A Study of 1 Corinthians. By Joseph Yap

A Study of 1 Corinthians By Joseph Yap

There are several quotations from the New American Standard Bible. Each quotation is indicated by the notation (NASB). Scripture taken from the NEW AMERICAN STANDARD BIBLE Copyright 1960,1962,1963,1968,1971,1972,1973,1975,1977,1995 by The Lockman Foundation, Used by permission.

Foreword 1 Corinthians is the Apostle Paul s letter to the Corinthian Church. He dealt with different issues in the church. What he wrote governs the beliefs and practices of churches in a number of areas. However, three of the matters has been seen as being particular to the time and situation of the Corinthian Church. These are the matters of staying single, women covering the head while praying or prophesying and women speaking in church. This writing is motivated by the desire to state that what the Apostle Paul wrote on the three matters is applicable for the Church today. The writing covers the whole letter of 1 Corinthians to assure the interested reader that the context does not relegate the three matters to a specific situation or time period.

Chapter 1 Introduction Paul s letter of 1 Corinthians was written to the church he had founded during his second missionary journey. After he left them, he went back to Antioch. From Antioch, he began his third missionary journey. He arrived at Ephesus and was ministering there for about three years. This enabled him to be in contact with the church in Corinth. It was a boat trip across the Aegean Sea between Ephesus and Cenchrea, a harbour not too far from Corinth. A number of issues cropped up in the Corinthian Church. These issues were a complex mix. There was the emergence of factions and a matter of sin. There were uncertainties and questions over taking cases to the civil court, going to prostitutes, marriage and living with an unbelieving spouse, eating food offered to idols, and praying with or without covering the head for men or women. What they did during the Lord s Supper drew a rebuke from Paul. He also had to give instruction on the practice of spiritual gifts and respond to some that said there was no resurrection of the dead. He writes to them as their apostle seeking to correct, to instruct and to encourage. Founding of the Church at Corinth The Corinth in the time of the apostle Paul was the capital of the Roman province of Achaia. It was an important political and commercial centre. It was also known to be wealthy, cultured and licentious. The apostle Paul first came to the city probably in the winter of A.D. 50 51. He stayed and worked as a tent maker with Aquila and Priscilla. Acts 18: 4 tells us that he was reasoning in the synagogue every Sabbath and tried to persuade Jews and Greeks (NASB). Then Silas and Timothy came from Macedonia to join him. He then devoted himself fully to the testimony of the word. However, the Jews resisted him. He left them and went to the house of Titius Justus which probably became his preaching point. Many Corinthians believed and were baptised. God also encouraged Paul by a vision to go on speaking and assured him that He had many people in the city. Paul spent a year and six months teaching them the word of God.

Paul s Departure from Corinth and Arrival at Ephesus He then made his way back to Antioch. This concluded his second missionary journey. Acts 18: 23 tells us that from Antioch, he then commenced his third missionary journey. He first passed through the Galatian and Phrygian regions and he was strengthening the disciples. He then went on to Ephesus. There he met some disciples of John and told them of Jesus. He baptised them in the name of Jesus. When he laid his hands upon them the Holy Spirit came on them. He spent an initial period of three months in the synagogue sharing the word with them. However he then withdrew with the disciples. He then ministered from the school of Tyrannus for a period of two years. The residents of Asia, both Jews and Greeks, heard the word of the Lord. In all, Paul stayed in Ephesus for three years. Paul s stay in Ephesus enabled him to be in touch with the church in Corinth. This is because of the sea transport available between Ephesus and Cenchrea, a port close to Corinth. Emplacing Paul s Contacts with the Corinthian Church Paul first came to Corinth on his second missionary journey. He arrived probably in the winter of AD 50 51. He stayed there for a period of one and a half years. He then left and returned to Caesarea and then Antioch. From Antioch, he commenced his third missionary journey. He passed through the Galatian and Phrygian regions and arrived at Ephesus. There he stayed in total three years. Prior to writing 1 Corinthians, the indications are that Paul had paid them a visit and written them a letter. In view of the proximity and available sea transport between Corinth and Ephesus, it is most probable that Paul must have done the two activities during the time he was at Ephesus. Luke did not record Paul s second trip to Corinth. However Luke s purpose in writing Acts was more to chronicle the church planting activities of Paul in accomplishing the Great Commission of the Lord. Conybeare and Howson have presented the case for the second visit and the letter in Chapter XV of their book, The Life and Epistles of St Paul.

