Note From the Author
Thank you for using this free resource. Below, you will find my brief notes on every verse in Paul’s first letter to the Church in Corinth to give some additional insight into your personal study of Paul’s letters, use in sermon preparation, or help as you lead your family in worship. The Church in Corinth was the “bad church.” By studying 1 Corinthians closely, we gain great insight into things that can cause controversy in local churches and the Bible’s direct answer to those controversies—which are clearly present in our own modern societies. Even though we are so far removed from AD 55, when Paul and Sosthenes wrote this letter on the Third Missionary Journey, these answers are still very relevant to us. Please consider supporting this expository ministry as I work to provide these resources in every language and serve more than 30,000 readers around the world.
First Corinthians
Devotional Commentary
Chapter 1
v. 1-2
Paul introduced his letter in the customary way. The letter is from him and Sosthenes to the church at Corinth. Even in the first part of the introduction we read the doctrines by which Paul addresses this unhealthy church. We see particularly the sovereignty of God, the preeminence of His will, and the lordship of Christ.
Paul was an apostle by God’s will, not his own.
Saints are saints only by calling.
Christ is Lord in Corinth and in every place, having saints in every place.
v. 3-9
The grace and faithfulness of God are also mentioned in this introduction. These doctrines are important when writing, or addressing in any way, the problems that are present.
Paul still saw that the grace of God was given to this unhealthy church at Corinth, that it was enriched in Christ, that it had been gifted for speech and knowledge, and that the testimony of Christ was confirmed in this local church. He was not lacking in any gift. All of this was by the grace and will of God alone (v. 1), not by the work or will of the church body. The meaning of grace is that no unhealthy tendency can possibly cause God’s will to change regarding any group of believers. That would be inconsistent with His character.
It was also Christ who would confirm His people at Corinth to the end and present them as blameless (that’s right, blameless) despite the unhealthiness of this particular local church. Christ is the faithful one even when we are faithless.
v. 10-11
According to the will of God, the lordship of Christ, and the grace of God in Christ, Paul begins to exhort the church at Corinth. To exhort is to teach, applying the Scriptures rightly in any given context. Here, Paul applied the doctrines of God’s sovereign will, Christ’s lordship, and God’s grace in Christ, instructing that the church be made complete in the same mind and in the same judgement. He does this because there are quarrels among them.
v. 12-17
Paul was not exhorting the church body to simple unity at the expense of Gospel truth. Paul exhorted the church explicitly to become complete in Christ and so experience unity under Christ’s leadership alone. If we are arguing about doctrine or theological viewpoints, concerned with defending a certain set of beliefs or practices or teachings, then chances are that we are not willingly submitted to God’s work of sanctification in our lives. If, however, we are seeking together to understand the words of Christ alone with Christ as our teacher, then we are being completed and becoming of the same mind and judgement in Christ by God’s will and grace. This is the sort of unity that Paul is encouraging this unhealthy local church to. So, we concern ourselves with following Christ in the truth of His word.
v. 18-31
In addressing this local church’s division, Paul reminded them that the Gospel is a stumbling block to the Jews and foolishness to the Gentiles. No one comes to a knowledge of God by means of religion or philosophy. This truth makes all people equal. No one can boast before God (v. 29).
We live in this age when religion seems to be nothing more than a stumbling block and in which the message of the cross is foolishness to many of the intellectuals of our time. People are using religion and philosophy to exalt themselves and they are turned away when we preach Christ crucified (v. 22-23). To those who are perishing, this message is not worth listening to. Those who are being saved will hear because this is the power of God. God is glorified even in the rejection of those who are perishing.
This truth speaks profoundly to the way that we practice evangelism and plant churches. When we use methods other than the explicit Gospel to attract people, when we use religiosity or the wisdom of the world (either philosophy or entertainment), we fill a building with people who are perishing rather than preaching the true Gospel alone and seeing those who are being saved coming together and boasting only in God. By God’s doing we are in Christ Jesus, who became to us wisdom and righteousness and sanctification and redemption.
Chapter 2
v. 1-16
Paul had already set this example and stated explicitly that his demeanor was an example to the church. When he was with the Corinthian church, he did not boast in His own wisdom or in his knowledge of the mature things of the faith. He resolved, even with his depth of knowledge and skill in logic, to preach Christ and Christ crucified. He became a servant and the least of people.
This is still the example for the local church. Even if we know that people are wrong about some things, we take the time to preach Christ and Christ crucified and each person grows into maturity in God’s timing. No one is better than another and even the one who has come to greater knowledge or has greater exegetical skill is not considered to be more important than the others.
This hidden knowledge that Paul refers to is not meant in the gnostic sense. It is knowledge of God and particularly the “word of the cross” (1:18). Paul explicitly states, here, that it is God who grants knowledge of the word of the cross through His Spirit and that without the Spirit of God we cannot understand.
We cannot instruct the mind of the Lord. We are all humbled. We cannot boast in the knowledge we have of Christ or our acceptance of Christ. Why, then, is there division as if anyone is better or more spiritual than anyone else? Everything is a gift by grace alone.
