A delegation had arrived in Ephesus to consult Paul ( 16:8,17), giving occasion for this written response.] After customary greetings, salutations, and thanks, he confirms their plenary position in Christ, with nothing lacking. (Contrast with Acts 9:1-6.) However, it has been reported to him by one of the house of Chloe that apostolic divisions were developing among them. He disputes this dangerous trait to place man central in their doctrine. (Remember, this was Greece, the hot bed of human intellectualism, wisdom, and reasoning, a people who placed great pride in saying they were of the school of such and such, philosophers Plato and Aristotle being among their predecessors.) Man's wisdom is a contaminate to the germ of the doctrine of the cross of Christ. God's wisdom alone is capable of accomplishing in the believer's heart the necessary changes that will make him fit for the world to come, and while waiting, live in unity with his fellow man, following only one head, and that Christ alone! As with the rich, few learned will enter through His narrow gates; so broad is their path of reasoning to accommodate every view point, that it will eventually lead its divided followers to eternal destruction. ( Rom.1:21-25) Therefore, all things true and effectual for man's salvation are of Him ( II Co.5:18), that no man be seen more than another, nor glorified in any way, but God alone!

[Paul attacks the core of this division, the prevailing pride in man's intellectual achievements and learning, so prevalent in Corinth located just 50 miles west of Athens, the philosophical center of the world.] Reminding them of his deliberate style when with them, Paul is adamant that the conversion of men's hearts and subsequent Godly molding can come only from the preaching of the cross for the reconciling of all men, Jew and Greek, which came only from God's wisdom. It was man's wisdom that crucified Him, seeing Him as a threat to his own power. ( Jn.11:48) The eternal work of God in man has its foundation in Christ alone; and no other foundation can man lay ( 3:11)! If He is the Chief, then His message should be central! And His message is the Cross, with many enemies subtle and not so subtle. So beware ( Jn.16:8; Ph.3:18-21); the Spirit discerns all things. If heard and obeyed, He will testify only to Jesus and His works, not man and his ( Jn.15:26; 16:13-15), nor will He mix God's wisdom with that man erects of his own around it! Not only does He give us His wisdom, but also the mind of Christ to know it. ( Ph.2:3-5; Acts 4:13)

It is obvious to Paul that by the very fact they emphasize one man's way over another, divided in fellowship and doctrine, they are yet very carnal, immature, and unable to discern the deeper truths of the eternal. Christ is not parts, piecemealed to individuals, nor His Spirit given in measure. He is wholly man's and man wholly His! Therefore, each is to glorify Him in the works he lays upon his own common, yet unique foundation given to all in full. This man, and his works, alone will stand when tried in Christ's final testing fire. All are co-laborers alike for the benefit of each and all as a whole; moreover, all are Christ's and He is God's. (Heb.5:11-6:2)

Paul now expunges the air that has puffed up in his absence, elevating some over others in haughtiness. Again, he reminds them of his way when he was with them -- humble, serving others at his own expense, persecuted, and suffering many defamations in life, all to their benefit and glory to Christ. Indeed, the servant is made an example, often suffering an unjust death (Acts 6:8-7:60; 12:1-5), serving as a witness to others not to be puffed up in their own origin or position in the kingdom, but remain focused and prayerful upon Christ and His power alone to save in any circumstance. This they should follow in turn as a model in service to others. He will send Timothy to them to remind them in person of these truths, coming later himself. When he comes, he will determine if they serve in their own eloquent power or that of the Spirit who produces meekness that promotes unity -- which obviously is presently lacking among them. They should know by his life that he serves from a spirit of love, even in correction, as well as should they. When their haughty ways will be contrasted by him in person, they will then be ashamed.