a. Indications for the Second Visit The indications for the second visit are in 2 Corinthians 12: 14 and 2 Corinthians 13: 1, 2. In 12: 14, Paul says that for the third time he is ready to come. In 13: 1, he is very clear. He says, This is the third time I am coming to you. (NASB) The clear intention of the words is he had been there twice and the coming visit would be the third. In 2 Corinthians 13: 2, he specifically mentioned that he was present with them the second time. Paul was careful to make sure that his writing meant what it says. In 2 Corinthians 1: 13 he said, For we write nothing else to you than what you read and understand,. (NASB) It would not be in Paul s character to state he was coming in 2 Corinthians 13: 1 and count it with a coming that never took place. Besides if Paul could count an intention to come as a coming, the impact of 2 Corinthians 13: 1 3 on the Corinthians as an inducement to set things in order would be lost. The Corinthian Christian might discount the certainty of his actual coming. In 2 Corinthians 1: 15 he revealed that he had intended to come to them. From the subsequent verses, we see that it was probably to deal with the one who had his father s wife. Paul could have gone personally to Corinth to discipline the man. It meant the coming would be in lieu of writing 1 Corinthians. However, this intention was known only to him. He did not indicate it to them. Only at this point of writing 2 Corinthians was that intention made known. When Paul did not proceed with that intention, it did not at all impact the Corinthian Christians trust on the reliability of his word. In 2 Corinthians 1: 17, he took pains to assure them that he was a man of his intention, Or what I purpose, do I purpose according to the flesh, so that with me there will be yes, yes and no, no at the same time (NASB). The reason why Paul did not personally go to Corinth was to spare them. Why did Paul reveal this contemplation over whether to go to Corinth or to write them a letter? This would be more natural in a situation where he did go to them previously to settle an issue with them. The experience of a former visit would have led them to want to know why Paul did not come personally as on the previous occasion. It would also assure them of his deep concern for them. He was not avoiding a personal confrontation out of convenience. The experience of the second visit led him not to do so. What he chose to do was for the overall good of the situation. When Paul wrote in 2 Corinthians 1: 23 that he wanted to spare them, he added the idea again concerning his not coming to Corinth. He said that to spare you I did not come again to Corinth (NASB). In 2 Corinthian 2: 1 he added, that I would not come to you in sorrow again (NASB). The word again used twice suggests a prior visit made in sorrow.

The probability was that Paul did make a second visit to Corinth. Most probably it was a matter that needed discipline. Someone might have sinned. Paul would have been in Ephesus and was told of the matter. He must have sailed directly from Ephesus to Cenchrea and then proceeded to Corinth. He came to them in sorrow as suggested in 2 Corinthians 2: 1. He also took the required action. This might have induced the warning which he said in 2 Corinthian 13: 2 that he had given. He repeated the warning in his writing. The warning was that if he comes again, he would not spare anyone. b. Indications for a Letter Prior to Writing 1 Corinthians The indication for the letter written prior to 1 Corinthians is in 1 Corinthians 5: 9-11. He had written on what discipline to take on a so-called brother who was engaged in some wrong conducts or activities. This letter was probably written after his second visit to Corinth. This is because the soonest opportunity Paul had to clarify what was written was when he wrote 1 Corinthians. The Corinthian Christians did not understand Paul s instruction not to associate with those engaged in sin as referring to believers. c. The Dispatch of the letter 1 Corinthians, Timothy and Titus The letter 1 Corinthians was probably conveyed to the Corinthian Church by Chloe s people or the others from Corinth who had visited Paul. They must have gone by sea from Ephesus to Cenchrea and then Corinth. Paul informed the Corinthian Christians in 1 Corinthians 4: 17 that he was sending Timothy. However he sent Timothy by the longer way. In Acts 19: 22, we see that he sent Timothy and Erastus into Macedonia. Timothy probably proceeded to Corinth in Achaia from Macedonia. Titus may have been with Paul in Ephesus. He was tasked with bringing news about the Corinthian Christians response to the letter 1 Corinthians. Titus may have crossed by sea from Ephesus to Corinth either together with the bearers of the letter or slightly after. Paul may have arranged for Titus to return to him through Macedonia. Perhaps on the way back, he would first meet with Timothy to feedback on the Corinthian Christians response before Timothy proceeded to Corinth. The pre-arranged rendezvous for Titus and Paul would have been Troas. Paul may have initially thought he would use the opportunity on route to Macedonia to minister at Troas. However as he said in 2 Corinthians 2: 13 he had no rest for his spirit, not finding Titus. Thus he proceeded to Macedonia. Response of the Corinthian Christians to 1 Corinthians

2 Corinthians 7: 6 16 makes clear the Corinthian Christians response to Paul s letter. There is no indication that his letter was partially received. In 7: 7 Paul wrote, as he reported to us your longing, your mourning, your zeal for me (NASB). In 7: 9, Paul said they were made sorrowful to the point of repentance. In 7: 11, he said, For behold what earnestness this very thing, this godly sorrow, has produced in you: what vindication of yourselves, what indignation, what fear, what longing, what zeal, what avenging of wrong! In everything you demonstrated yourselves to be innocent in the matter. (NASB) In 7: 12, he said, that your earnestness on our behalf might be made known to you in the sight of God. (NASB) Then in 7: 15, he spoke of what Titus remembered, the obedience of you all, how you received him with fear and trembling. (NASB) Such response from the Corinthian Christians tells us that the contents of 1 Corinthians were fully embraced by them. They did not challenge Paul s apostleship over them. Paul s Defence of His Apostleship in 2 Corinthians Why then was there a defence of his apostleship in 2 Corinthians? This was probably a new situation that developed. The problem was quite different from what happened earlier in the Corinthian Church. Earlier, it was the Corinthian Christians who began gathering in groups and claiming they belonged to an authority figure such as Paul, Apollos, Peter and Christ. The new situation was created by false apostles. In 2 Corinthian 11: 13, Paul said, For such men are false apostles, deceitful workers, disguising themselves as apostles of Christ. (NASB) We need to differentiate what Paul wrote in 2 Corinthian 2: 14 7: 1 from the contents of 2 Corinthians 10: 1 12: 18. In 2 Corinthians 2: 14 7: 1, Paul was explaining the basis of his ministry to the Corinthian Christians and why he was challenging them to holy living. He was a minister of a new covenant which has a glory that will remain. Thus he used great boldness in his words to them. Though he ministered in physical weakness yet his ministry was producing an eternal weight of glory. Therefore he even looked forward to departing from this world. However the judgment of Christ lay ahead and this led him to persuade men. What was significant then was no more the human qualities but rather the reconciliation with God. So the Corinthian Christians should not live in the ways of unbelievers but rather to be separated to God. In 2 Corinthians 10: 1 12: 18 however, Paul was addressing the Corinthian Christians reception of the false apostles. These false apostles came probably to enjoy the generosity of the church. Paul took pains in 2 Corinthians 11: 7-12 to remind the Corinthian Christians

