CHAPTER THIRTEEN
The First Letter to the Corinthians
Orientation
The Corinthian church is really messed up. They are plagued with division, sexual immorality, idolatry, arrogance, worldliness, and many other things. But above all, they lack the most important thing—love. Paul’s pastoral response to the situation in Corinth produces one of his greatest literary treasures, his “first” letter to the Corinthians.
The Historical Origins of 1 Corinthians
“First” Corinthians
Because of the many problems in the church in Corinth, the letter gives us stunning insights into Paul’s pastoral ministry as he addresses one problem after another. But the letter is not simply a collection of rebukes and encouragements; the whole thing is deeply theological in nature, as Paul applies theological truths to the church’s failings and blind spots.
Paul and the Church in Corinth
In particular, the letter provides us with some of the most striking reflections on the significance of the cross and the resurrection of Christ. These twin themes bookend the letter, with the cross of Christ dominating its early chapters and the resurrection of Christ gloriously expounded at the end of the letter. Indeed, 1 Corinthians 15 is the richest and most important discussion of Christ’s resurrection and the resurrection of believers in the entire New Testament.
Figure 13.1. Location of Corinth [© Baker Publishing Group]
The Strange Structure of 1 Corinthians
Perhaps the letter’s most striking element is how Paul never questions the genuine salvation of his readers. From the beginning of the letter, where he describes them as “the church of God at Corinth,” “those sanctified,” and “called as saints” (1:2), to the end, where he reaffirms his love in Christ for them all (16:24), the Corinthians are regarded as genuine believers, even though some of their faults and shortcomings are nothing less than shocking. This tells us a lot about the gospel that Paul preaches. Even extreme moral and spiritual failure does not disqualify believers from what is promised to them in Christ. Of course, they must repent and follow Christ with their whole lives, but Paul does not question their standing with God. This makes the letter a tremendous encouragement to the church today—as it has been throughout history—which wrestles with its own versions of failure in various respects.
Corinthian Culture
Figure 13.2. Road in ancient Corinth with Acrocorinth in the background [Shutterstock / WitR]
Exploration—Reading 1 Corinthians
Divisions in Corinth
READ 1 CORINTHIANS 1:1–17
Paul describes his readers as “the church of God at Corinth,” “those sanctified in Christ Jesus,” and “called as saints” (1:2)—descriptions that will resonate throughout the letter as Paul calls them to live up to their identity in Christ. He also thanks God that they “do not lack any spiritual gift” (1:7) and that God will make them “blameless in the day of our Lord Jesus Christ” (1:8), again anticipating themes that he will soon address.
The Proper Understanding of Christ in Ambrosiaster
Then Paul immediately launches into one of the many problems afflicting the church in Corinth. There are divisions and rivalries among them, represented by various factions: a Paul faction, an Apollos faction, a Cephas faction—even a “Christ” faction (1:10–12)! Paul’s critique of this attitude is summed up in the question “Is Christ divided?” (1:13). His logic is that Christ is the one who unites people, not divides them.
He also rejects the thought of a “Paul” faction, reminding the Corinthians that he was not crucified for them, and that they were not baptized into his name (1:13). The point is that Christ is the one who should have their full allegiance, and that there is no room for factions. Paul is very relaxed about whom he baptized in Corinth—a possible badge of the “Paul” faction—and reminds them that Christ sent him to preach the gospel, not to baptize people, especially not into Paul’s name (1:14–17).
Figure 13.3. Christ on the Cross by Eugène Delacroix [The Walters Art Museum. Acquired by William T. Walters, 1886.]
The Foolishness of the Cross
READ 1 CORINTHIANS 1:18–31
Paul then zeroes in on one of the main themes of the letter: the contrast between worldly “wisdom” and the “foolishness” of the cross. The Corinthians are spiritually gifted (1:7) and seem to value outward signs of strength and power—like the world around them. But God has inverted worldly wisdom by the message of Christ crucified, because this act of apparent weakness is, in fact, the power and wisdom of God. Thus, “God’s foolishness is wiser than human wisdom, and God’s weakness is stronger than human strength” (1:18–25).
