First Letter to the Corinthians

The First Letter to the Corinthians is one of the letters the apostle Paul wrote to the church in Corinth. In this letter, Paul answered questions from the believers and addressed problems that had developed in the church. He encouraged them to live in unity, grow in holiness, and use their spiritual gifts to serve one another. The letter also contains important teaching about Christ’s death and resurrection, the Lord’s Supper, love, and the future resurrection of believers.

Who Wrote the First Letter to the Corinthians?

When and Where Was the First Letter to the Corinthians Written?

What Was the Background of the First Letter to the Corinthians?

Why Was the First Letter to the Corinthians Written? What Does It Teach Us?

What Is the Content of the First Letter to the Corinthians?

Scholars agree that the apostle Paul wrote 1 Corinthians. He wrote it during his third missionary journey while living in Ephesus. By then, Paul was a mature missionary, about 55 years old. He had significant experience from starting churches in about a quarter of the Mediterranean world.

Paul worked in Corinth from around AD 50 to 52. After a short stay in Jerusalem, he returned to his missionary work in Ephesus (Acts 19), where he served for three years (AD 53–55/56). During this time, he wrote at least three letters to Corinth. He also visited Corinth during this time.

His first letter, often called "the previous letter," is mentioned in 1 Corinthians 5:9–11. This reference shows that people misunderstood the letter. However, we know little about what it said because the letter has been lost.

In AD 55, Paul heard reports from Chloe’s household (1 Corinthians 1:11). They were probably members of the church that met in her home. Paul then dictated a second letter to the church in Corinth. This letter is now known as 1 Corinthians. Stephanas, Fortunatus, and Achaicus probably delivered the letter to Corinth (16:17).

Paul later wrote a third letter to Corinth, called "the letter of tears" (2 Corinthians 2:2–3). After that, he wrote the letter we now call 2 Corinthians.

Corinth was a seaport city. The Romans destroyed it in 146 BC and Julius Caesar rebuilt it in 46 BC. After 27 BC, it became the Roman capital of Achaia. The Roman governor, called a proconsul, lived there (Acts 18:12).

The city itself was actually three cities:

the port of Cenchrea, about 13 kilometers (eight miles) to the east, where ships from the Aegean Sea unloaded;

the port of Lechaion, about 1.6 kilometers (a mile) to the west on the Gulf of Corinth, where ships reloaded after transporting goods over the isthmus using wagons and rollers; and

the city of Corinth itself, located on the high ground in between the two ports.

The acropolis of the city, on top of the steep and high Acrocorinth, had the temple of Aphrodite. Here, 1,000 female slaves served this goddess of love. This unique Corinthian cult worshipped Aphrodite, the goddess of love, beauty, and fertility, who is similar to the Roman Venus. These religious practices led to widespread moral decline. Corinthian morals were famously corrupt, even compared to pagan Rome.

In the city below was the synagogue (Acts 18:4). Although the city, as a Roman colony, was mostly Italian, it attracted other Mediterranean peoples, including Jews.

Paul's main concern in 1 Corinthians was the unity of the church. In Corinth, people were self-centered, forming cliques within the church. They showed off their knowledge and freedom, upsetting others. They also acted selfishly during worship services.

The book highlights two major concerns.

Corinth's relaxed sexual ethics, along with other pagan practices, had influenced the church. Paul needed to set boundaries.

There was a problem accepting the resurrection of the body. Paul understood this issue affected the core of the faith and strongly affirmed the resurrection.

Some scholars have connected these last two issues, along with parts of the conflict over unity, especially the Corinthians’ concern with knowledge, to ideas found in Gnosticism. They therefore conclude that Paul was opposing a Gnostic group in Corinth.

However, a careful study suggests a different conclusion. Some ideas present in Corinth later helped shape Gnosticism, a religious movement that emphasized special spiritual knowledge. But it would be historically inaccurate to call these first-century ideas fully Gnostic. We may recognize early forms of ideas that later appeared in Gnosticism, but we should interpret the situation in its first-century setting.

