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1 Corinthians, by Dan Nighswander (Believers Church Bible Commentary)

Introduction

Relevance

1 Corinthians is a letter written by the apostle Paul to the followers of Jesus in Corinth. The issues that are addressed in this letter have continued to churn in Christian churches throughout subsequent history:

division over loyalty to different leaders
sexual ethics
gender roles
worship styles
spiritual experiences and expressions
the intersection between theological convictions and cultural context

This letter has had a prominent place in Christian worship and theology. Most of it is included in the reading cycle of the Revised Common Lectionary. Instructions on the ritual of the Lord’s Supper (11:23-26) have shaped the church’s liturgy. The “love chapter” (13:1-13) has been widely used, especially at weddings, while the chapter that addresses the hope of resurrection (15:1-58) is often quoted in part at funerals. The metaphor of the church as a body (12:12-26) has been used to address diversity of roles, and sometimes to argue that people should not question their assigned status.

Author, Date, and Situation

1 Corinthians is one of the “undisputed” letters of Paul. It was written by Paul, with the help of his amanuensis, Sosthenes (1:1), from Ephesus (16:8), in or about 54 CE.

Paul had lived and proclaimed the gospel in Corinth for eighteen months in or about 50 CE (Acts 18:1-18). His work resulted in the establishment of several groups of believers who met in the homes of more affluent members. A few of the converts were prominent citizens, including Chloe, a businesswoman (1:11), Crispus (also known as Sosthenes), a leader in the Jewish synagogue (1:1, 14; Acts 18:8, 17), Erastus, a prominent leader in the city government (Rom 16:23), and others. Most of the members, however, were people of lower social status (1:26-29).

Paul left Corinth after eighteen months and spent some time traveling, eventually settling for an extended time in Ephesus (Acts 18:18–19:1). He continued to support the congregations he had established, including those in Corinth, through letters, envoys, and subsequent visits.

This letter is one piece of an extended conversation between Paul and the house fellowships of Christians in Corinth. Although it carries the title 1 Corinthians, he had in fact written to them previously (5:9) and had received a letter from them (7:1). As a moment in a longer relationship, this letter responds to specific issues raised by the Corinthians.

Form and Rhetoric

Although Paul seems to reject “superior speech” and “human wisdom” (2:1-5, et al), this letter demonstrates his considerable skill in using the classic forms of deliberative rhetoric, which attempts to persuade people to make the right decision about some action.

The characteristics of deliberative argumentation are:

The time focus is on the future rather than past or present; it addresses a course of action to be taken in the future.
It appeals to the audience on the basis that it is to their advantage to take the course of action that is being recommended.
It “proves” its point through a series of examples, especially including imitation of historical precedents or of the speaker/writer.
It often deals with issues of unity or factionalism (M. Mitchell 1991: 20-62).

Outline and Issues

This letter from Paul has a simple overall structure that may be outlined as follows:

Greetings and Thanksgiving, 1:1-9

Thesis, 1:10

Divisions between Believers, 1:11-17

Fundamental Convictions and Values, 1:18–4:21

Main Body, 5:1–15:58

The Letter Closing, 16:1-24

The letter addresses very specific issues of concern for believers in Corinth. Some of those matters were raised in a letter that the Corinthians had previously sent to Paul. Following a pattern established in 7:1, Paul introduces each of these with “now concerning…” (NRSVue passim). The issues raised in their letter include:

a. sexual intimacy within marriage (7:1-24),

b. unmarried believers (7:25-40),

c. eating meat that had been dedicated to idols (8:1–11:1),

d. disputes about spiritual manifestations (12:1–14:40),

e. the collection for the Christians in Jerusalem (16:1-4), and

f. a possible visit by Apollos (16:12).

Three of the Corinthian believers—Stephanas, Fortunatus, and Achaicus—delivered the letter to Paul (16:17). They also raised some additional concerns with him, probably including:

g. deportment in worship (specifically about head coverings) (11:2-16), and

h. confusion about the hope of resurrection for believers (15:1-58).