Isaiah 29:14
The Corinthians themselves are not wise from a worldly point of view, but God chose what is foolish, weak, insignificant, and despised in the eyes of the world to shame the strong (1:26–28). This is so that no one may boast, because Christ is the true wisdom from God, as well as “our righteousness, sanctification, and redemption” (1:29–31). It is Christ alone who makes the Corinthians the church of God (1:2); it has not been achieved by them in any way. This whole section is designed to undermine the Corinthians’ confidence in worldly strength and wisdom, by demonstrating that God overpowers worldly strength through the weakness of the cross of Christ. This message of the cross turns everything upside down.
Wisdom Talk
READ 1 CORINTHIANS 2:1–16
The theme of crucifixion continues as Paul reminds the Corinthians of the way he taught them—not with impressive techniques, but with the message of Christ crucified (2:1–2). His manner reflected his message, speaking in weakness rather than with impressive words, though with the Spirit’s power (2:4–5).
Cruciformity
Instead of speaking according to the standards of worldly wisdom, Paul speaks “God’s hidden wisdom,” which is a riddle that God kept secret from the beginning. This riddle is revealed to people by God’s Spirit, but without the Spirit it is impossible to know the secret ways of God (2:6–16). This section relates to the message of the cross, which seems like foolishness to the wise but secretly is the power of God for salvation (1:18). Only by the Spirit can people understand that message and receive it.
Who Has Known the Mind of the Lord?
Belonging to Christ
READ 1 CORINTHIANS 3:1–23
Unfortunately, the Corinthians are not acting in line with the Spirit, so Paul needs to address them as “people of the flesh” and as “babies in Christ” (3:1–2). Their worldliness is evident in the strife and division among them, some saying they belong to Paul, others to Apollos (3:3–4; cf. 1:10–17). Instead of being competitors in a Corinthian popularity contest, Paul and Apollos are coworkers with God (3:8–9). Paul planted the church in Corinth, and Apollos followed up, but God is the one who brought the growth (3:5–7). This highlights how silly it is to favor one or the other, when it is God who ought to receive the credit.
Paul views himself as a master builder who laid the foundation for God’s building—the church in Corinth—and the foundation that he laid is none other than Jesus himself (3:10–11). Whatever is built on top of that foundation will one day be judged. If poor-quality materials are used for building, they will perish. But if high-quality materials are used, they will withstand the judgment (3:12–15). This means that the quality of the ministry among the Corinthians will be tested. Since they themselves are the building, Paul is raising the question of what sort of quality building they are becoming.
Paul reminds the Corinthians of their status before God: they are God’s temple, and so the Spirit of God lives in them. God’s temple is holy, and so they are holy (3:16–17). While the letter will go on to reveal that they are living in a less than holy way, this is nevertheless their status before God, and they need to live up to that identity. Part of doing so means that they will no longer embrace the wisdom of the world. And if they let go of the wisdom of the world, they will not boast in their human leaders, such as Paul and Apollos (3:18–22a). Instead, he says that “everything is yours” because they belong to Christ and Christ belongs to God (3:22b–23). In this way, Paul concludes the section that began with divisions in the church (1:10); the ultimate conclusion is that they belong to Christ, not to their tribal factions.
Managers of the Mysteries of God
READ 1 CORINTHIANS 4:1–21
Paul and Apollos are to be regarded as servants of Christ and managers of the mysteries of God, who are expected to be faithful in their management (4:1–2). The Lord, not people (not even Paul himself), will judge their work, and this will take place when Christ comes again. He will reveal the secret intentions of all, which highlights why he, not people, is the judge, since people are unable to see what is hidden within (4:3–5).
The Corinthians’ favoring of one leader over another is regarded by Paul as an expression of superiority, as though they are in a position to judge between them. But in fact, whatever strengths the Corinthians may have, they have received from the Lord. There is therefore no room for boasting or for any smug sense of superiority (4:6–7).
Paul then launches into a bit of a sarcastic critique of the Corinthians’ sense of superiority: “You are already full! You are already rich! You have begun to reign as kings without us” (4:8). In contrast to the “superior” Corinthians, the apostles are in last place, condemned to die, fools for Christ, weak, and dishonored (4:9–10). They are hungry, thirsty, poorly clothed, and homeless (4:11). But like Christ, the apostles bless when reviled, and respond graciously when slandered (4:12–13). The fact that the Corinthians behave in the opposite fashion shows how much unlike Christ they really are.
