It was on Paul's second missionary journey that he first came to Corinth; he remained there eighteen months. (Acts 18:1-111After these things Paul departed from Athens, and came to Corinth; 2And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them. 3And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers. 4And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks. 5And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ. 6And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles. 7And he departed thence, and entered into a certain man's house, named Justus, one that worshipped God, whose house joined hard to the synagogue. 8And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized. 9Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace: 10For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city. 11And he continued there a year and six months, teaching the word of God among them. (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, 109I wrote unto you in an epistle not to company with fornicators: 10Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. (1 Corinthians 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. 5:1111But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. (1 Corinthians 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. 1:1111For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. (1 Corinthians 1:11)), and of the sin in their midst (1 Cor. 5:11It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife. (1 Corinthians 5:1)), Paul wrote this Epistle. He also replied to a letter he had received from the Corinthians: cf. 1 Cor. 3:11And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. (1 Corinthians 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 18:11After these things Paul departed from Athens, and came to Corinth; (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. 2:11But I determined this with myself, that I would not come again to you in heaviness. (2 Corinthians 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."
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.
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. 12:27,27Now ye are the body of Christ, and members in particular. (1 Corinthians 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.
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. 1:10-3110Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. 11For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. 12Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. 13Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? 14I thank God that I baptized none of you, but Crispus and Gaius; 15Lest any should say that I had baptized in mine own name. 16And I baptized also the household of Stephanas: besides, I know not whether I baptized any other. 17For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect. 18For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. 19For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. 20Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? 21For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. 22For the Jews require a sign, and the Greeks seek after wisdom: 23But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; 24But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. 25Because the foolishness of God is wiser than men; and the weakness of God is stronger than men. 26For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: 27But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; 28And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: 29That no flesh should glory in his presence. 30But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: 31That, according as it is written, He that glorieth, let him glory in the Lord. (1 Corinthians 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.
The “wisdom of God in a mystery” (1 Cor. 2:77But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: (1 Corinthians 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, 109But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. 10But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. (1 Corinthians 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. 2:1313Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. (1 Corinthians 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. 4:8-138Now ye are full, now ye are rich, ye have reigned as kings without us: and I would to God ye did reign, that we also might reign with you. 9For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men. 10We are fools for Christ's sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honorable, but we are despised. 11Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwellingplace; 12And labor, working with our own hands: being reviled, we bless; being persecuted, we suffer it: 13Being defamed, we entreat: we are made as the filth of the world, and are the offscouring of all things unto this day. (1 Corinthians 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. 6:1-111Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? 2Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? 3Know ye not that we shall judge angels? how much more things that pertain to this life? 4If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church. 5I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren? 6But brother goeth to law with brother, and that before the unbelievers. 7Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? 8Nay, ye do wrong, and defraud, and that your brethren. 9Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, 10Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. 11And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. (1 Corinthians 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. 6:12-2012All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any. 13Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body. 14And God hath both raised up the Lord, and will also raise up us by his own power. 15Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbid. 16What? know ye not that he which is joined to an harlot is one body? for two, saith he, shall be one flesh. 17But he that is joined unto the Lord is one spirit. 18Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body. 19What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? 20For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's. (1 Corinthians 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 10:33Now therefore let us make a covenant with our God to put away all the wives, and such as are born of them, according to the counsel of my lord, and of those that tremble at the commandment of our God; and let it be done according to the law. (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. 7:17-2417But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches. 18Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised. 19Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God. 20Let every man abide in the same calling wherein he was called. 21Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather. 22For he that is called in the Lord, being a servant, is the Lord's freeman: likewise also he that is called, being free, is Christ's servant. 23Ye are bought with a price; be not ye the servants of men. 24Brethren, let every man, wherein he is called, therein abide with God. (1 Corinthians 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. 7:25-4025Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful. 26I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be. 27Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife. 28But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you. 29But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none; 30And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not; 31And they that use this world, as not abusing it: for the fashion of this world passeth away. 32But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord: 33But he that is married careth for the things that are of the world, how he may please his wife. 34There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband. 35And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction. 36But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not: let them marry. 37Nevertheless he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well. 38So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better. 39The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord. 40But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God. (1 Corinthians 7:25‑40) treat of virgins, and allude to both male and female.
