1 Corinthians

Book: 1 Corinthians

Purpose:

* To correct moral problems reported to Paul (1:10-11; cf.
chapters
1-6)
* To answer questions they asked in a previous letter (7:1;
cf.
chapters 7-15)
* To announce Paul's plan to visit Corinth (16:5-18)

Theme: Christ is God's wisdom...

1. For correcting moral problems (1-6)
A. Divisions (1:10-4:21)
B. Immorality (5:1-13; 6:9-20)
C. Lawsuits (6:1-8)

2. For answering questions (7-16)
A. About marriage (7:1-40)
B. About the exercise of liberty (8 - 11:1)
C. About worship (11:2-34)
D. About spiritual gifts (12:1-14:40)
E. About the resurrection (15:1-58)
F. About a collection for the saints (16:1-9)

Text: 1 Corinthians 1

Theme: Christ is God's wisdom...

1. For correcting moral problems (1-6)
A. Divisions (1:10-4:21)

To correct divisions which occurred over boasting about human
leaders 12-13), ceremonies (14-17), wisdom and power (18-31),
Paul preached Christ, the only wisdom and power which results
in personal salvation (1-9; 18-31).

Text: 1 Corinthians 2

Theme: Christ is the wisdom of God...

1. For correcting moral problems (1-6)
A. Divisions (1:10-4:21)

Having shown that boasting about the leadership, ceremonies,
or "wisdom" of men creates divisions, chapter one presented
Christ as the only wisdom which results in salvation from the
penalty, power, or presence of sin. With this in mind,
chapter two continues to direct believer's focus to the wisdom
of God in Christ (1-5). Unsaved people are not able to
understand this wisdom (indeed, it seems "foolish" to them),
since God only reveals it to believer's minds through the
indwelling Holy Spirit (6-16).

Text: 1 Corinthians 3

Theme: Christ is God's wisdom...

1. For correcting moral problems (1-6)
A. Divisions (1:10-4:21)

Chapter three continues the theme that believers should boast
of Christ, not human leaders or wisdom (1-4; 18; 23).

This is because boasting of human leaders causes jealousy and
strife (3-4), because christian leaders are only servants of
Christ (5), because God is the one who causes spiritual birth
and growth (6-7), because God is the one who will reward his
servants (8-15), because the Holy Spirit indwells believers
(16-17), because the wisdom of the world is foolishness before
God (8-20), and because god, not human leaders or wisdom, is
the source of every blessing to the believer (22-23).

Text: 1 Corinthians 4

Theme: Christ is God's wisdom...

1. For correcting moral problems (1-6)
A. Divisions (1:10-4:21)

Chapter four corrects the root problem of the Corinthian
divisions (pride: 6-7), by instructing them to regard (1-7)
and imitate (8-21) christian leaders as servants of Christ.

Because christians leaders are "servants of Christ" (lit.
"subordinates"), Christ--not believers--will be the One to
judge their motives and issue their praise (1-5). This proper
evaluation of status should keep believers from the
"arrogance" of either exalting or passing judgment on human
leaders (6). Believers should regard christian leaders as
servants of Christ.

Since all blessings come from God, believers should imitate
the humility of Christ's servants rather than boast as if they
were "superior", or self made kings (7-8). In contrast to the
celebrity ("prudent", "strong", "distinguished") attitude the
Corinthians displayed, servants of Christ are "fools", "weak",
"without honor", "hungry and thirsty", "poorly clothed",
"roughly treated", "homeless", and hard workers (11-12). They
try to "conciliate" when they are slandered, and "have become
as the scum of the world, the dregs of all things, even until
now" (13). This does not mean christians should afflict or
"lower" themselves, but that they should credit God for any
benefit they enjoy, and imitate the humble example of Christ's
servants.

Chapter four corrects the root problem of the Corinthian
divisions (pride), by instructing them to regard and imitate
christian leaders as servants of Christ.

Text: 1 Corinthians 5

Theme: Christ is God's wisdom...

1. For correcting moral problems (1-6)
B. Immorality (5:1-13; 6:9-20)

Chapter five instructs christians not to associate with
immoral "so-called" believers.

Apparently someone in the congregation was having an affair
with his unsaved mother-in-law (1). Paul called the
Corinthian's "arrogant for putting up with this (2), and
determined to deliver the man to Satan for chastisement (3-5).
Although believers are not supposed to judge other christian's
motives (4:1-5), they should judge the acts of "believers" who
blatantly sin (12-13).

