MESSAGE STATEMENT:
OUT OF A HEART OF LOVE, PAUL EXHORTS THE CORINTHIANS TO
CEASE EXALTING THEMSELVES IN ACCORDANCE WITH NATURAL
WISDOM, AND TO LIMIT THEMSELVES IN ACCORDANCE WITH THE
WISDOM OF GOD--THE CRUCIFIXION
I. Introduction: As Paul and Sosthenes greet the true
church of God in Corinth, he prays that they would
experience God's grace and peace and gives thanks to
God for the ways He has confirmed the church's
position in Him with spiritual gifts, and will confirm
the church's position when Jesus returns 1:1-9
A. In a greeting sent from the Apostle Paul and
Sosthenes to the true church of God at Corinth,
Paul expresses a desire for the church to
experience grace and peace from God 1:1-3
1. The letter is sent by the Apostle Paul and
Sosthenes 1:1
2. The letter is to a true church of God at
Corinth 1:2
a. They are the church of God 1:2a
b. The are at Corinth 1:2b
c. They have been set apart by Jesus,
Messiah 1:2c
d. They have been called to be saints
1:2d
e. They are part of the larger community
which calls upon the Lord 1:2e
3. Paul sends a desire (prayer) for the
Corinthian church to experience grace and
peace from God the Father and the Lord
Jesus, Messiah 1:3
B. Paul continually thanks God concerning the
Corinthians because He has graciously confirmed
his grace to the Corinthians with all gifts until
he returns and confirms his church in person 1:4-
9
1. Paul gives thanks because God has given them
grace through Jesus Christ 1:4
2. Evidence of the grace which was given to the
church in Corinth is that it was given
enrichment in their relationship with the
Lord through speech, all knowledge, and
spiritual gifts as they await the return of
Jesus 1:5-7
3. God's grace will be confirmed in the end
when God in his faithfulness verifies the
church's fellowship with Jesus at Jesus'
return 1:6-9
II. Divisions In The Church: Paul reproves the
Corinthians for their arrogant self-exaltations which
are raising divisions in the church because they are
contrary to Paul's gospel ministry, contrary to the
significance of the wisdom of Christ's crucifixion,
contrary to the true status of the messengers in the
church, and will be dealt by Paul with real spiritual
power if the Corinthians will not repent 1:10--4:21
A. Divisions are Contrary to Paul's Gospel Ministry:
Learning of the quarreling which the Corinthians
are engaged in, Paul exhorts the Corinthians to
unify because their divisiveness over individuals
is against the nature of the gospel, and against
Paul's ministry among them 1:10-17
1. Paul exhorts the Corinthians to unity in
light of the report from Cloe's people
concerning their quarreling 1:10-11
a. Paul exhorts his brethren in Corinth in
accordance with the authority of Jesus
Christ to be unified in one mind and
judgment 1:10
b. The reason Paul exhorts the Corinthians
to be unified is because Cloe's people
have reported to him the quarrels which
presently exist 1:11
2. Paul identifies the disunity in the church
with groups who identify themselves
exclusively with one leader as opposed to
another leader 1:12
a. Some are saying they are of Paul 1:12a
b. Some are saying that they are of
Apollos 1:12b
c. Some are saying they are of Cephas
(Peter) 1:12c
d. Some are saying that they are of Christ
1:12d
3. Paul argues that the division among the
Corinthians over men is against the nature
of the Gospel and is against the gospel
ministry which Paul presented in Corinth
1:13-17
a. Divisions among the Corinthians is
against the gospel itself 1:13a-b
1) Christ has not been divided 1:13a
2) Paul has not be crucified for the
Corinthians 1:13b
b. The central feature to Paul's ministry
was to clearly proclaim the gospel
message and not to baptize 1:13c-17
1) The Corinthians were not baptized
in the name of Paul 1:13c
2) Paul's ministry did not include
baptism as a central feature, but
clearly proclaiming the Gospel
1:14-17
B. The Reasons/Remedies to Divisions: The divisions
over significant leaders in the church reflect
the fleshly thinking of the Corinthians who are
not applying the wisdom of Jesus' crucifixion to
their arrogance, and thus are exalting in the
place of Jesus men who are merely servants of
God, and whom God will evaluate 1:18--4:5
1. The Message Is Not Applied: Even though the
world considers the message of Christ
crucified to be foolish, it is a spiritual
wisdom which the Spirit of God revealed to
Christian leaders and which they then
communicated to the spiritually mature who
had the mind of Christ, but the Corinthians
in their fleshly divisiveness are blocking
their capacity to understand God's wisdom
(the significance of the crucifixion for
their present lives [sanctification]) 1:18-
-3:4
a. Paul argues through a thesis statement,
and experience that even though the
world considers the message of the
crucifixion to be foolish, it is the
wisdom and power of God 1:18--2:5
1) Thesis: The world calls the cross
foolishness, but those who believe
call the cross the power and
wisdom of God 1:18-25
a) The world calls the cross
foolishness, but it is the
power of God for salvation
for believers 1:18
b) Scripture (Isa. 29:14)
confirms God's intention to
overrule the cleverness of
the wise 1:19
c) God has made foolish the best
of the Greeks and the Jews
who could not find God
through their wisdom, but
only through the foolishness
of belief in the crucified
Jesus 1:20-25
(1) Jews sought God through
signs 1:22a
(2) Greeks sought God
through wisdom 1:22b
(3) The Gospel message of
salvation is Christ
crucified 1:23a
(4) Jews stumble over the
crucifixion of Jesus
1:23b
(5) Greeks consider the
crucifixion to be
foolish 1:23c
(6) Those who called to God
find the crucifixion to
be the power and wisdom
of God 1:24
(7) The reason the
crucifixion is the power
and wisdom of God is
because God is wiser
than man in His
foolishness, and
stronger than man in His
weakness 1:25
2) Experience I: Paul argues through
the humble conversion experience
of the Corinthians that Christ
crucified is the power and wisdom
of God 1:26-31
a) The Corinthians own call to
God demonstrates that God's
way is not through natural
understanding or ability, but
through weakness and humility
1:26-29
(1) God did not call many
among the Corinthians
who were naturally wise,
mighty or noble 1:26
(2) God chose the foolish,
weak, base and despised
things of the world to
confound the wise
causing humility among
all men 1:27-29
b) The Corinthians are humbly
related to God through Jesus
who through the crucifixion
became God's wisdom,
righteousness,
sanctification, and
redemption for them 1:30-31
3) Experience II: The message and
the power of Paul's preaching to
the Corinthians was not in natural
ability, but in the crucified
Christ, and the Spirit's
enablement so that the Corinthians
would not trust in him, but in God
2:1-5
a) When Paul came to the
Corinthians he did not
emphasize natural ability and
wisdom, but proclaimed the
crucifixion of Jesus 2:1-2
b) Paul himself was weak in his
presence and oratory ability,
but strong in the power of
God so that the Corinthians
would trust in God rather
than in him 2:3-5
(1) When Paul came to the
Corinthians his presence
was one of weakness,
fear and trembling 2:3
(2) When Paul came to the
Corinthians his message
was not naturally
persuasive, but divinely
empowered by the Spirit
so that the Corinthians
would rest upon God's
wisdom rather than
Paul's (or another
man's) 2:4-5
b. Even though God's wisdom was hidden
from natural men, it was revealed to
the Christian leaders through the
Spirit of God and they communicate it
to mature, spiritual believers who have
the mind of Christ, but the Corinthians
have blocked their capacity to
understand because of their fleshly
divisiveness 2:6--3:4
1) Mature believers realize that
Christian leaders speak a wisdom
of God which was hidden from the
world, but was prepared for those
who love God 2:6-9
a) Even though the Christian
leaders do not speak in
wisdom according to the
world, they do speak wisdom
in the appraisal of those who
are mature 2:6
b) The leaders speak God's
mystery which was hidden from
the world but kept for those
who love God 2:7-9
(1) The leaders speak God's
hidden wisdom 2:7a
(2) God's wisdom was a
mystery, hidden before
the ages resulting in
glory 2:7b
(3) Proof that the wisdom
which the Christian
leaders speak was not
understood by the rulers
of this age is that they
crucified the Lord of
Glory 2:8
(4) Scripture (Isa. 64:4;
65:17) foretold that
God's wisdom (of
salvation) was hidden
except from those who
love God 2:9
2) The Spirit of God revealed the
hidden wisdom of God to Christian
leaders who teach it to those who
are spiritually minded 2:10-13
a) God revealed His hidden
wisdom to the Christian
leaders (Paul) through the
Spirit who knows the deep
things of God being the
Spirit of God 2:10-11
b) The leaders do not have the
spirit of the world, but the
Spirit of God who teaches
them of God 2:12
c) The leaders teach what they
have learned by the Spirit
communicating this to the
spiritually minded 2:13
3) The natural man is incapable of
understanding what the spiritual
man is able to understand because
the spiritual man has the mind of
Christ 2:14-16
a) The natural man regards the
things of the Spirit to be
foolish and cannot understand
them 2:14a
b) The things of the Spirit are
spiritually appraised 2:14b
c) The Spiritual man understands
the things of the Spirit, and
is not understood by the
natural man because the
Spiritual man has the
thoughts of Christ 2:15-16
4) The Corinthians in their "fleshly"
condition have blocked their
capacity to understand the
spiritual and are thus acting like
natural men in their divisiveness
3:1-4
a) Paul could not speak to the
Corinthians as spiritual men,
but as fleshly men, as babies
in Christ 3:1
b) When the Corinthians became
children of God Paul gave
them children's portions of
the word of God, and they are
still not able to handle more
mature portions because they
are walking like mere men in
their fleshliness
(naturalness) as they group
themselves around men 3:2-4
2. The Messengers Are Servants: Paul urges the
Corinthians to regard the messengers as
servants of God, and not to threaten the
unity of the church over them, because Jesus
is the foundation of the church, God will
judge anyone who destroys the church, and
because God will evaluate the faithfulness
of the messengers 3:5--4:5
a. Apollos and Paul were servants who
worked as fellow workers in God's field
(the church), and will receive reward
from God, but God is the One who brings
about life and should be honored 3:5-9
1) Apollos and Paul were servants to
whom God gave ability and through
whom the Corinthians believed 3:5
2) While Paul and Apollos each had a
share in the ministry with the
Corinthians, God brought about the
life, and so God should be honored
3:6-7
3) Paul and Apollos were fellow
workers who will be rewarded by
God, but simply worked in God's
field 3:8-9
b. Paul warns those who are building upon
his foundation of Jesus for the church
that they should not try to rebuild the
foundation upon others, and that God
will hold them accountable for what
they do 3:10-15
1) Paul was graciously permitted to
serve God by laying the foundation
of the church, and others built
upon it 3:10a
2) Paul warns those who build upon
his foundation to be careful not
to try to change the foundation
from Jesus to "others" 3:10b-11
3) Paul warns that those who build
well upon the foundation will
receive a reward, while those who
do not build well upon it will
suffer loss when God evaluates
their work 3:12-15
c. Because of the divine nature of the
church, Paul warns those in Corinth to
repent of their divisiveness and not to
threaten the unity of the church
because God will judge the one who
divides it, and because all the
servants belong to the church, and the
church belongs to God 3:16-23
1) Paul reminds the Corinthian church
of the indisputable truth that
they (plural) are the temple
(naos) of God where the Spirit of
God dwells 3:16
2) Paul informs the Corinthians that
God will destroy anyone who
destroys the church (the temple of
God) 3:17
3) Paul urges those who consider
themselves to be so wise in this
age to humble themselves to the
"wisdom of God" (become foolish)
so that they can truly be wise
rather than becoming caught in
their foolishness by God 3:18-20
4) Paul urges the Corinthians not to
be divisive over men because they
all are part of the church which
has its focus in God 3:21-22
d. Paul urges the Corinthians to regard
the messengers of the Gospel as
servants of Christ whom God, rather
than they, will evaluate on the basis
of their heart motives 4:1-5
1) Paul urges those in Corinth to
regard the leaders as servants of
Christ responsible for the
revelation of Christ for the
church (mysteries of God) 4:1
2) Paul agrees that the servants are
to be evaluated, but insists that
the evaluation is not to be an
external one made by the church or
even one's self, but will be made
by the Lord as He deals with
motives of the heart 4:3-5
C. Exposing the root issue in the Corinthians'
divisiveness as an arrogant self-evaluation, Paul
exhorts his dear spiritual children to repent and
follow the humble model of Timothy lest he come
to them and discipline them with real spiritual
power 4:6-21
1. Paul exposes the arrogant self-evaluation of
the Corinthians as the root cause of the
divisiveness in light of that fact that all
that they have is a gift, and the self-
abasing lives of the Apostles 4:6-13
a. Paul used himself and Apollos as
illustrations of those limited by what
is written (not to be overly exalted)
