First Corinthians

Boyd’s Bible Dictionary:

First. written by Paul at Ephesus (1 Cor. 16:8⁸But I will tarry at Ephesus until Pentecost. (1 Corinthians 16:8)); treats of church organization, social practices, holy observances, and doctrinal affairs. Second. written a few months afterward, at suggestion of Titus; largely refers to Paul’s right to preach and teach (2 Cor. 7:5; 9:2⁵For, when we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without were fightings, within were fears. (2 Corinthians 7:5)
²For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal hath provoked very many. (2 Corinthians 9:2)).

Concise Bible Dictionary:

Some three years after Paul’s first visit to Corinth he heard that there were divisions among them (1 Cor. 1:11-12¹¹For 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. (1 Corinthians 1:11‑12)); that there was allowed evil 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)); and that there were some among them who said that there was no resurrection (1 Cor. 15:12¹²Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? (1 Corinthians 15:12)).

These things, and the fact that he had received a letter of inquiry from them (1 Cor. 7:1¹Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman. (1 Corinthians 7:1)) called forth the First Epistle. Its contents may in short be said to be the internal ordering of the church, with collateral subjects.

1 Corinthians. It must be noted that this epistle, though written to the church of God at Corinth is also addressed to “all that in every place call upon the name of Jesus Christ our Lord.” This accounts for the language employed in some places, all who make a profession being addressed in their responsibility to the Lord.

After the introduction the apostle at once enters upon the subject of, and condemns, the divisions among them. “Is Christ divided?” Paul would not be the head of one of their schools. When he came to them he preached Christ crucified, and determined, because they were boasting so much in man, to know nothing among them except that which expressed God’s judgment of the first man. Any glorying must be “in the Lord.” The wisdom of this world was nothing.

The revelation given to the apostles was not of man, but of God. By them it had been received, not by the spirit of man, but by the Spirit of God, and it was spoken in words taught by Him. Such a revelation could not be apprehended by the natural man; it was spiritually discerned.

1 Corinthians 3. The apostle could not speak unto them as unto spiritual but as to fleshly-minded Christians, who needed to be fed with the simplest food. He placed the ministry of himself and Apollos in its true light: they were fellow-laborers in God’s husbandry. Paul, as architect, had laid the foundation, which was Jesus Christ, and others were warned as to what they built thereon. The fire of judgment would try the work, and if it would not bear the testing it would all be burned up, and the workman would lose his reward. If any defiled the temple of God, as for instance, by denying foundation truth, he would be destroyed. The saints were the temple of God, and that temple was holy. None were to glory in men.

1 Corinthians 4. The apostles were stewards of the mysteries of God, not to be judicially examined by the Corinthians or of man’s day, but by the Lord. All the Lord’s servants being for the saints, they were not to set up this one or that as against another. The Corinthians were reigning as kings (as though the gospel were intended to make men prosperous in this world), while the apostles were in affliction and dishonor, yet rendering blessing for railing. As their father in Christ Paul entreats them to be his imitators.

1 Corinthians 5. This refers to the flagrant case of sin in their midst. Paul judged the case as present in spirit to deliver the guilty one to Satan; but they themselves must put away the wicked person.

1 Corinthians 6. Paul reproves them for their litigation before the world, and their defrauding one another. He exhorts them to holiness. Each one was a temple of the Holy Spirit, in distinction from 1 Corinthians 3:16¹⁶Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? (1 Corinthians 3:16), where collectively they were the temple of God.

1 Corinthians 7. The apostle answers their questions as to marriage. It was an institution of God, but Paul gave it as his judgment, for the time of distress (1 Cor. 7:26²⁶I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be. (1 Corinthians 7:26)), that it was better when persons had the power to remain unmarried.

1 Corinthians 8. This refers to things offered to idols, a question which could only arise in the same way in a heathen country, though the principle of regarding the conscience of a weak brother is always true.

1 Corinthians 9. Paul asserts his apostleship, which some among them were setting at naught. He was made all things to all that he might save some. Christians were as runners in a race, each seeking to obtain a crown. He kept his body under subjection, lest he should be rejected, as the Israelites were, many of whom, he proceeds to show in the next chapter, had never reached Canaan.

1 Corinthians 10. The failings of Israel are dwelt upon, and held up as a warning to the Corinthians. Their fellowship with the death of Christ at the Lord’s table is introduced, showing that it signifies communion with the body and blood of Christ (as in the Peace Offering, in which part was burnt on the altar; part eaten by the priest; and part by the offerer): hence they could not also have communion with idolatry.

1 Corinthians 11. The fact of Christ being the head of every man, and man being the head of the woman, indicated that the head should be covered by the woman, and uncovered by the men, that the angels might not see God’s order in creation set aside in those who were of the house of God. The actual coming together of the assembly to eat the Lord’s supper is introduced, in connection with which great disorder had supervened. On this account, in the Lord’s dealings with them many were weak and sickly, and many had died. In 1 Corinthians 10 there is the responsibility of those who have fellowship with the Lord’s death, and in this chapter the privilege of remembering the Lord.