In addition, Paul has received an informal delegation of “Chloe’s people” (1:11), who reported on other matters that were happening in Corinth, including that:

i. believers are divided by loyalties to several leaders (1:11-15; 3:4-6, 21),

j. those who do not support Paul question his authority and criticize his style as well as his wisdom (2:1-16; 4:1-21, et al.),

k. there is a lot of arrogance and boasting, and also of diminishing, silencing, and ignoring others (1:29-31; 3:21; 4:7, et al.),

l. one of the members “is living with his father’s wife,” and others approve the arrangement (5:1-13),

m. two (or more?) members have a disagreement that they have taken to court (6:1-11),

n. some of the men are visiting prostitutes, who may have been affiliated with the worship of pagan deities (6:12-20; cf. chap. 7),

o. when the assembly comes together to share the Lord’s Supper, the wealthy and powerful members get all the food and the good wine, while less prominent members get crumbs and have to sit on the margins (11:17-34), and

p. women are being silenced in the assemblies (14:33b-36).

Summary and Comment

Greetings and Thanksgiving 1:1-9

The letter begins in the customary way with initial greetings (1:1-3) and a paragraph of thanksgiving (1:4-9), in which Paul introduces topics that will shape the rest of the letter: holiness, speech, knowledge, (spiritual) gifts, right relationships, and eschatological hope.

Thesis 1:10

The key to the whole letter is the “thesis statement” of 1:10. Everything that follows is shaped toward promoting unity of mind and purpose between believers.

Divisions between Believers 1:11-17

Paul explains his concern by telling his readers what he knows about the factions among them. He also uses this moment to set the agenda for the rest of the letter.

Fundamental Convictions and Values 1:18–4:21

Chapters one through four prepare the groundwork for addressing specific issues in the rest of the letter. It reminds the readers of fundamental convictions that must be lived out in the community of followers of Jesus. Paul argues that:

a. the heart of the gospel is the pronouncement of the crucified Christ (1:18-25),

b. God’s values of shame and honor reject the world’s definitions of what is honored and what is shameful (1:26-31),

c. spiritual discernment is very different from the wisdom of this age, and it is the former that governs the Christian community (2:1-3:4),

d. the Christian community and its leaders (indeed the whole world) belong to God (3:5-23), and

e. Paul’s authority and credibility are not based on worldly or this-age criteria, but his consistent representation in his preaching and in his life of the crucified Christ (4:1-21).

Main Body 5:1–15:58

The main body of the letter addresses matters raised the by Corinthian Christians (see 1.2, above).

2.5.1 A member of the Christian assembly was in an improper sexual relationship. Paul chastised the believers for tolerating this and instructed them to expel the offender from their fellowship (5:1-13).

2.5.2 Two (or more?) believers had taken each other to court. Paul challenged their inability to resolve conflicts internally (6:1-11).

2.5.3 Some in the assembly were consorting with prostitutes. Paul criticized their failure to understand that their bodies are dedicated to Christ as are their minds (6:12-20).

2.5.4 Some believers rejected marriage and avoided sexual intimacy within marriage. Paul commended them for their devotion to their relationship with Christ, but he encouraged sexual intimacy within marriage and affirmed that marriage is appropriate for believers (7:1-40).

2.5.5 The community was divided over whether it is appropriate for believers to participate in the practices of other faiths, including eating food that had been dedicated to other gods. Paul advised that although there are ethical implications in what people eat and with whom, the more important consideration is to avoid behaviors that might hinder the faithfulness of fellow believers (8:1–11:1). Within this discussion, Paul also held up as an example his own relinquishment of rights, and his overriding concern for relationships with others (9:1-27).

2.5.6 Some believers were behaving in worship in ways that brought the Christian movement into disrepute. Paul’s argument is complex and difficult to understand at this remove, but it is clear that he is instructing them to be respectful of each other and to uphold the honor of the faith community (11:2-16).

2.5.7 Community gatherings and especially the Lord’s Supper were chaotic and stratified by social status. Paul reminded them of his earlier teaching about the Lord’s Supper and urged respect for fellow believers, especially those of lower status (11:17-34).