Leaven, in the Bible, pictures the permeating, corrupting
influence of sin (Ex. 12:15; Lev. 2:11; Matt. 16:6; Gal. 5:9).
Since believers are purified by Christ's atonement (typified
in the sacrifice of the passover lamb: Exodus 12:1-20), they
are like the unleavened bread of the OT passover and NT
communion feast. Paul uses believer's "unleavened" (cleansed)
position in Christ, to illustrate the importance of purging
any "leaven" (permeating influence of sin) from among them
(6-8). This does not mean they must avoid associating with
immoral people of the world--for this would be impossible
(9-10). Rather, he insisted they remove any immoral "so-called
brother" from among them (11-13).

Text: 1 Corinthians 6

Theme: Christ is God's wisdom...

1. For correcting moral problems (1-6)
B. Immorality (5:1-13; 6:9-20)
C. Lawsuits (6:1-8)

Chapter 6 warns christians to let the church settle their
disputes (1-8), and flee immorality (9-20).

Since christians are competent to judge disputes (2-5), and
suing another christian in secular court injures the testimony
of Christ (6-8), believers should let the church decide their
case.

Because those who continue to practice immorality will not
enter heaven (9-10), because believers were "washed",
"sanctified", and "justified" in Christ (11), because
immorality is not profitable (12), because God will raise our
bodies and has joined them to Christ (13-17), because
immorality is a sin against one's own body (18), because
believer's bodies are the temple of the Holy Spirit (19), and
because believers have been "bought with a price" (20), they
should glorify God in their body, by fleeing immorality.

Chapter 6 warns christians to let the church settle their
disputes, and flee immorality.

Text: 1 Corinthians 7

Theme: Christ is God's wisdom...

2. For answering questions (7-16)
A. About marriage (7:1-40)

Having corrected problems reported by the household of Chloe
in chapters 1-6 (cf. 1:11; 5:1), chapters 7-16 now turn to
answering questions the Corinthians asked in a letter to Paul
(7:1). Chapter seven answers questions about the relation of
marriage to celibacy (1-9), divorce (10-16), vocation (17-24),
and virgins (25-38).

The relation of marriage to celibacy (1-9). For those who are
unmarried, and widows, it is good to remain single (1), but
only if they have the gift of self control--that is, they do
not burn--in which case they should marry (9b).

By contrast, those who are married should maintain physical
relations because of immoralities (2), Satan's tempting, and
lack of self control (5). Both husband and wife have
authority over each other's body (3-4), and should only
suspend physical relations 1) if they both agree to, 2) only
for an agreed upon length of time, and 3) for the purpose of
devotion to prayer (5). This temporary suspension of physical
relations for prayer is only a concession for those who sought
it, and not a command for all married couples to follow (6).

The relation of marriage to divorce (10-16). A married couple
should not get divorced (10-11), and should either be
reconciled to one another or remain single if they do (11). In
the case where a saved person is married to an unsaved person,
they too should stay married, because this renders a gospel
influence on the unsaved person and children (12-14).

Nevertheless, if an unbelieving partner wants to divorce a
believer, the believer should let them go (15-16). There is
some debate about whether the believer is free to remarry.
Some see the phrase, "the brother or sister is not under
bondage in such cases" as meaning the believer is free to
remarry, noting there is no command to "remain unmarried" as
there was for two believers who get a divorce (cf. 11).
Others believe it simply means the believer is not obligated
to prevent a divorce, and in no way authorizes remarriage,
referring also to such passages as Mark 10:11, which says it
is adultery for someone to marry a person who has been
divorced.

The instructions about divorce were "I say, not the Lord".
This does not mean the instructions are not authoritative,
because Paul spoke by inspiration of the Spirit (cf. 40).
Rather, it probably means Paul was addressing a subject which
the Lord had not.

The relation of marriage to vocation (17-24). Generally,
christians should not worry about changing their vocation, but
are free to improve their status (e.g., a slave becoming
free).