that he preached the gospel to them without charge. The false apostles however were receiving from the Corinthian Church. At the same time they were trying to be regarded on the same standing with Paul. Their credentials were not that they had laboured for the Lord. It was the physical advantages of being Jews and perhaps having good physical stature and attributes. They derided Paul as Paul wrote in 2 Corinthians 10 10, his personal presence is unimpressive and his speech contemptible. (NASB) They were commending themselves perhaps in the matter of accomplishing much. Paul refuted them by saying in 2 Corinthians 10: 13 that he through God s apportionment had reached even as far as the Corinthians. Paul s concern as he expressed in 2 Corinthians 11: 4 was that they would bring in a different message which the Corinthian Christians might accept. Paul s Third Visit to Corinth After Paul s letter 2 Corinthians was sent, Paul made the third trip to Corinth. This was recorded by Luke in Acts 20: 2, 3. Paul s Sources of Information on the Corinthian Church It was probably towards the end of his stay at Ephesus that Paul became aware of the issues he addressed in 1 Corinthians. One of the sources of the information was Chloe s people. He mentioned them in 1 Corinthians 1: 11. They told him of the quarrels in the church. Paul also heard of the case of the man who was having his father s wife. Paul mentioned in 1 Corinthians 7: 1 that the church had also written to ask about marriage. In his final words in 1 Corinthians, he mentioned the coming of Stephanas and Fortunatus and Achaicus and that they were supplying what was lacking on the part of the Corinthian Church. They must have also informed Paul of the situation in the church. Through various channels Paul recognized the situations that required his response. The letter 1 Corinthians was written either in AD 54 or AD 55 as his response.

Chapter 2 The Outline of 1 Corinthians Paul writes 1 Corinthians to address various issues in the Church. He deals with these issues methodically. He speaks to the issue. What he says for one issue deals only with that issue. He moves from one issue to the next in the letter. Even his manner and tone varies with the issues he covers. The outline of the letter is based on the issues he covers. The one attitude that permeates the letter is that of obtaining the edification of the recipients. Besides the issues, there are the usual greetings and words of fellowship at the commencement of the letter. He closes the letter with final exhortations, information and benediction. 1 Cor 1: 1 9 This opening section introduces the writers as Paul and Sosthenes and the recipients as the church in Corinth. Paul extends to them words of fellowship. 1 Cor 1: 10 1 Cor 4: 21 The first issue Paul brings up is the factions in their midst. They are having quarrels and each of different groups is claiming to belong to either Paul or Apollos or Cephas or Christ. Two possible bases for the groupings are who baptised them and an admiration for worldly wisdom. There is an indication that some thought Paul did not have this wisdom. One other possible basis is the teachings they received from an apostle. However the root cause of the emergence of factions is their carnal attitude. 1 Cor 5: 1 12 The second issue is the case of the one who has his father s wife. Paul requires them to act on this case.

1 Cor 6: 1 11 On the third issue Paul questions whether they dare to bring their cases against one another before unbelievers. 1 Cor 6: 12 20 The fourth issue is whether they should fornicate with a prostitute. 1 Cor 7: 1 40 The fifth issue is their questions on marrying and on having an unbelieving spouse. 1 Cor 8: 1 1 Cor 11: 1 The sixth issue he deals with is the eating of food offered to idols. 1 Cor 11: 2-16 The seventh issue is the traditions for men and women when praying on which Paul affirms them. 1 Cor 11: 17 34a The eighth issue regards their coming together to take the Lord s supper. He rebukes the divisions amongst them where the divisions are based on who are approved. 1 Cor 11: 34b They are to wait for Paul to come and he will settle the remaining matters. 1 Cor 12: 1 1 Cor 14: 40 The ninth issue is their practice of spiritual gifts. The issue centres on speaking in tongues and prophecy.

