First Corinthians

Overview

I. Introduction

In 51 CE, Paul of Tarsus came to the Roman city of Corinth to found a Christian community. The ancient city had been destroyed by Rome in 146 BCE and lie desolate until Julius Caesar ordered it rebuilt in 44 BCE. Over the next several decades, it grew into a vibrate urban center populated by Greeks, Romans and Jews. It soon gained the status as the Roman capital for the province of Greece.

Corinth lie on the isthmus between upper and lower Greece; this narrow strip of land allowed sea vessels save harbor from rough sailing on the Mediterranean and a shorter trade route between Asia Minor and Italy. Workers would drag ships over the isthmus, while their crews would spend the night in the city. As a travel hub between East and West, the urban center gained wealth and a cosmopolitan flavor; it was a magnet for all types of people and ideas. Paul evangelized in this multicultural, multi-ethnic, multi-lingual city.

Five year later, Paul corresponded with the church there (first letter mentioned in 1 Cor 5:9 now lost); he received a disturbing letter in return from members of the community. Internal strife, uncertainty in Christian lifestyle, questions over liturgical practice and belief in the Resurrection stressed the community to the breaking point. He wrote them a second letter (First Corinthians) in response to the divisions and confusion the faithful in Corinth faced.

II. Dating: 55-56 CE in Ephesus.

The date of composition first depended upon where Paul wrote the letter and how that agreed with details of his journeys in the book of Acts.

Several verses in the letter point toward Ephesus as the place of origin, especially 1 Cor 16:1-12, where Paul expressed his intention to visit the city, so he could collect monies the community set aside for the poor in Jerusalem (1 Cor 16:1-3). He hoped to arrive some time after Pentecost and perhaps spend the winter with them after he traveled through Macedonia (1 Cor 16:5-6, 8). Finally, he addressed the possible travel plans of two other missionaries: Timothy, who might arrive before Paul (1 Cor 16:9-10), and Apollos, who would visit as his plans allowed (1 Cor 16:12).

Acts Nineteen described a stay of Paul in Ephesus long enough to write the letter (three years according to Acts 20:31). His intention to travel to Macedonia in 20:3 agreed with 1 Cor 16:6, so he wrote the letter in the spring of the third year before Pentecost. Two events also set the context for the composition: when he established the Church community at Corinth (Acts 18:1-11) and his arrest in Jerusalem (Acts 21:26-22:29).

If Acts portrayed the time flow accurately, Paul stayed in Corinth for a year and a half, traveled for approximately six months, then remained in Ephesus for three years. Towards the end of his time there, he wrote First Corinthians. Next, he traveled for approximately a year before he arrived in Jerusalem. Considering the detail of his travels between Corinth, Ephesus and Jerusalem, the approximated times of his journey seemed reasonable.

In the time line, Paul's trial before Gallio synchronized Acts with pagan sources. Gallio was a contemporary of Jesus, born at the beginning of the first century, the son of the well connected rhetorician, Seneca the Elder. He took his name from the man who adopted him, Lucius Junius Gallio. Towards the end of his reign, Claudius appointed him proconsul of Acheae; in an imperial stone tablet dated to 52 CE (the Delphi Inscription), the emperor addressed him as "my friend and proconsul." On to long into his office, he resigned, possibly due to health reasons. With the death of Claudius and the rise of Nero in 54 CE, Gallio's family fell out of favor with Rome's elite. He eventually committed suicide, possibility under imperial orders.

With many different sources about the proconsul, scholars have dated the reign of Gallio between 51-52 CE, which placed Paul's stay in Corinth in the same time span. So, Paul laid the ground work for the community around 51 CE, wrote his letter between 55-56 CE and came under arrest in 57 CE.

III. Structure

Just as Paul composed his other letters, he constructed First Corinthians in a multi-level chiastic structure. The over all plan for the letter has the following parallels:

A. Greeting (1:1-9) and future plans/farewell (16:1-24)

B. Divisions in the community (1:10-4:21) and their resolution with proper use of spiritual gifts (orthopraxy; 12:1-14:40) and belief in the Resurrection (orthodoxy; 15:1-18).

C. Immorality of the libertines in the community (5:1-60:20) and warnings against their selfish influence in worship (10:1-11:34)

D. Questions on marital and cultural status (7:1-40) and Paul's status as an apostle authority figure (9:1-27)

The high point of the letter has no parallel; it addressed the libertine's obsession with freedom based upon their knowledge. Here, Paul trumped their freedom with a reoccurring theme: the call to responsibility for others. At the core of the argument and the letter itself was a creedal statement that equated the creative and saving power of Christ with that of his Father in heaven.

IV. Synopsis and Commentary

Overview Directory

The translation used in the text comes from the World English Bible, a version in the public domain (not copyrighted). I translated periodic verses as examples in the context of the commentary. Chapter 15 is an separate, indepth commentary on the Resurrection; that translation is mine.

A. Greeting (1:1-9)

1 Paul, called to be an apostle of Jesus Christ† through the will of God, and our brother Sosthenes, 2 to the assembly of God which is at Corinth—those who are sanctified in Christ Jesus, called saints, with all who call on the name of our Lord Jesus Christ in every place, both theirs and ours: 3 Grace to you and peace from God our Father and the Lord Jesus Christ.

4 I always thank my God concerning you for the grace of God which was given you in Christ Jesus, 5 that in everything you were enriched in him, in all speech and all knowledge— 6 even as the testimony of Christ was confirmed in you— 7 so that you come behind in no gift, waiting for the revelation of our Lord Jesus Christ, 8 who will also confirm you until the end, blameless in the day of our Lord Jesus Christ. 9 God is faithful, through whom you were called into the fellowship of his Son, Jesus Christ our Lord.

Paul, along with his companion Sosthenes, greeted the community with in his typical manner, calling church members "saints" and wishing them "grace and peace from God our Father and the Lord Jesus Christ" (1 Cor 1:1-3). In his salutation, Paul reminded the believers at Corinth that the grace God gave would sustain them until the Second Coming (1 Cor 1:4-8).

B. Chiasmus A1: Critique of divided leadership within the community (1:10-4:21)

Critique Links

1. Step A1: Divisions within the Church (1:10-16)

10 Now I beg you, brothers, through the name of our Lord, Jesus Christ, that you all speak the same thing, and that there be no divisions among you, but that you be perfected together in the same mind and in the same judgment. 11 For it has been reported to me concerning you, my brothers, by those who are from Chloe's household, that there are contentions among you. 12 Now I mean this, that each one of you says, "I follow Paul," "I follow Apollos," "I follow Cephas," and, "I follow Christ." 13 Is Christ divided? Was Paul crucified for you? Or were you baptized into the name of Paul? 14 I thank God that I baptized none of you except Crispus and Gaius, 15 so that no one should say that I had baptized you into my own name. 16 (I also baptized the household of Stephanas; besides them, I don't know whether I baptized any other.)

Paul appealed for unity despite divisions based upon personalities and their traditions (Paul, Apollos, Kephas) or some higher source (Christ). He followed with an absurd set of questions to shame the Corinthians, then stated his purpose; he came to evangelize others in the name of crucified Christ, not merely baptize (1 Cor 1:10-16).

2. Step B: Wisdom, the ideal of community (1:17-2:16)

For Christ sent me not to baptize, but to preach the Good News—not in wisdom of words, so that the cross of Christ wouldn't be made void. 18 For the word of the cross is foolishness to those who are dying, but to us who are being saved it is the power of God. 19 For it is written,

"I will destroy the wisdom of the wise.
I will bring the discernment of the discerning to nothing."

20 Where is the wise? Where is the scribe? Where is the debater of this age? Hasn't God made foolish the wisdom of this world? 21 For seeing that in the wisdom of God, the world through its wisdom didn't know God, it was God's good pleasure through the foolishness of the preaching to save those who believe. 22 For Jews ask for signs, Greeks seek after wisdom, 23 but we preach Christ crucified, a stumbling block to Jews and foolishness to Greeks, 24 but to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God; 25 because the foolishness of God is wiser than men, and the weakness of God is stronger than men.

26 For you see your calling, brothers, that not many are wise according to the flesh, not many mighty, and not many noble; 27 but God chose the foolish things of the world that he might put to shame those who are wise. God chose the weak things of the world that he might put to shame the things that are strong. 28 God chose the lowly things of the world, and the things that are despised, and the things that don't exist, that he might bring to nothing the things that exist, 29 that no flesh should boast before God. 30 Because of him, you are in Christ Jesus, who was made to us wisdom from God, and righteousness and sanctification, and redemption, 31 that, as it is written, "He who boasts, let him boast in the Lord."

