The First Corinthian Epistle

 

 

Rex Banks

 

Lesson 13

 

Authorship

 

(1)          Paul (1 Cor1:1; 16:21 cf 1:12-13; 3:4-6, 22).  On Paul the apostle, see our Introducing Paul.

 

(2)          Paul associates himself with one Sosthenes in writing the epistle.  Clearly this individual is known to the Corinthians and he may be the leader of the Corinthian synagogue mentioned in Acts 18:17.  If so (and it is by no means certain) he must have subsequently obeyed the Gospel and joined Paul in his Ephesian ministry.  Barnes suggests that as synagogue ruler “His conversion would…excite a deep interest…and tend much to conciliate those who were disaffected toward (Paul).”  (However, Sosthenes was a common name at the time).

 

(3)          Gordon Fee points out that “Although Paul frequently is joined by others in the writing of his letters (eight times in all) this is a rare phenomenon in antiquity, and one cannot be certain what to make of it” (The First Epistle to the Corinthians).  In a footnote, Fee says that “the only other known instance of joint authorship of a letter is in Cicero, Att 11.5.1.”  He points out that there is little or no indication that Sosthenes joined in the writing of this letter, adding that “Sosthenes is not further heard from as a companion or co-worker of Paul, either in this letter or elsewhere” (ibid).  The first person plural first appears in

1 Cor 1:23 and there is a noticeable shift to the first person plural in 1 Cor 2:6-16, but likely here and elsewhere in 1 Corinthians, we are to understand this usage as simply a stylistic device (see our notes on 2 Corinthians – Authorship).  Paul concludes this letter with the words “The greeting is in my own hand – Paul” (1 Cor16:21) which suggests that the bulk of the letter was in another’s handwriting, possible that of Sosthenes.  

 

(4)          In Philippians, 1 and 2 Thessalonians, and Philemon Paul does not begin by mentioning his apostleship, but here he stresses that he was “called as an apostle of Jesus Christ by the will of God” (1 Cor 1:1).  It is likely he emphasises his divine calling here because his authority has been called into questioned (eg chapter 9).     

 

(5)          There has never been any serious doubt that Paul wrote 1 Corinthians.  About 95 AD, Clement of Rome says that Paul is the author, and we find it alluded to in The Didache, Ignatius, Polycarp, Justin Martyr, Athenagoras, Ireneaus, Clement of Alexandria and others.  The letter was known to various Gnostic sects of the second century and is found in Marcion’s canon and the Muratorian list.  The external evidence is so strong that we will refer to just one early writer, Clement of Rome.  In his First Epistle to the Corinthians, Clement writes:   

 

“Take up the epistle of the blessed Apostle Paul.  What did he write to you at the time when the Gospel first began to be preached?  Truly, under the inspiration of the Spirit, he wrote to you concerning himself, and Cephas, and Apollos, because even then parties had been formed among you” (Chapter 47).

 

Clement writes about 95 AD, making 1 Corinthians the earliest NT book to which a “church father” attaches a name.

 

 

Composition: Date, Place and Circumstances

 

(1)          The city of Corinth was situated on the narrow isthmus which connects mainland Greece with the Pelopennesus and was on the great line of traffic between East and West.  The city possessed two harbors one either side of the isthmus.  Situated about fifty miles southwest of Athens, it was capital of the Roman province of Achaia.  Historians usually divide the history into two major periods:

 

·        The occupation that occurred from early Greek times until its destruction by Rome in 146 BC.  The city is often referred to as “Greek Corinth” in this period.

 

·        The occupation that occurred from 44 BC when Julius Caesar established it as a colony through the Byzantine period.  The city is often referred to as “Roman Corinth” in this period.

 

“It is important not to read the old city’s character into the new city...  Old Corinth had such a notorious reputation that to ‘Corinthianize’ could mean ‘to fornicate,’ and ‘Corinthian girl’ was a way of referring to a whore...probably Strabo’s description of the one thousand temple prostitutes of the old city’s temple of Aphrodite was exaggerated, but the reality must have been bad enough to win such an egregious reputation.” (Carson et al).