in order to prevent the Corinthians
from the arrogance of exalting one
above the other 4:6
b. Paul exposes the arrogance of the
Corinthians self-exaltations against
the fact that all that they have was a
gift to them, and against the self-
abasement which the Apostles submit
themselves to 4:7-13
1) Paul questions the arrogant, self-
evaluation of the Corinthians
because all that they have was
given to them 4:7-8a
2) Paul exposes the arrogance of the
Corinthians self-exaltations
against the abuse to which the
Apostles willingly submit
themselves 4:8b-13
a) The self-evaluation of the
Corinthians exalts them above
the Apostles 4:8b
b) The Apostles are those under
abuse and self-abasement to
the world 4:9
c) Unlike the Corinthians self-
exaltation, the Apostles are
shown to be constantly
humbled and self-abased 4:10-
13
2. While Paul only wishes to admonish his dear
spiritual children, and to encourage them to
repent of their arrogant divisiveness by
following the humble model of Timothy whom
he is sending, he warns them that if they do
not, that they will be confronted by him in
real spiritual power when he comes to them
4:14-21
a. Paul's design in writing is not to
shame his spiritual children, the
Corinthians, but to admonish them as a
father would his dear children 4:14-15
b. Paul has sent the Corinthians the
example of Timothy who will model the
self-abasement which he lives, and
which he desires for the Corinthians to
imitate 4:16-17
1) Paul exhorts the Corinthians to be
imitate him (in his self-abasement
[see above] 4:16
2) Paul has sent Timothy to the
Corinthians as one who will model
his was before them 4:17
c. Paul warns to Corinthians that if they
do not repent that he will come to them
soon to discipline them in real
spiritual power 4:18-21
1) Some Corinthians have become
arrogant because they do not think
that Paul will be visiting them
again 4:18
2) Paul assures the Corinthians that
he will return to them soon (Lord
willing), and will confront those
who are arrogant in his spiritual
power of the Kingdom 4:19-20
3) Paul asks the Corinthians whether
they desire him to come with a rod
of discipline, or with love and a
spirit of gentleness 4:21
III. Disorders in the Church: Paul corrects the Corinthians
worldly approach toward dealing with sin in the
church, the settlement of personal disputes, and
personal immorality because it is action based upon
natural, arrogant thinking rather than biblical wisdom
5:1--6:20
A. Discipline: Paul rebukes the Corinthians for
being arrogant in their indifference toward
blatant immorality in the church, and exhorts
them to mourn over the sin, and to discipline the
offender under his authority, in accordance with
their pure standing in Christ, and as he had
previously instructed them to deal with sin in
the church 5:1-13
1. Paul rebukes the Corinthians for being
arrogant in their indifference toward
blatant immorality in the church rather than
mourning over it and disciplining the
offender 5:1-2
a. Paul raises the issue of the report of
gross immorality among the Corinthian
church of someone with his stepmother
5:1
b. Paul rebukes the response of the church
for being arrogant in their
indifference and not mourning over the
evil and removing the person from the
midst of the church 5:2
2. Paul announces that though he is physically
absent, he has already judged this immoral
offender in his spirit and urges the church
to perform authoritative church discipline
by delivering him outside of the protective
shelter of the church into the realm of
Satan so that the man may repent 5:3-5
a. Paul has already judged the one who is
committing this immorality 5:3
b. Paul urges the church to reflect his
judgment when they are assembled by
refusing him the protection of the body
and thus delivering him into the realm
of Satan 5:4-5a
c. Paul desires for the man to experience
the destruction of his physically life
under the hand of Satan (Job 1:12; 1
Jn. 5:19) so that he will repent and
experience salvation (cf. 11:30,32; 1
Tim. 1:20; 1 John 5:16) 5:5b
3. In accordance with their standing in Christ
and Paul's previous communication with the
Corinthians, he exhorts them to exercise
church discipline and thus to remove the man
from their midst 5:6-13
a. Paul rebukes the Corinthians for their
boasting and exhorts them to judge the
immoral man based upon their new
standing in righteousness accomplished
by Christ's Passover sacrifice 5:6-8
1) Paul rebukes the boasting of the
Corinthians as not being good
5:6a
2) Paul exhorts the Corinthians to
deal with the sinfulness in the
body through not allowing the
sinning brother to be present
because they are to be the
expression of the true and
continual Passover feast
inaugurated by the death of Jesus-
-the Passover Lamb 5:6b-8
a) Paul argues from the image of
leaven that a little leaven
effects the whole lump of
dough 5:6b
b) Paul continues the image of
leaven to argue that the
Corinthians should clean out
the old leaven so that they
may be pure (unleavened)
5:7a
c) The reason the Corinthians
should "clean out the old
leaven" is because they have
been saved by Christ the
Passover Lamb 5:7b
d) With Christ as the Passover
Lamb, the Corinthians should
be celebrating the "Passover"
with unleavened bread--the
purity of the body from sin
5:8
b. Paul wrote to the Corinthians not to
disassociate with the sinning people of
the world, but to disassociate
themselves from the sinning people in
the church, especially this one who is
living in immorality with his
stepmother 5:9-13
1) Paul wrote to the Corinthians in a
previous letter to not associate
with immoral people 5:9
2) Paul did not mean that the
Corinthians were to not associate
with sinners who are of this world
because that would be impossible
5:10
3) Paul's admonition related to not
associating with those who were
carrying on with sin within the
church 5:11
4) Paul affirms that he does not have
any jurisdiction to judge those
who are outside of the church
since God judges them, but there
is a judgment which should go on
within the church 5:12-13a
5) Paul urges the Corinthians to
remove the man from the church
(Deut. 13:5; 17:7,12; 21:21)
5:13b
B. Litigation: Paul rebukes the Corinthians for
taking their brothers into litigation before
unbelievers because it overlooks their position,
and ability, and does evil to their brothers in
the Lord which will result in a future loss of
reward along with others who act sinfully 6:1-11
1. Paul questions the audacity of Corinthians
to take a case between their neighbor and
them before "civil" (unrighteous) law courts
rather than for arbitration within the
church (among the saints) 6:1
2. Paul rebukes the Corinthians for taking one
another to pagan law courts because they
will be judges of the world in the future,
they are wise enough to deal with the
matters now, they to unrighteousness to one
another rather than relinquishing their
rights and they will thus forfeit reward in
the future kingdom along with those who
commit other sins 6:2-11
a. Paul rebukes the Corinthians for taking
smaller matters of this life before
pagan law courts rather than within the
church in view of their future
responsibilities as judges and their
present abilities with God's wisdom 2-
6
1) Paul affirms that smaller matters
ought to be dealt with within the
church rather than taking
litigation before judges from the
world because saints will be
judges of the world in the future
6:2
2) Paul affirms that matters of this
life ought to be dealt with within
the church because saints will
judge in matters of angels in the
future 6:3
3) Paul rebukes the Corinthians for
taking matters of this life with
believers into law courts with
unbelievers judging rather than
appointing those with wisdom to
decide the matter within the
church 6:4-6
b. Paul argues that lawsuits within the
church are a defeat for the Corinthians
because they are not expressing the
willingness to relinquish their
personal rights, but they are
defrauding and wronging one another,
and will thus result in a loss in
inheriting the kingdom of God 6:7-11
1) Paul instructs the Corinthians
that lawsuits with one another are
a defeat for them 6:7a
2) It would be better for the
Corinthians to relinquish their
personal rights than to enter into
lawsuits against one another 6:7b
3) Rather than relinquishing personal
rights when wronged, the
Corinthians are wronging
(adikeite) and defrauding their
own brethren 6:8
4) The result of sinning against the
brethren will be a lack of
inheritance in the kingdom of God
6:8-11
a) Statement: Those who do
unrighteousness (the
unrighteous--adikoi) will not
inherit the kingdom of God
6:9
b) Paul lists the many kinds of
sinners which will not
inherit the kingdom of God
6:9b-10
(1) Fornicators
(2) Idolaters
(3) Adulterers
(4) Passive homosexual
partners
(5) Active homosexuals
partners
(6) Thieves
(7) Covetous
(8) Drunkards
(9) Revilers
(10) Swindlers
c) Paul affirms that some of the
Corinthians were like those
mentioned above, but they
were cleansed and justified
by the Lord emphasizing that
unrighteousness is a survival
from a bad past 6:11
C. Immorality: While Paul acknowledges that freedom
does exist for believers, he objects to its
practice in the realm of immorality (temple
prostitution) because it is a sin against the
Lord who has divine designs for the body 6:12-20
1. While Paul cites the Corinthian slogan of
"freedom" he also argues that there are
limits of freedom such as that which is
profitable, and such as not being mastered
by anything 6:12
2. Paul argues against the Corinthians' natural
understanding about immorality, affirming
that they should cease such activity and
glorify the Lord with their bodies because
it will be resurrected, because it
represents Christ on earth today, and
because it is a sin against the Lord who has
purchased it and dwells within it 6:13-20
a. Citing another Corinthian slogan about
the design of one thing for another
(e.g., food and the stomach), Paul
argues that the body is designed for
more than sexual gratification through
immorality; it is designed for the
Lord, and the Lord is for the body
6:13
b. Paul defends the divine design for the
body by noting that it will be
resurrected, by noting how it
represents Christ on earth today 6:14-
17
1) Paul substantiates his thesis
about the divine design of the
body by noting that the body will
be raised (eternal) in the
resurrection just as Jesus was
raised 6:14
2) Paul substantiates his thesis
about the divine design of the
body by presenting the
inconsistency for one to be part
of the body of Christ and then to
unit his body, and thus Christ,
with a harlot 6:15-17
a) Paul argues that it is
inconceivable for one to take
his body which is part of the
body of Christ, and unit it
with a harlot 6:15
b) Paul argues that when one
joins himself with a harlot
in sexual relations he
becomes one with her even
though he is one with the
Lord 6:16
c. The Corinthians should flee immorality
and glorify God with their bodies
because immorality is not simply an
external issue, but is sin against the
Lord who has purchased the body, and
dwells within it 6:18-20
1) Paul exhorts the Corinthians to
flee immorality 6:18a
2) Citing the Corinthian slogan that
all sin is external, Paul argues
that the immoral man sins against
his body 6:18b
3) Paul defends/argues that one
should not commit immorality with
one's body, but should glorify God
with one's body because God has
purchased it and dwells within it
6:19-20
a) Paul defends his argument
that immorality is a sin
against the body by noting
that the body the temple
(naos) of the Holy Spirit and
thus the body is not simply
one's own possession, but was
purchased by Christ 6:19-20a
b) In view of the divine
ownership of the body, one
should glorify God in one's
body 6:20b
IV. Paul answers questions raised concerning difficulties
in the church: (1) it is wrong for a husband and wife
to deprive one another sexually for ascetic reasons,
and it is best to remain where one was in
relationships when one was called to the Lord, (2)
marriage is permitted, but not preferable for the
previously unmarried, and for widows, (3) one should
limit one's liberty with love for other believers, and
(4) one should exercise the diverse spiritual gifts
through the commitment of love so as to build up the
local church 7:1--14:40
A. Paul now takes up issues about which the
Corinthians wrote (periV deV) 7:1a
B. Concerning (periV deV) those who are/have been
Married: Paul exhorts those who are presently
married to not abstain from sexual relationships
with one another, and those who have difficulty
in their relationships to remain in the situation
in which they were called to the Lord so that
they might not be divided servants of Him 7:1b-
24
1. Paul exhorts married couples to not abstain
from sexual relationships, except for agreed
upon periods of spiritual need, because
their asceticism could lead to temptation
and immorality 7:1-7
a. Paul quotes a Corinthian saying
supporting the good for a married
couple to abstain from sexual
relations1 7:1b
b. Paul counters the "ascetic" prohibition
by arguing that sexual relationships in
marriage are preferred because
abstinence could lead to the practice
of temple prostitution2 (cf. 6:12-20)
7:2
c. Paul exhorts husbands and wives to give
themselves to one another (rather than
abstaining for "ascetic" reasons)
because each partner has an obligation
to the other, and each partner has
rights to the other 7:3-4
d. Paul exhorts married couples to stop
depriving one another, and only allows
