| Chapter 7 |
|
| Verses |
Comments |
| 1-6 |
"It
is good for a man to have nothing to
do with a woman." Probably a quote
from the letter. Could reflect the opinion
of the men, or maybe the women who preferred
celibacy. Paul defines moral sexual
obligations involving marriage in parallel
terms for both men and women. If sexual
urges can be expressed in ways God has
sanctioned, they will be less likely
to be expressed in ways God has forbidden. |
| 8-9 |
Words of wisdom to the
unmarried and widowed -- control yourself
or get married. One who is consumed
with an inward desire, even if he does
not yield to it, is unable to wholeheartedly
serve God. |
| 10-16 |
Discusses issues of divorce
and separation, especially in a mixed
marriage, which could have been very
prevalent in early church. This is his
opinion, not God's. If they can work
it out, fine and good. But if not --they
are not required to stay together, in
bondage, in enslavement. The greater
good is that God has called us to live
in peace. |
| 17-24 |
He cautions all of them
to retain the place in life that the
Lord assigned to them and to which God
has called them. They are to live contentedly
in whatever state they're in. |
| 25-35 |
Paul supports married
life; says it is a good thing. But he
is clear that celibacy is better --
not because it is less sinful, but because
it allows for single-mindedness. |
| 36-40 |
It is the solidarity of
the community that is important. His
treatment of marriage, then, is simply
this, "Whether one is married or
remains single, one must live in a way
that is pleasing to God and builds up
the community of God's people." |
| |
|
| Chapter 8 |
|
| Verses |
Comments |
| 1-11:1 |
Paul raises a new topic,
namely the eating of meat dedicated
to idols. In antiquity, only the well-to-do
would have had routine access to meat.
The "nothings" only got it
at festivals. He begins and ends this
section with a call to love each other,
to "edify", to build up." |
| 1-13 |
He commends those who
have the greater understanding in knowing
the nothingness of idols. But knowledge
without love is incomplete, at best,
and a stumbling block, at worst. Those
who are strong must care for those who
are weak. Even though the "strong"
might have a clear conscience in exercising
their "rights," no one has
the right to do anything that harms
another. [Huge social implications] |
| |
|
| Chapter 9 |
|
| Verses |
Comments |
| 1-12 |
Perhaps he expected some
backlash over previous statement. He
uses himself as an example and enounces
his apostolic privileges. He argues
that one, who chooses to limit his/her
own freedom out of love and concern
for another, is the freest of all. He
acknowledges that most people work in
expectation of providing for their needs
from the fruits of their labors, using
metaphors from OT,
agriculture, military. |
| 13-22 |
He chooses not to do that.
He does not want to do anything to hinder
the gospel. He has no master, but has
made himself a slave to all. |
| 23-27 |
Uses metaphor of running
a race. Only one wins, but they all
train. Point is to keep your eye on
the goal. |
| |
|
| Chapter 10 |
|
| Verses |
Comments |
| 1-13 |
Recalls the many blessings
bestowed upon the people of Israel,
yet they perished in the wilderness.
He uses this as a warning to church
not to become arrogant. Privileges do
not guarantee moral or religious security. |
| 14-22 |
Makes it clear that it
is simply not possible to participate
in the Lord's Supper and take part in
a sacrificial meal celebrated in a pagan
temple. One cannot flirt with demons
and then sit at the Lord's table. His
point is strong. Only a clean break
is possible. He is saying that we can't
play fast and loose with our loyalties
to God. God will not be mocked. |
| 23-11:1 |
Argues that the one who
maintains he is totally free to do whatever
he likes is in grave danger of losing
that freedom by becoming enslaved to
the practices he's free to do. Not everything
is beneficial; not everything is constructive.
