CFM: August 21–27
Videos and Podcasts
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Line Upon Line | ||
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CFM New Testament | ||
Unshaken | | |
The Interpreter Foundation | ||
Teaching Helps with John Hilton | 1 Corinthians 1-7 (not yet posted) | |
Ponderfun | 1 Corinthians 1-7 (not yet posted) | |
Talking Scripture | ||
Resources and Insights about this Week's Lesson
1 Corinthians was likely written around the year 53-55 AD, during Paul's second or third missionary journey. Based on the context of Paul's introduction and his mention of Sosthenes, it was probably written at the very end of his second or beginning of his third tour. Paul wrote this letter while he was in the city of Ephesus, located in the province of Asia (modern-day Turkey). (Review Lesson for Acts 16-19).
Basic Timeline of Events:
~50-54: Paul's 2nd Missionary Journey
~50-51 AD: Paul arrives in Corinth, befriends Aquila and Priscilla, supports himself as a tentmaker.
~51-52 AD: Writing of 1 Thessalonians (from Corinth).
~51-52 AD: Writing of 2 Thessalonians (from Corinth).
~52 AD Paul appears on trial before the proconsul Gallio in Corinth, charges dismissed.
~52 AD Paul departs for Ephesus and stays there for around 2 years (possible date of 1 Corinthians)
~52 AD Claudius expels Jews from Rome
~54 AD Paul returns Antioch, visiting a a few places on his return
54 AD: Nero becomes Emperor and allows Jews back into Rome.
~54-58 AD Paul's 3rd Missionary Journey begins
~54-55 AD 2nd possible date for Paul's 1st letter to the Corinthians, written from Ephesus.
~55-57 AD: Paul writes 2 Corinthians from Macedonia.
Late 50s AD: Paul's brief return to Corinth.
~ 57 AD: Paul's final journey to Jerusalem and subsequent imprisonment.
66 AD: Outbreak of the First Jewish-Roman War.
70 AD: Destruction of the Temple in Jerusalem by the Romans.
As previously discussed, Paul's letters were purposefully tailored to address specific situations and challenges within the communities that he wrote to. Therefore, gaining insight into the community and the contextual circumstances is essential for properly grasping the significance of Paul's message. With this in mind, exploring Corinth's historical and cultural backdrop becomes paramount in illuminating Paul's message. This background serves as a valuable lens through which we can better appreciate the depth and relevance of Paul's letter to the Corinthians.
I. Introduction to Corinth's History and Culture:
The city of Corinth traces its origins back to around 900 BC when it was established by the Doric Greek dynasty of the Bacchiadae. This period lasted until approximately 747 BC, when a political upheaval led to a shift in governance that resulted in an aristocratic oligarchy structure. Across the subsequent centuries, Corinth thrived as one of Greece's most prosperous city-states, often rivaling Athens. During the 3rd and 2nd centuries BC, Corinth's involvement with the Achaean League led to tremendous prosperity, causing Corinth to rise in rank and population, eventually becoming the largest Greek city of its time, earning it the status of the league's capital.
Nevertheless, Corinth's prosperity was disrupted in 146 BC by the destructive intervention of the Romans, which left Corinth largely deserted for quite some time. The city experienced a revival in 44 BC when Julius Caesar refounded it as Colonia Laus Iulia Corinthiensis, an honorific title that paid tribute to Julius Caesar. This marked a turning point, as the reestablished Corinth became a prominent Roman colony. The city's inhabitants were a mix of freedmen, veterans of the Roman army, locals, and migrants from other regions. This transformation fundamentally altered the city's character, creating a blend of Roman and Greek influences that defined its identity.
Corinth's geographical location was a key factor that set it apart as a major center for trade and commerce in the ancient world. Situated on an isthmus connecting the Peloponnesian peninsula with mainland Greece, Corinth was strategically positioned between the Aegean Sea to the east and the Ionian Sea to the west. This unique placement made Corinth a natural crossroads for both land and sea trade routes. The city boasted two harbors, Cenchrae in the Saronic Gulf to the east and Lechaeum to the west, in the Gulf of Corinth. This strategic location facilitated the movement of goods, people, and vessels between the Aegean and Adriatic Seas, allowing ships to avoid the treacherous Cape Maleae and save time on their journeys.