 

On the other hand it is also true that as a port city “it is unlikely that new Corinth established a reputation for moral probity” (ibid).  Various mystery cults were alive and well in the city, and an ancient traveller describes at least 26 “sacred places” devoted to idol worship.  The temple of Aphrodite located on top of an 1800-foot promontory was the most prominent.  Wealth and poverty existed side by side in this beautiful, bustling crowded city of about 6-700,000 people (most of whom were slaves), well equipped to cater to the desires of constant visitors.  

 

(2)          Briefly, in Corinth of the first century, “The Romans were dominant; they brought with them not only their laws but also their culture and religions.  But the world had been thoroughly Hellenised; and since Corinth was historically Greek, it maintained many of those ties - religion, philosophy and art” (Gordon Fee, The First Epistle to the Corinthians).  In addition to Italians and Greeks, Corinth contained a variety of people from the eastern Mediterranean, including some from Asia Minor and some Jews.

 

(3)          About 50 AD, in the course of his second missionary journey, Paul came to Corinth and first preached the gospel while living and working with Aquilla and Priscilla who shared his trade of tent making (Acts 18:3).  Perhaps when Timothy and Silas rejoined Paul, they brought gifts from Macedonia (Acts 18:5) but anyway, after their arrival Paul was able to devote himself “completely” to the work of preaching.  According to his practice, he first preached in the synagogue but Jewish opposition forced him out (Acts 18:6).  Nevertheless the synagogue ruler, Crispus and his household obeyed the gospel (Acts 18:8) and Paul also speaks of Gaius and Stephanas (1 Cor 1:14-16), describing the latter’s family as “the firstfruits of Achaia” (1 Cor 16:15).

 

(4)          Later Paul tells the Corinthians that he had been with them “in weakness and fear and much trembling” (1 Cor 2:3), likely because of his recent experiences in Philippi and Thessalonica (Acts 16 and 17).  However, having been assured by the Lord in a vision that there were many receptive hearts in Corinth (Acts 18:10), Paul “settled there a year and six months, teaching the word of God” among the Corinthians (Acts 18:11).

 

(5)          Sometime after Paul’s departure from Corinth, Apollos came to the city (Acts 18:27-19:1) and it is likely that he remained there about two years.  Luke describes him as an eloquent, learned, fervent and bold man, and we are told that he “powerfully refuted the Jews in public” (Acts 18:28).  When 1 Corinthians was written, he was somewhere in the vicinity of Ephesus (1 Cor 16:12).  As we will see, many of the Corinthians were greatly impressed by the eloquence and learning of Apollos and although it is clear that the preacher himself is not responsible, his impact upon the brethren coupled with the immaturity of certain members, contributed to the problems of the church.  

 

(6)          We learn from the letter itself, that Paul wrote from Ephesus (1 Cor 16:8-9, 19) subsequent to Apollos’ stay in Corinth (Acts 18:26-27; 1 Cor 1:12) and after Paul had sent Timothy and Erastus to Macedonia (Acts 19:22) and Timothy to Corinth (1 Cor 4:17).  Putting the clues together, it seems that Paul wrote 1 Corinthians during his (almost) three year stay in Ephesus, in the course of his third missionary journey and toward the end of his residency there (1 Cor 16:6; Acts 19:1, 10; 20:31).  This dates the letter about 55 AD.  Ephesus is only a few days journey from Corinth by ship and likely it was not difficult for Paul to obtain news of Corinth during his stay there.  Evidently aware of certain problems at Corinth, Paul wrote a letter (now lost) telling them (among other things) “not to associate with immoral people” (1 Cor 5:9).

 

(7)          The letter which we know as 1 Corinthians is:

 

·        A response to reports about problems in the church at Corinth (1 Cor 1:11 –“I have been informed...by Chloe’s people”; 5:1; 11:18).  Likely the reports spoke of other problems, such as negative attitudes towards Paul (chapter 4), lawsuits (1 Cor 6:1-11) and such like.

 

·        A response to a letter from the church containing a number of questions (1 Cor 7:1 cf 7:25; 8:1; 12:1; 15:1; 16:1, 12 – “now concerning”).  It is likely Stephanas, Fortunatus, and Achaicus were the bearers of this letter (1 Cor16:17).

 

·        Paul’s attempt to clear up a misunderstanding which had arisen from a previous letter which he had written (1 Cor 5:9).  Paul had forbidden association with immoral Christians, but some had mistakenly concluded that he was speaking of all immoral individuals.

