1 Corinthians
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1 Corinthians
The letter (1:1-2; 16:21) as well as church tradition acknowledges Paul as the author of 1 Corinthians. This affirmation generally has gone unchallenged. The letter was written around a.d.. 55 near the end of Paul's three-year ministry in Ephesus (see 1 Cor. 16:5-9; Acts 20:31).
The City of Corinth. Corinth was one of the chief commercial cities of the Roman Empire. Its location made it a natural center of commerce and transportation. It had two ports: Cenchrea, six miles to the east of Corinth on the Aegean Sea (see Rom. 16:1), and Lechaeum, a port on the Corinthian Gulf that opened westward to the Adriatic Sea. Sailing in those days was very hazardous, and rounding the southern tip of Greece was a troublesome voyage. To avoid this detour, eastbound shipping between Rome and Asia used the isthmus at Corinth as a portage, unloading their cargoes and carrying them overland to be reloaded at the opposite port. Corinth was thus called the bridge of the seas. It was also a gateway for north-south routes between the Peloponnesus and mainland Greece. As a commercial center it was famous for arts and crafts.
Ancient Corinth was completely destroyed in 146 b.c. by the Roman general Mummius because it had taken the lead in an attempted revolt by the Greeks against the rising power of the Roman Empire. At that time its art treasures and wealth were said to have equaled those from Athens. For nearly one hundred years the city lay in ruins. In 44 b.c. Julius Caesar sent a colony of soldiers to rebuild it, making it the seat of the Roman province of Achaia. Almost immediately it assumed the former prominence it had as the richest and most powerful city of Greece.
Corinth had two patron deities. Poseidon, god of the sea, was appropriately reflected in the naval power and devotion to the sea. The other deity, Aphrodite, goddess of sexual love, was reflected in the city's reputation for immorality. The temple was central to the worship of Aphrodite. It boasted one thousand female prostitutes available to the people of the city and to all the visitors. Most of these women were famous for their great beauty. The income of the temple prostitutes provided a major source of the city's income. This practice, coupled with the looseness often characteristic of a port city of a mixed and transient population, gave Corinth a reputation far beyond the cities of its day.
To demonstrate this fact, the Greeks invented a term, to Corinthianize, which meant to live an immoral life. To call a young woman "a Corinthian" meant she was an immoral person. Paul wrote what perhaps was a descriptive account of Corinth in his letter to the Romans (see Rom. 1:18-32).
The Church at Corinth. The church was a picture of converts who had come out of this background (see 1 Cor. 6:11). The church had several problems, among them a leadership problem producing divisions in the church (1:10-17). Immoral practices were not being dealt with (5:1-6:20). An enthusiastic group in the church flaunted their spiritual gifts (12:1-14:40). A legalistic group was concerned about dietary laws (8:1-10:32). Some were abusing the Lord's Supper (11:17-34), and others were offering false teachings regarding the resurrection (15:1-58). These matters—in addition to its multiethnic makeup of Greeks, Romans, and Jews and a mixture of social classes including rich, poor, and slave—made for a unique and troubled congregation.
Occasion. Paul had been to Corinth and stayed for eighteen months (see Acts 18). During this time he had established the church. He possibly visited again for a short time between the letters to the Corinthians and the time he was in Corinth when he wrote Romans. Some have conjectured four visits and have rearranged the order quite a bit.
The apostle had received information from different sources concerning the conditions in the Corinthian church. Members of Chloe's household had informed him of the various factions in the church (1:11). Stephanus, Fortunatus, and Achaicus came to Paul in Ephesus to bring a contribution to his ministry (16:17).
Purpose and Theology. Paul dealt with several problems in this letter. He learned of these matters through the report from Chloe's people (1:11), common rumors (5:1), and from information received from the church (7:1; 8:1; 12:1; 16:1). Paul wrote to answer the questions the Corinthians had put to him, but he had other concerns as well. Although the church was quite gifted (1:4-7), it was equally immature and unspiritual (3:1-4). Paul wanted to restore the church in its areas of weakness. Through the inspiration of the Holy Spirit, he expounded the Bible's clearest exposition on the Lord's Supper (11:17-34), the resurrection (15:1-58), and spiritual gifts (12:1-14:40).