for abstinence for an agreed upon
period because of spiritual needs, but
then only by concession, and only to be
resumed lest Satan tempt those in the
marriage toward immorality 7:5-6
1) Paul exhorts married couples to
stop depriving one another 7:5a
2) The only time sexual relationships
should be stopped is when a
married couple agrees for a season
because of spiritual needs 7:5b
3) A married couple is to re-engage
in sexual relations after the
break for spiritual reasons
because otherwise they may find
themselves tempted to do evil by
Satan because of their lack of
self-control 7:5c
4) Paul only allows for abstaining
sexual relations by concession; he
does not command the abstinence
7:6
e. Paul agrees in principle with the
ascetic maxim wishing that all could be
single (widowed) as he is, but realizes
that it is only for the graced
(gifted)3 person who is completely free
from the need of sexual fulfillment
7:7
2. Paul exhorts believers to remain in the same
situation in life which they were in when
they were saved because Christ demands of
his servants sole obedience to Him rather
than a shared allegiance to other masters
7:8-24
a. Principle applied: Through specific
examples Paul affirms that the marital
status in which a believer is called
should be maintained unless special
circumstances dictate otherwise 7:8-16
1) Paul directs widowers and widows4
on the merit of remaining single,
but also to remarry if they cannot
control their desires 7:8-9
a) Paul ascribes goodness to a
single life for widowers and
widows 7:8
b) Paul exhorts widowers and
widows to marry if they
cannot control their desires
because marriage is better
than unbridled passion 7:9
2) Both Paul and the Lord command
believing partners not to seek a
divorce, but should a divorce
occur, to stay single or be
reconciled5 7:10-11
a) Paul and the Lord exhort
believing partners to not
seek a divorce 7:10
b) If a divorce does occur, the
believing partner is to
remain unmarried or else be
reconciled to their spouse
7:11
3) Paul exhorts believers to live
harmoniously with their
unbelieving partners in both
marriage and separation because
their influence may bring the
unbeliever to faith 7:12-16
a) Paul now speaks to an issue
which the Lord did not
address: to those believers
married to non-believers [to
the rest] 7:12a
b) Believing spouses are not to
send their unbelieving
spouses away 7:12b-13
c) The reason a believing spouse
is not to send their
unbelieving spouse away is
because they have the ability
to set apart for a Christian
influence those in the family
who do not believe 7:14
d) If an unbelieving partner
leaves the marriage, the
believing partner is not
enslaved (or responsible for
the divorce cf. Matt. 5:32)
to keep the marriage together-
-God allows for there to be
peace6 7:15
e) The reason one should live
harmoniously with one's
unbelieving spouse is because
one might have an influence
upon their salvation 7:16
b. Principle affirmed: Paul now affirms
that the life situation in general when
a believer was called should be
maintained unless special circumstances
dictate otherwise 7:8-24
1) Paul directs all of the churches
to walk in the situation in life
wherein God called them 7:17
2) Paul applies the principle of
remaining in the situation wherein
one was called to the realms of
one's religious state and one's
vocational state 7:18-24
a) Religious state: One should
not change his natural
external state (change to Jew
or Gentile), since God is not
concerned about the
externals, but about the one
who follows God by keeping
his commandments 7:18-20
(1) A man called as a Jew
(circumcised) should
remain a Jew, and a man
called as a Gentile
(uncircumcised) should
remain a Gentile 7:18
(2) One's external state
does not matter, only
that one follows God
(keeping his
commandments) 7:19
(3) Principle stated: Each
person should remain in
the state in which he
was called to the Lord
b) Vocational state: Slaves
should remain slaves unless
they are able to become free
because every one has true
perspective on his place in
life through the Lord, and no
one should enslave himself to
another man since the Lord
has redeemed him with a price
7:21-23
(1) One should not worry
about being a slave if
he was called that way
7:21a
(2) If one is able to become
free it is good to
become free 7:21b
(3) One should not worry
about being a slave
because all are equal
before the Lord (all
slaves are free before
the Lord and all free
men are slaves before
the Lord) 7:22
(4) One was redeemed with a
price, so one should not
become slaves of men
7:23
(5) Principle stated: Each
person is to remain in
the state in which he
was called to the Lord
7:24
C. Concerning (periV deV) the Previously Unmarried
and Widows:7 Paul argues that marriage is
permissible, but not preferable 7:25-40
1. Paul now writes concerning virgins
(parqevnwn)--those who have been previously
unmarried 7:25a
2. To the previously unmarried Paul urges that
even though marriage is good, they should
remain single so that they may not be
distracted in life, but so that they may be
able to serve God in an undistracted manner
7:25-35
a. Paul is now not responding to a command
from the Lord but is speaking as a
trustworthy servant 7:25b
b. Because of distressing times, Paul
considers it good to remain as one is
(based upon the principle of 7:25)
7:26
c. If one is bound by the promise of
engagement, Paul encourages the person
to not break the engagement 7:27a
d. If one is not engaged to a woman, Paul
does not think that one should seek out
a wife 7:27b
e. Paul does not consider it sinful for a
man or a woman to marry, but he does
affirm that they will have trouble, and
thus he wishes to spare them the
trouble8 7:28
f. Paul argued that it was better to
remain single because of the ability
one could have to serve God in the
brief time available without being
attached to things/events/people of the
world 7:29-31
1) The time is shortened (either by
Christ's soon return, or by the
brevity of life itself 7:29a
2) Those with wives will be less
available to them 7:29b
3) There will be less time to weep
7:30a
4) There will be less time to rejoice
7:30b
5) There will be less time to enjoy
possessions 7:30c
6) There will be less time to make
full use of the world since it is
passing away 7:31
g. Another reason not to marry is because
singleness will allow one to be devoted
more fully to the service of the Lord
7:32-35
1) Paul desires those previously
unmarried to be free from concern9
7:32a
2) When one is married, one is
divided in one's concerns unlike
one who is unmarried and who can
thus be concerned about the things
of the Lord exclusively10 7:33-34
3) Paul is not seeking to restrain a
couple, but to promote
undistracted devotion to the Lord
7:35
3. Marrying one's fiancee is permitted, but not
preferred11 7:36-38
a. It is permissible for a man to marry
his fiancee (cf. 7:27) 7:36
b. One may choose to remain single and not
remarry 7:37
c. It is good to marry, but better not to
marry 7:38
4. A widow is free to remarry whomever she
desires as long as he is a believer, though
Paul believes she would be happier if
single12 7:39-40
a. A widow is free to remarry someone who
is a believer 7:39
b. Paul, and the Spirit of God, affirm
that it would be better for a widow not
to remarry 7:40
D. Concerning (periV deV) Christian Liberty:
Speaking directly to the Corinthians' self-
centered expressions of liberty with meat offered
to idols, and in the worshiping community, Paul
exhorts them to limit their liberty with love
(concern/commitment) for others because
otherwise, God will discipline them for their
arrogance 8:1--11:34
1. Regulate liberty with Love: In the realm of
meat offered to idols, Paul urges the
Corinthians to limit their liberty with love
for others just as he and as Jesus have,
because to not do so is arrogance before God
and could result in His discipline 8:1--
11:1
a. Meats offered to idols: Through the
principle that love overrules knowledge
Paul exhorts the Corinthians to limit
their liberty with love for their
weaker brothers because even though
idols are nothing, a weaker brother may
act against his conscience when he sees
a stronger brother partaking of meat
offered to idols 8:1-13
1) Paul writes concerning things
offered to idols (8:1)
2) Paul interrupts his discussion to
present the principle that the
knowledge is not central to being
able to deal with problems nearly
so much as loving God and thus
being known by God because
knowledge puffs up, while love
edifies 8:1-3
a) Paul argues that knowledge
(which all have and is not
the privilege of a few [e.g.,
the enlightened Corinthians]
makes arrogant (fusioi'),
while love (ajgavph) builds
up (oijkodomei') 8:1b
b) When one fancies himself as
full of knowledge
(enlightened), he
demonstrates that he does not
know as much as he ought 8:2
c) In opposition to arrogance
over knowledge, Paul argues
that if one loves God, he is
known by God 8:3
3) Reassuming the discussion of
idols, Paul argues (agrees) that
the pantheon of idols is nothing,
but that there is one true God--
the creator and redeemer 8:4-6
a) Paul reassumes the topic
(periV) about things offered
to idols 8:4a
b) Paul argues that idols do not
exist as "God" because God is
one (cf. Deut. 4:35,39; 6:4)
8:4b
c) The earthly pantheon of gods
are not real as the one true
God of creation is, the Lord
Jesus Christ who brought
redemption 8:5-6
(1) here are many so called
gods on earth and in
heaven in the pantheon
of gods 8:5
(2) There is one true God--
the Father who is
creator and served 8:6a
(3) There is one Lord--Jesus
Christ who is creator
and redeemer 8:6b
4) In the matter of meats offered to
idols, love must regulate
knowledge by giving up rights
which will cause a weaker brother
to stumble 8:7-13
a) While eating meat is an
amoral issue, some do not
know this and defile their
conscience when they eat 8:7-
8
(1) Not all accept the
knowledge that idols are
not gods 8:7a
(2) Some who eat meat
offered to idols defile
their weak conscience
because they think that
the meat was offered to
an idol (god) 8:7b
(3) Eating or abstaining
from food is not a
meritorious issue before
God 8:8
b) On should not use his liberty
so as to cause his weaker
brother to sin against his
conscience, because it may
destroy him, and that would
be a sin against Christ 8:9-
12
(1) Paul warns the
Corinthians not to let
their liberty (in their
knowledge about idols)
become something which
causes their weaker
brothers to stumble 8:9
(2) The reason Paul warns
the Corinthians not to
use their liberty
against their brother is
because their exercise
of freedom may be an
encouragement for their
brother to act against
his own weak conscience
and thus be destroyed
8:10-11a
(3) To sin against a brother
by wounding his
conscience is to sin
against Christ since
Christ died for him
8:11b-12
c) Therefore if eating food will
cause one's brother to
stumble, one should limit his
freedom by not eating so that
he does not cause his brother
to fall 8:13
b. Christian Liberty Illustrated: Through
the example of Paul the Corinthians are
urged to relinquish their personal
rights for the sake of the Gospel, and
through the example of Israel, the
Corinthians are warned of the
consequences of using their privileged
position as a base for succumbing to
temptation 9:1--10:13
1) The Positive Example of Paul:
Paul urges the Corinthians to
follow his example of
relinquishing personal rights for
the sake of the Gospel in order to
gain God's honor (reward) 9:1-27
a) Paul's position as an apostle
entitles him to financial
support, but he has not
required it because he did
not wish to cause the
Corinthians to stumble 9:1-
14
(1) Paul affirms his
position as a free
Apostle as one who has
seen Jesus and planted
the church in Corinth
with apostolic works
9:1-3
(2) Paul affirms that as a
minister of the Gospel
he has a right to
receive material payment
for his service just as
a soldier does, as a
vinekeeper does, as a
herdsman does, as an ox
does, as a plowman does,
or as a priest does, but
he has not exerted his
rights so as to not
place an obstacle before
the Corinthians 9:4-14
b) Paul relinquishes his rights
to renumeration and custom as
a minister of the gospel in
order to gain a reward 9:15-
27
(1) Paul does not boast over
his proclamation of the
gospel, because he is
under necessity, but he
will receive a reward
for proclaiming the
gospel without cost
because he is not making
full use of his rights
9:15-18
(2) Paul gives up personal
rights when with other
people for the sake of
saving other people: he
becomes a Jew with Jews,
a Gentile with
Gentiles, weak with the
weak--all things to all
men 9:19-23
(3) Just as an athlete
disciplines himself in
order to win a
perishable prize, Paul
gives up his rights
(disciplines himself) to
gain God's approval (not
to be disqualified)
9:24-27
2) The Negative Example of Israel:
Paul warns the Corinthians to not
use their privileged position to
succumb to temptation because as
with Israel, their God will judge
their evil, and because God has
provided a way for them to escape
their temptations and to endure
for Him 10:1-13
a) The entire nation of Israel
received the spiritual
privileges of identification
with the Lord 10:1-4
(1) All of Israel was under
the cloud during the
wilderness wondering
10:1a
(2) All of Israel passed
through the Red Sea
during the exodus 10:1b
(3) All of Israel was
identified with Moses as
they went under the
cloud and through the
sea 10:2
(4) All of Israel ate the
same supernatural food
(manna) [Ex. 16:4,15]
and drank the same
supernatural water (Ex.