1 Corinthians 12. Spiritual manifestations are referred to. There were different gifts, but one Spirit; different administrations, but one Lord; different operations, but one God, who worketh all things in all. Then follows a list of the gifts. In the power of the Spirit believers are all baptized into one body, in which each has his appointed place. It is the living organization of the body on earth, as divinely ordered, that we have here.

1 Corinthians 13. The character and workings of love. It is the great mainspring of practical Christianity, the very nature of God, without which a person, however gifted, is nothing.

1 Corinthians 14. Here we get the practical working of the organization of 1 Corinthians 12 when actually in assembly, love being the spring, and the edification of the saints the result. All had been confusion at Corinth.

1 Corinthians 15. Speculations having arisen as to the resurrection, the subject is discussed. Resurrection is a fact essential in the gospel. Here the resurrection of the just is specially contemplated. Adam and Christ are the two heads. All under the first head die: all under the second shall be made alive. A mystery is revealed as to the dead being raised and the living being changed at the coming of Christ.

1 Corinthians 16. Speaks of the collection for the poor saints. Certain laborers are mentioned, and the salutations close the epistle.

2 Corinthians. Paul was exceedingly anxious as to the reception given to the First Epistle. He was at Troas, where there was a door open for the gospel, but he had no rest in his spirit because Titus had not reached him. He therefore proceeded to meet him in Macedonia. When Titus arrived, Paul was greatly consoled by the tidings that the First Epistle had been well received, and the wicked man had been put away.

In this Second Epistle he desires to comfort them with the consolation he had received from God. He had been in great danger (probably referring to the uproar at Ephesus, Acts 19), but the God of resurrection had delivered him He was still concerned for the spiritual well-being of the Corinthians, but refers to his own authority with tenderness. As the man who had been put away was repentant, Paul exhorts them to forgive and restore him.

2 Corinthians 3. Paul enters on the subject of his ministry, the authority of which had been much shaken by the devices of Satan at Corinth. Paul was a competent new covenant minister, as Moses had been of the old covenant. The contrast between the two ministries is now given. The one ministered death and condemnation, the other the Spirit (which quickens) and righteousness. There is no veil on the Lord’s face, and in result the privilege of Christians under this ministry is to behold the Lord’s glory (the delight of God resting in a man, all His attributes being glorified) without a veil, and to be changed into the same image from glory to glory.

2 Corinthians 4. Paul shows how the gospel of the glory of Christ was set forth in himself as the vessel of it, so that, if veiled, it was in those that were lost, not in him God had shone in his heart for the shining forth of His glory in the face of Jesus Christ. But the vessel was but an earthen one, nothing in itself, that the surpassing nature of the power might be of God. Paul always bore about in the body the dying of Jesus, and was always being delivered to death. The outcome of it was life in the Corinthians. He contrasts the temporal things with the eternal. He walked in view of the latter.

2 Corinthians 5. Enlarging on this subject he refers to the house from heaven with which the believer is to be clothed in the eternal state. He introduces the solemn truth of the judgment-seat of Christ, before which all must be manifested, and then passes on to the new creation, where all is of God. A man in Christ is already of this new creation. The ministry of reconciliation is then touched upon, showing the terms on which Christians are privileged to be with God, as the ministry of the new covenant had shown the terms on which God was with them. It is based on the One who knew no sin, having been made sin for us, that we might become the righteousness of God in Him.

2 Corinthians 6. He shows how he and his fellow laborers commended themselves in everything as God’s ministers. His heart being enlarged towards the Corinthians, he entreats them to be wholly separated from the world and every pollution of the flesh and spirit, so that, as regards their testimony, the grace of God might not be received in vain.

2 Corinthians 7. Paul continues his appeal, setting forth all the deep exercises he had passed through as to them.

2 Corinthians 8-9. Contributions for the poor saints and exhortations to liberality.

2 Corinthians 10-12. The apostleship of Paul is maintained in contrast to the false teachers who were counteracting his influence at Corinth. He feared that there might be some among them who had sinned and had not repented.

2 Corinthians 13. Paul tells them to examine themselves; if they were Christians, was not that a proof that Christ had been speaking in Paul? A few exhortations follow, and the epistle closes without any being greeted by name.

Bible Handbook:

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.

Paul’s History with Corinth

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 chapter 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 verse 11 (ἕγραψα, aorist); but in verse 11 The word ‘now’ seems to contrast it with a former time.

Hearing further of the contentions among them (ch. 1:11), and of the sin in their midst (ch. 5:1), Paul wrote this Epistle. He also replied to a letter he had received from the Corinthians (see ch. 7:1).

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 with 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 Corinthians 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 Corinthians 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.”

In 1 Corinthians 16:7⁷For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit. (1 Corinthians 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 Corinthians 16:6⁶And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go. (1 Corinthians 16:6) he said “it may 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 Corinthians 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.