Included in this discussion is his instruction for the women to keep silent in the church. 1 Cor 15: 1 58 The tenth issue is what some of them are saying which is there is no resurrection of the dead. 1 Cor 16: 1 24 In the final part of the letter Paul challenges the Corinthian Christians in various ways. He deals with the contribution for the saints. He informs them of those who are coming to them. He exhorts them. He tells them they should be in subjection to those over them.

Chapter 3 Understanding the Structure of the Study Chapters 4 to 15 contain the study of the book of 1 Corinthians. Each chapter covers one text following the outline given in Chapter 2. The study in each chapter is presented in a standard structure. This chapter explains the structure. Each chapter begins with a summary of what the text has to say to the Corinthians. It is given in a shaded box with the darkest shading. Summary of the Text The text may have a subsection summary. It is given in a box with a medium shade. Summary of Subsection If the text has a sub-subsection summary, it is given in a box with the lightest shading. Summary of Sub-Subsection For each text, each paragraph is identified. The content of the paragraph is expressed in a synthetic statement. The synthetic statement consist firstly of a subject and secondly the subject s complement(s). The synthetic statement is expressed in terms of what the Corinthian Christians can derive from a paragraph when the letter is read by them. This would help us to shift directly from what is to be derived by the Corinthian Christians to what can be derived by those who read the letter today. The synthetic statements are given in unshaded boxes. The first line comprises what corresponds to the subject. The complements follow. Each complement is marked by a bullet. A first example is the text 1 Corinthians 1: 1 3. 1 Cor 1: 1 3 The Corinthian Christians can recognize the relative situation between them and those

writing to them. Paul is one of the writers. He is called to be an apostle of Christ Jesus by the will of God. The other is Sosthenes, the brother. These two are writing to them as the church of God which is in Corinth, to them who have been sanctified in Christ Jesus, called to be holy, together with all who call on the name of their Lord Jesus Christ in every place. He is their Lord and of the others. The writers greet them with grace and peace from God their Father and the Lord Jesus Christ. The subject of the text is, The Corinthian Christians can recognize the relative situation between them and those writing to them. The 3 complements follow. They speak on the relative situation between the writers and the recipients. The synthetic statement seeks to state what the reader is to understand from the writer. Sometimes, the writer may have a purpose for saying something beyond what he expresses. There will be some subjectivity in identifying the purpose. Such a perceived purpose will be suggested in the comments following the box with the synthetic statement. For instance for the text 1 Corinthians 1: 1-3, besides just wanting the Corinthian Christians to recognize the relative situation between them and those writing to them, there might be a purpose. This purpose is to let the Corinthian Christians see why they need to heed the writer. This purpose is identified from the context. We see that Paul is writing the letter in order to deal with certain issues. He is concerned for them to understand and respond to what he writes. It is only in the opening and closing portions of the letter that we see the context as beyond the portion where the paragraph is, to include other portions of the letter. Hence to reflect the purpose we can state the subject and complements as 1 Cor 1: 1 2 The Corinthian Christians should heed what Paul has to say in the letter. Paul is called to be an apostle of Christ Jesus, by the will of God and with him is Sosthenes, the brother.

The Corinthian Christians are a church of God which is in Corinth, they have been sanctified in Christ Jesus, called to be holy, together with all who call on the name of their Lord Jesus Christ in every place, their Lord and of the others. The complements speak on the altered subject accordingly, such as because he has the authority as the apostle of Christ; because they are a church of God; they are sanctified, called to be holy, together with all who called on the Lord in every place. With this amended synthetic statement, there is a need to place the greeting of grace and peace in another statement. 1 Corinthians 1: 3 The Corinthian Christians have the expression of fellowship from Paul and Sosthenes. They are greeted with grace and peace from God their Father and the Lord Jesus Christ. Any other comment on a synthetic statement is also given either preceding or following the box with the synthetic statement. Another example of a synthetic statement is on 1 Corinthians 1: 10. It is taken from the commencing paragraph of the first issue. 1 Cor 1: 10 The Corinthian Christians, whom Paul addresses as brothers and urges through the name of their Lord Jesus Christ, are to be one. They speak the same thing. There are no divisions amongst them. They are perfected in the same mind and in the same judgment. In this case the subject is The Corinthian Christians, whom Paul addresses as brothers and urges through the name of their Lord Jesus Christ, are to be one. The 3 complements follow. They show how the Corinthian Christians are to manifest oneness. A third example is the text 1 Cor 3: 21 23. This is from the discussion on the first issue.

1 Cor 3: 21 23 No one among the Corinthian Christians should boast in a person and in the resources around them. This is because all belong to them, whether Paul, Apollos, Cephas, or the world, or life, or death, or the present things, or the coming things. They belong to Christ, and Christ to God. In this case the subject is No one among the Corinthian Christians should boast in a person and in the resources around them. There is one complement beginning with the words This is because all belong to them It answers to the subject giving the reason why no one among the Corinthian Christians should boast in a person and in the resources around them. Essentially the synthetic statement provides the idea which the reader is to understand from a paragraph. We can see the reasoning Paul presents to the Corinthian Christians on each of the issues. The purpose of the letter is made clear.