The relation of marriage to virgins (25-38). There is some
difference of view as to whether this instruction is
authoritative, since it comes as Paul's "opinion", and not as
a "command of the Lord". Some see this as merely advice from
Paul, which is not binding. Others point that the word
"opinion" means "judgment", and, as stated above, the fact
that the instruction was not a "command of the Lord" may only
mean that the Lord didn't address the subject, not necessarily
that the instruction is not from God. This view may be
supported by the statement, in vs. 40, that Paul was speaking
by the inspiration of the Holy Spirit. Certainly "all
Scripture is God breathed", and "profitable for doctrine",
etc. (2 Tim. 3:16).

Basically, the instruction to virgins is that it is better to
remain single, but not a sin to marry (38). The reasons Paul
judged it better for virgins to remain single are: 1) because
a time of distress was either upon or soon coming upon
christians (26-28), 2) because the world was passing away, and
those who are married are more concerned about things of the
world (29-32), and 3) because remaining single promotes
undistracted service to Christ, whereas marriage tends to
divide one's interests (32-35). It is good to marry, but
better to remain single (providing one has the gift (cf. 8-9).

Verses 39-40 add that widows are free to remarry as long as
they marry a believer, but that they would probably be happier
if they remain single (provided they have the gift of self
control--cf. 8-9).

Chapter seven answers questions about the relation of marriage
to celibacy, divorce, vocation, and virgins.

Text: 1 Corinthians 8

Theme: Christ is God's wisdom...

2. For answering questions (7-16)
B. About the exercise of liberty (8 - 11:1)

Chapter 8 tells strong believers (those who know they are
free, in Christ, to do that which the Bible does not forbid)
to let love, rather than knowledge, govern the exercise of
their liberty.

A strong believer knows, for example, that an idol and meat
offered to an idol is nothing, and that he is free to eat such
meat. A weak believer, if he came from a background of idol
worship, may not have this knowledge. Their conscience would
be defiled if they ate this meat. In such cases, a strong
believer should avoid using his knowledge (of liberty)
in such a way as might encourage a weak believer to do
something his conscience tells him is wrong. Rather, the
strong believer should let love for the weak brother govern
his exercise of liberty.

Text: 1 Corinthians 9

Theme: Christ is God's wisdom...

2. For answering questions (7-16)
B. About the exercise of liberty (8 - 11:1)

Having stated, in chapter 8, that strong believers should let
love govern the exercise of their liberty, chapter 9 shows
examples of this in the ministry of Paul.

Although, as an apostle, Paul had the authority to make a
living off the gospel ministry (1-18), he supported himself,
to remain credible to those he preached to in Corinth. Even
though he was free, in Christ, to do those things the Bible
does not forbid, he curbed the exercise of this liberty to
avoid offending people he ministered to (19-23), adapting
himself to them, yet remaining obedient to christ (21).
Yielding one's rights in this manner requires personal
discipline like that of an athlete (24-27).

The statement in verse 27, "...I keep under my body, and bring
it into subjection lest that by any means, when I have
preached to others, I myself should be a castaway" does not
mean someone can loose their salvation if they don't play by
the rules. What it means is that a person can be disqualified
for personal rewards. The picture is of the Greek games,
where someone who steps out of bounds is disqualified
from the event. This did result in the loss of their Greek
citizenship, only their chance for reward. In the same way,
being "unapproved", or "cast away" means a believer can loose
rewards, not their heavenly citizenship or salvation.

Chapter 9 shows, from the ministry of Paul, how strong
believers (when necessary to promote the gospel or avoid
offending weaker christians) should yield their liberty.

Text: 1 Corinthians 10

Theme: Christ is God's wisdom...

2. For answering questions (7-16)
B. About the exercise of liberty (8 - 11:1)

Apparently, some Corinthian believers thought their liberty in
Christ permitted them not only to eat meat offered to idols,
but also to participate in pagan feasts (20-21). Chapter 10
warns believers to flee immoral extremes in the exercise of
liberty.

God liberated Israel from bondage in Egypt, but severely
chastened most of them for using their liberty to engage in
immorality and idolatry (1-10). Since God chastens such
believers, provides a way of escape from such temptation
(11-13), and unites believers in one body of Christ (15-22),
He urges them to flee immoral use of liberty (11-14), give no
offense to other's conscience, and glorify God in all they do
(23-33).

Chapter 10 warns believers to flee immoral extremes in the
exercise of liberty.

Text: 1 Corinthians 11

Theme: Christ is God's wisdom...

2. For answering questions (7-16)
C. About worship (11:2-34)

While verse 1 seems to belong at the end of chapter 10, verses
2-16 deal with the place of women in worship, and 17-34 with a
proper conduct at the Lord's Supper.

