THE BEAUTY OF CHRISTIAN UNITY

THE BEAUTY OF CHRISTIAN UNITY:

A PURSUIT OF UNITY IN A WORLD OF DIVISION IN 1 Corinthians

By: Daniel McMillin 

ADDRESSING THE SAINTS (1:1-8)—WHERE DO I BEGIN?

In the spring of AD 54-55, the apostle Paul wrote, “To the church of God[1] that is in Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours” (1 Cor. 1:2, ESV). He addresses his brothers and sisters with love and compassion in the hopes that they will not be divided but live in harmony with one another.

“I give thanks to my God always for you because of the grace of God that was given you in Christ Jesus, that in every way you were enriched in him in all speech and all knowledge— even as the testimony about Christ was confirmed among you— so that you are not lacking in any gift, as you wait for the revealing of our Lord Jesus Christ, who will sustain you to the end, guiltless in the day of our Lord Jesus Christ” (1 Cor. 1:4-8). This is a congregation with many struggles. These struggles were caused by sinful behavior. It is evident that Corinth was a city of sin, and many of those sins caused strife and created division within the Church at Corinth. “Though there are problems in Corinth, you would never know it by the way Paul begins. He speaks of their unity, set-apartness, and thanks God for their evident faith. The Corinthians are God’s holy people. They are God’s new community. God’s grace is evident in their lives.”[2] Sadly, “although they were the Christian church in Corinth, an inordinate amount of Corinth was yet in them.”[3] But what hope did the Corinthians have to prosper and survive? One word: Unity!

This article is about the beauty of Christian unity. We will examine Paul’s letter to the Corinthians about how to create an environment of unity in a world that is divided. We will focus on the question: How is unity possible within the Christian community?

UNITY OVER DIVISION THROUGH CHRIST (1:9-17)—WHAT BRINGS US TOGETHER?

“God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord” (1 Cor. 1:9). It is God who unites us! We find our fellowship in the Lord, who brings us together. “Fellowship with Christ bound Christians together, but Corinthian believers were overlooking this oneness as they pursued their own interests.”[4] Listen to Paul’s petition, “I appeal to you, brothers, by the name of our Lord Jesus Christ, that all of you agree, and that there be no divisions among you, but that you be united in the same mind and the same judgment” (1 Cor. 1:10). “The tone of 1 Corinthians is set right from the start, as Paul turns immediately to exhortation (‘I appeal’ [NIV], parakaleo).”[5] He is pleading with his brethren that his brothers and sisters would get along. Paul desires that the Corinthians would no longer be divided on trivial issues but be united as God intended. Ideally, the Church would have “the same mind” and “same judgment” by having “the same mindset as Christ Jesus” (Phil. 2:5, NIV).

There are many factors that play a part in the division of a church. Paul has written this letter to address the various issues that the Corinthian brethren were facing that created strife and produced division. Before we begin, I want to clarify that when I use the term “division,” this does not refer to the universal Church since God promised that this “kingdom” or Church “will never be destroyed,” but rather, “will itself endure forever” (Dan. 2:44, CSB). It is an eternal kingdom which cannot be defeated or divided. So, when we speak of division, we are referring to the local Church, in this instance, the Church located at Corinth. Divisions are the product of either due in part to a departure of the Christian faith or human pettiness, that is, trivial matters of differing opinions. For the next few minutes, I want to take a journey through 1 Corinthians to see what kind of things can divide us so we can avoid it and discover what ultimately will unite us!

A Claim to Another Name and Spiritual Immaturity (1 Cor. 1:11-17; 3:1-4:21)—Who Do I Follow?

Early Christians were continuing the tradition of claiming that their heritage or origin is superior to another’s. The Corinthians chose to follow different leaders by identifying themselves with these individuals in addition to Christ (1 Cor. 1:11-12). That was the problem: elitism. Some were saying, “I am a Chloe Christian,” “I am a Paul Christian,” “I am an Apollos Christian,” “I am a Cephas/Peter Christian,” and finally, some were saying, “I am a Jesus Christian.” That is why it was appropriate for Paul to ask, “Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?” (1 Cor. 1:13). Paul shows how ridiculous this all is. Who cares who baptized you? The important question is, who died for you? The answer is quite clear: Jesus.[6] The Church is a community of believers, people who are centered around the person of Jesus Christ, their Savior.