Chapter 3
v. 1-8
Division is caused when we choose to follow people, traditions, or theological systems rather than God. Paul states, here, that people, including himself and Apollos, are merely servants. God is the one who causes the growth. He is the one who grants understanding (2:10). There is a sure way for churches to become divisive, and that is to fall into the idolatry of worshipping our favorite human teachers or personalities. In this, we become quarrelsome and elevate the words of people to the status of canon. God, here, is identified as the one who give the growth (in context, meaning “grants understanding”). God’s word is to have preeminence in the teaching of the church. I think that when we are genuinely searching the Scriptures we will be less prone to causing division and we will be less quarrelsome because we will be seeking understanding rather than arguing about personalities or personal theologies. When we come before God, we seek understanding, not confirmation.
v. 9-15
The preachers/teachers of the church are God’s fellow workers and the body is God’s field. God is the one who is exalted, not Paul or Apollos or anyone else. Each person who is building has the responsibility to be careful how he builds upon the foundation of Christ alone.. All of the work of those who build in any way will be tested by God. Our work will either be burned up or will have been tempered enough to resist the fire. God’s people will all be saved.
The tendency we have to elevate one teacher over another or to be overly critical of one teacher over another does not benefit the church body. In fact, these are factious and divisive tendencies. We seek first understanding. The content of one’s building as he or she builds upon the foundation is measured by God’s standard alone.
As we think about content, we think about it according to God’s word, with God’s own word as the measuring rod. We resist the temptation to slander or accuse or hastily generalize someone’s teaching because we hear something we don’t like. We resist making someone an idol because we hear something that we do like. God Himself will test the content. Let us seek understanding, not confirmation.
v. 16-23
No person can boast in anything because it is God who grants both salvation and understanding. This is why division in God’s church, especially concerning personalities or teachings, does not make sense. The work of each person is tested by fire. Paul, in addressing the Corinthian church, states that it is the church who is God’s temple and that the Spirit dwells in the church body. If any man, those building on the foundation (v. 11-15), destroys the temple of God, God will destroy him. In context this refers to false teaching, to criticisms, and to the elevating personalities rather than exalting God. It is the body, Christ’s church, who is the temple of God made holy by God.
So, our predisposition as the people of God is not to assume any wisdom and to come together all as students so that we may become wise together. Yes, this includes those who teach- always reforming and always dedicating themselves to sincere study so that Christ may be presented as our only teacher.
In this way all things belong to the body for her edification, not by existence but in purpose. The body belongs to Christ in purpose according to the meaning here (but also in existence because it was through Christ all things were created; John 1). Christ belongs to God, here also to mean in purpose and not existence. This means that the Father and the Son are co-equal and co-eternal in existence, but Christ is subordinate to the Father in His role. The Father ordains. The Son reveals what the Father has ordained. The Spirit does the effectual work according to the foreordination of the Father (the Spirit is not mentioned in this text). This is all one work and not one person of the Godhead is absent the process.
Chapter 4
v. 1-6
The “mysteries of God” refers to the testimony of God as revealed in “Jesus Christ, and Him crucified” (2:1, 7). It is this Gospel that servants of Christ are stewards of. Especially for those who teach, this is the message by which we are held accountable. We are not examined explicitly by other people or even ourselves. We should be careful not to make ourselves the ones to whom teachers are ultimately accountable. We are examined by the Lord because the testimony is His. God alone discloses the motives of men’s hearts. So, we do not seek the praise of people or expect that others would seek our praise or blessing. Our goal is to please God.
This is written to the church body so that the body may learn not to go beyond what is written. Arrogance in the church begins when people assume that they have or can gain a greater understanding (here not to mean explicit knowledge) than what God has written explicitly in the Scriptures. So, we resolve to submit to the Scriptures, not exceeding them as so many do in our own time. Sola Scriptura.
v. 7-21
Since the people had received everything that they received from God, since it was only by God they had any understanding, and since they were not to go beyond the Scriptures in what they were teaching, there was no reason for arrogance.
Paul encouraged the people to imitate him- becoming of gentle spirit, conciliatory, without honor, weak, and poor. For arrogance to be avoided, we are to become the least of all people, indistinguished and fools for Christ’s sake.
The kingdom of God does not consist in words. It is not clothed in or driven by the teachings of people (which produces arrogance). It is a kingdom of power, of the actual movement of the human heart by the admonishing of one another according to God’s revealed word and the understanding He grants (context with emphasis on v. 14).
Brothers and sisters, let us not be arrogant or ever build an organization upon the teaching of a person. It is by God’s word we are changed and experience God’s kingdom. His word is our only authority and we are not to exceed it (v. 6) for this reason. This is where we get the idea of Sola Scriptura. It is the explicit instruction we receive in the text.
Chapter 5
v. 1-13
When there is someone in the church who is a part of the local body and who is caught up in sin, it is wrong for the church not to practice church discipline, removing a person who practices wickedness from the body so that the person might be saved. Sin is something quite different than a lack of understanding, as we saw addressed in the previous chapters. We have no right to condemn any person, but to put a person out of the fellowship because of unrepentant sin so that he or she might be restored is a great act of love and humility. Our tendency is often simply to please people and try to keep them in the local body because we have defined our success by attendance. This, though, is an indication that we boast in ourselves and are not interested in the good of our brothers and sisters. Boasting is not good (v. 6). In our boasting, we become guilty of worshipping social acceptance. This comes at the expense of genuine and sincere good.
We are also careful not to use this as an excuse to practice church discipline on anyone who is not clearly in unrepentant sin.
Chapter 6
v. 1-11
Many of the people of the church at Corinth were interested in retribution for wrongs. Here we see that we are not to seek retribution because we are a people of grace. We are a people of grace because we are recipients of God’s grace, which does not seek retribution for our sin even against God. This is one reason any emphasis on social justice, some forms of feminism, or even the pursuit of racial retribution, makes no sense in the context of the church. It is a defeat when we seek retribution for wrongs. It is a form of boasting and arrogance. Wouldn’t we rather be wronged or defrauded?