The place of women in worship (2-16). God's order of
authority is "that Christ is the head of every man, and the
man is the head of the woman, and God is the head of Christ"
(3). The reason for woman being under the authority of man is
because "the woman is the glory of man" (7b), "man does not
originate from woman, but woman from man" (8), and because
"indeed man was not created for the woman's sake, but woman
for the man's sake" (9).

Although woman is subordinate to man in her role in life, she
is equal to man in her position in Christ (11-12; Galatians
3:28). This type of relationship is illustrated in the person
of Christ. Although Christ is equal to God in position
(Philippians 2:6ff.), He always submits to the will of the
Father in His role and practice (cf. Hebrews 10:7-9).

As a result of God's order of authority, women should cover
their heads when praying or prophesying. There is some
difference of interpretation as to whether women should pray
or prophesy in church, whether she must wear a covering (other
than that of long hair) when praying and prophesying, and
whether this practice of head covering is merely a local
custom of Paul's day, or a principle of submission throughout
the ages.

With regard to whether women should pray and prophesy in
church, some think this passage indicates they may, since it
seems to refer to this practice in the Corinthian church, and
since the instruction seems aimed mainly at a proper show of
submission in the exercise of these functions. Further, verse
16 seems to refer to the instructions about women praying and
prophesying as a practice of "the churches of God".

Others think women are not permitted to pray, prophesy, or
speak in church, citing the reference in 1 Corinthians 14,
where women are to remain "silent", and wait till they get
home to ask questions of their husband. Also cited is 1
Timothy 2:11-12, "Let a woman quietly receive instruction with
entire submissiveness. But I do not allow a woman to teach or
exercise authority over a man, but to remain quiet."

Those who hold this view say either that praying or
prophesying in 1 Corinthians 11 refers to that which would
occur outside the public worship service, or that the
reference to women praying and prophesying no more endorses
that practice than the following mention of gluttony and
divisions in the church endorses those practices. They say
the emphasis is only on the fact that it's insubordinate for
a woman to pray or prophesy with her head uncovered.

With regard to whether a woman must wear a head covering, or
her long hair constitutes a covering, some believe the long
hair is given, lit. "instead" of a covering, while others
point that verse 15 uses a different word for covering than do
verses 5-6. Under the latter view, the point is that as hair
represents a proper covering in the natural realm, so a veil
represents a proper covering in the religious.

Finally, there is difference of interpretation as to whether
this passage is merely a local custom in the time of Paul, or
a principle of submission for all ages. Some say this
instruction concerned only the local situation in Corinth,
that it is entirely a cultural issue, and is not binding on
people today. Others point that the entire Bible was written
in the context of local, cultural situations, and that to
dismiss this passage on that principle renders the entire
Bible irrelevant. Those who hold this latter view also refer
to the fact that Paul's reasons were based on God's chain of
authority (3), His design in creation (7-9), and the presence
of angels in the meeting (10), none of which are based on
contemporary social customs.

It is clear, from this passage, that, women are equal to men
in their position in christ, but should voluntarily show
submission in their role and function, just as Christ is equal
but submissive to God the Father.

Proper conduct at the Lord's Supper (17-34). Apparently,
there were divisions and gluttony at the Corinthian's
gathering for the Lord's Supper. Some were eating all the food
and getting drunk, while others were coming to the feast and
leaving hungry. Paul reminded them that the Lord's Supper was
for the purpose of remembering Christ's person, saving work,
and future return (23-26).

Since partaking of this meal in an unworthy manner could
result in God's discipline (including sickness or physical
death--30-32) he warned them to examine themselves before
eating it. Much has been made of examining one's self prior
to the Lord's Supper, and what this may involve. The context
of the chapter, however, clearly is referring to the attitude
of those who had been divisive, or gluttons toward those who
had left the supper hungry. This is supported by the summary
instruction (33-34), "So then, my brethren, when you come
together to eat, wait for one another. If anyone is hungry,
let him eat at home, so that you may not come to gather for
judgment."

The purpose of the Lord's supper is to remember Christ's
redemptive work on our behalf, and His future return.
Examining ourselves before partaking of this meal is not a
time when we are supposed to afflict ourselves with guilt over
our sins, but when we are supposed to make sure we have the
right attitude and conduct towards our christian brother.

