1 Corinthians — Introduction & Outline

The first verse of this epistle names Paul as its author and there is no good reason to believe otherwise. Acts records his visit to Corinth on his second missionary journey, which was probably in the spring of A.D. 51 (Acts 18:1-18). There he met Aquila and Priscilla and worked with them in the trade of tentmaking (Acts 18:2-3). His reference to surrendering his right to have financial support (9:1-27) may explain why Paul worked in tentmaking while at Corinth.

The date of Paul's first letter to the Corinthians can be placed with some certainty by tracing his ministry through Acts and the relevant references in the epistle itself. Paul stayed in Corinth for about one and one-half years during his second missionary journey. In the fall of A.D. 52 he traveled to Ephesus en route to Jerusalem (Acts 18:18-23). After staying in Antioch, Paul returned to Ephesus on his third missionary journey in the fall of A.D. 53 and stayed there about two and one-half years (Acts 19:1-10). It was during this stay in Ephesus he apparently wrote to the Corinthians at least twice (5:9-11). 1 Corinthians was written after the "lost" letter mentioned in 5:9. Therefore, 1 Corinthians was probably written near the end of his stay in Ephesus (16:8), or about A.D. 56, because he had already made his plans to leave Asia (16:5-7).

Paul wrote "To the church of God which is at Corinth" (1:2) which he founded on his second missionary journey (3:6,10; 4:15; Acts 18:1-18). The church was made up mostly of Gentiles (12:2), but since Crispus, the ruler of the synagogue, was converted (Acts 18:8), other Jews were surely present. Apollos, a Jew from Alexandria, helped strengthen the church in Corinth after Paul's first departure from there (3:6; Acts 18:18-19:1).

Corinth was refounded in 46 B.C. by Julius Caesar after having been completely destroyed a hundred years earlier by the Romans. In 27 B.C. it was made the capital of the province of Achaia. Its strategic position between the Peloponnesus and northern Greece, and between the Adriatic and Aegean seas, made it a busy commercial trade center. The city was populated by Roman colonists, many Greeks, and a Jewish colony with their own synagogue (Acts 18:4). Corinth had a reputation as a place of drunkenness, profligacy and immorality. Contributing to this reputation were the factors of abundant wealth, many sailors and travelers passing through, and the temple of the Greek goddess Aphrodite with its thousands of temple prostitutes.

During Paul's extended stay at Ephesus on his third missionary journey, he evidently wrote the Corinthian church a letter which was misunderstood and subsequently lost (5:9-11). Paul learned about the misunderstanding and other problems in Corinth from the household of Chloe (1:11). He then heard from an official delegation of men from Corinth (Stephanas, Fortunatus, and Achaicus, 16:17) who brought specific questions regarding issues that were causing problems in the church. Paul wrote 1 Corinthians to correct any misunderstandings and answer these questions. He begins some of the sections of his letter by addressing each specific topic with the words "Now concerning" (7:1,25; 8:1; 12:1; 16:1,12).

The purpose of 1 Corinthians was to correct the problems in the church at Corinth and answer questions that were troublesome to the church. Chapters 1-4 appear devoted to the problems of divisions in the church as reported by Chloe. Chapters 5-6 then address the problem of immorality probably reported also by Chloe. Finally, chapters 7-16:4 answer the specific questions of the Corinthians. Chapter 15 stands out in its doctrinal emphasis on the resurrection which has led some to believe that Paul thought this was the Corinthians' foundational problem. This could be true, since a misunderstanding about the reality of a bodily resurrection could lead to license and "liberated" behavior (Cf. 4:8), which would in turn lead to problems in practical areas. But this can be subsumed under Paul's primary concern to correct the problems in the church so that unity would be restored.

Paul's introduction to 1 Corinthians (1:1-9) reminds the church of his apostolic authority and their standing before God as "saints" (1:1-2). In spite of the problems he will address, he expresses his thanksgiving for their salvation and gifts, and his confidence in their blameless condition at Christ's return (1:4-9). Though his treatment of them in the letter is very strong at times, he always appeals to them as Christians who should live up to their calling.