Paul turns now from the doctrinal to a more practical problem within their Church: gross immorality. He identifies three major errant traits that have crept in among them: (1) the old leaven (hypocrisy, Lk.12:1), (2) maliciousness (because of their factions), and (3) wickedness ( 5:8). While they fought maliciously over their factional differences, they ignored their need for purity and holy living, allowing incest, a sin even the Greek abhorred, go uncontested among their members. Apparently he had written to them before about their manner of holy living (a letter now lost), with little impact. He speaks more sternly to them on this occasion, instructing them in their duties toward the unrepentant. Their witness must not be compromised if their testimony to Christ is to remain unhypocritical. The world observes the Church's ways, and Christ will take away an unholy light ( Rev.2:5). Better to separate the unrepentant leaven than suffer the entire loss of their place in service.

Factions had finally reduced their fellowship to seeking outsiders for settlements of their disputes, each seeking secular judgment for something seen as rightfully theirs, not suffering the wrong and placing others before self as Christ teaches. How tragic! If they must have a settlement, let someone among them least esteemed judge, and let that judgment be as binding and lawful as any court's decision. It is ridiculous to seek the judgment from someone they themselves will judge at Christ's coming in His kingdom. Paul points out that defrauding a brother is unrighteousness; in fact, one is in danger by their seeking outside judgment and not suffering the wrong, of being identified with the unrighteous who will not inherit the kingdom. These are identified as being immoral in their personal and social behavior, who seek only what is pleasing to themselves, not rising to the level of self-discipline the Spirit requires and assists in holy living. The believer's body has been dedicated as God's Temple in whom His Spirit abides, joining that one to Christ, if he is His. Therefore, one should be careful to do with it only that which is pleasing to Him, rather than seeking self's gratification, whether in legal or moral matters.

[As one reads Chapter 7, keep in mind the Greek's sexual participation with pagan temple prostitutes (both male and female) in their religious practices.] Having successfully made the transition from doctrinal to practical in matters of holy conscience, Paul now takes up their direct question of the necessity of marriage. On the surface, this may seem a strange inquiry, but one must remember that the early Christians were expecting Christ to reappear imminently and instantly as He had during His 40 day interim before His ascension. Paul was writing to say that those who were married should remain so; those who were single and could not refrain from the drives of their physical and emotional needs, should marry rather than sin. But for those who were single and could constrain themselves, as he, those should be singular in their duties to the Lord, not having the burdensome tasks of the complexities of marital relationships. His encouragement is that everyone while awaiting Christ's return should remain as they were when God called them into Christ, whether married or single, Jew or Greek, servant or free, that His grace might abound and His witness applicable in all areas of contemporary life.

[See Rom.14 and 15.] Apparently a question had been raised about the eating of meat that had been offered to pagan gods, which at that time was commonly purchased in almost every city market. Obviously some would have knowledge of a portion's origin and some would not. Paul begins his answer by first declaring that god and its idol as being nothing. There is no God but one, no savior but Christ. Therefore, any meat offered to something that is nothing is no more or no less than meat that is not; moreover, since there is no god to accept it, there is no sanctity in its sacrifice. Thus, eat with confidence, but if there is a vestige of conscience toward an old practice in conflict now with the new freedom in Christ, abstain by all means. And, if this weaker brother cannot see your freedom and liberty, do not take license to cause him to err himself. Just remember, one's liberty in Christ should not become a license that diminishes the priority of love toward a brother, no matter, and especially, if he or she is a weak one. (Continues at 10:14.)

[Paul's vindication of his calling and style in answer to their misperception of his apostolic ministry.] Herein lies a common and serious objection in Greek philosophy: that the philosopher teacher should receive a wage from those he taught. To do so put one's motives in question, rendering his teachings suspect. The pure philosopher would never become mercenary in his quest for understanding and acceptance by others. This they saw in Paul, who also was self-supporting, receiving no remuneration. Holding to him as example, they took occasion to be overbearing in this style, to the detriment of others. Paul refutes this imposing attitude, reminding them of God's greater care for His people than the creature. If the ox is not to be muzzled in matters of beastly duties for man's benefit, then how much more should Christ's servant who sows, waters, and reaps in the spiritual harvest, be cared for by those who have benefited? To him who is free in Christ, all things are lawful, guaranteed a crown when faithfully finished with his calling, being careful not to become a stumbling-block to others as they run the race as well.