Additionally, a paved highway known as the Diolkos, made it possible to transport goods, animals, and even small boats across the narrow isthmus, further enhancing Corinth's importance as a transit hub. This efficient transportation connection made Corinth a bustling hub of economic activity, where merchants, traders, and travelers converged, contributing to its reputation as one of the most prosperous and influential city-states in the ancient Mediterranean world.
In 1858 a major earthquake destroyed the city, providing a unique opportunity for archeologists. Modern Corinth was able to be relocated and built about 3 miles northeast of the former site. This allowed for a comprehensive exploration and excavation of the ancient city. To this date, excavations have uncovered a great deal from the Roman period city, including the Corinthian forum (divided into its upper administrative and lower commercial), its marketplace (agora), the amphitheater, the villa of Anaploga, a city council building (bouleterion), a gymnasium, baths, fountains, various temples, and sanctuaries, including those dedicated to Apollo, Asclepius, Athena, Demeter, Kore, Hera, Palaimon, Poseidon, Sisyphus, Sarapis, Tyche, Venus, and the temple of Aphrodite on Acrocorinth. (Archaeological Site)
Corinth was renowned for its diverse and thriving industries. One of its most celebrated contributions was Corinthian Bronze, a unique alloy that combined gold, silver, and copper, resulting in a lustrous and distinctive metal renowned for its beauty and durability. This Corinthian Bronze was highly sought after for use in constructing temples, palaces, theaters, and musical instruments throughout the Roman Empire. Its applications extended even to the Temple in Jerusalem, where it was used in the design of the Beautiful Gate (Acts 3:2,10).
This prominence of Corinthian Bronze is mentioned in the New Testament, particularly in the writings of the apostle Paul. In his first letter to the Corinthians, Paul draws on the image of a "sounding brass" or a "clanging cymbal" (1 Corinthians 13:1 INT χαλκός, נְחֹשֶׁת). This metaphor, which alludes to musical instruments crafted from Corinthian Bronze, underscores the idea that without charity, even the most impressive or valuable materials hold little value.
Corinthian bronze, renowned for its excellent reflective properties, was used for crafting mirrors as well. Paul seems to allude to this practice when he delves into the motif of distorted reflection in his discourse in 1 Corinthians 13:12 INT. While the King James Version translates "mirror" as "glass," a more precise rendering would be a bronze mirror because this was how they were made at that time. In a masterful analogy, Paul likens our finite comprehension on earth to gazing upon an enigma or an obscured image through a bronze mirror, juxtaposing its opaqueness with the vividness of comprehending something or someone "face to face." This comparison serves as a metaphor for the clarity of human understanding (1 Corinthians 13:12 INT). The essence of this analogy encapsulates the notion that, much like the mirrors of Corinth that yielded distorted reflections, the unveiling of God's truth illuminates a clearer comprehension of reality.
Incorporating these types of cultural and tangible references into his letters, Paul skillfully connected familiar elements of Corinthian life, such as Corinthian Bronze and mirrors, to deeper spiritual truths, creating a bridge between the material world and the realm of faith.
II. Religious Landscape:
During this time, the religious landscape in Corinth was diverse, marked by a vast tapestry of beliefs and practices that were influenced by its multicultural environment. The city was known for its numerous temples, each dedicated to various deities, which fostered a pervasive atmosphere of idol worship. Prominent among these temples were those dedicated to Apollo and Aphrodite. The Temple of Apollo, one of the oldest and most revered in Corinth, stood as a major landmark in the city. The Temple of Aphrodite, located on the Acrocorinth hill, was infamous for employing many sacred prostitutes, contributing to the city's reputation for sexual immorality.
The concept of syncretism was deeply ingrained in the cultural fabric of Corinth. Syncretism refers to the blending or merging of different religious, cultural, or philosophical beliefs and practices into a new, often hybrid, form, resulting in a very flexible approach to spirituality. The acceptance of various deities from both Greek and Roman pantheons contributed to this syncretic atmosphere. People in Corinth often incorporated new gods and rituals into their lives without abandoning the old ones, creating a diverse spiritual landscape that allowed for the coexistence of various religious traditions.