Yet the focus of 1 Corinthians is not on doctrinal theology but pastoral theology. This letter deals with the problem of those who bring division to the body of Christ (1:11-3:4), with the treatment of fellow Christians who sin (5:1-13), with matters of sexuality in marriage and divorce (7:1-40), with propriety in church worship (11:2-34), and with disputes about food (8:1-11:1).
- Introduction (1:1-9)
- Concerning Divisions (1:10-3:4)
- Concerning Leadership (3:5-4:21)
- Concerning Immorality (5:1-6:20)
- Concerning Marriage (7:1-40)
- Concerning Food Offered to Idols (8:1-11:1)
- Concerning Orderly Worship (11:2-34)
- Concerning Spiritual Gifts (12:1-14:40)
- Concerning the Resurrection (15:1-58)
- Concerning the Collection and Closing Remarks (16:1-24)
Introduction (1:1-9)
Paul began this letter in customary fashion, identifying himself (with Sosthenes) as the writer. The recipients were primarily "the church of God in Corinth" (see Acts 18:1-18a; 2 Cor. 1:1). Generally, however, the letter was addressed to "all those everywhere who call on the name of the Lord Jesus Christ." The greeting is followed by a typical Pauline salutation (see Gal. 1:3; Eph. 1:2) and a lengthy expression of thanksgiving. Here he offered thanks for their reception of the gospel, their giftedness, and particularly for God's faithfulness.
Concerning Divisions (1:10-17)
Paul's first major topic was the problem of divisions in the church. Some were claiming to follow Paul, some Apollos, others Cephas (Peter), and yet others Christ. The leaders themselves were not the cause of division. Most likely the superspiritualists claiming to follow Christ were the major source of the problem.
Paul disclaimed responsibility for the situation and showed its sinfulness and folly. God does not act in the way human wisdom might expect. God redeemed men and women by the foolishness of the cross, not by anything that would enhance human pride. The gospel message did not originate in profound human thought but in the Holy Spirit Himself.
Infants in Christ (1:18-3:4)
The Corinthian church showed a great misunderstanding of the essential truth of the gospel. The Corinthians evidenced a wrong concept of wisdom, a wrong concept of the gospel, and a wrong concept of spirituality. It must be remembered that God's wisdom is something that those "without the Spirit" cannot accept. The Corinthians had an improper attitude regarding church leaders. They demonstrated they were "mere infants in Christ."
Partners in God's Work (3:5-9)
Paul and Apollos were not in competition with each other. They were partners in the work of God. One "planted" while another "watered." Each one did his part, but God brought about the growth.
Christ the Foundation (3:10-23)
The foundation of the church was not the church leaders but Jesus Christ. Each person builds on this foundation. What is built may be something valuable or something worthless. Final evaluation of the value of one's work will be revealed at the day of judgment. Paul explained the condition for rewards with appropriate warnings for leaders and followers.
Christian Leaders (4:1-21)
Paul's warnings do not mean human leaders are unimportant. People are saved only by Christ, and there is no other basis for salvation. Church leaders build on the foundation. From this thought Paul appealed to the Corinthians to act on what he had written. The apostle emphasized both the responsibility of leaders and the importance of their example. They were "entrusted with the secret things of God." These secret things granted to these leaders are things that human wisdom cannot discover but can only be revealed by God to His people.
Concerning Immorality (5:1-13)
The apostle had heard reports of sexual immorality among them. He reminded the church that incest was considered a reprobate act even by pagans. The Corinthians, however, had apparently done nothing to deal with the detestable evil. Worse than that they were proud of this situation. Paul urged them to discipline the man involved by handing him "over to Satan so that the sinful nature may be destroyed and his spirit saved on the day of the Lord." This abandonment to Satan was to be accomplished not by some magical incantation but by expel-ling the man from the church (see 5:2,7,11,13). To expel him meant to turn him over to the devil's territory, severed from any connection with God's people.
Paul ordered the church not ever to eat with such a man. This means that intimate association with an immoral person, especially together at the Lord's table, would cause the unbelieving world to think that the church approves such ungodly living. The church must exercise spiritual discipline over the members of the church (see Matt. 18:15-18).
The Spirit's Temple (6:1-20)
Paul then chastised them for their factious spirit. Their active part in lawsuits before heathen judges evidenced their carnality. Sexual relations outside the marriage bond are a perversion of the divinely established marriage union. Believers have been bought by Christ.
The body is a temple of the Holy Spirit. Christians must glorify God in their bodies.