Paul continues this discussion in chapter 3 when he informs them that he was unable to preach to them as “spiritual people but as people of the flesh, as babies in Christ,” and now he must continue to give them “milk to drink” since they are not ready and cannot handle “solid food” (1 Cor. 3:1-2); Paul attributes this to their worldliness (secular wisdom)[7] and division (1 Cor. 3:3) as well as their desire to claim the name of men (1 Cor. 3:4), this is a human or worldly thing to do not the ideal Christian behavior.[8] Their spiritual immaturity is a major contributor to their Christian behavior and causes them to continue in their embrace of sinful behavior, which creates chaos and division within the Christian community. In verses 5-17, Paul argues that these church leaders are not to be elevated above the Lord since “each has the role the Lord has given” (3:5, CSB) and demonstrate their dependence on God, who gives the growth (1 Cor. 3:6-9). These church leaders are merely humble “servants” of the Lord (“Christ”) who would never desire to be idolized (1 Cor. 4:1).[9] God should be the focus of these disciples. These Christians are “fellow workers” of God, serving in His Church/field/temple. All that Paul and these others did was lay “a foundation” built on Christ (1 Cor. 3:11). Any Church not built on Christ as the foundation will crumble (1 Cor. 3:12-15). Recognizing that the Church is God’s temple, where God dwells, there is a strong implication that there must be unity in God’s temple since God dwells there! Let us aspire to be a people who wear the name of Christ unashamed, bringing honor and glory to our Lord. [10]

Paul desires that the Corinthians would follow these Christian leaders’ examples to “not to go beyond what is written” and not “be puffed up in favor of one against another” (1 Cor. 4:6). In verses 7-13, Paul contrasts their arrogance with his sufferings. Paul wrote these things to “warn” them like a spiritual “father in Christ Jesus through the gospel” by exhorting them to “imitate” him as he patterns his life after Christ (1 Cor. 4:14-16). Paul takes the possibility of division very seriously. He has written this letter to them, has sent Timothy, his “faithful child in the Lord,” to “remind” them of the ways of Christ, and plans to visit them at Corinth, with love or judgment (1 Cor. 4:17-21). For what reason? Paul says, “The kingdom of God is not a matter of talk but of power” (1 Cor. 4:20). Paul calls attention to disunity and does everything in his power to resolve this issue. May we not be afraid to settle divisions in the pursuit of unity.

Boasting: Promoting One’s Own Self-Image Above Another (1:26-31)—What Do I Think About Myself?

There were some who would boast in their humanity that they were “wise,” “powerful,” and “of noble birth” (1 Cor. 1:26), but God humbles the wise, powerful, and noble-born. God declares that the wise are foolish thinkers, the powerful are weak creatures, and the noble-born are insignificant nobodies (1 Cor. 1:27-29). Instead, one should, as Paul says, quoting Jeremiah, “boast in the Lord” (Jer. 9:24; 1 Cor. 1:31). Here, Paul identifies Jesus as the Lord in whose name we should boast in. As Paul says, it is Jesus “who became to us wisdom from God, righteousness and sanctification and redemption” (1 Cor. 1:30). Jesus is the Lord of our salvation in whom we should rejoice in! The Corinthians pursued worldly wisdom and values when they should have pursued Jesus Christ, who is God’s revelation of “wisdom.” Worldly wisdom is, in reality, “foolishness with God” (1 Cor. 3:19). In verses 18-23, Paul argues that no one has a right to boast since all things belong to God– “you belong to Christ, and Christ belongs to God” (1 Cor. 3:23, CSB). We should not be boasting about ourselves; we should be exalting the name of Christ!

Tolerance: Ignoring Church Discipline and Promoting Sin through Inactivity (5:1-13; 6:12-7:40)—What Am I Willing to Compromise?