This passage does not discourage reconciliation. Reconciliation is good, and that is the point. The church is encouraged to settle matters between people. For us to seek retribution is wrong. Many people interested in seeking retribution will use the language of reconciliation. It is no accident that Paul writes this after writing concerning church discipline.
By not practicing the very grace of which we are recipients, we actually become the ones who are wronging and defrauding. Sadly, this is the state of most churches or denominations in our day. Lord, please humble us and be glorified.
v. 12-20
In the context of discouraging the people of the church from seeking retribution, the equivalent to social justice or personal payback (yes, even using law courts), Paul instructs the church against sexual immorality and against prostitution to immorality. Just as the stomach was meant for food and food for the stomach, so the person’s body was meant for the Lord and the Lord for the person’s body. We are Christ’s portion and He is our prize. The Holy Spirit even abides in His people. This is why we glorify God in our bodies. This is as necessary for our existence as is food for the stomach. God designed our bodies, and those of every creature, to reveal something about the nature of our relationship with Him (or His relationship with us).
Chapter 7
v. 1-6
In reply to some questions that the Corinthian church seems to have asked in a letter to Paul, Paul writes that it is good for men to abstain from “touching a woman.” This probably had to do with the sexual promiscuity of the culture, especially with reference to religious prostitution. Because these immoralities were so prominent, marriage served the purpose also of guarding the Corinthian believers from sexual sin. Men were not to deprive their wives. Neither were wives to deprive their husbands. This concession was for the good of the body and for the sake of purity in the midst of the world’s sin. This means much in our own sex-saturated society. Because we lack self-control, we do not deprive our wives or husbands so that they will not fall into sexual sin against God.
7-9
In the context of “immoralities” (v. 2), because the Corinthians are living in a sex-saturated society, Paul writes that he wishes each person could be as he is- single. It is good if people stay single and if widows embrace their singleness; but if they lack self-control, they should marry because it is not good to burn with passion, especially in a sex-saturated society.
Singleness and marriage are both gifts from God. Neither in marriage or out are the people of God to be concerned with pleasing themselves. The whole practical Christian life is about sacrificial living (Rom. 12:1-2). This involves every aspect of the Christian life including marriage, singleness, and sexuality, and it is a profound truth in our own sex-saturated culture.
v. 10-14
When Paul gives instructions to those who are married and writes, “Not I but the Lord,” he is writing something that God spoke through the prophet Malachi (2:16). God hates divorce. At the same time, Paul recognizes that, in the context of immoralities (v. 2), there would be households in which a believer is married to an unbeliever. So, he applies Biblical principles and writes, “I say, not the Lord,” because it is not a teaching coming explicitly from the prophets. It is an application thereof. Our first loyalty is to the Lord. Unbelieving spouses are even sanctified in some way through the faithfulness of believing spouses. This brings up an interesting question: Can unbelievers also be sanctified? What does that mean here in 1 Corinthians?
v. 15-17
In verse 15, we read that if an unbelieving spouse leaves, on is not to try to force him or her to stay because God has called us to peace.
It is not up to the wife to save her husband nor the husband to save his wife. Only the Lord can call and save. The Scriptures, here, instruct us to let our spouses walk according to God’s calling. This instruction is given to all the churches, no only the church at Corinth.
So, we find this Biblical truth. Wives or husbands do not have the responsibility to get their spouses into church or into a relationship with Jesus. God is faithful to redeem His people. The unbelieving spouse is sanctified through the faithfulness of his or her believing and committed spouse.
If we have unbelieving or uncommitted partners (for whatever reason), the Scriptures implore that we be committed to Christ and to following Christ to the best of our ability. They also free us from having to be the ones who wrestle our spouses into the will of God. We simply live for Christ and at peace with our spouses, being good spouses. God will do His work. It is important for us not to put more on ourselves than is possible for us to bear. This is explicitly clear instruction and great encouragement for those who who, for whatever reason, can’t get their spouses interested in Christ or in church. We are not here to fix people. Simply be a witness, God will do His work. Don’t try to force it.
v. 18-24
This passage puts to rest any misconception about whether or not we should try to change our circumstances. The Bible is clear that we should not. This explicitly includes being married to an unbeliever, being circumcised or uncircumcised, and even being a slave; though slaves are encouraged to become free if they are able. It can be applied to looking for a new job, trying to change income brackets, trying to move to a more prosperous area or country, and even changing churches. The Gospel never promises to change our circumstances on this earth. Instead, it recognizes that we have been given this specific set of circumstances so that we might be about the Father’s business within those circumstances.
So, we practice contentment in all things- remaining in the condition which we were called. This passage speaks against our tendency to try and change our circumstances in order that we might make things “better,” “easier,” or more comfortable for ourselves. The reality is that God gives circumstances and conditions. The only valid reason for a Christian to make a change in this way is if God is actually the one making that change in circumstance, placement, or status. We follow Christ, not ourselves and not others.
Brothers and sisters, remain with God. True contentment is rare in our time.
v. 25-40
Paul continues his exhortation to singles (those who have lost a spouse and those who have not been married), though there is no explicit instruction in the Law or the Prophets or the Gospels. Those who are single are freer to devote themselves to God. Those who are married have necessarily divided interests. Those who are married are actually encouraged to live as though they have no spouses concerning their devotion to the Lord.
The truth that Christ is absolutely preeminent in our lives becomes more evident in light of the apostle’s letter. While marriage is a gift from and an institution by God, it is meant for His glory- not the glory of those in the marriage relationship. In the context of immoralities (v. 2), marriage can become so much less than what God designed. We belong to God, and we may be happier and more concerned with the things of God if we choose to remain single or choose not to remarry. This is not a restraint, but for the benefit of God’s people and to help secure undistracted devotion to the Lord (v. 35).
