1 Corinthians

INTRO TO 1 CORINTHIANS

The book of 1 Corinthians is a letter written to a church the apostle Paul planted on his second missionary journey (Act 18:1-18). While there, Paul “reasoned in the synagogue every sabbath” (Acts 18:4) and “many of the Corinthians hearing, believed… were baptized” (Acts 18:8). A church was formed through his preaching and he “continued there a year and six months” (Acts 18:11). During this time, he was arrested and tried before finally being let go. After this he “tarried there yet a good while, and then took his leave” to Syria (Acts 18:18). In Paul’s reasonably short time in Corinth he “laid the foundation” (1 Cor 3:10) the church there and Apollos built thereupon, “I have planted, Apollos watered” (1 Cor 3:6).

This church in Corinth was riddled with problems. They were contentious, (1 Cor 1:10), relied on the fleshly wisdom of the Greeks (1 Cor 1:18-25), allowed sexual sin in the church (1 Cor 5:1-8), mistreated the Lord’s supper (1 Cor 11:17-34), and abused spiritual gifts (1 Cor 14).

Yet through all of their carnality, the Lord used Paul’s correction of them to give us incredible revelations in the word of God. This book contains great treasures: the body as the temple of God (1 Cor 6:19-20), the “way to escape” temptation (1 Cor 10:13), clarification of the gospel (1 Cor 15:1-4), the mystery of the rapture (1 Cor 15:51), and so much more! God can use our problems and make them right again for his glory if we will submit to him. That the Corinthians did, which we know because of the second book written unto them, that bears their name.

1 CORINTHIANS 1

In Paul’s introduction to the Corinthians, he reminds them of his credentials, “called to be an apostle” (v1) and of who they are in Christ “unto the church of God… to them that are sanctified” (v2). They are also reminded of their greater connection to the church abroad, “with all that in every place call upon the name of Jesus” (v3), meaning that they were part of something larger than themselves and all of the churches were working through issues together. We know that Paul’s letters were distributed to other churches for instruction as well (Col 4:16). He begins with grace, “grace be unto you” (v3). Even though he would absolutely roast this church, he begins in peace.

Paul is thankful for this church (v4). Through his many preaching escapades, some places received the gospel and others did not. Every time someone chooses to believe in Christ it ought to excite us and give us a love and a fondness for them. Because of their faith they were “enriched by him” (v5), “come behind in no gift” (v6), and would be confirmed “unto the end” (v8). The latter of which is a great promise of eternal security, that Christians are “kept by the power of God” (1 Pet 1:5).

It is not long into this letter that the issues in Corinth come up, being brought to Paul’s attention by “the house of Chloe” (v11) – and praise God for it, for we cannot allow “divisions” (v10) and “contentions” (v11) to continue in the church. In this way, Paul is a great example of a pastor.

After Paul had left Corinth, Apollos came to minister (Acts 19:1) and would likely have become the new ‘favorite pastor’ of the Corinthians for his great preaching ability (Acts 18:24). The Corinthians were divided, saying, “I am of Paul; and I of Apollos” (v12). Others even claimed allegiance to Peter who had either visited the area or was commonly known to them (3:22, 9:5). We have no other biblical record of Peter’s visit.

These factions made Paul careful in Corinth, who “baptized none of you” (v13) save a few by name, lest they should “say that I had baptized in mine own name” (v15). He was not trying to build a name for himself and therefore let others do the baptizing, staying focused on his own ministry, which was “not to baptize, but to preach the gospel” (v17). While baptism is a part of the great commission (Matt 28:19-20), and a good and right thing for every believer, it cannot precede the gospel. Paul’s point here proves that baptism does not save, it is a picture of the believer’s position in Jesus Christ at the moment of salvation (Rom 6:1-6).

Verses 18-25 give us insight into the culture in Corinth. It was a highly Greek place, only 55 miles away from Athens where Paul called out their idolatry and reasoned with the top philosophers of the day at Areopagus (Acts 17:16-34). It would seem that Paul learned much from his somewhat unfruitful stop in Athens, which was right before Corinth, because he came to Corinth determined to preach Christ without reasoning (1 Cor 2:2). There is a lot we can learn here about ministering to the Greek mind. 

Preaching the cross is foolishness (v18), but it is what God uses to “destroy the wisdom of the wise” (v19). We will never sufficiently be able to argue someone into the kingdom of God, for God has designed the gospel as a “stumblingblock” and “foolishness” (v23). It is not possible to know God solely through philosophy and study (v20), and at some point, to accept the gospel means that we must submit our entire worldview and allow it to be changed by the word of God. This is not to say that we lose logic, reason, or philosophy, but rather that once informed by the truth of God’s word, we can think and reason better than any lost person because we have “the wisdom of God” (v24). In chapter 2 Paul will reveal “hidden wisdom” (2:7) which can only be found by faith.

We learn that it “pleased God” (v21) to do things this way so that “no flesh should glory in his presence” (v29). There is no person that can reason their way into heaven, nor any scribe or scholar that can teach God anything (v20), and all who believe the gospel are only accepted by God because of their faith and Christ’s righteousness. In this none can boast. In fact, it would seem that the wiser someone is in this life, the harder it is for them to accept Christ (v26), “not many might, not many noble, are called” (v26). This can change at any time if a person would believe the gospel by faith. 

Do you know the wise? Are you witnessing to the intelligently lost? Take Paul’s advice and “preach Christ crucified” (v23) - suffer whatever affliction and shame may come with it, but do it boldly because it is “the power of God” (v24), no matter who agrees with it!

1 CORINTHIANS 2

V1-5 Faith in Power

Paul had just arrived in Corinth after intense preaching and debate in Athens, but he did not gloat or rely on a fleshly skill set while preaching Christ to the Corinthians. He “came not with excellency of speech” (v2). It’s a good thing God doesn’t need an eloquent gospel presentation to save! We need only to preach “Jesus Christ, and him crucified” (v2). We also don’t need to have a powerful presence to be used by God - Paul was with the Corinthians, “in weakness, and in fear, and in much trembling” (v3). When we rely on God’s power instead of our own, we don’t need “enticing words” (v4), but instead walk with the Spirit, “in demonstration of the Spirit and of power” (v4). This kind of power and preaching does not need to neglect thoughtfulness, as the bible says of Paul’s time in Corinth, “he reasoned in the synagogue… and reasoned” (v4). God gave us a mind, and we ought to use it, but we cannot rely solely on the intellect. We appeal to the scriptures and preach Christ “in the power of God” (v5).

V6-10 The Wisdom of God

The book of 1 Corinthians contains more uses of the word “wisdom” than any other book in the New Testament. Chapters 1 and 2 are tied for the most uses of the word in all of the bible (8x). When we see words and phrases used and repeated like this we must pay attention!

There are two different kinds of wisdom here, “wisdom among them that are perfect” (v6) and “the wisdom of this world” (v6). There is a way that God thinks, and then there is a way that everyone else apart from God thinks. The “wisdom of God” is “hidden” and “ordained” (v7), meaning that God has revelation for those that know him, which is impossible for “the princes of this world” (v8) to know or for the “eye” (v9) to see, “but God hath revealed them unto us by his Spirit” (v10). We then require spiritual eyes to know “the deep things of God” (v10). As Christians we get the incredible benefit of knowing things that are impossible for a lost man to know, which is why we can think and reason better than any lost person.

V11-16 Contrasting Man’s Spirit

In verses 11-16 we learn a lot more about the state of a lost man. He has a spirit called, “the spirit of man” (v11), but he is unable to know “the things of God” (v11). Surely though lost man is able to respond to creation and conscience as God has designed to draw them to Himself, but until a lost man is saved, he is operating in “the spirit of the world” and on the “course of this world” (Eph 2:2). He is called, “the natural man” (v14) and because of his nature, and lack of the “Spirit of God” (v11) he is incapable of ascertaining spiritual truth and will mock it as “foolishness” (v14). Have you ever experienced this? Have you ever preached Christ to a mocker? Or tried to expound the scriptures to a lost man? They are “spiritually discerned” (v14) therefore it is impossible that he can “know them” (v14) until he is born again to receive the Spirit of God (John 3:3, Eph 1:13) – this happens at salvation.

Christians, on the other hand, have “received” the “spirit which is of God” (v12), and are able to learn as “the Holy Ghost teacheth” (v13). As we grow in “the deep things of God” (v10), we are able to study the world around us by “comparing spiritual things with spiritual” (v13) and using that knowledge to judge “all things” (v15). This ought to lead us into incredible discernment, “because they are spiritually discerned” (v14).

By what then do we compare - for the spiritual world can seem ambiguous or become conflated with our feelings? Christians are not just given the Spirit of God, but they are also given the “mind of Christ” (v16). The Spirit of God will always align with the word of God, as an appeal to scripture is made to make the point of this chapter in verse 9 (Isa 64:4). We can then use the scriptures, powered by the Spirit, to compare, discern, and judge all things!

Have you ever experienced the Holy Spirit of God teaching you the deep things of God? What a privilege it is. If you have not, get into a bible teaching church to begin learning how to study them for yourself. And once God teaches you His hidden wisdom, don’t expect your lost friends to understand them until they are converted.

1 CORINTHIANS 3

V1-3 Milk to Grow

Although God has given Christians knowledge into the deep things of God by His Spirit, many born again believers are unable to ascertain them. The Corinthians were converted by Paul’s powerful preaching, but had not grown much after their conversion because they were “carnal”, which left them as “babes in Christ” (v1). Here then we are introduced to levels (or stages) of spiritual growth, like unto the human maturation process. When we are saved, we begin as “babes” (v1) and require the “sincere milk of the word” to grow (1 Peter 2:2). Just as a baby to a bottle or a nursing mother, “newborn” Christians need to nurse on the words of God to become strong and mature.

The Corinthians were hindered in their growth because of their carnality, “ye are yet carnal” (v3). Therefore, an absence of the word of God is not our only hindrance to growth, but sin is. Carnality is associated with the fleshly and sinful nature of man (Rom 7:14, 8:7), which in Corinth was identified as “envying, and strife, and divisions” (v3). Where these things are present, they will keep us stunted in our growth.