17:6) 10:3-4a
(5) The water was provided
through the Rock which
was Christ13 10:4b
b) Believers are warned not to
do evil against God because
even though Israel was
privileged, they did evil and
suffered judgment from God
for it 10:5-10
(1) God was displeased with
most of Israel 10:5a
(2) Proof that God was
displeased with most of
Israel is that he
overthrew them in the
wilderness 10:5b
(3) The overthrowing of
Israel is a warning to
believers (Corinthians)
today to not desire evil
as they did 10:6
(4) The Corinthians are
warned not to disobey
God as the Israelites
did because they
suffered judgment for
their evil: do not be
idolaters; do not
indulge in immorality;
do not put the Lord to
the test; do not grumble
10:7-10
c) In view of the hand of God
upon Israel, Paul exhorts the
Corinthians not to use their
privileged position to
succumb to temptation because
the same God will judge their
evil, and will provide a way
for believers to escape their
temptation and to endure
their pressure 10:11-13
(1) Even though God was
warning the Israelites
against disobedience
through the judgments,
they were also written
to instruct the
Corinthians because The
God who is bringing His
interaction to a close
with mankind is the same
God 10:11
(2) Paul exhorts those who
are standing in God's
privileged position
(like Israel) to be
careful lest they fall
in God's judgment for
their evil 10:12
(3) Paul exhorts those under
temptation to not see
themselves as unique
among men, but to have
faith that God will
provide the means to not
sin and to endure the
pressure 10:13
c. Principles of Liberty Applied: One is
not at liberty to eat meat offered to
idols in a temple, and one should limit
his liberty with love for his weaker
brother when considering eating meat
offered to idols outside of the temple
10:14-30
1) It is wrong to partake in meat
offered to idols (in the temple)
because it is an identification of
the believer with demons, and God
will judge such a "strong"
Christian 10:14-22
a) Based upon the above
illustration of Paul and
especially Israel, Paul
exhorts the Corinthians to
put away idols 10:14
b) Paul argues logically that
just as one is identified
with the Lord through
communion (and Israel was
identified with the alter of
the Lord when they ate of the
sacrifices) so is it that by
partaking in offerings to
idols one is partaking with
demons behind those idols
10:15-20
(1) Paul urges Israel to
listen to and to judge
his logical argument
10:15
(2) Participation in the cup
and bread of the Lord is
participation in the
unifying presence of the
Lord 10:16-17
(3) For Israel, those who
participated in the
eating of the sacrifices
were participants in the
altar of the Lord 10:18
(4) Paul is not implying
that food offered to
idols is anything
special, or that idols
are anything special
10:19
(5) Paul is implying that
demons are behind the
idols and thus that by
partaking in the
offerings of the altar,
they are partaking in
demons 10:20
c) Paul argues that it is wrong
for one to partake in
communion with demons and
with the Lord, and that the
Lord will judge such a
"strong" Christian 10:21-22
(1) Paul argues that one
cannot partake of
communion with demons
and the Lord at the same
time--it is wrong 10:21
(2) Paul suggests that to do
so is to provoke the
Lord to judge even those
who consider themselves
to be "strong" as Israel
was "strong" in their
position 10:22
2) Paul exhorts Christians to
exercise their liberty when eating
meat offered to idols (outside of
the temple), but to limit that
liberty with love for their
brothers who are weak in their own
conscience 10:23-30
a) Paul quotes the Corinthian
saying that "all things are
lawful" (cf. 6:12), but
counters with the principles
of love that all things are
not helpful, and that all
things do not build up 10:23
b) Paul exhorts the Corinthians
to not seek their own good,
but the good of their
neighbor 10:24
c) Paul allows a believer to
exercise his liberty of
conscience in eating meat
offered to idols (outside of
the temple) unless it causes
a weaker brother to sin
against his conscience 10:25-
30
(1) Paul exhorts the
Corinthians to eat
whatever is sold in the
meat market without
being concerned about
conscience because all
belongs to God 10:25-26
(2) The Corinthians may eat
whatever is placed
before them when dining
at an unbeliever's house
without asking questions
for conscience sake
10:27
(3) If another Christian
guest makes a point that
the meat has been
offered to an idol, one
should not eat the meat
for the sake of the
other brother's
conscience 10:28-29a
(4) The stronger brother
should not let his
liberty of consciousness
be changed by a weaker
brother's scruples, but
his liberty should also
not become a means for
judgment against him by
not yielding it to the
needs of his brother
10:29b-30
d. Conclusion: Paul urges the Corinthians
to act so that God might be glorified
by limiting their liberty before all
men so that many might profit from
salvation 10:31--11:1
1) Whatever one does is to be to the
glory (greatness) of God 10:31
2) One should not offend anyone (by
eating) whether Jews (cf. Acts
15:20,29), or Greeks, or the
church of God 10:32
3) The Corinthians should seek Paul's
example by adjusting themselves to
others so that many might profit
from salvation 10:33--11:1
2. Liberty and the Worshiping Community: Even
though the Corinthians do keep many of the
traditions which Paul has given them, he
corrects their expression of liberty in the
worshiping community when women refuse to
wear head-coverings, and when the body sins
against itself at the Lord's supper urging
them to limit themselves for the sake of
others 11:2-34
a. General Commendation: Paul praises the
Corinthians because they remember him
in all things and keep the traditions
which he delivered to them 11:2
b. Women in Worship: In view of God's
order of authority Paul exhorts the
Corinthians when participating in
worship to cease expressing their
spirit of emancipation, and for women
to wear head-coverings in accordance
with the order of creation, the pattern
of nature, and the practice of all of
the churches 11:3-16
1) In contrast to the Corinthians
good observances Paul informs them
that men and women disgrace
themselves (and their superiors)
in their expressions of
emancipation when praying or
prophesying with their heads
covered or uncovered,
respectively, because they violate
God's order of authority 11:3-6
a) Paul wishes for the
Corinthians to know that God
has a divine order of
authority which is God,
Christ, man and woman 11:3
b) The reason men and women
disgrace themselves and their
superiors is because they
violate God's order of
authority in their
expressions of emancipation
when they pray and prophesy
with or without a head
covering, respectively 11:4-6
(1) Every man disgraces
himself and Christ when
he is praying or
prophesying with
something on his head
11:4
(2) Every woman disgraces
herself (and possibly
man) when she is praying
or prophesying with her
head uncovered because
she is identifying
herself with
masculinity, thus she
should cover herself
11:5-6
2) Paul affirms that women should
wear head-coverings because of the
order of creation, because of the
pattern of nature, and because of
the practice of all of the
churches 11:7-16
a) The Order of Creation:
Because the angels look for a
proper expression of the
order of creation in worship,
a woman should wear a head-
covering realizing that men
and women are mutually
dependent upon one another
and upon God 11:7-12
(1) The reason a man
disgraces himself when
he leads in worship with
his head uncovered is
because he is the image
and glory of God unlike
the woman who is the
glory of man 11:7
(2) The reason the woman is
the glory of man is
because she originated
from man and was for his
sake (Gen. 2:18-23)
11:8-9
(3) Because of the order of
creation, a woman ought
to have a symbol of
authority on her head
(covering man's glory,
and affirming God's
authority) which the
angles (of creation) may
observe 11:10
(4) Women and men are
mutually dependent upon
one another and upon God
for their existence
11:11-12
b) The Pattern of Nature: Urging
the Corinthians to judge the
matter of head-coverings from
a common-sense perspective,
Paul affirms that long hair
is a disgrace for a man, but
is glorious for a woman
because it is a natural
covering for her head 11:13-
15
(1) Paul exhorts the
Corinthians to judge in
a natural way whether it
is proper for a woman to
pray with her head
uncovered 11:13
(2) Paul affirms that nature
teaches that long hair
is a dishonor for a man
while long hair is
glorious for a woman
11:14-15a
(3) Paul affirms that a
woman's hair is given to
her for a (physical)
covering 11:15b
c) The Practice of the Church:
In case some wish to argue
with Paul, he affirms that
head-coverings for women is
the position of him and the
churches 11:16
(1) Paul knows that some may
be argumentative about
head-coverings 11:16a
(2) Paul affirms that
neither he nor the other
churches of God have any
other practice than
women wearing head-
coverings when leading
in worship 11:16b
c. The Lord's Supper: Paul exhorts the
church to honor one another as a people
whom Jesus died for when they come
together for the Lord's Supper, because
otherwise they will experience the
judgment of God for their sin 11:17-34
1) Paul refuses to praise the
Corinthians' conduct at the Lord's
supper because they use the
gathering to abuse people by
arrogantly exalting some and
shaming the poor 11:17-22
a) As Paul begins to discuss the
Lord's Supper he can not
praise the Corinthians for
their conduct because when
they come together it hurts
the church rather than helps
it 11:17
b) Paul has heard that there are
divisions among the
Corinthians when they come
together, and he believes it
because of the way that the
"approved" ones have risen
among the congregation 11:18-
19
c) Paul will not praise the
Corinthians in their practice
at the Lord's supper because
they abuse the opportunity
and shame those who have
nothing 11:20-22
(1) When the Corinthians
gather together, it is
not to eat the Lord's
Supper as they claim
11:20
(2) They reason Paul affirms
that they are not
gathered together to eat
the Lord's supper is
because they abuse the
time by overeating, not
leaving food for the
poor, and getting drunk
11:21
(3) Paul will not praise the
Corinthians because they
use the church of God to
shame those among them