One example of such a tradition came from the Greek Asklepion, healing temples located throughout Greece that were dedicated to Asclepius. One of the most famous sanctuaries is found in Corinth. It was a tradition for those whom the gods had healed to bring an offering to the shrine of the god who healed them, in the form of the body part that was healed. These offerings would be made out of stone, ceramic, clay, or such in recognition of the healing that the worshipper had sought or reportedly received from the god. Many of these types of offerings have been discovered in Corinth. It is even possible that Paul referred to this traditional practice in his passage regarding the “body of Christ,” which he described as being composed of individual members of hands, feet, ears, eyes, etc. but all functioning as one body (1 Corinthians 12:14-27). This is a custom that still continues today in many Orthodox traditions. It is not uncommon to go to a Monastery or Church in Greece and see little figurines of various body parts placed around the shrines of different Saints or even depicted in the shrine itself.
The religious landscape in Corinth was heavily influenced by Greek polytheism—a system that attributed and segmented diverse aspects of life and nature among multiple gods and goddesses. This tradition provided the foundation for the city's devotion to deities associated with different spheres, ranging from love and beauty to war and wisdom. This categorization process often partitioned worshippers into distinct sects or communities, a trend that the early saints began to mirror in the developing Corinthian Church, where affiliations with different apostles or teachers began to emerge. Factions surfaced among the saints around different leaders and teachers, such as Paul, Apollos, and Cephas (Peter), fostering disputes and discord. This discord was a central concern in Paul's correspondence with the Corinthians. The overarching theme of Paul's letter addresses these issues, clarifying that unity is the goal, and that we should all strive to be "perfectly joined together," working in harmony and cooperation. All of the individual apostles, teachers, members, doctrines, covenants, scriptures, ordinances, traditions, etc.—are all integral components of a collective entity, the body of Jesus Christ. Christ is the central authority uniting all, and his life, mission, and example were always focused on advocating for cooperative harmony over rivalry and strife.
Nevertheless, old habits proved resistant to change, and the deeply entrenched Greek customs of Corinth, coupled with the sway of Roman cults, especially during the period of Roman colonization and occupation, exacerbated the religious dilemmas faced by the early believers in the midst of such a varied populace. In this environment, Paul's teachings on the worship of one God and the exclusivity of Christianity presented a distinct challenge. His call to forsake idolatry and embrace the teachings of Jesus Christ clashed with the prevailing syncretism and the community's deep-rooted acceptance of diverse deities—a cultural mindset that pervaded both conscious and subconscious thought. The clash between the monotheistic beliefs of Christianity and the polytheistic practices of Corinthian society played a significant role in shaping the content of Paul's letters to the Corinthians, as he addressed the moral and theological dilemmas faced by the newly established Christian community in this religiously diverse city.
III. Political and Social Context:
The political and social context of Corinth during this time was marked by a complex blend of Roman rule, diverse social strata, and religious diversity. Corinth was a Roman colony, and its government reflected the hierarchical structure of the Roman Empire. The political hierarchy consisted of Roman officials, including a proconsul who governed the province, local magistrates, and councils responsible for maintaining law and order. As a Roman colony, Corinth held a position of significance, serving as the capital of the province of Achaia and playing a pivotal role in regional governance.
Socially, Corinth was a melting pot of various social classes. The city had a mix of Roman citizens, non-Roman citizens (often referred to as "freedmen"), and slaves. The Roman citizens enjoyed certain privileges and legal rights under Roman law. Non-Roman citizens, who often included freed slaves and immigrants, held a lower social status and fewer rights. Slaves constituted a significant portion of the population and were at the bottom of the social hierarchy, considered property rather than individuals with legal rights.
For Jews and Christians in Corinth, navigating this social and political landscape presented unique challenges. These communities also likely included a mix of Roman citizens, non-Roman citizens, and slaves. Their religious practices were protected under Roman law, but they were still considered outsiders due to their distinct beliefs and customs. Those who had been expelled from Rome during the reign of Claudius, faced additional challenges due to the political and social stigmas. The Jews monotheistic beliefs and their tendencies for exclusivity directly challenged the polytheistic norms of Corinthian society. In addition, the Christian allegiance to Jesus as Lord and the internal conflicts that existed between them and their Jewish counterparts led to considerable tensions and conflicts with both the Jewish community and the broader population.
Women in Corinth occupied varying roles and statuses within the Corinthian community. While Roman women enjoyed more legal rights than in some other societies, their status was still generally subordinate to men. Although, in the early Christian communities, women played important roles as leaders, patrons, and participants. Phoebe, Junia, and Priscilla are good examples of prominent women in early Christian leadership roles. However, even though they were highly respected in the Christian community, their status and influence in Corinth and the surrounding areas were still subject to the broader social norms and expectations of the time.