Until sin issues are taken care of, we ought not teach the people of God “meat” (v2) because they will be unable “to bear it” (v2). If the “milk” of God’s word are the simple truths required to grow and mortify sin in our lives, then “meat” is the deeper truths that only mature believers can handle. Hebrews 5 teaches us more on this principle (Heb 5:12-14), where we learn that “strong meat belongeth to them that are of full age”. If you want to grow and learn the deep things of God, then you ought to put away sinful and foolish habits and manners.

V4-10 Labouring Together

Corinth was planted by Paul on his second missionary journey, but it was split in its loyalty. Some favoured Paul, the founding pastor, while others favored Apollos. Paul says, “I have planted, Apollos watered” (v6), meaning that Apollos came and built upon the foundation that he started, but the Corinthians were reminded that neither of these men were “any thing” and that “God… giveth the increase” (v7), “for we are labourers together with God” (v9). No matter who does the work, whether in beginning something or in perfecting it, if it is truly of the Lord, it wasn’t the work of a man’s hand anyways!

The Lord may allow us to start a new work like Paul did and “plant” or He may have us to “watereth” something that another man started, but in God’s eyes neither effort is diminished, “he that planteth and he that watereth are one” (v8). While we may favour one of these – that planting is harder, or that watering is less exciting, “every man shall receive his own reward according to his own labour” (v8). No matter where God has us, or how He wants to use us, it will be rewarded. We ought to be careful not to compare, as these factions are what kept Corinth carnal in the first place. 

Our churches must be able to handle transitions in leadership and accept that God can use different men for different seasons. Both are “labourers together with God” (v9) over His “husbandry” the church. In each season, the steward of God’s house must give careful attention to “how he buildeth thereupon” (v1), for he will ultimately be responsible for his portion, not that of another – especially if he has inherited a good foundation built by a “wise masterbuilder” (v10). Dear pastor, “take heed” and pray for the “grace of God” (v10) to accomplish His purposes in and through you for the reason and the season that He has you overseeing the people of God.

V11-15 The Judgement Seat

All churches are built upon the “foundation” of Jesus Christ (v11) or else it is not a church at all! Every person will “build upon” (v12) the foundation of Christ in their lives. There is a dual application here: first to pastors, who will have their worked “tried” (v13) and if it is found acceptable, they will “receive a reward”(v14), second is to Christians who will also give an account to the Lord for how they lived their life. There is a transition to a more personal application, with the use of “any man” (v12, 14, 15) and “every man” (v13). It is clear that all will give an account to the Lord.

This event is called the “judgment seat of Christ” (2 Cor 5:10). It is a future event, after the death of every Christian when they will be judged. This judgment is not for salvation, it is for stewardship, “that every one may receive the things done in his body… whether it be good or bad” (2 Cor 5:10). Our “work shall be made manifest” (v13) and “revealed by fire” (v13) to determine “what sort it is” (v13). That is to say that our actions and motivations will be judged. Some will “abide” (v14), “gold, silver, precious stones” (v12), which things endure the flame and go on for a “reward” (v14), others will “be burned” and we will “suffer loss”… “wood, hay stubble” (v12). 

There are two points here as to why this is not the same judgment as that of the lost: 1) those judged here are on the foundation of Jesus Christ (v11) and called “the temple of God” (v16) – clearly Christian people, and 2) it clearly says that after judgment there is no eternal damnation, only loss of reward, “he shall suffer loss: but he himself shall be saved; yet so as by fire” (v15). This is another great proof of eternal security. A Christian cannot lose their salvation, but they can suffer shame at His appearing (1 John 2:28).

V16-23 God’s Temple

In light of the judgment seat, Christians are reminded that they are the “temple of God” (v16), specifically the church, as the word “ye”, “which temple ye are” (v17) is a plural word. Though individual Christians have the Spirit of God dwelling in them (v16), they cannot say that they are the temple on their own. It is only when we come together that we make up God’s house, as “lively stones” (1 Pet 2:5) built on upon each other and the “chief corner stone” (Eph 2:20). 

This chapter concludes with a reminder that God’s people ought to be careful for how they build their lives, the church, and how they serve Him. Our human wisdom does not work in the kingdom of God, as we are told to “become a fool” to “be wise” (v18). The church is not a corporation or a business and cannot be built through the same tactics. God has actually designed the world in such a way that, “He taketh the wise in their own craftiness” (v19). There is no way to outsmart God or shortcut His plans! Anything worth doing must be done His way.

Although we get to labour with God, and God uses men to accomplish His will, we are told not to “glory in men” (v21), as it can be easy to pick our favorite pastor and promote them to a place of honor beyond what they deserve, when God is really the one that does all the work through them.

1 CORINTHIANS 4

V1-5 Judgment and Stewardship

The apostles gave us incredible gifts that they revealed to the church in their day as “stewards of the mysteries of God” (v1). This stewardship was an active use of their revelations, teaching them “in every church” (v17).

The “mysteries of God” (v1) are not ambiguous and unintelligible wonders of the faith, they are knowable doctrines which were previously hidden, but now revealed. There are at least seven of them, which are clearly revealed in the New Testament.

• Mystery of Godliness (1 Tim 3:16)

• Mystery of Christ In You (Col 1:26-27)

• Mystery of the Church (Eph 5:32)

• Mystery of Israel's Blindness (Rom 11:25-26)

• Mystery of Iniquity (2 Thess 2:7)

• Mystery of the Rapture (1 Cor 15:15)

• Mystery of Babylon (Rev 17:5)

As the apostles stewarded these doctrines, so should be, “moreover it is required in stewards, that a man be found faithful” (v2). We then ought to at very least know what these are, and at best be teaching them to others. Note that these are non-negotiable doctrines. We do not get to interpret them however we’d like, and a bad hermeneutic of these critical issues will surely usher in heresy to any church.

Paul gives account of his stewardship from his own convictions, “it is a very small thing that I should be judged of you” (v3) and “I judge mine own self” (v3). Based on the previous chapter and the judgment seat, we know that everyone will give an account to the Lord, “he that judgeth me is the Lord” (v4) so we ought not worry about the thoughts of men, but instead “judge nothing before the time” (v5) when Christ will “make manifest the counsels of the hearts” (v5). God knows our labours and if we serve Him from a true heart and clear conscience we need not worry about the judgments of other men, for each will give their own account.

V6-14 Life of an Apostle

Paul continues to prove his point that he and Apollos are “ministers of Christ” (v1) and not rulers over the church, reminding them “not to think of men above that which is written” or to be proudly “divided one against another” (v6). All Christians are stewards of God’s grace therefore none can boast, “what hast thou that thou didst not receive?” (v7). Apostleship or common Christian, it is God that “maketh thee to differ” (v6) in the ways that we serve Him.

Let us look then at the example of an apostle. In an inspirational sense, these can be applied to the Christian leader. Paul’s was clearly willing to suffer while the churches “reigned as kings” (v8) - good leaders prop up others. He was wiling to be an example, “made a spectacle” (v9), become weak and foolish (v10), suffer need (v11), work and provide his own way (v12), and suffer the loss of his reputation (v13). Do you want to serve Christ? Do you want to steward the mysteries of God and have a bold gospel ministry? Then it will come at the cost of a lifestyle like unto that of the apostles, for leaders must serve and be examples to the flock (Matt 20:25, 1 Pet 5:3).

V15-17 Fathers in the Faith

Good leaders function as both “fathers” (v15) and leaders, “be ye followers of me” (v16). As fathers, Christian leaders must invest sincerely in people and care for them, leading them to Christ and taking the oversight in their lives. Fathers do not give up whenever things become difficult, but love compels them. As leaders, we must invest more than ‘instruction’ (v15), for Christians will have “ten thousand instructors in Christ” (v15), but no amount of instructors will equal a father. We cannot simply tell people what to do, we must teach them how to do it and be an ensample to them with our own lives.

Paul made a significant investment in Timothy, whom he called, “my own son” (1 Tim 1:2). Just like in parenting, we only have a handful of our own children that we can invest significant time in, God may give us other Christians to invest in in a similar way. Paul had so well ‘trained up’ (Prov 22:6) his son Timothy that he sent him to Corinth to teach the Corinthians “my ways which be in Christ” (v17). Timothy had absorbed well Paul’s doctrine, “as I teach every where in every church” (v17) and he was committed to teaching those things, “to faithful men, who shall be able to teach others also” (2 Tim 2:2). Can you imagine training up disciples in the faith that could take your place? They could go instead of you? They could teach anything that you would teach? That is the work that Christians are called to – developing sons and investing in others as a father.

V18-21 Those Puffed Up

Sending a delegate isn’t always well received. Even though Paul trusted Timothy and he was trained for his job, the Corinthians were “puffed up” (v18) because Paul wasn’t visiting himself. This church was already known for its factions (1:12), but that did not stop Paul from sending a delegate anyway. He had to teach them how to be taught by others.

Paul had still planned to make another visit, “But I will come to you shortly” (v19) and intended to search out the issues that he write about. The Corinthians were known for their words, “the speech of them which are puffed up” (v10), therefore they needed to be reminded that God’s power is “not in word, but in power” (v20), as he says in another place, “not in word only” (1 Thess 1:5). The more that we learn, the more we need to be reminded that words, doctrines, and answers don’t solve every problem. We need the power of God to be with us as we are surrendered to the Holy Spirit. Without submission to the Spirit, we could end up in a place of correction as the Corinthians were threatened with (v21).

1 CORINTHIANS 5

This chapter gives us insight into relationships within the church. As members of Christ’s body (12:27), we are called to function and behave in a way that is honoring to Him. Whenever there are members within our church that cease to function in an honoring way, they must be confronted or else their moral laxity will spread (v6). Here we find the reality of living within Christian community – accountability. While we all have our weaknesses and failures, those that refuse to repent from blatant and obvious sins need to be ‘judged’ (v12) and expelled from the church (v5). In today’s ‘loving’ and ‘accepting’ society, this may seem harsh, but if we are to apply God’s word and live in relationship with our fellow church members we must deal with issues, not sweep them under the rug. Real love wants what is best for their neighbor, not to affirm them so they feel better about themselves. What’s best for a Christian is to honor Christ and not be found in verse 11.