who are poor 11:22
2) The reason Paul will not praise
the Corinthians' divisive conduct
at the Lord's supper is because
the repetition of the event was
meant to express Jesus' costly
provision for all in the church
23-26
a) The reason Paul will not
praise the Corinthians'
divisive conduct at the
Lord's supper is because at
the first Lord's supper Jesus
proclaimed that the bread was
to symbolize His bodily
provision for all, and it was
this provision which was to
be remembered by the church
11:23-24
b) The reason Paul will not
praise the Corinthians'
divisive conduct at the
Lord's supper is because at
the first Lord's supper Jesus
proclaimed that the cup was
to symbolize the New Covenant
which was inaugurated for all
by his blood; and it was this
provision which was to be
remembered by the church
11:25
c) The reason Paul will not
praise the Corinthians'
divisive conduct at the
Lord's supper is because the
Lord's Supper is to be a
proclamation of the Lord's
death for all until He
returns again 11:26
3) Therefore, Paul warns the
Corinthians that to treat one
another with honor at the Lord's
Supper because when they sin
against one another they enter
into divine judgment 11:27-34
a) Paul warns the Corinthians
that if they partake in the
Lord's Supper with sin
(against the body) they shall
be sinning against the Lord
who died for all 11:27
b) Paul exhorts the Corinthians
that one should examine
himself before he partakes of
the Lord's Supper 11:28
c) The reason one should examine
himself before partaking of
the Lord's supper is because
he will be placing himself
under judgment from the Lord
for sins which he has done
against the body 11:29
d) Proof that one places oneself
under God's judgment for sins
against the body is the state
of many in Corinth: many are
weak and sick, and some are
even dead (sleep) 11:30
e) If the Corinthians treated
one another as they should,
they would not be
experiencing the judgment
from God which is designed to
discipline offenders so that
they might not do even worse
leading to condemnation
11:31-32
f) Paul exhorts the Corinthians
to treat one another well
when they come together for
the Lord's supper by waiting
for one another, and by
satisfying any acute hunger
at home before they come
together 11:33-34a
3. Paul will arrange the remaining matters (of
liberty?) when he comes to Corinth 11:34b
E. Concerning (periV deV) Spiritual Gifts: Paul
urges the Corinthians to recognize that the
diversity of spiritual gifts is still an
expression of unity in the body of Christ, and
thus should be exercised in ways which in
accordance with love lead to the building up of
the local assembly 12:1--14:40
1. Paul desires for the Corinthians to know
that diverse spiritual gifts are not like
those which led the Corinthians astray (from
demons), but are all given by the same
Spirit in order to build up the body of
believers 12:1-11
a. Paul does not wish for the Corinthians
to be unaware about spiritual gifts
(pneumatikw'n) 12:1
b. Spiritual gifts are not like those
(from demons cf. 10:20) which led the
Corinthians away to demons when they
were pagans, but are from the Spirit of
God when they exalt Jesus as Lord 12:2-
3
1) When the Corinthians were pagans
they were led astray to dumb idols
(by demon idols; cf. 10:20) 12:2
2) Those who speak (spiritual gifts)
from the Spirit of God do not
curse Jesus but exalt Him as Lord
12:3
c. The variety of gifts which each person
has are worked through the triune God
for the common good because they are
sovereignly given through the One
Spirit 2:4-11
1) While there are varieties of
gifts, ministries and effects,
they are all worked through the
triune God 12:4-6
2) Spiritual gifts though manifested
in diversity are unified for the
common good because they are
sovereignly given through the One
Spirit 12:7-11
a) Each person is given the
manifestation of the Spirit
toward (proV") the common
good (sumfevron) 12:7
b) The reason Paul says that
each is given a manifestation
of the Spirit is because each
person is given a spiritual
ability by the same Spirit
12:8-11
(1) One person is given the
word of wisdom through
the Spirit 12:8a
(2) Another person is given
the word of Knowledge by
the same Spirit 12:8b
(3) Another person is given
faith by the same Spirit
12:9a
(4) Another person is given
gifts of healing by the
one Spirit 12:9b
(5) Another person is given
the effecting of
miracles 12:10a
(6) Another person is given
prophecy 12:10b
(7) Another person is given
the ability to
distinguishing spirits
(cf. 14:29) 12:10c
(8) Another person is given
various kinds of tongues
12:10d
(9) Another person is given
the ability to interpret
tongues 12:10e
(10) The same Spirit works
all of these
manifestations out in
each individual as he
wills 12:11
2. As with the physical body, so is it that the
church comprises a single, spiritual body of
Christ through the work of the Holy Spirit,
and is mutually dependent upon one another
12:12-31a
a. The many believers form a single,
spiritual body because they have all
been identified together by the Holy
Spirit regardless of their previous
differences 12:12-13
1) Just as the human body is one,
even though it has many members,
so is the spiritual body of Christ
one 12:12
2) The body is one because every
believer was identified (baptized)
by the Holy Spirit with the one
(spiritual) body of Christ
regardless of their previous
differences: Jew/Greeks,
slaves/free 12:13
b. The physical body has many members,
each designed by God so that the body
can function as one in mutual
dependence upon one another 12:14-26
1) The body is not one member, but
many members 12:14
2) Regardless of the role one might
wish, one has his part in the body
as God has designed it so that the
body can function as a full body
12:15-20
a) Regardless of the role which
one might want, one is still
a part of the body 12:15-16
(1) A foot is still a part
of the body even though
it may wish the
prominent role of the
hand 12:15
(2) An ear is still a part
of the body even though
it may wish the
prominent role of an eye
12:16
b) The whole body depends upon
all of its members to be a
body 12:17
(1) If all of the body were
an eye, it would not be
able to hear 12:17a
(2) If all of the body were
an ear, it would not be
able to smell 12:17b
c) God has placed the members of
the body as he desired them
to be 12:18
d) There is not one member, but
many members which make up
one body 12:19-20
3) The body does not have unnecessary
members, but members who are cared
for by one another since what
happens to one affects the others
12:21-26
a) The more prominent members of
the body cannot regard the
less prominent members of the
body as unnecessary 12:21
(1) The eye cannot tell the
hand that it does not
need it 12:21a
(2) The head cannot tell the
feet that it does not
need them 12:21a
b) The weaker members of the
body are necessary 12:22
c) The less honorable members
are actually given more honor
and the honorable members
need less honor as God has
made the body so that the
members should care for each
other 12:23-25
(1) The less honorable and
seemly members of the
body are given more
honor in that they are
clothed 12:23
(2) The honorable members of
the body have not need
of more honor 12:24a
(3) God has made the body to
honor those members
which lack honor so that
the body should not be
divided but its members
should care for one
another 12:24b-25
d) What happens to one member of
the body effects the entire
body 12:26
(1) If one member suffers,
all of the members of
the body suffer with it
12:26a
(2) If one member is
honored, all of the
members of the body are
honored with it 12:26b
c. As with the physical body so is it that
the church is the spiritual body of
Christ, and God has appointed each
member with spiritual gifts so that
they might be in mutual dependence
12:27-31a
1) The church is the spiritual body
of Christ, and each person is an
individual member in the body
12:27
2) God has appointed spiritual gifts
to people in his church ordering
in importance from those which all
profit from to personal gifts like
tongues 12:28
a) God has first appointed
apostles 12:28a
b) God has secondly appointed
prophets 12:28b
c) God has thirdly appointed
teachers 12:28c
d) God then appointed miracles
12:28d
e) God then appointed gifts of
healings 12:28e
f) God then appointed helps
12:28f
g) God then appointed
administrations 12:28g
h) God then appointed various
kinds of tongues 12:28h
3) No one person has all of the gifts
12:29-30
a) All are not apostles 12:29a
b) All are not prophets 12:29b
c) All are not teachers 12:29c
d) All are not workers of
miracles 12:29d
e) All do not have gifts of
healings 12:30a
f) All do not speak in tongues
12:30b
g) All do not interpret tongues
12:30c
4) The church should desire the
greater gifts of edification
(12:28) rather than the lesser
gift of tongues 12:31a
3. Even though all members of the church do not
have all of the spiritual gifts, all are to
pursue love because love is superior to
spiritual gifts since it helps the body
12:31b--13:13
a. Paul exhorts the Corinthians to pursue
love even more than spiritual gifts
because it will have the most value of
character for them, because of its
excellent, selfless character, and
because it will endure beyond spiritual
gifts 12:31b--13:3
1) Even though Paul exhorts the
Corinthians to continue to seek
the greater gifts (12:31a) he now
offers to show them a more
excellent way than the pursuit of
spiritual gifts 12:31b
2) As Paul deals with spiritual gifts
from the least important to the
most important (cf. 12:28) he
affirms that while their exercise
apart from love (ajgavph) may have
value for others, it will have no
value for him 13:1-3
a) Speaking in a merism Paul
affirms that if he speaks in
the widest possible sweep of
languages (men and angels),
without love, he is of no
more service to the
congregation than an empty
sounding gong, or a noisy
sounding cymbal (used in the
pagan worship of Dionysus,
Cybele, and the Corybantes)
13:1
b) Speaking of all kinds of
spiritual instruction Paul
affirms that if he has the
ability to prophecy (speaking
with special inspiration),
and all wisdom (like the
apostles?), and all knowledge
(like the teachers cf.
12:8,10,21), or if he has
miracle working faith, he is
nothing without love 13:2
c) Speaking of administrative
gifts Paul affirms that if he
denies himself by selling all
to feed the poor, or
voluntarily suffering (cf.