Paul focused on the church's unity and purity. He worked to prevent the church from splitting into groups arguing over moral and doctrinal issues. He also wanted the church to stay focused on Jesus, the exalted Lord.

Paul starts with a typical greeting and then offers his usual prayer of thanks. Two things are notable. First, the greeting mentions Sosthenes alongside Paul. We are not certain who Sosthenes was, but the Corinthians likely knew him well. He was probably the Sosthenes identified in Acts 18:17 as the synagogue leader after Crispus converted.

Second, Paul emphasizes the Corinthians' skills in speech, knowledge, and spiritual gifts. They possessed all of these, and they were genuine. However, they were misusing these good things. Paul's solution is not to suppress these gifts (he thanks God for them), but to use them in a new way.

The Corinthians had turned Paul, Cephas (the Greek Peter used), Apollos, and even Christ into leaders of different groups. We do not know exactly what each group believed. However, it is possible that the Pauline group focused on Paul's ideas of freedom. The Petrine group might have emphasized following Jewish traditions. The Apollos group likely valued philosophical understanding and speaking skills.

Regardless of their beliefs, Paul was upset that these divisions harmed their unity. He first explained that his actions were not meant to gain followers but to guide people to Christ. He did not insist on baptizing converts himself because it did not matter who performed the baptisms. They were all baptized into Christ.

Paul quickly addresses the main issue: some people want to appear better or wiser than others who lack their group's insights in the church. Their pursuit of wisdom goes against Paul's message of the gospel.

First, the message of a crucified Christ (1:18) did not fit the wisdom and values of Jews or Greeks. It required a completely new perspective on life—God's perspective.

Second, God did not choose them based on their social status. Instead, he gave them equal status through him (1:26–31).

Third, their faith was not based on Paul's speaking skills but on the gifts of the Spirit that Paul showed (2:4). These demonstrations of gift convinced them that God was working through Paul. It was God's Spirit, not arguments, that led them to God. Therefore, the Spirit, not human reasoning, would continue to reveal God to them. They needed to reject worldly reasoning and shift to an understanding of life from the Spirit's perspective, which provides true wisdom.

Fourth, they were not acting spiritually when they claimed Paul and others as party leaders. This shows the human tendency to focus on people instead of God, who works equally in everyone.

Fifth, these servants worked together to build one "temple" for God, based on the foundation of Jesus Christ, which is the church. God alone will judge how each Christian helps build the church. But beware of anyone who divides the church, for "if anyone destroys God's temple, God will destroy him" (3:17). (Note that here the temple imagery refers to the church as a whole. In chapter 6, it will refer to each Christian individually as the temple.)

Finally, he highlights their exaggerated view of the end times. With their genuine spiritual gifts and worldly wisdom, they claimed to reign with Christ (4:8–13). Paul, using ironic sarcasm, shows how different this claim is from the apostles' lifestyle. The apostles lived like Jesus, enduring suffering and expecting exaltation later. The Corinthians wanted exaltation now without experiencing hardship.

Paul ends this section with a warning. He gently encourages those who might listen to follow his example. He believes his life is the message (verses 14–16). Timothy will also live out the truth in front of them. Then, he warns the "arrogant" (verse 18), stating he will test their spiritual power, not just their words, if he visits.

Paul now addresses three issues reported by messengers who brought him the Corinthians' letter.

The first issue is church discipline (5:12–13). Paul mentions a case of obvious immorality—incest. This behavior was so clearly wrong that even non-Christians found it immoral. It was not due to ignorance of Christian values. Furthermore, the church had not acted but instead boasted about its tolerance. This might have been due to a misunderstanding of Paul’s teaching on freedom from the law.

Paul presents three principles in this section:

the main goal of church discipline is to help the offender repent and return;

the secondary goal is to protect the church (5:6–8); and

the church should not judge or control the actions of evil people in the world. Those roles of judgement and power belong to God. The church should discipline those within the church (verses 9–13).

Paul will also use these principles in the following chapters (compare 7:12–16).