A warning is here given, using Israel as an example, that one should not use their present position in Christ as license for unacceptable lustful living. If faith comes by hearing, and not just hearing, but the actual mixing in the crucible of the heart the two elements: faith and the word ( Heb.4:2), then it is incumbent upon the believer to continue to listen for and obey when He speaks. Every example of unholy living is indicative of the lack of faith at the point of failure. Christ is sufficient to overcome every point of weakness in each believer. It is the believer's responsibility to remain at His table, partaking continuously from His feast. It is impossible for one to sin while sitting at His table. It is when lust turns the eye from His bounty that man succumbs to the trap of its lure. The old way and a desire to return to it, as with Israel to Egypt, is the strongest at the point of deliverance. But the further one moves from their past bondage, tasting the goodness of His promised provisions in a new land, looking to Him lifted above the present pitfalls ( Nu.21:8; Jn.3:14; Rom.8:35-39), the stronger he grows in his ability to keep from turning. Therefore, return not to the table where you once sat, having now tasted a far greater and truer sacrificial feast. Again they are reminded that all things are lawful in Christ, but for the hope in winning others, do not violate their conscience when participating with them. All things should be done to the glory of God, and insisting on one's own right of their personal freedom in Christ becomes offensive at the expense of another's violated conscience, to both Jew and Greek, even to God.

Paul turns his attention to a practice evolving among the women that was at odds with societal norm. Enjoying their new found freedom in Christ, some were foregoing the use of head dress which was expected of women not identified with immoral character, such as the large populous of prostitutes kept for pagan temple service. All things of God are decent and orderly, and remembering that Christ is the head of all, attention should not be drawn to one's outward self, but to the Christ who dwells within. Contention arises when one insists on his own way. This is to be avoided. Paul now denounces the practice of excessive feasting that was being enjoined by many following the Lord's Supper, to the exclusion of the less fortunate. His Supper is to be held as central in their practice and approached with great solemnity, careful not to come with sin stained hands. Each is to examine his own heart before taking that symbol of sacrifice, just as he did before accepting Him as savior -- having repented and confessed all known sin and one's sinful condition.

[See Rom.12:3-9; Eph.4:4-16.] Apparently schisms were also developing along the lines of certain unique abilities not all possessed, especially that of "tongues," or a Spirit-given ability to speak in another language himself unlearned in, as at Pentecost. Unlike their many diverse pagan gods previously worshipped, these distinctions now observed in the Christian Church were of the same God, given for one purpose -- unity. He writes to nip in the bud their tendency toward seeing a multiplicity of gods in these differing manifestations. Here is one of the best teachings on the concertive work of the Trinity. The "gifts" (charisma = grace) given from the Spirit are used in the different "administrations" (diakonia = ministry) of the same "operations" (energema = energy) which are of God. So Paul is saying, one must understand that those seen with differing "grace" are all employed in Christ's varied "ministries" which have their origin in the singular energy of God. And this is for one purpose: that all come into unity, working and operating harmoniously together as one perfect body of Christ, who alone is its head. (He will write later to the Ephesians (2:8-9), "For by charis (grace) are ye sozo (made and kept sound, saved) through faith....it is the charisma (gift) of God... (from His energema, operation.) (See Col. 2:12; Jn.1:12-13; Zech.4:6-7.) Therefore, a gift is the demonstration of grace, and grace is a manifestation of God's energy or character ( Acts 4:33; 11:23). And that character is: LOVE! ( I Jn.4:8) Both operative and active in the believer! So a gift identified in a person is merely a grace from God's Grace ( Jn.1:16) given to whom He chooses through His Spirit for the building up of the entire body (Eph.4). Therefore, God is greater seen and glorified when the gift is given to a weaker member who will be brought into like strength and health as the stronger for the overall well-being, uniformity, and equality of His entire body (II Co.8, key vs.14). Clearly, then, love is the temper through which all gifts are to be exercised, each not seeking his own for self-glory.

