1 Cor was the second and 2 Cor was the fourth.
Biblical Corinth was located in Greek, see the map in The Book of Thessalonians.
It was a trading city with a lot of sexual immorality. The Christians in Corint
were divided, loveless, and uncaring, something Paul addressed (1 Cor 11:17–18).
At the same time, they were superspiritual. They lacked no spiritual gift (1 Cor 1:7). The use of these gifts were in some cases unbiblical and was corrected by Paul.
Paul began with encouragement before correcting them (1 Cor 1:4–9).
"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). "We preach Christ crucified,
a stumbling block to Jews and folly to Gentiles." (1 Cor 1:23, Proverbs 26:12).
"Moved by the perfection of his holy love, God in Christ substituted himself for us sinners. That's the heart of the cross." (John R.W. Stott, The Cross of Christ).
"The wisdom of this world is folly with God." (1 Cor 1:19–23, 3:18–20, Jes 29:14b).
There were divisions and quarrels among the believers in Corinth, who had different favorites, some following Paul, some Apollos, some Cephas (apostle Peter), and some Christ (1 Cor 1:10–12, 3:5–7, Mat 20:25–28), see Unity.
There were several carnal Christians in Corinth, that is, persons still moved by the lusts of the flesh (1 Cor 3:1–4). They hadn't changed their way of life after they were saved. They began performing in popularity groups (1 Cor 3:3b–4). These groups weren't open to all people in the congregation.
There were also soulish Christians, people driven primarily by emotion and human intellect. They made many decisions based on how they felt about things. They were also ruled by fear, see Fear of Man.
We can all be soulish Christians and even carnal Christians from time to time.
But not all the time without questioning whether one is really saved,
see The Parables of the Talents and the Ten Minas.
A spiritual Christian, however, is led by the Holy Spirit in accordance with God's word, and is something we must strive towards, see Sanctification. We must continue to learn to put the spirit first, because that's the part connected to God,
see Body, Soul, and Spirit in The Danger with Gnosticism.
We as Christians are God’s temple, and God’s Spirit dwells in us (1 Cor 3:16). If someone (a false teacher) destroys God’s temple, then God will destroy that person, because God’s temple is holy, and the Christians are that temple
(1 Cor 3:17, 2 Pet 2:1).
There was a born again Christian in the Corinthian congregation who was involved in a physical relationship with his stepmother (1 Cor 5:1). This behavior shouldn't be accepted in the congregation (Jude 1:4, Lev (3 Mos) 18:8). Grace and holiness complement each other and shouldn't conflict with each other, see God's Attributes.
Paul told them to exclude this man out of the congregation (1 Cor 5:2–5). It was meant to convey the seriousness of the offence to the individual and to the rest of the body of Christ. It was also meant to protect the body from further contamination (1 Cor 5:6, 15:33, Rom 12:2). If sin or bad behavior is ignored in the body of Christ, people will think such behavior is OK. Paul's intention with his message was to get this person saved on The Day of the Lord (1 Cor 5:5b). The meaning of
"you are to deliver this man to Satan for the destruction of the flesh"
is probably to make this person feel miserable by even using Satan (1 Cor 5:4b–5,
1 Tim 1:19–20, Luk 22:31–34). It's used for the rehabilitation of this individual and to teach him a lesson. The purpose was to bring this person to a state of repentance. Note that Satan can only do what he has been permitted by God to do, see God is sovereign in God's Attributes.
See also the comment to the 7th commandment in the The Ten Commandments.
Paul even wrote that we shouldn't associate with anyone who considers himself as a Christian, if he is guilty of sexual immorality, greed, is an idolater, reviler, drunkard, or swindler. We shouldn't even eat with one like that. (1 Cor 5:11). This means a person who refuses to repent from such a way of life, see Sanctification and the last part of The Book of Hebrews. See also Dealing With Sin in the Church.
In a later letter, Paul writes that if someone has caused pain to the congregation, probably by living in sin, and has been punished for this, then the punishment given is enough. It's better that they turn now to forgive and comfort him, or he may be overwhelmed by excessive grief. After a period of discipline, it must be restoration.
Paul begs them to reaffirm their love for him. (2 Cor 2:5–8).
It was a godly sorrow that led to repentance (2 Cor 7:8–9).
There are differences between godly sorrow and worldly sorrow (2 Cor 7:10):
- Godly sorrow produces a change of mind and heart along with a willingness to change one's behavior. When combined with faith in God, godly sorrow produces repentance that leads to salvation.
