BIBLE STUDY --- NEW TESTAMENT LETTERS

1 CORINTHIANS – PART 2

PAUL’S ANSWERS TO THE CORINTHIANS, 7:1–16:4

Now Paul turns to the Corinthians’ own issues, building on the answers he has already given to questions they did not ask. The first issue is that of marriage {7:1-24}. The slogan of the ascetic party in Corinth {perhaps a reaction against the libertines of chapter 6} was “It is good for a man not to touch a woman” {7:1}. The Corinthians applied this slogan to both married and unmarried, arguing that married believers should abstain from sexual relations. Paul clarified the matter with three points.

First, he said that this was totally unrealistic, for total abstinence would lead to immorality {verses 2, 7-9}.

Second, when people get married, they no longer own their own bodies; their bodies belong to each other for their mutual benefit {verses 3-4}. Sexual refusal denies a spouse what rightly belongs to him or her.

Third, abstinence is allowed for limited periods by mutual agreement as a type of fast to help focus on the Moshiach {verse 5}.

While Paul will address the issue of the unmarried more fully in 7:25-40, in a side remark he indicates that he is himself content to be unmarried. But since some do not have this gift, full sexual expression in marriage is far better than fighting passion {7:7-9}. Once two believers are married, divorce is unthinkable. A clear word of the Moshiach proves this {Matthew 5:31-32; Mark 10:11-12; Luke 16:18 and parallels}, so there are no exceptions {Paul either does not know of the exception clause in Matthew 19:9 or he understands it as referring to something like premarital unchastity discovered before the wedding, not to adultery after the wedding}. Although in some cases a Christian couple must live separately, it is always with a view to reconciliation. The teaching of Yeshua does not allow him to think of the marriage as ending {1 Corinthians 7:10-11}. But what if the spouse is not a believer? Paul applies his principles to a situation for which Yeshua did not leave a clear word.

First, since Yeshua told believers not to divorce, even in this situation the believer may not initiate a divorce {7:12-13}.

Second, since believers are not to control or judge non-believers {6:12-13}, the believer does not need to continue the relationship if the non-believer insists on a divorce {7:15}.

Third, far from defiling the believer {as the relationship in 6:15 does}, the believer will make the relationship holy, with positive results for the children and the possible salvation of the spouse {7:14, 16}. While this is no call to remain in situations of physical or sexual abuse, it is a call to remain faithful to a mixed marriage situation. Paul does not believe that one normally needs to change one’s life situation to serve the Moshiach {7:17-24}. Therefore, normally each person should remain in that state of life in which he or she was when called to the Moshiach. Paul’s examples show that he was thinking in terms of marriage or singleness, Jew {circumcision} or Gentile, slave or free, not in terms of situations that might be immoral in themselves. In the case of slaves, they can accept freedom if it becomes available, but it does not make an essential difference in their real state before YHVH or their ability to serve the Moshiach {verses 21-23}. The second issue is that of the unmarried {7:25-40}. Paul argues that single people and widows may marry -- it is not wrong. Yet he advises them to remain single. Since all in this age is passing away, it would be good to stay single so as to avoid the extra suffering to which marriage exposes a person {verses 25-31}. What is more, marriage always divides one’s attention between Adonai and the legitimate needs of the spouse. One must not abandon the spouse or ignore his or her needs in order to serve Adonai, but one can remain single so that Adonai can be the sole focus of life and devotion {verses 32-35}. Finally, if one is in a situation in which marriage is expected, the person must make his own decision as to whether he should marry the woman for her sake {and perhaps that of the wider family} or whether he can and should simply care for her as a single person {verses 36-38}. Paul closes this section by repeating his general principles {verses 39-40}. The third issue Paul deals with is that of food that has been offered to idols {8:1–11:1}. Most meat that was available in the marketplace came either from animals slaughtered as sacrifices in the temples or from groups of animals from which one was offered as a dedicatory sacrifice. To scrupulous Jews, all of this meat would be untouched. Furthermore, pagans invited believers to feasts in their homes and to private feasts held in the precincts of pagan temples, where trade guilds also held feasts. Paul discusses these issues and uses them to teach wider principles of Christian conduct.