The second issue is lawsuits between Christians (6:1–11). Corinthian society was as prone to lawsuits as ours, and Christians did not see anything wrong with suing each other. Paul was troubled. If Christians are to judge the world, they should not involve outsiders in church matters. Paul says Christians should work together to resolve cases within the church and avoid taking cases to "those of no standing in the church" (6:4, meaning non-Christian judges).

Paul suggests a better way than using pagan courts: simply accept the wrong (1 Corinthians 6:7). He applies the teachings of Jesus literally (Matthew 5:38–42) and argues that it is better to allow themselves to be cheated.

However, the Corinthians are willing to harm their fellow Christians to claim what they believe are their rights. This raises the question of whether greed still exists in their hearts (1 Corinthians 6:9–11). Paul accepts people who did evil in the past (because Jesus has cleansed them). But even if people claim to be believers, Paul clarifies that anyone who continues to practice greed or immorality is not part of the kingdom.

The final issue in this section is casual sexual intercourse (6:12–20). This was a world where virginity was important for women who wanted to marry. In Corinth temple slaves of Aphrodite served as prostitutes, and prostitution was the main form of casual sex. The libertine group used two slogans:

"Everything is permissible for me," possibly from Paul’s teaching, and

"Food is meant for the stomach and the stomach for food."

The second saying means that if the body works this way, it must be the Creator’s purpose. Paul clarifies rather than opposes their slogans. Freedom is secondary to other goals (6:12, 20). The body is not for personal use, but should be dedicated to the Lord, as the doctrine of the resurrection shows (verses 13–14).

Furthermore, sexual intercourse involves the whole person, unlike eating (Paul refers to Genesis 2:24; see also Jesus in Matthew 19:5). This act takes a person from the body of Christ and unites them with a prostitute (1 Corinthians 6:15–17). Immorality is different from other sins, which are external to the self, because it changes the self and defiles the body, where the Holy Spirit lives. It ignores that Christ has redeemed the body and that the entire Christian belongs to God, not to themselves.

Now Paul addresses the issues raised by the Corinthians. He expands somewhat on the answers he has already provided to their unasked questions.

The first issue is marriage (7:1–24). The ascetic group in Corinth, possibly reacting against the libertines of chapter 6, used the slogan "It is good to abstain from sexual relations" (7:1). The Corinthians had begun suggesting that married Christians, not just the unmarried, should avoid sexual relations. Paul clarified this with three points.

First, he said total abstinence is unrealistic because it could lead to immorality (verses 2, 7–9).

Second, when people get married they no longer own their own bodies; their bodies belong to each other for their mutual benefit (verses 3–4). Refusing sexual relations without mutual agreement denies the other spouse what Paul says is due within marriage.

Third, abstinence is allowed for short periods by mutual agreement as a type of fast to focus on Christ (verse 5).

Paul will discuss the topic of being unmarried more in 7:25–40. He mentions that he is happy being unmarried. However, since not everyone has this ability, it is better to express sexuality fully in marriage than to struggle with desire (7:7–9). Once two Christians marry, divorce is not an option. Christ's clear teachings confirm this (Matthew 5:31–32; Mark 10:11–12; Luke 16:18 and similar passages). There are no exceptions.

Paul perhaps does not know about the exception mentioned in Matthew 19:9. He may have interpreted that exception as referring to premarital unfaithfulness discovered before marriage, not to adultery after marriage. Although sometimes a Christian couple may need to live apart, they should always aim for reconciliation. The teachings of Jesus do not allow thinking of marriage as ending (1 Corinthians 7:10–11).

What if the spouse is not a Christian? Paul addresses a situation where Jesus did not give specific guidance.

First, Jesus told Christians not to divorce, so even here, the Christian should not initiate divorce proceedings (7:12–13).

Second, Christians should not control or judge non-Christians (6:12–13). If the non-Christian partner wants a divorce, the Christian does not have to stay in the relationship (7:15).

Third, staying in an unequal partnership is no shame to a Christian. Paul says even an unequal relationship can become holy, benefiting the children and possibly leading to the spouse's salvation (7:14, 16). This does not mean staying in abusive situations, but it encourages faithfulness in a mixed marriage.