Chapter 8
v. 1-3
The question was asked of Paul, “Is it wrong to eat meat that has been sacrificed to idols?” or something to that effect. This question is similar to some of the ethical questions we ask in our day.
Should we sing songs that were written in false or heretical churches?
Should we expose ourselves to media that is produced by false Christians or non-Christians?
Any question similar to these.
This question is personal and not corporate, and it does not consider whether one should participate in false worship or not.
Paul begins answering this question by writing about human knowledge. We all have knowledge, but knowledge is one of those things that makes people arrogant. Love is the thing that edifies. Our knowledge about God cannon save us. Knowledge of the Law cannot save us. It is not even our knowledge of Jesus that saves us. We hear, often, that we can’t only know about Jesus; we have to know Him. Paul, here, writes that it’s not about our knowledge at all. What matters is that we are known by God. If we really love God, it is evidence that we are known by Him.
So, we think about the condition of our hearts. Does the evidence suggest that we have been brought into a deep love for God, or are we still lovers of self? To what degree are our lives a testimony of Christ and to what degree are our lives a testimony of self? The things we love consume our time and resources. We may claim Jesus or prayed some prayer of salvation, we may have gone to Vacation Bible School, we may have grown up in church, and we may have done some things that we consider to be really good things, but are we actually known by God? This is a huge, and possibly life-altering, question for us. Really think about it.
v. 4-8
Both understanding and love are given by God. Since all things are from Him, through Him, and to Him and since there really are no other gods, there can’t possibly be any food that has actually been sacrificed to idols.
There is liberty in living for the mature Christian. We are free to eat so long as we are not worshipping false gods. We are not commended by what we eat.
As Christians we have much liberty. This liberty is not a license to sin. Since we are not commended by our actions, religious legalism makes little sense. Sadly, many “Christian” groups teeter between legalism and antinomianism, which are really the same lie. This happens even in those traditions that profess the Biblical view of salvation by grace alone and through faith alone. We shouldn’t get so caught up with creating rules and so lose sight of Christ.
v. 9-13
In verse 10, we see that Christian liberty for the mature believer did not merely involve eating this sacrificial meat but extended to dining in an idol’s temple. So, we don’t sin or dishonor God even by going to the places where false worship is taking place, yet these are the things we get hung up on. These are the things that cause immature believers to stumble because they have not yet grown into a mature understanding of grace (c.f. v. 3, 6, 8).
Part of sanctification is that we grow out of religious legalism. Those who are mature should realize this and strive not to cause the immature believer to stumble because of the liberties that are afforded to Christians. We sin against our brothers and sisters if we cause them to stumble.
Application, here, can be made to the Christian’s use of media, alcohol, fashion, language, technology, and probably every single activity. Our interests are to worship Christ and serve others, not to serve ourselves. Let us decrease as Christ increases. Let us not twist this part of the Scriptures so that we might justify misplaced worship. Let the body of Christ be built up in Christ.
Chapter 9
v. 1-19
Paul used his own life and ministry to illustrate what he has written concerning the Christian’s use of the liberty. Since the Gospel is his labor, Paul recognizes that the Lord actually directed that those who proclaim the Gospel get their living from the Gospel (v. 14). Paul has given this up freely so that he might be more effective for the purpose of the Gospel (v. 19).
When we consider Christian liberty, the goal is not for us to figure out what we can get away with, take advantage of what is permitted, gain for self, or make sure we receive those things we think we are entitled to. Those who are truly concerned with the work of the Gospel don’t make full use of their liberty so that they might voluntarily become slaves to all, so that they may win more.
v. 20-27
With the work of the Gospel as our task and being motivated by God’s glory, not our own, we become less concerned about our personal liberties. Paul even wrote, using his life as an example, that he has made himself a slave to all people- becoming a servant to all in their perspective contexts. We have a clear aim; so we discipline our bodies willingly and give up many of our liberties voluntarily so that by all means we may save some. We do not live to self indulge but to serve the genuine good of others, to glorify the Father as the Son is exalted.
Chapter 10
v. 1-11
Within the context of Christian liberty, Paul described the sins of Israel. These sins and their consequences happened to Israel as an example (v. 6, 11) and for our instruction. Paul also clarifies that we are the ones, beginning with the apostles, upon whom the ends of the ages have come (v. 11).
Paul is still answering this question about eating meat that has been sacrificed to idols. His focus is on the heart of the matter. Although every Israelite shared in Christ, in a manner of speaking, God was not well-pleased with most of them. We are not to crave the things that they craved- self-glory and idolatry.
Sin, then, begins with a craving, not an action. That desire plunges one into sin. This desire for self-glory, self-satisfaction, and to gain by some form of idol worship is pride and is completely opposed to repentant faith. This is one distinguishing mark that sets a Christian apart from a non-Christian. The world celebrates, and always has, pride and desire. Christians celebrate humility and repentance. This means much in our current context. This means much as we consider the next passage, which is often wrongly interpreted and presented because it is looked at out of context.
v. 12-23
Because sin begins with the craving of the human heart, we should not think too highly of ourselves. That is the very pride Paul has been warning against. Instead, we are reminded that the temptation, which is common to man, overtakes us. This passage is humbling, not empowering, and meant to humble those in the Corinthian church. This is because of the craving in every human heart.
God is faithful, not allowing us to be tempted beyond what we are able. If temptation overtakes us (v. 13) and our knowledge of and love for God comes only from God (8:1-3), then the apostle was writing about endurance- not one’s innate ability to master sin. The text has already clearly stated that we cannot. Temptation coming from our cravings overtakes us.