Paul provides a series of sexually controversial situations that take place in Corinth. The first is an illicit predicament that the Corinthians find themselves in. There is a member who is caught up in “sexual immorality” where “a man has his father’s wife,” that is, he is with his stepmother. The problem is that the Corinthian Christians tolerate these activities among one of their own; this was “not tolerated even among pagans” (1 Cor. 5:1). These Christians should be mournful and desire the removal of this sinner from their midst, and yet, they were “arrogant” (1 Cor. 5:2). Paul condemns their arrogance by saying, “your boasting is not good” since they tolerate sinful behavior (1 Cor. 5:6).  Paul uses an analogy of yeast leavening to illustrate that if one Christian’s sin is left unpunished then sin will spread to the entire Christian community (1 Cor. 5:6-8). Paul informs the Corinthians of his intentions for writing to them by saying he did not write to “associate” himself with outsiders/sinners (sexually immoral, greedy, swindlers, idolaters, verbally abusive, drunkards, evil) but to those who are insiders/Christians (1 Cor. 5:9–13). Paul writes this section to encourage them to cut off fellowship with those who are guilty of continual participation in immortality. Notice this before moving on, “the disciplinary action the church is to take is not only ultimately for the benefit of the sinner himself—it is also vitally necessary for the health of the church.”[11] 

Paul continues to address the issue of sexual immorality in chapter 6 by pleading for sexual integrity. “The body is not meant for sexual immorality, but for the Lord, and the Lord for the body” (1 Cor. 6:13). Paul tells us that our bodies are not our own. Our bodies are “God’s temple” (1 Cor. 3:17) or “temple of the Holy Spirit” (1 Cor. 6:18) made for God’s service and “are a part of Christ’s body” meant to be raised on the last days like Christ (1 Cor. 6:14-15). Paul encourages the Corinthians to not fight but “flee sexual immorality” (1 Cor. 6:18)[12] because he knows the effects it has on our bodies and souls (1 Cor. 19). He then writes a reminder, “You are not your own, for you were bought with a price. So glorify God in your body” (1 Cor. 6:19–20). What you do with your bodies matters to God! It is not your body that you can do with whatever you want; it belongs to God. You are made in His image, and your body is made to be given to God as a holy sacrifice for His glory!

Paul’s final remarks on sexual sins are found in chapter 7. One of the most controversial topics in the Bible is about the separation between a man and a woman due to various difficult and complicated variables. This heated debate among Christians mostly centers on this chapter in Corinthians not only because of its degree of difficulty in interpretation but also because of the difficulty on the part of the interpreter. This is a painful topic to address, not because of what it says but because of who it is to be said unto. Ideally, this would not be a problem that Christians deal with, but it is a sad reality that has to be addressed.

Pettiness: Going to Trial Disputing Trivial Issues with Brethren (6:1-11)—What Really Matters?

In chapter 6, Paul addresses a “dispute” between Corinthian saints who were going to court before outsiders, “the unrighteous,” instead of addressing these issues on the inside with people who are righteous and know what is just (1 Cor. 6:1). “It is no surprise that the matter of lawsuits should arise in a letter written to a community guilty of compromising with their Greco-Roman culture. For going to court was an extraordinarily popular ‘spectator sport’ in the world of the Corinthians.”[13] Brethren were going to court over petty, physical issues to exploit others, “doing wrong” and “cheating” their brethren (1 Cor. 6:7-8). The issue is not going to court; the problem is relying on secular law courts to resolve issues that should have been settled among themselves. The Christian community is structured in a way that is fully capable of resolving these issues among themselves. “Instead of striving for self-validation and self-worth, the Corinthians must live for one another. Their behavior must reflect the ethics of the cross instead of the world (6:7-10).”[14] We should not be fighting over petty material things on earth with our fellow Christians. These are our brothers and sisters in Christ. We should honor and love one another, not squabble among ourselves. We should not allow these kinds of issues to be left unresolved but should demonstrate the love of Christ as we converse with our brothers and sisters because that is what a family does!

Difference of Opinion on Matters of Food Offered to Idols (8:1-11:1)—Should I Show Off My Knowledge or Do I Express Love?

Paul addresses an issue where brethren were eating “food” that was sacrificed or “offered to idols” in the local pagan temple (1 Cor. 8:1). Paul provides a balanced address to the “weaker” brother, who is eating the food, and the “arrogant” brother, who finds an issue with their brother’s practices. Apparently, this has become “a stumbling block to the weak” (1 Cor. 8:9). Paul argues that “an idol is nothing in the world” (CSB, NIV); it “has no real existence” (ESV) it is not real and is not living but maintains that “there is no God but one” (1 Cor. 8:4)[15] and he identifies the “one God” as “the Father” and “Lord Jesus Christ” (1 Cor. 8:6),[16] as well as, the “[Holy] Spirit” (1 Cor. 8:12). Paul argues that “all things are through him, and we exist through him.” Paul next addresses those brethren who know better and have some insight or knowledge of the nature of idols, who “have head knowledge but not heart knowledge” since their “conscience is weak” (1 Cor. 8:7, NIV).[17] These brethren should refrain from eating this idol-offered food to be an example to the weaker brother so they are not offended by the actions of the stronger brother (1 Cor. 8:10-13). On the other hand, it is just food, so you can still eat it. But if someone is attempting to trick you into eating food offered to idols, do not eat it (1 Cor. 10:23-11:1). Regardless of whether you eat the food or not, determine to “do everything for the glory of God” (1 Cor. 10:31).