V1-5 Church Discipline

We know that Corinth was as a “carnal” church (3:1), and herein lies the evidence, “one should have his father’s wife” (v1). It was called “fornication” (v1) and was so distorted that it was “not so much as named among the Gentiles” (v1), meaning that even the lost world didn’t do this. There was a man in the Corinthian church that was having sexual relations with his stepmother. The Corinthians were proud of their acceptance of this, “ye are puffed up, and have not rather mourned” (v2). Although Christians are not under the law, this was a lewd act was forbidden by it (Lev 18:8), and they should have rather “taken away from among you” (v2) this sinful practice.

The apostle Paul “judged” (v3) this matter from afar, being much more objective and gave the order to “deliver such an one unto Satan” (v5). What an absolutely terrible phrase! And it must be rightly understood. When we sin willfully and without repentance, insomuch that we are expelled from a local congregation of believers, we end up in a dangerous place. It’s not just a lack of community or religious practice – we end up vulnerable to the roaring lion who is “seeking whom he may devour” (1 Pet 5:8). There is then a safety in a multitude of counselors (Prov 11:4) and in the presence of a shepherd/pastor (Psalm 23:2).

The purpose of Church discipline is “the destruction of the flesh” (v5), that the one being expelled would be chastened. We are giving them over to the consequence of sin, much like a child to discipline – that their heavenly Father would, “scourgeth every son whom he receiveth” (Heb 12:6). Just like a good father, chastening is not about pouring out one’s wrath, it is about correction and reconciliation – as should be in church discipline.

We should note that this expulsion is not an authority to strip them of their status in God’s kingdom as a child of God, for “the spirit may be saved in the day of the Lord Jesus” (v5).

V6-8 Purging the Leaven

The illustration of leaven is used here, “a little leaven leaventh the whole lump” (v6), something a first century believer would understand very well. Once leaven enters into bread dough it becomes nearly impossible to separate the two. Leaven is a picture of sin in the bible and Christians are called to “Purge out therefore the old leaven, that ye may be a new lump” (v7). Our works of darkness must be put out, as we learn that they affect the whole of the congregation and not just us alone.

The problem here is the picture, “for even Christ our passover is sacrificed for us” (v7). When we as believers allow unrepentant sin in our midst, we distort the picture of representing Jesus to the world, who was a “lamb without blemish and without spot” (1 Pet 1:19), “sacrificed for us” (v7).

We are told then to “keep the feast”, or attend unto Christ, “with the unleavened bread of sincerity and truth” (v8). This is not to observe the Jewish festival of passover, but to live our life in Christ, as the body of Christ, “without spot and blameless” (2 Pet 3:14).

V9-13 Moving Forward

How do we move forward then? What are some ground rules for expulsion from Christian community? Christians are told “not to keep company” twice in these verses (v9, 11). Just in case you missed it the first time, it is told again – avoid those that engage in these sins without repentance, beginning first with “fornicators” (v9) and on to the “covetous, or an idolater, or a railer, or a drunkard, or an extortioner” (v11). We are told “with such an one… not to eat” (v11). Breaking bread with Christian brothers and sisters that have lifestyles apart from Christ is to validate their lifestyle – something we cannot do!

Note that these principles apply differently to the lost world, “if any man that is called a brother be” (v11) lets us know there is a difference between them and the lost, for Jesus ate with sinners (Matt 9:10). It is not possible to avoid sinful people “altogether” (v10), because then we must “go out of the world” (v10) – we let God judge them that “are without” (v12). If we are going to ‘tolerate’ anybody’s sin, it should be the people that we are trying to reach, not members of our local church.

What do we do then? “judge them that are within” (v12). To live in Christian community as “members one of another” (Rom 12:5), we are devoted to the accountability of the body, which frighteningly could includes putting “away from among yourselves that wicked person” (v13). This should be taught in every church membership class so that believers know the level of accountability we expect in our churches.

1 CORINTHIANS 6

Looking further into Christian relationships, we discover how to reconcile differences in the church by ‘judging the matter’ (v5) and ‘taking the fault’ (v7) instead of seeking counsel and intervention from the lost world. The church is the representation of Christ to the world, therefore they ought not see our sin but our Saviour and there should be a difference between us and them (v9-10), as we are the “temple of the Holy Ghost” (v19).

V1-8 Christian Judgment

When Christians have conflict, we ought to come “before the saints” (v1) to judge and not before the “unjust” (v1) lost world. We have the word of God and the Spirit of God. Of all people we should be able to judge “the smallest matters” (v2) of “things pertaining to this life” (v4), for we learn that “we shall judge angels” (v3). The Christian life is not just about here-and-now, for we have eternal life and will reign with Christ in the millennium and judge in His kingdom (2 Tim, 2:21, Rev 20:6, Isa 32:1). How could we then squabble over the simplest of things now?

An eternal perspective will settle most any matter. If that doesn’t work, the “least esteemed in the church” (v4) and easily make a judgment for us. If we truly can't reconcile an issue, just ask a simple third party like a child, the elderly, or a new believer. It shames a church when newer or less experienced believers have better judgment than the wise (v5).

Christian brothers have no business going “to law” (v7) with each other. They ought to rather “take wrong” and “suffer yourselves to be defrauded” (v7). If we are going to be taken advantage of by anyone else, let it be another believer lest we turn a squabble into a public dispute and mar the name of Christ. If nothing else, we ought to take the fault for the name of Christ, “approving ourselves as the ministers of God” (2 Cor 6:4).

V9-12 The Kingdom of God

In light of this judgment, Paul asks why the Corinthian church would seek the counsel of those that would “not inherit the kingdom of God” (v9). A list is made of the typical behaviour of the lost, “and as such were some of you” (v11), meaning that Christians were also these types of people. If we can think back to our lost selves, we would have no business making judgments in matters concerning a kingdom that we were not part of!

Though we are no better than the lost, Christians have been “washed… sanctified… justified in the name of Jesus Christ” (v11) and possess the “spirit of our God” (v11), therefore this is where we go for judgment.

Upon salvation, Christians become “dead to the law” (Rom 7:4) and there enters in a moral ambiguity, especially to Gentile converts without a history of the law, therefore we are given advice for how to judge in our own personal lives, “all things are lawful unto me, but all things are not expedient” (v12). Though we have Christian liberty (see Romans 14), we do not have the right to “be brought under the power of any” (v12). We cannot afford for other things to control us or distort our senses because Christians are the only ones on the planet who can see the world clearly with spiritual eyes and make spiritually discerning judgment calls.

V13-20 The Body is the Lord’s

Within the realm of distorted vision comes “fornication” (v13). Even something as basic and human as sexuality has the ability to overwhelm and modify our decision making. Christians are told, “the body is…for the Lord” (v13). We then do not have power over our own bodies to do what we want with them, as “your bodies are the members of Christ” (v15). Upon salvation, our bodies, including our sexuality, have been surrendered to Jesus Christ and have no business joining with “an harlot” (v15). Human sexuality is designed by God for two to be “joined” in “one body” (v16) and become “one flesh” (v16, Gen 2:24) 

Christians have no right to join their body with the lost because we are “joined unto the Lord” (v17) and we take Him with us wherever we go, “your body is the temple of the Holy Ghost” (v19). We do not want to profane God’s temple lest we “sin against” our own body (v18). What does that mean? Perhaps a physical consequence to a spiritual issue.

As believers we are “bought with a price” (v20) and are called to “glorify God” (v20) with our bodies, which are His. Fornication and any sexuality outside of the bounds of God’s design for marriage is sin, and only one prescription is given, “flee fornication” (v18). Sexual sin is no place to play around. We must depart! Flee! Run! If there is a sexually sinful activity in your life you must immediately separate and find accountability “with them that call on the Lord out of a pure heart” (2 Tim 2:22). Don’t fight it on your own, and don’t be afraid to seek counsel, for pure hearted Christians will rejoice at your desire to honor God with our body and your whole life.

1 CORINTHIANS 7

This chapter of the bible gives us great clarity and insight into marriages and relationships in the church. The Corinthians were curious about how to move forward in their romantic relationships, as Paul writes this answering their questions, “concerning the things whereof ye wrote unto me” (v1). Within these verses we will see marriage, singleness, divorce, contentment, and some final ultimate advice for how to move forward in any stage of a relationship.

V1-5 Marriage

Beginning first with marriage, we find that it is a solution to “avoid fornication” (v2), which was mentioned in the previous chapter. Sexuality and romanticism have such a power over us, that for some, marriage is the solution. While unmarried the advice is clear, “it is good for a man not to touch a woman” (v1). If we cannot refrain from that then, “let every man have his own wife, and let every woman have her own husband” (v2). Marriage is not the only answer to sexual pureness, but it is certainly a good one, and by God’s design it is the place to fulfill those desires.

Fair warning though that marriage is the joining of two people which, “hath not power” over their own body (v4). This new union means that the married couple has duties one to another, especially concerning sexuality. We are not, “Defraud ye not one the other” (v5), as that is how God sees withholding sexual intimacy from our spouse. The longer a married couple spends apart, it gives space for the devil to creep in, “that Satan tempt you not for your incontinency” (v5). There will be times in marriage when we do not want to be intimate, or must do the hard work of reconciling first, but we must submit to God’s word and be regular together for it is a form of protection in the realm of spiritual warfare. And honestly, how sad for someone to get married to fulfill their sexual desires only to find that there is no place for them. Let it not be so! Note that “power” does not mean force, but “submitting yourselves one to another” (Eph 5:21) - for what’s best for each other.