 

·        A defense by Paul of himself against those who are calling his authority and spirituality (as they understand this term) into question.  

 

In the first six chapters of the epistle, Paul addresses certain matters in connection with the reports which he had received and also corrects a misunderstanding of his earlier letter.  Chapters 7-16 contain Paul’s response to the questions put to him.  It is likely 1 Corinthians was sent with Stephanas, Fortunatus and Achaicus (1 Cor 16:15-18) although some understand 1 Cor 4:17 and 1 Cor 16:10-11 to mean that Timothy was bearer of this letter.

 

 

Addressees

 

From Paul’s correspondence and the book of Acts, it is evident that most of the Christians at Corinth were Gentiles whose former lives were characterized by idol worship, although a minority were Jews like Crispus, Priscilla and Aquilla (Acts 18:2, 8; l Cor 1:14; 16:19).  Names mentioned in the letter indicate that the church reflected the population at large, with a good number of Romans and Greeks.  Not “many” had a high social status (1 Cor 1:26), but evidently some were better off and had positions of influence.  The Corinthians were relatively new Christians when Paul wrote.

 

 

Purpose, Theme and Characteristics

 

 

Wisdom

 

The words for “wise” (sophos) and “wisdom” (sophia) occur 28 times in this epistle and are clearly key terms here.

 

·        Wisdom first occurs in 1 Cor 1:17 where Paul contrasts his own preaching with what he calls “cleverness (sophia) of speech.”  A few verses later, Paul says that whereas the Jews ask for signs “Greeks search for wisdom” (1:22). Given the makeup of the church at Corinth, it appears certain that at the heart of many of their problems lies this Greek love of what Paul calls the “wisdom of the world” (1:20).  The “the wise man” (1:20) is likely the Greek thinker or philosopher.

 

·        Evidently in typical Greek fashion, certain Christians at Corinth have sought to turn the gospel into some kind of philosophical message.  In his introductory comments on 1:18-25 Fee has:

 

“(In the cross God has) brought an end to human self-sufficiency as it is evidenced through human wisdom and devices.  No, Paul argues with his Corinthian friends, the gospel is not some new sophia (wisdom or philosophy) not even a divine sophia.  For sophia allows for human judgments or evaluations of God’s activity. But the gospel stands as the divine antithesis to such judgments.  No mere human, in his or her right mind or otherwise, would ever have dreamed up God’s scheme for redemption - through a crucified Messiah.  It is too preposterous, too humiliating, for a God.”

 

·        Perhaps there are those at Corinth who want to raise the tone of the message by playing down the crucifixion and dressing up the gospel in philosophical garb, but Paul is adamant that God’s power to save resides in the “word of the cross” (1:18) and nowhere else.  Man’s wisdom will be destroyed and set aside by God (1:19) since such wisdom produced no knowledge of God (1:21).  The Corinthians are reminded that it was not, in the main, the elite, successful, beautiful people who had accepted the gospel but the “nobodies” (1:26 ff) - how silly for them to engage philosophical posturing now!  It is Christ and Christ alone who is “wisdom from God” (1:30) and man has no human wisdom to boast in (1:29).

 

·        F. F Bruce points out that it would be “anachronistic” to describe Paul’s Corinthian opponents as “Gnostics” because this movement did not flourish until later, but he does describe them as incipient Gnostics because certain of the ideas which they shared provided the soil from which this movement grew (Paul the Apostle of the Heart Set Free).  Later we will say a word about certain ideas (eg “dualism”) which characterized Gnosticism and which appear to have been responsible for problems at Corinth.

 

 

Problem with Division in the Church

 

Closely associated with and growing out of this love of philosophy was the problem of division, and it is this that is Paul’s central concern from 1:10 to 4:21.  The “divisions” have manifested themselves in quarrels generated in the names of various leaders, some saying “I am of Paul,” others “I am of Apollos,” others “I am of Cephas (Peter)” and others “I am of Christ” (1:11-12).  It appears that the Corinthians had formed partisan groupings that claimed to follow a particular leader in the same way that many Greeks belonged to different schools of philosophy and looked to leaders as dispensers of wisdom.  Perhaps it happened like this:

 

“The eloquence of Apollo, and his powerful applications of the Old Testament to the Messias, captivated the intellectual Greeks, especially the more educated.  That, they thought, was true wisdom. They began to make invidious comparisons between him and St. Paul who on account of his experience at Athens, had purposely confined himself to what we should call solid catechetical instruction.  The Greeks dearly loved to belong to some particular school of philosophy; so the admirers of Apollo laid claim to a deeper perception of wisdom and boasted that they belonged to the Christian school of the great Alexandrian preacher.  The majority, on the other hand, prided themselves on their intimate connection with their Apostle.  It was not zeal for the honour of their teachers that really prompted either of these parties, but a spirit of pride which made them seek to put themselves above their fellows, and prevented them from humbly thanking God for the grace of being Christians” (Catholic Encyclopaedia).