2.5.8 There were divisions within the faith community over spiritual manifestations and practices, especially over speaking in tongues. Paul challenged their priorities, holding up intelligible speech and proclamation (prophecy) while recognizing that God’s Spirit is manifested in many ways, including tongues. Worship should involve many (all) participants, and it should be conducted with proper decorum for the building up of the community (12:1–14:40). One of the arguments that Paul used draws on the image of the human body to point out that each member has a valued place and is deserving of full respect and honor. In this context he wrote an extended statement on the priority of love over all other values and elaborated how love should be exercised within the Christian assembly (13:1-13).

2.5.9 The believers in Corinth did not have an adequate understanding of the resurrection of believers. Paul taught that the resurrection of Jesus is at the core of the gospel, and that Jesus’s resurrection ensures the bodily resurrection of Jesus’s followers. He explained the nature of the resurrection body and drew the implication that this hope should motivate believers to steadfast discipline in following Jesus in life (15:1-58).

The Letter Closing 16:1-24

The final chapter, the letter closing, briefly addresses some concluding matters. These include the collection of funds to support the believers in Jerusalem (16:1-4), Paul’s future travel plans (16:5-12), and final greetings and blessings (16:13-24).

Conclusion and the Anabaptist Tradition

Although this letter addresses specific issues in a particular community of believers, similar issues continue to be faced by believers today. Furthermore, the counsel that Paul offers is based on principles that can be applied in other circumstances.

Several parts of this letter have been of special interest to Anabaptist Christians. The declaration that “no one can lay any foundation other than the one that has been laid; that foundation is Jesus Christ” (3:11) was a favorite of Menno Simons and has been adopted as a theme verse by several branches of Anabaptist churches.

Some Anabaptist groups have taken more literally than most Christians the instruction on women having their head covered in worship (11:2-16) (Nyce). The directions for expelling and shunning a member for immoral behavior (5:1-13) have been applied rigorously in some Anabaptist circles, and its implementation has led to major schisms (Neff).

Other passages that have been applied rigorously by many Anabaptists are the instruction not to use the courts to settle disputes (6:1-11), the prohibition of divorce (7:10-16), and the instruction for careful self-examination in order to avoid participating “in an unworthy manner” in the Lord’s supper (11:27-32).

From the beginning of the Anabaptist movement, its leaders stressed that the Bible is best understood by ordinary readers and interpreted by the community of believers. They called this “the Rule of Paul” and drew on 1 Corinthians 14:29 as one of the sources for this conviction.

The central argument of 1 Corinthians, that Christians should strive for unity and respect each other even when they disagree, continues to be an indictment of the way Christians in fact behave. Churches in the free church traditions particularly have a track record of division, animosity, spiritual arrogance, and factionalism.

Recommended Essays in the Commentary

Bodies
Church
Patrons and Clients
Shame and Honor
Spirituality
Who Told Paul What?

Bibliography

Finger, Reta Halteman, and George D. McClain. Creating a Scene in Corinth: A Simulation. Harrisonburg, VA: Herald, 2013.
Hays, Richard B. First Corinthians. Interpretation. Louisville: John Knox, 1997.
Mitchell, Margaret M. Paul and the Rhetoric of Reconciliation: An Exegetical Investigation of the Language and Composition of 1 Corinthians. Tübingen: Mohr Siebeck, 1991.
Neff, Christian. "Ban." Global Anabaptist Mennonite Encyclopedia Online. 1953. Web. 12 Sept. 2022. https://gameo.org/index.php?title=Ban&oldid=171999.
Nighswander, Dan. 1 Corinthians. Believers Church Bible Commentary. Harrisonburg, VA: Herald, 2017.
Nyce, Dorothy Yoder. "Headcovering." Global Anabaptist Mennonite Encyclopedia Online. 1989. Web. 12 Sept. 2022. https://gameo.org/index.php?title=Headcovering&oldid=173370
Thiselton, Anthony C. 1 Corinthians: A Shorter Exegetical and Pastoral Commentary. Grand Rapids: Eerdmans, 2006.
______. The First Epistle to the Corinthians: A Commentary on the Greek Text. New International Greek Testament Commentary. Grand Rapids: Eerdmans, 2000.