It is clear that there were some arrogant brethren (“puff up”) who ought to be the stronger brother, who thought they had superior “knowledge” over another when they ought to have “love” which does not build up their ego but “builds up” another (1 Cor. 8:1). Paul’s point is that knowledge should be accompanied with love. “Food will not bring us close to God” (1 Cor. 8:8), but “if anyone loves God, he is known by him” (1 Cor. 8:3). Paul’s point is it’s just food! This is not worth offending a weaker brother, so he may leave the faith. Paul says what he would do if it were him, “If food makes my brother stumble, I will never eat meat, lest I make my brother stumble” (1 Cor. 8:13). Paul continues to demonstrate, through his own example, the proper use of Christian liberty (1 Cor. 9:1-27). Yes, there is freedom in Christ, but how does one use it? Sometimes, having the right to eat food offered to idols is not worth it, and so it is better to give up that right to be an example so that he does not “hinder the gospel of Christ” (1 Cor. 9:12, CSB). Paul, an apostle, uses his Christian freedom to win souls for Christ so they, too, may be made free! “To the weak I became weak, that I might win the weak. I have become all things to all people, that by all means I might save some. I do it all for the sake of the gospel, that I may share with them in its blessings” (1 Cor. 9:22–23). “The spiritual vitality of a fellow Christian is far more important than the kind of food someone is eating.”[18] Sometimes, it is better to be strong and not allow our ego to hinder the gospel. In matters of opinion, we should be strong and be a good, godly example to our brethren so we do not offend them. In addition, if we stand in the place of the weaker brother, it is time to grow up and aim to be a strong, godly Christian so well as not so easily be offended. The core principle to be applied is to practice love.

Paul continues his discussion on idolatry in chapter 10 and uses Israel while wandering in the wilderness as a warning for the Corinthians (1 Cor. 10:1-15; 23-11:1).[19] He issues a warning to “not be idolaters” (1 Cor. 10:7) but instead “flee from idolatry” (1 Cor. 10:10). If we avoid placing other things above Christ, then we can avoid altogether the issue of division. But idolatry found in the form of apostasy and weak faith has been rampant since the establishment of the Church and even before that with the Israelites. Paul would encourage each of us to learn from Israel, abandon all other things, and put Christ first!

Worship: Unity for the Purpose of Praise (11:2-14:40)—Why Do We Assemble?

In 1 Corinthians 11:2-16, Paul addresses a local issue where women were inappropriately “uncovering” their heads in the assembly (1 Cor. 11:5-6, 10, 13-15).[20] In this chapter, Paul distinguishes males and females. Paul roots his discussion in the Creation narrative (Gen. 1-3) as he gives the sequence of creation (1 Cor. 11:3; cf. Gen. 3:16; 1 Cor. 11:7; cf. Gen. 1:26-27; 1 Cor. 11:8-9; cf. Gen. 2:21-23).[21] Paul writes, “The head of every man is Christ, the head of a wife is her husband, and the head of Christ is God” (1 Cor. 11:3).[22]  Paul is concerned with this issue because men and women are to be distinguishable “in their attire and appearance” not only in the worship assembly but also in public.[23] Our aim in life and in worship is to give glory to God.