 

Likely too, the Corinthians had either been visited by Peter or had been exposed to his teaching in some way and some were saying “I (am) of Cephas” (1:12).  Others were saying “I (am) of Christ” (1:12) claiming no allegiance to an individual teacher, but it seems that they too have fallen into the trap of boasting of a certain superiority. It does not seem that these groups were divided on matters of doctrine or had ceased worshipping together but Paul strongly condemns this party spirit.  We briefly note the following in 1:10-4:41:

 

·        The quarrels in some way involve claims about wisdom, and of the 28 occurrences of this word group in this epistle, we find 26 in chapters 1 to 3. Evidently the Corinthians are boasting of their leaders in the name of wisdom, and Paul warns them:  “no man should boast before God” (1:29); “let him who boasts boast in the Lord” (1:31); “So then let no one boast in men” (3:21); “For who regards you as superior?  And what do you have that you did not receive?  But if you did receive it, why do you boast as if you had not received it?” (4:7).  They boasted in their “leaders” and had “become arrogant on behalf of one against another” (4:6) but only to boast in themselves.  The Sophist movement, which is known to have been very influential in the Mediterranean world, “was characterized by rhetors whose skill and training in oratory attracted public admiration, not to mention students to their schools” (Carson et al).  Perhaps this influenced the way the Corinthians viewed their own teachers.

 

·        The Corinthians needed a correct estimate of those who taught them. Teachers are merely “servants” through whom they had received the gospel (3:5).  The teacher who “plants” the seed and the one who “waters” it (eg Paul and Apollos) are nothing, because it is “God who causes the growth” (3:7).  Ministers are not leaders of parties but simply “servants of Christ, and stewards of the mysteries of God.”  Their sole responsibility is loyalty to the Master (4:1-2).

 

·        As we will see later, the Corinthians are very proud of their spirituality, but Paul points out that their party spirit shows them to be “men of flesh, babes in Christ” (3:1) still in need of spiritual milk rather than solid food (3:2).  In fact they are in grave danger of being destroyed by God if they themselves destroy His temple (the church) by their quarrels (3:16-17).

 

·        From both this section (1:10-4:21) and the rest of the letter, it is clear that a strong anti-Paul sentiment exists at Corinth.  Perhaps, given their love of wisdom and impressive oratory, many are not impressed with the fact that Paul was with them “in weakness and fear and in much trembling” (2:3). However Paul is adamant that he wants their faith to rest not upon “the wisdom of men” but upon “the power of God” (2:4).  Besides he was a “wise (sophos) master builder” (3:10) who built upon the only possible foundation, Christ (3:11) and he was in fact their spiritual father (4:15).  He has the authority to “admonish” them (4:14), teach them (4:17) and discipline them (“Shall I come to you with a rod...?” - 4:18-21).  Some are examining Paul (4:3) and “passing judgment” upon him (4:5) but Paul is concerned only with the Lord’s assessment of him (4:4-5).

 

 

 

Problem of Moral Disorders in the Church

 

Perhaps too the influence of Greek philosophy is evident in another problem at Corinth - the toleration and acceptance of sexual immorality.  Among the Greeks there was a tendency to depreciate the body and to attach no moral significance to its actions.  Perhaps the Christians at Corinth “regarded the body as a temporary provision and held that bodily actions were morally and religiously indifferent” (Bruce).  Both the Stoics and Hedonists divorced soul and body.  Possessing “wisdom” they had risen above the scruples of less enlightened brethren.