God provides a way of escape through the atoning work of Jesus Christ, the only righteous one (v. 16-17). Therefore, since we have been given freedom in Christ, we can flee from the sin that is common to man- idolatry.
In v. 18, we see that the pattern of the sin of Israel, which was given as an example to and instruction for us, was met with atoning sacrifice- which is fulfilled in Jesus.
Since we have been bought with Christ’s blood, we are no longer slaves to our own cravings. Since we are clothed in Christ’s righteousness alone, we cannot again become unrighteous in God’s sight. While all things are lawful (no longer able to make us unclean), not all things are beneficial and not all things edify. If we have truly been changed by Christ, we become more and more concerned about doing what honors Him and what edifies His body, not what we desire. We are not a self-willed people.
v. 24-33
Considering these things, the Christian does not ask, “How much am I able to do and to what degree?” Our motivation is different. Rather than self-indulgence, we seek the profit of those around us that we may see them come to know Christ. Everything we do is for God’s glory and not our own. This truth informs the way we think about the liberties we have as Christians.
When the Scriptures speak, here, about pleasing all people, it is in reference to conscience or conviction- not that we become ‘yes men’ or seek to appease people. Our service to others and our voluntary abstinence from certain liberties at the appropriate times is for the genuine good or profit of the many in Christ.
Chapter 11
v. 1-3
Paul moves into the next section if instruction, which concerns the method of prayer for men and women. In verse 1, Paul exhorts the church body to imitate him as he imitates Christ. In context, this refers specifically to Paul’s own use of Christian liberty. It is the same view of Christian liberty that drives his instruction in this current passage.
As always, Paul then states a theological truth before applying that truth to behavior or methodology. Christ is the head of every man. The man is the head of the woman. God is the head of Christ. We will learn more about what Paul means by this as we move through the passage. What can be said here is that, in some way, the Biblical view is that men are the head of women, Christ is the head of men, and God is the head of Christ. These are statements of fact, not metaphor or allegory. Paul is stating positions of subordination as doctrinal truth. The Biblical view of subordination will become clearer as we move through this passage of instruction. As Paul addresses our method of prayer, his goal is also to have us understand this truth and apply this truth in the methodology of the church gathering. In this section, this is the doctrinal truth which is applied to the method of prayer at the gathering.
v. 4-6
We remember that these instructions are given within the context of Christian liberty and as an application to the Corinthian church based on the Biblical doctrine of subordination. While all things are permissible, Paul is instructing based on what is or is not profitable and based on how, in this context, God’s glory may be served rather than the self-glory of people. The goal is not to belittle one gender and exalt another. It is to honor God and teach humility and servanthood to the body.
While this application may not look explicitly like this in our contexts, the Biblical truth and motivation remains. God does not change and His words are true.
v. 7-9
In v. 1-3, Paul mentioned the theological truth of subordination. As he gives a reason, here, for his methodological instruction to the Corinthian church, he describes the anthropological truth of subordination. It has nothing to do with any human person’s glory, power, presence, or status and everything to do with the glory of God. It is presented as a picture of the relationship between the Father and the Son (v. 3).
The man is the image and glory of God and the woman is the glory of man. The man was made first (Gen. 2), and the woman was made from the man for the sake of the man. Genesis 2 uses the language, “helpmate,” “suitable helper,” or “complimentary helper.”
This verse gets at the very reason humanity was created in the specific and intentional form that God purposefully chose for us- to be the image of God in His creation for His glory alone. It is for this reason that we must receive God’s righteousness, not living according to any righteousness of our own. Just as God receives all glory in the creation of man, so God gave the gift of woman so that we all might understand the purpose of our relationship with God.
The misunderstanding and aggression against Biblical gender roles comes as a result of our misunderstanding with regard to our positions in Christ. Everything about God’s design for humanity reveals something about God- that He may receive all glory and honor in the highest form in and from His own creation.
v. 10
Verse 10 seems awkward in English. Paul instructs women in the church at Corinth to wear head coverings because of the angels. There doesn’t seem to be any other explanation as to why this is “because of the angels.” Commentators even admit that this is the most difficult verse in this letter to translate or interpret. It is agreed upon that Paul has Christian liberty in view. Women are free in Christ not to wear head coverings, but what is permitted is not always profitable. So, we seek to do what honors God and serves others, not merely what is allowed.
Since she is the glory of the man as the man is the glory of God, Paul instructed women to wear the symbol of this authority on their heads. This is not an instruction regarding marital relationships. Marriage has not been in view in this part of the text. It is also the case that women were encouraged to wear these head coverings because of the angels. The word, there, “αγγελους,” simply means “messenger.” It can refer to a preacher, envoy, letter-carrier, or heavenly angel. In context, here, Paul is writing about praying and prophesying. Prophesying is, in the New Testament sense, proclaiming God’s written word. Both men and women were able to do this according to Paul here in 1 Corinthians 11. “Angels” might refer to those who are proclaiming God’s message, both men and women. The word for messenger might be used by Paul in order to elevate the importance of the message being communicated.
Since women are the glory of men as men are the glory of God, they ought to show, in some way (head coverings for the First Century Corinthians), that they are in some way under the authority of the men as the men are under the direct teaching authority of God. This is all for the sake of both the message and the messengers. Neither the man nor the woman is exalted, but Christ and His word to the glory of the Father. Put simply, we present ourselves in ways that elevate Christ rather than us. No one has the right to be a pastor or preacher. God’s word is the only authoritative word. We present ourselves such that we will not eclipse God. Instead, we honor our gender roles to present the proper picture of the the Father and Son.
