1 Corinthians
The First Epistle of Paul to the Corinthians, usually referred
to simply as First Corinthians and often written 1
Corinthians, is the seventh book of the New Testament. The
book, originally written in Greek, was a letter from Paul of
Tarsus and Sosthenes to the Christians of Corinth, Greece.
This epistle contains some of the best-known phrases in the
New Testament, including (depending on the translation) "all
things to all men" (9:22), "without love, I am nothing"
(13:2), "through a glass, darkly" (13:12), and "when I was a
child, I spoke as a child, I felt as a child, I thought as a
child" (13:11)...
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LITERATURE
I. Authenticity of the Two Epistles.
1 and 2 Corinthians, Galatians and Romans, all belong to the
period of Paul's third missionary journey. They are the most
remarkable of his writings, and are usually distinguished as
the four great or principal epistles; a distinction which
not only is a tribute to their high originality and
intrinsic worth, but also indicates the extremely favorable
opinion which critics of almost all schools have held
regarding their authenticity. Throughout the centuries the
tradition has remained practically unbroken, that they
contain the very pectus Paulinum, the mind and heart of the
great apostle of the Gentiles, and preserve to the church an
impregnable defense of historical Christianity. What has to
be said of their genuineness applies almost equally to both.
1. External Evidence:
The two epistles have a conspicuous place in the most
ancient lists of Pauline writings. In the Muratorian
Fragment (circa 170) they stand at the head of the nine
epistles addressed to churches, and are declared to have
been written to forbid heretical schism (primum omnium
Corinthiis schisma haeresis intredicens); and in Marcion's
Apostolicon (circa 140) they stand second to Gal. They are
also clearly attested in the most important writings of the
subapostolic age, e.g. by Clement of Rome (circa 95),
generally regarded as the friend of the apostle mentioned in
Phil 4:3; Ignatius (Ad Ephes., chapter xviii, second decade
of 2nd century); Polycarp (chapters ii, vi, xi, first half
of 2nd century), a disciple of John; and Justin Martyr (born
at close of let century); while the Gnostic Ophites (2nd
century) were clearly familiar with both epistles (compare
Westcott, Canon, passim, and Index II; also Charteris,
Canonicity, 222-224, where most of the original passages are
brought together). The witness of Clement is of the highest
importance. Ere the close of the let century he himself
wrote a letter to the Corinthians, in which (chapter xlvii,
Lightfoot's edition, 144) he made a direct appeal to the
authority of 1 Cor: "Take up the letter of Paul the blessed
apostle; what did he write to you first in the beginning of
the gospel? Verily he gave you spiritual direction regarding
himself, Cephas, and Apollos, for even then you were
dividing yourselves into parties." It would be impossible to
desire more explicit external testimony.
2. Internal Evidence:
Within themselves both epistles are replete with marks of
genuineness. They are palpitating human documents, with the
ring of reality from first to last. They admirably harmonize
with the independent narrative of Acts; in the words of
Schleiermacher (Einltg., 148), "The whole fits together and
completes itself perfectly, and yet each of the documents
follows its own course, and the data contained in the one
cannot be borrowed from those of the other." Complex and
difficult as the subjects and circumstances sometimes are,
and varying as the moods of the writer are in dealing with
them, there is a naturalness that compels assent to his good
faith. The very difficulty created for a modern reader by
the incomplete and allusive character of some of the
references...
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was written by the apostle St. Paul toward the close of his
nearly three-years stay at Ephesus, Ac 19:10; 20:31 which,
we learn from 1Co 16:8 probably terminated with the
Pentecost of A.D. 57 or 58. The bearers were probably
(according to the common subscription) Stephanas, Fortunatus
and Achaicus. It appears to have been called forth by the
information the apostles had received of dissension in the
Corinthian church, which may be thus explained: --The
Corinthian church was planted by the apostle himself, 1Co
3:6 in his second missionary journey. Ac 18:1 seq. He abode
in the city a year and a half. Ac 18:11 A short time after
the apostle had left the city the eloquent Jew of
Alexandria, Apollos, went to Corinth, Ac 19:1 and gained
many followers, dividing the church into two parties, the
followers of Paul and the followers of Apollos. Later on
Judaizing teachers from Jerusalem preached the gospel in a
spirit of direct antagonism to St. Paul personally. To this
third party we may perhaps add a fourth, that, under the
name of "the followers of Christ," 1Co 2:12 sought at first
to separate themselves from the factious adherence to
particular teachers, but eventually were driven by
antagonism into positions equally sectarian and inimical to
the unity of the church. At this momentous period, before
parties had become consolidated and that distinctly
withdrawn from communion with one another, the apostle
writes; and in the outset of the epistle, 1Cor 1-4:21, we
have this noble and impassioned protest against this
fourfold rending of the robe of Christ.
