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) for the church there and Apollos built thereupon, “I have planted, Apollos watered” (1 Cor 3:6).
The 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.
We know that the Corinthians ‘course corrected’ some of these issues in their because there is a second epistle which bears their name. We can learn from them, that God can use a “carnal” (1 Cor 3:3) church and change it and grow it if they will submit to His word and do what He says.
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 Father’s 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 unassociated with the issue. It shames a church when the simple and weak 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 the, “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 the devil to creep in, “that Satan temp 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 marriage 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 for, 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).
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 teaches 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, and hath so decreed in his hearth that he will keep his virgin” (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 items that have been 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).