—Dan Nighswander

@@ Line 3: / Line 3: @@
 [[file:BCBC_1Corinthians.jpg|thumb|frame|right|200px|link=https://www.mennomedia.org/9781513802442/1-corinthians/|[https://www.mennomedia.org/9781513802442/1-corinthians/''1 Corinthians'', by Dan Nighswander (Believers Church Bible Commentary)]'']]
-. Introduction
+== Introduction ==
-.1 Relevance
+==== Relevance ====
 Corinthians is a letter written by the apostle Paul to the followers of Jesus in Corinth. The issues that are addressed in this letter have continued to churn in Christian churches throughout subsequent history:
-division over loyalty to different leaders
+*division over loyalty to different leaders<br>
-sexual ethics
+*sexual ethics<br>
-gender roles
+*gender roles<br>
-worship styles
+*worship styles<br>
-spiritual experiences and expressions
+*spiritual experiences and expressions<br>
-the intersection between theological convictions and cultural context.
+*the intersection between theological convictions and cultural context<br>
-This letter has had a prominent place in Christian worship and theology. Most of it is included in the reading cycle of the Revised Common Lectionary. Instructions on the ritual of the Lord’s Supper (11:23-26) have shaped the church’s liturgy. The “love chapter” (13:1-13) has been widely used, especially at weddings, while the chapter that addresses the hope of resurrection (15:1-58) is often quoted in part at funerals. The metaphor of the church as a body (12:12-26) has been used to address diversity of roles, and sometimes to argue that people should not question their assigned status.
-.2 Author, Date, and Situation
+This letter has had a prominent place in Christian worship and theology. Most of it is included in the reading cycle of the Revised Common Lectionary. Instructions on the ritual of the Lord’s Supper (11:23-26) have shaped the church’s liturgy. The “love chapter” (13:1-13) has been widely used, especially at weddings, while the chapter that addresses the hope of resurrection (15:1-58) is often quoted in part at funerals. The metaphor of the church as a body (12:12-26) has been used to address diversity of roles, and sometimes to argue that people should not question their assigned status.
+==== Author, Date, and Situation ====
 Corinthians is one of the “undisputed” letters of Paul. It was written by Paul, with the help of his amanuensis, Sosthenes (1:1), from Ephesus (16:8), in or about 54 CE.
@@ Line 26: / Line 27: @@
 This letter is one piece of an extended conversation between Paul and the house fellowships of Christians in Corinth. Although it carries the title 1 Corinthians, he had in fact written to them previously (5:9) and had received a letter from them (7:1). As a moment in a longer relationship, this letter responds to specific issues raised by the Corinthians.
-.3 Form and Rhetoric
+==== Form and Rhetoric ====
 Although Paul seems to reject “superior speech” and “human wisdom” (2:1-5, et al), this letter demonstrates his considerable skill in using the classic forms of deliberative rhetoric, which attempts to persuade people to make the right decision about some action.
 The characteristics of deliberative argumentation are:
-) The time focus is on the future rather than past or present; it addresses a course of action to be taken in the future.
+#The time focus is on the future rather than past or present; it addresses a course of action to be taken in the future.
-) It appeals to the audience on the basis that it is to their advantage to take the course of action that is being recommended.
+#It appeals to the audience on the basis that it is to their advantage to take the course of action that is being recommended.
-) It “proves” its point through a series of examples, especially including imitation of historical precedents or of the speaker/writer.
+#It “proves” its point through a series of examples, especially including imitation of historical precedents or of the speaker/writer.
-) It often deals with issues of unity or factionalism (M. Mitchell 1991: 20-62).
+#It often deals with issues of unity or factionalism (M. Mitchell 1991: 20-62).<br><br>
+==== Outline and Issues ====
+This letter from Paul has a simple overall structure that may be outlined as follows:
+:Greetings and Thanksgiving, 1:1-9
+:Thesis, 1:10
+:Divisions between Believers, 1:11-17
+:Fundamental Convictions and Values, 1:18–4:21
+:Main Body, 5:1–15:58
+:The Letter Closing, 16:1-24