Just as the Father is the head of Christ (Christ speaks according to the Father’s will), so Christ is the head of man (man is entrusted with Christ’s message), so man is the head of woman (who are under the teaching authority of men). In this way, women are the picture of Christ’s eternal submission to the Father. While the members of the Godhead are co-eternal and co-equal (v. 11-12), the Son always speaks according to the Father’s will. This submission aspect of human design in our gender roles exists because we are the image of God. That makes women the perfect picture of the grace we see in Christ. We need that desperately in the church today.
v. 11-12
Remembering Paul’s context of Christian liberty and remembering that the subordination of the woman to the man is a picture of the eternal submission of the Son to the Father so that we might be the image of God’ in God’s creation, we read Paul’s description of the interdependence of man and woman. Neither gender is more important or exalted. God is the only independent being.
So, even though Scripture describes the subordination of the woman to the man, it also describes her cooperating equally with the man.
This is a picture of Christ’s eternal submission to the Father. He is and must also be cooperating eternally and equally with the Father. The Godhead is one essence existing in three persons. The Father wills. The Son reveals according to the Father’s will. The Spirit does the effectual work according to the Father’s will and the Son’s revelation.
It is important for us, when we read about the subordination of the woman, not to commit the sin of narcigeses (reading ourselves into the text). This is less about what we have to do (remember the context of Christian liberty) and more about who God is and who He designed us to be for His own glory.
v. 13-16
In answering this question, Paul moves from applying the doctrine of submission in the context of Christian liberty in order to appeal to common sense. Verse 13 is rhetorical because Paul has already answered his question to the Corinthian church.
In a very hellenistic manner, Paul stated that nature itself teaches us that men have this differing role from women concerning the practice of prophecy (teaching God’s word) and prayer in the context of the church gathering. If a man does not embrace his manhood, it is a dishonor to him. If a woman embraces her womanhood, it is glory to her. This is not instruction, but rather an appeal. Men only benefit by embracing manhood and looking like men. They only dishonor themselves by embracing femininity or having an effeminate appearance. In the same way, women only benefit by embracing womanhood and looking like women. They only dishonor themselves by embracing masculinity or having a masculine appearance.
Let us not misunderstand. We benefit because this is the way we reflect, first, the relationship between the Father and the Son and, second, the relationship between the Godhead and humanity.
Paul then states that if anyone is inclined to be contentious about this, the church has no other way of working out gender distinctions. This is, according to Paul, the only Biblical and right way to think about gender differences. Biblically, then, one’s natural born sex is what defines his or her gender identity. This is to the glory of God, not elevating people.
v. 17-22
When the people of God are concerned about their liberties rather than about God’s glory and the building up of the body, they do not meet together for the better but for the worse. this is what causes unjustified divisions. This attitude effects more than only the practice of public prophecy (the proclamation of God’s written word) and prayerIt effects the practice of observing the Lord’s Supper, also called communion or the Eucharist.
Paul recognizes the necessity of factions in the church, both theological and methodological. It is the disagreements among people that causes those who are approved by God to become evident among God’s people. Without theological and methodological factions, it seems there is no sanctification because of the hardness of our hearts.- but we ought to strive to have unity in the truth.
Because the church body was only concerned about her liberty, the poor were being neglected while others were using the ordinance as a source for their own drunkenness and gluttony. Paul writes, “I will not praise you” (v. 22) and begins his corrective instruction concerning the Lord’s Supper.
v. 23-26
Paul claimed to receive from God the very message that he delivered to the Corinthian church. Then he simply quoted from the Gospels and offered explanation in verse 26. This is an exposition of Scripture that was itself inspired Scripture. As we see everywhere in the New Testament- after the Old Testament canon was closed the word of the Lord is received through what is already written, and we receive no other example.
When we eat and drink of the Lord’s Supper, we proclaim Christ’s death until He returns. It is not only communion with our Lord but also a means of sharing the Gospel again each time we come together.
v. 27-30
Referring back to drunkenness and gluttony, Paul gives this warning. Is our motivation selfish or are we motivated by the glory of God and the truth of the Gospel? This self-examination doesn’t necessarily deal with every single personal sin, but with our motivation for observing the Lord’s Supper. If our motivation is not right, we eat and drink judgment on ourselves rather than proclaim the grace that is made evident in Christ’s death. The same is true for every practice of the church body.
It is because of their drunkenness and gluttony that many are weak, sick, and some have died. This isn’t a punishment for personal sins. We reap what we sow, and the Corinthians sowed selfishness in self-indulgence. Self-indulgence always leads to lethargy and premature death.
v. 31-34
Conversely, if we practice self-discipline rather than self-indulgence, we will not need to be disciplined. God does indeed discipline His children so that they are not condemned with the world. Some have taught this passage in a pejorative sense as if God declares judgment upon those who partake of the Lord’s Supper and have a sin that they have not yet asked forgiveness for. This is not the case. In some way, the natural consequences of self-indulgence seem to be God’s disciplinary action toward His people for their good- that they might experience some sort of sanctification rather than condemnation.
When we come together, it is to honor and glorify God the Father, exalt Jesus Christ, and serve one another. There are many ways other than in observing the Lord’s Supper that we are tempted to self-indulgence- like in our preferences concerning musical genre, preaching style, program availability, etc…
Chapter 12
v. 1-3
There was also much division in the church at Corinth concerning the use of spiritual gifts. Paul begins his application of theological truth to the person’s use of spiritual gifts by reminding the people that they were once led astray and then by describing the basic work of the Holy Spirit.