The highest virtue in Hellenistic culture was wisdom. Different cliques within the community fought each other for control based upon claims of wisdom from different missionaries. Paul would have none of that. "Hasn't God made foolish the wisdom of this world?" (1 Cor 1:20) He proclaimed "Christ crucified; a stumbling block to Jews, and foolishness to Greeks, but to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God." (1 Cor 1:23-24) He pointed to the unity of Greek and Jew in Christ that overturned the wisdom of common culture (1 Cor 1:25-29).

1 When I came to you, brothers, I didn't come with excellence of speech or of wisdom, proclaiming to you the testimony of God. 2 For I determined not to know anything among you except Jesus Christ and him crucified. 3 I was with you in weakness, in fear, and in much trembling. 4 My speech and my preaching were not in persuasive words of human wisdom, but in demonstration of the Spirit and of power, 5 that your faith wouldn't stand in the wisdom of men, but in the power of God.

6 We speak wisdom, however, among those who are full grown, yet a wisdom not of this world nor of the rulers of this world who are coming to nothing. 7 But we speak God's wisdom in a mystery, the wisdom that has been hidden, which God foreordained before the worlds for our glory, 8 which none of the rulers of this world has known. For had they known it, they wouldn't have crucified the Lord of glory. 9 But as it is written,

"Things which an eye didn't see, and an ear didn't hear,
which didn't enter into the heart of man,
these God has prepared for those who love him."

10 But to us, God revealed them through the Spirit. For the Spirit searches all things, yes, the deep things of God. 11 For who among men knows the things of a man except the spirit of the man which is in him? Even so, no one knows the things of God except God's Spirit. 12 But we received not the spirit of the world, but the Spirit which is from God, that we might know the things that were freely given to us by God. 13 We also speak these things, not in words which man's wisdom teaches but which the Holy Spirit teaches, comparing spiritual things with spiritual things. 14 Now the natural man doesn't receive the things of God's Spirit, for they are foolishness to him; and he can't know them, because they are spiritually discerned. 15 But he who is spiritual discerns all things, and he himself is to be judged by no one. 16 "For who has known the mind of the Lord that he should instruct him?" But we have Christ's mind.

Certainly, Paul did not come preaching wisdom but the Good News; he came in the power of the Spirit (1 Cor 2:1-5). Implicitly, he reminded his audience of their place as the eschatological community, based upon the message of the crucified Christ and the activity of the Spirit. Their existence made manifest divine providence, once shrouded in mystery but now revealed to them. They had the words of the Spirit and the mind of Christ (1 Cor 2:13-16).

3. Step A2: The sordid reality of the divided community (3:1-4:21)

1 Brothers, I couldn't speak to you as to spiritual, but as to fleshly, as to babies in Christ. 2 I fed you with milk, not with solid food, for you weren't yet ready. Indeed, you aren't ready even now, 3 for you are still fleshly. For insofar as there is jealousy, strife, and factions among you, aren't you fleshly, and don't you walk in the ways of men? 4 For when one says, "I follow Paul," and another, "I follow Apollos," aren't you fleshly?

5 Who then is Apollos, and who is Paul, but servants through whom you believed, and each as the Lord gave to him? 6 I planted. Apollos watered. But God gave the increase. 7 So then neither he who plants is anything, nor he who waters, but God who gives the increase. 8 Now he who plants and he who waters are the same, but each will receive his own reward according to his own labor. 9 For we are God's fellow workers. You are God's farming, God's building.

10 According to the grace of God which was given to me, as a wise master builder I laid a foundation, and another builds on it. But let each man be careful how he builds on it. 11 For no one can lay any other foundation than that which has been laid, which is Jesus Christ. 12 But if anyone builds on the foundation with gold, silver, costly stones, wood, hay, or straw, 13 each man's work will be revealed. For the Day will declare it, because it is revealed in fire; and the fire itself will test what sort of work each man's work is. 14 If any man's work remains which he built on it, he will receive a reward. 15 If any man's work is burned, he will suffer loss, but he himself will be saved, but as through fire.

16 Don't you know that you are God's temple and that God's Spirit lives in you? 17 If anyone destroys God's temple, God will destroy him; for God's temple is holy, which you are.

18 Let no one deceive himself. If anyone thinks that he is wise among you in this world, let him become a fool that he may become wise. 19 For the wisdom of this world is foolishness with God. For it is written, "He has taken the wise in their craftiness." 20 And again, "The Lord knows the reasoning of the wise, that it is worthless." 21 Therefore let no one boast in men. For all things are yours, 22 whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come. All are yours, 23 and you are Christ's, and Christ is God's.

Paul harshly criticized divisions in the church. In their desire to latch onto a pure tradition, members of the community pitted one missionary against another, yet failed to see how the toils of these wandering preachers worked together to achieve a common end (1 Cor 3:1-10; 1 Cor 3:21-23). Yet, each missionary would face testing and would receive either punishment or reward on the Day of YHWH (1 Cor 3:12-15). Their judgment depending upon whether they built up or tore down the community (1 Cor 3:16-17; Dead Sea Scroll 1QS 8). Again, Paul reminded them of their eschatological reality; they were the Temple of God, the dwelling place of God's Spirit.

1 So let a man think of us as Christ's servants and stewards of God's mysteries. 2 Here, moreover, it is required of stewards that they be found faithful. 3 But with me it is a very small thing that I should be judged by you, or by a human court. Yes, I don't even judge my own self. 4 For I know nothing against myself. Yet I am not justified by this, but he who judges me is the Lord. 5 Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness and reveal the counsels of the hearts. Then each man will get his praise from God.

Paul considered himself and his companions as "Christ's servants and stewards of God's mysteries," hoping to be found faithful (1 Cor 4:1-2). He found no fault in his calling; instead, he only saw Final Judgment that rendered everyone transparent before the Lord (1 Cor 4:4-5).

6 Now these things, brothers, I have in a figure transferred to myself and Apollos for your sakes, that in us you might learn not to think beyond the things which are written, that none of you be puffed up against one another. 7 For who makes you different? And what do you have that you didn't receive? But if you did receive it, why do you boast as if you had not received it?

8 You are already filled. You have already become rich. You have come to reign without us. Yes, and I wish that you did reign, that we also might reign with you! 9 For I think that God has displayed us, the apostles, last of all, like men sentenced to death. For we are made a spectacle to the world, both to angels and men. 10 We are fools for Christ's sake, but you are wise in Christ. We are weak, but you are strong. You have honor, but we have dishonor. 11 Even to this present hour we hunger, thirst, are naked, are beaten, and have no certain dwelling place. 12 We toil, working with our own hands. When people curse us, we bless. Being persecuted, we endure. 13 Being defamed, we entreat. We are made as the filth of the world, the dirt wiped off by all, even until now.

14 I don't write these things to shame you, but to admonish you as my beloved children. 15 For though you have ten thousand tutors in Christ, you don't have many fathers. For in Christ Jesus, I became your father through the Good News. 16 I beg you therefore, be imitators of me. 17 Because of this I have sent Timothy to you, who is my beloved and faithful child in the Lord, who will remind you of my ways which are in Christ, even as I teach everywhere in every assembly. 18 Now some are puffed up, as though I were not coming to you. 19 But I will come to you shortly, if the Lord is willing. And I will know, not the word of those who are puffed up, but the power. 20 For God's Kingdom is not in word, but in power. 21 What do you want? Shall I come to you with a rod, or in love and a spirit of gentleness?

Turning to the efforts of missionaries like Apollos, Paul urged his audience to see his and their messages as complimentary; their preaching gave the faithful a complete picture of the faith. Then, he compared the community to the missionaries like himself. The assembly had the fullness and riches of faith (1 Cor 4:8) while he and his companions endured opposition, hardships and hunger, even to the point of weakness (1 Cor 4:9-13). He admonished them as a reminder that he and others sacrificed what the Corinthians had in order to proclaim the Good News; he even held himself up as an example for them to follow. (1 Cor 4:14-16). He sent Timothy with the letter, but threatened to go there himself to shame the arrogant with his spiritual power (1 Cor 4:17-20).

C. Chiasmus B1: Immorality dividing the community (5:1-6:20)

Dividing Links

After defending and acquitting himself, Paul turned to the real issues at hand in need of judgment: sexual immorality tolerated by the community and member suing each other in civil court. Both problems hindered the church to evangelize as an eschatological community.

1. Step A1: Immorality of incest (5:1-13)

1 It is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles, that one has his father's wife. 2 You are arrogant, and didn't mourn instead, that he who had done this deed might be removed from among you. 3 For I most certainly, as being absent in body but present in spirit, have already, as though I were present, judged him who has done this thing. 4 In the name of our Lord Jesus Christ, when you are gathered together with my spirit with the power of our Lord Jesus Christ, 5 you are to deliver such a one to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.