+The letter addresses very specific issues of concern for believers in Corinth. Some of those matters were raised in a letter that the Corinthians had previously sent to Paul. Following a pattern established in 7:1, Paul introduces each of these with “now concerning…” (NRSVue passim). The issues raised in their letter include:
-.4 Outline of Issues
+:a. sexual intimacy within marriage (7:1-24),<br>
+:b. unmarried believers (7:25-40),<br>
+:c. eating meat that had been dedicated to idols (8:1–11:1),<br>
+:d. disputes about spiritual manifestations (12:1–14:40),<br>
+:e. the collection for the Christians in Jerusalem (16:1-4), and<br>
+:f. a possible visit by Apollos (16:12).<br>
-This letter from Paul addresses very specific issues of concern for believers in Corinth. Some of those matters were raised in a letter that the Corinthians had previously sent to Paul. Following a pattern established in 7:1, Paul introduces each of these with “now concerning…” (NRSVue passim). The issues raised in their letter include:
-a) sexual intimacy within marriage (7:1-24),
+Three of the Corinthian believers—Stephanas, Fortunatus, and Achaicus—delivered the letter to Paul (16:17). They also raised some additional concerns with him, probably including:<br>
-b) unmarried believers (7:25-40),
-c) eating meat that had been dedicated to idols (8:1–11:1),
-d) disputes about spiritual manifestations (12:1–14:40),
-e) the collection for the Christians in Jerusalem (16:1-4), and
-f) a possible visit by Apollos (16:12).
-Three of the Corinthian believers—Stephanas, Fortunatus, and Achaicus—delivered the letter to Paul (16:17). They also raised some additional concerns with him, probably including:
+:g. deportment in worship (specifically about head coverings) (11:2-16), and<br>
+:h. confusion about the hope of resurrection for believers (15:1-58).<br>
-g) deportment in worship (specifically about head coverings) (11:2-16), and
-h) confusion about the hope of resurrection for believers (15:1-58).
-In addition, Paul has received an informal delegation of “Chloe’s people” (1:11), who reported on other matters that were happening in Corinth, including that:
+In addition, Paul has received an informal delegation of “Chloe’s people” (1:11), who reported on other matters that were happening in Corinth, including that:<br>
-i) believers are divided by loyalties to several leaders (1:11-15; 3:4-6, 21),
+:i. believers are divided by loyalties to several leaders (1:11-15; 3:4-6, 21),<br>
-j) those who do not support Paul question his authority and criticize his style as well as his wisdom (2:1-16; 4:1-21, et al.),
+:j. those who do not support Paul question his authority and criticize his style as well as his wisdom (2:1-16; 4:1-21, et al.),<br>
-k) there is a lot of arrogance and boasting, and also of diminishing, silencing, and ignoring others (1:29-31; 3:21; 4:7, et al.),
+:k. there is a lot of arrogance and boasting, and also of diminishing, silencing, and ignoring others (1:29-31; 3:21; 4:7, et al.),<br>
-l) one of the members “is living with his father’s wife,” and others approve the arrangement (5:1-13),
+:l. one of the members “is living with his father’s wife,” and others approve the arrangement (5:1-13),<br>
-m) two (or more?) members have a disagreement that they have taken to court (6:1-11),
+:m. two (or more?) members have a disagreement that they have taken to court (6:1-11),<br>
-n) some of the men are visiting prostitutes, who may have been affiliated with the worship of pagan deities (6:12-20; cf. chap. 7),
+:n. some of the men are visiting prostitutes, who may have been affiliated with the worship of pagan deities (6:12-20; cf. chap. 7),<br>
-o) when the assembly comes together to share the Lord’s Supper, the wealthy and powerful members get all the food and the good wine, while less prominent members get crumbs and have to sit on the margins (11:17-34), and
+:o. when the assembly comes together to share the Lord’s Supper, the wealthy and powerful members get all the food and the good wine, while less prominent members get crumbs and have to sit on the margins (11:17-34), and<br>
-p) women are being silenced in the assemblies (14:33b-36).
+:p. women are being silenced in the assemblies (14:33b-36).
-. Summary and Comment
+== Summary and Comment ==
-.1 The letter begins in the customary way with initial greetings (1:1-3) and a paragraph of thanksgiving (1:4-9), in which Paul introduces topics that will shape the rest of the letter: holiness, speech, knowledge, (spiritual) gifts, right relationships, and eschatological hope.
+==== Greetings and Thanksgiving 1:1-9 ====