In the midst of this intricate landscape, Paul's letter to the Corinthians addresses a broad range of issues. He sought to address these challenges by providing guidance rooted in the teachings of Jesus and the principles of the Christian faith while also considering the context of Corinth's social dynamics, Rome's governance, and the politically charged circumstances that the early saints were facing. While the saints at this time were dealing with very challenging circumstances, greater trials were just around the corner. The Jewish-Roman War was ramping up, and the destruction of Jerusalem was less than 20 years away. Rome's aggression towards the Jews and Christians would not be limited to the Holy Land, Jews and Christians throughout the Roman Empire would be targeted and persecuted. Paul recognized the stark realities of their situation, and his messages to the Corinthians specifically addressed these immediate and temporal concerns.
These are crucial aspects to acknowledge when studying these chapters, especially those concerning marriage. In chapter 7, Paul even discourages people from getting married. This is one of the more controversial sections of Paul's writings for several reasons, and we will address this in more detail when we get to that section, but Paul explained that his opinions and advice regarding these matters were influenced by the "present distress" that the Corinthians faced. Paul stated that their time was short, and the fashion of their world would soon pass away, and this was true. With the onset of the Jewish-Roman War, the early saints would endure extreme persecution and hardships under the burden of Rome. Many would be killed, others would have to scatter and go into hiding. Having a family to take care of during these extremely turbulent times would have made things more complicated and more painful. There are times and circumstances where the Lord has warned people from getting married and having a family, the prophet Jeremiah was one of them, as was Paul. With these individuals, the Lord had other missions for them to fulfill. However, in general, these situations are the exception rather than the rule. Paul explained that these are matters for individual consideration and that one should seek guidance through the gift of the Holy Ghost.
Chapter 7 represents an excellent example of why it is so important to recognize the broader context of any given passage, including the political and social environment because an isolated segment taken out of context can lead to significant confusion and misunderstandings. This is one of the more notorious sections that frequently cause people significant confusion, and we will attempt to break it down in more detail when we get there.
IV. Philosophical Climate:
Corinth's cosmopolitan nature and its status as a major trading and commercial hub attracted philosophers and thinkers from various parts of the Roman Empire. The city became a meeting point for different philosophical schools and traditions. These philosophers engaged in public debates and discussions, addressing questions about ethics, metaphysics, and the nature of reality. Contemporary philosophical schools like Stoicism, Epicureanism, and Skepticism likely had a presence in Corinth, which were built upon the foundational theories of Pythagoreanism, Platonism, Aristotelianism, and other prominent Greek philosophers and schools of thought.
Public spaces, such as the forum, the agora (market), and other gathering places, served as venues for philosophical discussions. Philosophers would frequently engage in dialogues, present their ideas, and challenge each other's viewpoints. This intellectual exchange also extended to questions of morality, religion, and the nature of the divine. It was in these public spaces that Paul would frequently teach and engage with the various members of Roman society.
The presence of different philosophical ideas fostered an atmosphere of intellectual stimulation and debate, and these were the types of topics and situations that Paul frequently spoke about when discussing the Greek's strong interest and appetite for "wisdom", or σοφία sophia. He compared this to the Jews passion for the Torah and their seeking "signs."
Paul's grasp of Greek philosophy and discourse proved instrumental in establishing rapport with his audience. This ability enabled him to forge connections by tapping into shared attributes, encompassing areas such as sciences, philosophies, arts, cultural traditions, social interests, commerce, personal matters, and familial concerns. The very principles and subjects that facilitated Paul's efficacy as a missionary and his relationship with his Gentile recipients can also serve as conduits for our connection as readers and students to the New Testament writings. Beyond immersing ourselves in Jewish tradition and culture, acquainting ourselves with Gentile philosophies and culture proves highly beneficial. Such an understanding allows readers to forge substantial links to the narratives, tenets, and concerns of these communities. These insights offer a unique lens through which readers can discern important and significant connections they might otherwise overlook.