The first item on Paul's agenda is his answer to the report about divisions in the church (1:10-4:21). The problem, as reported by Chloe's household (1:10-17) was a lack of unity caused by sectarian attitudes among them. Paul argues that there is no basis for regarding one man over another, for the body of Christ is not segmented by its nature. His emphasis among them was preaching the gospel, and the very nature of this activity disallowed boasting in human wisdom and ability, which the Corinthians evidently did.

Thus Paul gets to the root of the problem by addressing the reasons for their divisions (1:18-4:5). The Corinthians' misunderstood the nature of the gospel message (1:18-3:4) and the gospel messenger (3:5-4:5). They had an incorrect attitude toward the gospel message because they treated it as a form of worldly wisdom. This attitude reflected the Greek emphasis on clever and novel philosophy delivered through eloquent oratory. But Paul argues that the gospel is not worldly wisdom (1:18-2:5). As the wisdom and power of God, the gospel is able to do what philosophy cannot--it saves (1:18-25). The proof of its saving power over philosophy is the Corinthian church itself (1:26-31), for it is composed of those of lower estate, unlikely candidates for the kind of salvation which might be wrought by worldly cleverness and prestigious philosophy. This allows boasting only in the Lord, not men. The final proof that the gospel is not worldly wisdom is from Paul's manner of preaching (2:1-5). He did not preach with impressive or persuasive eloquence, but his message and manner demonstrated simplicity and his own weakness.

After proving that the gospel is not worldly wisdom, Paul shows that it is instead heavenly wisdom (2:6-3:4). The very nature of God's wisdom is that it is not of this world, but secret, and revealed and communicated through His Spirit (2:6-12). Thus it cannot be apprehended by anyone, but only those of a spiritual mind (2:14-3:4). The Corinthians are rebuked as carnal-minded, as displayed in their factitious attitudes, and thus are unable to receive the true understanding of God's wisdom (3:1-4). Their carnality has led them to misunderstand not only the nature of the gospel, but also the ministers of the gospel. This is what led them to elevate one minister over another.

Paul then explains the true nature of the gospel ministry to correct their attitudes toward the gospel messengers (3:5-4:5). First, he explains that ministers of the gospel are fellow-workers with God (3:5-17). God is behind any fruit; the most Paul can say he did in

Corinth was to plant (3:6-7). In the work of building the church, each man's labors will be tested and rewarded at the judgment seat of Christ (3:8-17), thus gospel messengers do not answer ultimately to men. Paul then argues that God has given each of His ministers to the whole church for its mutual benefit (3:18-23). There is therefore no basis for dividing them according to the dictates of worldly wisdom and eloquence. Finally, he explains that each minister is accountable to God as a steward, and in light of this, man's opinion of him is of little consequence (4:1-5).

Having surfaced and corrected the misconceptions about the gospel and its ministers, Paul now makes an application to their problem of divisions (4:6-21). To do this, he first contrasts the Corinthians' prideful attitude to the apostles' lowly position as "fools for Christ's sake" (4:6-13). The Corinthians may have thought themselves already reigning with Christ and thus free from earthly authorities (4:8). Then Paul makes an affectionate appeal for them to follow his example (4:14-17). He finally warns against those who are puffed up with pride and threatens to come in power and discipline, though he would prefer to come in love (4:18-21).

His reference to those "puffed up" (4:18) is general, but no doubt he has in mind the immoral man he is about to describe (5:1). In surfacing the root of the problem of divisions in the church, Paul has shown it is due to incorrect attitudes about the gospel and its ministers. And further, this attitude is caused by pride in worldly wisdom and standards.

He then turns to the matter of immorality reported in the church (5:1-6:20). The first matter concerns sexual immorality between a man and his mother-in-law (5:1-13). Paul is amazed that this sin is even tolerated, much less that it is a source of pride in the church (5:1-2). He gives directions for immediate discipline of the man (5:3-8). The Corinthians evidently misunderstood his earlier letter which warned them about associating with sexually immoral people in the church, so he clarifies his previous instruction (5:9-13).

The second matter he addresses is that of lawsuits between believers (6:1-11). Some in the Corinthian church were bringing their grievances against one another before unbelievers instead of the church (6:1). Paul argues that the church should settle such grievances because believers will judge in the future, there are able arbitrators in the church, and the church will be perceived as deficient if they don't (6:2-8). It is better to accept the wrong than to bring such disrepute to the church. Besides, this conduct before unbelievers is inconsistent with their status as kingdom citizens (6:9-11).