Paul believes people usually do not need to change their life situation to serve Christ (7:17–24). Each person should generally stay in the life situation they were in when called to Christ. Paul uses examples like marriage or singleness, Jew (circumcision) or Gentile, and slave or free. He does not refer to situations that might be immoral. For slaves, they can accept freedom if it is available, but it does not change their true state before God or their ability to serve Christ (verses 21–23).

The second issue is about unmarried people (7:25–40). Paul says single people and widows can marry—it is not wrong. However, he suggests they stay single. Since everything in this age is temporary, staying single can help avoid the extra challenges marriage brings (25–31). Marriage divides attention between God and the spouse's needs. One should not neglect their spouse to serve God, but staying single allows full focus on God (32–35). If marriage is expected, the person should decide whether to marry for the woman's sake (and possibly the family's) or to care for her as a single person (36–38). Paul ends by repeating his main ideas (39–40).

The third issue Paul addresses is food offered to idols (8:1–11:1). Most meat in the marketplace came from animals sacrificed in temples as a dedicatory sacrifice. Scrupulous Jews would avoid all this meat. Additionally, pagans invited Christians to dinners in their homes and private feasts in pagan temples. Trade guilds also held feasts in pagan temples. Paul discusses these issues to teach broader principles of Christian behavior.

First, love, not knowledge, guides correct behavior (8:1–13). Some Corinthians felt superior because they believed idols were not real, and thus any food offered to them was still okay to eat. Paul acknowledges their beliefs but counters with, “Knowledge puffs up, but love builds up” (verse 1).

God cares less about what we know or eat and more about whether we love our fellow Christians. The concern is not that a fellow Christian might become angry if someone indulges, but that they might have a weak conscience and indulge themselves. If they eat the meat, even though they believe it is wrong, this leads them into rebelling against Christ. Leading someone astray is not love. It is better to avoid eating meat than to lead a fellow Christian into sin.

Second, he emphasizes that one should put others' interests, especially those of Christ and his gospel, before their own (9:1–23). The apostles expected the church to support them and their families (see Luke 10:5–7). Scripture shows that Paul had the right to ask for support from the Corinthians.

However, he usually made tents to support his ministry, although he accepted gifts from other churches. Paul did this to prevent people from thinking he was selling religion for profit (9:12) and for the personal satisfaction of doing more than required (verses 16–17). This was part of Paul's broader approach of putting his own preferences and interests below those of Christ and his gospel (verses 19–23).

Third, the confidence of the strong who show their freedom without considering other Christians is spiritually risky (9:24–10:22). What matters is not who starts but who finishes the Christian journey. Therefore, it requires discipline, not relaxed freedom (9:24–27).

Israel in the wilderness serves as an example of failure. They experienced "baptism" and "the Lord’s Supper" (10:2–4), like the church, but most did not reach the Promised Land. God destroyed them because they turned to sin. Similarly, Christians must be careful not to become so proud of their faith and freedom that they ignore sin and fall away (12). However, Christians should not be afraid, as temptation is not stronger than they are. God has provided a way out if they choose to take it (13).

Another link between the Israelites and the Corinthians involves participating in a sacrificial meal (10:14–22). In the Lord’s Supper, people share in the blood and body of Christ, similar to Israel’s sacrifices on the altar. Food offered to idols is also a sharing, not with the supposed god, but with the real demon behind the idol. Trying to share at both tables provokes God’s jealousy, just as Israel did (verse 22).

The summary connects the three chapters (10:23–11:1). Since offering food to idols does not change it, and all food belongs to God, you may eat anything sold in the market without asking questions (10:25–26). Similarly, a Christian may eat anything served at a dinner in an unbeliever's home.

However, if someone mentions the food was offered to idols, the Christian should avoid it. This is not because it harms him, but out of respect for the person who raised the concern. The Christian cares about his neighbor's well-being (verses 27–30).

In other words, follow Paul's example as he follows Christ, who served others rather than himself. Act so that God's reputation and character are evident, even in what you eat (verse 31). Try not to offend anyone but aim to help each person move toward salvation (verse 32).