Everett Ferguson said, “The Lord’s supper, above all other acts of worship, is expressive of what the church is.”[24] It is a time of thanksgiving, memorial, and fellowship (1 Cor. 10:3-4, 16-17, 21; 11:17-34). Ironically, when the Corinthians came together, they were divided (1 Cor. 11:18).[25] These “divisions” came about because they were not all coming together to partake in “the Lord’s supper.” In fact, many of them were assembling to “eat” their “own meal” privately before others came to assemble” (1 Cor. 11:20-21). Paul is astounded by this behavior and views this as a violation of the unity of the body of Christ. The Corinthians meeting to break bread and drink the fruit of the vine was what Paul had taught them to do each Lord’s Day (Sunday). They were following the pattern that was passed down to Paul from Christ on the night of His betrayal: they eat the bread that represents Jesus’ body and drink the fruit of the vine, which represents His blood, “in remembrance” of Jesus’ suffering, death, and resurrection (1 Cor. 11:23-26). Paul encourages us to not partake of the Lord’s supper “in an unworthy manner,” lest we sin (1 Cor. 11:27). He provides ways to make sure we partake in an honorable way: “examine” yourself –requires introspection and activity (1 Cor. 11:28), remember what it is that you are doing— “anyone who eats and drinks without discerning the body eats and drinks judgment on himself” (1 Cor. 11:29), and “welcome one another” (1 Cor. 11:33). When we come together to worship, the center of our worship is the Lord’s Supper because this is why we meet every first day of the week, to glorify our God and remember His Son who saved us through His grace and provides us hope through His resurrection. We will find unity through the assembly because the Lord’s Supper is about fellowship.[26] 

In the 1st century, we see a miraculous age where some New Testament Christians were given spiritual gifts. What was the purpose of these gifts? The Holy Spirit distributed these gifts for the unity of the Church. “Gifts promote unity among the church members, even those from various social backgrounds and ethnicities.”[27] There were “different” kinds of “gifts,” “ministries,” and “activities,” but the “same” “God” who is at work, “Lord” who is to be honored, and “Spirit” distributes gifts (1 Cor. 12:4-6, CSB). Paul elaborates more on this point in verses 7-11, but while there may be diversity in gifts, there is one Giver, and that is God.

Paul argues that the “body” is “one” (1 Cor. 12:12-13) just as God is one (1 Cor. 12:12; cf. 8:4-6). And so, though there are “many members,” Paul sees a way to be unified, and that is through the “one Spirit” (12:14-26). To me, this is the beauty of Christianity: there is diversity within unity. Everyone matters in the Church! Everyone has a place!  Everyone has a role to play in the Church! No one is greater or lesser in the kingdom. Every person in the Church matters just like every part of the body (1 Cor. 12:14-31). Paul’s hope is that “there may be no division in the body, but that the members may have the same care for one another” (1 Cor. 12:25).

In verse 31, Paul promises to show the Corinthians a “more excellent way” of living and a view of spiritual gifts. Paul keeps his promise in the next chapter and begins by illustrating the vanity of spiritual gifts and self-sacrifice in the absence of “love” (1 Cor. 13:1-3). He then reminds us of the nature of love in verses 4-8. His point is that “without love, any gifting becomes unfruitful because it fails to edify the church.”[28] The miraculous age is coming to a close (1 Cor. 13:8-12),[29] and all that will remain are these three things: “faith, hope, and love,” but according to Paul, “the greatest of these is love” (1 Cor. 13:13).[30] How will our unity “abide”? Through our love for one another.

Apparently, there were some brethren who were causing some confusion in the worship services. In 1 Corinthians 13:2-3, Paul addresses this by arguing that “the Spirit of God does not produce mindless ecstatic utterances but speech consistent with Christian truth.”[31] Some were elevating the gift of tongues above all other miracles, and Paul argues that if anything, the gift of prophecy has priority over this since it builds up the Church—“let all things be done for building up” (1 Cor. 14:26). “When the church ‘comes together’ and believers are exercising their gifts, the service should be conducted in a way that fosters mutual edification.”[32] They should “Pursue love, and earnestly desire the spiritual gifts” (1 Cor. 14:1). In this chapter, “Paul criticizes the Corinthians not because they were seeking gifts but because they were seeking particular gifts for the wrong reasons.”[33] Their intentions were all wrong. Paul is attempting to right this wrong by commissioning them to worship in an orderly fashion. If someone speaks in tongues, it needs to be comprehensible to the congregation (1 Cor. 14:1-28); if someone is giving prophecies, then they should show restraint to be organized (1 Cor. 14:29-33); if women are attempting to speak in the public assembly they should “remain silent” because “they are not permitted to speak” (1 Cor. 14:34-36, CSB). Paul writes these things because “God is not a God of confusion but of peace” (1 Cor. 14:33); He desires that in the worship assembly, “all things should be done decently and in order” (1 Cor. 14:40). The best way to maintain unity is to have order in our worship.