Chapter 4 Salutations and Expressions of Fellowship 1 Cor 1: 1 9 The Corinthian Christians have the salutations and expressions of fellowship from Paul and Sosthenes. 1 Cor 1: 1 3 The Corinthian Christians can recognize the relative situation between them and those writing to them. Paul is one of the writers. He is called to be an apostle of Christ Jesus by the will of God. The other is Sosthenes, the brother. These two are writing to them as the church of God which is in Corinth, to those who have been sanctified in Christ Jesus, called to be holy, together with all who call on the name of their Lord Jesus Christ in every place. He is their Lord and of the others. The writers greet them with grace and peace from God their Father and the Lord Jesus Christ. Paul establishes his authority in writing the letter. He is writing as an apostle of Christ Jesus by the will of God. The letter is basically from him to the Corinthian Church. However he adds the name of Sosthenes as one of the senders of the letter. The letter has Sosthenes concurrence. It is not universally agreed that he is the one who was previously beaten in front of Gallio as mentioned in Acts 18: 17. However, this Sosthenes, who sends the letter with Paul, probably has influence with the Corinthian Church. When Paul refers to the recipient as a church (using singular) of God, it suggests an obligation to respond as a single entity. He follows up by referring to them (using plural) as sanctified in Christ Jesus. This suggests he is giving attention to the individuals who are there. He then refers to them (using plural) as called to be holy. The translation called to be holy have been variously translated, including translations such as saints by calling, called to be his holy people and called to be saints.

When Paul says, together with all who call on the name of our Lord Jesus Christ, he is bringing into the picture the larger community of believers. The benediction of grace and peace from God, the Father and the Lord Jesus Christ also expresses his fellowship with them. However Paul through his opening statements may also be showing them why they need to heed what he has to say to them. Based on this possible purpose, the synthetic statement for 1 Corinthians 1: 1-3 can be framed alternatively. 1 Corinthians 1: 1, 2 The Corinthian Christians should heed what Paul has to say in the letter. Paul is called to be an apostle of Christ Jesus, by the will of God and with him is Sosthenes, the brother. The Corinthian Christians are a church of God which is in Corinth, they have been sanctified in Christ Jesus, called to be holy, together with all who call on the name of their Lord Jesus Christ in every place, their Lord and of the others. The complements speak on the altered subject accordingly, such as because he has the authority as the apostle of Christ; because they are a church of God; they are sanctified, called to be holy, together with all who call on the Lord in every place. In this case, there is a need to place the greeting of grace and peace in another statement. 1 Corinthians 1: 3 The Corinthian Christians have the expression of fellowship from Paul and Sosthenes. They are greeted with grace and peace from God their Father and the Lord Jesus Christ. 1 Cor 1: 4 7a The Corinthian Christians are to know what Paul thanks his God always concerning them. The grace of God which has been given to them in Christ Jesus. In everything they have been enriched in Him, in every word and all knowledge; just as the testimony of Christ has been established in them, so that they do not lack in any gift. Before speaking to them on the issues, Paul shares with them the significant thing about them for which he is constantly grateful to God. It is one thing, their possession of the grace of God. Specifically this grace is the gifts with which they have been enriched, particularly in

every word and all knowledge. They do not lack in any gift. This enrichment is predicated on one thing and that is the testimony of Christ being established in them. Paul draws their attention to the divinely provided outcome when they received the testimony of Christ. Conybeare and Howson link the word and knowledge to tongues and prophecies. The Corinthian Christians would understand that their own tongues and prophecies were the gifts of the Spirit. They were using them with exuberance and Paul had to tell them to use them in an orderly manner. Their possession of these gifts resulted from their reception of the testimony of Christ or in other words the witness concerning Christ. This testimony was the message Paul gave to them. Paul centred on this message in his ministry to them. They are being reminded that the message Paul brought to them was the divine message and they are in possession of an outcome of it in their lives. Paul wants the Corinthian Christians to remember that it is the testimony of Christ which they received which resulted in the divine outcome. The subject of this paragraph could be expressed to reflect Paul s possible purpose. It is, The Corinthian Christians own situation validates Paul s ministry in establishing in them the testimony of Christ. The complement would then be: The grace of God has been given to them in Christ Jesus. In everything they have been enriched in Him, in every word and all knowledge; just as the testimony of Christ was established in them, so that they do not lack in any gift. 1 Cor 1: 7b There is another outcome from the testimony of Christ being established in the Corinthian Christians. It becomes another subject that Paul brings to their attention. The Corinthian Christians are to remember the anticipation they have, which resulted from the testimony of Christ being established in them. They are waiting for the appearance of their Lord Jesus Christ. Paul wants the Corinthian Christians to renew their attention to the hope implanted in them when they received the witness concerning Christ. They are waiting for the appearance of Christ. This suggests that they are to conduct themselves as those with this hope. In the context of what he is going to say in the letter, one conduct is to give themselves to Christ and not an