 

·        Confronted with the situation of a brother who was engaged in ongoing immorality (“someone has his father’s wife” - 5:1), the Corinthians had “become arrogant” (5:2) and not mourned over this sin.  Perhaps their “boasting” (5:6) is to be understood in terms of their having become proud of their enlightenment, a superior understanding of spiritual matters which permitted them to view sexual immorality as a matter of indifference.  Paul’s response is unambiguous.  Christians have been called to holiness and the leaven of sin must be removed from the church lest it corrupt the entire body (5:7).  The apostle’s language is uncompromising:  “I have decided to deliver such a one to Satan for the destruction of his flesh...” (5:4); “Clean out the old leaven...” (5:7); “I wrote you not to associate with immoral (Christian) people...” (5:9) “not even to eat with such a one” (5:11); “Do you not judge those who are within the church” (5:12); “Remove the wicked man from among yourselves” (5:13).

 

·        Astonishingly it appears from 6:12-20 that some Christian men are defending their right to visit prostitutes.  “Being people of the Spirit, they imply, has moved them to a higher plane, the realm of spirit, where they are unaffected by behaviour that has merely to do with the body” (Fee). Evidently their argument is that “All things are lawful” (6:12) for the truly spiritual.  God will do away with both “food” and “stomach” making food restrictions nonsensical, and by the same reasoning sexual activity is a matter of indifference because God will also do away with both sex and the body (6:13).  Paul responds (among other things) that “the body is not for immorality” (6:13); that it will be raised (6:14); that Christians are “members of Christ” (6:15) making union with harlots unthinkable (6:15); that the Christian’s body is a temple of the Holy Spirit (6:19) and that the Christian must flee immorality (6:18) and glorify God in his body (6:20).

 

Paul strongly opposes any philosophy which draws a dichotomy between body and soul leading to sexual laxity.

 

 

Instructions Concerning Marriage

 

With chapter 7, Paul turns to the questions addressed to him (“Now concerning the things about which you wrote...” - 7:1).  He deals first with questions relating to the marriage relationship and other matters (7:1-40).  We cannot look at individual points, but likely Paul again has to deal with the influence of Greek philosophy - this time the question of asceticism.  Likely we are to see the opening words “it is good for a man not to touch a woman” (7:1) as a quotation from the Corinthian’s letter. Some are promoting another position associated with Greek dualism, namely asceticism, and are advocating abstinence in marriage, and even (in some cases) the termination of marriages.  Paul rejects their position, telling married people to fulfil their duties to one another (7:2-7), forbidding separation (7:10-11) and instructing the Christian not to initiate a divorce from a non-Christian partner.  (Some of Paul’s so-called “negative” statements concerning marriage must be viewed as quotations from the Corinthian’s own letter (eg v 1) or instructions given “in view of the present distress” (v 26 ).

 

 

Instructions Concerning Food Offered to Idols and Pagan Temples

 

In 8:1-11:1 Paul deals with another question which the Corinthians have asked: “Now concerning things sacrificed to idols...” (8:1).  There is some disagreement about the details and many think that Paul is focusing mainly on the question of food sold in the market place.  In my view the following is likely correct:

 

·        Paul is primarily dealing with the question, not of food sold in the marketplace, but “the eating of sacrificial food at the cultic meals in the pagan temples” (Fee).  Paul says “For if someone sees you, who have knowledge, dining in an idol’s temple, will not his conscience, if he is weak, be strengthened to eat things sacrificed to idols” (8:10).

 

·        Evidently those with “knowledge” (8:1-2), understanding that “there is no such thing as an idol” (8:4) are insisting upon the right to eat at pagan temples and perhaps encouraging those who have scruples in this matter to do the same with the result that “their conscience being weak is defiled” (8:7).  Paul insists that love does not act this way.  Rather love strives to build up Christian brethren (8:1) and avoids causing them to stumble (8:13). Paul offers himself as an example in this matter.  As an apostle, he has rights (9:1-14) but he forgoes many of these rights for the sake of the gospel (9:15-27).

 

·        Paul reminds the Corinthians of the Israelites who were “laid low in the wilderness” (1:5) because of idolatry adding “And do not be idolaters as some of them were...” (1:7).  This suggests that the problem was that some of the Corinthians were involved in some kind of idolatry by their attendance at pagan meals in idol temples.  God’s attitude towards such idolatry is clear from His dealings with Israel (10:6, 11) and the Corinthians are warned that they are placing themselves in jeopardy by their behaviour (“let him who thinks he stands take heed lest he fall” - 10:12).  They must “flee from idolatry” (10:14).