+The letter begins in the customary way with initial greetings (1:1-3) and a paragraph of thanksgiving (1:4-9), in which Paul introduces topics that will shape the rest of the letter: holiness, speech, knowledge, (spiritual) gifts, right relationships, and eschatological hope.
-.2 The key to the whole letter is the “thesis statement” of 1:10. Everything that follows is shaped toward promoting unity of mind and purpose between believers.
+==== Thesis 1:10 ====
+The key to the whole letter is the “thesis statement” of 1:10. Everything that follows is shaped toward promoting unity of mind and purpose between believers.
-.3 Chapters one through four prepare the groundwork for addressing specific issues in the rest of the letter. It reminds the readers of fundamental convictions that must be lived out in the community of followers of Jesus. Paul argues that:
+==== Divisions between Believers 1:11-17 ====
+Paul explains his concern by telling his readers what he knows about the factions among them. He also uses this moment to set the agenda for the rest of the letter.
-a) the heart of the gospel is the pronouncement of the crucified Christ (1:18-25);
+==== Fundamental Convictions and Values 1:18–4:21 ====
-b) God’s values of shame and honor reject the world’s definitions of what is honored and what is shameful (1:26-31);
+Chapters one through four prepare the groundwork for addressing specific issues in the rest of the letter. It reminds the readers of fundamental convictions that must be lived out in the community of followers of Jesus. Paul argues that:
-c) spiritual discernment is very different from the wisdom of this age, and it is the former that governs the Christian community (2:1-3:4);
-d) the Christian community and its leaders (indeed the whole world) belong to God (3:5-23);
-e) Paul’s authority and credibility are not based on worldly or this-age criteria, but his consistent representation in his preaching and in his life of the crucified Christ (4:1-21).
-.4 The main body of the letter addresses matters raised the by Corinthian Christians (see 1.2, above).
+:a. the heart of the gospel is the pronouncement of the crucified Christ (1:18-25), <br>
-.4.1 A member of the Christian assembly was in an improper sexual relationship. Paul chastised the believers for tolerating this and instructed them to expel the offender from their fellowship (5:1-13).
+:b. God’s values of shame and honor reject the world’s definitions of what is honored and what is shameful (1:26-31), <br>
+:c. spiritual discernment is very different from the wisdom of this age, and it is the former that governs the Christian community (2:1-3:4), <br>
+:d. the Christian community and its leaders (indeed the whole world) belong to God (3:5-23), and <br>
+:e. Paul’s authority and credibility are not based on worldly or this-age criteria, but his consistent representation in his preaching and in his life of the crucified Christ (4:1-21).
-.4.2 Two (or more?) believers had taken each other to court. Paul challenged their inability to resolve conflicts internally (6:1-11).
+==== Main Body 5:1–15:58 ====
+The main body of the letter addresses matters raised the by Corinthian Christians (see 1.2, above).
+:2.5.1 A member of the Christian assembly was in an improper sexual relationship. Paul chastised the believers for tolerating this and instructed them to expel the offender from their fellowship (5:1-13).
-.4.3 Some in the assembly were consorting with prostitutes. Paul criticized their failure to understand that their bodies are dedicated to Christ as are their minds (6:12-20).
+:2.5.2 Two (or more?) believers had taken each other to court. Paul challenged their inability to resolve conflicts internally (6:1-11).
-.4.4 Some believers rejected marriage and avoided sexual intimacy within marriage. Paul commended them for their devotion to their relationship with Christ, but he encouraged sexual intimacy within marriage and affirmed that marriage is appropriate for believers (7:1-40).
+:2.5.3 Some in the assembly were consorting with prostitutes. Paul criticized their failure to understand that their bodies are dedicated to Christ as are their minds (6:12-20).
-.4.5 The community was divided over whether it is appropriate for believers to participate in the practices of other faiths, including eating food that had been dedicated to other gods. Paul advised that although there are ethical implications in what people eat and with whom, the more important consideration is to avoid behaviors that might hinder the faithfulness of fellow believers (8:1–11:1). Within this discussion, Paul also held up as an example his own relinquishment of rights, and his overriding concern for relationships with others (9:1-27).