apostle. Another is to keep from immorality. Another is to live for Christ. Another is to stand firm in the hope of the resurrection. We could phrase the synthetic statement to reflect this probable purpose. The Corinthian Christians are to keep in mind the anticipation, which resulted from the testimony of Christ being established in them, that should determine their response to Paul s letter. They are waiting for the appearance of Christ. 1 Cor 1: 8 9 The Corinthian Christians can count on the work of Christ and God in their wait for Christ. Christ will establish them to the end, without fault in the day of their Lord Jesus Christ. God is faithful through whom they were called into the fellowship of His Son Christ their Lord. Paul tells the Corinthian Christians what is the work of Christ and God that they can count on. Paul points the Corinthian Christians to what Christ will do. Christ will establish them to the end, without fault in the day of their Lord Jesus Christ. At the same time, he emphasises that God is faithful through whom they were called into the fellowship of His Son their Lord Jesus Christ. He gives them the assurance of the divine power that can enable them to overcome any shortcomings they have. Though Paul has to write to them of certain failings, here he wants to encourage them. We can phrase the synthetic statement to reflect this possible purpose. 1 Cor 1: 8 9 The Corinthian Christians can be confident in their wait for Christ despite any of their current failings. Christ will establish them to the end, without fault in the day of their Lord Jesus Christ. God is faithful through whom they were called into the fellowship of His Son Christ their Lord.

Chapter 5 Factions 1 Cor 1: 10 1 Cor 4: 21 The first issue that the Corinthian Christians are to consider is their factions. The Corinthian Christians are to see that their having factions, based on whether they are of Paul or of some other, is carnal. They should not declare they belong to the one who baptised them. Christ sent Paul to preach the gospel and not to baptise. He was to preach the cross of Christ and not wisdom. They should not seek worldly wisdom for God had rejected such wisdom. The gospel, not wisdom nor signs, is the power of God to save. God has actually passed over the wise and the strong by the gospel. Paul had determined to preach Christ only and he preached in demonstration of the Spirit and of power. He preached the hidden wisdom of God. He was limited in his preaching to them because of their carnal state. The ministers are God s servants and the Corinthian Church is God s possession. Anyone among them who wants to build them must be careful how he does it. The one among them who thinks to be wise in this age, needs to pursue God s wisdom instead. The Corinthian Christians should not boast in a person and in the resources around them. These are given to them by God. They, the Christians, belong to Christ and to God. They are to adopt Paul s attitude towards judgment looking only to Christ as the judge. So they should not judge before time. Neither should they boast one against the other. They should abandon that attitude of being superior to others. He urges them to imitate his ways.

Paul begins this issue by appealing for their oneness. 1 Cor 1: 10 The Corinthian Christians, whom Paul addresses as brothers and urges through the name of their Lord Jesus Christ, are to be one. They speak the same thing. There are no factions amongst them. They are perfected in the same mind and in the same judgment. Paul urges them as brothers and in the name of Christ to be one. He tells them how they are to do it. They are to manifest the three aspects he mentions. He does not command them rather he urges them. He uses the subjunctive mood for the verbs in the complements speak, are, and again are. Speaking the same thing, having no factions and being perfected in the same mind and same judgment must come naturally out of a oneness that exists. These things are not commanded. 1 Cor 1: 11 The Corinthian Christians, whom Paul addresses as his bothers, are to know the thing made known to Paul by the household of Chloe concerning them. It is that there are quarrels amongst them. Paul then openly states the problem and how he was informed. 1 Cor 1: 12 The Corinthian Christians should listen to what Paul says they are doing. Each of them says, I am of Paul, or I of Apollos, or I of Cephas, or I of Christ. Paul further says what constitutes the quarrels he mentioned. It is expressed by what they are saying. Each of them says, I am of Paul, or I of Apollos, or I of Cephas, or I of Christ. The Instigators The instigators for the groupings are clearly not the ones to whom each group claim they belong. Most probably they must be from amongst the Corinthian Christians themselves. There is no indication that Paul is addressing outsiders.

They may be some rising leaders from amongst the Corinthian Christians. We can see this from Paul s comments to them. In 1 Corinthians 4: 6, we see Paul telling them that they should learn not to exceed what was written and that they may not boast one against the other. The things written refer to Paul and Apollos as workers of God. However Paul says that he and Apollos are only illustrative figures. The points are made for the sake of the Corinthian Christians, perhaps those who are workers. Paul gives a warning in 1 Corinthians 3: 10b 14. He says those who want to build on the foundation that he has laid must be careful how they build. The instigators must be persons who were impressed by certain things they received from those with whom they claim association. Paul in 1 Corinthians 4: 7b asks them, What do you have which you did not receive? Instead of working together, they were creating spheres of influence. Besides this, there was a group that pursued the wisdom of the world. Paul shows that this wisdom is rejected by God. Paul does not answer to discredit each of the groups in their claims. We cannot tell exactly what each group championed. However, Apollos was noted in Acts 18: 28 as he powerfully refuted the Jews in public (NASB). This was done in Achaia where Corinth was located. Paul later said of himself that he determined to preach the gospel and to preach it in demonstration of the Spirit and of power. He was probably answering those who were looking for worldly wisdom and high sounding and persuasive words of wisdom. Probably those who were looking for such things may have claimed to belong to Apollos. Paul s Answer Paul s point to all the groups is that their situation contradicted their supposed oneness in Christ and the fact that they belong to Him. We can trace how Paul answers the situation. 1 Cor 1: 13 2: 13 He first answers the flawed ideas in what they championed. Basically there are two things they must have prided over. The first is baptism. The second is worldly wisdom. Paul shows them, by using himself as an illustrative figure, that one should not see himself as belonging to the one who baptised him.