 

·        What the knowledgeable Corinthians do not know is that idols represent “demons” (10:20) and those who participate in pagan meals at an idol temple “become sharers in demons” (10:20).  Christians who share in Christ (10:15-18) “cannot drink the cup of the Lord and the cup of demons” (10:21).  Eating food from the marketplace (which has likely been devoted to idols) in one’s home or a neighbour’s home is permissible provided it does not violate another’s conscience (10:25-33).  Love is the key.

 

 

Instructions Concerning Public Worship

 

In 11:2-14:40 Paul “deals with problems connected with church worship - matters concerning the veiling of women (11:2-16), observing the Lord’s Supper (11:17-34) and the granting and use of spiritual gifts (12:1-14:40)” (W. Harold Mare, Expositors Bible Commentary vol 10).

 

 

The head covering in worship (11:2-16)

 

It is likely that spiritually-gifted women are divesting themselves of the head covering and leading in worship, perhaps defending their behaviour by claiming that under the influence of the Spirit, they lose all control and must give vent to the Spirit’s message.  Later Paul will deny that this is how the Spirit operates, arguing that “the spirits of the prophets are subject to the prophets” (14:32). Later too he will explain that women are to “keep silent in the churches” (14:34) insofar as leadership in the assembly is concerned.  This does not conflict with 11:5 since he does not here condone the “praying and prophesying” by women, and in fact by instructing the woman to wear the covering he is implying that she is to remain silent.  “Paul’s reasons (for giving the head covering instructions - Rex) were based on Theology - Headship (v 3), order of creation (vv 7, 9) the presence of angels in the assembly (v10) - none of these reasons were based upon contemporary social custom” (Ryrie Study Bible).

 

 

The Lord’s Supper (11:17-34)

 

Earlier Paul has condemned division resulting from a partisan spirit and an incorrect view of Christian teachers (1:10-4:21).  Now he must correct the problem of division based upon social differences which has manifested itself at the Lord’s Table.  When they “come together” (11:18, 33) for the Lord’s Supper there are “divisions” (11:18) among them.  In some way that is not completely clear (but which may involve a communal meal or “love feast” - Jude 12) the rich selfishly consume their own provisions and are satisfied while the poor are hungry (11:21).  This makes it impossible to “eat the Lord’s Supper” (11:20) in the spirit intended (11:23-26).  The Corinthians are warned of the dire consequences of partaking of the Supper “in an unworthy manner” (11:27), and we learn that an individual partakes in this way “if he does not judge the body rightly” (11:29).  Context suggests that “body” here refers, not to Christ’s body upon the cross, but to the church, and that exercising proper judgment about the body involves recognising the oneness and unity of those assembled in Christ’s name- precisely what the divided Corinthians were failing to do.

 

 

 

 

Spiritual gifts (12:1-14:40)

 

Evidently the competitive, proud spirit present in the Corinthian church had also lead to the abuse of spiritual gifts.  By way of correcting the problem Paul reminds the brethren that the nine gifts which he mentions (12:28-31) are all from one God (12:4-6), are for the “common good” (12:7) and have been placed in the body “just as He desired” (12:18).  Christians are members of one body (12:13).  It is in this context that we must read chapter 13, which emphasises the priority of love over the gifts.  Paul is not setting love against the gifts but emphasising that love prevents the selfish use of the gifts.  Evidently the Corinthians were attracted by the more spectacular gifts, such as tongues, while competitiveness and rivalry had again made their use in the assembly an occasion of stumbling.  In chapter 14 Paul explains that in the assembly, prophesy is more suitable for edification than tongues (14:1-4) and that the latter should not be exercised in public unless an interpreter is present (14:5 ff). Exercise of the gifts is to be orderly and regulated (14:26 ff) – it is likely some were in the habit of hogging the show.  Orderliness also meant that women were not to lead the assembly (14:34-35).