V. Moral Climate
The moral climate in Corinth reflected its permissive and open attitude toward many diverse beliefs and practices. As Charles Dickens aptly phrased, "It was the best of times, and it was the worst of times," encapsulating the inherent dichotomy of the era. On one hand, the apostle Paul traversed these streets, teaching principles of salvation and exultation through the Gospel of Jesus Christ. Conversely, a disheartening reality existed where thousands of individuals, spanning both genders and all ages, fell victim to exploitation and abuse as sex slaves. These glaring incongruities presented a jarring and sobering reality.
The city housed many venues: theaters, arenas, gymnasiums, baths, temples, symposiums, and other locations where people could actively engage in various forms of enrichment, entertainment, and cultural activities. Within its walls of pride and prosperity, a reputation for opulence, indulgence, and extravagance developed and thrived. This abundance was tarnished by its association with various forms of immorality and promiscuity. These practices even extended into their religious quarters, where "sacred" prostitution was rampant within the temples and institutions, celebrated as part of their "worship to the gods". (Paul and Sacred Prostitution in Corinth)
Consequently, the city was sometimes viewed as an emblem of moral decay and corruption, even earning the term "Corinthianize" as a euphemism for sexual immorality. This was a tragic situation that Paul addressed in his letter to the Corinthians. His account specified that even members of the Christian Church were engaging in these immoral practices. This was a major concern, and Paul clearly stated that these types of practices and behaviors were in direct violation of the teachings of Christ and his gospel. He warned the members that even though they might be able to deceive their brethren, they would not be able to defraud the Lord, and they would eventually have to face the harsh realities of their crimes, including the Lord's wrath and judgment.
Despite its notorious reputation, Corinth remained an economic powerhouse, and this reputation may have even contributed to its economic success. In some aspects, one could draw a loose comparison between Corinth and Las Vegas – both cities seemed to profit from morally questionable exploits. Yet, paradoxically, Corinth also housed individuals counted among God's most chosen builders of the faith, who faced many temptations, trials, and tribulations. The lessons and insights derived from Corinth resonate deeply with the present era. While the temptations and affluence available today far surpass those of ancient Corinth, the underlying principles remain strikingly relevant, and one can draw strength and perspective from these examples in combination with Paul's council by examining both the positive and the negative aspects of these scenarios.
As one explores Paul's letter to the Corinthians, it is helpful to consider the following questions.
What is Paul's overall message and theme in his letter to the Corinthians, and how can these principles apply to us today?
Paul demonstrates that even within Christ's renewed covenant, actions have consequences. What are the ramifications for ignoring and abusing the blessings of the Gospel as they were outlined in Paul's Letter to the Corinthians?
What can Paul's letter teach us about the need for continual spiritual guidance and moral instruction through prophets and apostles?
What are some of the challenges the saints faced in maintaining unity and resisting external pressures? How do these challenges apply to us today, and how can we manage them more effectively?
Why is it necessary to define and defend doctrinal truths within a culturally diverse environment?
What kind of impact can Paul's teachings on moral purity, love, and proper worship have on our families and societies?
What can Paul teach us about learning to adapt to changing and challenging circumstances? What are the resources we have available to us, and how can we utilize them more efficiently and effectively?
Note:
Due to the number of links, a single post for this week's lesson is too big to save, so I have had to divide it up into two sections. This is Part, outlining verses 1-3. In past lessons, I have included a Key-Words and Cross-References column in the charts for each section. In this week's lesson, there were simply too many words that needed more clarification. Therefore, I added a section below each chart that includes my own insights regarding various interpretations, particularly for some of the more challenging and significant passages to help clarify some of the more obscure English translations. Five years of Greek School came in handy this week! There are underlined links to specific words within the verses that will take the reader to an online concordance, where they can examine the word and its context for themselves. Make sure to click on the root word in the link to get a broader understanding of its meaning. The reader will find multiple cross-references in these sections that can help them to better understand the language and character of Paul's message. This can be a very enlightening exercise, and it can help one to make better sense of these frequently challenging passages.
Cultural and Historical Context for 1 Corinthians 1:
In this chapter, Paul responds to concerns and reports he received about the Corinthian church, including disputes and quarrels among believers, as well as the influence of worldly wisdom and philosophies that contradicted the Gospel message. In our previous discussion regarding the religious culture of Corinth, we discussed the Greek methods of categorization and classification and how the Greeks would categorize their gods into different groups that corresponded with different elements of nature.