True Christian freedom has to do with
building up of the church. Their main
job is to promote the good of others.
|
| |
|
| Chapter 11 |
|
| Verses |
Comments |
| 2-34 |
Deals with two topics
involving scandals in the church. The
first has to do with proper attire;
the second involves the proper observance
of the Lord's supper. |
| 2-16 |
Includes some of the strongest
hierarchical language in I
Corinthians. In 11:3, he writes: the
head of every man is Christ, and the
head of the woman is the man, and the
head of Christ is God. Scholars argue
over whether "head" means
"source" or "authority
over." Neither is satisfactory.
Some think "head" is a metaphor
for the discussion of "honor"
which follows. |
| 5 |
Man's head should be uncovered;
woman's is to be covered while praying
and prophesying. For men it's a social
leveler, for women it honors/dishonors
their husbands. Paul is making great
efforts to promote unity, to remove
class distinctions between the males
and females. |
| 6 |
Women should wear veils
-- veiling also had connotations of
social class in that wealthy women were
typically unveiled while poor or slave
women were veiled. Paul's injunction,
then, was, once again, aimed at reducing
the divisions caused by social class
and concerns over status. All women
should wear veils as a sign of their
unity
and equality in Christ. |
| 7 |
Man is the image of God;
woman the glory of man -- doesn't state
that women are not the image of God;
recognizes that the real issue
is the woman's behavior in worship bringing
glory or dishonor to the
man who is with her, who is representative
of her, who is the
prominent partner in the relationship.
|
| 10 |
Women have a "sign
of authority on their head" --
in its 103 uses in the NT, "authority"
always means authority exercised, not
authority submitted to. |
| 10 |
Angels -- the angels are
watching, guarding the natural order,
alert to the fact that worship of God
takes place in a fitting manner. Women
who were praying and prophesying with
uncovered heads might have been too
eager to forego consideration of family
responsibilities, of social conventions,
claiming that they were already genderless,
already like the angels. Paul argues
for the sake of propriety, that distinctions
of gender should not be blurred.
Freedom must be exercised carefully.
It can never be a stumbling block for
someone else. If a woman's behavior
would bring shame upon her husband,
she is to modify that behavior. The
more appropriate action is to encourage
the good and betterment of everyone
in the community. |
| 11-12 |
Each man and woman owes
his/her existence to the other. Each
is essential; together there is unity.
And ultimately they both owe their existence
to God, for everything comes from God. |
| 13-16 |
The sexes dress differently.
That is as it should be. He is
emphasizing their need to fulfill their
current roles in society. The church
was to permeate society, not rebel against
it. |
| 17-34 |
Problems with the Lord's
Supper |
| 17-22 |
The wealthier members
probably brought more food and consumed
more than their fair share. They could
get there early. Obviously, slaves would
not have been among the first to arrive,
so perhaps the food had already been
consumed by the time they arrived. The
occurrences were making a mockery out
of the notion of it being a common meal.
There was no real sharing at all. |
| 23-26 |
Paul reminds them of Jesus'
own words and acts at the last supper.
Their commemoration of that last meal
was like a living sermon, in which word
and symbol were used to proclaim Jesus'
death and to anticipate the glorious
banquet of the kingdom, to anticipate
what was to come. |
| 27-32 |
Each one should examine
himself before he eats of the bread
and drinks of the cup. They don't have
to be morally perfect, but theyshould
apply some moral scrutiny to their lives.
To communicate wrongly is to invite
judgment upon themselves. Each one is
responsible to all. |
| 33-34 |
This meal had nothing
to do with hunger; decency and order
were to prevail. |
| |
|
| Chapter 12 |
|
| Verses |
Comments |
| 1-11 |
Spiritual gifts are all
gifts of the Holy Spirit. Diversity
is a sign of God's inspiration. People
cannot rank God's gifts, picking and
choosing which one is best. He argues
that all are needed. |
| 12-26 |
Uses the analogy of the
body. All aspects are required to make
it a real body. There is unity in diversity.
Their baptism has symbolized this truth.