But Paul quickly drops the sarcasm and replaces it with family love. He writes as the Corinthians’ spiritual father, warning them as his children (4:14–15). Like a father, he reminds the Corinthians that he is coming soon and will sort out their big talkers. It is up to them which side of the spiritual father they want to see—he can bring his rod for disciplining them, or he can come gently and lovingly (4:18–21).
The Problem of Sexual Immorality
READ 1 CORINTHIANS 5:1–13
Instead of arrogance, the Corinthians should be experiencing grief because of the sin among them that Paul has heard about. Their sexual immorality is worse even than that of the pagans, with one of the Corinthians sleeping with his stepmother (5:1–2)! For the sake of his restoration, the man doing this must be handed over to Satan, which probably means that he should be expelled from the Christian community (5:3–5, 13). Indeed, the believers should not associate at all with those who claim to be brothers or sisters and yet are sexually immoral, greedy, idolatrous, abusive, or drunkards (5:11–13). Instead, such people should be expelled from the fellowship for the sake of restoration.
The Problem of Legal Disputes
READ 1 CORINTHIANS 6:1–11
Sexual immorality is only one of many problems within the Corinthian church. They are also taking one another to court, allowing secular powers to sort out their internal disputes. But believers one day will participate in Christ’s judgment of the world, and even of angels—surely at least one of them ought to be wise enough to judge internal matters appropriately (6:1–6).
Believers should prefer to be wronged and cheated, but instead the Corinthians do wrong and cheat one another (6:7–8). This is inherently evil, and Paul warns them of the severe consequences of such evil—“the unrighteous will not inherit the kingdom of God”—listing examples of such people (6:9–10). The Corinthians used to be like this, but in Christ they have been washed, sanctified, and justified by the Spirit of God (6:11). Again they must remember their status before God and act accordingly.
Why Sexual Immorality Is a Problem
READ 1 CORINTHIANS 6:12–20
Turning back to one of the big problems in Corinth, Paul first critiques the popular notion of unrestricted freedom. Not everything you can do is good for you or others (6:12). Specifically, he says that the reason that sexual immorality is wrong is that the body is for the Lord, not for sexual immorality (6:13), and the body will be resurrected (and therefore has an eternal aspect) (6:14). But the big point here is that “your bodies are a part of Christ’s body.” You cannot then take a part of Christ’s body and join it with a prostitute. Instead of becoming one with a prostitute, believers are joined to the Lord in one spirit (6:15–17). Because of this, believers must “flee sexual immorality.” Such sin is against one’s own body, which is a temple for the Holy Spirit to dwell in. Believers were bought by God for a price—the death of his Son—so they ought to honor him with their bodies (6:18–20).
Marriage and Singleness
READ 1 CORINTHIANS 7:1–40
In response to issues that the Corinthians wrote to Paul about, he unpacks his thoughts on marriage and singleness in chapter 7. Because of the temptation to sexual immorality (addressed in the last chapter), people should get married and fulfill their spouse’s sexual needs. But Paul is clear that this is a concession, not a command, because it is even better to be single, as he is (7:1–9).
Married people should not separate from their spouses (7:10–11, 39–40). But if an unbelieving spouse leaves the marriage, the believer is no longer bound to the marriage. But the believer should stay married to their unbelieving spouse if the latter is willing to stay married (7:10–16).
Whatever their situation, believers should learn to be content rather than try to upgrade their status or situation. The calling of the Lord is their upgrade to status and situation, so that the slave called by the Lord is the Lord’s freedman. He does not need to become free in the eyes of the world to know true freedom in Christ. In the end, believers belong to God, so they should not become slaves of people—meaning that they should not be slaves to human standards and systems (7:17–24).
Is Paul Anti-marriage?
This principle applies to marriage. If you’re single, there’s no harm in staying so. If you’re married, stay married. But if you’re single and get married, it’s no sin (7:25–28, 36–38). The underlying point is that “the time is limited,” which Paul reinforces with apocalyptic imagery: “this world in its current form is passing away” (7:29–31). This means that Paul wants believers to think more about the big picture of what God is doing rather than to get bogged down in their own personal circumstances. While Paul doesn’t deny the importance of getting married, or of a slave receiving freedom, these things can easily consume our attention. Instead, believers should see that the end is coming. In this light, married people are necessarily tied up with pleasing their spouse, but the single person is able to focus on pleasing the Lord (7:32–34).