The fourth issue Paul addresses is order in church meetings (11:2–14:40). The Corinthians' house churches had lively meetings. However, instead of showing unity in Christ, they showed selfishness. Paul did not want to change their activities; he wanted to change their approach.

The first problem in the meetings was the behavior of married women (11:1–16). At that time, wearing a veil or having a distinctive hairstyle showed a woman was married, similar to wearing a ring today. Paul had no problem with women praying and delivering prophecies in church. However, the women might have thought this freed them from their husbands (see Mark 12:25) and used it as a reason to remove their veils.

Paul argues that husband and wife are closely connected, just as humans are to God (1 Corinthians 11:3). Therefore, just as humans should honor God, a wife should respect her husband. While Paul supports women in ministry, he prioritizes marriage.

The second issue in the meetings was about class distinctions (11:17–34). Until the weekly Lord’s Supper became the sacrifice of the Mass in the third and fourth centuries, it was a shared meal. Middle- and upper-class Christians had more free time to arrive earlier at church gatherings. They had more money to bring better food and drink for themselves.

Following the customs of pagan clubs, they felt no guilt about starting early and feasting according to their class, as long as they also provided simple food for the slaves and peasants who could not arrive early (verse 21). This embarrassed the poorer Christians and made them feel the class differences strongly (verse 22). Paul argues that this is not the Lord’s Supper but a false version (verse 20).

Paul repeats the words of institution to show that they are all sharing in Christ’s body and blood (see 10:16–17), not their own meal. Maintaining divisions and class distinctions in the body of the church disrespects this meal. It's a participation that is unworthy because it undermines the unity of his body, the church (see 11:29), and invites his judgment, which they were already facing. Instead, they should examine their motives and truly gather as one to eat this shared meal.

The third issue in their meetings was the use of spiritual gifts (12:1–14:40). Some people in these house churches were influenced by early forms of Gnosticism that view the spiritual as good and the material as evil. When they felt inspired by a spirit they shouted, "Jesus [referring to the human Jesus, not the spiritual Christ] be cursed." Paul argues that it is not the Spirit of God saying this, because the Spirit in us declares the basic Christian confession, "Jesus is Lord."

Some people in these churches were overly proud of their own gifts, especially speaking in tongues. They would interrupt others or not let them speak. Paul argues that there is only one Spirit who gives all the gifts (12:4–6). The Spirit shows himself in each Christian, not just for their own benefit, but for everyone's good (verse 7). Since Christians have the Spirit, not just one gift, the gifts shown can change from meeting to meeting.

The same Spirit unites all Christians as one in Christ (12:12–13). The Spirit gives all the gifts, and all are equally inspired. Every gift is necessary for the body of Christ to function properly (verses 14–26). No one should feel less a part of the body if they lack a certain gift. In fact, the less noticeable gifts might be more important. Within the body of Christ, there are different ways the Spirit shows through individuals in a meeting. There are also different roles or functions for individuals in the body (verses 27–31).

It is not the display of a specific gift that shows one's spirituality, but how one uses it—with love (13:1–13). A gift used selfishly may be genuine, but it is worthless to the person (verses 1–3). Love is the opposite of selfishness (verses 4–7). The gifts of the Spirit are only needed between the first and second comings of Jesus. When God's kingdom is fully revealed and Jesus is present, these gifts will no longer be necessary (verses 10, 12). It is not giftedness but faith and hope that will be rewarded. Love is the greatest of these because it will continue as Christians live in perfect love with each other and with Jesus (verse 13).

In Corinth, Paul argues that while everyone should desire all gifts, the priority of love suggests greater reliance on the gift of prophecy for church meetings (14:1–25) The Corinthians had been focusing on speaking in tongues. Tongues without interpretation benefit only the speaker. It does not help others and can be confusing to outsiders or new believers. Outside church meetings, tongues have a role as a sign of judgment (21) and for private devotion (18), but inside, they need interpretation. Prophecy, however, builds up, exhorts, and convicts, so it should be sought in meetings.

