It was on Paul's second missionary journey that he first came to Corinth; he remained there eighteen months. (Acts 18:1-11)
According to historians, Corinth was a most impure city. Doubtless the defiled atmosphere of the place affected the saints who had been brought up in its midst.
It is held by many that Paul, after he had left Corinth, heard of the sad state of the saints there, and wrote a letter to them on the subject, which letter is alluded to in 1 Cor. 5:9, 10—a letter not preserved to us, and not intended to form a part of the canon of scripture. Others judge that the present Epistle is alluded to in those verses: but then it may well be asked, where in this epistle are they warned "not to company with fornicators" generally? The actual word in verse 9 is the same as in 1 Cor. 5:11 (ἕγραψα, aorist); but in verse II the word 'now' seems to contrast it with a former time.
Hearing further of the contentions among them (1 Cor. 1:11), and of the sin in their midst (1 Cor. 5:1), Paul wrote this Epistle. He also replied to a letter he had received from the Corinthians: cf. 1 Cor. 3:1.
Some have concluded that before Paul wrote the letter above named he must have paid an unrecorded visit to Corinth. This is chiefly based upon passages in the second Epistle.
2 Cor. 13:1: "This is the third time I am coming to you:'
2 Cor. 12:14: " Behold the third time I am ready to come to you."
2 Cor. 2:1: "But I determined this in myself that I would not come again to you in heaviness." He did not go in heaviness in Acts 18:1.
1 Cor. 16:7: " For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit." This, it is alleged, seems to imply that he had once paid them a short visit, and this does not apply to his first visit.
But the first two passages may mean no more than that it was the third time Paul was in readiness to come, and not refer to a third visit. 2 Cor. 2:1 may refer to Paul's leaving them in sorrow (for he could not have been ignorant of the great dangers that surrounded them), and the sense be, "come back to you in sorrow."
In 1 Cor. 16:7 he may be alluding to the short visits he paid to some places in his missionary journeys: with the Corinthians he hoped to tarry. In 1 Cor. 16:6 he said “it might be” that he should abide with them; and in verse 7 he hoped it would be so.
The above passages therefore do not prove that Paul paid an unrecorded visit to Corinth; and that he did not is confirmed by 2 Cor. 1:15, 16: " In this confidence I was minded to come unto you before, that ye might have a second benefit; and to pass by you into Macedonia, and to come again out of Macedonia unto you, and of you be brought on my way toward Judaea."
It is evident that there were some in Corinth who despised Paul and called in question his apostleship. This however is more dealt with in the second Epistle.
This Epistle deals more with the internal order of the assembly than with great fundamental doctrines. It is marked by Christ being Lord: He is over God's house, and His authority is asserted. We have the Lord's table, the Lord's supper; see also 1 Cor. 8:6; 12:5, &c.
It should be noticed that besides being addressed to the assembly at Corinth the epistle also embraces "all that in every place call upon the name of Jesus Christ our Lord." It thus includes professors who may not be a part of the body of Christ, though a part of the church in its outward aspect as the house. The church is looked at in that character up to the middle of 1 Cor. 10. The apostle then refers to the Lord's table, which leads to the subject of the one body of Christ, and he says to the saints in 1 Cor. 12:27, "Now ye are the body of Christ and members in particular."
Written from Ephesus about A.D. 55. (Acts 19.)
1 Cor. 1.
Paul associates Sosthenes (cf. Acts 18:17) with himself, but this does not deny the sole authorship of Paul.
The Epistle is addressed to the church of God in Corinth, with all that in every place call upon the name of Jesus Christ our Lord. (All who then made a profession were looked upon as true believers unless proved to the contrary.)
1 Cor. 1:3-9. Salutations and thanks for what God had done for them. They came short in no gift, and were waiting for the revelation of Jesus Christ. This is not the rapture. Paul had to speak of their faults; but he had confidence that they would be blameless in the day of the Lord.
1 Cor. 1:10-31. The divisions in the church are at once introduced and condemned. To say, “I am of Christ”, may have sounded well, but it was to be condemned if it was dividing the saints into parties, and putting Christ in separation from Paul and the truths he taught. Christ had no separate school of doctrine.
These Greeks prided themselves on their wisdom, but the cross of Christ is the withering up of this world's wisdom, and God speaks of it as foolishness. God had made foolish the wisdom of this world. Both the Jewish scribe and the Greek disputer are of no account with God. It pleased Him by the foolishness of preaching (the actual thing preached as well as the way of doing it) to save them that believe. They sought after wisdom, but the foolishness of God is wiser than men. They were of God in Christ Jesus, who was made unto them wisdom from God, and righteousness, and sanctification, and redemption. (All they needed was in Christ.) Therefore he that glorieth, let him glory in the Lord.