HOW ARE WE UNITED? —GOD UNITES US THROUGH THE POWER OF THE GOSPEL (1 COR. 1:18-25; 2:1-16)—WHAT BROUGHT US TOGETHER AND HOW DO WE STAY TOGETHER?

 “For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God” (1 Cor. 1:18). The gospel has the ability to unite and divide, that is the power of truth. There are those who are relieved by the truth once they accept it and others who are alienated by the truth since it calls their wicked lives into question. It appears to be ridiculous to the world of foolishness but is ironically the true wisdom of God.[34] It is through the gospel of wisdom that we are set free from the ignorance and foolishness of the world.

The gospel is a message of divine power, wisdom, and salvation (1:19-25). How? The gospel is the revelation of God! It is “the wisdom of God” that appears to be “folly” that is proclaimed to a lost and dying world. “Jews demand signs and Greeks seek wisdom, but we preach Christ crucified,” even though it may be “a stumbling block to Jews and folly to Gentiles,” the message is the same: “Christ” is “the power of God and the wisdom of God (1 Cor. 1:21–25).

The world does not understand the gospel, and they do not understand us. The world thinks we are strange, weird, and even foolish. We do not appear to be wise to the world, but that is because we are wholly different from the world for being a holy people. The world is caught up with the wisdom of man that they miss the cross. The cross is the symbol of God’s grace and wisdom to save. The wisdom of God is defined by the cross of Jesus Christ, and the world’s definition of wisdom is a robbery of Christ’s power to save. That is why Paul’s preaching was centered on the cross of Christ (1 Cor. 2:1–5). “For I decided to know nothing among you except Jesus Christ and him crucified” (1 Cor. 2:2). The cross “symbolizes the most unusual way in which God has chosen to accomplish his purposes and reveal his power, exemplifying what the world would deem ‘foolishness’ (1:20-23, 25, 27).”[35] But what seems silly to the world is actually beautiful since it is the cross that unites us. [36] It is our only hope for salvation and our only hope for unity. This is why we are united in the first place. We were all sinners in need of a Savior, and Jesus came to earth to be that Savior by dying on the cross. It is that wooden torture device of shame and anguish that unites us. It is foolish and repulsive to the world but beautiful in the sight of the saved (the Christian).[37] 

The Gospel is “God’s hidden wisdom in a mystery”[38] that is revealed to humanity; it is a wisdom “which God decreed before the ages for our glory” (1 Cor. 2:7) and was “revealed to us through the Spirit. For the Spirit searches everything, even the depths of God” (1 Cor. 2:10).[39] It is God’s “thoughts” that are “freely given to us by God” which is revealed to all humanity (1 Cor. 2:11-16).[40] The gospel provides the lenses through which we are to see the world with God’s eyes. We are to see everything in life through the gospel, which transforms our conduct to be more like Christ. But what is this gospel message really all about?

The First of Many—The Resurrection of Christ and the Resurrection of All Believers (15:1-58)—What Is the Gospel?

Some of the Corinthians were asking, what does the resurrection have to do with Christianity? Paul provides sufficient evidence to suggest that Jesus did rise from the dead. He demonstrates that the Old Testament anticipated this event and provides a witness list that included over 500 witnesses, including apostles and early disciples, who saw the Risen Lord (1 Cor. 15:1-11).[41] To deny the resurrection is to deny the reliable testimony of Paul and hundreds of witnesses that Jesus has risen from the dead (1 Cor. 15:12). Paul says that everything is on the line if Christ is not risen. There is no Christianity without the resurrection. If He is not risen, then our preaching is worthless, our faith is meaningless, and our hope is vain (1 Cor. 15:13-18). Paul is right, “if in Christ we have hope in this life only, we are of all people most to be pitied” (1 Cor. 15:1). But since Christ has risen from the dead and is the “firstfruits” of the resurrection (1 Cor. 15:20, 23), we see by faith that we too will rise from the dead in the last days (1 Cor. 15:20-34). It is evident that the resurrection is an indispensable element of the Christian faith. Without it, we are not Christians. It is essential to our beliefs and behavior. The resurrection of Christ provides a basis for unity, purpose for assembling, power to love, and hope for victory over sin and death.

Conclusion

Hopefully, after reading through 1 Corinthians, we see that the gospel is our only hope for Christian unity; it is by the grace of God that we are united, and it is Jesus who unites us. My petition to the reader is that we preserve and pursue unity and, as Paul said, “be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain” (1 Cor. 15:58).