Dan. 3:28) without love, it
is of no profit to him 13:3
3) Paul affirms that love is superior
to the gifts because of its
excellent, selfless character
13:4-7
a) Positively: love is
characterized by patience,
and kindness 13:4a
b) Negatively: love is
characterized by not being
jealous, not bragging, not
being arrogant, not acting
unbecomingly, not seeking its
own, not being provoked, not
taking into account a wrong
suffered, and by not
rejoicing in unrighteousness
but with truth 13:4b-6
c) Positively: love is
characterized as bearing all
things, believing all things,
hoping all things, and
enduring all things 13:7
4) Paul affirms that love is superior
to spiritual gifts because it will
endure beyond the gifts 13:18-13
a) Statement: love never fails
13:8a
b) Paul provides specific
examples of gifts which will
pass away 13:8
(1) Gifts of prophecy will
be done away with
(passive voice from
katargevw) 13:8b
(2) Tongues will cease of
themselves (middle
voice from pauvsontai)
13:8c
(3) Knowledge will be done
away (passive from
katargevw) 13:8d
c) Knowledge and prophecy are
only in part, and thus are to
be done away with (passive
of katargevw) when the
perfect (Jesus) comes 13:9-
10Note Well:
(1) The perfect is not the
canon because it is
complete but we still
only know in part
(13:12)
(2) The perfect is not the
mature church because
its growth will not lead
to a face to face
understanding; we still
only know in part
(13:12)
(3) Paul describes the
second coming in terms
of coming to us rather
than our coming to the
perfection of the other
world (13:10)
d) Paul illustrates the
temporary nature of gifts
through the image of personal
growth emphasizing that when
we arrive with God we will do
away with our partial
understanding which comes now
through the gifts 13:11-12
(1) Paul illustrates the
partialness of spiritual
gifts through the
analogy of human
maturity which causes
one to do away with
(katargevw) childish
things 13:11
(2) The reason Paul has used
personal growth as an
illustration is because
there will be a future
time when one will know
fully 13:12
e) Logically after the spiritual
gifts are gone love will
endure as the source of faith
and hope (cf. 13:7) 13:13
4. Paul urges the Corinthians in accordance
with the principle of love to pursue
prophecy and the interpretation of tongues
because these gifts will benefit the entire
body whereas uninterpreted tongues will only
speak of judgment and bring derision 14:1-
25
a. Paul urges the Corinthians in
accordance with the principle of love
to pursue prophecy and the
interpretation of tongues because these
gifts will benefit the entire assembly
14:1-19
1) One's pursuit of love does not
prohibit one's pursuit of
spiritual gifts but moves one
toward pursuing the gift of
prophecy over the gift of tongues
because the former edifies an
assemble 14:1-5
a) One's pursuit of love does
not prohibit the pursuit of
spiritual gifts, but
regulates the pursuit toward
those which edify the body--
especially prophecy 14:1
b) The reason one should not
pursue tongues as a gift is
because they are toward God
rather than for the good of
men who are listening 14:2
(1) If one speak in a
tongue, he speaks to God
and not to men 14:2a
(2) The reason he speaks to
God is because men do
not understand the
tongue; it is a mystery
to them 14:2b
c) The reason one should pursue
prophesies is because they
are for men in order to
edify, to exhort, and to
console 14:3
d) The reason one should not
pursue tongues is because
they edify only one's self
(as a confirmation of God's
grace [12:18,28], and in
ability to praise God
[14:16]), but one should
pursue prophecy because it
edifies an assembly 14:4
e) Paul is not against the gift
of tongues, but prefers
prophecy because only it
edifies the church, unless
tongues are interpreted
14:15
(1) Paul is not against
tongues in that he
wished that they all
had this gift 14:5a
(2) But Paul wishes that
they all prophesied even
more than they spoke in
tongues 14:5b
(3) The reason Paul believes
that the one who
prophecies is greater
than the one who speaks
in tongues is because
unless tongues are
interpreted, it is only
the one who prophecies
who edifies the church
14:5c
2) Through several analogies Paul
urges those who speak in tongues
to seek their interpretation for
the sake of the assembly because
otherwise the gift will be
unprofitable to them 14:6-19
a) Paul illustrates the
unprofitable nature of
speaking in tongues by
hypothesizing about the lack
of advantage which the
Corinthians would gain by his
speaking in tongues to them
rather than teaching them
14:6
(1) Paul argues that if he
spoke in tongues to the
Corinthians it would be
of no advantage to them
14:6a
(2) Paul argues that
advantage will only come
to the Corinthians if he
speaks by way of
revelation, knowledge,
prophecy or teaching
14:6b
b) Paul illustrates the
unprofitable nature of
speaking in tongues through
the analogy of the
unprofitability of hearing
instruments which do not make
clear distinctions in sound
14:7-9
(1) Instruments, like the
flute or the harp, must
produce distinctions in
sounds to be understood
14:7
(2) If the bugle produces an
indistinct sound, no one
will know to prepare for
battle 14:8
(3) As with instruments so
is it when one uses his
tongue that no one knows
what is being spoken
unless it is clear to
them 14:9
c) Paul illustrates the
unprofitable nature of
speaking in tongues through
the analogy of the critical
judgment of people (as
barbarians) who hear others
speaking in languages which
they do not understand 14:10-
12
(1) While there are many
languages (human sounds;
cf. 13:7,8) in the
world, none are without
meaning 14:10
(2) If one does not know the
meaning of a language
which someone is
speaking, each party
will view the other as a
barbarian (foreign)
14:11
(3) So also should the
Corinthians who are
zealous for spiritual
gifts seek the
edification of the
church lest each view
each other as barbarians
14:12
d) Therefore, Paul urges those
who desire to speak in
tongues to also desire to
interpret the tongues so that
those who are part of the
assembly and do not
understand the tongues may be
edified 14:13-19
(1) In view of the above
illustrations Paul
concludes that those who
speak in tongues should
pray that they may also
interpret 14:13
(2) The reason one should
pray that they may
interpret if they speak
in a tongue is because
it will be even more
beneficial for them in
that not only will their
feelings be involved
(their spirit), but
their minds will too
14:14
(3) Paul argues that it is
better to pray and to
sing with the spirit and
the mind (with
interpretation) than to
do so only in one's
spirit because it allows
the congregation to take
part in the blessing by
being edified 14:15-17
(4) Even though Paul speaks
in tongues more than any
of the Corinthians, he
would rather limit
himself in the church to
speaking that which will
edify the body 14:18-19
b. An area of maturity which Paul exhorts
the Corinthians to consider is the
negative impact of untranslated tongues
as a sign of judgment upon Israel and
as a source of derision against the
church as opposed to the positive
impact of prophecy upon believers and
unbelievers as they are convicted of
their need of God 14:20-25
1) Paul argues that although it is
permissible to play the part of
children in the realm of evil,
that they should be mature in
their thinking toward one another
14:20
2) Paul argues that prophecy is to be
preferred over untranslated
tongues because prophecy convicts
all people of their need of God
while untranslated tongues are as
a sign of judgment upon Israel,
and bring about derision upon the
church by both believers and
unbelievers 14:21-25
a) Through a citing of Isaiah
28:11-12 Paul describes how
the hearing of strange
tongues (languages) by the
Assyrians was a judgment from
God upon Israel for their
rebellion against His word
(cf. Isa. 28:9-10) 14:21
b) From the use of Isaiah 28
Paul concludes that
(uninterpreted) tongues serve
as a sign (of judgment), not
for believers (the church),
but for unbelievers (of
Israel; cf. "this people" in
14:21 above) 14:22a
c) In contrast to the place of
tongues which serve as a sign
of judgment for unbelieving
Jews, Paul affirms that
prophecy serves as a sign for
believers rather than
unbelievers 14:22b
d) Prophecy is profitable for
both unbelievers and for
believers because unlike
tongues which will bring
forth derision of the body,
prophecy will convict the
listeners of their sin and
bring about the honor of God
14:23-25
(1) If the entire Christian
service consisted of
speaking in tongues,
then all who attended
(believers without the
gift of interpretation,
unbelievers) would
consider those present
and active as mad 14:23
(2) If the Christian service
consists of prophecy,
then all of those
(believer and
unbeliever) will be
convicted and judged by
the words which reveal
his heart and will
worship God as among the
Corinthians 14:24-25
5. Paul urges the Corinthians to conduct their
expression of gifts through the limitation
of love by conducting the services in an
orderly manner for the edification of the
church 14:26-40
a. Concluding his larger discussion on
spiritual gifts Paul affirms that even
though each person may have a self
concern to share a spiritual insight,
the way of love should provide a focus
which leads to the edification of the
assembly 14:26
b. Tongues: Paul prescribes an order with
the gift of tongues that will edify the
body in that they should be exercised
by two or three men in turn with a
necessary interpretation to follow
14:27-28
1) Paul regulates public speaking in
tongues to that which is done by
two or at most three in turn, and
then to be interpreted by one
14:27
2) If there is not an interpreter,
than the one who has the gift to
speak in tongues is to keep silent
and speak to (for) himself and to
God (in the silence or possibly at
home) 14:28
c. Prophets/Married Women: Paul
prescribes an order which will edify
the body in that the gift of prophecy
should be exercised by only two or
three in an assembly with an evaluation
by those listening, and that the
speaker should yield when another in
the assembly receives a revelation
because God has given this ability as a
God of order in all of the churches,
thus married woman should reflect the
order of submission to their husbands
and not speak in the assembly, but ask
questions of their husbands in their
homes as in the other churches 14:29-
36
1) Only two or three prophets are to
speak (during a meeting), and the
rest are to pass judgment (discern
as to the truth/inspiration of
what is being said [cf. 12:10])
14:29
2) If while one is giving his
revelation, an other person who is
seated and listening receives a
revelation, than the first one who
is speaking is to draw his talk to
a close to make room for the next
one with a revelation 14:30
3) The reason the speaker should
yield is so that everyone with a
prophecy may prophesy in turn (one
by one) in order that they and the
assembly may be exhorted 14:31
4) Another reason the speakers should
yield is because their spirits are
still subject to themselves even
though God has given them a gift
because God is not on the side of
disorder but of peace in all of
the churches 14:32-33
5) In the case of married women, they
should not speak in the assembly,
but demonstrate the higher order
of submission to their husbands
14:34-36
a) Wives (aiJ gunai'ke"; in view
of "submission" [14:34], and
"their own husbands" [14:35])
should remain silent
(sigavtwsan, cf. 14:28) in
the assembly (churches
[ejkklhsivai"]) 14:34a
b) The reason wives are to
remain silent is because they
are to reflect their
subordinate (but not
inferior) relationship to
their husbands (cf. Gen. 2:18-
23; 3:16; 1 Cor. 11:8,12)
14:34b-c
(1) Wives are not permitted
to speak in the assembly
(because silence is an
evidence of submission)
14:34b
(2) In contrast to speaking
in the assembly, wives
are to submit themselves
to their husbands in
accordance with
scripture 14:34c
c) A married woman is to ask her
own husband questions at home
if she desires to learn
anything rather than
improperly (aijscroVn, cf.