In church meetings, both gifts and order should prevail (14:26–40). All types of gifts can be expressed to help everyone, not for selfish display (verse 26). Those who speak in tongues need an interpreter. Both they and prophets should speak one at a time, with time taken to evaluate the messages after every few speakers (verses 27–33). Women may have been talking during the service possibly due to habits developed in Jewish synagogues, where women sat separately and did not participate. Paul exhorts them to stop talking, pay attention, and learn. They should ask questions at home if they do not understand (verses 34–36). In his summary, Paul states that everything should be done in an orderly way (verses 37–40).

The fifth issue Paul addresses is the resurrection of the dead (chapter 15). Earlier problems, such as loose morals (chapters 5–6), ascetic denial, and sexuality (chapter 7), or believing one was already resurrected (chapter 15), suggest that some Corinthians did not believe in the resurrection of the body. However, they seemed to believe in the resurrection of Jesus and the immortality of the human soul.

Paul emphasizes that the resurrection of Jesus is an essential part of the gospel message (15:1–19). The church consistently taught that Jesus died, rose again, and appeared to many witnesses (verses 3–11). If they argued against the resurrection, then Christ could not have risen. If this were true, the entire gospel message would be false, and their hopes for salvation would be pointless (verses 12–19).

Since Christ has been raised, Christians will also be raised because they are united with him (15:20–28). Just as they experienced the effects of being in Adam, they will now experience the effects of being in Christ. However, resurrection does not happen all at once. It occurs in stages:

Christ was raised first;

Christians will be raised when he returns;

Christ must reign until he establishes his kingdom over the entire world, defeating all evil forces, including death; and then

Christ will hand over the perfected kingdom to the Father (verses 23–28).

The hope of resurrection explains Christian practices like baptizing people on behalf of those who had died. This likely refers to people who turned to Christ but died before baptism (15:29). It also explains the willingness to risk death for Christ (30–32).

Paul acknowledges intellectual challenges here. These challenges are resolved by understanding that resurrection involves both continuity and change (15:35–50). Just as a seed and plant are the same yet different, and as many types of bodies exist, so it is with the resurrection. What was perishable, dishonorable, weak, and physical (in Adam) will be raised as imperishable, glorious, powerful, and spiritual (in Christ). Christians must become like Christ, the heavenly man, to join God's kingdom.

Paul excitedly shares his hope for transformation (15:51–58). When Christ returns, the dead will rise and transform. The living will also transform instantly, becoming immune to death. Then, they will fully understand the victory already present in the resurrection of Jesus (verses 54–57). A final summary concludes that this teaching should assure them of a reward for anything done for Christ now (verse 58).

The sixth issue Paul addresses is the collection for the needy church in Jerusalem (16:1–4). A famine in Judea during the 40s left the church there poor. To meet this need and promote church unity, Paul organized a collection in some of his churches for the Judean church.

He answers the Corinthians' questions by saying the collection should be weekly and based on ability, not all at once when he arrives (16:2). When he comes, he will send the money with their chosen messengers. Paul is unclear about whether he will join them, easing concerns that he might benefit personally (compare 2 Corinthians 8–9).

Paul shares his travel plans, including a long visit after leaving Ephesus (compare 2 Corinthians 1). Timothy might arrive with the letter or soon after another mission. They should respect him and help him return. Paul explains he encouraged Apollos to visit Corinth to show he supports him.

He ends with advice to stay strong in faith and love, followed by his usual greetings. He praises the Corinthian messengers who brought him their letter (16:15–18). He sends greetings from Aquila and Prisca (Priscilla), who helped him start the church in Corinth (Acts 18:2–3, 18). He mentions the church's tradition of greeting each other with a kiss on each cheek (16:20).

Paul then takes the pen from the scribe, as was usual, and writes the closing message. He warns those who do not love Jesus, uses the Aramaic phrase “Come, O Lord” (Marana tha, possibly used to end services), and assures them of his love (verses 21–24).

See also Book of the Acts of the Apostles; Corinth; Second Letter to the Corinthians; Paul the Apostle.