This system had some advantages and purpose, particularly in the study and organization of various classifications for biology and ecology, but this concept does work as well for people. This was evident in Corinth when the Church communities began to divide themselves into different "houses", each favoring certain teachers and leaders over others, frequently basing their affiliations with the missionary that baptized them. This resulted in various fractions within the broader community as different groups began interpreting things differently, leading to disputes and discord among the saints.
Dealing with these divisions was Paul's first order of business in his letter to the Corinthians. Following his Salutation and Greetings, Paul wasted no time in getting to this message. In verse 10, we read, "I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions (σχίσματα, schismata) among you; but that ye be "perfectly joined together" (κατηρτισμένοι katertismeni), in the same mind (νοῒ ni) and in the same judgment (γνώμῃ gnome)."
This does not mean that members of the Church need to be mindless robots, all thinking and acting the same way. In fact, the Greek reads to the contrary. The root καταρτίζω (katartizo) + μένοι (meni) means to "abide" in a state of being "joined together," meaning to "be sound, complete, whole, mended, put in order, restored, moving one another towards a state of healing and perfection." The word translated as mind comes from the root νοῦς (nous), and this represents the "faculty of being able to compromise, perceive, and understand the feeling and perspectives of others." The word translated as judgment γνώμῃ (gnomi) means to "resolve one's mind through reason and logic with unified purpose and intention." This was the message that Paul intended in the words he wrote, and our English translations simply don't do this passage justice.
A common topic among the early saints was the concept of being "chosen." Who were God's chosen people? In the Old Testament, these were the Israelites and then the Jews (בְּחִיר bāḥîr). But in the New Testament, everything shifts when the Gentiles are added to that mix, and people begin to compete with one another, using their knowledge of the Law, their intellectual wisdom, or social status to assert themselves as "chosen." Paul blatantly calls the community out on this, demonstrating the foolishness of these mentalities, explaining that these kinds of competitions are meaningless to God and that those who seek after the vain things of the world will not have a place in God's kingdom.
So who are the chosen? Who will be chosen? The word ἐκλέγομαι (Eklegomai), translated as "chooses or chosen," can provide some insights. This word comes from the root λέγω (lego), which means "to call by name, to teach, advise, to say or speak." the prefix ἐκ means "from, out of, or as a result of," and the suffix, -ομαι, indicates that the verb is in a first-person plural or formal conjugation. When one pieces together these different elements, one can interpret ἐκλέγομαι (Eklegomai) as "I (we, God in the first person formal tense) will choose one who listens, one who is willing to be taught, one who is willing to take advice, feedback, and criticism, one who is willing to speak up." These are attributes of a good student (תַּלְמִיד Talmid, from לָמַד), a good disciple (μαθητής, μαθήτρια Mathitis, mathitria).
Paul expands upon this concept explaining the difference between the wisdom of man and the wisdom of God. The wisdom of man and the wisdom of this world is foolishness, and it has been a stumbling block for many because it has prevented them from accessingblamelessness the power and wisdom of God.
Scripture | Major Topics/ Themes | Summary | Cross-References, Videos & Resources |
| |||
Vs. 1 | Salutation: Introduction | Paul identified himself as the brother of Sosthenes, who was the leader of the synagogue in Corinth and was beaten during Paul's trial before the judgment seat of Gallio. | Acts 18:12-17 |
Vs. 2 | Intended Audience | The Church of God in Corinth, sanctified in Jesus Christ, called to be saints. | |
Vs. 3-9 | Apostolic Greeting | Paul extends expressions of gratitude, blessings of grace, peace, enrichment in word and knowledge, confirmation of testimony, spiritual gifts, confirmation of blameless, enduring to the end in faith, and a call to receive the fellowship of Christ. | |
Vs.10-16 | Body: Unity and Division in the Church | Paul begins his letter beseeching the members in Corinth to extend the same graces to one another as he addresses his concerns regarding the divisions within the Corinthian church. He pleads for unity among the believers, using the term katērtismenoi, translated as "perfectly joined together" in the same mind and judgment, emphasizing that they should not be contentiously divided over their preferences for different leaders (Chloe, Paul, Apollos, Cephas, Crispas, Gaius, Stephanas) but rather be united in their faith in Christ. Paul explained that it was Christ who was crucified on their behalf, and it is in his name that we are baptized. | |