Chapter 11 answers questions about the proper order in
christian worship.

Text: 1 Corinthians 12

Theme: Christ is God's wisdom...

2. For answering questions (7-16)
D. About spiritual gifts (12:1-14:40)

Chapter 12 shows the nature (1-11) and purpose of spiritual
gifts (12-24).

The nature of the gifts (1-11). Verses 1-3 may indicate that
one reason for the misunderstanding of spiritual gifts was
because of false teachers among the Corinthians. A true
teacher acknowledges that Christ is both man and Lord (cf. 1
Jn. 4:1-3), and this standard would help to discern false
teachers from true. The truth then, about spiritual gifts,
was that one Lord, God, and Spirit gives a variety of
gifts to the body of Christ (4-11).

The purpose of the gifts (12-31). The Spirit gave a variety
of gifts to different members, to prevent divisions, and
promote the health an growth of the body (25). Like a human
body, different parts must work together to function as a
unit. This means one member cannot claim no need for another,
that all members cannot perform the same function,
and that all members should exercise their specific function
for the good of the body.

Text: 1 Corinthians 13

Theme: Christ is God's wisdom...

2. For answering questions (7-16)
D. About spiritual gifts (12:1-14:40)

Chapter 13 shows why love is a more excellent work of the
Spirit in a believer's life than spiritual gifts.

First, love is more profitable than other gifts (1-3). All
the gifts mentioned, here (speaking in tongues, prophecy,
knowledge, and faith to move mountains) are not necessarily
evidence of God's saving work on behalf of an individual (cf.
Matthew 6:2; Luke 18:11-12; 2 Peter 2:15; Jude 11; Rev. 2:14;
Matt. 7:22-23; Luke 10:17; etc.), nor do they necessarily
result in the growth and well-being of the church.

Love, however, is profitable, in that it is the supreme fruit
and evidence of God's saving work on a believer's behalf (cf.
Galatians 5:22-23), and results in the well-being and growth
of the church (cf. Eph. 4:16-17).

Next, love is more perfect than other gifts (4-7). As
evidenced in the Corinthian church, an abundance of spiritual
gifts did not necessarily result in the growth or well being
of the church body. These other gifts can be used in a proud
and selfish way which actually creates divisions (cf. chapter
12).

By contrast, love is patient (lit. long in spirit; suffers
wrong without quickly becoming vengeful), kind (tendency to do
good to others), not jealous (not envious of others), does not
brag and is not arrogant (is humble, does not boast of self,
does not inflate their self estimate), does not act
unbecomingly (rude; cf. chapter 11, how the people ate the
Lord's supper while others went hungry), does not seek its own
(seeks the interests and well being of others rather than
self), is not provoked (easily angered), does not take into
account a wrong suffered (doesn't keep a record of offenses
others have committed against them--cf. chapter 6:1-8), does
not rejoice in unrighteousness, but rejoices with the truth
(cf. incident with immorality--chapter 5), bears all things
(puts up with wrongs suffered), believes all things, hopes all
things, endures all things (probably with Christ as the object
of saving faith--cf. Hebrews 12:1ff). These are the
perfections, or completeness of love.

Finally, love is more permanent than the other gifts (8-13).
It is a fruit of the Spirit, which not only withstands present
opposition, but also which will abide in believers throughout
eternity. All the other gifts will cease prior to the time
when that which is "perfect" comes. There is some debate as
to what this means. Some think it refers to the time when the
Bible is complete. Others believe the more natural
understanding is that it speaks of the future return of
Christ, when we will see Him "face to face". In either case,
all the other gifts will cease prior to the end of the church
age, and none are as excellent as love. Even in later
epistles, there is no mention of these other temporary gifts.
For example, Paul, who had previously been given the sign gift
of ability to heal people who so much as touched a
handkerchief from him, later had to tell Timothy to "take a
little wine for his stomach's sake" (1 Timothy 5:23).

Love is "a more excellent way", because it is more profitable
than other spiritual gifts, is more perfect in its quality,
and more permanent in its duration.

Text: 1 Corinthians 14

Theme: Christ is God's wisdom...

2. For answering questions (7-16)
D. About spiritual gifts (12:1-14:40)

Chapter 14 continues the thought that love is the most
important work of the Spirit in a believer's life. As such,
believers should desire to minister in a way which will build
up the whole church and glorify God, rather than edify or
exalt one's self. This involves preferring prophecy over
tongues (1-26), order in the worship service (26-33),
and personal submission (34-40).