 

 

The Resurrection

 

Some at Corinth are saying that there is no resurrection of the dead (15:12).  We are not told the source of this error but in light of their love of wisdom it is likely that some at Corinth “were quite content with the Greek doctrine of the immortality of the soul” (Zondervan Pictorial Encyclopedia).  Perhaps “their view of what is spiritual is influenced by a neoplatonic depreciation of the material...(which) is...why they take the stance they do regarding the resurrection” (Carson et al).  Greek thought “conceived of immortality in terms of the release of the spirit from the prison of this flesh and its return to the divine world from whence originally it had come” (The Interpreters Dictionary of the Bible vol 1).  Anyway, some deny the resurrection of the body and it is a serious matter.  When Paul says that “Bad company corrupts good morals” (15:33), he is warning against those who teach this error.  Briefly, he responds with the argument:

 

·        The resurrection of Christ from the dead stands at the very heart of the gospel which they “received” and in which they “stand” and upon which they ground their future.  More than 513 individuals bore witness to the resurrection.  It is clear that the Corinthians were not denying Christ’s resurrection (15:1-11).

 

·        To deny the general resurrection is to deny the resurrection of Christ (the facticity of which they acknowledged).  The consequences of such a denial are dramatic.  Among other things, if Christ is not raised, the gospel is vain, sins remain unforgiven and those who have died have no hope (15:12-19).

 

·        But Christ has indeed been raised and He is the “firstfruits of those who are asleep” guaranteeing the resurrection of the rest.  What was lost in Adam is restored in Christ who exercises mediatorial rule now and will do so until the last day when death is no more (15:20-34).

·        Anticipating a (snide?) question relating to the kind of body which is raised, Paul speaks of its continuity with the body which died (15:35-41) and of its suitability for the heavenly realm (15:41 ff).  Since death is swallowed up in victory (15:54), our toil is not in vain in the Lord (15:58).

 

In conclusion, it does seem very clear that many of the difficulties at Corinth can be traced back to the love of wisdom and the arrogant, self-sufficient, independent spirit which it had bred.  Commenting upon 1:2, Fee says:  “The pneumatikoi (spiritually gifted) in Corinth seem to have struck an independent course, both from Paul and therefore also from the rest of the churches” (emphasis mine). 

 

·        Thus in 4:17 Paul says:  “For this reason I have sent to you Timothy...and he will remind you of my ways which are in Christ just as I teach everywhere in every church.”  See too 7:17:  “Only, as the Lord has assigned to each one, as God has called each, in that manner let him walk.  And thus I direct in all the churches.”  Again in 11:16:  “But if one is inclined to be contentious, we have no…such (marginal reading NASV) practice, nor have the churches of God.”  So too 14:33:  “as in all the churches.”  There is but one body of truth and the Corinthians must not, in their pride, forget this.  They must remember that their practices are to be the practices of all the churches since there is but one apostolic pattern.

 

·        Now this individualistic, self-sufficient spirit of the Corinthians helps explain Paul’s words (for example) in 14:36:  “Was it from you that the word of God first went forth?  Or has it come to you only?”  Paul’s point here (in dealing with a different problem) is:  “Who do they think they are anyway…has God given them a special word that allows them both to reject Paul’s instructions, on the one hand, and be so out of touch with the other churches on the other?” (Fee). 

 

·        The problem seems to be that the Corinthians feel free to pursue an “independent course” because they view themselves as wise, knowledgeable spiritual people.  This is what lies behind 3:18:  “Let no man deceive himself.  If any man among you thinks that he is wise in this age, let him become foolish that he may be wise.”  So too 8:2:  “If anyone supposes that he knows anything, he has not yet known as he ought to know.”  Finally, in 14:37:  “If anyone thinks he is a prophet or spiritual, let him recognize that the things which I write to you are the Lord’s commandment.”  True wisdom involves submission to apostolic authority. 

 

 

 

 

 

 

 

 

 

 

 

Brief Outline

 

(1)          Introduction (1 Cor 1:1-9).

 

(2)          Problem with Divisions in the Church (1 Cor 1:10-4:21).

 

(3)          The Problem of Moral Disorders in the Church (1 Cor 5:1-6:20).

 

(4)          Instructions Concerning Marriage (1 Cor 7:1-40).

 

(5)          Instructions Concerning Food Offered to Idols and Pagan Temples (1 Cor 8:1-11:1).

 

(6)          Instructions Concerning Public Worship (1 Cor 11:2-14:40).

 

(7)          The Resurrection (1 Cor 15:1-58).

 

(8)          The Collection for Jerusalem (1 Cor 16:1-4).

 

(9)          Conclusion (1 Cor 16:5-24).