6 Your boasting is not good. Don't you know that a little yeast leavens the whole lump? 7 Purge out the old yeast, that you may be a new lump, even as you are unleavened. For indeed Christ, our Passover, has been sacrificed in our place. 8 Therefore let's keep the feast, not with old yeast, neither with the yeast of malice and wickedness, but with the unleavened bread of sincerity and truth.

9 I wrote to you in my letter to have no company with sexual sinners; 10 yet not at all meaning with the sexual sinners of this world, or with the covetous and extortionists, or with idolaters, for then you would have to leave the world. 11 But as it is, I wrote to you not to associate with anyone who is called a brother who is a sexual sinner, or covetous, or an idolater, or a slanderer, or a drunkard, or an extortionist. Don't even eat with such a person. 12 For what do I have to do with also judging those who are outside? Don't you judge those who are within? 13 But those who are outside, God judges. "Put away the wicked man from among yourselves."

Paul chided the believers for their tolerance of a man who had relations with his stepmother. Their attitude might have been a point of pride for some in the community. The apostle would have none of it; instead, he rejected the man and insisted they excommunicate the sinner (1 Cor 5:1-8). Paul reasoned that if a Christian associated with the incestuous man, even by sharing a meal, he would open himself up to the corruption of other vices. Certainly, outsiders would judge those who shared fellowship with such a Christian as morally tainted. So, believers only had one choice: reject the sinner (1 Cor 5:9-13).

2. Step B: Making divisions public in court (6:1-11)

1 Dare any of you, having a matter against his neighbor, go to law before the unrighteous, and not before the saints? 2 Don't you know that the saints will judge the world? And if the world is judged by you, are you unworthy to judge the smallest matters? 3 Don't you know that we will judge angels? How much more, things that pertain to this life? 4 If then you have to judge things pertaining to this life, do you set them to judge who are of no account in the assembly? 5 I say this to move you to shame. Isn't there even one wise man among you who would be able to decide between his brothers? 6 But brother goes to law with brother, and that before unbelievers! 7 Therefore it is already altogether a defect in you that you have lawsuits one with another. Why not rather be wronged? Why not rather be defrauded? 8 No, but you yourselves do wrong and defraud, and that against your brothers.

Next, Paul reminded their status as the saved, even able to judge heavenly beings (6:3). Yet, church members at Corinth sued each other in civil court. The apostle asked a rhetorical question: Wasn't there any Christian wise enough within the community to judge disputes between believers? (1 Cor 6:1-6) He implicitly held such law suits made the community look weak and self destructive in the eyes of pagans. But, he even took a further step, accusing believers who resorted to the civil courts of committing the same crime they sought remedy from (1 Cor 6:7-8).

9 Or don't you know that the unrighteous will not inherit God's Kingdom? Don't be deceived. Neither the sexually immoral, nor idolaters, nor adulterers, nor male prostitutes, nor homosexuals, 10 nor thieves, nor covetous, nor drunkards, nor slanderers, nor extortionists, will inherit God's Kingdom. 11 Some of you were such, but you were washed. You were sanctified. You were justified in the name of the Lord Jesus, and in the Spirit of our God.

In the end, Paul lumped the incestuous and the petty litigants together with other sinners as a warning. The immoral would not see the Kingdom (1 Cor 6:9-10). But, the believers had prepared for God's reign through baptism, thus justifying them "in the name of the Lord Jesus, and in the Spirit of our God" (1 Cor 6:11).

3. Step A2: Against the immoral libertines (6:12-20)

12 "All things are lawful for me," but not all things are expedient. "All things are lawful for me," but I will not be brought under the power of anything. 13 "Foods for the belly, and the belly for foods," but God will bring to nothing both it and them. But the body is not for sexual immorality, but for the Lord, and the Lord for the body.

Finally, Paul attacked the root cause of the problem the Corinthians faced, the libertines who took freedom from the Law to its literal conclusion. They claimed: "All things are lawful for me." In the case of sexual immorality and eating meat offered to idols, the apostle pushed back with the principles of the common good, overcoming addiction and the grander view of end times (1 Cor 6:12-13).

Why did Paul connect sexual immorality and eating meat together? In 20 CE, the ancient geographer Strabo described Corinth's temple to Aphrodite as a sacred brothel housing over 1,000 prostitutes. While many scholars consider the geographer's three line passage as hyperbole, they do acknowledge the city's reputation as center of loose morals.

14 Now God raised up the Lord, and will also raise us up by his power. 15 Don't you know that your bodies are members of Christ? Shall I then take the members of Christ and make them members of a prostitute? May it never be! 16 Or don't you know that he who is joined to a prostitute is one body? For, "The two", he says, "will become one flesh." 17 But he who is joined to the Lord is one spirit. 18 Flee sexual immorality! "Every sin that a man does is outside the body," but he who commits sexual immorality sins against his own body. 19 Or don't you know that your body is a temple of the Holy Spirit who is in you, whom you have from God? You are not your own, 20 for you were bought with a price. Therefore glorify God in your body and in your spirit, which are God's.

Paul criticized those who considered Christian freedom as license to partake in pleasures associated with the goddess and to eat meat offered to her. He addressed the intimacy baptism created between the believer and the Lord; through that closeness, Christ would raise up the faithful in the end times (1 Cor 13-14). In that context, he hammered the principle that one could not become one with the Lord and with a prostitute. He insisted the believer should use their body to glorify God since it was the Temple of the Spirit; the Christian should not defile that holy place (1 Cor 6:15-20).

Paul used this passage as a transition. In chapter 7, he addressed the place of sex in the eschatological community. In chapter 8, he spoke to the controversy over eating meats offered to idols.

D. Chiasmus C1: On Status in Culture (7:1-40)

Status Links

1. Step A1: Questions on marital status (7:1-16)

1 Now concerning the things about which you wrote to me: it is good for a man not to touch a woman. 2 But, because of sexual immoralities, let each man have his own wife, and let each woman have her own husband. 3 Let the husband give his wife the affection owed her,† and likewise also the wife her husband. 4 The wife doesn't have authority over her own body, but the husband does. Likewise also the husband doesn't have authority over his own body, but the wife does. 5 Don't deprive one another, unless it is by consent for a season, that you may give yourselves to fasting and prayer, and may be together again, that Satan doesn't tempt you because of your lack of self-control.

Someone in the community wrote to Paul about the institution of marriage implicitly within the context of the Second Coming; "Is it good for a man to not take a wife?" (1 Cor 7:1). Why would such a question arise? To some, marriage made little sense if the eschaton was immanent. With the libertine controversy in mind, however, the apostle answered the question of marriage in a practical way; one should take a spouse to give a healthy direction for sexual urges. Notice Paul couched the decision in opposition to the libertine position; deference, not selfish concerns, stood as the choice of Christian freedom (1 Cor 7:2-4). In fact, if the couple did practice abstinence from sexual relations, they should discuss the matter and limit its duration (1 Cor 7:5).

6 But this I say by way of concession, not of commandment. 7 Yet I wish that all men were like me. However, each man has his own gift from God, one of this kind, and another of that kind. 8 But I say to the unmarried and to widows, it is good for them if they remain even as I am. 9 But if they don't have self-control, let them marry. For it's better to marry than to burn with passion.

With reference to the institution of marriage, Paul preferred church members to remain single (implicitly to wait for the Second Coming) but realized not everyone had such a "charism from God" (1 Cor 7:7). He extended this thought to widows (1 Cor 7:8-9).

But to the married I command—not I, but the Lord—that the wife not leave her husband 11 (but if she departs, let her remain unmarried, or else be reconciled to her husband), and that the husband not leave his wife.

12 But to the rest I—not the Lord—say, if any brother has an unbelieving wife, and she is content to live with him, let him not leave her. 13 The woman who has an unbelieving husband, and he is content to live with her, let her not leave her husband. 14 For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the husband. Otherwise your children would be unclean, but now they are holy. 15 Yet if the unbeliever departs, let there be separation. The brother or the sister is not under bondage in such cases, but God has called us in peace. 16 For how do you know, wife, whether you will save your husband? Or how do you know, husband, whether you will save your wife?

In a similar vein to Mark 2:2-12 (Matthew 19:3-12), Paul forbade divorce in the community in the Lord's name (1 Cor 7:10-11) but made some concessions for mixed Christian-pagan couples (1 Cor 7:15). However, he urged such couples to remain together, for even marriage and child rearing could evangelize the non-Christian spouse (1 Cor 7:12-14; 1 Cor 7:16).

2. Step B: Circumcision and the status of slaves (7:17-24)

17 Only, as the Lord has distributed to each man, as God has called each, so let him walk. So I command in all the assemblies.

18 Was anyone called having been circumcised? Let him not become uncircumcised. Has anyone been called in uncircumcision? Let him not be circumcised. 19a Circumcision is nothing, and uncircumcision is nothing, but what matters is keeping God's commandments.