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was written from Ephesus (1 Cor. 16:8) about the time of the
Passover in the third year of the apostle's sojourn
there (Acts
19:10; 20:31), and when he had formed the purpose to
visit
Macedonia, and then return to Corinth (probably A.D.
57).
The news which had reached him, however, from
Corinth
frustrated his plan. He had heard of the abuses and
contentions
that had arisen among them, first from Apollos (Acts
19:1), and
then from a letter they had written him on the
subject, and also
from some of the "household of Chloe," and from
Stephanas and
his two friends who had visited him (1 Cor. 1:11;
16:17). Paul
thereupon wrote this letter, for the purpose of
checking the
factious spirit and correcting the erroneous
opinions that had
sprung up among them, and remedying the many abuses
and
disorderly practices that prevailed. Titus and a
brother whose
name is not given were probably the bearers of the
letter (2
Cor. 2:13; 8:6, 16-18).
The epistle may be divided into four parts:
(1.) The apostle deals with the subject of the
lamentable
divisions and party strifes that had arisen among
them (1 Cor.
1-4).
(2.) He next treats of certain cases of immorality
that had
become notorious among them. They had apparently set
at nought
the very first principles of morality (5; 6).
(3.) In the third part he discusses various
questions of
doctrine and of Christian ethics in reply to certain
communications they had made to him. He especially
rectifies
certain flagrant abuses regarding the celebration of
the Lord's
supper (7-14).
(4.) The concluding part (15; 16) contains an
elaborate
defense of the doctrine of the resurrection of the
dead, which
had been called in question by some among them,
followed by some
general instructions, intimations, and greetings.
This epistle "shows the powerful self-control of the
apostle
in spite of his physical weakness, his distressed
circumstances,
his incessant troubles, and his emotional nature. It
was
written, he tells us, in bitter anguish, 'out of
much affliction
and pressure of heart...and with streaming eyes' (2
Cor. 2:4);
yet he restrained the expression of his feelings,
and wrote with
a dignity and holy calm which he thought most
calculated to win
back his erring children. It gives a vivid picture
of the early
church...It entirely dissipates the dream that the
apostolic
church was in an exceptional condition of holiness
of life or
purity of doctrine." The apostle in this epistle
unfolds and
applies great principles fitted to guide the church
of all ages
in dealing with the same and kindred evils in
whatever form they
may appear.
This is one of the epistles the authenticity of
which has
never been called in question by critics of any
school, so many
and so conclusive are the evidences of its Pauline
origin.
The subscription to this epistle states erroneously
in the
Authorized Version that it was written at Philippi.
This error
arose from a mistranslation of 1 Cor. 16:5, "For I
do pass
through Macedonia," which was interpreted as
meaning, "I am
passing through Macedonia." In 16:8 he declares his
intention of
remaining some time longer in Ephesus. After that,
his purpose
is to "pass through Macedonia."
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FIRST EPISTLE TO THE CORINTHIANS. Its authenticity is
attested by Clement of Rome (Ep., c. 47), Polycarp (Ep. to
Philipp., c. 11), Ignatius (ad Eph., 2), and Irenaeus (Adv.
Haer., 4:27, section 3). Its occasion and subject. Paul had
been instrumental in converting many Gentiles (1 Corinthians
12:2) and some Jews (Acts 18:8), notwithstanding the Jews'
opposition (Acts 18:5-6), during his one year and a half
sojourn. The converts were mostly of the humbler classes (1
Corinthians 1:26). Crispus, Erastus, and Gaius (Caius),
however, were men of rank (1 Corinthians 1:14; Acts 18:8;
Romans 16:23). 1 Corinthians 11:22 implies a variety of
classes. The immoralities abounding outside at Corinth, and
the craving even within the church for Greek philosophy and
rhetoric which Apollos' eloquent style gratified, rather
than for the simple preaching of Christ crucified (1
Corinthians 2:1, etc.; Acts 18:24, etc.), as also the
opposition of Judaizing teachers who boasted of having
"letters of commendation" from Jerusalem the metropolis of
the faith, caused the apostle anxiety.
The Judaizers depreciated his apostolic authority (1
Corinthians 9:1-2; 2 Corinthians 10:1; 2 Corinthians 10:7-
8), professing, some to be the followers of the chief
apostle, Cephas; others to belong to Christ Himself,
rejecting all subordinate teaching (1 Corinthians 1:12; 2
Corinthians 10:7). Some gave themselves out to be apostles
(2 Corinthians 11:5; 2 Corinthians 11:13), alleging that
Paul was not of the twelve nor an eye-witness of the gospel
facts, and did not dare to prove his apostleship by claiming
support from the church (1 Corinthians 9). Even those who
declared themselves Paul's followers did so in a party
spirit, glorying in the minister instead of in Christ.