- Worldly sorrow doesn't progress beyond remorse. There is regret over what has happened, but there is no accompanying change of mind and heart, nor any will to change, nor any faith in God. The result is death.
It's just a sadness to be caught.
Paul questions why Christian believers go to court and conduct trials against another Christian believer, and that before unbelievers (1 Cor 6:1, 4, 6–8). He speaks of grievances and issues between Christian individuals, see Small Claims Court.
The ancient court system in Greek occurred in the marketplaces where everyone
could see it, hear it, and know about it. They considered litigation a form of entertainment. The Jews had it in the city gates. It's a bad testimony of two people who claim to be followers of Jesus, suing each other in open court (John 13:35), see unity and Love and not revenge in The Sermon on the Mount. Instead, we should use Christian mediators to solve such problems without complaining (1 Cor 6:5). These mediators should then apply, not only the law of the land, but also the wisdom of God; the principles of the word of God, which triumph over the wisdom of man. See also Laying up treasures in Heaven in The Sermon on the Mount. That said, we need the court system to resolve legal issues, see This World is Not Our Home in The Book of Romans. it's a matter of balance, to know when to use it.
The unrighteous won't inherit the kingdom of God. Neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality. Neither thieves, nor greedy, drunkards, revilers, nor swindlers will inherit the kingdom of God.
(1 Cor 6:9–10). We aren't to desire evil (1 John 1:5–6), not to be idolaters, not indulge in sexual immorality, and not grumble (1 Cor 10:5–10). Our body isn't meant for sexual immorality, but for the Lord (1 Cor 6:13b, 18a). Sexual immorality is an
act or thought of a sexual nature that is outside of God's ordained purpose for a man or a woman. God's ordained purpose is one man, one woman, and one marriage for life (1 Cor 7:2). It's better for the unmarried and the widows to marry than to burn with passion (1 Cor 7:9), but a believer should then marry another believer (2 Cor 6:14, 1 Cor 7:39). Our body is a temple of the Holy Spirit within us, whom we received from God when we became born again Christians (1 Cor 6:19),
see The Book of Peter.
As Christians we are allowed to eat food offered to idols (1 Cor 8:4–6, 8, 10:25).
But for Christians with a "weak" conscious, we should avoid doing this publicly, to prevent these "weak" Christians from being destroyed in their faith (1 Cor 8:7, 9–11, 10:27–28), see chapter Disputable Matters in The Book of Romans.
No temptation has overtaken us that isn't common to men. God is faithful, and he doesn't allow us to be tempted beyond our ability. With the temptation, he will also provide a way out, so that we can endure it (1 Cor 10:13). God provides a way to escape from a temptation but doesn't force us to choose that escape. We can choose not to take the path to escape temptation and go for it, but then it is our bad choice.
Temptation in itself isn't sin if we don't yield to it. Jesus was tempted in every way but was without sin (Heb 4:15). Temptation isn't the same as trials, affliction, and troubles, that we can receive more than we can bare (2 Cor 1:8). The reason for trials is that we shouldn't trust in ourselves but in God (2 Cor 1:9).
See this explained in "God Will Never Give You More Than You Can Handle"???.
For information about the woman's place in the congregation and the order of leadership in a marriage, see The Woman's Place in the Congregation.
The night when Jesus was betrayed, he took bread, broke it, and said: "This is my body, which is for you. Do this in remembrance of me." Likewise he also took the cup and said: "This cup is the New Covenant in my blood. Do this, as often as you drink it, in remembrance of me." For as often as we eat this bread and drink the cup, we proclaim the death of the Lord until he comes (1 Cor 11:23b–26), see
Jesus the Bread of Life. During the Last Supper the night when Jesus was betrayed, Jesus announced the New Covenant, which replaced the Mosaic Covenant, and is for all people on Earth who receive Jesus in their hearts, see The Atonement. This
New Covenant was activated by Jesus death on the cross.
The main purpose of Jesus' birth on Earth was to give his physical life as payment for our sins, see Salvation. It was also to show the powerful depth
of his sacrificial love from God to man (John 3:16), see God's Attributes.
We must regularly remember this.
The church should be godly, spiritual, and orderly. Paul addresses
Spiritual Gifts in the three chapters 12–14 of 1 Cor, see Spiritual Gifts.