Before we are converted to Christ, we do worship other things. Paul is reminding the local church of the truth of total depravity. No one who has the Spirit and speaks by the Spirit can not preach/teach about Christ truly. According to the same basic truth, no one can worship or preach/teach the truth about Christ unless he has the Spirit and is enabled by the Spirit.
The Spirit is the member of the Godhead who does the effectual work of God according to the will of the Father and the revelation of the Son. It is the Spirit who empowers people for the use of every true and real spiritual gift.
If we want to know whether or not we or someone else is speaking by the Holy Spirit, we listen to what is said about the lordship of Christ. If what is being said exalts the person speaking, the listener, some other person or thing, or is wrong about the lordship of Christ, the person speaking is both led and leading astray.
Talk of spiritual gifts is a point of division. There are many differing viewpoints. Denominations have been formed because of disagreements about spiritual gifts. Pastors often experience much criticism concerning what they teach about spiritual gifts. This exhortation in 1 Corinthians 12 firstly encourages great discernment in the people of God concerning the validity and apparent use of spiritual gifts. Anyone can claim to speak for God. The world is full of false teachers.
v. 4-6
Since Paul does not want the people of God to b unaware or to be led astray as they think about spiritual gifts, he makes God the focal point of his exhortation and admonition concerning spiritual gifts. There are varieties of gifts. So, one cannot rightly say that there are no spiritual gifts. Neither can one rightly say that the gifts about to be described were only apostolic, for Paul is writing to admonish the whole congregation at Corinth. Secondly, gifts parallel ministries (comp. v. 4, 5). The Spirit gifts people specifically for their service in and to the body of Christ. None of the gifts Paul is about to describe, then, are mean to be used apart from the context of service to others. The varieties of gifts practiced in varieties of ministries have varieties of effects.
Notice, too, the work of the Trinity in the gifting of God’s people. The Spirit enables. The Lord, Jesus, instructs. God, here to mean either the Father or the whole Godhead, works all things in all persons. So, one cannot consider spiritual gifts without also considering God’s sovereignty, will, and work. Gifts are given by God to whom He has determined, in the way that He has determined, and according to the purpose He has determined.
v. 7-11
We are not to be led astray regarding spiritual gifts (v. 2), and spiritual gifts are always given according to God’s will and work for the purpose of God’s ministry (v. 5-6).
In verse 7 we read that each one is given a manifestation of the Spirit for the common good. There is no case in which a child of God is not called to ministry and gifted for the service that God has called him or her to.
It is the same Spirit who distributes to each one as He wills. Paul does not take the time to define or explain the gifts that he mentions in these few verses. It would not be right for us to import our own meanings to these words. Paul’s goal is not to elevate the gifts but, instead, to glorify the giver.
v. 12-27
Paul applied the theological truth, that the one Spirit gifts every person according to His will, to the church. No one in the body is more important than another. The differing gifts we have received from the Spirit according to His will compliment the gifts that others receive from the Spirit according to His will. Not every person has the same gift(s) and every person benefits from and by the gift(s) of others. This is for our good and God’s glory.
There is only one body and we are individual members of it.
v. 28-31
Notice the order of verse 28 and notice that Paul lists both ministry roles and gifts. We remember that we are gifted according to the Spirit’s will concerning the ministry role that we fill in God’s kingdom according to His will.
We will not have the same gifts as others by God’s own design. We are to desire the greater gifts earnestly, which, according to Paul, are the gifts shared by the apostles, prophets, and teachers. There is a more excellent way to practice these greater gifts than the other gifts mentioned because they explicitly build up the body. They are gifts practiced in love. In fact, any gift practiced without love dishonors God.
This makes sense. If gifts are given for the building up of the body in Christ, then those gifts that explicitly build up the body sincerely are greater gifts. This does not make any person more important but recognizes the complimentary ministry place of every person in God’s kingdom by God’s own will.
Chapter 13
v. 1-8
We remember that the reason every spiritual gift is given is that the church might be built up according to the Spirit’s will for God’s glory alone. So, the gifts are not essential for us. This is why they are gifts. What is essential for the Christian is that he or she have love, especially as any spiritual gift is exercised. Love, here, is not something that is directed toward any particular object. To apply this verse strictly to married couples or as some sort of call for people to love all people in some culturally abstract way is to misunderstand what Paul is writing. Love is simply a quality of the Christian. Paul describes this lovely character in verses 4-7
In verse 8, we read that love never fails. If there are spiritual gifts, they will cease. So, we learn that, like the Corinthians, it does us no good to get caught up in arguing about spiritual gifts. The Spirit enables according to His will and according to the timing that the Father has determined. The gifts that Paul observed and listed previously would cease according to his own words here. So, we know that if there is no longer a God-glorifying ministerial purpose for a particular gift, it has ceased. If the canon of Scripture is closed, for instance, we no longer have need of that sort of revelation through inspiration. None of these gifts are essentials. So, we pursue godly character in love, which is affected by the Spirit through God’s word (1 Cor. 10:11).
v. 9-13
Paul compares our lives and our practicing of every spiritual gift in this life to the maturing of a child. We struggle with these things now, seeing in a mirror dimly, but in the resurrection, we will be mature.
Paul’s argument is not an admonishment for us to give up childish ways of thinking. Instead, he is pointing out that while we are on this earth, we are necessarily like maturing children.
Verses 9-10 indicate that as the perfect comes, the partial (referring to these spiritual gifts) will be done away with. The greater my own maturity the lesser need I have of the personal gifts. The fuller God’s revelation is the lesser need we have of sign or prophetic gifts.
This is the context in which Paul writes chapter 14.