About Food Sacrificed to Idols
READ 1 CORINTHIANS 8:1–13
It seems an abrupt change of topic, but Paul turns now to another issue that the Corinthians had written to him about (7:1): food sacrificed to idols. In the Corinthians’ world, meat sold at market often was dedicated to a pagan idol or god before it was sold. This raised a question of conscience for believers: Should they eat such meat, or would doing so compromise their devotion to Christ?
Food Sacrificed to Idols
Paul spends three chapters addressing this question and the issues underlying it, but he begins with a key principle: “Knowledge puffs up, but love builds up” (8:1). This principle relates to the question at hand by saying that, on the one hand, there is a “right” answer to this question, but, on the other hand, we also need to ask what the most loving action will be.
The first part of Paul’s answer is to state that idols are nothing, since there is only one God (8:4–6). But not everyone understands this point, and perhaps they were accustomed to idolatry in their former lives (8:7). For them to eat such food might cause a problem for their conscience because of their previous experiences with idolatry. So the truth is that food is irrelevant, and idols are nothing. But this knowledge should not cause others to stumble (8:8–9; cf. 8:1). If you eat food sacrificed to an idol, will your action cause a fellow believer in Christ to ruin their conscience? Thus, Paul concludes, “If food causes my brother or sister to fall, I will never again eat meat” (8:10–13). In this way, the principle laid out in 8:1 is applied: love is more important than knowledge. You may know that an idol is nothing, and that eating food sacrificed to an idol is nothing, but if your eating is unloving toward others, don’t do it.
Learning from Paul’s Example
READ 1 CORINTHIANS 9:1–27
Paul illustrates the central principle of love through his own life. As an apostle, he is entitled to various privileges, including being married and being supported financially in his work of ministry (9:1–14). But he has not used these privileges because he wants to preach the gospel free of charge (9:15–18). Though he is free, he chooses to make himself a slave for the sake of others (9:19–23).
Freedom and privilege are not the most important values; rather, serving others in love is the highest good. Paul’s life sets an example for the Corinthians when they are considering whether to submit their knowledge to the principle of love (cf. 8:1).
Figure 13.4. Moses Striking the Rock by Tintoretto [Wikimedia Commons]
Learning from Israel’s Past
READ 1 CORINTHIANS 10:1–11:1
The third chapter addressing the question and issues of food sacrificed to idols is the most confusing. The big point is that Israel ate and drank the same food and drink, provided to them by the Lord, but still sinned in various ways and therefore were judged. The food you eat is not what will make you right with God, and food will not prevent you from being judged by God!
Learning from the History of Israel
Though the people of Israel were “baptized into Moses” and ate the same food given to them by God, God was not pleased with most of them, and so they were struck down (10:1–5). Paul stresses that Israel’s disobedience stands as an example for believers today; they committed idolatry and adultery, they complained and grumbled, and when tested they failed the test (10:6–11). The warning is, “Whoever thinks he stands must be careful not to fall” (10:12). There is no room for spiritual complacency or overconfidence. Testing will continue to happen, but God will not allow you to be tempted beyond what you can bear (10:13).
Baptized into Moses?
Back to the Corinthians’ problem now, Paul warns them to “flee from idolatry” (10:14), just as they are to flee sexual immorality (6:18). Though idols are nothing, eating food sacrificed to idols suggests complicity in idolatry after all. This is not because idols are anything, but because behind all idolatry are the forces of evil. So eating food sacrificed to idols is participation with demons, just as sharing in the Lord’s Supper is a participation with Christ (10:16–22). This seems like a strange backflip from the earlier point that food is nothing, and people can eat whatever they want (8:8).