Paul made a side comment on religious and social status; one should remain in the place God called him (1 Cor 1:17; 1 Cor 7:20, 1 Cor 7:24). The Jew should not seek to become like the Gentile and remove the sign of circumcision (see my comments on circumcision here), nor should a Gentile seek to convert to Judaism, for in the Christian community, circumcision meant nothing (1 Cor 7:18-19).

19b Let each man stay in that calling in which he was called. 21 Were you called being a slave? Don't let that bother you, but if you get an opportunity to become free, use it. 22 For he who was called in the Lord being a slave is the Lord's free man. Likewise he who was called being free is Christ's slave. 23 You were bought with a price. Don't become slaves of men. 24 Brothers, let each man, in whatever condition he was called, stay in that condition with God.

The Christian slave faced the possibility of manumission, legal freedom, so they might expend their energy to gain it. While acknowledging freedom, Paul implicitly urged slaves to use their present status as a means to evangelize (1 Cor 7:21). He reminded them of the Master they freely chose, while the freeman Christian chose slavery under Christ (1 Cor 7:22). Indeed, he implied the crucified Jesus paid the manumission fee ("ransom"), so they should not become the mere slaves of others (1 Cor 7:23); their faith gave them a interior dignity far above that of an ordinary slave and, as such, could evangelize.

3. Step A2: Marital status in view of the Second Coming (7:25-40)

25 Now concerning virgins, I have no commandment from the Lord, but I give my judgment as one who has obtained mercy from the Lord to be trustworthy. 26 Therefore I think that because of the distress that is on us, it's good for a man to remain as he is. 27 Are you bound to a wife? Don't seek to be freed. Are you free from a wife? Don't seek a wife. 28 But if you marry, you have not sinned. If a virgin marries, she has not sinned. Yet such will have oppression in the flesh, and I want to spare you. 29 But I say this, brothers: the time is short. From now on, both those who have wives may be as though they had none; 30 and those who weep, as though they didn't weep; and those who rejoice, as though they didn't rejoice; and those who buy, as though they didn't possess; 31 and those who use the world, as not using it to the fullest. For the mode of this world passes away.

Paul returned to the question of marital status explicitly through the lens of the end times. He noted that,the single man "should remain as he is" because of the "distress at hand" (1 Cor 7:26). His remarks echoed God's calling above. The unmarried man should not seek a wife but does not sin if he married; the same principle held for the single woman, but marriage would bring only grief (1 Cor 7:28) for the Tribulation drew near (1 Cor 7:29; 1 Cor 7:31). Paul urged his audience not to assume daily life would go on; the married should live as if they were not, those who did not mourn should mourn, those involved in commerce should act as if they did not (1 Cor 7:29-31).

32 But I desire to have you to be free from cares. He who is unmarried is concerned for the things of the Lord, how he may please the Lord; 33 but he who is married is concerned about the things of the world, how he may please his wife. 34 There is also a difference between a wife and a virgin. The unmarried woman cares about the things of the Lord, that she may be holy both in body and in spirit. But she who is married cares about the things of the world—how she may please her husband. 35 This I say for your own benefit, not that I may ensnare you, but for that which is appropriate, and that you may attend to the Lord without distraction.

Notice Paul did not tout the single life as morally superior but, in his eyes, more practical for one's spiritual life. The unmarried man or woman could focus on ways to "please the Lord" (1 Cor 7:32; 1 Cor 7:34) but the married individual worried about their spouse and the support of a family while trying to maintain a spiritual life (1 Cor 7:33-34). The lack of conflicting priorities, in Paul's mind, reduced anxiety (1 Cor 1:32) and increased the devotion (1 Cor 7:35).

36 But if any man thinks that he is behaving inappropriately toward his virgin, if she is past the flower of her age, and if need so requires, let him do what he desires. He doesn't sin. Let them marry. 37 But he who stands steadfast in his heart, having no urgency, but has power over his own will, and has determined in his own heart to keep his own virgin, does well. 38 So then both he who gives his own virgin in marriage does well, and he who doesn't give her in marriage does better.

39 A wife is bound by law for as long as her husband lives; but if the husband is dead, she is free to be married to whomever she desires, only in the Lord. 40 But she is happier if she stays as she is, in my judgment, and I think that I also have God's Spirit.

Paul continued to call his audience to remain as God called them. The single man should marry his betrothed if his passion overwhelmed him, but should remain betrothed if it did not (1 Cor 7:36-38). He applied the same rule to the widow. She would live a happier life if she did not remarry; however, she could take a husband but only a Christian one (1 Cor 7:39-40).

E. Chiasmus D: The Controversy over Meat Offered to Idols (8:1-13)

Offering Links

In the midpoint of his letter, Paul addressed the complaint that caused scandal both inside and outside the community: the libertines who partook in meats offered to idols.

1. Step A1: Knowledge of libertine freedom (8:1-5)

4 Therefore concerning the eating of things sacrificed to idols, we know that no idol is anything in the world, and that there is no other God but one. 5 For though there are things that are called "gods", whether in the heavens or on earth—as there are many "gods" and many "lords"—

Paul acknowledged the libertine position but undercut it with a preview of chapter 13. Love trumped knowledge for it bought the believer closer to God and built up the community (1 Cor 8:1-3). He ceded to their point that "there is no God but One" and "an idol in the world is nothing" (1 Cor 8:4). He even agreed that a spiritual hierarchy existed (similar to ancient society; 1 Cor 8:5).

2. Step B: Creedal formula (1 Cor 8:6)

6 but for us, (there is only) one God the Father,
out of whom all things (live) and we (live) in him,
and one Lord, Jesus Christ,
through whom all things (live) and we (live) through him.

Notice how Paul placed Christ on the same level as God the Father in spiritual powers of creation (we live in him) and salvation (we live through him). This verse marked the high point of the First Corinthians, summing up the apostle's spiritual vision.

3. Step A2: Responsibilities that come from knowledge (8:7-13)

7 However, that knowledge isn't in all men. But some, with consciousness of an idol until now, eat as of a thing sacrificed to an idol, and their conscience, being weak, is defiled. 8 But food will not commend us to God. For neither, if we don't eat are we the worse, nor if we eat are we the better. 9 But be careful that by no means does this liberty of yours become a stumbling block to the weak. 10 For if a man sees you who have knowledge sitting in an idol's temple, won't his conscience, if he is weak, be emboldened to eat things sacrificed to idols? 11 And through your knowledge, he who is weak perishes, the brother for whose sake Christ died. 12 Thus, sinning against the brothers, and wounding their conscience when it is weak, you sin against Christ. 13 Therefore, if food causes my brother to stumble, I will eat no meat forever more, that I don't cause my brother to stumble.

Paul shared the principle with the libertines that food had no spiritual significance (1 Cor 8:8). But he took the libertines to task. Those who acted based upon their superior knowledge did not consider the possible scandal they might create with those who consider eating meat offered to pagan deities as idolatry. Paul insisted that knowledge entailed responsibility; those with knowledge should not destroy the conscience of those lacking such insight. Acting out of self interest created the conditions for sin, against the weak in the community and, ultimately, against Christ (1 Cor 8:7; 1 Cor 8:9-12). For his part, Paul became a vegetarian for the good of the community (1 Cor 8:13).

F. Chiasmus C2: On Paul's status as an Apostle (9:1-27)

Apostle Links

After his rulings on sexual morality in the community and the controversy over eating meat offered to idols, Paul defended his place as an apostle. Implicitly, he faced questions from some in the community over his status. Did he really see the Lord? Did he, in fact, receive a commission to preach? Why did he support himself while other missionaries enjoyed the hospitality of the community? Wasn't he rude in his independence?

1. Step A1 : The rights of an apostle (9:1-7)

1 Am I not free? Am I not an apostle? Haven't I seen Jesus Christ, our Lord? Aren't you my work in the Lord? 2 If to others I am not an apostle, yet at least I am to you; for you are the seal of my apostleship in the Lord.

Paul answered his critics in two ways. First, he success in the Corinthian community proved his status as an apostle (1 Cor 9:1-2); if Christ had not sent him, he would have failed and suffered shame as a fraud.

3 My defense to those who examine me is this: 4 Have we no right to eat and to drink? 5 Have we no right to take along a wife who is a believer, even as the rest of the apostles, and the brothers of the Lord, and Cephas? 6 Or have only Barnabas and I no right to not work? 7 What soldier ever serves at his own expense? Who plants a vineyard, and doesn't eat of its fruit? Or who feeds a flock, and doesn't drink from the flock's milk?

Second, Paul and Barnabas did have the right to the community's hospitality, along with other missionaries and their entourages (1 Cor 9:3-5) but decided to work and enjoy the fruits of his labor, like the self-supporting soldier, the vineyard owner or the shepherd (1 Cor 9:6-7).