Epistle on Assembly Order

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; 12:5,⁶But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him. (1 Corinthians 8:6)
⁵And there are differences of administrations, but the same Lord. (1 Corinthians 12:5) etc.).

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 chapter 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 chapter 12:27, “Now ye are the body of Christ, and members in particular.”

Written from Ephesus about A.D. 55. (Acts 19).

Chapter 1

Paul associates Sosthenes (see Acts 18:17¹⁷Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things. (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.)

Verses 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.

Verses 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.

Chapter 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 verse 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” (verse 7) is all that is unveiled of His counsels in Christ. If 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 (verses 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 (verse 13). He that is spiritual can discern all things, though he may be discerned by no other person.

Chapter 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.

Chapter 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 labours, straits, difficulties, and shame, with their being full and reigning as if they were kings (verses 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.

Chapter 5

Paul charges the assembly with having a fornicator among them, and they had not mourned over the scandalous offence. 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.

Chapter 6

Verses 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.

Verses 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. (The words “and in your spirit, which are God’s” are omitted by the editors.”

Chapter 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 (see 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.

Verses 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.

Verses 25-40 treat of virgins, and allude to both male and female. Translating ‘virginity’ instead of ‘virgin’ in verses 36-37 makes the meaning much plainer.

Verses 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.

(Difficulties raised as to inspiration in this chapter are considered in {“Inspiration”} in the Bible Subjects Section.

Chapter 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.

Chapter 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.

Verse 20 should be read with an addition, thus: “to them that are under the law, as under the law, “not being myself under law” that I might gain them that are under the law.”

Verses 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.

Chapter 10

Verses 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; “and 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. (The Authorized Version has that God will “make a way to escape,” which may be taken to mean the converse of bearing the trial.)

Verses 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 (see 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.

Verses 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.

Chapter 11

Verses 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 (“that is, a covering in sign that she is under the power of her husband”-margin), 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.)

Verses 17-34. Disorders respecting the Lord’s Supper. (There were schisms among them; (‘in the church’ in verse 18 should be ‘in assembly.’) 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: see 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. (Bengel quotes: “It was a custom at Athens, in the age of Socrates, for every one of those who met at supper, to bring some meat for himself, which they did not set out for general use, but every one usually ate his own.” The same custom may have been in the assembly at Corinth.)

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 “shew the Lord’s death till He come.”

(“Take, eat,” verse 24, is omitted by the editors. “‘Broken” is omitted by some. In the principal MSS where “broken” is omitted no other word is substituted. It may have been omitted because it was thought to clash with “a bone of him shall not be broken.” It agrees with “All my bones are out of joint.”)

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.

Chapter 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 Spirit (verse 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 (verse 28).

There are many members, but one body — the body of Christ: into which we are baptized by the reception of the Holy Spirit. (See 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 honoured.

We are to desire earnestly the best gifts (see chapter 14:1,3,39); and yet there is a more excellent way (to be like Christ as set forth in chapter 13).

Chapter 13

Manifestations of love, the nature of God seen in Christ on earth.

The first eight characteristics are a renunciation of self (verses 4-5).

The three that follow are joy in what is good and perfect (verses 5-6).

The last four are the positive energy of love (verse 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.

Chapter 14

Verses 1-14. All the gifts should be used for edification.

Prophesying in the church is speaking unto men to edification, encouragement, and comfort. This is not exactly a definition of prophecy, but these are the characteristics of it.

Instructions were given as to the exercise of the gift of tongues, that all might result in the edification of the saints.

Verses 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.

Verses 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.”

Verses 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.

Verses 34-35. Women were to keep silence in the assemblies.

Verses 36-40. The acknowledging that what Paul had written was from God would be a test of their spirituality.

Chapter 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. Not as one born after the due time; but rather before the due time, an untimely birth. It is Paul’s estimate of himself as not fit to be called an apostle. His conversion is, in some respects, a pattern of that of the nation by-and-by, when they will see the glorified Messiah.

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.

(Verses 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.

Verses 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, etc.

Verses 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.

Verses 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.)

Josephus says, in the breaking up of the Roman camp, at the first trumpet the tents were struck and all made ready for moving. At the second trumpet, the beasts were laden, and fire was set to the abandoned camp. With the last trumpet to start them, it was demanded if all were ready, and the shout arose, “We are ready,” and with uplifted hands they marched (Wars III: 5, 4.). See also 1 Thessalonians 4:16,¹⁶For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: (1 Thessalonians 4:16) where there are three signals: the Lord with a shout, the voice of the archangel, and the trump of God.

Verses 55-57. A cry of victory over death and the grave. (For the “strength of sin,” see Rom. 7:8⁸But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead. (Romans 7:8).)

Such truths should make us diligent in the work of the Lord.

Chapter 16

Instructions as to a collection for the saints. Various details as to Paul’s visiting them. Timothy is commended.

Established officers, as elders, etc. 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.

First Corinthians

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