But Paul then harmonizes the two points. The key principle comes back into play: “No one is to seek his own good, but the good of the other person” (10:23). Believers can eat anything sold in the meat market because “the earth is the Lord’s and all that is in it” (10:25–26; cf. Ps. 24:1). They can eat meat if served by an unbelieving neighbor, but if the neighbor makes a point that the meat was sacrificed to an idol, the believer should not eat it—but this is for the sake of the unbeliever. From the unbeliever’s point of view, eating such meat is a participation in the worship of idols, and so the believer must not engage in it. But if it is just meat, with no further significance in the mind of the host, the believer may go ahead and eat it. In other words, if the unbeliever is inviting you to commit idolatry, you must reject it. But if they are just inviting you to share a meal together, there is no problem.
The lengthy answer to the question about food sacrificed to idols is complex and often leads to confusion, but the conclusion is very clear: “Whether you eat or drink, or whatever you do, do everything for the glory of God.” This means giving offense neither to outsiders nor to the church of God. Instead, just as Paul seeks to benefit others, the Corinthians should follow Paul as he follows Christ (10:31–11:1). In all of this, the principle that Paul began with in 8:1 will be fulfilled: love builds up, so do whatever is most loving to others.
READ 1 CORINTHIANS 11:2–16
If the previous three chapters seemed confusing, the next topic addressed by Paul raises the bar even further: head coverings in the congregation, men and women, and the Trinity. Paul begins by mixing all three topics together. Christ is the head of every man, man is the head of the woman, and God is the head of Christ (11:3). Men and women should pray and prophesy in a way that honors their head (11:4). This means that men should pray and prophesy without a head covering, while women should wear a head covering.
Head Coverings
Paul then focuses on the mutual dependence between men and women, and their dependence on God (11:7–12). He concludes that it is obviously proper for women to pray with a head covering, and vice versa for men (11:13–16). While many of these issues, and the arguments that Paul makes, seem completely alien to us in the twenty-first century, his main point is that how we adorn ourselves—what we wear—has symbolic value and should reflect godly attitudes and relationships. Much of the passage is highly cultural in its application, but this underlying principle still pertains to corporate worship in the church today.
The Lord’s Supper in Worship
READ 1 CORINTHIANS 11:17–34
Worshipers’ head coverings are not the only thing to be mindful of when the Corinthians gather. Sadly, their factionalism affects their time together, and their practice of the Lord’s Supper is very problematic. Instead of sharing a meal of thanksgiving that remembers the Lord and demonstrates love one to another, they have been abusing the practice (11:17–22).
Paul then reminds the Corinthians of the significance of the Lord’s Supper. He repeats the oral tradition of Jesus’s words that was handed down to him (probably from the apostle Peter): “This is my body, which is for you. Do this in remembrance of me,” and “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me” (11:24–25; cf. Luke 22:19–20). The supper is meant to “proclaim the Lord’s death until he comes” (11:26); it is not meant to replace the Corinthians’ dinner or further enhance the divisions between them.
The Corinthians need to take a good hard look at themselves. Abusing the Lord’s Supper is sin, and eating and drinking without consideration of the body (meaning the Corinthian congregation) will incur judgment (11:27–32). Instead, they should welcome one another and enjoy this special expression of their fellowship together in Christ (11:33–34).
Figure 13.5. Stained-glass window in the Cathedral of Brussels depicting Jesus and the twelve apostles at the Last Supper [Shutterstock / jorisvo]
Spiritual Gifts in Worship
READ 1 CORINTHIANS 12:1–31
Paul then turns to his important discussion about spiritual gifts, which begins with the assertion that everyone who recognizes that Jesus is Lord has the Spirit of God (12:1–3). It’s possible that the Corinthians did not think that all believers had the Spirit, given their preoccupation with impressive gifts and divine displays. So Paul claims the opposite: regardless of gifting or outward displays, everyone under Jesus’s lordship has the Spirit.
What Are “Spiritual Gifts”?
All believers share the same Spirit, but the Spirit gives different gifts to different people. The variety of gifts means that there will be different ministries and activities within the church for the common good: some will speak messages of wisdom or knowledge; others will exercise gifts of faith, or healing, or miracles, or prophecy; and so forth (12:4–11).
These differences in gifts and roles within the church lead Paul to reflect on the issue of unity and diversity within the body of Christ. The “body” image is an excellent one for discussing unity and diversity, because by definition a body must be one entity. But at the same time, a body has many different parts, all of which are necessary for the proper functioning of the body. All the parts of the body need one another—all are indispensable (12:12–26).