2. Step B1: Agricultural analogy from Scripture (9:8-12a)

8 Do I speak these things according to the ways of men? Or doesn't the law also say the same thing? 9 For it is written in the law of Moses, "You shall not muzzle an ox while it treads out the grain." Is it for the oxen that God cares, 10 or does he say it assuredly for our sake? Yes, it was written for our sake, because he who plows ought to plow in hope, and he who threshes in hope should partake of his hope. 11 If we sowed to you spiritual things, is it a great thing if we reap your fleshly things? 12a If others partake of this right over you, don't we yet more?

Indeed, Paul claimed the right to evangelize when he employed an agricultural mitzvot (Deu 25:4). His self-employment allowed him the freedom to preach the Good News without hindrance, bringing spiritual blessings to the community. The obligation of the community to support him remained; in fact, his refusal to actually increased their duty towards him (1 Cor 9:8-12).

3. Step C: Paul's boast for self-sufficiency, suffer for the Gospel (9:12)

12b Nevertheless we didn't use this right, but we bear all things, that we may cause no hindrance to the Good News of Christ.

Paul and Barnabas did not accept hospitality, willing to suffer so they could proclaim the Good News without owing any debt (1 Cor 9:12).

4. Step B2: Show bread analogy from Scripture (9:13-14)

13 Don't you know that those who serve around sacred things eat from the things of the temple, and those who wait on the altar have their portion with the altar? 14 Even so the Lord ordained that those who proclaim the Good News should live from the Good News.

Yet, Paul and his friends had a right to the help, based upon the command for show bread offerings which only the priests could eat (Lev 24:5-9; 1 Cor 9:13-14 ).

5. Step A2: Paul refused his rights as an apostle (9:15-27)

15 But I have used none of these things, and I don't write these things that it may be done so in my case; for I would rather die, than that anyone should make my boasting void. 16 For if I preach the Good News, I have nothing to boast about, for necessity is laid on me; but woe is to me if I don't preach the Good News. 17 For if I do this of my own will, I have a reward. But if not of my own will, I have a stewardship entrusted to me. 18 What then is my reward? That when I preach the Good News, I may present the Good News of Christ without charge, so as not to abuse my authority in the Good News.

19 For though I was free from all, I brought myself under bondage to all, that I might gain the more. 20 To the Jews I became as a Jew, that I might gain Jews; to those who are under the law, as under the law,† that I might gain those who are under the law; 21 to those who are without law, as without law (not being without law toward God, but under law toward Christ), that I might win those who are without law. 22 To the weak I became as weak, that I might gain the weak. I have become all things to all men, that I may by all means save some. 23 Now I do this for the sake of the Good News, that I may be a joint partaker of it.

Paul made his self-employment a point of pride. Implicitly, he did not have to please his host; he was only obligated to evangelize. That duty had its own reward, his boasting (1 Cor 9:15-18). But even his crowing had its limits. Not only did he need to proclaim the Good News, he had the responsibility to effectively communicate that message through relationships. He adjusted his rhetoric to the Jew, the Gentile and the weak for their sake; he "became all things to all people" so that he "might save some" (1 Cor 9:22). He became a slave to all in his proclamation so that he might enjoy the blessings from the effort and its effects upon people (1 Cor 9:19-23).

24 Don't you know that those who run in a race all run, but one receives the prize? Run like that, so that you may win. 25 Every man who strives in the games exercises self-control in all things. Now they do it to receive a corruptible crown, but we an incorruptible. 26 I therefore run like that, not aimlessly. I fight like that, not beating the air, 27 but I beat my body and bring it into submission, lest by any means, after I have preached to others, I myself should be disqualified.

Paul ended his defense with a sports analogies: the runner and the boxer. He ran to win the "imperishable wreath" of salvation. He disciplined himself like a fighter to compete, otherwise he would be disqualified from eternal life. He focused on life with Christ, not the present order (1 Cor 9:24-27).

G. Chiasmus B2: Warnings against the Libertines (10:1-11:34)

Warnings Links

1. Step A1: Spiritual food and drink, Exodus as the eternal pattern of salvation and judgment (10:1-13)

1 Now I would not have you ignorant, brothers, that our fathers were all under the cloud, and all passed through the sea; 2 and were all baptized into Moses in the cloud and in the sea; 3 and all ate the same spiritual food; 4 and all drank the same spiritual drink. For they drank of a spiritual rock that followed them, and the rock was Christ. 5 However with most of them, God was not well pleased, for they were overthrown in the wilderness.

To begin his warnings, Paul recalled the Exodus, the liberation journey that molded a people into a nation. He couched his language in sacramental images; Jewish ancestors "passed through the sea" (baptism), "ate the same spiritual food" and "drank the same spiritual drink" from "the spiritual rock that followed them" (Eucharist). Yet, they were judged unworthy (1 Cor 10:1-5).

6 Now these things were our examples, to the intent we should not lust after evil things as they also lusted. 7 Don't be idolaters, as some of them were. As it is written, "The people sat down to eat and drink, and rose up to play." 8 Let's not commit sexual immorality, as some of them committed, and in one day twenty-three thousand fell. 9 Let's not test Christ,† as some of them tested, and perished by the serpents. 10 Don't grumble, as some of them also grumbled, and perished by the destroyer. 11 Now all these things happened to them by way of example, and they were written for our admonition, on whom the ends of the ages have come. 12 Therefore let him who thinks he stands be careful that he doesn't fall.

In 1 Cor 10:6, the apostle called this paraphrase a "tupos," a pattern that occurred in time that revealed a timeless truth. While we post-moderns separate historical events and theological truths, ancient peoples actively sought eternal truths in the significant moments of a nation. Paul applied that common logic to their present situation. The Hebrews enjoyed divine favor but were rejected; this should stand as a warning to the libertines in Corinth. They should not feast at the city-wide festival that honored Aphrodite, like the Israelites who partied before offering sacrifice to the golden calf (Exo 32:6). They should not partake in ritual prostitution like many of the Chosen People did near Shittim (Num 25:1-4). They should not test the divine like those Hebrews who suffered an attack of snakes (Num 21:5-9); notice how Paul pointed to the snake pole Moses erected as a sign for Christ in 1 Cor 10:9. Finally, they should not grumble as the people did in the desert, only to suffer God's wrath from a destroying spirit (Num 16:41-50). See how the apostle argued in a parallel fashion, comparing past events with the present situation; he called the Scripture accounts "tupikos," patterns meant to warn those who used their freedom for self-centered ends (1 Cor 10:6-11). Yet, he recognized the allurements such practices offered, but promised divine help to those tempted (1 Cor 10:13).

2. Step B1: Partaking in the Eucharist vs. Meals in Honor of Pagan Deities (10:14-22)

13 No temptation has taken you except what is common to man. God is faithful, who will not allow you to be tempted above what you are able, but will with the temptation also make the way of escape, that you may be able to endure it.

14 Therefore, my beloved, flee from idolatry. 15 I speak as to wise men. Judge what I say. 16 The cup of blessing which we bless, isn't it a sharing of the blood of Christ? The bread which we break, isn't it a sharing of the body of Christ? 17 Because there is one loaf of bread, we, who are many, are one body; for we all partake of the one loaf of bread. 18 Consider Israel according to the flesh. Don't those who eat the sacrifices participate in the altar?

19 What am I saying then? That a thing sacrificed to idols is anything, or that an idol is anything? 20 But I say that the things which the Gentiles sacrifice, they sacrifice to demons and not to God, and I don't desire that you would have fellowship with demons. 21 You can't both drink the cup of the Lord and the cup of demons. You can't both partake of the table of the Lord and of the table of demons. 22 Or do we provoke the Lord to jealousy? Are we stronger than he?

Paul struck another blow against the libertines. He commanded his audience to abandon any association with idol worship. He reminded the faithful in Corinth they celebrated the Eucharist, sharing the cup of Christ's blood and breaking the bread of Christ's body; this sacred meal united them. Flashing back to 1 Cor 10:7, the apostle argued that association, not the food itself, defiled the libertine who celebrated pagan festivals; they were "partners in the altar" of "demons." Paul concluded one could not share in the sacred meal of the Lord and partake in the "cup" and "meal" of the devils; if they did, they provoked God's wrath (1 Cor 10:14-22).

3. Step C1: Eating and drinking with neighbors for the glory of God (10:23-11:1)

23 "All things are lawful for me," but not all things are profitable. "All things are lawful for me," but not all things build up. 24 Let no one seek his own, but each one his neighbor's good. 25 Whatever is sold in the butcher shop, eat, asking no question for the sake of conscience, 26 for "the earth is the Lord's, and its fullness." 27 But if one of those who don't believe invites you to a meal, and you are inclined to go, eat whatever is set before you, asking no questions for the sake of conscience. 28 But if anyone says to you, "This was offered to idols," don't eat it for the sake of the one who told you, and for the sake of conscience. For "the earth is the Lord's, with all its fullness." 29 Conscience, I say, not your own, but the other's conscience. For why is my liberty judged by another conscience? 30 If I partake with thankfulness, why am I denounced for something I give thanks for?

