1 Corinthians: 5
A quick scan of chaps. 11-14 reveals some common practices or traditions of first-century Christian assemblies: the Lord’s Supper (communion), prayer, the exercise of spiritual gifts, particularly, prophecy (or its equivalent: tongues with interpretation), the sharing of scripture, and a lesson/message. These would have been common practices—at least for churches founded by Paul—b/c Paul periodically refers to these things as such (e.g., 1 Cor 11:2, 16, 23).
One of the contentious issues surrounding the worship service was the use of head coverings (11:2-16). During a worship service, some women were praying or prophesying with their heads covered but some were not. We say, “What’s the big deal?” For them, at that time, in that culture, it was big deal—such that Paul addresses it in some detail. He says that head coverings offer a picture of spiritual authority. Remember, so much of Christian practice (like Jewish practice) is symbolic: e.g., communion, baptism, marriage, the cross! A woman is to pray and/or prophesy with her head covered or with long hair (which acts as a covering) as a symbol of being under the spiritual authority of her husband—in the same way that God the Father is in authority over God the Son, Jesus (1 Cor 11:3). This symbolism, as other biblical symbolism, gives tangible, physical expression of spiritual realities. Question: Why do symbols even exist in the first place?
A horrible situation had been developing in the church concerning the Lord’s Supper (11:17-34). People were defiling it: some were using it (as well as the worship service as a whole) to perpetuate church divisions (1 Cor 11:18-20); some were, by their behaviour, changing it from a memorial (remembering the sacrifice of Jesus) to a meal promoting drunkenness (1 Cor 11:21-22). Because of their disregard for this sacred rite, God began executing his judgment upon the perpetrators, chastening them with sickness and even death (1 Cor 11:30, 32). Hence, Paul says that people need to start judging themselves—making sure that they are participating properly in the Lord’s Supper—so that they won’t be judged by God (11:28-32). Question: Why do you think God would judge his children in so harsh a manner?
Another messy situation was the exercise of spiritual gifts (chaps. 12-14). The church had questions (12:1), and Paul was only too eager to set them right. Essentially what was happening was people were elevating the gift of tongues above all the others—which was creating major problems and divisions within the assembly. Let me summarize Paul’s teaching in this matter. First, he says that all gifts are given by and are exercised through the Holy Spirit; so some gifts are not more spiritual or more Spirit-led than others (1 Cor 12:4-6). Second, b/c of this, all gifts are equally valuable; again, one gift (e.g., tongues) cannot be elevated above the rest. Third, and as a consequence of the 1st point, not everyone has the same gifts—it is God who determines who gets what. Fourth, spiritual gifts must be exercised in love; this is the point behind chap. 13, the so-called “love chapter.” Fifth, if you could rank spiritual gifts, the gifts that edify the whole body of Christ would be the better gifts than the ones that are more for personal use/benefit. Sixth, spiritual gifts must always be exercised in a worship service in an orderly way (1 Cor 14:26-33).
The final theological issue Paul deals with is the resurrection of Christ (chap. 15). Some members doubted the bodily resurrection of Jesus—but for much different reasons than modern sceptics. Today, people (rationalists) doubt the resurrection b/c it contradicts the laws of physics, which govern our existence. In Paul’s day unbelievers and some Christians doubted it b/c some held, on the one hand, that the physical realm (i.e., all matter) is inherently evil. Some believed, on the other hand—and more likely here—that while matter was not evil it was inferior to the spiritual realm. Hence, Christ’s resurrected body was only spiritual not physical: he was raised spiritually not physically. But Paul obviously thought otherwise. He asserts that the resurrection is intrinsic to the gospel and gospel tradition—not some add-on (1 Cor 15:1-2). It’s therefore indelibly tied to his crucifixion (1 Cor 15:3). Jesus’ resurrection was foretold by the sacred scriptures (15:3). And it did not happen in a vacuum: the resurrected Jesus was seen by many different eyewitnesses on different occasions (1 Cor 15:5-8). Paul says that the Christian faith rises and falls with the resurrection of Christ (15:14). Question: Why? His resurrection gives proof that believers will be raised physically at the Final Judgment. Furthermore, Christ’s resurrection is proof that sin and death no longer reign over us but are defeated foes (1 Cor 15:16-17). In the final part of this chapter, Paul offers some of the specifics concerning the how, what, and when of the final resurrection (15:20-58).
The last section of this long letter is more administrative than anything else. Paul speaks of the monetary collection for the Jerusalem churches (who were suffering b/c of the famine there) and his future travel plans (16:1-9). He instructs the church to set aside money each Sunday for this collection, and he will pick it up when he visit them after his Macedonia trip. His final exhortation is interesting. Previously in this letter he has shot down a lot of the ideas the church had about leadership, as well as taken a shot or two at the self-proclaimed leaders. Here, however, he now tells the church they are to treat leaders with due respect, naming specifically, Timothy and Stephanas (16:10-18).
That concludes our survey of 1 Corinthians. Next up: 2 Corinthians.