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. 10:1-141Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; 2And were all baptized unto Moses in the cloud and in the sea; 3And did all eat the same spiritual meat; 4And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. 5But with many of them God was not well pleased: for they were overthrown in the wilderness. 6Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. 7Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. 8Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. 9Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. 10Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. 11Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 12Wherefore let him that thinketh he standeth take heed lest he fall. 13There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. 14Wherefore, my dearly beloved, flee from idolatry. (1 Corinthians 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. 10:15-2215I speak as to wise men; judge ye what I say. 16The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? 17For we being many are one bread, and one body: for we are all partakers of that one bread. 18Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar? 19What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing? 20But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils. 21Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils. 22Do we provoke the Lord to jealousy? are we stronger than he? (1 Corinthians 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. 14:1616Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest? (1 Corinthians 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. 10:23-3323All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not. 24Let no man seek his own, but every man another's wealth. 25Whatsoever is sold in the shambles, that eat, asking no question for conscience sake: 26For the earth is the Lord's, and the fulness thereof. 27If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake. 28But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that showed it, and for conscience sake: for the earth is the Lord's, and the fulness thereof: 29Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man's conscience? 30For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks? 31Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. 32Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God: 33Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved. (1 Corinthians 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. 11:1-161Be ye followers of me, even as I also am of Christ. 2Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you. 3But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God. 4Every man praying or prophesying, having his head covered, dishonoreth his head. 5But every woman that prayeth or prophesieth with her head uncovered dishonoreth her head: for that is even all one as if she were shaven. 6For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered. 7For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man. 8For the man is not of the woman; but the woman of the man. 9Neither was the man created for the woman; but the woman for the man. 10For this cause ought the woman to have power on her head because of the angels. 11Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. 12For as the woman is of the man, even so is the man also by the woman; but all things of God. 13Judge in yourselves: is it comely that a woman pray unto God uncovered? 14Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him? 15But if a woman have long hair, it is a glory to her: for her hair is given her for a covering. 16But if any man seem to be contentious, we have no such custom, neither the churches of God. (1 Corinthians 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. 11:17-3417Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse. 18For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it. 19For there must be also heresies among you, that they which are approved may be made manifest among you. 20When ye come together therefore into one place, this is not to eat the Lord's supper. 21For in eating every one taketh before other his own supper: and one is hungry, and another is drunken. 22What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise you not. 23For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread: 24And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. 25After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. 26For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come. 27Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. 28But let a man examine himself, and so let him eat of that bread, and drink of that cup. 29For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body. 30For this cause many are weak and sickly among you, and many sleep. 31For if we would judge ourselves, we should not be judged. 32But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. 33Wherefore, my brethren, when ye come together to eat, tarry one for another. 34And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come. (1 Corinthians 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. 18:77Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh! (Matthew 18:7); 1 John 2:1919They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us. (1 John 2:19).)
It seems evident that a meal (the love feast: cf. Jude 1212These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots; (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. 12:33Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost. (1 Corinthians 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. 12:2828And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues. (1 Corinthians 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 7:37-3937In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. 38He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. 39(But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.) (John 7:37‑39); Acts 2:1-41And when the day of Pentecost was fully come, they were all with one accord in one place. 2And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. 3And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. 4And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. (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.
1 Cor. 13.
Manifestations of love, the nature of God seen in Christ on earth.
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. 14:1-141Follow after charity, and desire spiritual gifts, but rather that ye may prophesy. 2For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries. 3But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. 4He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church. 5I would that ye all spake with tongues, but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying. 6Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine? 7And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped? 8For if the trumpet give an uncertain sound, who shall prepare himself to the battle? 9So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air. 10There are, it may be, so many kinds of voices in the world, and none of them is without signification. 11Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me. 12Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church. 13Wherefore let him that speaketh in an unknown tongue pray that he may interpret. 14For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful. (1 Corinthians 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. 14:15-2215What is it then? 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. 16Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest? 17For thou verily givest thanks well, but the other is not edified. 18I thank my God, I speak with tongues more than ye all: 19Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue. 20Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men. 21In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord. 22Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe. (1 Corinthians 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. 14:23-2523If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad? 24But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all: 25And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth. (1 Corinthians 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. 14:26-3326How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying. 27If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret. 28But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God. 29Let the prophets speak two or three, and let the other judge. 30If any thing be revealed to another that sitteth by, let the first hold his peace. 31For ye may all prophesy one by one, that all may learn, and all may be comforted. 32And the spirits of the prophets are subject to the prophets. 33For God is not the author of confusion, but of peace, as in all churches of the saints. (1 Corinthians 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. 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.
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. 15:35-4435But some man will say, How are the dead raised up? and with what body do they come? 36Thou fool, that which thou sowest is not quickened, except it die: 37And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain: 38But God giveth it a body as it hath pleased him, and to every seed his own body. 39All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds. 40There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another. 41There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory. 42So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: 43It is sown in dishonor; it is raised in glory: it is sown in weakness; it is raised in power: 44It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. (1 Corinthians 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. 15:50-5450Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. 51Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, 52In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. 53For this corruptible must put on incorruption, and this mortal must put on immortality. 54So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. (1 Corinthians 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.)
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.