To edify the body, one must prefer prophecy over tongues
(1-26). Prophecy, in Bible times, included the ministry of
foretelling events, and forthtelling God's message to men.
Before the Bible was completed, prophets received direct,
revelation from God. Since the Bible has been completed,
there is a sense in which this gift is no longer in effect.
The book of Revelation says not to add or subtract from the
words of that book. Since Revelation is complete in its scope
(giving details of events which will consummate God's program
with man), was the last book written or endorsed by an apostle
of Christ, and since all Scripture is equally inspired, our
Bible is the final and complete Word of God to man. In the
sense of receiving new revelation from God, then, the gift of
prophecy has ceased.

But if one understands prophecy in the sense described in
verse 3, "one who prophesies speaks to men for edification and
exhortation and consolation", the gift may still be in effect.
When someone preaches or teaches from the Bible, they are
speaking to the edification, exhortation, and consolation of
believers. While they do not receive any additional
revelation from God, they do prophecy in the sense of
forthtelling God's message to men, when they teach what the
Bible says.

Prophecy is more edifying to the body than the gift of tongues
because "One who speaks in a tongue edifies himself; but one
who prophesies edifies the church" (4; cf. 1-19); i.e. many
would not even be able to understand what a person who is
speaking in tongues is saying.

Further, tongues were intended as a sign for unbelieving Jews,
whereas prophesy is for believers (20-22). Also, if an
unsaved person came into an assembly and heard people speaking
in tongues, he would conclude they were mad, whereas if he
heard them prophesying, "he is convicted by all, he is called
to account by all; the secrets of his heart are disclosed; and
so he will fall on his face and worship God, declaring that
God is certainly among you" (24-25). To edify the body, one
must prefer prophecy over tongues.

Next, to edify the body, one must conduct themselves in an
orderly fashion (26-33). When the believers in Corinth
prophesied, they were all speaking at the same time. Believers
were supposed to wait their turn, because this would enable
others to understand what was being said, and because, "God is
not a God of confusion but of peace, as in
all the churches of the saints." To edify the body, one must
conduct themselves in an orderly fashion.

Finally, to edify the body, one must submit themselves to
God's authority (34-40). This passage instructs women to
"keep silent in the churches", and wait till they get home to
ask questions of their husbands (34-35). The reasons given
are because, "they are not permitted to speak", but are
supposed to "subject themselves, just as the Law also says"
(34), because "it is improper for a woman to speak in church"
(35), because it is part of the "Lord's commandment" (37),
and because it is in keeping with God's order (40, cf. 33,
34).

There are variant interpretations of how this passage applies
today. Some think the instructions fit only the specific
cultural situation of Paul's time, and are null today.
However, the entire Bible was written in the context of local,
cultural situations, and to dismiss a passage on this
principle alone renders the entire Bible irrelevant.

Others understand it to mean women are only instructed to
avoid disrupting prophecy with questions. However, if this
were the case, why does it instruct women "not to speak", and
to wait till they get home (rather than just until no one is
prophesying) to ask questions? To edify the body, one must
submit themselves to God's authority and
order.

Believers should seek to minister to the body in a way that
will edify the body, by preferring prophecy to tongues,
conducting themselves in an orderly fashion, and submitting to
God's authority.

Text: 1 Corinthians 15

Theme: Christ is God's wisdom...

2. For answering questions (7-16)
E. About the resurrection (15:1-58)

Chapter 15 gives reasons to believe in resurrection (1-34) and
explains the nature of resurrection (35-58).

Reasons to believe in resurrection (1-34).

Because Scripture foretold it (1-4). The gospel message was
that Christ died for our sins and rose the third day
"according to the Scriptures". OT passages predicted Christ's
death (Isaiah 53:5-12), and resurrection (Psalm 16:8ff; cf.
Acts 2:24-32). Luke 16:31 says that if someone doesn't
believe the testimony of Scripture about the fact of hell,
they would not be persuaded even if someone from hell
rose and warned them. Thus, Scripture is a chief reason to
believe in resurrection from the dead.