V6-9 Singleness

Paul gives his advice, “this I speak by permission and not commandment” (v6), that although marriage has its benefits, singleness is preferred over marriage, “I would that all men were even as myself” (v7). It is clear that Paul had no spouse. Though not listed in this epistle later with the other ‘spiritual gifts’ (1 Cor 12), we learn here that “every man hath his proper gift of God” and for some that could mean contentment in singleness. We learn that “it is good” for the “unmarried” to “abide even as I” (v9) which will ultimately provide more time to attend unto “the things of the Lord” (v34). Singleness isn’t about bitterness towards the opposite sex or pride in withholding from a relationship, it should be considered for a life of freedom to minister. Anna is a good example – her singleness gave her the blessing of seeing the coming of Christ (Luke 2:36-38)

V10-16 Divorce and Separation

What do Christians do about divorce? What if we get saved but our spouse doesn’t want to follow God? These are good questions. In general, God does not like divorce, as Jesus says not to separate what God hath “joined together” (Matt 19:6), to which Paul agrees, “let not the wife depart from her husband” (v10)… and obviously the same is true of the other party. If one decides to depart from marriage they must, “remain unmarried, or be reconciled” (v11). Separating without biblical justification for divorce will result in adultery (Mark 10:11). Another justifiable reason for divorce is when one party commits adultery (Matt 5:32).

Counsel is given then to marriages where one party “believeth not” (v12), which advice is to “not put her away” if they are content to “dwell” (v12). If you are married to a lost person, it is recommended to stay married for the possibility that they will be “sanctified” (v14) by the believing party and be saved (v16). There is also the benefit of a healthy home life for the children to grow up in and be “holy” (v14), as divorce is typically detrimental to adolescent development.

If, however, “the unbelieving depart” (v15), they must be free to leave, though this again is only when a lost spouse wants to separate because of their differences in the faith. We are “not under bondage” and called to “peace” (v15) whenever possible, even in this case. Separation can be the right thing. This should be sought with much counsel.

V17-24 – Contentment In Your Calling

The principles that arose as a result of the Corinthian’s questions about marriage are also applicable for other parts of the Christian life as well. It is said, “as the Lord hath called every one, so let him walk” (v17). Meaning that once we are saved, we ought to continue in our path the same as before: marriage, liberty (v18-19), and career (21-22). We are told to “abide in the same calling” (v20), but there is an example given of freedom for a “servant” (v22). The Roman empire is said to have a significant number of slaves. If Christians were saved while serving a master, they were still “the Lord’s freeman” (v22), and given instruction for their behaviour (Titus 2:9-10) but if they were able to purchase or acquire freedom they should “use it rather” (v21) so that they could not be “the servants of men” (v23) and be free to serve the Lord. Inspirationally, we learn here that wherever God has us, it’s a good place to stay there and be a faithful witness of Christ until the Lord makes it clear that we can change our calling, which will always result in more service to Him.

The to “virgins” (v25), or unmarried, it is recommended “for a man so to be” (v26), for whatever situation we find ourselves in, we should remain (v27), however, “if thou marry, thou hast not sinned” (v28). We must be careful not to adopt legalistic standards around relationships and go further that the Lord does. False teachers are known for their restrictions, “forbidding to marry” (1 Tim 4:3), so we must be careful. Singleness provides to more virtue than a good marriage, it is merely a calling, or a season in which we can serve the Lord more wholeheartedly.

V29-35 Without Carefulness

While married, couples have duties to each other, but marriage cannot supersede our duties to the Lord, “it remaineth, that both they that have wives be as though they had none” (v29). There is a time and place for a wholesome separation from each other for the purpose of ministry. Jesus says that we must be willing to leave even “wife, or children” (Matt 19:29) for His sake. As much as possible this should always be done within the biblical bounds given for marriage and parenting (Eph 5:25-33, Col 3:19-21). The ”time is short” (v29), and therefore must be redeemed for eternal purposes (Eph 5:16), therefore the point of these passages is to be “without carefulness” that we may care “for the things that belong to the Lord, how we may please the Lord” (v32).

Obviously marriage brings along with it how a husband “may please his wife” (v33), and the wife “may please her husband” (v34). These are good and right things, but they can at times keep us from attending “upon the Lord without distraction” (v35), therefore “there is a difference also between a wife and a virgin” (v34).

V36-40 Final Thoughts

As we summarize our time we are reminded of the freedom that we have in Christ to marry, “let them marry” (v36), and that it could be the right thing to do, “let him do what he will, he sinneth not” (v36). If one is going to choose virginity or singleness, they must have “power over his own will” (v37). This conviction will be challenged and tested, and if one will stick to it, they must be convinced of God’s will for them in their heart above all else.

One last detail is listed as concerning ending a marriage – death, “if her husband be dead, she is at liberty to be married to whom she will” (v39). Marriage is not eternal (Matt 22:30), and one is free to marry again after the death of a spouse under one condition: “only in the Lord” (v39). This condition is true for every Christian. If you think God would have you to marry someone, the first question to ask is if they are a genuine believer (2 Cor 6:14), the second is if they will fulfill their biblical role and duty to love and lead (Eph 5:23-32) or submit and follow (Eph 5:22). Again, singleness is to be considered for a “happier” (v40) life and likely more fruitful ministry (Isa 56:3).

1 CORINTIANS 8

Of interest to the Corinthians was what to do with the idolatry that surrounded them. Being nearly 50 miles from Athens meant that Corinth was steeped in polytheism with many temples nearby, like that of Aphrodite. Were Christians to engage in these practices or consume the things offered to idols around them? This becomes a conversation on Christian liberty.

V1-3 Humility and Freedom in Liberty

Some things are quite obvious in the scriptures - that God is to be worshipped alone (Exo20:3), of which “we all have knowledge” (v1). It is not hard to spot idolatry, but knowledge alone about something “puffeth up” (v1), therefore to know is not the same as to love. Real love, or “charity” (v1) will edify others instead of tearing them down in judgment. While we should not just be ignorant, as the new man is “renewed in knowledge” (Col 3:10), we ought to be careful not to “think that we knoweth anything” (v2) lest we be lifted up in pride and wise in our “own conceits” (Rom 12:16). We can surely have convictions and truth, but it cannot be compromised by our pride and arrogance.

Concerning “those things that are offered in sacrifice unto idols” (v4), the Corinthians were reminded that “an idol is nothing” and that “there is none other God but one” (v4). These sacrifices were merely made to the “work of men’s hands” (Psalm 115:4-8). Christians ought then not to be superstitious about the history or makeup of an item. Even if an object is used for evil, it does not change the atomic or ‘spiritual’ structure of that item or give it a special power, it is “nothing” (v4).

V9-13 Exercising Liberty and Charity

The real power in something is attributed to it by others – what do they think about it? We as individuals may have a free “conscience” (v7), but if others are “defiled” (v7) by their own conscience when they use it, it may restrict their “liberty” (v9). Those that remain superstitious about such matters are considered “weak” (v9), and need to grow and should not be condemned while they do. We are called “to bear the infirmities of the weak, and not to please ourselves” (Romans 15:1), so love instead of judge.

Those of us that claim to have Christian liberty so as not to be bothered by idols and false gods are challenged to be examples to other Christians, “if any man see thee” (v10). New Christians, or Christians with their idolatrous backgrounds, are watching and may be grieved by our exercise of liberty and “be emboldened to eat” but “not of faith” (Rom 14:23), at which time we become a “stumblingblock to them that are weak” (v9) and then “sin so against the brethren” and “against Christ” (v12).

Though Christians have liberty that doesn’t mean that we should always use it – all things are lawful, but “all things edify not” (1 Cor 10:23). This reminds us of the beginning of this chapter, “charity edifieth” (v1), or builds up. The mature believer will not “offend” (v14) their “weak brother” (v11) for exercising their own liberty, but instead, and like Christ, we will choose to “lay down our lives for the brethren” (1 John 3:16). This may mean forsaking something that we enjoy or do not feel grieved by, but we do it lest we “make my brother to offend” (v13).

1 CORINTHIANS 9

This chapter gives us some insight into the calling of a minister and how they are afforded their livelihood. Should we pay pastors? Should pastors have wives? These are questions that are dealt with here. We then see that the role of a pastor as “servant” (v19) who is willing to adapt to their audience “for the gospel’s sake” (v23). Doing so requires discipline to “run” (v24) and to finish their course.

V1-5 The Right of an Apostle

Paul feels it necessary to remind the Corinthian church of the role God gave him as an apostle, “am not I an apostle?” (v1), claiming to have “seen Jesus Christ our Lord” (v1), which is a requirement for apostleship. Paul could be referring to when he had met Jesus on the road to Damascus (Acts 9) or it could have been at another time when he was taught of Jesus (Gal 1:11-12), likely in the Arabian desert after his conversion (Gal 1:17).

Paul says the proof of his ministry and his apostleship is in the Corinthian church, “for the seal of mine apostleship are ye in the Lord” (v2). It would seem that some of the Corinthians would “examine” (v3) him to see if he was a legitimate preacher and not just another “babbler” as the Athenians suspected (Acts 17:18). If the Lord has truly called us, there should be fruit in our midst – people that are in the Lord because of our ministry.

With apostleship came “power to eat and to drink” (v4) as well as to “lead about a sister, a wife” (v5). The bible does not teach that pastors, or in Paul’s case apostles, must remain celibate or refrain from certain foods – such would be legalism and a sign of false teaching (1 Tim 4:3).

V6-15 The Support of Pastors

Next is the question of whether God’s ministers should be able to “forbear working” (v6), as it would seem other apostles did. The case is made for pastors to sustain themselves from their own ministry, as is identified in “warfare”, the “vineyard”, and the “flock” (v7). These examples teach us that those who labour are rewarded for their work, specifically by those means. Pointing back to the law (Deut 25:4), we learn that Christian ministers are likened unto “the ox that treadeth out the corn” (v9), which is worthy to eat of the corn, “thou shalt not muzzle the mouth of the ox” (v9). These pictures help us learn that pastors should be able to “plow in hope” and be a “partaker of his hope” (v10) by having their means provided to them by their ministry.

If we want our pastors to remain set apart for the ministry to “preach the gospel” (v14) without distraction, then they should be able to “live of the gospel” (v14). Note that living of the gospel is not a monetary standard and could be subjectively applied based upon cultural norms or living standards. It is God’s desire that those who have “sown unto you spiritual things” should “reap your carnal things” (v11). This is not a fleecing of the people of God, but instead is likened unto the priests and the Levites who would “live of the things of the temple” and be “partakers with the altar” (v13). The Levites had no inheritance (Num 18:23), and their livelihood was sustained by the sacrifices of God’s people. Likewise, “so hath the Lord ordained”(v14) that Christian pastors that lead and feed the flock of God should be “worthy of double honour” (1 Tim 5:17) and cared for by their flock.