1 Cor. 2.
Everything worth having must come from God. Paul when among them dwelt especially upon 'Jesus Christ and him crucified,' not only Jesus Christ, but Jesus the lowly Man in humiliation, crucified on the cross. Not that other truths were excluded, but the cross as the end of man especially suited their carnal condition. It wrote folly on their wisdom and on the grandeur of the world.
“Them that are perfect” in 1 Cor. 2:6, are those that know themselves in God’s place of blessing in the new creation: full-grown men.
The “wisdom of God in a mystery” (1 Cor. 2:7) is all that is unveiled of His counsels in Christ. It they had seen all the glory of God in Christ they would not have put Him on the cross.
That which was beyond what the eye, ear, or heart of man could embrace in Old Testament times, the 'deep things' of God, are now revealed by the Holy Spirit. (1 Cor. 2:9, 10) To perceive these things we must have the Holy Spirit: the apostle spoke to them in words taught by the Holy Spirit, communicating spiritual things by spiritual means. (1 Cor. 2:13.) He that is spiritual can discern all things, though he may be discerned by no other person.
1 Cor. 3.
The Corinthian saints were fleshly, and were as babes in Christ, and not able to be fed with solid food: their pride and their divisions were hindering their spiritual growth: they walked according to man.
Paul and Apollos were fellow-workmen for God, and the saints were God's husbandry, His building: there was no room for divided interests and party-making: on the contrary, one planted, another watered under the same Master, and God gave the increase Paul was the wise architect: he laid the foundation-Christ: others must take heed how they built thereon. If anything resembling wood, hay, and stubble were built thereon, it would be burned up: true work, like gold, silver, and precious stones, would bear the fire, and abide; and the workman would have a reward. The bad workman would himself be saved, though his work would be burned up: his converts might not prove real, or what he had built up not be owned of God.
The saints collectively formed the temple of God,' in which the Spirit dwelt: if any should corrupt the temple by false doctrine or practice, he should be destroyed. Only that which is of Christ is of any value in God's sight: we can only glory in Him. All things are ours: and we are Christ's, and Christ is God's.
1 Cor. 4.
Paul still dwells upon their self-importance, and their tendency to make parties: why were they scrutinizing his ministry? He knew nothing by himself, or against himself, but this would not justify him. The Lord would bring all things to light, and each would have his praise of God.
They were not to be puffed up for one teacher against another, nor think of man above what is written of him.
If they did excel others, what had they that they had not received? Why glory as if it had not been given them?
Paul contrasts his own labors, straits, difficulties, and shame, with their being full and reigning as if they were kings. (1 Cor. 4:8-13.) He wished they really reigned, that is, that the time had come for them to reign, that is the millennium.
He warns them and beseeches them: he was their spiritual father, and had authority as an apostle, which he might have to use. He would rather come to them in love and meekness than with a rod.
1 Cor. 5.
Paul charges the assembly with having a fornicator among them, and they had not mourned over the scandalous offense. Paul, as an apostle, judges in the name of the Lord, with the assembly gathered, and with the power of the Lord Jesus, to deliver such an one to Satan for the destruction of the flesh, that the spirit of the guilty one might be saved in the day of the Lord Jesus.
Leaven must not be allowed: a little leavens all. The old leaven (of the old nature, the flesh) and the leaven of malice and wickedness (in active expression) must not be allowed; for "ye are unleavened." Christ our passover is sacrificed for us: let us therefore keep the feast (not the Lord's supper, but in allusion to the seven days' feast of the Passover) with the unleavened bread of sincerity and truth.
Intercourse with sinners of the world is not altogether avoidable; but with any called a brother who is going on with evil it is forbidden; for judgment must be exercised within the house of God. Though the apostolic power of committing to Satan is no longer here, the assembly is bound to obey the command of God, and put away from among themselves a wicked person.
1 Cor. 6:1-11
are against going to law before the world: the “least esteemed” among them should be able to judge of temporal matters. Did they not know that they would judge the world, yea, even angels? how much more then things of this life? They ought rather to suffer wrong, but they even wronged one another. The unholy cannot inherit the kingdom of God.
1 Cor. 6:12-20. Fornication is forbidden (it was common at Corinth). Their bodies were members of Christ, and each one was a temple of the Holy Spirit, and bought with a price: "Therefore glorify God in your body."
1 Cor. 7.
This chapter is mostly on marriage. Marriage is an institution of God; but if God gives the power, Paul's judgment is that it is better to remain unmarried. If a believer has an unbelieving partner, they may dwell peaceably together: the one being sanctified in the other: the children also are holy (cf. Ezra 10:3), and enjoy the external privileges of Christianity. The believer also may be the means of the conversion of the unbelieving partner.
If any that were slaves could be free, they were to choose freedom; if they could not obtain their liberty, they were to seek to glorify God as slaves.