The gospel is something that we receive (1 Cor 15:1). Through the gospel we are saved, if we hold fast to it (1 Cor 15:2). The most important part of the gospel is the following according to Scripture (1 Cor 15:3–4) :
- Christ died for our sins (1 Cor 15:3, Isaiah 53:8).
- He was buried (1 Cor 15:4a, Isaiah 53:9).
- He rose on the third day (1 Cor 15:4b, Psalm 16:10).
- Mary Magdalene (Mark 16:9, John 20:11–18).
- Mary, mother of James (probably the wife of Clopas), and Salome
(mother of James and John) (Mark 16:1–4, Mat 28:9–10). - Peter the apostle (known as Peter (Greek), Simeon, Simon Peter,
Cephas (Aramaic) (1 Cor 15:5a, Luke 24:34). Peter went from
being a denier to be an apostle to the Jews, see it described in
Peter the apostle. Peter needed this meeting with the Lord. - The Twelve (1 Cor 15:5b, Luke 24:36–49, John 20:19–23).
It refers to the original group of apostles and not to all twelve individuals. - More than five hundred brothers at once (1 Cor 15:6, Mat 28:10).
- James (Jesus' half-brother) (1 Cor 15:7a, Acts 21:18). James went
from being an unbeliever (John 7:5) to being the leader of the congregation in Jerusalem, after seeing Jesus resurrected. - The apostles (the apostles beyond The Twelve) (1 Cor 15:7b).
There were other people who were/became apostles (or missionaries)
such as Epaphroditus, Barnabas, Silas, Timothy, see time 4:34–10:18
in Are There Still Apostles In The Church Today? - Paul the apostle (1 Cor 15:8–10, Acts 9:3–5). Paul went from being a persecutors of Christians to becoming an apostle to the Gentiles
after seeing Jesus resurrected. See it described in Paul the apostle.
- If the will is there, the gift is acceptable according to what one has,
not according to what one doesn't have (2 Cor 8:11–12), see time
28:33–32:30 in Bible Q & A With Pastor Paul │December 2023.
That means we don't have to give more than we can afford.
It's not a matter of the size of the giving (Mark 12:41–44).
It may be according to a person's income, in proportion to how much
one is blessed, but it's not mandatory (1 Cor 16:2). - He who sows sparingly will also reap sparingly, and whoever sows generously will also reap generously (2 Cor 9:6, Gal 6:7b,
Proverbs 11:24, 19:17, Luke 18:29–30). God encourages us to give. But this shouldn't be used as a formula, as the unbiblical teaching Prosperity Gospel and Seed Faith Giving, see
Word of Faith Movement in the U.S. - Each of us should give what we have decided in our hearts to give,
not reluctantly or under compulsion, for God loves a cheerful giver
(2 Cor 9:7). Paul's remark in 2 Cor 9:7 is God's present instruction to the church on the subject of Spirit-led giving. We should also
be led by the Holy Spirit in giving (Gal 5:18, 1 Cor 6:19–20).
We aren't under the Mosaic Laws where we must tithe (Mal 3:8–10), see this explained in The Book of Malachi. We aren't commanded to give
tithe in the New Covenant. In Mat 23:23 Jesus acknowledges the principle of tithing, but it has been given to the Jews before the New Covenant was established, see Jesus and the Law. See it explained from time 15:33 in 100% Proof Tithing Is Not Biblical. Nor is there any evidence that Abraham
paid tithes from his own income. He gave ten percent once for the spoils of war to Melchizedek and the rest (with some exceptions) went to the kings of Sodom and Gomorrah (Gen (1 Mos) 14:14–24). See also time
19:07–21:04 in Bible Q&A With Pastor Paul │March 2024. - When we give to the needy, we should give in secret (Mat 6:1–4). We shouldn't do things for our own glory, but for the glory of God,
see The Parables of the Talents and the Ten Minas. - He who is generous to the poor will be rewarded for his deed (Proverbs 19:17). This is an observation of king Solomon.
God has special concerns for poor people (2 Cor 9:9, Psalm 112:9).
God cares about them. When we help poor people it's like giving to the Lord, see Peter Sent to the Gentiles. - We should give with the right motive, see Ananias and Sapphira.
- Time 31:56–32:36 in Bible Q&A with Pastor Paul │ October 2023.
- Kenneth Copeland Says He Doesn't Care How Poor You Are | You Must Give Even If You're In Poverty
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- Joseph Prince Says "Jesus was Offered as a Tithe on the Cross"