The third matter of immorality Paul addresses is the matter of the body's sanctity (6:12-20). Evidently, a libertarian philosophy was prevalent in the church which led to loose living. But Paul states that liberty is to be limited on the basis of the activity's helpfulness and its enslaving capacity (6:12). In relation to sexual activity, the body is not to be joined to harlots because it is united to God (6:13-17). Therefore, he exhorts them to flee sexual immorality as a sin which harms the body that God now owns (6:18-20).

The indication in 7:1 is that Paul has finished addressing the problem's reported by Chloe's household and is now taking up the questions sent through the official delegation. These are "the things of which you wrote to me," and his answers to these things comprises the contents of 7:1-16:4.

The first question he answers concerns marriage and divorce (7:1-40). The Corinthians obviously thought it was commendable to avoid sexual relations and marriage altogether. The reason for this thinking is unknown, but might be attributed to a belief that they were already reigning with Christ in His kingdom (4:8), and therefore marriage and sex was of no consequence. Paul thus gives his approval to sexual relations between partners and to the act of marriage, unless one is enabled to remain celibate (7:1-9). To those who are already married, he advises they remain so, unless an unbelieving spouse insists on leaving (7:10-16). He supports this with the contention that all should remain in the state in which they were called as Christians (7:17-24). Paul's final instructions are for the unmarried (7:25-40). Considering the shortness of the time left in this age, he suggests that there is good reason for people to not alter their marital status (7:25-31). A significant consideration is the freedom one enjoys in the unmarried state (7:32-35). Furthermore, he states the conditions under which fathers may give or withhold their daughters in marriage (7:36-38). He concludes with advice to widows (7:39-40).

The second question concerns food offered to idols (8:1-11:1). Paul begins by stating the superiority of love over knowledge (8:1-3). The Corinthians were knowledgeable about idols, and this puffed them with pride, but they lacked love. Not everyone shared an accurate knowledge about idols, and this caused some to violate their consciences by eating meat that had been offered in idol worship (8:4-8). Therefore, it is better to voluntarily restrict one's freedom to eat, lest a weaker brother eat against his conscience (8:9-13).

To illustrate this, Paul uses his own restriction of liberty as an example (9:1-27). As an apostle, Paul had many rights, including the right to receive support from those to whom he ministered. His arguments for this right are laid out in 9:4-14. He has basic physical needs just like anyone else (9:4-6). Also, those in secular practice have their needs supplied from their work (9:7), just as the law teaches (9:8-10). Furthermore, Paul deserves at least a physical return for his spiritual ministry in Corinth (9:11-12). Finally, the Lord has commanded that those who serve him in ministry should be able to make a living from that ministry (9:13-14). Yet Paul gave up this right in Corinth (9:12), which may explain why he worked making tents there (Acts 18:3).

The reason he gave up his right to receive support, Paul explains, was that he might have the privilege of boasting that he preached the gospel at no charge (9:15-18). A corresponding reason was that he might win as many men as possible by not giving any possible cause for offense or accusation (9:19-23). Paul has not said it outright, but his liberty is controlled by his love for people and God. This is the point he made at the beginning of his discussion (8:1-3), which the Corinthians so needed to hear. His concern for others and the gospel of Christ compels him to use self-control in exercising his liberty (9:24-27), thus the Corinthians should, also.

His next argument for the proper use of liberty takes the form of a warning from Israel's abuse of liberty (10:1-13). His reminder of Israel's history shows that though they had a privileged position before God, they abused that position and were punished severely (10:1-5). This is an example for the Corinthians so that they might avoid those same sins and their consequences (10:6-10). Instead, they must not be overconfident in testing, but trust in God for deliverance from the temptation (10:12-13). The inference is that the Corinthians should not take their privileged position of liberty in Christ and abuse it to the extent of tempting God or causing another to sin.

It is best, therefore, to flee from idolatry (10:14-22). Paul argues that the cup of the Lord's Supper is an actual communion with the Lord, just as the Jewish priests eat the sacrifice as part of their service to God (10:15-18). Thus, when a believer participates in an idol-feast, he is communing with demons (10:19-22).