+:2.5.4 Some believers rejected marriage and avoided sexual intimacy within marriage. Paul commended them for their devotion to their relationship with Christ, but he encouraged sexual intimacy within marriage and affirmed that marriage is appropriate for believers (7:1-40).
-.4.6 Some believers were behaving in worship in ways that brought the Christian movement into disrepute. Paul’s argument is complex and difficult to understand at this remove, but it is clear that he is instructing them to be respectful of each other and to uphold the honor of the faith community (11:2-16).
+:2.5.5 The community was divided over whether it is appropriate for believers to participate in the practices of other faiths, including eating food that had been dedicated to other gods. Paul advised that although there are ethical implications in what people eat and with whom, the more important consideration is to avoid behaviors that might hinder the faithfulness of fellow believers (8:1–11:1). Within this discussion, Paul also held up as an example his own relinquishment of rights, and his overriding concern for relationships with others (9:1-27).
-.4.7 Community gatherings and especially the Lord’s Supper were chaotic and stratified by social status. Paul reminded them of his earlier teaching about the Lord’s Supper and urged respect for fellow believers, especially those of lower status (11:17-34).
+:2.5.6 Some believers were behaving in worship in ways that brought the Christian movement into disrepute. Paul’s argument is complex and difficult to understand at this remove, but it is clear that he is instructing them to be respectful of each other and to uphold the honor of the faith community (11:2-16).
-.4.8 There were divisions within the faith community over spiritual manifestations and practices, especially over speaking in tongues. Paul challenged their priorities, holding up intelligible speech and proclamation (prophecy) while recognizing that God’s Spirit is manifested in many ways, including tongues. Worship should involve many (all) participants, and it should be conducted with proper decorum for the building up of the community (12:1–14:40).
+:2.5.7 Community gatherings and especially the Lord’s Supper were chaotic and stratified by social status. Paul reminded them of his earlier teaching about the Lord’s Supper and urged respect for fellow believers, especially those of lower status (11:17-34).
-One of the arguments that Paul used draws on the image of the human body to point out that each member has a valued place and is deserving of full respect and honor. In this context he wrote an extended statement on the priority of love over all other values and elaborated how love should be exercised within the Christian assembly (13:1-13).
+:2.5.8 There were divisions within the faith community over spiritual manifestations and practices, especially over speaking in tongues. Paul challenged their priorities, holding up intelligible speech and proclamation (prophecy) while recognizing that God’s Spirit is manifested in many ways, including tongues. Worship should involve many (all) participants, and it should be conducted with proper decorum for the building up of the community (12:1–14:40). One of the arguments that Paul used draws on the image of the human body to point out that each member has a valued place and is deserving of full respect and honor. In this context he wrote an extended statement on the priority of love over all other values and elaborated how love should be exercised within the Christian assembly (13:1-13).
-.4.9 The believers in Corinth did not have an adequate understanding of the resurrection of believers. Paul taught that the resurrection of Jesus is at the core of the gospel, and that Jesus’s resurrection ensures the bodily resurrection of Jesus’s followers. He explained the nature of the resurrection body and drew the implication that this hope should motivate believers to steadfast discipline in following Jesus in life (15:1-58).
+:2.5.9 The believers in Corinth did not have an adequate understanding of the resurrection of believers. Paul taught that the resurrection of Jesus is at the core of the gospel, and that Jesus’s resurrection ensures the bodily resurrection of Jesus’s followers. He explained the nature of the resurrection body and drew the implication that this hope should motivate believers to steadfast discipline in following Jesus in life (15:1-58).