Although Paul advocates for pastors to be compensated, he “used none of these things” (v15), for during his time in Corinth he “wrought” with his “craft” with ministry partners Aquilla and Priscilla (Acts 18:1-3), during which time he was “working with” his “own hands” (1 Cor 4:12). Although ministers have the right to have their livelihood cared for by the congregation, there may be times when it is fitting not to. In Paul’s case he did not want anyone to make his “glorying void” (v15). Note that there were times when Paul received “wages” from others (2 Cor 11:8, Phil 4:15-16).

V16-22 The Ministry of the Gospel

Preaching the gospel isn’t about a career, Paul says for him it was a “necessity… laid upon me” (v16) which if he did not fulfill it would cause him “woe” (v16) [sorrow or distress]. Paul willingly forfeited offerings at times, “this I do willingly” (v17), so that “I may make the gospel of Christ without charge” (v18). For him, preaching Christ and being above board on finances were more important than being given a “reward” (v17), which he claimed to have simply in the gospel.

That ministry goes beyond career is clearly seen in verses 19-23, which shows Paul’s heart to be made a “servant unto all” (v19). Through his calling, he was able to identify with people of any background, whether “Jew” (v20), or them “without the law” (v21), or “the weak” (v22). He “became” what they needed him to so that he might “gain” them and “save some” (v22). Herein lies the difference in a “hireling” (John 10:12-13) and an actual shepherd: the man of God will do all things “for the gospel’s sake” (v23) and for the betterment of the flock, laying down his own identity to be a better minister.

V23-27 The Reminder of the Race

A life of ministry is not without distraction or temptation. Paul says that he had to “keep under” his body and“bring it into subjection” (v27), using the illustration of an athlete that would “run in a race” and receive a “prize” (v24) and “crown” (v25). All believers will run in a race, but not all will receive rewards for the way in which they serve the Lord. Just as athletes strive “for the mastery” and are “temperate in all things” (v25), we must also be in our service to the Lord.

Failure to “so run” (v26) will result in being a “castaway” (v27). This is not to forfeit one’s salvation, for that is sealed (Eph 4:30), but rather to be disqualified. Just as an athlete is disqualified from competition for failing to comply with the rules, so the Christian minister can fail in their service to the Lord. For a pastor, this can mean removal from their role in the church (1 Tim 5:19-20). Let it not be so! Let us instead take Paul’s wisdom to bring our bodies “into subjection” (v27) by all means so that we can be fruitful.

1 CORINTHIANS 10

What does a Christian do with the Old Testament? Do we ignore it and only read the new? Chapter 10 connects Christians back to the Old Testament, pointing us back to “examples” (v6) of Israel’s failures and reminding us now to behave in the same way. Here we also learn more about Christian liberty and see the ultimate motivation of our liberty is to “please all men… that they may be saved” (v33).

V1-15 Place for the Old Testament

Paul implores the Jewish believers in Corinth to consider the stories of their ancestors. Since Crispus the “chief rule of the synagogue” (Acts 18:8) was saved, it’s likely that there was a significant population of believing Jews. There is much vivid imagery to any Hebrew in this section:

• Israel’s departure from Egypt (1-2)

• Israel’s provision in the wilderness (v3-4, Exo 17:6)

• Israel’s lust and judgment (v5-6, Num 11:4, 33-34)

• Israel’s idolatry and adultery (v7-9)

• Israel’s murmuring and judgment (v10)

All of these familiar stories are “our examples, to the intent we should not lust” (v6) and “are written for our admonition” (v11). The wording is similar to Romans 15:4, “whatsoever things were written aforetime was writing for our learning”. This is a wonderful example of bible exposition – exposing what the work of God says and teaching the “sense” (Neh 8:8) of it to God’s people. Christians can go anywhere in the canon of God’s word and find application, but we must be careful to “rightly divide the word of truth” (2 Tim 2:15), lest we misapply something not written to us. Being saved by grace through faith means that we cannot directly apply much of the scriptures directly and must instead take them “for our admonition” (v11). It has been said, ‘all of the bible is written for you, but not all of the bible is written to you’.

Verse 4 is notable in these examples, where the New Testament reveals more detail from the Old Testament in a familiar story. Israel was sustained in the wilderness by “that spiritual Rock… and that Rock was Christ”(v4). There is a simple application here to God’s spiritual provision for our lives in His Son, but we also learn a great trinitarian principle – that Jesus is one with God and was providing for God’s people in the wilderness. Reading the Old Testament without the New will not give us the whole picture, seeing that God has given additional insight through the apostles and their scriptures.

The lessoned learned from these scriptures is, “take heed” (v12). Nearly all the examples listed are negative and consequential, as “with many of them God was not well pleased” (v5). We are then reminded that temptation will come upon the Christian just as it has God’s people throughout history, but “God is faithful” who will “make a way to escape” (v13). Though we will all experience temptation, it will never be at a level that will destroy us, “above that ye are able” (v13). In the temptation He will make a way out.

Idolatry was Corinth’s snare, from their Greek background, from which we are told, “flee from idolatry” (v14). There is a connection between idolatry and sexual sin (v7-8), which we are told of both to flee! There is no need to stay and endure what God says to run from (1 Cor 6:18).

V16-22 Separation from Idolatry

The example of Israel continues as we learn a spiritual principle from their history, “are not they which eat of the sacrifices partakers of the altar?” (v18). Paul has been setting up his argument that Christians ought not partake in the demonic, saying that we which partake in the “cup” and the “bread” of Christ (v16) have no business partaking in “the table of devils” (v21). We have previously learned that an idol is nothing (1 Cor 8:4), which it is, but here we find a greater power at work behind the scenes in the realm of idolatry – devils. We must choose whom we will serve lest we “provoke the Lord to jealousy” (v22), meaning that the issue being addressed here is not Christian liberty, but Christian entanglement and the worship of other things. This would be consistent with the examples listed in verses 1-10. Dear Christian, if you have any compulsion to run towards something of darkness to satisfy a need that the Lord should instead meet in your life, flee.

V23-33 Conscience Guiding Liberty

Though Christians have liberty to partake and consume food offered to idols if we have a clear “conscience” (v25), but it may not be recommended for, “all things edify not” (v23). We are to filter our liberty through what is best for others, “let no man seek his own” (v24) and to “please all men in all things” (v33) to the end that “they may be saved” (v33). Here the issue of liberty is different than that of 1 Corinthians 8 and Romans 14, where we do not want to offend a Christian brother or sister in Christ with our liberty. In this context, it is for “any of them that believe not” (v27). Now we are talking about our testimony and the “appearance of evil” (1 Thess 5:22).

If we are “bid” to a feast and “be disposed to go” (v27) then we should do so, “asking no question” (v25). Sometimes ignorance is bliss, but once a Christian understands the nature of the feast, that it is “offered in sacrifice unto idols” (v28) we are told not to eat “for his sake that shewed it” (v28). The issue is now not the conscience of the believer, but that of the unbeliever, “not thine own, but of the other” (v29). Clearly we have the freedom to eat whatsoever is “sold in shambles” (v25) [meaning the market], but only if it is to the “glory of God” (v31). If an unbeliever cannot discern that we are any different than them, and they think that we are also worshipping their God, we clearly have an issue! In all that we do, we should attempt to “give none offence” (v32) to anyone, so that we can seek the “profit” (v33) of others and the lost “may be saved” (v33).

1 CORINTHIANS 11

This chapter of the bible is famously known for giving us a post resurrection account of the church “ordinance” (v1) of “the Lord’s supper” (v20). We see that the carnality Corinthian church had bled into what God considered dear, the “remembrance” of Christ’s sacrifice. We also learn more here about Christian relationships and the order of the home and gender norms of the day.

V1-16 Authority in Relationships

Paul begins first with commending the church at Corinth for remembering him as their founding pastor, “ye remember me in all things” (v2) and they continued to “keep the ordinances” (v2) that Paul had taught them. However, before getting to the ordinance of the Lord’s supper, he addresses much more prudent issues in their relationships.

There was a lack of consistent authority in the church at Corinth, and Paul had to set the record straight that “the head of every man is Christ; and the head of the woman is the man” (v3). It would seem that the women of Corinth were becoming liberal in their submission to their husbands and in their dress and hair, indistinguishable from temple prostitutes. This letter to Corinth was written before epistles to the Colossians and Ephesians clarified the roles of husbands and wives in the church (Eph 5:22-25, Col 3:18). The bible is clear, “wives, submit yourselves unto your own husbands”, as seen in both of those accounts. This issue in the church is seen here in illustrative fashion with head coverings – it was a matter of honor and shame.

First, the woman, “every woman that prayeth or prophesieth with her head uncovered dishonoreth her head” (v5). This covering is clearly seen as her hair, “if it be a shame for a woman to be shorn or shaven, let her be covered” (v6). Meaning that a woman’s hair was given for her glory, “if a woman have long hair, it is a glory to her: for her hair is given her for a covering” (v15). It is “comely” and according to nature for a woman to have hair and not be shaven. This issue is a token for the spiritual principle behind it, that she would have “power on her head” (v10) via submission to her husband, giving him glory (v7).

Next is the man, who is the under the headship of Christ, “the head of every man is Christ” (v3). Men do not get to be abusive or overpowering in the leadership of their wives because they are responsible to Jesus Christ for the spiritual health of their wives (Eph 5:26). They are to love their wives “as Christ also loved the church” (Eph 5:25), which is not domineering, but sacrificial. The man also is given a token of his submission to Christ in his ‘covering’. He is told “not to cover his head” because he is the “image and glory of God” (v7). That man is the image of God is fitting, because God is not a woman. He is clearly male as is seen throughout the scripture. Christ is a male (Matt 16:16) and God the Father is a male called a ‘Father’ (Matt 6:9).