Whether Jew or Gentile, slave or free,
those social distinctions have been
transcended through baptism by the Holy
Spirit. Diversity is not accidental,
but essential, and it is perfectly consistent
with unity. |
| 27-31 |
They all belong to the
body, to the church. None can claim
to be the whole, but neither is anyone
excluded. |
| |
|
| Chapter 13 |
|
| Verses |
Comments |
| 1-13 |
A hymnic masterpiece,
central to Christian living. It is the
heart of the message in 12-14, that,
thanks to this middle part, the problems
raised in the first section can be taken
up in the third section and followed
through to a solution. Without love,
all human achievements and gifts are
nothing. |
| |
|
| Chapter 14 |
|
| Verses |
Comments |
| 1-35 |
Continues
to address issues in the worship service.
Remember, it's a house church; people
have been eating and drinking; then
they worship. |
| 1-25 |
Provides a commentary
on the ranking of gifts mentioned in
chapter 12, particularly prophecy and
speaking in tongues. Prophesying edifies
the church; speaking in tongues edifies
oneself unless someone is present who
may interpret it. |
| 26-33 |
Edification also reflects
a sense of orderliness and decency,
then peace, not confusion, will be the
result. He instructs that only two,
or at the most three, from each type
of spiritual gift are to speak at the
service; they are to speak in turn and
not all at once; the tongue speaker
should remain silent if there is no
interpreter. There is no inherent value
in these gifts unless the whole community
can participate in and benefit from
them. |
| 34-35 |
Women are not to speak
in church! Perhaps another quote. We
know from 11:3 that they are praying
and prophesying. Given the nature of
the statements, those opinions are more
likely to be held by the men who are
being influenced by cultural attitudes
towards women. May be intended to level
gender issues, not cause them! |
| 36-40 |
Repeats that all things
should be done decently and with order. |
| |
|
| Chapter 15 |
|
| Verses |
Comments |
| 1-58 |
A treatise on the resurrection
of the dead. |
| 1-11 |
Recalls the evidence of
Christ's resurrection. |
| 12-19 |
Responds to claim that
some are denying the resurrection of
the dead. If that's true, they have
to deny Christ's resurrection, and the
whole basis of the Christian faith.
A sad consequence would be that they
are still in sin. |
| 20-28 |
But death is not the final
answer. Christ was raised as the
firstfruits of them who sleep. In time
Christ will vanquish every foe, ultimately
handing over all to the Father. That
will be the end. |
| 29-34 |
Because of the resurrection,
people should be baptized, live with
courage, and avoid bad company. |
| 35-44 |
Uses metaphors of agriculture,
animals, and heavenly bodies to describe
the type of body that will be resurrected.
There is continuity between what has
died and what is raised. However, what
is raised will be better than that which
has died. |
| 45-49 |
We derive our spiritual
bodies from Christ, who is the last
Adam. |
| 50-58 |
All may not die, but all
will be transformed. Our earthly bodies
cannot experience the heavenly. Our
mortal natures must take on immortality.
The final triumph will be over sin and
death. |
| |
|
| Chapter 16 |
|
| Verses |
Comments |
| 1-24 |
Closing and personal matters. |
| 1-4 |
Instructions regarding
the collection to be sent to the Jerusalem
church. |
| 5-9 |
Describes his travel plans
and why he can't come to visit them
immediately. |
| 10-18 |
Makes requests on behalf
of colleagues. |
| 19-24 |
Closing comments and benediction. |
| |
|
| |
After sending this letter,
it is thought that the situation between
Paul and the church changed dramatically
-- not for the better. He did visit
them in Corinth, and it did not go well.
That resulted in another letter -- namely,
II Corinthians. Chapters 10-13 of II
Corinthians have often been thought
to be that letter. It is stern, painful,
and has been referred to as a "letter
of tears." Paul worried a lot about
its reception while he continued his
travels. During his time in Macedonia,
he learned that his "stern"
letter had been well-received. Then
he wrote the letter that comprises chapters
1-9 of II Corinthians, which is much
more positive and conciliatory. |
| |
|