The body of Christ has been designed and arranged by God, so there should be no jealousy or divisions within it—all operate as he has planned for the greater good. This includes some to be apostles, others to be prophets, others to be teachers, and so on. Not all are apostles, or prophets, or teachers, and that is okay. All individuals are members of the body of Christ (12:27–31).
All You Need Is Love
READ 1 CORINTHIANS 13:1–13
Ultimately, the guiding principle for the use of spiritual gifts is the same as that for food sacrificed to idols: the answer is love. Paul’s famous “love chapter” is set in the context of how believers should behave when they are gathered together, and how they should treat one another.
The Danger of Prophetic “Nothings”
It doesn’t matter simply how gifted someone is. A person may have the gifts of tongues, prophecy, understanding, knowledge, and even abundant faith, but without love, it is all for nothing (13:1–3). Love is characterized by patience, kindness, forgiveness, truth, belief, hope, and endurance. It is not characterized by envy, boastfulness, rudeness, selfishness, or unrighteousness (13:4–7). While the functions of many gifts, such as prophecy, tongues, and knowledge, will come to an end, love never ends (13:8–12). In fact, faith, hope, and love—the characteristic hallmarks of the believer—will each remain, but the greatest of these is love (13:13).
Pursue Spiritual Gifts That Build Up Others
READ 1 CORINTHIANS 14:1–40
Resuming his discussion about gifts in the church—though he never actually left it—Paul encourages the Corinthians to pursue love and to desire the gifts that build up others. Prophecy is a better gift than speaking in tongues, because it builds up the church instead of just the individual (14:1–12). But anyone who does have the gift of speaking in tongues should pray for the gift of interpretation too so that they can share their gift with the congregation (14:13–17). Paul himself would rather speak five intelligible words than ten thousand in a tongue, because those five words can build up others (14:18–19). The same principles of love and building up others should direct the orderliness of their gathered meetings (14:20–40).
Women in the Church
The Glorious Resurrection from the Dead
READ 1 CORINTHIANS 15:1–58
The theological conclusion of the letter is also its glorious high point. At first it may not seem clear how it relates to the rest of the letter, but that will become evident as we move through it. Paul begins by articulating the gospel that the Corinthians have already accepted and that has already saved them: Christ died for our sins according to the Scriptures, and he was buried, and he was raised on the third day according to the Scriptures (15:1–4). Paul then lists various important witnesses of the resurrection of Christ: Cephas (Simon Peter), the twelve main disciples, a group of five hundred others, Jesus’s brother James, all the apostles, and finally Paul himself (15:5–8).
Witnesses to the Resurrection of Christ
Apparently, yet another problem in Corinth was that some denied that there would be a resurrection of the dead at the end of time, which was a mainstream Jewish and biblical conviction (cf. Dan. 12:1–2; John 11:24). But Paul easily overturns this error by appealing to Jesus’s resurrection from the dead, which he has already asserted to be a historical fact. The argument is simple: If Christ has been raised from the dead, how can some say that there is no resurrection from the dead (15:12–13)? And then their denial of resurrection (and hence Christ’s resurrection) creates all kinds of other problems. If Christ has not been raised, their faith is useless because they are still in their sins. Those who have already died in Christ are lost, and believers should be pitied more than anyone (15:14–19).
The Resurrection and Its Implications in Chrysostom
Instead, Christ has indeed been raised, and this is a theological necessity for overcoming the problem of death in the world. Since death came into the world through a man (Adam), so resurrection must come through a man, Jesus (15:21–22; cf. Rom. 5:12–21). Jesus is the firstfruits of the resurrection, guaranteeing that others will follow. This image is taken from the world of agriculture, in which the firstfruits preceded the main harvest, not only guaranteeing that a harvest was going to follow but also indicating the quality of the harvest to come. Jesus’s resurrection stands as the firstfruits of the resurrection of all believers, since it guarantees their resurrection and demonstrates the nature of their resurrection—it will be like his (15:20, 23).