ARTICLE: The Lord's Supper
The Lord's Supper was instituted by the command of Christ and by His example as well. On the night before His death, Christ gathered with His disciples to eat the Passover meal (see Matt. 26:26-29; Mark 14:22-25; Luke 22:17-20).
Since the Supper was celebrated in connection with the Passover, we may assume the bread was unleavened. Jesus gave thanks ( eucharisteo, from which the idea of Eucharist comes) for the meal. That the institution of the Lord's Supper was connected with the Passover meal is clear in the phrase "after the Supper" (1 Cor. 11:25), meaning after the Passover meal. It is practically certain that 1 Corinthians was written before the completion of the Gospels, which means that Paul's account is the earliest record we have have of the institution of the Lord's Supper.
The Names of the Supper. The Supper is identified six different ways in the New Testament: (1) Lord's Supper (1 Cor. 11:20); (2) Lord's Table (1 Cor. 10:21); (3) Breaking of Bread (Acts 2:42; 20:7); (4) Communion (1 Cor. 10:16); (5) Eucharist (1 Cor. 11:24); and (6) Love Feast (some manuscript readings of 2 Pet. 2:13; Jude 12).
The Meaning of the Supper. The Supper's initial focus was table fellowship around a common meal. As the bread and wine were taken, the Lord's presence was to be recalled in the words "in remembrance of me" (1 Cor. 11:24). To recall means to transport an action that is buried in the past in such a way that its original potency and vitality are not lost but are carried over into the present. It is a remembrance of the life and death of the Lord.
Just as the Passover was the means that dynamically allowed Jews to relive the past experience of their forebears in the land of Egypt, the Lord's Supper takes believers back to the scenes of the Lord's redemption, leading them again to receive the blessings of the Lord's passion.
The bread symbolizes His sinless life that qualified Him to be a perfect sacrifice for sin. It represents His body in which He actually bore our sin on the cross (1 Pet. 2:24). His shed blood is represented by the wine. Believers are to look upon these elements as taking them back to the scenes of the Lord's death.
The believers' participation in the Supper represents their response to the Lord's love that bore the cross.
The Supper is a basic announcing of the gospel (1 Cor. 11:26), a sermon by the entire church in silence. The Supper tends to quicken the anticipation for the second coming (see Matt. 26:29). It thus points beyond itself to a future hope in the kingdom of God.
As believers participate in the Supper, they are reminded of the oneness within the body of Christ and of the fellowship that is shared among fellow believers. The observance is one that is so simple a believing child can partake with a sense of understanding. Yet it also contains so many doctrinal ramifications that even the most mature believer will not fully comprehend its meaning.
The Practice of the Supper. The church is commanded to continue the ordinance of the Lord's Supper (1 Cor. 11:24).
The Supper provides a needed emphasis on the death and resurrection of the Lord that established the new covenant (1 Cor. 11:25; see Jer. 31:31-34).
There are no specific guidelines about how and when the Supper should be observed. Yet the implications from the New Testament teach us that the Supper should be regular, frequent (1 Cor. 11:20), and normally on the first day of the week (see Acts 20:7).
Conclusion. Past, present, and future are thus gathered up in one sacred and joyful festival of the Lord's Supper in apostolic practice and teaching. Indeed, in this ordinance the whole of what Christianity means is expressed. One Lord, incarnate, atoning, and triumphant is the sum and substance of the observance.
Here is seen a dramatic interrelationship between human relationships and relationship with God. The essence of the experience is fellowship and worship, eating together, while at the same time remembering the death of the Lord Jesus Christ in our behalf.
Concerning Marriage (7:1-40)
The Corinthians had raised a series of questions for Paul. He responded to their concerns by addressing the issue and then offering principles for them to deal with the issue. Paul maintained marriage as the normal rule of life (see Eph. 5:21-33). He offered general principles for marriage. He then gave advice to the unmarried and then to the married. People should lead the kind of life God assigns them. He did note a definite value in celibacy because celibates are free to serve the Lord without the cares that are inseparable from marriage. In verse 10 Paul had appealed to Jesus' teaching regarding the permanence of marriage. If a believer is separated from her spouse, Paul argued that in light of Christ's command she is not to marry again. Rather, the separated couple should be reconciled. Verses 12-16 offer advice concerning separation/divorce when an unbeliever abandons a believer. In this case the abandoned believer is under no obligation to remain married to the unbeliever.
