight will not be one of my longer presentations, but only because for the most part I wanted to limit the discussion to this one topic, while at the same time not beating it to death. The subtitle of tonight's presentation is Christian Love, and I am certain we all have our favorite passages to quote in relation to that topic. The children of Israel have yet to practice that Christianity which is found in absolute brotherly love on any great scale, yet it is one of the lessons of history that they must learn before perfecting their obedience to Christ. However misguided love probably does greater harm to the children of Israel than practically any other sin, especially since misguided love leads them into blasphemy of the Holy Spirit and to their very own demise.

The Epistles of Paul - 1 Corinthians Part 15: Christian Love

In 1 Corinthians chapter 11 Paul of Tarsus had turned from addressing aspects of Christian deportment in the pagan world to addressing aspects of Christian deportment within the assembly of Christ itself. However it must be remembered that from chapter 7 of this epistle Paul continues to address subjects which the Corinthians had inquired of him. For that reason Paul's discussions of these topics are not as complete as they may have been if he had intended to write essays explaining them, but instead they are based upon things about which the Corinthians had questions in relation to the things which they had already been taught. Therefore it is necessary to have a thorough understanding of all preceding Scripture before one may understand Paul, because Scripture is Paul's authority and the guide for Paul's worldview. Additionally, it is necessary to understand as much of Paul's own letters as possible, because his letters as a whole are a reflection of his study of Scripture as well as his reception of the Gospel. No one statement by Paul can forcibly be interpreted as if to conflict with either the balance of his own writings or with the Holy Writ. If one has such an interpretation of anything which Paul wrote, one must reconsider it, rather than unwittingly projecting one's own hypocrisy onto Paul of Tarsus.

The Epistles of Paul - 1 Corinthians Part 16: Christian Assembly

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The Epistles of Paul - 1 Corinthians Part 16: Christian Assembly

In 1 Corinthians chapter 11 Paul of Tarsus had been addressing Christian deportment within the assemblies of the Body of Christ. From there, in chapters 12 and 13 he discussed the various gifts which each member of the Body receives from God. While Paul does not speak explicitly of fleshly gifts, he does mention that various members of the Body are granted certain abilities, or are given greater wealth and therefore they have the ability to share in carnal things, and he lists among the noble things which a Christian may do which are generally perceived by men as being fleshly or worldly. Therefore it should be perceived that those with abilities, or those who have wealth, are also the recipients of spiritual gifts and that they also should use those gifts to edify the assembly in the same manner as those who interpret prophecy or those who speak in tongues.

All of this is evident in 1 Corinthians chapter 13, because in the very same place where Paul had written that “if I have the gift of interpretation of prophecy, and I know all mysteries and all knowledge, and if perhaps I have all the faith so as to remove mountains, but I do not have love, I am naught” he also wrote that “if perhaps I employ all my possessions in feeding others, and if I would hand over my body in order that I may boast, but I do not have love, I am due nothing.”

Making this exposition of the gifts within a Christian assembly in conjunction with an appeal for the need of Christian love among the members of the Body of Christ, it is evident that Paul's underlying purpose was to correct those Corinthians whom he had admonished in chapter 11, who had been bringing food and drink to their Christian gatherings and eating, while some less fortunate Christians were going hungry. While Paul had asked them directly in chapter 11 whether they had houses in which to eat and to drink, telling them that they should eat their meals at home, on the other hand in chapter 13 he made an example of things a noble Christian may do for the assembly that would be of benefit to him later, and one of those things was to employ one's wealth in the nourishment of the poorer members of the assembly.

The Epistles of Paul - 1 Corinthians Part 17: Resurrecting Adam

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The Epistles of Paul - 1 Corinthians Part 17: Resurrecting Adam

Among the major points of discussion over the first 6 chapters of Paul's first epistle to the Corinthians was the division among the members of the assembly because apparently many individuals were opting to follow different personalities, choosing favorite apostles, rather than committing themselves to following Christ. Another point of discussion was the fornicator of 1 Corinthians chapter 5 and the action which the assembly is required to take in such instances in order to preserve its own integrity. In regard to this, in 1 Corinthians chapter 6 Paul illustrated how Christians should judge among themselves according to the judgment of God, rather than turning to worldly courts and the judgment of men.