He shows them with regards to worldly wisdom that God had rejected this wisdom. He adds here that he deliberately chose not to use high sounding and persuasive words of wisdom in preaching to them. 1 Cor 2: 14 1 Cor 3: 4 In 1Corinthians 3: 3, 4 he identifies the root problem in the situation. He says there is amongst them jealousy and strife. He also says that when one says he is of Paul and another he is of Apollos, they are carnal. Though he does not mention those who say they are of Cephas or of Christ, these groups are similarly involved in the jealousy and strife. 1 Cor 3: 5 23 Paul then writes with a view of addressing the would-be leaders. He uses Apollos and himself as figures to show that these leaders should look at themselves as servants of God. They should not take pride in what they have and glory in the result. The result comes from God. They should be working as one and looking to the future reward. Paul states that the church, like a field or a building, belongs to God. Paul has laid a foundation. The leaders should build on the foundation as God s workers. Paul warns them they cannot change the foundation. He is probably emphasising his message of Christ and Him crucified. There is no place for worldly wisdom. Paul further warns them of the materials they use to build the church. The precious materials will stand the test of fire whereas the worthless materials will be burned up. The precious materials are probably the legitimate things they received from the Holy Spirit and the apostles. The worthless things are probably those in the realm of worldly wisdom. He warns them against destroying the church. He warns them against pursuing the wisdom of the world. He indicates that pride in a man or in the resources around them are no grounds for factions. To Paul, who they thought was a better or greater apostle, or who gave them a greater benefit, was a non-issue. He was to tell them in 1 Corinthians 3: 22 whether Paul or Apollos or Cephas all are yours. Rather than taking pride in the teaching of one, they are to benefit from all. 1 Cor 4: 1 13 Paul then again uses himself as an example to correct the leaders. He speaks of how he views any judgment made about him. He takes it only as a small thing. He only looks to the judgment of Christ. They on their part are not to judge before time. Paul writes so that they

would apply these principles to themselves and that they should not boast one against the other. Finally Paul corrects their attitude of being superior to others. This is probably the carnal attitude that is the root of the emergence of factions. He contrasts their supposed superiority against the deprivations of the apostles. This highlights the superficiality of their basis for feeling superior. We now proceed to look at Paul s arguments through the synthetic statements. 1 Cor 1: 13 2: 13 The Corinthian Christians who claim they are of Paul, or of Apollos, or of Cephas, or of Christ should see that who baptised them should not become a basis for making such claims. The commission Christ gave to Paul is not to baptise but to preach the gospel. Paul focussed on preaching the gospel as it is the power of God to save those who believe. God rejects the wisdom of the world as the means of salvation. He has passed over the wise and the strong by the gospel. Paul had determined to preach only Christ to them. His message was in demonstration of the Spirit and of power. He preached the hidden wisdom of God. Paul answers to the various factions. 1 Cor 1: 13a The Corinthian Christians who say either, I am of Paul, or I of Apollos, or I of Cephas, or I of Christ are to recognize that their claim is untenable. This would otherwise imply that Christ has been divided. 1 Cor 1: 13b The Corinthian Christians who say I am of Paul are to recognise the invalidity of their claim based on the person of Paul. Paul was not crucified for them. They were not baptised into Paul s name. 1 Cor 1: 14 16

The Corinthian Christians should recognise the truth about who Paul baptised. Paul is thankful to God he baptised only Crispus, Gaius and the household of Stephanas, so that no one might say they were baptised into his name. He does not know that he baptised any other. Paul is not concerned that the Corinthian Christians do not all say they belong to him. He is concerned that they have destroyed their oneness in Christ. He asked them whether Christ is divided. Then Paul appears to speak to the group who claim they belong to him. He asks whether he was crucified for them and whether they were baptised into his name. From these two questions, he shows they have no legitimacy for their claim. They should see themselves as one body and belonging to God. However Paul continues by saying that he thanks God that he baptised only certain ones so that no one might make an allegation that they were baptised into his name. Some other group might like to use such an allegation to legitimise their own grouping. The few whom he names are probably not involved in belonging to a faction. Paul mentions the household of Stephanas. These are subsequently commended by him in 1 Corinthians 16: 15, 16 and the Corinthian Christians are urged to subject to such men as them. Paul could not have commended them as leaders if they are involved in the factions. The possibility is that Crispus and Gaius are also not in the factions. Paul shows up the irony that those who were baptised by him are not in the faction that claims to belong to him. Those who claim to belong to him were not baptised by him. This adds certainty that when Paul asks Were you baptised into Paul s name, he is intending what he says to be applied by extension to another faction or other factions which claimed they belong to the one who baptised them. So Paul might be using himself as a figure to apply what he asks of himself to other persons to whom the Corinthian Christians had claimed association. Besides, Paul also says in 1 Corinthians 4: 6 Now these things, brethren, I have figuratively applied to myself and Apollos for your sakes. (NASB) We should then state the synthetic statements for 1 Corinthians 1: 13-16 to show Paul s use of himself as an illustrative figure. 1 Cor 1: 13