When those who belong to Christ are finally resurrected, then comes the end, when all God’s enemies will be abolished, the last of which is death itself (15:24–28). Without the hope of resurrection, baptism for the dead is useless, as is suffering for the gospel message. In fact, if this life is all there is, we ought to just enjoy ourselves, because tomorrow we will die and it will all be over (15:29–34).
God Has Put Everything under Christ’s Feet
Baptism for the Dead?
Paul then anticipates the inevitable question: How are the dead raised, and what sort of body will they have (15:35)? Drawing again on an agricultural issue, he answers his own question with the image of a seed. A seed will grow only by first dying. Then it grows into what it is meant to produce. The current body (the seed) is corrupted, dishonorable, weak, and natural. But the resurrection body will be incorruptible, glorious, powerful, and spiritual (15:36–44). Paul then returns to the Adam-versus-Christ idea, saying that our “seed” existence bears the image of Adam, but in the resurrection we will bear the image of Christ (15:47–49).
Figure 13.6. Plaque showing the resurrection of Christ by Jean Limosin [The Walters Art Museum. Acquired by Henry Walters, 1928.]
The resurrection bodies of believers must be of a different nature from their current bodies, because “flesh and blood cannot inherit the kingdom of God” (15:50). When the last trumpet sounds, believers’ bodies will be transformed in the blink of an eye and will be raised incorruptible (15:51–53). At this point, death will finally be defeated, swallowed up in victory (15:54–57).
All of this ultimately addresses the Corinthians’ lives, since the resurrection of the dead ought to inspire them to excel in the work of the Lord. Such labor will not be in vain, because their resurrection means that the fruit of their labor will be enjoyed for all eternity (15:58). The resurrection of the dead also puts the Corinthians’ other problems into perspective. They should not be living for this world, indulging the flesh or behaving as though they belonged to this world. Instead, they are to look forward to their future resurrection from the dead and find their glory in Christ.
Final Instructions and Greetings
READ 1 CORINTHIANS 16:1–24
The Corinthians are expected to contribute to the collection that Paul is gathering for the believers in Jerusalem, who currently were suffering from famine (16:1–4). Paul explains his plans to visit Corinth again on his third missionary journey, after an extended stay in Ephesus (16:5–9). He alerts the Corinthians to the possible visits by Timothy and Apollos (16:10–12; cf. 4:17). Various other instructions and greetings follow (16:13–20), and Paul concludes this incredible but difficult pastoral letter with an expression of his love in Christ for all the Corinthians (16:24).
Implementation—Reading 1 Corinthians as Christian Scripture Today
The Corinthians’ multiple problems led to multiple gifts to the church in the form of 1 Corinthians. The letter is a rich tapestry of pastoral and theological insights that teaches how to live in light of the cross of Christ and in the hope of the resurrection from the dead. It combines strong rebuke with warm affection, and practical instruction with profound theology. It is exciting, frustrating, challenging, and uplifting.
There are several lessons that the church today can learn from 1 Corinthians. Those of us living within Western culture—which in many ways resembles that of Corinth—will see how important it is to resist the attitudes of the world around us. The way of the cross teaches us to value humility, weakness, and service to others rather than arrogance, human power, and self-glorification. The church is the holy temple of God and must repent of ungodliness and immorality, even if those assault us in every direction.
Believers today need to embrace the priority of love over freedom. In the United States in particular, freedom is often regarded as the highest possible virtue, but 1 Corinthians teaches that love is more important than freedom. We should be prepared to let go of our freedoms for the sake of loving others.
Finally, the church needs to hold on to the hope of glory. The way of the cross, the way of humble service and suffering, will one day give way to the full splendor of resurrection glory in Christ. The defeat of death, the end of mortality, and the triumphant immortal and glorified body constitute the hope that enables us to serve and love, by the power of the Spirit.
- Read 1 Corinthians 1:18–25 and think about modern objections to the message about Christ. In what ways is that message regarded as foolish? How does it cause people to stumble today? And how does the wisdom of God address those concerns?
- Read 1 Corinthians 3–4. Note all the characteristics of Paul’s ministry among the Corinthians.
- What principles in 1 Corinthians 8–10, addressing food sacrificed to idols, might apply to contemporary issues within the church?
- Think through 1 Corinthians 12–14. How well does the church today apply the instructions and principles laid out there?