[1] The “assembly” or “church” of “God” (ἐκκλησίᾳ τοῦ θεοῦ) in 1 Cor. 10:32; 11:16, 22; 15:9.

The Church is God’s holy temple built on Christ—dwelling place of God (Ch. 3).

[2] Patrick Schriener, The Visual Word: Illustrated Outlines of the New Testament Books (Chicago: Moody Publishers, 2021), 62.

[3] Gordon Fee, The First Epistle to the Corinthians (Grand Rapids, MI: Wm. B. Eerdmans, 1987), 4.

[4] Duane Warden, 1 Corinthains (Searcy, AK: Resource Publications, 2016), 42.

[5] Douglas J. Moo, A Theology of Paul and His Letters: The Gift of the New Realm in Christ (Grand Rapids, MI: Zondervan Academic, 2021), 115.

[6] “The message of the cross permanently transforms believers’ behavior and worldview. The only way for the Corinthians to end their factional conduct is to embrace the message of the cross.” (Beale & Gladd, The Story Retold, 212)

[7] Paul uses the word “wisdom” (σοφίᾳ) 28 times. Paul replaces the pagan, Greco-Roman world’s concept of wisdom, which in reality was foolishness, with a genuine form of wisdom. The wisdom of the world is incapable of grasping the work of the cross, but the wisdom of God is the only source that reveals the work of Christ.

[8] “Paul condemns the Corinthians’ conduct because they are divisive and concerned only with glorifying themselves and their leaders.” (Beale & Gladd, The Story Retold, 213) “The Corinthians, by elevating and pitting one leader over another, are embracing the philosophy of the fallen world even though they belong to the new age.” (213)

[9] “The Corinthians’ preference for one leader over another misses the fact that these leaders are ‘servants’ assigned specific and often differing tasks in a cooperative effort to do God’s work by God’s power.” (Moo, A Theology of Paul and His Letters, 119)

[10] “The spirit of God does not dwell in people thus divided, and so forgetful as to wear human names.” (N.B. Hardeman, “Unity (No. 1)” in Hardeman’s Tabernacle Sermons. Henderson, TN: Freed-Hardeman University Press, 1990, 3:135).

[11] Moo, A Theology of Paul and His Letters, 122.

[12] Πορνείαν (“sexual immorality”) is a serious form of sexual sin. This sin was tolerated among the Corinthian brethren due to bad theology on their part. Their understanding of sexual immorality was rooted in Greek culture not Scripture.

[13] Moo, A Theology of Paul and His Letters, 123.

[14] Beale & Gladd, The Story Retold, 216.

[15] Paul did not abandon his prior monotheistic convictions of Judaism, rooted in the Shema (Deut. 6:4), when he converted to Christianity (Acts 9). Rather, his understanding of monotheism was enlightened by the person of Christ as he views the Father, Son, and Holy Spirit as the one holy divine Trinity. There is no idol that stands behind the Triune God, but a God who cannot be restricted to any space (divine aseity).

[16] Notably, Richard Bauckham, suggests that Paul includes Jesus within the “divine identity” in Jesus and the God of Israel: God Crucified and Other Studies on the New Testament’s Christology of Divine Identity (Grand Rapids, MI: Wm. B. Eerdmans, 2008), 212-215.

[17] Moo, A Theology of Paul and His Letters, 133.

[18] Moo, A Theology of Paul and His Letters, 133.

[19] “The story of Israel is for the Gentile Corinthains not somebody else’s story; it is the story of their own authentic spiritual ancestors.” (Richard Hays, First Corinthians (Louisville: Westminster John Knox, 1997), 160.

[20] “The problem appears to be that Corinthain women were flaunting cultural expectations with respect to the appropriate dress for respectable wives. Evidence from Roman Corinth and the larger Roman world of that time indicates that women kept their heads covered with some kind of clothing in public as a signal that they were respectable. Flouting such conventions would have brought shame on their husbands and families.” (Moo, A Theology of Paul and His Letters, 139)

[21] “Paul attempts to return the Corinthian church to its creational intention, particularly as it is applied to head coverings. By wearing a head covering in worship, a woman symbolizes her submission to the man, who is also under submission to God (1 Cor 11:7; cf. Eph 5:25-33).” (Beale & Gladd, The Story Retold, 211)

[22] “Paul’s basic point is that the man (or husband) has a preeminence with respect to the woman (or his wife) that is similar (though of course not identical) to the relationship of Christ to a man and of God to Christ.” Moo, A Theology of Paul and His Letters, 141)

[23] Everett Ferguson, Women in the Church: Biblical and Historical Perspectives (Abilene, TX: Desert Willow Publishing, 2015), 38.