Paul uses himself as an example, his many gifts and abilities, including tongues, to illustrate that all these are parts of an overall whole. Though not all possess each of the gifts alike, yet all do possess His love, and that not in part. Therefore, love being whole and perfect, possessed by all, is the greater gift than any other, or all combined. Subsequently, if one is in possession and exercising one or more of the gifts given in part, yet lacking love wholly given to all, he is incomplete and lacking in the greatest. This one is hollow; therefore, his message and work are vain. He can easily be identified by love's lacking characteristics not observed within him. Those things given in part are temporal and will vanish, their purpose being served; but love, which is eternal, will abide forever. This is why love is greater!

Now that Paul has established love as the singular most important eternal guide through life one should "follow" (dioko = pursue), being zealous ("desire" = zeloo, meaning to be zealous of, same as "covet" in vs.39, or in vs.12, "zealous" = zelotes, meaning, "a zealot") toward all spiritual charisma (gifts), he clearly places prophesying (proph = to publicly expound) above speaking publicly in a tongue (glossa = a language) only the speaker can understand. The former benefits all who hear: the lost for repentance toward salvation ( vs.25), the saved for edification (oikodome = building up, vs.4); but the latter benefits only the speaker himself (vs.4). All languages are signs or symbols of things understood ( vs.10). If the hearer cannot make that association, then the communication of the message fails and both speaker and listener remain alienated (barbaros = an alien or foreigner, vs.9-10). Since the love message of the cross is central in drawing men to Christ, building them up once in Him, then clearly it is most desirous that the symbols (signs) of communication be understood! Therefore, a few words understood are obviously better than the eloquence of many not comprehended ( vs.19). Paul now gives some guidelines in the practice of public speaking. All things should be done decently and in order. If there is confusion, then obviously someone is out of order and the proceedings are not of God. A prophet should wait his turn to speak, and an interpreter should be present for the one gifted with a tongue. Since God is a God of order, and there is order in His creation, each having its own place and time, Paul addresses the order of the woman as she came after the man. That they do not over correct this misunderstood phenomenon, while continuing to exhort them to be zealous in their prophesying for the aforesaid reasons made clear, he warns them not to "forbid" (kuluo = to cut short or restrain entirely) those gifted in tongues. God has His purpose for every gift, in its own time.

Reserving for last the question of the resurrection, Paul turns to refute those who were denying it. His argument is succinct and powerful, reminding them he had already preached it to them for their own salvation. Jesus was man, therefore, as all men born of woman, He must die, not for His own sins, for He was sinless, but for ours. As a man, then, His Earthly life was temporal, but as God, which He clearly was both, He is eternal. No clay He had formed had the power in itself to hold Him. He who created the stars and holds them by the power of His unseen hand, could not be contained by the inanimate barrier of a Roman seal; HE AROSE! And He was also seen by many, too many for there to be a conspiracy to say that He did, when actually He hadn't. (And what would be gained in this lie? Man may as well enjoy the pleasures of his flesh if there is no hope in its redemption beyond this life!) If He is not alive, then all men remain in their sin, in need still of a sacrifice; BUT HE IS ALIVE! And because He did rise He now has the power over that which man does not, his own death (Heb.2:8-15). Therefore, beware of those among you who deny the resurrection; for corruption in daily living is the fruit that follows their teaching. To answer their question of what form this body will be, he simply says: as we are planted in His likeness, we will be raised in His likeness. So, be confident and faithful; a life dedicated in Him will not be in vain.

[Paul's itinerary.] Instructions are given for the collection of a relief offering to be taken to Jerusalem by those they designate, accompanied by him after his arrival. These offerings were to be taken at their meetings on each Sunday prior to his arrival in a few months. For now, he will spend Pentecost in Ephesus, doing a great work there, but afterwards will come to them through Macedonia, staying throughout the winter; then, with their delegates, he will depart for Jerusalem the following spring for Pentecost. He closes with customary salutations, commendations, and admonitions. Timothy will precede him. Apollos refuses to come just yet (likely because of their current popular schisms, 1:12). Certain of their citizens are commended for their liberality toward the ministry. A final word in his own hand with an emphasis upon Christ's love among all. A curse against any one who fails to love Him (shown to others) in their service for Him.