Paul offered further advice concerning contentment. He concluded this topic with counsel for virgins and widows.
Concerning Food Offered to Idols (8:1-13)
Most meat that was available in the marketplace came from animals sacrificed in the temple. To the more scrupulous in the community all of this meat would be suspect. Some Corinthians felt more mature because they were convinced that idols had no reality—"for there is but one God." Therefore any food offered to idols was still fit to eat. Love, not knowledge, is the key to Christian conduct. It would be better not to eat meat, even if one's conscience allows, than to lead a fellow believer into sin.
Christian Discipline (9:1-27)
Paul practiced the principles he described. As an apostle he had certain rights and privileges. One of these rights was to be maintained by those to whom he preached. But Paul stressed that one should subordinate one's own interests to those of others, especially those of Christ and His gospel.
It is not necessarily who begins but who completes the Christian life that counts. Thus it is a life of discipline, not license, that is important.
A Way of Escape (10:1-13)
The apostle showed how the Israelites, despite their rights and privileges, suffered in the wilderness. Through the use of typological interpretation of the Old Testament events, Paul warned the Corinthians not to grumble or dabble with idolatry. Christians, however, need not be fearful in the face of temptation, for God has provided help and a way of escape for those who will take it.
Christian Freedom (10:14-11:1)
Spiritual fellowship at the Lord's table served as a stern reminder that the Corinthians should have nothing to do with idols. One cannot share simultaneously in the Lord's table and in the table of demons.
A summary of the discussion brings chapters 8-10 to a conclusion. The food had not been affected even if it previously was offered to idols, since all food belongs ultimately to God. It is not that the meat had been contaminated. The problem remained with the weak Christian whose conscience was tainted. The strong believers should have passed the meat by out of concern for the good of the congregation and other believers. Believers must always act in a spirit of love, in a spirit of self-discipline, with the good of the community in mind, and with God's glory uppermost in mind.
Orderly Worship (11:2-34)
The next issue Paul addressed concerned the different head coverings that appropriately distinguish women and men as they pray or prophesy in worship. Paul praised the church at this point because they had not departed significantly from the substance of what he had previously taught. He had no praise for what he heard about their behavior at the Lord's Supper. Their action did more harm than good. The Lord's Supper should be a celebration of unity; instead divisions among the church were magnified.
Paul repeated the words of institution to point out they are participating in Christ's body and blood (see 10:16-17). To participate in an unworthy manner, with divisions among them, profanes the supper and invites God's judgment. Paul exhorted them to examine their motives, their methods, and their manners as they gathered to worship the Lord at His supper (see the article "The Lord's Supper").
Jesus Is Lord (12:1-3)
The exercise of spiritual gifts in the church was a subject on which the Corinthians had asked for advice. Many of them were attracted by the more spectacular gifts. All spiritual gifts are given by the Spirit. No one speaking by the Spirit's power will use derogatory words about Jesus. The confession "Jesus is Lord" is the touchstone of the Spirit's genuine work in the community.
Gifts of the Spirit (12:4-31a)
Paul named nine gifts of the Spirit. Their use is compared to the functioning of the various parts of the human body for the good of the whole. All believers have been "baptized by one Spirit into one body." The same Spirit brings refreshment and unity to the whole body. Paul emphasized the unity of the church expressed in variety. As chaos would take over in the human body if each part tried to do the work of other parts, so problems will break out in the church unless each member makes his or her proper contribution for the good of the whole.
Grace of Heavenly Love (12:31b-13:13)
Paul now explained the right way to exercise all spiritual gifts. Higher than all the gifts of the Spirit is the grace of heavenly love. Paul declared that even the most spectacular manifestations of the gifts, even tongues or prophecy, mean nothing unless motivated by love. Christians may be talented, gifted, devoted, generous in their giving, or endowed with mountain-moving faith; but it is of no value if love is not present.
Spiritual gifts have their place for a time, but love endures forever. Above all else love is the one thing needful. Faith, hope, and love form a heavenly triad of spiritual graces that endure forever, but "the greatest of these is love."
The Way of Love (14:1-25)
Paul applied this grand truth to the Corinthian church by exhorting them to "follow the way of love." While all gifts should be desired, Paul maintained that prophecy should be the gift of choice in the church meetings. The Corinthians desired tongues more than other gifts. Paul claimed that tongues without interpretation is of little value to anyone except to the speaker. The goal of the practice of any spiritual gift is the edification of others. When tongues speakers speak only to themselves, they edify no one. The confusion seems like madness to those outside the church.