Chapter 14
v. 1-19
Spiritual gifts are given so that the church might be built up according to the Spirit’s will. We also read that these gifts will cease as they are no longer needed for the building up of the body according to the will of the Spirit.
It seems that the gift of tongues that is being taught and practiced by the Corinthian church was no benefit to the body. Paul does not question the validity of the gift, nor does he define it precisely. What he does write is that the one who prophesies is greater than the one who speaks in tongues because the one who prophesies actually builds up the body.
Paul describes prophecy as exhortation and consolation (v. 3), clear or understandable (v. 9), meaningful (v. 10), fruitful (v. 14), intelligent (v. 15), and instructive (v. 19). He describes it alongside revelation, knowledge, and teaching (v. 6), though he does not take the time to define those terms precisely either. I think this is purposeful. The gifts are not actually the thing in focus, here. The building up of Christ’s body according to the will of the Spirit is what Paul has in focus.
v. 20-25
Paul identifies tongues as being a sign to unbelievers while prophecy (instruction) is a sign for maturing believers because it edifies and produces maturity. This instructive prophecy, which must not exceed what is written (4:6), is the thing by which all people are drawn to repentance and worship.
According to Paul, when the body elevates the form of tongues described, people perceive the church to be mad. So, we pursue gifts that edify the body and bring understanding and conviction to unbelievers that they might worship God. We do not seek to amuse ourselves to death, to stupefy with some Charismatic gifts or entertainment, but to pursue those gifts that truly edify Christ’s body according to the will of the Spirit to the Father’s glory.
v. 26-33
We remember that spiritual gifts are given so that the church might be built up according to the Spirit’s will, and gifts that are no longer needed for this purpose will cease (13:8). After Paul has instructed the church body to strive toward maturity by desiring the greater gifts that God might be honored, he asks the Corinthian church to consider her ways and instructs that all things be done in such a way as to edify the body.
We do things decently and in order because God is not a God of confusion but of peace.
v. 34-35
We have already seen that women are permitted to both pray and teach (11:5), so this cannot be misconstrued as an absolute restriction. It has a context, and in this context, this is a matter of preserving order and follows logically from Paul’s instruction that two or three teachers should teach, and those being taught should listen and discern (v. 29) so that there is no confusion produced by the ongoing asking of questions. This is why Paul instructs that “the women” should hold their questions until they are home. It is improper for this sort of speech to present during teaching times because it, much like the gift of tongues Paul has had to address, causes confusion rather than the edifying of the body.
v. 36-40
We should not think so highly of ourselves that we are focussed on the gifts we think ourselves to have rather than on the Lord’s commandment. If we are not surrendered first to God’s instruction, then we are not recognized no matter what gifting we believe ourselves to have.
For this reason, we seek to be able teachers and we do not forbid speaking in tongues. We do, however, exercise the gifts properly and in an orderly manner.
Chapter 15
v. 1-11
Paul reminded the Corinthian church of the simple Gospel. Though he saw himself as laboring more than the other twelve apostles, he saw this as only being a gift of God by grace, perceived himself unfit to be called an apostle, and perceived himself to be the least of the apostles.
We live in an age which many are trying to elevate themselves and “claim their rightful place as preachers” or advance their own ministries. The truth of the simple gospel humbles us and true teachers/preachers realize that they are unworthy to be such- for we are all unfit. When anyone tries to claim the right to preach or teach or build his or her own ministry, that person proves that he or she should not be teaching or preaching in the church because the simple gospel has not taken root and begun to grow in that person. Motivation is different for those who are in Christ.
By the preaching of the apostles, the Corinthian church came to believe.
v. 12-19
There were some who, like the Sadducees, believed that there would be no resurrection. Paul is clear, here. If there is no resurrection, we are wrong about the Gospel, the faith is meaningless, and we are to be pitied.
It is nonsensical for one who believes in the resurrection of Christ to not believe that the people of Christ will not also be raised.
v. 20-49
In continuing about the resurrection, Paul reflects Jesus’ teaching in John 3. We are born first of flesh and then born again of the Spirit. In this way, those who are in Christ will be like Christ. The resurrection, according to Paul, is sown on this earth.
For this reason, if the dead are not raised, we have no true and lasting reason to strive to live moral lives. It simply does not profit us. We would be better off doing those things that profit us and bring us happiness in this life (and many ‘Christians’ do).
In this context, when Paul writes, “Bad company corrupts good morals,” he writes specifically about keeping company with those who present different doctrine than what has been revealed in the Scriptures. In this case, this different doctrine concerned the resurrection.
So, we become sober-minded by making it a point to seek understanding about who God is and by intentionally keeping company who seek to know God more. For, it is those who have no knowledge of God who, even if unintentionally and even if they claim to be ‘Christian,’ deceive us. Being deceived by bad doctrine in the church is what causes us to live in sin according to this text, not by being around people who do bad stuff but who teach or present different doctrine. Knowledge always affects us and causes us to act. Somehow, because this different doctrine is presented as ‘Christian’ doctrine, we have convinced ourselves that the sin it leads to is actually very religious.
Paul was pointing these things out and speaking this to the shame of the church.
v. 50-58
Paul reminds the Corinthians, again, of the truth of the Gospel. All people begin, in the flesh, corrupted by sin. It is only Christ who can swallow up that corruption- death, which is brought by sin, which is experienced under the Law.
It is not enough for people to try and do good things or be around “good” people. We must actually be clothed in the righteousness of Jesus Christ alone. This is the most basic truth of the Gospel.
Chapter 16
v. 1-24
Paul closes his letter by giving some instructions for the financial offering received and then in his customary way, adding that if anyone does not love the Lord, he is to be accursed.
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