11:6) exerting herself over
his leadership in the public
assembly14 14:35
6) Paul urges the Corinthians
(through sarcasim) to not consider
themselves as unique among the
churches (those who have received
revelation) 14:36
d. In summary, Paul urges the Corinthians
to receive his words as from the Lord
and thus that the gifts should be
preferred according to their respective
value for the church and should be
exercised in a proper and orderly way
14:37-40
1) Paul urges those among the
Corinthians who consider
themselves to be "prophets" and/or
"spiritual" to recognize Paul's
directions to be commandments from
the Lord because if they do not,
their words are not to be
recognized as from the Lord 14:37-
38
2) Paul again urges the Corinthians
to desire the greater gift of
prophesy, and to allow tongues to
have its proper place in the
assembly 14:39
3) Even though Paul urges the
Corinthians to continue to pursue
spiritual gifts he insists that
they be done in a way which is
edifying to the body: properly and
in an orderly manner 14:40
V. Concerning (deV cf. 15:12) the Resurrection: Paul
argues that the resurrection body is central to
Christianity in spite of the affirmations of false
teachers, and should motivate the Corinthians
(believers) to steadfast, sacrificial service because
the natural body will be instantly changed to a
heavenly body at the return of Christ 15:1-58
A. Paul urges the Corinthians to turn from the false
teachers who deny the resurrection because
historically, logically, theologically, and
experientially the bodily resurrection is central
to Christianity 15:1-34
1. Historically Paul argues that the gospel
which the Corinthians received and now stand
in is that Jesus died and was raised again
in accordance with Scriptural, historical,
and eye-witness evidence 15:1-11
a. Paul now reminds his Corinthian
brothers of the Gospel which he
proclaimed to them, which they
received, by which they stand, and by
which they are saved if they hold to
it (unless it is a vain/empty gospel)
15:1-2
b. Paul delivered the gospel which he had
received that Jesus died and rose again
which was validated by the Scriptures,
historical events, and many witnesses
15:3-10
1) That which Paul delivered to the
Corinthians as of central
importance was that which he had
received 15:3a
2) The primary content of the gospel
is the death and resurrection of
Christ which is validated through
Scripture, historical events, and
witnesses 15:3b-10
a) Statement one: Christ died
for our sins 15:3b
b) Verification one: The
Scriptures affirm that Christ
died for our sins (Isa. 53:8-
10) 15:3c
c) Verification two: Christ's
burial affirms that Christ
died (for our sins) 15:4a
d) Statement two: Christ was
raised on the third day
15:4b
e) Verification one: The
Scriptures affirm that the
Christ was to be raised
(Psalm 16:10) 15:4c
f) Verification two: Jesus
appeared to many witnesses
after His resurrection 15:5-
8
(1) Jesus appeared to Cephas
15:5a
(2) Jesus appeared to the
Twelve 15:5b
(3) Jesus appeared to more
than five hundred
brethren most of whom
were still alive at the
time of Paul's writing
15:6
(4) Jesus appeared to James
15:7a
(5) Jesus appeared to all of
the apostles (either the
Twelve including Thomas
or those sent as
authoritative delegates
in addition to the
Twelve such as James,
Barnabas, Andronicus,
Junias, and possibly
Silas, Timothy, and
Apollos) 15:7b
(6) Jesus lastly appeared to
Paul by God's grace
15:8-10
c. Paul and the other witnesses all
preached the risen Christ so that the
Corinthians would believe 15:11
2. Logically, Paul argues that when the
doctrine of the resurrection is denied (as
some were doing) that the implications were
enormous: (1) Christ is not raised, (2) the
gospel is false, (3) the followers of the
gospel are empty, (4) the preachers are
false witnesses, (5) believers are still in
their sin, and (6) pagans should pity
Christians in their false restraint. The
Gospel has become groundless and worthless
15:12-19
a. Paul questions how some Corinthians
could logically say that there is no
resurrection from the dead if Christ is
proclaimed as having been raised 15:12
b. Paul logically argues that the doctrine
of the bodily resurrection cannot be
denied without rendering the Christian
gospel groundless, false, and its
followers empty and to be pitied 15:13-
19
1) Paul argues that Christ is not
raised if their is no resurrection
of the dead 15:13
2) Paul then concludes that if Christ
is not raised than Christianity is
empty (in vain) whether it is
expressed in preaching or in
believing 15:14
3) Paul continues his conclusion that
not only is the preaching of the
gospel in vain, but Paul and those
who proclaim the resurrection are
false witnesses to the work of God
in the resurrection and
particularly with reference to
Christ because no resurrection
means that Christ was not raised
15:15-16
4) Paul argues that if the
resurrection of Christ has not
occurred, than one's faith is
worthless because God has not
proclaimed the certainty of the
atonement (cf. Rom. 5:25), thus
the Corinthians were still in
their sinful state before God
15:17
5) Therefore Paul concludes that
those who have died (fallen
asleep) have perished rather than
been saved 15:18
6) Finally Paul affirms that if
Christ is not raised than
Christians have been foolish in
their hope in Christ (and the
wisdom of the crucifixion), and
should be pitied by the pagans for
their self-sacrifice 15:19
3. Theologically, Paul argues that the bodily
resurrection of Christ will lead to the
resurrection of all of those who believe in
Him, and that after the resurrection of men
Jesus will complete the kingdom program by
abolishing death before he gives the Kingdom
over to the Father to reign in pure goodness
15:20-28
a. In contrast to the conclusions about
the absence of a resurrection Paul
argues that Jesus is the first of later
resurrections because He, like Adam,
has affected all who are related to Him
15:20-22
1) In contrast to conclusion from the
false premise that there is no
resurrection, Paul argues that
Christ's resurrection is the first
(first fruits) of later
resurrections to follow (of those
who are asleep) 15:20
2) Just as one man (Adam) brought
death to the entire human race
which was related to him, so is it
that one man (Jesus) brought the
resurrection of the dead for those
who believe in Him 15:21-22
b. The certainty of the resurrection is
true because after the resurrection of
all men in their prescribed order,
Christ will abolish death as He
completes His restoration of the
Kingdom program for the Father 15:23-
28
1) The resurrection of all men will
occur in their prescribed order:
Christ first, and then those of
the church to follow 15:23
a) Statement: All will be
resurrected in their own
order 15:23a
b) Christ was the first fruits
15:23b
c) After Christ those who belong
to Him at his coming will be
raised (cf. John 14; 1 Thess.
4:16) 15:23c
2) After the resurrection of the
church Christ will consummate His
rule over evil (including death)
and give it to the Father so that
God may rule in His pure goodness
15:24-28
a) After the resurrection (of
the church) the end will come
when he will deliver up the
Kingdom to the Father having
abolished all rule, authority
and power15 15:24
b) The reason Christ will
deliver up the consummated
kingdom to the Father is
because He has been given
authority to defeat His
enemies (including the last--
death) so that He can than
submit Himself to God the
Father and the Father can
once again reign over
creation in pure goodness
15:25-28
(1) The reason Christ will
deliver up the
consummated kingdom to
the Father is because it
is necessary for Him to
reign until He has
defeated all of His
enemies (Ps. 110:1)
15:25
(2) The last enemy which
will be abolished is
death for he must put
all things in subjection
to himself (cf. Ps. 8:6)
15:26-27
(3) After Jesus has put all
things in subjection to
Himself, He will then be
subject to the One who
subjected all things to
Him (Phil. 3:21) so that
God will reign in His
pure goodness 15:28
4. Experientially Paul argues that the practice
of the Corinthians and Paul himself affirm
the truth of a bodily resurrection 15:29-32
a. Arguing from a practice (by the
Elusinian cult north of Corinth) which
Paul does not approve (note "they"; see
also 8:10; 10:21), Paul affirms that
the practice of washing bodies on
behalf of the dead (in the sea) implies
confidence in a bodily resurrection
15:29
b. Paul affirms that the endurance of
danger and suffering for the sake of
the gospel is motivated by confidence
in a bodily resurrection 15:30-32
1) Paul questions why the spiritual
leaders endure constant dangers if
there is no hope of a bodily
resurrection 15:30
2) Paul protests against the lack of
a resurrection because he is
constantly in peril of his life
for the sake of the gospel 15:31
3) Paul affirms that if there is no
resurrection, than the risking of
his life at Ephesus was of no
profit; it would be better to
pursue pleasure and avoid pain as
the Epicureans affirmed 15:32
5. Concluding Paul urges the Corinthians to
sober up and stop sinning by separating from
the false teachers who do not know God
15:33-34
a. Paul urges the Corinthians to not
deceive themselves because they will be
corrupted if they continue to associate
with those who deny the resurrection
15:33
b. Positively Paul urges the Corinthians
to become sober minded in this matter
of the resurrection and to stop
sinning, because those whom they are
following with respect to the
resurrection have no knowledge of God
15:34
B. Objections to the Resurrection: Answering two
questions in inverted order Paul affirms that the
resurrection body is not a natural body, but a
heavenly body which will be instantaneously
changed at the Lord's return, and which should
thus encourage believers to abound in faithful,
sacrificial service because that which is lost in
this life is not permanent 15:34-58
1. Questions are raised as to (1) how the dead
will be raised and (2) as to the kind of
body which the raised will have 15:35
a. Some question how the dead are raised
15:35a
b. Some question the kind of body the
raised will have 15:35b
2. Identifying the Corinthians as thoughtless
in their questions, Paul affirms that the
resurrection body is tied to its natural
body, but is different than it because it is
a heavenly body through the work of Christ
15:36-49
a. Paul calls the Corinthians thoughtless
in their questions 15:36a
b. Paul argues that belief in the
resurrection is like belief in seedtime
and harvest in that the seed must die
to live, and in that the grown state of
the plant is given by God and is tied
to the seed 15:36b-38
1) Paul affirms that for seed to come
to life again it must die 15:36b
2) Paul continues his analogy by
affirming that the seed sown is
not in the form of the plant
harvested, but God gives it a
grown state that is tied to the
seed 15:37-38
3) Using the known analogies of
different kinds of bodies and
different kinds of glory, Paul
affirms that the natural body is
sown through its identification
with Adam, but is raised as a
heavenly body through Christ
15:39-49
a) Paul affirms that there are
many different kinds of flesh
15:39-40b
(1) Paul affirms that all
flesh is not the same
15:39a
(2) There is a flesh of man
15:39b
(3) There is a flesh of
beasts 15:39c
(4) There is a flesh of
birds 15:39d
(5) There is a flesh of fish
15:39e
(6) There are heavenly
bodies 15:40a
(7) There are earthly bodies
15:40b
b) Paul affirms that not all
glories are the same 15:40c-
41
(1) There is a glory of the
heavenly bodies 15:40c
(2) There is another glory
of the earthly bodies
15:40d
(3) There are different
glories of the
heavenlies too in that
the glory of the moon is
different than that of
the stars, and than that
of other stars 15:41
c) Just as there are different
bodies and different glories,
so is the body in that it is
sown a body with the glory of
earth through Adam, but it is
raised as a body with the
glory of heaven through Jesus
15:42-49
(1) Just as there are
different bodies and
different glories, so is
the resurrection of the
dead 15:42a
(2) Different bodies: The
body is sown one kind of
body (perishable, in
dishonor, in weakness,
natural), but raised
another kind of body
(imperishable, in glory,
in power, spiritual)
15:42b-44a
(3) Conclusion: As with a
seed, the existence of a
natural body affirms the
existence of a spiritual
body 15:44b
(4) Different Glories: the
risen body is not
earthly like that which
came through Adam, but
heavenly like that which
came through Jesus
15:45-49
3. Paul explains "how the dead are raised"
through a new revelation which affirms that
God will instantaneously change the natural
body to a heavenly body for the dead and the
living at the return of Christ so that they
can inherit the kingdom of God and so that
death for sin can finally be defeated 15:50-
57
a. Paul affirms that there must be a
radical change in the body for it to
inherit the kingdom of God because the
natural body cannot inherit the kingdom
of God any more than the perishable can
inherit the imperishable 15:50
b. Revealing that which was unknown in the
OT, Paul teaches that many believers
will be instantaneously changed from an
earthly body to a heavenly body along
with the dead who are raised at the
appearing of Christ 15:51-53
1) Paul now speaks of a mystery (that
not known in the OT) that all
believers will not die (sleep),
but (some) will be changed 15:51
2) The change will come quickly at
the appearance of Christ 15:52a
3) The dead will be raised with
imperishable bodies, and those
alive will be changed 15:52b
4) The reason this change must occur
is because that which is earthly
(perishable, mortal), must become
heavenly (imperishable, immortal)
15:53