What then? Is one gender better than the other? In no way because “neither is the man without the woman, neither the woman without the man” (v11). We clearly need each other as is clearly stated. As Christians submitted to Christ and the word of God we must also be submitted to the order of creation, and our roles within our “calling” (1 Cor 7:20). Are you called a husband? Are you called a wife? Then get on with abiding in obedience.

How do we conclude? Can a man have long hair? Can a woman have short hair? Yes, because of verse 16, “if any man seem to be contentious, we have no such custom”. We do have liberty in Christ, that our outward appearance is not a standard of legalism, but if we are submitted the principles in creation, they will naturally gravitate towards biblical norms and not the culture around us.

V17-22 Revealing Church Dysfunction

These verses provide further clarification on the dysfunction of the Corinthian church. They were meeting together, but “for the worse” (v17), which is also true for any other carnal church. Not all church meetings are good ones. This church was full of “divisions” (v18) [schisms in their relationships] and “heresies” (v19) [false teachings]. Multiple mentions are made of their ‘coming together’ (v20), which proves that a church is an ‘assembly’, and cannot be practiced solo. A practice that Paul had taught this church was the “Lord’s supper” (v20), something which also cannot be done solo, but was here clearly taken for granted as they were treating it as a meal, “every one taken before other his own supper” and a party, “another is drunken” (v21).

The Corinthians were told that they have “houses to eat and drink in” (v2) and that there is a clear division between the home and the “church of God” (v22). The saints can assemble for a meal, but that is not the purpose of their assembly, it is worship. And here we find “the Lord’s supper” (v20), or commonly called ‘communion’, is an act of worship.

V23-34 The Lord’s Supper

Paul says that he received the “ordinance” (v2) of the Lord’s supper “of the Lord” (v23), meaning that Christ had taught it to him personally in some way. It clearly aligns with the gospel accounts of the Christ’s last meal with his disciples (Matt 26:26, Mark 14:22, Luke 22:19), but gives us further clarity into the purpose of the ordinance for regular church worship.

The Lord’s supper contains two elements: the “bread” (v23) representing Christ’s body, “this is my body” (v24), and the “cup” (v25), representing “the new testament in my blood” (v25). These elements are representative of Christ’s sufferings, which “shew the Lord’s death till he come” (v26). When Christians partake in the Lord’s supper it is a solemn moment in which we must first “examine” (v28) ourselves lest we eat “unworthily” (v29). This personal examination keeps the Lord’s supper from becoming ritual or religion.

The seriousness of the consequences for a lack of discernment and partaking unworthily is to “be guilty of the body and blood of the Lord” (v27). This is referring to the unbeliever – they have no place partaking in the Lord’s supper until they have been born again. There is another consequence for the Christian, “for this cause many are weak and sickly among you, and many sleep” (v30). This is for Christians… “among you”. We ought to have light trepidation before partaking so as to remember Christ’s sacrifice in light of our living, “we should judge ourselves” (v31). This is a time of judgment and reconciliation. 

We conclude this theme with a reminder that the Lord’s supper is only for when we “come together” (v33). We should use restraint in this ordinance so as to respect it for God’s designed purpose of personal judgment, and not treat it as a meal, “if any man hunger, let him eat at home” (v34).

1 CORINTHIANS 12

This chapter gives us insight into the operation of the church via “spiritual gifts” (av1), with clarification on those gives and their order and priority. We also learn a great deal here about the “body of Christ” (v27) as it concerns the individual members who are “the body” (v19). This chapter has it all as far as overseeing a church goes, and should be consulted for how a church should function in a “more excellent way” (v31).

V1-11 Spiritual Gifts

It would seem the Corinthians were interested in and known for “spiritual gifts” (v1), as we will get much revelation on them in this book. They were reminded that the exercise of these gifts of the Spirit would give honor and glory to God, “no man speaking by the Spirit of God called Jesus accursed” (v3), meaning that we can interpret false teachers for their stance on Christ. The “Holy Ghost” will always “say that Jesus is the Lord” (v3). Any other message is not from God 

When a believer in Jesus Christ is “born again” (John 3:3) they receive the Holy Spirit (Eph 1:13) and are immediately gifted to serve the Lord (Eph 2:10), “the manifestation of the Spirit is given to every man” (v7). It may take time to discover what those gifts are, but every believer has at least one. There are diversities of “gifts” (v4), “administrations” (v5), and “operations” (v6), but all will function in unity by “the same God which worketh in all” (v6).

The purpose of these gifts is to “profit withal” (v7), meaning that they are not necessarily just for the individual – they are for the whole body. To effectively use your spiritual gifts, you must be functioning together in a church community and be investing in others.

Spiritual gifts are specific. We don’t get to make them up or identify new ones. Here they are listed as:

• Word of wisdom (v8)

• Word of knowledge (v8)

• Faith (v9)

• Healing (v9)

• Working of miracles (v10)

• Prophecy (v10)

• Discerning of Spirits (v10)

• Divers kinds of tongues (v10)

• Interpretation of tongues (v10)

There are others listed in Romans 12 and Ephesians 4 as well, so this is not a conclusive list. Our gifts are given to us “as he will” (v11), so we don’t get to pick them or get new ones. God’s gifts are “without repentance” (Rom 11:29), so however He has built you, you would do well to function in it to the best of your ability, for the benefit of others, and to the glory of God!

V12-27 Members of the Body

The illustration of the body is used to depict “many members” (v12), yet all functioning together in “one body”(v12). This is ultimately a representation of Christ, “so also is Christ” (v12), and here we get the clearest picture in all of the bible on how the church is effectively functioning as if Jesus were here today (or at least should be). Each believer comes together as a member in Christ’s body to function as a whole “unto the edifying of itself in love” (Eph 4:16) to reach the world with the gospel.

The members are listed by function: foot (v15), hand (v15), eye (v16), ear (v16)… and even the nose “smelling” (v17)… which is likely those with discerning spirits to try to the words of the prophets (Job 12:11, 1 Cor 4:32). The point being that, “God hath set the members every one of them in the body, as it hath pleased him” (v18). Since God gifted us together after His will, we all need each other, “the eye cannot say unto the hand, I have no need of thee” (v21). Try functioning without your eyes or without your hands. It is a handicap. All members “are necessary” (v22), even the “feeble” (v22), “less honourable” (v23), and “uncomely parts” (v23). In fact, if the body is an illustration, then our inward parts, being less attractive or obvious, are even more necessary that the beautiful ones that we see on the outside. For this reason we should make sure that all members are attended to, and not just the ones in the spotlight.

The body, the church, ought to function together without “schism in the body” (v25). Schism is a division which makes the body “double minded” and unstable (James 1:8). Since we are called to function together, we must work out our issues because each member has the responsibility to “care one for another” (v25). When something happens to our physical body, other parts get involved. When you stub your toe walking through the house in the dark, every other part of the body becomes engaged, when “one member suffer, all the members suffer with it” (v26). Here we can practice Romans 12:15.

 V28-31 Order and Authority

Although all members in the body of Christ have a role to play, each has its own function, and some are more important than others (though there are no vain parts), for “God hath set some in the church, first” (v28). God is a God of “order” (1 Cor 14:40), and for that purpose He gave the church leaders to be “first”, starting with “apostles” (v28). The entirety of the body does what only a few parts tell it to do and we see this picture in the church as well.

The church in Corinth had their spiritual gifts out of order and needed to have them realigned, reminding them that not everyone is a leader, “are all apostles?” (v29), and that not everyone has a speaking gift, “are all teachers?” (v29), etc. God has given pastors as elders to oversee the flock of God (1 Pet 5:1-3), which build “upon the foundation of the apostles and the prophets” (Eph 2:20). If there is a question of a person’s role in the body, it would be best to consult the one who will “give account” for those members (Heb 13:17).

We conclude this chapter with a command to “covet earnestly the best gifts” (v31), which kind of coveting is not a lustful desire of what we don’t have but want to obtain, it is instead a value placed on something above others. “covet earnestly” is one Greek word translated in other places as “zealously affect”, “desire”, etc. It is a righteous zeal that tempers the body to make it more effective by prioritizing the “best gifts” (v31) to make the entire body more fruitful and effective. For example, think about a person speaking – what do the arms do? Support the words, for the arms themselves have no mouth. They cannot get in the way of the message, but should move in coordination with it to make it more effective. In this way, speaking gifts are prioritized as is outlined in verse 28, and thus the rest of the body should serve to validate the message and get it out.

1 CORINTHIANS 13

This is frequently called the ‘love’ chapter of the bible, and is regularly quoted at weddings and parties for its great emphasis on “charity” (v1), which is not benevolence but love. Charity will outweigh and outlast all other things, even being prioritized above “faith” (v13).

V1-3 Charity Above All

Coming off the heels of the previous chapter, we are reminded of the priority of charity, even over leadership. It doesn’t matter what we “speak” (v1), if we “have not charity” (v1) nobody will care. In fact, it will do the opposite of our intentions and annoy people as “a tinkling cymbal” (v1). A few spiritual gifts are mentioned in comparison, that of “prophecy” (v2) and “faith” (v2). Even in the great power of these gifts they can be used and experienced without love. It doesn’t make the gift ineffectual, for God will still use it, but it will make the operator of the gift “nothing” (v2). It will lessen people’s desire for us. Note, the gift of prophecy is here described, to “understand all mysteries, and all knowledge” (v2), therefore it is less about new revelation and more about connecting the truth of God’s word together to share it with others.

V4-7 The Act of Charity

What does charity look like? The King James Bible’s use of the word “charity” instead of the word love (agape) gives us further distinction into what kind of love charity is. Charity is a selfless, humble, and sacrificial love that is willing to ‘suffer’ (v4) and ‘endure’ all things (v7). There are many examples given in these verses. If you are struggling with any of these, it would be advisable to write them down and take them with you today to remind you that without this kind of love, your service to God will profit you nothing (v3).