31 Whether therefore you eat or drink, or whatever you do, do all to the glory of God. 32 Give no occasion for stumbling, whether to Jews, to Greeks, or to the assembly of God; 33 even as I also please all men in all things, not seeking my own profit, but the profit of the many, that they may be saved.

1 Be imitators of me, even as I also am of Christ.

Paul reintroduced the principle found in 1 Cor 8:1-3. Knowledge by itself did not build up the community; instead one should seek the good of others. With this in mind, he told his audience to consume meat sold at the marketplace or at the home of a pagan friend without worry. However, if someone commented that the food before the Christian was offered to an idol, the believer should not eat it out of concern for the conscience of others. Without such controversy, the faithful should eat and drink in gratitude to God. Their goal was the glory of God, neither causing scandal to outsiders nor to the community itself; instead, Paul insisted, they should aim to please everyone, as he tried to do, for salvation of others (1 Cor 10:23-11:1).

4. Step D: Place of genders in worship (11:2-16)

2 Now I praise you, brothers, that you remember me in all things, and hold firm the traditions, even as I delivered them to you. 3 But I would have you know that the head† of every man is Christ, and the head of the woman is man, and the head§ of Christ is God. 4 Every man praying or prophesying, having his head covered, dishonors his head. 5 But every woman praying or prophesying with her head uncovered dishonors her head. For it is one and the same thing as if she were shaved. 6 For if a woman is not covered, let her hair also be cut off. But if it is shameful for a woman to have her hair cut off or be shaved, let her be covered. 7 For a man indeed ought not to have his head covered, because he is the image and glory of God, but the woman is the glory of the man. 8 For man is not from woman, but woman from man; 9 for man wasn't created for the woman, but woman for the man. 10 For this cause the woman ought to have authority over her own head, because of the angels.

11 Nevertheless, neither is the woman independent of the man, nor the man independent of the woman, in the Lord. 12 For as woman came from man, so a man also comes through a woman; but all things are from God. 13 Judge for yourselves. Is it appropriate that a woman pray to God unveiled? 14 Doesn't even nature itself teach you that if a man has long hair, it is a dishonor to him? 15 But if a woman has long hair, it is a glory to her, for her hair is given to her for a covering. 16 But if any man seems to be contentious, we have no such custom, neither do God's assemblies.

Despite arguing for the equality of genders before God (Gal 3:28), Paul insisted upon the social custom of head coverings for women, especially in liturgical settings. Such coverings signified modesty since ancient Judaism considered long hair on a woman a sign of beauty (Song 4:1; Song 7:6), never to be cut except in times of mourning (Jer 7:29). Women cared for and decorated their hair (2 Kings 9:30; Song 4:4) thus tempting them to vanity. The public display of long hair revealed the beauty of the woman normally reserved for her husband, family and intimate friends; hence, it flaunted social norms with its audacity. (Men, however, had their hair cut on a regular basis.)

Paul argued for head coverings based upon a cosmological hierarchy. In this order, God created man then woman; the woman depended upon the man who depended upon God; indeed, God created the male in his image but woman in the image of man (1 Cor 11:7-8) . The apostle used that structure as allegory for the relationship between Christ and his Church (1 Cor 11:3). With these two images in mind, he insisted that women should have their hair covered in a liturgical setting (for prayer and prophecy) as a sign they were under an authority; otherwise, they were contentious and faced shame (1 Cor 11:2-16; Dead Sea Scroll 1QSa 2a).

From a modern standpoint, Paul mixed the cosmological and social world views together; he assumed that the social order should reflect the created order. We must understand that he did not make distinctions we take for granted. In his mind, God's world was his world.

5. Step C2: Partaking in community meal worthily (11:17-34)

17 But in giving you this command I don't praise you, because you come together not for the better but for the worse. 18 For first of all, when you come together in the assembly, I hear that divisions exist among you, and I partly believe it. 19 For there also must be factions among you, that those who are approved may be revealed among you. 20 When therefore you assemble yourselves together, it is not the Lord's supper that you eat. 21 For in your eating each one takes his own supper first. One is hungry, and another is drunken. 22 What, don't you have houses to eat and to drink in? Or do you despise God's assembly and put them to shame who don't have enough? What shall I tell you? Shall I praise you? In this I don't praise you.

Paul slammed the community for celebrating the Lord's Supper unworthily. He pointed to the factions that made their disdain of each other apparent at the ritual; they ate in their little cliques and drank even to the point of drunkenness. In doing so, they ignored the needs of the hungering poor. They, according to the apostle, approached the celebration as a party, not as a ritual that expressed the fullness of the Church (1 Cor 11:17-22).

6. Step B2: Meaning of the Lord's Supper (11:23-26)

23 For I received from the Lord that which also I delivered to you, that the Lord Jesus on the night in which he was betrayed took bread. 24 When he had given thanks, he broke it and said, "Take, eat. This is my body, which is broken for you. Do this in memory of me." 25 In the same way he also took the cup after supper, saying, "This cup is the new covenant in my blood. Do this, as often as you drink, in memory of me." 26 For as often as you eat this bread and drink this cup, you proclaim the Lord's death until he comes.

Much of the early theology about the Eucharist came from Paul's passage. He passed along the narrative of the Last Supper and its focus upon the end times; this ritual evangelized the crucifixion with an eye on the Second Coming (1 Cor 11:23-26; more detailed commentaries on the Lord's Supper here and here).

Originally, the Lord's Supper was a fellowship meal where members brought food to share in common (an ancient "pot-luck"). The "breaking of bread" began the meal, the sharing of the Eucharistic cup ended it and, between these end caps, the co-mingling of donated food gave the community a chance to express unity and for its members to interact with each other. The ceremony gave expression to the phrase "the Body of Christ" (1 Cor 11:29; this title would be explored more fully in chapter 12).

7: Step A2: Spiritual food and drink to the community's salvation and judgment (11:27-34)

27 Therefore whoever eats this bread or drinks the Lord's cup in a way unworthy of the Lord will be guilty of the body and the blood of the Lord. 28 But let a man examine himself, and so let him eat of the bread and drink of the cup. 29 For he who eats and drinks in an unworthy way eats and drinks judgment to himself if he doesn't discern the Lord's body. 30 For this cause many among you are weak and sickly, and not a few sleep. 31 For if we discerned ourselves, we wouldn't be judged. 32 But when we are judged, we are disciplined by the Lord, that we may not be condemned with the world. 33 Therefore, my brothers, when you come together to eat, wait for one another. 34 But if anyone is hungry, let him eat at home, lest your coming together be for judgment. The rest I will set in order whenever I come.

Paul heightened his critique, implicitly telling the community they ignored the presence of the Risen Christ in their midst; because of their abuses, they would answer to "the Body and Blood of the Lord" (1 Cor 11:27). The apostle urged the community to examine themselves and change their ways, lest they be judged and suffer like others in their midst had. In the end, he instructed the community to wait until all gathered, even if that meant eating at home, all for the good order of the local church (1 Cor 11:27-34).

H. Chiasmus A2: Orthopraxy in the spiritual gifts (12:1-14:40)

Orthopraxy Links

1. Step A1: Unity of spiritual gifts under the Spirit (12:1-11)

1 Now concerning spiritual things, brothers, I don't want you to be ignorant. 2 You know that when you were heathen,† you were led away to those mute idols, however you might be led. 3 Therefore I make known to you that no man speaking by God's Spirit says, "Jesus is accursed." No one can say, "Jesus is Lord," but by the Holy Spirit.

4 Now there are various kinds of gifts, but the same Spirit. 5 There are various kinds of service, and the same Lord. 6 There are various kinds of workings, but the same God who works all things in all. 7 But to each one is given the manifestation of the Spirit for the profit of all. 8 For to one is given through the Spirit the word of wisdom, and to another the word of knowledge according to the same Spirit, 9 to another faith by the same Spirit, and to another gifts of healings by the same Spirit, 10 and to another workings of miracles, and to another prophecy, and to another discerning of spirits, to another different kinds of languages, and to another the interpretation of languages. 11 But the one and the same Spirit produces all of these, distributing to each one separately as he desires.

After Paul lectured the Corinthian community on decorum and nature of the Lord's Supper, he turned to the subject of charisms exercised during local church gathering. He rooted those spiritual gifts in the Spirit. The Spirit initiated faith in Jesus as Lord. It brought unity to the local church despite different types of service offered to its members with varied outcomes. It gave different charisms to community members to strengthen the church's internal bonds. In 1 Cor 12:8-10, Paul listed the spiritual gifts in order of importance, with wisdom first, then knowledge, faith, healing, working amazing powers, prophecy, discernment of spirits, gift of tongue and, finally, the interpretation of tongues. But, he insisted that the root of these charisms lie in the initiative of the Spirit (1 Cor 12:1-11).