Paul summarizes the principles for conduct in areas of conscience, particularly the eating of meat offered to idols (10:23-11:1). The general principle is that one should limit his liberty if it will help another (10:23-24). Therefore, a believer should not eat meat offered to idols if it is an issue with his own conscience or with the one who offers it (10:25-30). In conclusion, Paul says all things should be done to the glory of God and for the benefit of others, just as is seen in his own example (10:31-11:1). The Corinthians must stop proudly flaunting their liberty, and start loving others.

The next questions Paul addresses concern disorders in the assembly during public worship (11:2-14:40). Three issues are mentioned. The first question is over the covering of women in worship (11:2-16). Paul explains the subordination of relationships (11:2-3) in creation and applies this to worship (11:4-6). A Woman is to be covered when praying or prophesying as a sign that she is under authority. She is not to let her hair loose as a demonstration of liberty or rebellion (11:5-6). This principle is evident from the created order (11:7-12) and natural instinct (11:13-16). Interestingly, Paul never mentions any covering until he affirms that long hair is given to the woman "for a covering" (11:15). Evidently the controversy in Corinth was caused by Gentile women who misunderstood Christian liberty and did not wear the customary Jewish veil, and further, even let down their hair like accused prostitutes.

The second issue in the assembly's worship concerned conduct at the Lord's Supper (11:17-34). At the Supper, factions were evident as people ate with inconsideration of others or became drunk (11:17-22). This causes Paul to remind them of the spiritual purpose of the Supper (11:23-26), warn them about the consequences of sharing in it in an unworthy manner (11:27-32), and exhort them to proper conduct (11:33-34). Once more the sinful pride of the Corinthians was exhibited and rebuked in favor of a concern for others.

The third and final issue in the public worship meetings was the use and misuse of spiritual gifts (12:1-14:40). As will be seen, the Corinthians elevated the minor gift of tongues to major importance, and then exercised it without consideration of others. Paul's first words explain the manifestation of the Spirit's gifts (12:1-31). Their manifestation must be under the control of the Spirit (12:1-3) Who gives different gifts as He wills (12:4-11). Believers are one in the body of Christ and must therefore use their gifts in harmony, all being important to the whole (12:12-31). More importantly, they must use them in love or they are worthless to others (13:1-13). The characteristics of love and the permanence of love over the gifts are explained here. Again, Paul recognizes the need for love in the haughty Corinthian congregation.

Finally, Paul instructs them in the proper use of the gifts (14:1-40). Prophecy should be valued far above tongues in the body, because prophecy edifies the church, whereas tongues only edifies the speaker (14:1-5). Tongues profits no one because they are not understood by themselves. In fact, they were originally given as a sign of judgment for unbelief (14:6-25).

Therefore, tongues and prophecy must be carefully regulated in public worship according to the principle of mutual edification (14:26-36). Women are also not to participate in the judgment of a prophecy (14:33b-36). To sum up, Paul states the Corinthians can demonstrate their spirituality by obeying his commands (not by showing off their gifts) and conducting their services "decently and in order" (14:37-40).

Another question that reached the apostle was prompted by some in Corinth who denied a resurrection from the dead (15:1-58; especially vs. 12). Paul shows that the resurrection is a crucial pillar of the gospel which saved them (15:1-11). Specifically, Christ's resurrection is crucial to three areas (15:12-34). First, it is essential to salvation, lest the Corinthians believed in vain (15:12-19). Second, it is essential to God's program for our future resurrection and His triumphant reign (15:20-28). Third, it is critical as a motivation for righteous living, else believers suffer in vain (15:29-34). Whatever other misconceptions the Corinthians had are addressed in Paul's explanation of the Christian's resurrection (15:35-58). He answers two questions in particular: "How are the dead raised, and what kind of body will they have?" (15:35). He first answers about the kind of body by showing that Christians must be raised with the same kind of body that Christ had in resurrection (15:36-49). Then he answers about how the body is raised by declaring its momentary transformation at the coming of the Lord. This transformation is to immortality and final victory over death (15:50-57). The Christian's certainty of resurrection is the basis of an exhortation to be steadfast in the work of the Lord (15:58).

Perhaps the denial of resurrection by some caused some of the disorders in the church at Corinth. If they thought the resurrection had already occurred in some spiritual way, they might assume they were now ruling with Christ and free from earthly moral restraints.