[24] Everrett Ferguson, The New Testament Church (Abilene, TX: Abilene Christiaan University, 1968), 59.

[25] “When the Corinthians come together and participate in the Lord’s Supper but divide according to one’s social standing, then they are turning back the redemptive-historical clock.” (Beale & Gladd, The Story Retold, 221)

[26] “This fellowship is not only with the risen Christ. It is also with one another. We have unity through our allegiance to a common Lord. It is our fellowship with Christ which establishes the fellowship with one another. A concrete expression of our accepting one another is our sharing in the Lord’s supper. Communion shows one’s participation in the church, for the church is the body of Christ (1 Cor. 12:12).” (Ferguson, The New Testament Church, 61)

[27] Beale & Gladd, The Story Retold, 222.

[28] Beale & Gladd, The Story Retold, 222.

[29] The apostle Paul “is not here condemning the gifts; he is relativizing them.” (Fee, First Epistle to the Corinthians, 1063-1064).

[30][30] “If faith is the substance of things hoped for, as Hebrews tells us, it will be superfluous once these things have arrived. Similarly with hope. But love is greater than these, because when our troubles are over and our bodies have been changed in the resurrection, our minds will be steadied by it, so that they will no longer desire now one thing, now another.” (Theodoret of Cyrus, Commentary on the First Epistle to the Corinthians, 255-256).

[31] Moo, A Theology of Paul and His Letters, 147.

[32] Moo, A Theology of Paul and His Letters, 151.

[33] Moo, A Theology of Paul and His Letters, 147.

[34] “God’s wisdom is not only beyond humanity’s reach but also defeats all human sophistry (1 Cor 1:19; Is 29;14), even the wise of the world (1 Cor 1:20-21). Both Jews and Greeks alike examine the message of the cross and regard it as absurd (1:22-25).” (Beale & Gladd, The Story Retold, 212)

[35] Moo, A Theology of Paul and His Letters, 116.

[36] “If the Corinthians understand and imitate the ethics of the cross, their divisions will cease and they will function as one unified people of God.” (Beale & Gladd, The Story Retold, 211)

[37] “One may have a Messiah, or one may have a crucifixion; but one may not have both—at least not from the perspective of a merely human understanding. Messiah meant power, splendor, triumph; crucifixion meant weakness, humiliation, defeat.” (Gordon Fee, First Epistle to the Corinthians, 75)

“Although a suffering messiah was anticipated to some degree, messianic suffering does not play a central role in the Old Testament. Worldly wisdom could not conceive a crucified Messiah, much less a divine ruler who exercise power while being defeated…this understanding of the Messiah differs from Old Testament and Jewish expectations. Thus, Paul portrays Jesus as executing his divine messianic prerogative at the moment of the crucifixion. Though a few passages hint at such an ironic conquest (e.g., Is 53), the Old Testament generally did not expect the messiah to rule powerfully in the midst of suffering.” (Beale & Gladd, The Story Retold, 213)

[38] The term “mystery” is used 6 times as a disclosure of divine wisdom (1 Cor. 2:1, 7; 4:1; 13:2; 14:2; 15:51). In Scripture, this word “denotes the unveiling of a specific Old Testament doctrine that pertains to end-time events (e.g., Dan 2:28; Mt 13:11; Rom 11:25). The disclosed mystery is the exalted, kingly, divine Messiah affixed to the cross.” (Beale & Gladd, The Story Retold, 213)

[39] “Divine wisdom, with its focus on God’s plan manifested in the cross, is ‘hidden’ until the Spirit reveals it.” (Moo, A Theology of Paul and His Letters, 117)

[40] “Believers have the ability to grasp God’s wisdom and the means to live in accordance with it through the agency of the Spirit.” (Beale & Gladd, The Story Retold, 211)

[41] “The focus on Jesus’s appearances here has the obvious purpose of demonstrating the historical reality of the resurrection.” (Moo, A Theology of Paul and His Letters, 153)