V8-13 Charity Will Outlast

It is said that “charity never faileth” (v1), in contrast to the other spiritual gifts that the Corinthians were misusing: “prophecies” would fail, “tongues” would cease, and “knowledge” would vanish (v8), yet charity would remain. At the time of writing this epistle, the Corinthian prophets were only able to “know… and… prophesy in part” (v9) because they did not have the fullness of the revelation of God in the scriptures. There was then something yet to “come” (v10), which would do away with “that which is in part” (v10). The sign gifts are in view here, being described as “childish things” (v11) that were necessary at the time to help first century believers understand God’s truth without the bible. The Corinthians would “see through a glass, darkly” (v12) via the prophets, but when the scriptures would come, they would be able to see “face to face”(v12), which speaks to a clearer form of communication from God to His people (Gen 32:30, Num 14:14). We have the wonderful privilege today of reading “all the counsel of God” (Acts 20:27) and being taught personally by the Holy Spirit (1 John 2:27) throughout the whole canon.

1 Corinthians 14

This chapter continues in Paul’s correction of the Corinthian church’s abuse of spiritual gifts. They are commended for their efforts (v12), but they were clearly disorganized and unbalanced in their use. Some of the sign gifts like prophecy and tongues were still operational during this time, so there are specific instructions for the, but we saw at the end of the previous chapter that those gifts would be “put away” (1 Cor 13:11). We can glean from these precious passages that the church should function with appropriate leaders (v34-35), in an organized way (v33) and to the benefit of all (v26).

V1-6 Understanding Tongues

Paul encourages the already zealous Corinthians to “desire spiritual gifts” (v1), albeit with charity first and prophecy in priority, “but rather that ye may prophesy” (v1). The church in Corinth knew full well how to speak in an “unknown tongue” (v), but they did not realize that because of the ignorance of what they were saying, it was not “unto men to edification” (v3), but instead only edified “himself” (v4). There is a greater application for our spiritual gifts than for us to just simply perform, they must build others up. It should be noted that this kind of tongues is an “unknown” to the speaker, but not to others in the world. It is not a prayer language, but an actual one, which can be interpreted (v5).

Prophesy then serves the church better, “that the church may receive edifying” (v5). Prophesy, being one of the speaking gifts, is associates with other edifying things for the church, like “knowledge” or “doctrine” (v6) which build up God’s people. We ought not to focus on the mysterious and instead what is clear in God’s word. Beware the church that will not “endure sound doctrine” (2 Tim 4:3) and instead look for showy experiences.

V7-12 Signification

The illustration of instruments is given to help clarify the issue of tongues as a speaking gift, for all instruments “give a distinction in the sounds” (v7) so that they can be discerned: the pipe, harp, and trumpet are mentioned, each with their own voice. But what of an indistinguishable voice? It is nonsense. We ought then to use “words easy to be understood” (v9) so that others can follow, otherwise we will simply “speak into the air” (v9) as a “barbarian” (v11). A barbarian was a foreigner that one would be unable to communicate with by either custom or language. In this way, tongues do not serve to the “edifying of the church” (v12) and needed to find their proper place in the Corinthian church.

V13-25 Prophecy Over Tongues

Clarification on tongues continues, with emphasis on understanding, “let him that speaketh in an unknown tongue pray that he may interpret” (v13). It would seem possible for one to receive clarity on the message they received and then be able to share it with others so that their “understanding” is fruitful (v14). It would also seem that it was possible to pray and sing in tongues, but without understanding it did not edify and would be better to do both “with understanding” (v15). The argument is given of prayer – how could one follow along in a prayer if they could not discern when to say “Amen” (v16). It is better to use less words, so that the audience can follow, than to put on a display of “ten thousand words in an unknown tongue” (v19).

The purpose of tongues is revealed through Paul’s quotation of Isaiah 28:11. Tongues were not intended to edify believers, they were “for a sign” to unbelieving Jews (1 Cor 1:22), “to them that believe not” (v22). Isaiah’s context is clearly a judgment on Israel, that God would confound the Jews and speak to them through a tongue they did not understand. This was a sign to them that the Greeks did not need. They are “for them which believe not” (v22).

Paul gives the argument of the unbeliever among them: if “all speak with tongues” at the same time, they will think “ye are mad” (v23). It was then better that they would prophesy because the intelligible word of God would judge the sinner’s heart (v24) and reveal the “secrets of the heart” (v25) so that they could repent and “worship God” (v25). Prophesy is then better in every way (v39).

V26-40 Order in the Church

Since tongues and prophecy were not disallowed (v39) in the first century Corinthian church, they needed some standard operating procedures. These gifts had become a competition in the church, where “every one” (v26) felt like they had something to contribute, yet  because of their disorder it was not “unto edifying”(v26). Tongues and prophecy were both given direction (v27-30), with some needing to “keep silence” (v28) and “hold his peace” (v30). If anyone in the church says that they are ‘unable’ to control themselves because they are overtaken by the Holy Spirit, they are out of line. Clearly here spiritual gifts are volitional operations by a God that is “not the author of confusion” (v33). If a church is chaotic and disorganized, they are not operating through the power of the Holy Spirit.

Another issue that the Corinthian church had was a lack of male leadership. It seems the women of the church had taken over, as has been a theme from chapter 11. Women were forbidden from leadership and teaching, “let your women keep silence in the churches” (v34). What “law” was Paul referring to? Likely, Genesis 3:16, which reveals a woman’s desire to be insubordinate to man. It was not permitted for them to speak, and that they should rather “ask their husbands at home” (v35). Does this mean a woman can never open her mouth in the congregation? That is certainly not the case. Women can contribute, but not in a way that would “usurp authority over the man” (1 Tim 2:12), which means she cannot teach or preach to men. She is still able to pray and prophesy for other women (1 Cor 11:4). The bible is very clear that a woman cannot take spiritual authority in the church or serve in the office of a pastor (1 Tim 2:12-15, 3:1). Oftentimes when these spiritual gifts are abused it is evidence of a compromise in leadership, such as having female pastors – such is a “shame” (v35).

Verses 39-40 summarize this chapter for us: prophesy is better, and all things must be done in order. When the church is disorganized or functioning contrary to the standard of God’s word it can actually produce more harm than good. Instead of edifying, it can produce “confusion” (v33) and “shame” (v35). For this reason it is imperative that we examine the scriptures and submit our zeal to them.

1 CORINTHIANS 15

This chapter gives us a great insight into the importance of the resurrection (v14) and a definition of the gospel (v1-4). We also learn a great deal about the new bodies Christians will be given after their death and learn about the mystery of some believers who will not experience death but instead will be translated to spiritual bodies “in a moment” (v51). This chapter should give Christians great hope in life after death as our spiritual state will be infinitely better than our physical state (v19).

V1-11 Gospel Witnesses

This chapter begins with the clearest mention of “the gospel” (v1), which he calls “my gospel” (Rom 12:16, 16:25, 2 Tim 2:8). Though there are several different ‘gospels’ in the bible, including “another gospel”, a false one (Gal 1:6), the one mentioned here is a what saves Christians today in the church age. The gospel is very simple, which simplicity must be protected (2 Cor 11:3). Here it is defined in 3 parts:

• Christ died for our sins (v3)

• He was buried (v4)

• He rose again the third day (v4)

The word “and” denotes distinction among the 3 components of the gospel. Christ didn’t just die and raise again; He was also buried for three days. Do not forget the grave.

This gospel is “according to the scriptures” (v3-4), which phrase is used twice. These scriptures are not the New Testament ‘Romans Road’, which is a fine presentation to help someone understand the gospel, they are referring to prophetic fulfillment of the Old Testament in such verses as Isaiah 53, Psalm 16:10, Hosea 6:2, etc.

Christ’s resurrection wasn’t figurative, as some cults like the Bahai’s teach. The risen Christ was observed by many witnesses including Peter (Cephas), the apostles, James, Paul, and “five hundred brethren at once” (v6). At the time of writing to the Corinthians, it would have been possible to visit these eyewitnesses as, “the greater part remain unto this present” (v6). These witnesses no longer remain today but we can still learn from them, as they have written scripture: John, Peter, Paul, and Matthew all wrote having seen the resurrected Christ. This is a great proof of our faith – that we have a multitude of witnesses, unlike the Mormons or the Muslims who have very little witnesses outside of their main revelator.

We see Paul’s humble heart here as he calls himself, “last of all” (v8) and “the least of the apostles” (v9). Though he wasn’t one of the twelve disciples, and was converted after the resurrection, having “persecuted the church of God” (v9), he was still an eyewitness of the resurrected Christ (Acts 9:4-5). He concludes that whether one of the other apostles preached, “whether it were I or they” (v11), the preaching of the gospel was effectual in Corinth because “so ye believe”, and they were saved by “grace of God” (v10) that worked in and through Paul and everyone else who has ever believed the gospel. There is no salvation in any other, the gospel is what how we are “saved” (v2).

V12-19 Clarity on the Resurrection

There arose among the Corinthians a false teaching about the resurrection. Some had said, “that there is no resurrection of the dead” (v12), to which Paul addresses this issue as a fundamental part of the gospel and which the Corinthians originally believed. The argument is made that “if there be no resurrection of the dead” (v13), then Christians are in trouble because:

• Christ is not risen (v13)

• Our preaching is in vain (v14)

• Our faith is in vain (v14)

• The apostles are false witnesses (v15)

• We are yet in our sins (v17)

God’s enemy Satan, and the enemies of the gospel, know this. If they can take away the hope of the resurrection, Christianity loses its appeal, “If in this life only we have hope in Christ, we are of all men most miserable” (v19). It would be ridiculous to follow a religion that had a fraudulent basis; therefore it is imperative that we protect clear bible teaching in our church to protect the gospel itself because Christ is “risen from the dead” (v20).

V20-34 Future Hope

Christ has come and He has resurrected. Unlike Adam who brough with him “death” (v21), Christ will make “alive” (v22) anyone who believes in Him (John 3:16). Whoever believes, will have a resurrection as well, “but every man in his own order” (v23). Christ was first, “the firstfruits” (v23), without which nobody could resurrect, then “they that are Christ’s” will be with Him “at his coming” (v23, 1 Thess 4:14-15).