Paul's final answer concerns the preparation of the collection for his visit (16:1-4).

He instructs them in how they should give, and in how the gift will be carried to Jerusalem.

Paul's conclusion to the letter (16:5-24) concerns his, Timothy's, and Apollos' intentions to visit Corinth (16:5-12). In addition, he gives some personal exhortations, most significantly, that they do everything in love (16:13-19). This is named repeatedly in the letter as a quality lacking in the church. Paul then closes with some final greetings and an assurance of his love (16:19-24).

Paul's first epistle to the Corinthians contains some strong words and corrective measures. Yet if the church there would humble themselves and learn to love, their problems would dissolve. Their response to Paul's advice will become the occasion for 2 Corinthians.

1. The Introduction 1:1-9

   1. The salutation 1:1-3
   2. The thanksgiving for God's gracious work 1:4-9
   1. They were enriched. 1:4-6
   2. They were gifted. 1:7
   3. They will be confirmed. 1:8-9
2. The Answer to Chloe's report about Divisions in the church 1:10-4:21

   1. The problem of divisions reported by Chloe 1:10-17
   1. Paul's plea for unity 1:10
   2. The sectarian attitude demonstrated among them 1:11-12
   3. The lack of a basis for the divisions 1:13-17
   1. Christ is not divided. 1:13
   2. Paul did not baptize but preached. 1:14-17
   2. The reasons for the problem of divisions 1:18-4:5

      1. Their incorrect attitude toward the gospel message 1:18-3:4

         1. The gospel is not worldly wisdom. 1:18-2:5
         1. Proof from the gospel's effects 1:18-25
         1. It saves. 1:18
         2. It renders worldly wisdom foolish. 1:19-21
         3. It is the wisdom and power of God. 1:22-25
         2. Proof from the composition of their church 1:26-31
         1. Those whom God calls 1:26-29
         2. Christ as the only basis for boasting 1:30-31
         3. Proof from Paul's manner of preaching 2:1-5
         1. He had a simple message. 2:1-2
         2. He had a simple manner. 2:3-4
         3. He hads a saving purpose. 2:5
         2. The gospel is a heavenly wisdom. 2:6-3:4
         1. The nature of God's wisdom 2:6-12
         1. It is not of this world. 2:6
         2. It is hidden from men by God. 2:7-9
         3. It is revealed through the Spirit. 2:10-12
         4. It is communicated by the Spirit. 2:13
         2. The apprehension of God's wisdom 2:14-3:4
         1. The natural man's inability 2:14
         2. The spiritual man's ability 2:15-16
         3. The carnal Corinthians' disability 3:1-4
      2. Their incorrect attitude toward the gospel messenger 3:5-4:5

         1. Ministers as fellow-workers with God 3:5-17
         1. The workers labor under God. 3:5-7
         2. The workers are rewarded by God. 3:8-17
         1. The fact of reward 3:8-9
         2. The foundation of others' works 3:10-11
         3. The testing of works 3:12-15
         4. The penalty for defiling God's temple 3:16-17
         2. Ministers as belonging to all the church 3:18-23
         1. The wrong attitude 3:18-21a
         2. The right attitude 3:21b-23
         3. Ministers as stewards of God 4:1-5
      3. The application to the problem of divisions 4:6-21

         1. The contrast of the apostles with the Corinthians 4:6-13
         1. The Corinthians' pride 4:6-8
         2. The apostles' abasement 4:9-13
         2. The appeal to follow Paul's example 4:14-17
         3. The warning of possible action 4:18-21
3. The Answer to the Report of Immorality 5:1-6:20

   1. The matter of sexual immorality in the church 5:1-13
   1. The sin of the incestuous person 5:1-2
   2. The discipline of the immoral person 5:3-8
   3. The principle of discipline toward immoral people 5:9-13
   2. The matter of lawsuits before unbelievers 6:1-11
   1. The charge of litigation before unbelievers 6:1
   2. The reasons why the church should settle grievances 6:2-8
   1. Because believers will judge in the future 6:2-3
   2. Because the church has able arbitrators 6:4-5
   3. Because the church will be viewed as a failure 6:6-8
   3. The inconsistency of such conduct 6:9-11
   3. The matter of the body's sanctity before God 6:12-20
   1. The principle of limiting one's liberty 6:12
   2. The purpose of God for the body 6:13-17
   1. Its eternal habitation with God 6:13-14
   2. Its union with Christ 6:15-17
   3. The appeal to flee sexual immorality 6:18-20
4. The Answers to the Corinthians' Questions 7:1-16:4