1 Cor. 7:17-24 speak of various conditions of life, and the rule is laid down: "Let every man wherein he is called, therein abide with God." If the calling cannot be held “with God”, it must be given up.
1 Cor. 7:25-40 treat of virgins, and allude to both male and female.
1 Cor. 7:29-32 refer to the shortness of time; those that have wives should be as though they had none; everything here is transient, and is to be held with a light hand: for God would have us without anxious care.
1 Cor. 8.
This chapter calls for the loving consideration of the saints one towards another respecting things offered to idols. One who could with a good conscience eat such things was to consider those who thought it wrong, and not be a cause of their stumbling.
1 Cor. 9.
Paul asserts his apostleship against his detractors. God had ordained that they who preach the gospel should live of the gospel; but Paul had not used his power in this respect: his glory was to make the gospel “without charge”. He had made himself all things to all men that he might gain some.
1 Cor. 9:24-27. A prize was in view: let all strive for it: it is incorruptible. Paul ran and was not uncertain as to reaching the goal; he fought, and the conflict was a reality. But he kept his body in subjection, lest having preached to others he himself should be rejected. This connects itself with chapter 10.
1 Cor. 10:1-14.
These verses speak of the dangers of being seduced, and allow of the possibility of some associated with Christians being lost. Many started with Moses to go to Canaan, but never arrived there. They were associated with Moses, and had the food and the drink, which were typical of our spiritual privileges; "for that Rock was Christ:" yet, through evil lusts they perished in the wilderness.
All happened to them as types, and are written for us upon whom the ends of the ages have come. Let him that thinketh he standeth take heed lest he fall. This is our responsibility.
The temptations to the Christians at Corinth were such as are common to man. God so cares for us that He will not suffer us to be tried above what we are able to bear, and He will make the issue so that we may be able to bear the trial
1 Cor. 10:15-22. The principle here is that the eaters are identified with the altar. (In the peace-offering part was burnt to God, part was eaten by the priest, and the offerer ate the rest, thus having communion with the altar.) We bless the cup by the giving of thanks (cf. 1 Cor. 14:16), and we break the one loaf. It is communion with the blood and body of Christ: being many we are one loaf, one body; for we all partake of that one loaf. ('Body' in verse 16 is the body of Christ given for us: `body' in verse 17 is the body of Christ, His church, embracing every saint on earth.) Were we in a heathen country we could not morally drink of the cup of the Lord and the cup of demons; the eater is identified with the altar. It would provoke the Lord to jealousy.
1 Cor. 10:23-33. The abstaining from lawful things, if they stumble a brother is again enforced, on the principle of considering the welfare and the consciences of others. All is to be done to the glory of God, and no occasion of stumbling be given to Jews, Greeks, or the assembly of God.
1 Cor. 11:1-16
.Truths are brought out in answering the question whether a woman praying or prophesying should have her head covered. The divine order is, that God is the head of Christ; that Christ is the head of man; and that man is the head of the woman. The covering is a sign of subjection: the man should not cover his head, for he is the image and glory of God, he represents God as the visible head of all things: the woman should cover her head to show her subjection to the man. The woman ought to have power or authority on her head, because of the angels: the angels should see no disorder. (Man is still called 'the image and glory of God,' as God's representative, although he has lost the likeness.)
1 Cor. 11:17-34. Disorders respecting the Lord's supper. There were schisms among them; and there must be heresies, or sects, that the approved may be made manifest. (See Matt. 18:7; 1 John 2:19.)
It seems evident that a meal (the love feast: cf. Jude 12) was taken at the same time as, or just before eating the Lord's supper, and that each person brought his own provisions ('his own supper,' verse 21), and some partook too freely of wine: others were left without any meal. Paul could not praise them in this. Paul had received his instructions concerning the Lord's supper by revelation: it was for the church in perpetuity, and not simply for the disciples. Ye "show the Lord's death till he come." The Lord's supper was not to be eaten in any way unworthily, or the recipient would be guilty of the body and blood of the Lord, and would eat and drink judgment to himself. A man was to prove himself by self-judgment, not as to whether he was entitled to eat, but whether he had judged everything that would hinder communion. To eat without discerning the Lord's body was to eat unworthily: it would then lose all its meaning, and the partaker would bring discipline upon himself.
Because of these disorders at Corinth many were weak and sickly, and many died. The Lord had to discipline them thus because they did not judge themselves.
They should wait for one another, and the hungry should eat at home.
1 Cor. 12.
This chapter treats of spiritual gifts or manifestations, and teaches that one Spirit is the source of all power amid the variety of gifts in Christianity.
What spirit is leading a man is known by the judgment he expresses respecting Jesus. No one can truly say, “Lord Jesus”, unless in the power of the Holy Ghost. (1 Cor. 12:3.) No demon will confess Him Lord, until compelled in a future day.