Apollos' followers also rested too much on his Alexandrian
rhetoric, to the disparagement of Paul, who studied
simplicity lest aught should interpose between the
Corinthians and the Spirit's demonstration of the Savior (1
Corinthians 2).
Epicurean self-indulgence led some to deny the
resurrection (1 Corinthians 15:32). Hence, they connived at
the incest of one of them with his stepmother (1 Corinthians
5). The elders of the church had written to consult Paul on
minor points: (1) meats offered to idols; (2) celibacy and
marriage; (3) the proper use of spiritual gifts in public
worship; (4) the collection for the saints at Jerusalem (1
Corinthians 16:1, etc.). But they never told him about the
serious evils, which came to his ears only through some of
the household of Chloe (1 Corinthians 1:11), contentions,
divisions, lawsuits brought before pagan courts by Christian
brethren against brethren (1 Corinthians 6:1). Moreover,
some abused spiritual gifts to display and fanaticism (1
Corinthians 14); simultaneous ministrations interrupted the
seemly order of public worship; women spoke unveiled, in
violation of eastern usage, and usurped the office of men;
even the Holy Communion was desecrated by reveling (1
Corinthians 11).
These then formed topics of his epistle, and
occasioned his sending Timothy to them after his journey to
Macedonia (1 Corinthians 4:17). In 1 Corinthians 4:18; 1
Corinthians 5:9, he implies that he had sent a previous
letter to them; probably enjoining also a contribution for
the poor saints at Jerusalem. Upon their asking directions
as to the mode, he now replies (1 Corinthians 16:2). In it
he also announced his design of visiting them on his way to
and from Macedon (2 Corinthians 1:15-16), which design he
changed on hearing the unfavorable report from Chloe's
household (1 Corinthians 16:5-7), for which he was charged
with fickleness (2 Corinthians 1:15-17). Alford remarks,
Paul in 1 Corinthians alludes to the fornication only in a
summary way, as if replying to an excuse set up after his
rebuke, rather than introducing it for the first time.
Before this former letter, he paid a second visit
(probably during his three years' sojourn at Ephesus, from
which he could pass readily by sea to Corinth Acts 19:10;
Acts 20:31); for in 2 Corinthians 12:14; 2 Corinthians 13:1,
he declares his intention to pay a third visit. In 1
Corinthians 13:2 translated "I have already said (at my
second visit), and declare now beforehand, as (I did) when I
was present the second time, so also (I declare) now in my
absence to them who have heretofore sinned (namely, before
my second visit, 1 Corinthians 12:21) and to all others"
(who have sinned since it, or are in danger of sinning). "I
write," the Alexandrinus, Vaticanus, and Sinaiticus
manuscripts rightly omit; KJV "as if I were present the
second time," namely, this time, is inconsistent with verse
1, "this is the third time I am coming" (compare 2
Corinthians 1:15-16).
The second visit was a painful one, owing to the
misconduct of many of his converts (2 Corinthians 2:1). Then
followed his letter before the 1 Corinthians, charging them
"not to company with fornicators." In 1 Corinthians 5:9-12
he corrects their misapprehensions of that injunction. The
Acts omits that second visit, as it omits other incidents of
Paul's life, e.g. his visit to Arabia (Galatians 1:17-28).
The place of writing was Ephesus (1 Corinthians 16:8). The
English subscription "from Philippi" arose from
mistranslating 1 Corinthians 16:5, "I am passing through
Macedonia;" he intended (1 Corinthians 16:8) leaving Ephesus
after Pentecost that year. He left it about A.D. 57 (Acts
19:21). The Passover imagery makes it likely the date was
Easter time (1 Corinthians 5:7), A.D. 57.
Just before his conflict with the beastlike mob of
Ephesus, 1 Corinthians 15:32 implies that already he had
premonitory symptoms; the storm was gathering, his
"adversaries many" (1 Corinthians 16:9; Romans 16:4). The
tumult (Acts 19:29-30) had not yet taken place, for
immediately after it he left Ephesus for Macedon. Sosthenes,
the ruler of the Jews' synagogue, after being beaten, seems
to have been won by Paul's love to an adversary in
affliction (Acts 18:12-17). Converted, like Crispus his
predecessor in office, he is joined with Paul in the
inscription, as "our brother." A marvelous triumph of
Christian love! Paul's persecutor paid in his own coin by
the Greeks, before Gallio's eyes, and then subdued to Christ
by the love of him whom he sought to persecute. Stephanas,
Fortunatus, and Achaicus, were probably the bearers of the
epistle (1 Corinthians 16:17-18); see the subscription...
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