Vs.17-25 | Wisdom: The wisdom of man vs. the wisdom of God through the Atonement of Jesus Christ. | Paul explains that Christ did not send him to baptize but to preach the gospel. Unlike the conventional wisdom of words, Paul preaches the wisdom displayed by Christ's example, his humble willingness to submit to the Father on the cross. The foundation of everything lies in Christ's Atonement, encompassing forgiveness, redemption, and peace; without this cornerstone, all else is rendered futile. In this vein, Paul draws a sharp distinction between the world's limited wisdom and the transcendent wisdom of the Lord. He points out the irony that those who derided the veneration of a man crucified on a cross as foolish were blind to the fact that their presumed wisdom would lead them to their own destruction. The perceived understanding of the wise, the scribes, the disputers, and the prudent would ultimately fall apart. Paul explains that the world does not understand the wisdom of God because if they did, they would believe. Rather, Paul teaches that the world's focus is misaligned. The Jews' demand signs and the Greeks' pursuit of wisdom failed to yield the desired results. The proclamation of Christ's crucifixion, a fulfillment of prophecy, is viewed as a stumbling block to many Jews and as foolishness to the Greeks. Yet, those who heed the call understand that Christ is the power and wisdom of God, and his wisdom and strength reign supreme. | |
Vs. 26-31 | God intentionally chooses the weak to confound the wise. | Paul discusses how God often chooses the weak and foolish things of the world to confound the strong and wise. He reminds us of our humble state before the Lord, emphasizing the idea that worldly status and perceptions of superiority don't matter. True strength and wisdom come through Jesus Christ. Only through His grace that we can be justified, sanctified, and redeemed. |
Key Verses and Words (from the Greek, with clarified translations):
Verse 10: "I beseech you, brothers and sisters, in the name of our Lord Jesus Christ, that you all communicate with one another and that there be no divisions among you, but that you be perfectly joined together in mind and purpose. (through compromise, logic, and reason) "
Verse 18: "For the message of the cross is foolishness to those who perish, but to them which are saved it is the power of God unto us."
Verse 21: "For after (the wisdom of God was taken away) the world through wisdom did not know him, It was God's pleasure, because of the foolishness that was preached, to save those that believe."
Verse 23: "but we proclaim Christ's crucifixion: a stumbling block/scandal/ offence for some of the Jews and foolishness unto the Greeks."
Verse 26: "Brothers and sisters, Heed your calling. See that many of you were not wise by human standards; not many were dynamic/ mighty/ influential; not many were of noble birth."
Verse 27: "But God chose the foolish things of the world to confound the wise; God chose the weak things of the world to confound the mighty."
Verse 28: "God chose the lowly things of this world and the despised things—and the things that are not—to nullify the things that are,"
Verse 29: "so that no one may boast in his presence."
Verse 30: "But of Him, ye are in Christ Jesus, and He has made for us wisdom, from God—and also righteousness, holiness, and redemption."
Cultural and Historical Context for 1 Corinthians 2:
1 Corinthians 2 continues Paul's letter to the Corinthian church, delving deeper into the themes of wisdom, the Holy Spirit, and the nature of true spiritual knowledge. The chapter emphasizes the contrast between human wisdom and the wisdom that comes from God through the Spirit.
Scripture | Major Topic/ Theme | Summary | Cross-References, Videos & Resources |
| INT | ||
v. 1-5 | Developing Spiritual Wisdom through Humility | Paul begins this chapter by including himself in the narrative of humility, confessing his feelings of weakness and inadequacy when he first encountered the Corinthians. He recounted that he was terrified, and it was not his speech that persuaded the people to believe in Christ; rather it was the power of the Holy Ghost. | |
v. 6-16 | The Role of the Holy Ghost in Teaching Wisdom | Paul discusses the profound role of the Holy Spirit in revealing God's wisdom. He contrasts worldly wisdom, which the rulers of the age cannot understand, with the "hidden wisdom" that God prepared, from the beginning of time, for those who love and obey Him. Paul teaches about the Plan of Salvation, which was ordained in the pre-existence. He affirms that the Holy Ghost will reveal these truths to those who diligently seek to understand them and that the Holy Ghost will guide and instruct us along our path of spiritual discernment and enlightenment. |
Key Verses and Words (from the Greek, with clarified translations):
Verse 1: "And I also, brothers and sisters. When I came to you, I did not come with eloquence of speech or wisdom, declaring unto to you the testimony of God."