-.5 The final chapter, the letter closing, briefly addresses some concluding matters. These include the collection of funds to support the believers in Jerusalem (16:1-4), Paul’s future travel plans (16:5-12), and final greetings and blessings (16:13-24).
+==== The Letter Closing 16:1-24 ====
+The final chapter, the letter closing, briefly addresses some concluding matters. These include the collection of funds to support the believers in Jerusalem (16:1-4), Paul’s future travel plans (16:5-12), and final greetings and blessings (16:13-24).
-. Conclusion and the Anabaptist Tradition
+== Conclusion and the Anabaptist Tradition ==
 Although this letter addresses specific issues in a particular community of believers, similar issues continue to be faced by believers today. Furthermore, the counsel that Paul offers is based on principles that can be applied in other circumstances.
@@ Line 107: / Line 123: @@
 Some Anabaptist groups have taken more literally than most Christians the instruction on women having their head covered in worship (11:2-16) (Nyce). The directions for expelling and shunning a member for immoral behavior (5:1-13) have been applied rigorously in some Anabaptist circles, and its implementation has led to major schisms (Neff).
 Other passages that have been applied rigorously by many Anabaptists are the instruction not to use the courts to settle disputes (6:1-11), the prohibition of divorce (7:10-16), and the instruction for careful self-examination in order to avoid participating “in an unworthy manner” in the Lord’s supper (11:27-32).
 From the beginning of the Anabaptist movement, its leaders stressed that the Bible is best understood by ordinary readers and interpreted by the community of believers. They called this “the Rule of Paul” and drew on 1 Corinthians 14:29 as one of the sources for this conviction.
 The central argument of 1 Corinthians, that Christians should strive for unity and respect each other even when they disagree, continues to be an indictment of the way Christians in fact behave. Churches in the free church traditions particularly have a track record of division, animosity, spiritual arrogance, and factionalism.
@@ Line 118: / Line 137: @@
 == Bibliography ==
-*Finger, Reta Halteman, and George D. McClain. 'Creating a Scene in Corinth: A Simulation'. Harrisonburg, VA: Herald, 2013.
+*Finger, Reta Halteman, and George D. McClain. ''Creating a Scene in Corinth: A Simulation''. Harrisonburg, VA: Herald, 2013.
-*Hays, Richard B. 'First Corinthians'. Interpretation. Louisville: John Knox, 1997.
+*Hays, Richard B. ''First Corinthians''. Interpretation. Louisville: John Knox, 1997.
-*Mitchell, Margaret M. Paul and the Rhetoric of Reconciliation: An Exegetical Investigation of the Language and Composition of 1 Corinthians. Tübingen: Mohr Siebeck, 1991.
+*Mitchell, Margaret M. ''Paul and the Rhetoric of Reconciliation: An Exegetical Investigation of the Language and Composition of 1 Corinthians''. Tübingen: Mohr Siebeck, 1991.
-*Neff, Christian. "Ban." Global Anabaptist Mennonite Encyclopedia Online. 1953. Web. 12 Sept. 2022. https://gameo.org/index.php?title=Ban&oldid=171999.
+*Neff, Christian. "Ban." ''Global Anabaptist Mennonite Encyclopedia Online''. 1953. Web. 12 Sept. 2022. https://gameo.org/index.php?title=Ban&oldid=171999.
-*Nyce, Dorothy Yoder. "Headcovering." Global Anabaptist Mennonite Encyclopedia Online. 1989. Web. 12 Sept. 2022. https://gameo.org/index.php?title=Headcovering&oldid=173370
+*Nighswander, Dan. ''1 Corinthians''. Believers Church Bible Commentary. Harrisonburg, VA: Herald, 2017.
-*Thiselton, Anthony C. 1 Corinthians: A Shorter Exegetical and Pastoral Commentary. Grand Rapids: Eerdmans, 2006.
+*Nyce, Dorothy Yoder. "Headcovering." ''Global Anabaptist Mennonite Encyclopedia Online''. 1989. Web. 12 Sept. 2022. https://gameo.org/index.php?title=Headcovering&oldid=173370
-*______. The First Epistle to the Corinthians: A Commentary on the Greek Text. New International Greek Testament Commentary. Grand Rapids: Eerdmans, 2000.
+*Thiselton, Anthony C. ''1 Corinthians: A Shorter Exegetical and Pastoral Commentary''. Grand Rapids: Eerdmans, 2006.
+*______. ''The First Epistle to the Corinthians: A Commentary on the Greek Text''. New International Greek Testament Commentary. Grand Rapids: Eerdmans, 2000.
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 {| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right"
 |—'''''[[Dan Nighswander]]'''''
 |}