Christ’s resurrection points us forward to a time in which Jesus will fulfill the rest of the scriptures about His coming (Psalm 2), “then cometh the end, when he shall have delivered up the kingdom” (v24). Jesus will rule and reign on planet earth during the millennium for 1,000 years (Rev 20:6). “For he must reign” (v25) and defeat his enemies, including “death” (v26). After this “all things shall be subdued unto him” (v28, Phil 2:10-11, Dan 7:14)

Verse 29 brings an interesting question, which is not addressed anywhere else in the bible. What is meant of those who are “baptized for the dead” (v29)? We cannot tell exactly because this phrase is not used anywhere else in the bible. Christian baptism is only for people who are alive and able to make a profession of faith first (Acts 18:18). We must exercise 2 bible study principles here: 1) do not use an obscure passage to violate a clear one 2) we do not build a doctrine on a question.

We can conclude this section with Paul’s words in verse 32, “what advantageth it me, if the dead rise not?”, or in other words, why would we preach of suffer and not instead “eat and drink” (v32) and enjoy our lives? This of course is asked facetiously, for the very next verse goes on to tell us to “awake” (v34) and share the message of the resurrection with others, for “some have not the knowledge of God” (v34). The end of doubting and false teaching will always result in a lack of boldness and zeal in evangelism. For Corinth, it was a “shame” (v34), as it is to everyone who lacks confidence in the resurrection.

V35-50 Resurrected Bodies

If Christians will rise from the dead and live forever, what of our state? What will the resurrected body like? That’s what the Corinthians were trying to figure out. He Paul address their questions, “How are the dead raised up?” (v35) and “with what body do they come?” (v35). These are reasonable questions, though they don’t seem to be asked honestly, as they are considered fools who asked, “thou fool” (v36). It is ok to have questions about life after death, but Paul here speaks sternly to the false teachers who were producing schism in the body over this incredibly important issue.

The resulting verses give us great insight into the new bodies that Christians will receive when they die. First a distinction is made. The new body is not what is sown into the ground, as a seed, it is different when it is raised, “God hath given it a body as it hath pleased him” (v38), meaning that God as designed something different for the heirs of salvation than what we had before.

The difference is illustrated with types of flesh, “all flesh is not the same” (v30), using that of animals as examples, and then also that of “celestial bodies” (v40), “one star differeth from anther star in glory” (v41). Just as there is a difference in the earthly and the celestial, there is a difference in the “natural body” and the “spiritual body” (v44). Our new bodies may look like our old ones, but they will have a totally different nature which could not have been received without first being “sown” and then “raised” (v43).

Natural Body

The natural body bears the “image of the earthy” (v49) and is weak (v43), corruptible (v42), and dishonourable (v43). This does not mean that there is no glory in this life, but in comparison to the spiritual body, this one is “vile” (Phil 3:21), will age (1 Pet 1:24), and will ultimately die. This body cannot experience the fullness of salvation, as “flesh and blood cannot inherit the kingdom of God”(v50). Since “no flesh should glory in his presence” (1 Cor 1:29) we require a complete transformation to be in the presence of the Lord.

Spiritual Body

This body bears the “image of the heavenly” (v49) and is transformed from its original design, just as a seed sown changes into something different that its original form (v37). It is considered ‘incorruptible’ (v42), therefore it will no longer possess sin or the capacity for such. Hallelujah! It will also be more ‘powerful’ (v43) than our previous body, though we know not exactly how. It is in this body that we will experience the presence of God and serve Christ in His kingdom. 

V51-58 Culmination

There is a group of people who will not experience death in the same way. Here is a “mystery” is revealed, “we shall not all sleep, but we shall all be changed” (v51), meaning that there is a group of believers who will be “alive and remain unto the coming of the Lord” (1 Thess 4:15) and not technically experience death, referred to here as “sleep” (v51), though they will still “be changed” (v51). The new body is still necessary to truly be with God and serve Him in His kingdom, so the believers mentioned here will receive the same body as all saints who were “dead in Christ” (1 Thess 4:16).

Verse 52 clearly teaches us that this event is the return of Christ, which happens “in a moment” and when“the last trump shall sound” (v52). The trumpet is an instrument that God used to gather His people (Lev 23:24, Joel 2:15-16). This gathering is when the church is “caught up together… to meet the Lord in the air” (1 Thess 4:17), or what we commonly call the ‘rapture’. The catching away of the church is a “mystery” that must be stewarded by “rightly dividing the word of truth” (2 Tim 2:15), lest we conflate our eschatology and confuse the end times.

Once all of God’s people in the church have “put on incorruption” (v54) in the form of resurrected bodies, we will be able to say “O death, where is thy sting” (v55), because it will be the first time in our personal existence that we will be without the sting of “sin” (v56). Though Christ died to take away our sin, it will not be totally experienced until we are “glorified” (Rom 8:30), when God fulfills what He started at salvation.

In light of our future reality, we are reminded to stay “steadfast” in our faith and that our “labour is not in vain in the Lord” (v58). It will be rewarded one day when we meet the Lord.

1 CORINTHIANS 16

This chapter gives us a look into the organization of the church, even at a distance. Paul wrote in detail, addressing issues in the Corinthian church, and he expected them to function in an orderly manner, whether he was there or not. Paul continued to have apostolic oversight of this church, even though he was distant.

V1-9 Offerings and Travel Arrangements

It had become customary for churches to take offerings, “concerning the collection for the saints” (v1), and along with everything else in Corinth, this needed order, as was also given to other churches, “as I have given order to the churches of Galatia, even so do ye” (v1).

This gathering was consistent with Christian church gatherings “upon the first day of the week” (v2), and was not considered the tithe, but “as God has prospered” (v2). This offering was to help the struggling church at Jerusalem, which would reap their carnal things (1 Cor 9:11), which we see in Romans 15:25-26. Christian giving should not be out of an obligatory percentage or even solely focuses on providing for their own church needs – here we see Christians helping other believers financially that they’ve likely never met. We ought to keep enough margin in the budget to let our prosperity be a blessing to others in their time of need.

When there is money involved, Christians ought to be above board on everything. Paul recommended that the Corinthians would send an approved messenger to deliver the offering to Jerusalem (v3). This is a great example of accountability and personal ownership over a church’s funds.

Paul planned to “pass through Macedonia” (v5) before visiting the Corinthians again, and would plan to spend the winter there (v6), as travel was not easy by foot or boat during the winter. Although Paul wasn’t incredibly far away at Ephesus, he planned to stay there before heading to Jerusalem for “Pentecost” (v8, Acts 18:21) and was hindered in his journey by a “great door and effectual” in Ephesus (v9) – meaning that many of the Ephesians were open to hearing and believing the gospel, so he had to spend significant time with them. When God opens a door, we ought to stay faithful to it even though there are other ministry needs.

V10-20 Fellow Labourers

The great apostle was not able to make every ministry opportunity so he would send other trusted labourers in his stead. Here we see “Timotheous” (v10), “Apollos” (v12), “the house of Stephanas” (v15), “Fortunatus and Achaicus” (v17), and “Aquila and Priscilla” (v19). These were all faithful people that Paul would trust in during times when he couldn’t be present. He would delegate authority to them, “that ye submit yourselves unto such” (v16), encourage the Corinthians to listen to them, “let no man therefore despise him" (v11), and trust them to minister well, “he wortheth the work of the Lord, as I also do” (v10). Churches ought to have multiple key men that can continue to function without the founding pastor, for who knows what other doors may be opened and they will be unable to attend to local responsibilities 

Although Paul had apostolic authority, he wasn’t an authoritarian, allowing Apollos to exercise his own free will in his schedule, “but his will was not at all to come at this time” (v12). We must be careful with our authority so as not to expect that fellow ministers will be able to comply 100% of the time, for it may not be a “convenient time” (v12). This is not to say that ministry can never be ‘inconvenient’, for it will be, but instead that there are times in which it is not ‘suitable or proper’ (Webster 1828) for the current season.

The house of Stephanas showed great zeal in the use of their time to serve the Lord, as they “addicted themselves to the ministry of the saints” (v15). Some people will give themselves to the ministry more than others. Those that do ought to be respected, “and to every one that helpeth with us” (v16). Ministry is a team sport! We need each other! And those that have the time to give, ought to.

When people step up to fill in the ministry gaps in our absence it should encourage us. “Stephans and Fortunatus and Achaicus” (v17) were able to make up for “that which was lacking on your part” (v17), which “refreshed my spirit and yours” (v18). What a joy to know that God can use all members of the body and that His people will be cared for even if something happens to us. If you are able, jump in, and fill in the gaps! It will be an incredible blessing to your leadership.

Aquila and Priscilla were not in Corinth, but with Paul in Ephesus at the time that he wrote this epistle to them. They were serving alongside Paul and had a church “in their house” (v19). It is possible that Apollos was either an ordained pastor overseeing a church there, but their traveling and occupation suggests that they were simply using their home to accommodate a church gathering, as would be common in the first century. When Christians were kicked out of synagogues, they had to resort to alternative meeting places. The Ephesians were familiar with this, as they would later meet in a lecture hall (Acts 19:9). The “adversaries” (v9) in Ephesus likely made it difficult for them, as they later would in the Ephesian riot (Acts 19:28-41). We ought to have some flexibility in meeting space, especially if we are going to minister in larger cities.

V21-24 Final Thoughts

Paul concludes this book with his own hand, “the salutation of me Paul with mine own hand” (v21). He grabbed the pen from the amanuensis who was dictating his letter, to sign it himself. After all of the rebuke and correction that he included in this letter, Paul still loved this church, wanted it to grow, and treated them like his own children, as he was their ‘father’ (1 Cor 4:15).

His straight-forward style sticks out in verse 22, “If any man love not the Lord Jesus Christ, let him be Anathema”, which is to be cursed or banned, cast away. Those that would not worship God or hear from Paul’s letters should be dismissed and disfellowshipped, as the Corinthians had to do in chapter 5.

Nevertheless, the letter ends in “grace” (v23) and “love” (v24), with “Amen” (v24) obviously concluding his final statements. Most of Paul’s letters include Amen as a final ending note, but others like Romans use it several times to denote the end of a thought or section. This phrase reminds us that Paul included everything that he wanted to say in this letter. He didn’t have a PS or any doubts later. When we are finishing up a project or a task we ought to make sure to ‘Amen’ it. Conclude it without any doubts in a way that is done “with charity” (v14).