There are different gifts, but the same Spirit (the power); different administrations, but the same Lord (the Master, toward whom responsibility is exercised); different operations, but the same God (the Author, who operates in all).
The different gifts then in the church were, the word of wisdom (divine light on the path); the word of knowledge (intelligence in what is revealed); faith (divine energy in action) gifts of healing; working of miracles; prophecy; discerning of spirits; tongues; interpretation of tongues. The same Spirit operated all these as He would. The gifted persons named are apostles, prophets, and teachers. (1 Cor. 12:28.)
There are many members, but one body—the body of Christ: into which we are baptized by the reception of the Holy Spirit. (Cf. John 7:37-39; Acts 2:1-4.)
Seeing that God has formed the body in the power of the one Spirit, and has tempered the body together, and that all the members are necessary, there should be no division in the body—the body of Christ—and every member of that body should be owned and honored.
We are to desire earnestly the best gifts (cf. 1 Cor. 14:1,3, 39); and yet there is a more excellent way (to be like Christ as set forth in 1 Cor. 13.).
1 Cor. 13.
Manifestations of love, the nature of God seen in Christ on earth.
The first eight characteristics are a renunciation of self. (1 Cor. 13:4, 5.)
The three that follow are joy in what is good and perfect. (1 Cor. 13:5, 6.)
The last four are the positive energy of love. (1 Cor. 13:7.)
The present is not a perfect state: we see through a glass obscurely, and we know only in part, all that kind of learning will pass away.
Love is greater than faith and hope: it will abide when faith and hope are lost in sight and possession.
1 Cor. 14:1-14.
All the gifts should be used for edification.
Prophesying in the church is speaking unto men to edification, encouragement, and comfort.
Instructions were given as to the exercise of the gift of tongues, that all might result in the edification of the saints.
1 Cor. 14:15-22. All praying and speaking in the assembly should be with the Spirit and with the understanding, and be so plain that the simple Christian could give an intelligent response.
1 Cor. 14:23-25. In the assembly there should be such prophesying as would touch the conscience, and such power manifested as would cause one coming in to confess " God is in you of a truth."
1 Cor. 14:26-33. When met together, all might take part or prophesy, one by one, if led of the Lord, but not more than three were to speak at one meeting. All was to be done unto edifying, and in order and peace: God is not a God of disorder.
1 Cor. 14:34, 35. Women were to keep silence in the assemblies.
1 Cor. 14:36-40. The acknowledging that what Paul had written was from God would be a test of their spirituality.
1 Cor. 15.
Speculations and false views concerning the resurrection of the body had come in: to meet this Paul declares again the gospel they had received and in which they stood. It was "according to the scriptures."
Christ died for our sins—was buried—rose again the third day. His resurrection was attested by many witnesses, and at different times. Lastly He was seen by Paul himself, as one born out of due time.
Some were denying the resurrection of the dead. Yet the resurrection of Christ was a part of the gospel they had heard and believed. If there was no resurrection of the dead, then Christ was not raised and they had believed in vain-they were yet in their sins.
But Christ is raised from among the dead, and is the first fruits of them that slept: therefore there will follow a resurrection of the dead.
All in Adam (as head) die: all in Christ (as Head) shall be made alive. The resurrection of the wicked dead is not in view here.
Christ will eventually give up the kingdom, after all enemies are put under His feet—that God may be all and in all.
(1 Cor. 15:20 to end of 28 may be read as a parenthesis.)
If no resurrection, why be baptized for the dead (take the place of the dead, fill up the ranks), and be in danger every hour? Paul's experience agreed with the hope of a resurrection.
1 Cor. 15:35-44 meet the reasoning of man as to how the dead will be raised. The body that has been redeemed is the body that shall be raised, though glorified, changed, &c.
1 Cor. 15:45-49. The first Adam and the last Adam are contrasted; and that which is earthy with that which is heavenly. We are now like our Head, heavenly; and shall be conformed to His image as to our bodies.
1 Cor. 15:50-54. The mystery revealed as to the dead and the living saints. (In the military signals, the last trumpet was the one that actually set them in motion.)
1 Cor. 15:55-57. A cry of victory over death and the grave. (For the “strength of sin”, cf. Rom. 7:8.)
Such truths should make us diligent in the work of the Lord.
1 Cor. 16.
Instructions as to a collection for the saints. Various details as to Paul's visiting them. Timothy is commended.
Established officers, as elders, &c., are not named; but those that had devoted themselves to the ministry were to be submitted to.
If any man love not the Lord Jesus let him be accursed: Maranatha, the Lord cometh. There should be no unholy alliance. Paul's love closes the Epistle.
None at Corinth are saluted by name.