Verse 2: "For I esteemed to know nothing while I was among you except Jesus Christ and his crucifixion."
Verse 3: "And in weakness, fear, and trembling I was before you.
Verse 4: "And my speech and my preaching were not persuasive by man's wisdom, but these words were manifestations of the Spirit and of His power."
Verse 5: That your faith should not be in the wisdom of men, but in the power of God.
Verse 6: "However, we do speak wisdom among them that are mature, but not the wisdom of this world/age or of the rulers of this world/era, who are useless."
Verse 7: But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:
Verse 9: "However, as it is written: 'What no eye has seen, what no ear has heard, and neither entered into the heart of man'—the things God has prepared for those who love him." (Isaiah 64:4, Doctrine and Covenants 76:10)
Verse 10: "These are the things God has revealed to us by his Spirit. The Spirit searches all things, even the deep things of God."
Verse 11: For what knoweth the things of a man, save the spirit of a man? In the same way no one knows the things of God except the Spirit of God.
Verse 12: "What we have received is not the spirit of the world, but the Spirit who is from God, so that we may understand what God has freely given us."
Verse 14: "The natural person (without the Spirit) does not receive (accept) the things that come from the Spirit of God but considers them foolishness, and cannot know them because they are spiritually discerned."
Verse 16: For who hath known (felt) the mind of the Lord, that he may instruct him? But we have the mind of Christ.
Cultural and Historical Context for 1 Corinthians 3:
1 Corinthians 3 continues Paul's letter to the Corinthian church, focusing on themes of spiritual development, discussing how divisions within the church impede that development, while emphasizing the importance of building one's faith upon a solid foundation. The chapter metaphorically uses the imagery of a building to illustrate spiritual growth and the consequences and blessing of our attitudes and actions.
Scripture | Major Topics/ Themes | Summary | Cross-References, Videos & Resources |
| | ||
v. 1-4 | Spiritual Immaturity | Paul addresses the Corinthians' immaturity and their inability to receive solid spiritual nourishment. He laments their division and quarrels, which reveal their lack of maturity. | |
v. 5-15 | Foundation and Building | Paul addresses the divisions of the groups, explaining that the various leaders are only ministers, laborers in the Lord's vineyard with us. Paul reminds us that this is the Lord's work and not the work of any individual; we are all servants. Paul uses the metaphor of a builder and a foundation to explain the importance of building one's faith on the solid foundation of Christ. He warns against using inferior materials, symbolizing false teachings, and emphasizes the ultimate testing of a believer's work, as they are tried by fire. | |
v. 16-23 | God's Temple and the Holy Spirit | Paul reminds the Corinthians that they are God's temple when the Spirit of God dwells in them. He cautions them against pride and divisions, reiterating the importance of unity within the body of Christ, explaining that there is no need to glory or boast in ourselves or others because, through the Spirit of Christ, we are all entitled to the same blessings. |
Key Verses and Words (from the Greek, with clarified translations):
Verse 1: "Brothers and sisters, I could not address you as those who live by the Spirit but as people who are still carnal—mere infants in Christ."
Verse 2: "I have fed you milk, not meat, for you were not yet ready for it. Indeed, you are still not ready."
Verse 3: "You are still carnal. For there is in you jealousy, strife, quarreling, and divisions (sedition). Are you not carnal, and are you not walking like (worldly) humans?"
Verse 6: "I planted the seed, Apollos watered it, but God has been making it grow."
Verse 7: "The one who plants and the one who waters are one (united), and every one will receive their own reward, according to their own labor."
Verse 9: "For we are all helpers together in God’s service; God’s tillers, God’s building (builders)."
Verse 10: "Through the grace God has given me, as a wise master builder, upon (his) foundation I have laid another, and everyone else is building upon it. But let each take heed how they build thereupon."
Verse 11: "For no one can lay any foundation other than the one already laid, which is Jesus Christ."
Verse 13: Everyone's work will be made manifest (on display), for the day will bring it to light. It will be revealed with fire, and the fire will test the quality of each person’s work.
Verse 16: "Don't you know that you all are the temple of God, and that the Spirit of God dwelleth in you?"
Verse 21: "So then, no more boasting in people! For all these things are yours."
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