Because salvation depends on it (12-19). If there is no
resurrection, then Christ did not rise from the dead. If
Christ did not rise from the dead, then His payment for sin
was ineffective. If His payment for sin was ineffective, then
believers are still in their sins, their dead loved ones are
gone forever, and their faith and preaching is vain. Salvation
depends on Christ's resurrection from the dead.

Because God's glory requires it (20-28). One of God's grand
purposes is to put all things in subjection to Christ, who
will then will then subject Himself to God, and thus, God will
be seen as the supreme victor and object of glory. The last
enemy to be put in subjection to Christ is death itself. If
there is no resurrection, then Christ will not have shown
Himself the victor over death, and God will not be "all
in all". God's glory requires resurrection.

Because resurrection hope motivates godly living (29-34). If
one did not have the hope of rising from the dead, they would
live by the principle, "Let us eat and drink, for tomorrow we
die." Those who do not believe in resurrection will only look
for ways to enjoy life while they can. The hope of
resurrection, on the other hand, gives believers courage to
endure hardships and danger for God. This is what gave Paul
courage when forced to fight wild beasts at Ephesus
(32).

There are many proposals as to what verse 29 means. One view
is that "those...who are baptized for the dead" refers to a
heretical teaching which influenced the Corinthians, and
taught you could insure the dead of heaven by being baptized
for them. Another is that it refers to people who became
believers and were baptized because of the testimony
of christians who had since died.

The most likely meaning seems to be that it refers to new
believers, who, by being baptized, publicly testify to their
faith, thus taking the place of believers who have died. In
that sense, they are baptized "in the place of" (another
literal meaning of the grammar) dead believers. The passage
certainly does not teach that one can insure a dead person of
heaven by being baptized for them. This idea is taught
nowhere in the Bible, contradicts Paul's statement that
Christ sent him not to baptize, but to preach the gospel (1
Cor. 1:17), and teaches a gospel other than salvation by
grace, apart from works (cf. Galatians 1:9).

The nature of resurrection (35-58). As a seed is dead when it
is put in the ground, but grows into a new form of living
plant, so believers, though they are placed in the ground
dead, will be raised with a new body (cf. Romans 8:18-25).
Resurrection bodies will be glorious (39-41,43), imperishable
(42), immortal (53), powerful (43), spiritual (44-48), and
will bear the image of Christ's body (49). Believers will
receive resurrection bodies instantly (51-52), whether
they are dead or alive (51), at the time when Christ returns
to rapture the church (cf. 1 Thess. 4:13-18).

Chapter 15 gives reasons to believe in resurrection and
explains the nature of resurrection.

Text: 1 Corinthians 16

Theme: Christ is God's wisdom...

2. For answering questions (7-16)
F. About a collection for the saints (16:1-9)
G. About relating to God's servants (16:10-24)

The hope of resurrection motivates believers to "be steadfast,
immovable, always abounding in the work of the Lord" (15:58).
In light of this hope, chapter 16 gives instructions about
giving to those in need (16:1-9), and regarding God's servants
(10-24).

Giving to those in need (1-9). Paul sought to collect an
offering to help Jewish believers who were in need (cf. 3). So
he wouldn't have to make collections upon arrival, he asked
each one to 1) on Sunday, 2) set aside a donation, 3)
according as God prospered them. He would send the offering
by delegates from the Corinthians church (3-4), hoped to
arrive after his trip through Macedonia (5) to spend some
time with them (7), but would remain in Ephesus till
Pentecost, because a door for ministry had been opened to him
there (8-9).

Regarding God's servants (10-24). Paul instructed them not to
despise Timothy (10-11), that Apollos would come to them when
he could (12), to subject themselves to the household of
Stephanas ("and everyone who helps in the work and labors"),
and "acknowledge such men" (17-18). Other brief instructions
include, "be on the alert, stand firm in the faith, act like
men, be strong", and "Let all that you do be done in love"
(13-14). He closed with greetings from the churches of Asia,
other brethren who were with him, his own hand (10-21), and
blessings in Christ (22-24).

In light of hope in resurrection, chapter 16 instructs
believers to give to those in need and regard God's servants.

--
Have you heard Christ died for our sins, and God raised Him
from the dead? Did you know God saves you from hell and
gives you eternal life through faith in this finished work alone,
not your merits (Jn. 3:16; 1 Cor. 15:1-3; Eph. 2:8-10; 2 Thess.
1:8-9)? This is so man cannot boast, and God alone gets the
glory (Eph. 2:8-9).
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