2. Step B1: The Body as a metaphor for the Church (12:12-31)

12 For as the body is one and has many members, and all the members of the body, being many, are one body; so also is Christ. 13 For in one Spirit we were all baptized into one body, whether Jews or Greeks, whether bond or free; and were all given to drink into one Spirit.

Paul shifted his focus to the physical body as a metaphor for the Church. Like the body, he stated that the church had different parts ("members") but also possessed the unity found in a formal group which he identified as "Christ." Peoples from varied backgrounds that reflected the cosmopolitan nature of Corinth were baptized into the community and shared the same Spirit-driven ethos (1 Cor 12:12-13).

14 For the body is not one member, but many. 15 If the foot would say, "Because I'm not the hand, I'm not part of the body," it is not therefore not part of the body. 16 If the ear would say, "Because I'm not the eye, I'm not part of the body," it's not therefore not part of the body. 17 If the whole body were an eye, where would the hearing be? If the whole were hearing, where would the smelling be? 18 But now God has set the members, each one of them, in the body, just as he desired. 19 If they were all one member, where would the body be? 20 But now they are many members, but one body. 21 The eye can't tell the hand, "I have no need for you," or again the head to the feet, "I have no need for you." 22 No, much rather, those members of the body which seem to be weaker are necessary. 23 Those parts of the body which we think to be less honorable, on those we bestow more abundant honor; and our unpresentable parts have more abundant modesty, 24 while our presentable parts have no such need. But God composed the body together, giving more abundant honor to the inferior part, 25 that there should be no division in the body, but that the members should have the same care for one another. 26 When one member suffers, all the members suffer with it. When one member is honored, all the members rejoice with it.

The apostle emphasized unity over diversity. But now he delved into the metaphor to show how absurd he found the factionalism of the Corinthian church. Those cliques that claimed superiority over others based upon special knowledge (the libertines), special tradition (Paul vs. Kephas vs. Apollos) or special charisms could not exist by themselves (1 Cor 12:15-16). Nor could the church be reduced to a special knowledge or tradition or charism that one of these cliques represented (1 Cor 12:17-19). While each of these groups had a place in the community, they had no right to exclude others (1 Cor 12:20-21). In fact, those church members who did not possess knowledge or tradition or charism required greater care, thus emphasizing the equality of Christians; such concern for each other reduced internal dissension and increased mutual affection (1 Cor 12:22-26). Above all, the diversity found in the community found its source not in the egos of the cliques but in the initiative of God.

27 Now you are the body of Christ, and members individually. 28 God has set some in the assembly: first apostles, second prophets, third teachers, then miracle workers, then gifts of healings, helps, governments, and various kinds of languages. 29 Are all apostles? Are all prophets? Are all teachers? Are all miracle workers? 30 Do all have gifts of healings? Do all speak with various languages? Do all interpret? 31 But earnestly desire the best gifts. Moreover, I show a most excellent way to you.

Paul summed up the discussion of diversity in the community by listing a leadership hierarchy. He began with the traveling ministers (apostles), then local leaders (prophets and teachers) and, finally, those with special gifts that rose up organically within the church (workers of great power, healers, charitable outreach and those with the gift of tongues). Through the use of rhetorical questions, he pointed out that no one could lead in every position. So, what could Christians do? He pointed to a greater way (1 Cor 12:27-31).

3. Step C: Love as the Critique of Community Factionalism (13:1-13)

1 If I speak with the languages of men and of angels, but don't have love, I have become sounding brass or a clanging cymbal. 2 If I have the gift of prophecy, and know all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but don't have love, I am nothing. 3 If I give away all my goods to feed the poor, and if I give my body to be burned, but don't have love, it profits me nothing.

In his discourse on love, Paul criticized the church at Corinth for their lack of cohesion. First, he asserted that the charisms the factions touted did not guarantee any desired results. Without love, the beauty of tongues, prophecy and understanding, the power of faith, even asceticism and martyrdom all came to naught (1 Cor 13:1-3).

4 Love is patient and is kind. Love doesn't envy. Love doesn't brag, is not proud, 5 doesn't behave itself inappropriately, doesn't seek its own way, is not provoked, takes no account of evil; 6 doesn't rejoice in unrighteousness, but rejoices with the truth; 7 bears all things, believes all things, hopes all things, and endures all things.

Next, the apostle described the power of love in a way the distinguished it from the attitudes found among the Corinthians. Love encouraged patience, kindness, humility, gentleness and forbearance. The factions in the community were impatient, unkind, arrogant and highly critical; they insisted upon their self-righteousness, and basted in their immorality. The community there did not share in the hallmark virtue other churches possessed (1 Cor 13:4-7).

8 Love never fails. But where there are prophecies, they will be done away with. Where there are various languages, they will cease. Where there is knowledge, it will be done away with. 9 For we know in part and we prophesy in part; 10 but when that which is complete has come, then that which is partial will be done away with. 11 When I was a child, I spoke as a child, I felt as a child, I thought as a child. Now that I have become a man, I have put away childish things. 12 For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I will know fully, even as I was also fully known. 13 But now faith, hope, and love remain—these three. The greatest of these is love.

Finally, Paul charged the factions with taking the short view. They saw their charisms not as means to an end but ends in themselves. However, as the apostle pointed out, their gifts would fade away at the end, while love would remain. He stated the present only provided a partial view while the Second Coming would give everyone the complete picture. Here, he employed two analogies to make his point: growing up and a mirror. The child matured and developed into an adult, out growing earlier concerns. (Notice his implicit insult; the factions were childish!) The ancient mirror could only give an imperfect likeness; in the end, the image would become clear. And in the Kingdom, only the theological virtues would remain, with love would tower over the others (1 Cor 13:8-13). By saying this, Paul insinuated that the church he founded might not survive the Tribulation, all due to their lack of love.

4. Step B2: Use of tongues and prophecy to build up the Body (14:1-25)

1 Follow after love and earnestly desire spiritual gifts, but especially that you may prophesy. 2 For he who speaks in another language speaks not to men, but to God, for no one understands, but in the Spirit he speaks mysteries. 3 But he who prophesies speaks to men for their edification, exhortation, and consolation. 4 He who speaks in another language edifies himself, but he who prophesies edifies the assembly. 5 Now I desire to have you all speak with other languages, but even more that you would prophesy. For he is greater who prophesies than he who speaks with other languages, unless he interprets, that the assembly may be built up.

With regard to the charisms of tongues and prophecy, Paul touted the superiority of the later. As an ecstatic utterance, speaking in tongues had no meaning except as prayer ("the mysteries of the Spirit" in 1 Cor 14:2); it only built up the individual. However, prophecy had a coherence that gave insight; it build up, encouraged and consoled the community. The apostle saw these qualities as vital. Speaking in tongues without interpretation had limited utility for the growth of the church (1 Cor 14:1-5).

6 But now, brothers,† if I come to you speaking with other languages, what would I profit you unless I speak to you either by way of revelation, or of knowledge, or of prophesying, or of teaching? 7 Even lifeless things that make a sound, whether pipe or harp, if they didn't give a distinction in the sounds, how would it be known what is piped or harped? 8 For if the trumpet gave an uncertain sound, who would prepare himself for war? 9 So also you, unless you uttered by the tongue words easy to understand, how would it be known what is spoken? For you would be speaking into the air. 10 There are, it may be, so many kinds of languages in the world, and none of them is without meaning. 11 If then I don't know the meaning of the language, I would be to him who speaks a foreigner, and he who speaks would be a foreigner to me. 12 So also you, since you are zealous for spiritual gifts, seek that you may abound to the building up of the assembly.

Paul reinforced this point with a rhetorical statement and the analogy of an musical instrument. If he came just speaking in tongues, how effective would his evangelization be? If someone just played random sounds on a flute or harp, how would anyone make out the melody? If a bugler did the same, how would the army prepare for battle? So, it was with speaking in tongues. While someone engaging in the charism might find emotional satisfaction, they still did not build up the community with their incoherent sounds. In fact, the apostle insisted, such a practice alone might lead to estrangement (1 Cor 14:11). Implicitly, he jabbed the factions whose charism of tongues became their proof of superiority and claims to leadership; ecstatic utterances by themselves did not advance the good of the community. Instead of advancing the gift of tongues alone, he insisted, Christians in Corinth should seek the charisms that built up (1 Cor 14:6-12).

13 Therefore let him who speaks in another language pray that he may interpret. 14 For if I pray in another language, my spirit prays, but my understanding is unfruitful.