c. The believer's reception of a
resurrection body through Jesus is
man's ultimate victory over his
greatest enemy, death because of sin
against God's law 15:54-57
1) When the earthly body is changed
to a heavenly body, death will
finally be defeated as promised in
Scripture (Isa. 25a; Hos. 13:14)
15:54-55
2) The Law stirs up sin, and sin
leads to death, but God has given
believers victory over death
through Jesus 15:57
4. Paul affirms that the assurance of a bodily
resurrection ought to lead the Christian to
a life of steadfastness and abundant service
for the Lord because that which is lost in
this life is not permanent 15:58
VI. Specific Council for the Corinthians: Paul councils
the Corinthians about how to care for the upcoming,
Jerusalem collection in an orderly manner, and that he
and his associates will be coming to visit them soon
as the Lord wills 16:1-12
A. Concerning (periV deV) the Collection: Paul
urges the Corinthians to set aside their offering
for the Jerusalem saints in an orderly manner,
and to appoint those to carry the gift along with
him if it is an appropriate gift 16:1-4
1. Paul urges the Corinthians as he did the
churches of Galatia to set aside money in
accordance with one's prosperity for the
saints (of Jerusalem) on the first day of
the week in order that there might not be a
collection when he arrives 16:1-2
2. Paul urges the Corinthians to appoint those
to carry their gift to Jerusalem along with
letters from Paul, and with Paul himself if
it is an appropriate gift 16:3-4
B. Concerning Future Visits: Paul informs the
Corinthians that he and his associates (Timothy,
and Apollos) will be visiting them as the Lord
wills 16:5-12
1. Paul's personal travel plans include an
extended visit to Corinth after some
additional ministry in Ephesus and a summer
tour through Macedonia 16:5-9
a. Paul intends to come to the Corinthians
after he has gone through his intended
trip through Macedonia 16:5
b. Paul hopes to stay with the Corinthians
for a while, even through the winter,
before he departs, because he wants
more than a brief visit with them if
God permits it 16:6-7
c. Paul intends to stay in Ephesus until
Pentecost (spring) because of the great
opportunities of ministry available
there as well as opponents to his
ministry 16:8-9
2. Paul informs the Corinthians that Timothy
and Apollos will be visiting them soon
16:10-12
a. Paul urges the Corinthians to not treat
Timothy with contempt, but to honor him
as a minister of the Lord and to send
him back to Paul, along with the
traveling party, in peace 16:10-11
1) Paul urges the Corinthians to make
Timothy feel welcomed without fear
if he comes to them because he is
doing the Lord's work just as Paul
is 16:10
2) Paul warns the Corinthians not to
despise Timothy, but to send him
on his way in peace back to Paul
who is expecting him with others
from Paul's traveling party 16:11
b. Even though Apollos did not desire to
come to Corinth at the present time, he
will come when he has an opportunity
16:12
1) Paul now writes concerning (periV
deV) Apollos 16:12a
2) Paul has encouraged Apollos to
come to the Corinthians 16:12b
3) Apollos did not desire to come to
Corinth at the present time, but
he will come when he is able
16:12c
VII. Conclusion to the Book: Paul exhorts the Corinthians
to maturity of ministry, and closes with greetings,
exhortations, a prayer for grace, and an expression of
his love for the Corinthians 16:13-24
A. Paul exhorts the Corinthians to maturity of
ministry and to honor their leaders 16:13-18
1. Paul gives several exhortations to the
Corinthians: to be diligent (to God's work),
steadfast (in the faith), manly, morally
strong (in maturity), and to live in love
16:13-14
2. Paul exhorts the Corinthians to respect and
to submit to their spiritual leaders whether
they be Stephanas, Fortunatus, or Achaicus
16:15-18
a. The household of Stephanas was the
first of the believers in Achaia, and
has devoted itself to ministry to
believers 16:15
b. Paul exhorts the Corinthians to subject
themselves to the household of
Stephanas and to every one like them
who assists in the ministry (work an
labors) 16:16
c. Paul rejoices over the coming to
Ephesus of Stephanas, Fortunatus, and
Achaicus because they have refreshed
and encouraged him in a way that the
Corinthians had not, so the Corinthians
are to acknowledge them 16:17-18
B. In conclusion Paul sends greetings from those in
Asia, exhorts the Corinthians positively and
negatively, expresses his desire for the Lord to
return, prays that they will receive God's grace,
and expresses his fatherly love 16:19-24
1. Paul sends greetings from the churches in
Asia, Aquila and Prisca, the church in their
house, and all of believers 16:19-20a
2. Paul exhorts the Corinthians to show love
and unity to one another by greeting one
another with a holy kiss 16:20b
3. Paul now stopped dictating his letter to a
secretary and began writing in his own
handwriting 16:21
4. Paul curses anyone (false teachers?) who
does not love the Lord 16:22a
5. Paul prays for the Lord to return (maravna
qav) 16:22b
6. Paul prays for grace from the Lord Jesus
upon the Corinthians 16:23
7. Paul proclaims his love (as a father) for
the believing Corinthians 16:24
___________________________
1 "Not to touch" is the figurative sense of a@ptesqai
for sexual intercourse (cf. LXX of Gen. 20:6 a@yasqai) and
relates to the understanding of the "ascetics" who
prohibited sexual relations which Paul counters in verse
two (cf. 1 Cor. 6:12, 13, 18).
To have ones 'own wife' refers to sexual relations
rather than the permission to marry (cf. 5:1)
2 The "immorality" mentioned in 7:2 probably is a
direct reference back to 6:12-20 where men, in all
probability married, were going to the prostitutes (and
possibly even at the suggestion of their ascetic wives!).
3 This is not describing a Spiritual gift because this
context is not addressing "spiritual gifts" and there is an
entire upcoming section which talks about this subject. It
is describing the grace (cavrisma) given by the Lord for a
person to remain celibate or to choose marriage in life.
It is almost as though Paul was describing the Lord's will
in terms of grace which He gives to accomplish that will
(cf. Matt. 19:12 where, "there are also eunuchs who made
themselves eunuchs for the sake of the kingdom of
heaven.").
4 The masculine term for "unmarried" (toi'" ajgavmoi")
seems to be in parallel with the feminine term "widows"
(tai'" chvrai") and means "widower." Note well that the
New Testament does not use the classical Greek term for
"widower" (chro"), but places "unmarried" in parallel with
"widow" for this concept. This may mean that Paul was once
married, but was now widowed.
5 Note well that some say that Paul is not considering
the matter of divorce for adultery, but Paul only
understands the Lord's teaching to permit two courses of
action: remain single/unmarried or be reconciled. The fact
that Paul adds 'remain unmarried' indicates that we are in
the realm of legal divorce procedure that permitted
remarriage.
6 Some understand this verse to teach that Paul allows
the believer to remarry after the divorce which he permits
in verse 15. But this verse does not seem to permit
remarriage to the deserted Christian for the following
reasons:
(1) The nature of marriage is a creation ordinance
and is binding on all of mankind irrespective of one's
faith or the lack thereof (Genesis 1:27; 2:24).
(2) The entire context of 1 Corinthians 7:10-16
revolves around, and does not depart from Paul's and
the Lord's command that a believer must not divorce.
Therefore this unit is saying that "in the case of an
unbelieving partner who deserts, one need not feel so
bound by Christ's prohibition of divorce as to be
afraid to depart.
(3) Paul uses the same word for divorce in verse 15
as he did in verse 11 (cwrivzw--'to separate/leave')
where he clearly states the content of his use of it,
and it does not include remarriage. The point is that
the believer need not feel that they have to change
the desire of their mate, but is still not to remarry.
(4) There is a similar hopeful outlook in 7:11a by
not remarrying ('let her be reconciled to her
husband') and 7:16 (perhaps conversion will occur of
the departing spouse, cf. 7:12-13).
(5) The freedom of 7:15 (ouV dedouvlwtai "is not
bound") is not the same as the freedom of 7:39
(ejleuqevra ejstiVn "she is free") because there is a
different concept involved in the binding: (a) in 7:39
Paul discusses legal aspects through the term devw
[deo]--"to be bound or tied to a law or promise as in
7:27--cf. Romans 7:2 (b) in 7:15 Paul discusses the
relationship in terms of "enslavement" using the term
douleuvw [douloo]--"to be enslaved, subjected, to
serve." Therefore Paul is saying that the person is
not 'enslaved' to the departing spouse (i.e., he is
not responsible for the divorce as in Matthew 5:32),
not that one is freed from being bound to the
"law/promise" of marriage.
(6) The Church Fathers of the first century
regarded marriage as permanent even with non-Christian
spouses (see Heth, Jesus and Divorce, pp. 22-44)
(7)The principle in 7:17-24 argues that Paul did
not permit the deserted believer to change his status.
7 Paul uses the structural marker PeriV deV ("Now
concerning") to identify a new subject in verses 25-38.
This is the first place where Paul begins to discuss the
situation of the previously unmarried. Note that Paul is
addressing "virgins" in this unit--the previously
unmarried. The term for virgins (parqevnwn) should not be
translated as "unmarried" allowing for the case of one who
is divorced as in 7:11 ("remain unmarried").
8 In view of the new subject in 7:25 to the
"previously unmarried," 7:27 does not apply to the
"divorced" when Paul uses the term "released" (luvw).
Rather, he is describing, contextually, those who are bound
by the promise of "engagement"! Note also that the term for
being loosed (luvw) is not the term he used elsewhere for
divorce (cwrivzw, cf. 7:11, 12, 13, or ajfivhmi, cf. 7:11,
12, 13). Finally, the "you" in 7:28 is singular referring
to the man, and is in parallel to the case of the "virgin"
(hJ parqevno").
9 Verse 32 refers to the male: The gender of
"unmarried" is masculine (ajmerivmnou") and refers to the
man who is still single, though engaged.
10 Verse 34 refers to the unmarried betrothed woman
(hJ gunhV ) or virgin (hJ Parqevno"). What characterizes
the life of the single individual and the engaged person is
the fact that they are still free to serve the Lord with
full devotion.
11 There are many, many views on the meaning of this
unit:
(1) Paul is giving advice to the father of a girl
who is beyond marriageable age (NASB). In this case
"anyone" in verse 36 refers to a father. This view is
more consistent with the verbs of the passage
(especially verse 38 where the idea is to give in
marriage). The father may be acting unbecomingly in
that he has determined that she should not marry and
thus forbids her to do so, but now sees that she needs
to marry (36). With this view if the father (a) had a
settled and firm conviction about the propriety of her
celibacy, (b) was in a position where he was free to
exercise his authority in that he was not a slave and
(c) was under no compulsion from evidence which spoke
otherwise about his daughter's need, then he does well
to remain confirmed in his stance (37). Neither giving
or not giving one's daughter in marriage is good but
the latter is better (38). A problem is with the use
of gameivtwsan in 7:36 (let them marry) which is 3
pl. pres. act. imper. implying that the certain one
and the girl are to be married. However this could
refer to the daughter and her fiancee.
(2) Paul is describing a kind of spiritual marriage
in which couples live together without having sexual
relations
(3) Paul is speaking about a widowed sister-in-law
and the Corinthians want to know if they are bound by
the Jewish custom of Levirate marriage
(4) Paul is addressing engaged men and women
concerning whether they should fulfill their promise
in view of the present distress. In this case
"anyone" in verse 36 refers to a bridegroom. A
problem is in the verbs which are used where gamew
means to marry (v. 36) and gamizw means to give in
marriage (v. 38) [cf. BAGD pp. 150-151; also Matt.
24:38; Mark 12:25]. The descriptions of the man seem
more natural for a fiancee than for a father. This
view fits the broader argument better: (a) Remaining
unmarried is preferred [25-35], (b) Marrying one's
fiancee is permitted but not preferred [36-38], (c)
Remarriage of widows in the Lord is permitted but not
preferred [7:39-40]. This view presents a consistent
use of subject for the verbs which are used throughout
the passage (cf RSV and NIV). Problems with this view
are: (a) "His virgin" seems odd for a fiancee: but it
is commonly used for a betrothed girl (cf. Luke 1:27;
Matt. 1:18, 23; 25:1-13; 2 Cor. 11:2), (b) it is odd
to consider it okay to remain single with one with
whom you are engaged to be married. But this is the
point of the passage--there is a freedom to serve God
as a single person.
12 Cf. Romans 7:1-3.
13 Christ was with them in that they had the water
from the rock at the beginning of the wilderness wandering
(Ex. 17:1-7) and at the conclusion of the wandering (Ex.
20:1-13).
14 This is not contradictory to 1 Corinthians 11:2-16.
On the contrary, Paul permitted the participation of women
in the service when they were properly adorned, but if
their husbands were in attendance, then it was of a higher
order to express their submission to them rather than to
publicly speak in the assembly (cf. 2 Timothy 2:11-15).
15 There could be 1,000 years between verses 23 and 24
just as there have been almost 2,000 years between 23a and
23b!