Then for 8 more chapters of this epistle, Paul answered the questions posed to him in a letter by members of the assembly for which he had written this epistle as a response. Therefore Paul discussed things such as marriage and virginity in an age of persecution, Christian survival in a world of pagan idolatry, he answered questions concerning the conduct of his own ministry in Christ, and then he offered a lengthy discussion of general Christian deportment. In that last discussion, Paul spoke of how Christians should behave towards one another in their assemblies, how they should love and care for and esteem one another above themselves, and about the various gifts which God grants to men and how they should be dispensed, whether they be spiritual gifts or carnal gifts.

Now, beginning the closing of his epistle, Paul summarizes the purpose of the Gospel and its ultimate promise, which is a resurrection from the dead for all of the children of Adam.

The Epistles of Paul - 1 Corinthians Part 18: Eternal Life through the Spirit

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The Epistles of Paul - 1 Corinthians Part 18: Eternal Life through the Spirit

In the first portion of chapter 15 of his first epistle to the Corinthians Paul of Tarsus discussed several basic but important and foundational Christian concepts. Firstly, he explained the reality of the resurrection of Christ as it was attested by so many witnesses. Then he illustrated the fact that if Christ was resurrected then the children of Israel could also be fully assured of such a resurrection, since Christ had been slain for the sins of the children of Israel so that they may indeed share in such a resurrection, as promised by the Scriptures. Saying these things, Paul also interjected that if one is outside of these promises then one's faith is vain, and we illustrated how the King James Version and other translations of the New Testament ignore Paul's language in this regard.

Paul also asserted that not only the children of Israel, but also the entire Adamic race shall be resurrected, where in verse 22 he wrote that “Just as in Adam all die, then in that manner in Christ all shall be produced alive.” This assertion summarizes the same things which Paul had explained at length a couple of years later in chapter 5 of his epistle to the Romans. The children of Israel have a promise not only of eternal life, but also of justification. This promise is expressed in many places in scripture where the Word of God assures that all of the sins of the children of Israel shall indeed be cleansed. This promise is also expressed explicitly in Isaiah chapter 45 where it says that “In the LORD shall all the seed of Israel be justified, and shall glory.” However the rest of the Adamic race shall also be resurrected, and they too shall face the judgment of Christ in regard to their works.

The Epistles of Paul - 1 Corinthians Part 19: Anathema Maranatha! If They Only Knew...

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The Epistles of Paul - 1 Corinthians Part 19: Anathema Maranatha! If They Only Knew...

There are some fatalistic passages in the Old Testament which may lead men to believe that their spirits are dead after their fleshly bodies die, or some are persuaded that perhaps these spirits are merely asleep until the restoration (or resurrection). Yet there is a larger picture presented by Scripture which stands in contrast to the fatalistic passages. Perhaps men today are misinterpreting those fatalistic passages, because they are not what they seem to be on the surface.

For instance, in the Book of Job, in chapter 10, we see these words spoken by Job himself (we must be careful not to quote the words of Job's contentious friends as if they were Scripture): “20 Are not my days few? cease then, and let me alone, that I may take comfort a little, 21 Before I go whence I shall not return, even to the land of darkness and the shadow of death; 22 A land of darkness, as darkness itself; and of the shadow of death, without any order, and where the light is as darkness.” Thusly did Job perceive death, but the same Job said later, as it is in chapter 19 of his book: “25 For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth: 26 And though after my skin worms destroy this body, yet in my flesh shall I see God: 27 Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me.”

So where Job speaks of the “land of darkness” from which he “shall not return”, was he speaking of the flesh only, or was he speaking of the spirit also? In the Gospel of John, in chapter 6, Yahshua Christ says that “63 It is the Spirit which produces life, the flesh does not benefit anything. The words which I have spoken to you are Spirit and are life.”