Outside there is perhaps a role for tongues, either for private devotion or as a sign of judgment. Inside the church tongues should not be used unless an interpreter is present. Prophecy, however, should be exercised inside the church or outside the church because it both builds up and convicts.
Strengthen the Church (14:26-40)
All gifts are allowed to function with the goal of mutual edification in mind, not selfish demonstration. Both tongues speakers and prophets must speak in turn. Each utterance should be properly evaluated. Women should refrain from interrupting with their questions.
Two principles remain valid for the church of any place or time period: (1) all "must be done for the strengthening of the church," and (2) "everything should be done in a fitting and orderly way."
The Resurrection (15:1-19)
Paul knew that at Corinth there were doubts about the resurrection. He affirmed that the resurrection of Jesus is essential for the gospel message. The consistent testimony of the church was that Jesus died for our sins, rose again, and appeared to numerous witnesses. Paul pointed out that if the Corinthians consistently maintained their antiresurrection argument, Christ could not have been raised. If Christ has not been raised, there is no hope, and all gospel proclamation is in vain.
Resurrection for Believers (15:20-34)
The resurrection of Christ carries with it the promise of resurrection from the dead for all believers. Just as the firstfruits presented to God on the first day of the week following Passover guaranteed the coming harvest (Lev. 23:9-11), so Christ's resurrection guarantees the resurrection of believers.
The hope of the resurrection encourages men and women to become Christians. The same hope provided Paul with boldness to proclaim the gospel and endure the suffering that accompanied his calling.
Resurrection Body (15:35-58)
The resurrection body will be one adapted to its new spiritual environment. The physical body is weak, dishonorable, and perishable. It will be raised in Christ as spiritual, glorious, powerful, and imperishable. The resurrection will take place when the last trumpet sounds. With genuine excitement the apostle shared his real hope: the transformation of the dead who will be raised. Those alive at Christ's coming will also be transformed "in the twinkling of an eye." Thanks to the victory of Christ, death will be finally abolished. This is great encouragement for all believers to persevere faithfully in the Lord's service, knowing that "labor in the Lord is not in vain."
Closing Remarks (16:1-24)
Paul told them to set aside some money week by week so that it would be ready to be taken to Jerusalem for the needs there (see 2 Cor. 8-9).
Paul planned to remain at Ephesus to make use of ministry opportunities there. In the meantime the Ephesians could expect a visit from Timothy. A closing formal exhortation to firm faith and love led Paul to conclude with his customary greetings and benediction.
Theological Significance. If Paul were to write a letter to the average church today, he probably would rewrite much of 1 Corinthians. The Corinthians' world was much like our modern world. The people had the same thirst for intellectualism, the same permissiveness toward moral standards, and certainly the same fascination for the spectacular. The church resembled our churches—extremely proud, affluent, and fiercely eager for acceptance by the world.
In doctrine there existed a mixture of orthodoxy and error. In ethics the church manifested widespread immorality and worldliness. Two valuable contributions come from this letter. First, we have the doctrinal and pastoral expositions of the topics discussed. Second, we have Paul's approach to the problems. Paul carefully defined each issue and then offered helpful principles to deal with them. What we learn from the apostle's method is as important for the contemporary church as the solutions he articulated.
Questions for Reflection
- What are the problems Paul addressed in this letter?
- What are the principles Paul developed to deal with the problem of food sacrificed to idols?
- What is the significance of the resurrection for believers?
- What is the goal of spiritual gifts?
- How does God's wisdom compare and contrast to human wisdom?
Sources for Additional Study
Blomberg, Craig. L. 1 Corinthians. NIV Application Commentary. Grand Rapids: Zondervan, 1994.
Fee, Gordon D. The First Epistle to the Corinthians. The New International Commentary. Grand Rapids: Eerdmans, 1987.
Gromacki, Robert G. Called to Be Saints: An Exposition of 1 Corinthians. Grand Rapids: Baker, 1977.
Lea, Thomas D. and Curtis Vaughan. First Corinthians. Grand Rapids: Zondervan, 1983.
Morris, Leon. The First Epistle of Paul to the Corinthians. Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1958.