First, love, not knowledge, is the key to correct behaviour {8:1-13}. Some Corinthians felt superior because they were convinced that idols had no reality {there is only one YHVH}, and therefore any food offered to them was still fit to eat. Paul again accepts their slogans, but counters with the statement, “Knowledge puffs up, but love builds up” {verse 1}. YHVH is not concerned with what we know or eat, but he is concerned with whether or not we love our fellow believers. The concern is not that a fellow believer might become enraged because one indulged, but that he or she might have a vulnerable conscience and indulge himself, even though he believed it wrong and thus in his own eyes apostasizes from the faith {i.e., rebels against the Moshiach}. Such leading astray is not love. It would be better never to eat meat than to lead a fellow believer into sin.

Second, he points out that one should subordinate one’s own interests to those of others, especially those of the Moshiach and his gospel {9:1-23}. Both the examples of the apostles, who expected the church to support them and their families {cf. Luke 10:5-7}, and Scripture prove that Paul had the right to demand support from the Corinthians. This had not been his practice, for he had normally made tents to support his ministry, though he did accept gifts from other churches. Paul did this to prevent people from thinking he was peddling religion for profit {9:12} and for the personal satisfaction of doing more than he had to do {verses 16-17}. This was part of Paul’s larger policy of subordinating his own personal preferences and interests to those of The Moshiach and his gospel {verses 19-23}.