15 What should I do? I will pray with the spirit, and I will pray with the understanding also. I will sing with the spirit, and I will sing with the understanding also. 16 Otherwise, if you bless with the spirit, how will he who fills the place of the unlearned say the "Amen" at your giving of thanks, seeing he doesn't know what you say? 17 For you most certainly give thanks well, but the other person is not built up. 18 I thank my God, I speak with other languages more than you all. 19 However, in the assembly I would rather speak five words with my understanding, that I might instruct others also, than ten thousand words in another language.

Going further, Paul stated that those who speak in tongues should pray for the power to interpret, to make the incoherent understandable. For the apostle, intelligible prayers of praise, blessing and thanksgiving were superior to tongues alone. Such prayers engaged the mind as well as the spirit and allowed others, especially the outsider, to partake in their intent with an "Amen." While Paul prayed frequently in tongues, he preferred intelligible statements to instruct and edify the community (1 Cor 14:13-18).

20 Brothers, don't be children in thoughts, yet in malice be babies, but in thoughts be mature. 21 In the law it is written, "By men of strange languages and by the lips of strangers I will speak to this people. They won't even listen to me that way, says the Lord." 22 Therefore other languages are for a sign, not to those who believe, but to the unbelieving; but prophesying is for a sign, not to the unbelieving, but to those who believe. 23 If therefore the whole assembly is assembled together and all speak with other languages, and unlearned or unbelieving people come in, won't they say that you are crazy? 24 But if all prophesy, and someone unbelieving or unlearned comes in, he is reproved by all, and he is judged by all. 25 And thus the secrets of his heart are revealed. So he will fall down on his face and worship God, declaring that God is among you indeed.

Paul chided the community for its childish spirituality (not unlike 1 Cor 13:11) and challenged them to maturity. He quoted Isaiah 28:11-12 in which the prophet told the people YHWH would speak to them through foreigners (the Assyrians), yet they would not understand. The ecstatic utterances, the apostle implied, revealed God's will in ways unintelligible, like the misunderstood speech of the Assyrians to the Israelites; such speech might catch the attention of the outsider, but it hardly evangelized. But, Paul insisted that prophecy primarily edified the community but also evangelized; a prophet could make plain the inner thoughts of the outsider and cause that non-believer to recognize the power of God in the midst of the church (1 Cor 14:20-25).

5. Step A1: Harmony of spiritual gifts in the order of worship (14:26-40)

26 What is it then, brothers? When you come together, each one of you has a psalm, has a teaching, has a revelation, has another language, or has an interpretation. Let all things be done to build each other up. 27 If any man speaks in another language, let there be two, or at the most three, and in turn; and let one interpret. 28 But if there is no interpreter, let him keep silent in the assembly, and let him speak to himself and to God. 29 Let two or three of the prophets speak, and let the others discern. 30 But if a revelation is made to another sitting by, let the first keep silent. 31 For you all can prophesy one by one, that all may learn and all may be exhorted. 32 The spirits of the prophets are subject to the prophets, 33 for God is not a God of confusion but of peace, as in all the assemblies of the saints. 34 Let the wives be quiet in the assemblies, for it has not been permitted for them to be talking except in submission, as the law also says, 35 if they desire to learn anything. "Let them ask their own husbands at home, for it is shameful for a wife to be talking in the assembly." 36 What!? Was it from you that the word of God went out? Or did it come to you alone?

37 If any man thinks himself to be a prophet or spiritual, let him recognize the things which I write to you, that they are the commandment of the Lord. 38 But if anyone is ignorant, let him be ignorant.

39 Therefore, brothers, desire earnestly to prophesy, and don't forbid speaking with other languages. 40 Let all things be done decently and in order.

In this last section of his liturgical instructions, Paul laid out guidelines for orderly worship. Members of the community should come prepared to make a contribution to the service. He limited the number of those speaking in tongues or prophesying to a few, commanded they take turns and insisted on silent time so the community could absorb the message. He also ordered women to remain silent in church because of their socially subordinate role (see 1 Cor 11:7-8); they should discuss church affairs at home with their husbands. He insisted his commands came from the Lord, as any prophet in the community should recognize. In the end, while he did not want to stifle prophecy or speaking in tongues, he wanted liturgical order in the community (1 Cor 14:26-39). "For God is one of chaos, but one of peace." (1 Cor 14:33)

I. Chiasmus 1b: Orthodoxy in the Resurrection (15:1-58)

Paul turned his attention to a faction of philosophically minded members who claimed the Resurrection was metaphorical, not literal. Such believers had a world view closer to that of the Athenians in Acts 17:16-34 than that of the Jewish Paul. This clash requires some unpacking, so there is a separate detailed commentary for chapter 15.

J. Conclusion (16:1-24)

1 Now concerning the collection for the saints: as I commanded the assemblies of Galatia, you do likewise. 2 On the first day of every week, let each one of you save as he may prosper, that no collections are made when I come. 3 When I arrive, I will send whoever you approve with letters to carry your gracious gift to Jerusalem. 4 If it is appropriate for me to go also, they will go with me.

5 I will come to you when I have passed through Macedonia, for I am passing through Macedonia. 6 But with you it may be that I will stay with you, or even winter with you, that you may send me on my journey wherever I go. 7 For I do not wish to see you now in passing, but I hope to stay a while with you, if the Lord permits. 8 But I will stay at Ephesus until Pentecost, 9 for a great and effective door has opened to me, and there are many adversaries.

Paul concluded his letter with a charity appeal, his travel plans and his farewell. He asked the community to contribute on the "first day of the week" for the needy in Jerusalem; implicitly, the church collected monies during its weekly liturgical gathering that commemorated the Resurrection. When he arrived he would not have to take a collection and representatives from the church could accompany him to Jerusalem (1 Cor 16:1-4).

10 Now if Timothy comes, see that he is with you without fear, for he does the work of the Lord, as I also do. 11 Therefore let no one despise him. But set him forward on his journey in peace, that he may come to me; for I expect him with the brothers.

12 Now concerning Apollos the brother, I strongly urged him to come to you with the brothers, but it was not at all his desire to come now; but he will come when he has an opportunity.

13 Watch! Stand firm in the faith! Be courageous! Be strong! 14 Let all that you do be done in love.

While Paul was delayed in Ephesus until Pentecost, he intended to visit the community after following the coast of the Aegean north to Macedonia, then south to Corinth. He asked them to warmly receive Timothy as a fellow missionary and relayed the vague plan of Apollos to visit them (1 Cor 16:10-12).

15 Now I beg you, brothers—you know the house of Stephanas, that it is the first fruits of Achaia, and that they have set themselves to serve the saints— 16 that you also be in subjection to such, and to everyone who helps in the work and labors. 17 I rejoice at the coming of Stephanas, Fortunatus, and Achaicus; for that which was lacking on your part, they supplied. 18 For they refreshed my spirit and yours. Therefore acknowledge those who are like that.

19 The assemblies of Asia greet you. Aquila and Priscilla greet you warmly in the Lord, together with the assembly that is in their house. 20 All the brothers greet you. Greet one another with a holy kiss.

21 This greeting is by me, Paul, with my own hand. 22 If any man doesn't love the Lord Jesus Christ, let him be cursed.† Come, Lord! 23 The grace of the Lord Jesus Christ be with you. 24 My love to all of you in Christ Jesus. Amen.

Paul mentioned the household of Stephanas as the first converts in the area and steadfast hosts to the community; they deserved the church's support. He sent along the greetings of the churches from Asia Minor, especially those of Aquila and Prisca. Finally, he closed with call for the Lord's coming and a prayer for grace upon them (1 Cor 16:21-24).

V. Summary

St. Paul wrote to a community he founded and, after five years, fell into discord. Many different factions within the church claimed leadership, some based upon tradition (followers of Paul, Apollos or Kephas), some on self-proclaimed "superior" knowledge (libertines), some who covered Greek philosophy with a Christian veneer (resurrection deniers). Some tried to prove their superiority with the exercise of charisms. The apostle chastised those groups, defending his place as an apostle while clearly stating their infighting took their focus away from the presence of the Lord Jesus.

Paul wrote to them, implicitly reminding them that they gathered as an eschatological community. They had the Spirit of the Risen Christ; he lived among them. But, he would only reveal himself fully in the Second Coming. They differed from the common culture, yet they lived in the midst of that culture. Paul penned the letter to expound on that reality and to challenge the faithful there to live up to ideal of a Spirit-filled, Spirit-driven assembly awaiting the coming of the Lord.

Sources

Stergiou, Costas. TheWord.net. Computer software. Vers. 5.0. TheWord.net. 2015. 2015 <http://theword.net/>.

NET Bible. theWord.net module. The NET Bible. 2015 <https://netbible.com/>.

Novum Testamentum Graece. theWord.net module. Vers. NA27. <theWord.net>.