The Corinthian Christians, who claimed they belong to one of the apostles, are to recognize the invalidity of their claim, when they take Paul as an illustrative figure of one of the apostles. This would otherwise imply that Christ has been divided. Paul was not crucified for them. They were not baptised into Paul s name. 1 Cor 1: 14 16 Those among the Corinthian Christians, who say they belong to the one who baptised them, should stop doing it for the implication involved, when they consider Paul as an illustrative figure of one of the apostles. Paul is thankful to God he baptised only Crispus, Gaius and the household of Stephanas, so that no one might say they were baptised into his name. He does not know that he baptised any other. Some Corinthian Christians may have been proud that they were baptised by someone significant. They should now ask whether they were baptised into his name. The answer should again be no. Thus no group should claim they belong to someone who baptised them. They should not become a separate group in the church based on who baptised them. What Paul says here does not vindicate the group that claim they belong to Christ. They probably do not make the claim with the right attitude. If they have the right attitude, they would not have belonged to the faction. They would have done what those of the household of Chloe did. From what Paul says, he shows that who baptised whom should not be a catalyst for the forming of factions in the church. 1 Cor 1: 17 The Corinthian Christians should recognize the commission Christ gave to Paul. Christ did not send him to baptise but to preach the gospel, not in words of wisdom, so that the cross of Christ may not be made ineffective.

Paul had just shown that who baptised whom should not be a basis for forming factions. He did not baptise almost all of them. But this does not affect their relationship with him. He declares the commission Christ gave to him. This is what determines his ministry to them. What is significant is the preaching of the gospel. Paul also states how this gospel is to be preached. It is to be preached not in words of wisdom. They are to be brought to Christ through the preaching of the cross of Christ. With this declaration, Paul also turns his attention from baptism to preaching in words of wisdom. 1 Cor 1: 18 2: 13 Paul answers those who claim to belong to some other who possesses wisdom or signs. He does this in two parts. The first is from 1 Corinthians 1: 18 31. Here he states that God has provided salvation by the gospel and not by wisdom, nor signs. He also says that God had actually passed over the wise and the strong by the gospel. Then in 1 Corinthians 2: 1 13 he shows how his preaching was not inadequate. He had determined to know among them only Christ and him crucified. He preached in demonstration of the spirit and power and he preached the wisdom from God. 1 Cor 1: 18 31 The gospel, not wisdom nor signs, is the power of God to save those who believe. The Gentiles consider the gospel as foolishness. However, God had actually by the gospel passed over the wise and the strong and chosen the foolish, the weak, the insignificant and the things despised. The Corinthian Christians are such. However Christ became their wisdom and righteousness from God and sanctification and deliverance. Paul first shows how God has provided that salvation should be by the gospel and not human wisdom nor signs. He does this in 1 Corinthians 1: 18 24. Then he shows that through the gospel, considered as foolishness by the Greeks, God has actually passed over the wise and the strong. This is in 1 Corinthians 1: 25 31. 1 Cor 1: 18 24 The Corinthian Christians should understand how it is the gospel, not wisdom nor signs, which is efficacious in salvation.

The word of the cross is foolishness to those who are perishing but is the power of God to those who are being saved. It was written that God would destroy the wisdom of the wise and reject the understanding of the intelligent. So the wise, the scribe and the skilful debater of this age have no role (in bringing salvation) for God has made foolish the wisdom of this age. For in God s wisdom the world did not know God through wisdom, God was pleased to save those who believe through the foolishness of the message. For when Jews ask for signs and Greeks seek wisdom, the apostles preach Christ crucified, which to the Jews is a stumbling block whereas to the Gentiles it is foolishness but to those who ae called both Jews and Greeks, Christ is the power of God and wisdom of God. The Jews were looking for signs. The Greeks of culture were looking for philosophical wisdom. The background of the Corinthian Christians might have affected them even though they had received the gospel. They might have claimed that some other had demonstrated more of what they admire. This might have led them to claim they belong to someone else other than Paul. However Paul declared that God had provided that salvation should be from the word of the cross. God had rejected signs and the wisdom of this age as means of salvation. Paul s purpose might then be to tell the Corinthian Christians why they should not seek for wisdom of the world in the messages of those who preached to them and then claim association with someone they considered as displaying more of that wisdom. We might then restate the subject portion of the synthetic statement as, The Corinthian Christians should not seek for wisdom of the world in the messages of those who preached to them and then claim association with someone they considered as displaying more of that wisdom. 1 Cor 1: 25 31 The Corinthian Christians should recognise that, though the Gentiles considered the gospel as foolishness, the foolishness of God is wiser than of men and the weakness of God is stronger than of men. (How God through the gospel passed over the wise and strong) They are to consider their calling or station in life that not many are wise according to the flesh, not many strong, and not many of noble birth. Rather God has chosen the foolish of the world to shame the wise, and the weak of the world to shame the strong, and God has chosen the insignificant things of the world and the things despised, and the things that are not to nullify the things that