Third, the bravado of the strong who demonstrate their liberty with disregard of fellow believers is spiritually dangerous {9:24–10:22}. It is not who begins but who completes the Christian life that counts; therefore, it is a life of discipline, not relaxed license {9:24-27}. Israel in the wilderness presents an example of failure in this regard. They had “baptism” and “Adonai’s Supper” {10:2-4}, just like the church, yet most of them did not make it to the Promised Land. The reason YHVH destroyed them was simple: they turned to sin. Likewise, the believer has to be careful not to be so proud about faith and freedom that he becomes careless about sin and falls from the faith {verse 12}. On the other hand, believers need not be fearful, for the temptation is not more powerful than they are; YHVH has provided a way of escape, if they will take it {verse 13}. Another link between the Israelites and the Corinthians pertains to partaking of a sacrificial meal {10:14-22}. In Adonai’s Supper there is a sharing of the blood and body of the Moshiach, just as real as Israel’s sacrifices on the altar. Food offered to idols is also a sharing, not with the supposed YHVH, but with the real demon that is behind the idol. To try to share at both tables is to provoke YHVH’s jealousy just as Israel did {verse 22}. A summary of the discussion draws the three chapters together {10:23–11:1}. Since the food is not changed by being offered to idols, and since all food really belongs to YHVH, one may eat anything sold in the market -- do not ask any questions {10:25-26}. Likewise, the believer may eat anything served at a dinner in the home of an unbeliever. However, if someone points out that the food was offered to idols, the believer should pass it by, not because it would hurt him, but because it is an issue with the person who raised the question, and the believer is concerned about the good of his neighbour {verses 27-30}. In other words, follow Paul’s example as he patterns himself in turn after the Moshiach, who served others rather than himself. Act so that YHVH’s reputation and character shine through even in what one eats {verse 31}; try to offend no one but to benefit each person in moving him toward salvation {verse 32}. The fourth issue Paul deals with is that of order in church meetings {11:2–14:40}. The Corinthians’ house churches had lively meetings, but rather than showing unity in the Moshiach, they demonstrated selfishness. Paul had no desire to change what they did; he did want to change how they did it. The first problem in the meetings was the behaviour of married women {11:1-16}. The sign of marriage in that day was the wearing of a veil or distinctive hairstyle, as a ring is today. Women praying and delivering prophecies in church was no issue for Paul, but the women may have felt that this loose them from their husbands {cf. Mark 12:25} and therefore was a reason to set aside their veils. Paul argues that husband and wife are intimately joined, just as humans are to YHVH {1 Corinthians 11:3}. Therefore, as humans should not shame but glorify YHVH, so the wife should act toward her husband. Thus, while Paul approves of ministry by women, he puts marriage first. The second problem in the meetings was that of making class distinctions {11:17-34}. Until the weekly Adonai’s Supper began to be turned into the sacrifice of the Mass in the third and fourth centuries, it was a full shared meal. Middle - and upper-class believers could come earlier to the church gatherings and also provide better food and drink for themselves. Following the customs of pagan clubs, they had no scruples against starting early and feasting as befit their class, so long as at least simple food was provided for the slaves and peasants who could not come as early {verse 21}. This shamed the poorer believers and made them feel class distinctions keenly {verse 22}. This, argues Paul, is not Adonai’s Supper but a sham {verse 20}. Paul repeats the words of institution to point out that they all are participating in the Moshiach’s body and blood {cf. 10:16-17}, not their own meal. To do it in an unworthy manner, with divisions and class distinctions among them, is to profane his meal by failing to demonstrate the unity of his body, the church {11:29}, and thus invite his judgment, which they were already experiencing. Instead, they should examine their own motives and truly gather as one to eat this common meal. The third problem in their meetings was the use of spiritual gifts {12:1–14:40}. It is possible that some people in these house churches, under the influence of Gnostic ideas in which the spiritual is good and the material evil, and feeling inspired by a spirit, cried out, “Yeshua [meaning the human Yeshua as opposed to the spiritual Moshiach] be cursed.” It is not the Spirit of YHVH saying this, argues Paul, for the Spirit in us cries the basic believer confession, “Yeshua is Adonai.” Others in these churches were exalting their own particular gift, especially the gift of tongues, shouting down others or refusing to give them a turn. There is only one Spirit and he gives all the gifts, Paul argues {12:4-6}. The Spirit manifests himself sovereignly in each believer, not simply for the believer’s own benefit, but for the good of all {verse 7}. Since it is the Spirit, not a given manifestation, that the believer has, the gifts manifested could change from meeting to meeting. That same Spirit has made all believers into one organic unity in the Moshiach {12:12-13}. Thus, not only does the one Spirit give all the gifts -- all are equally inspired -- but all the gifts are equally needed for the proper functioning of the body of the Moshiach {verses 14-26}. No one can say that his lack of a given gift makes him less a part of the body; indeed, the less noticeable gifts may well be the more important. Thus, within the body of the Moshiach, there are not only different manifestations of the Spirit through individuals in a given meeting, but different ministries or functions of individuals in the body {verses 27-31}. Therefore, it is not the demonstration of a particular gift that shows one’s spirituality, but how one demonstrates it -- that is, whether one manifests it with love {13:1-13}. Any gift exercised for selfish purposes may be a genuine gift of the Spirit, but it is worthless to the individual {verses 1-3}. This is because love is the opposite of selfishness {verses 4-7}. In fact, the gifts of the Spirit are only for the period between Yeshua’ first coming and his second coming, when the kingdom of YHVH will be perfectly revealed and the King will be present in person, and thus the intermediary gifts of the Spirit will be no longer necessary {verses 10, 12}. It is not giftedness but faith and hope that will have a reward then, and love, which is the greatest, because it will continue as believers live in perfect love with each other and with Yeshua {verse 13}. Applying this to Corinth, Paul argues that while one should desire all the gifts, love dictates that prophecy should be the gift of choice in the church meetings {14:1-25}. The Corinthians had evidently been stressing tongues. Tongues without interpretation is of little value to anyone except to the speaker himself. It does not build anyone up; its confusion seems madness to outsiders. Outside the church meetings there is a role for tongues, both as a sign of judgment {verse 21} and for private devotion {verse 18}, but inside, only with interpretation. Prophecy, however, both builds up and convicts, and thus is to be sought in the meetings. In the church meetings, then, both gifts and order are to prevail {14:26-40}. All types of gifts are allowed expression with a goal of mutual edification, not selfish demonstration {verse 26}. Tongues speakers must have an interpreter; both they and prophets must speak in turn, with time being taken to evaluate the utterances after every few speakers {verses 27-33}. Furthermore, the women, who were perhaps chatting in the service {perhaps due to habits learned in Jewish synagogues, where they were segregated and did not participate} are to cease their chattering, pay attention, and learn, asking questions at home if they do not understand {verses 34-36}. In his concluding summary, Paul states that all should be done in an orderly manner {verses 37-40}. The fifth issue Paul deals with is that of the resurrection of the dead {chapter 15}. Some of the problems mentioned earlier concerning loose morals {chapters 5–6}, ascetic denial, sexuality {chapter 7}, or feeling one was resurrected already {chapter 11} point to the fact that some Corinthians did not believe in the resurrection of the body, though they apparently believed in the resurrection of Yeshua and the immortality of the human soul. Paul reaffirms that the resurrection of Yeshua is an essential part of the gospel message {15:1-19}. The unified voice of the church was that Yeshua not only died but rose again and appeared to numerous witnesses {verses 3-11}. If they were consistent in their anti-resurrection argument, the Moshiach could not have been raised. Yet if this were the case, the whole gospel message is false and all their hopes for salvation are in vain {verses 12-19}. Since the Moshiach has been raised, believers will also be raised because of their solidarity with him {15:20-28}. As they had experienced the results of being in Adam, so now they will experience the results of being in the Moshiach. But resurrection does not happen at once. There are progressive stages:

A -- The Moshiach was first;
B -- The believers will be raised at his coming;
C -- The Moshiach must reign until he extends kingdom rule over the whole world, destroying all demonic powers {including death itself};
D -- Then he will turn over the perfected kingdom to the Father {verses 23-28}.

Resurrection hope also explains Christian practices such as baptizing people on behalf of others who had died {probably people who had turned to the Moshiach but had died before they could be baptized, 15:29}, and willingness to risk death for the Moshiach {verses 30-32}. Paul admits that there are intellectual problems involved, but these are solved when one realizes that resurrection includes both continuity and discontinuity {15:35-50}. Just as seed and plant are the same and yet different, and just as many types of bodies exist, so it is with the resurrection. What was perishable, dishonourable, weak, and physical {i.e., in Adam} will be raised imperishable, glorious, powerful, and spiritual {i.e., in the Moshiach}. Indeed, it is only as the believers thus become like the Moshiach, the heavenly man, that they can become part of YHVH’s kingdom. With excitement Paul shares his real hope, that of transformation {15:51-58}. At the coming of the Moshiach the dead will be raised and transformed. But the living will also need transformation, and this will happen in a split second, making all of them impervious to death. Then they will truly know the victory already present in Yeshua’ resurrection {verses 54-57}. A concluding summary draws the practical conclusion that this teaching should give them assurance of a reward for anything done for the Moshiach now {verse 58}. The sixth issue Paul deals with is that of the collection for the needy Jerusalem church {16:1-4}. Because of famine in Judea in the 40s, the church there had become impoverished. Partly because of the need and partly to further the unity of the church, Paul took up a collection in some of his churches for the Judean church. He answers the Corinthians’ practical queries by stating that the collection should be made weekly according to ability, not all at once when Paul arrives {16:2}. When he comes, he will send off the money with their own messengers. Paul remains vague about whether or not he will accompany them, allaying suspicions that somehow, he plans to profit from it {cf. 2 Corinthians 8–9}.

FINAL REMARKS AND CLOSING, 16:5-24

Having come to the end, Paul discusses his travel plans, including his intention for a lengthy visit whenever he leaves Ephesus {cf. 2 Corinthians 1}. Timothy was either coming with the letter or else would arrive shortly after another mission; they were to respect him and help him return. Paul points out that he urged Apollos to visit Corinth, in case some suspect Paul is against him. A closing formal exhortation to firm faith and love leads into his final customary greetings. He praises the Corinthian messengers who had brought him their letter {16:15-18} and sends greetings from Aquila and Prisca {Priscilla}, his commissionaires who had helped him found the church in Corinth {Acts 18:2-3, 18}. Referring to the customary greeting in the church, he tells them to greet each other with a kiss on each cheek {16:20}. Paul then takes the pen from the scribe, as was normal, and writes the closing exhortation -- placing a curse on those who do not love Yeshua, the common Aramaic expression used in the church “Come, O Adonai” {Maranatha, perhaps used to close services}, and providing an assurance of his own love for them {verses 21-24}.