   1. The question about marriage and divorce 7:1-40

      1. Instructions about marriage and celibacy 7:1-9
      1. Sexual prerogatives in marriage 7:1-6
      2. Advice to the unmarried 7:7-9
      2. Instructions about marriage and divorce 7:10-16
      1. The charge to Christian couples 7:10-11
      2. The charge to mixed couples 7:12-16
      3. The principle of remaining in your calling 7:17-24
      1. The principle stated 7:17
      2. The principle applied 7:18-23
      3. The principle restated 7:24
      4. Instructions for the unmarried 7:25-40
      1. Reasons to remain as you are 7:25-31
      2. Consideration of the freedom to serve God 7:32-35
      3. Advice to fathers of marriageable daughters 7:36-38
      4. Advice to widows 7:39-40
   2. The question about food offered to idols 8:1-11:1

      1. The principle of love in restricting liberty 8:1-13
      1. Love's superiority over knowledge 8:1-3
      2. The differing knowledge about idols 8:4-8
      1. The truth about idols 8:4-6
      2. The viewpoint of the weaker brother 8:7-8
      3. The voluntary restriction of liberty 8:9-13
      2. The example of Paul in restricting liberty 9:1-27
      1. Paul's authority as an apostle 9:1-3
      2. Paul's rights as an apostle 9:4-14
      1. Argument from basic needs 9:4-6
      2. Argument from secular practice 9:7
      3. Argument from the Law 9:8-10
      4. Argument from his labor for them 9:11-12
      5. Argument from Christ's command 9:13-14
      3. Paul's voluntary restriction of his rights 9:15-23
      1. So he can boast in the free gospel 9:15-18
      2. So he can win men 9:19-23
      4. Paul's self-control in liberty 9:24-27
      3. The warning from Israel's abuse of liberty 10:1-13
      1. Israel's history reviewed 10:1-5
      1. Israel's priveleges 10:1-4
      2. Israel's punishment 10:5
      2. The warning to the Corinthians 10:6-11
      1. The warning to avoid Israel's sins 10:6-10
      2. The significance of Israel's example 10:11
      3. The admonition to bear up under testing 10:12-13
      4. The appeal to flee from idolatry 10:14-22
      1. The direct command to flee 10:14
      2. The argument against sharing in idol-feasts 10:15-22
      1. Illustrations of actual participation 10:15-18
      2. Application to Gentile idol-feasts 10:19-22
      5. The summary of principles for conduct 10:23-11:1
      1. General guiding principles 10:23-24
      2. Specific instructions on eating meat 10:25-30
      1. Instructions for eating at home 10:25-26
      2. Instructions for eating with unbelievers 10:27-30
      3. Overridinng guiding principles 10:31-11:1
   3. The question about disorders in the assembly 11:2-14:40

      1. The practice of covering women explained 11:2-16
      1. The principle of subordination in relationships 11:2-3
      2. The principle applied to worship 11:4-6
      3. The principle argued from divine creation 11:7-12
      1. The arrangement of man over woman 11:7-10
      2. The interdependence of man and woman 11:11-12
      4. The principle argued from natural instinct 11:13-16
      2. The participation in the Lord's Supper criticized 11:17-34
      1. The disorders at the Lord's Supper 11:17-22
      1. The divisions behind the disorders 11:17-19
      2. The result of the divisions 11:20-22
      2. The explanation of the Supper's institution 11:23-26
      3. The consequences of disorderly conduct 11:27-32
      1. Spiritual guilt 11:27-28
      2. Physical chastisement 11:29-32
      4. The exhortation to proper conduct 11:33-34
      3. The exercise of gifts explained and regulated 12:1-14:40
      1. The manifestation and harmony of the gifts 12:1-31
      1. The test of the Spirit's control 12:1-3
      2. The manifestation of the Spirit's gifts 12:4-11
      1. The source 12:4-6
      2. The diversity 12:7-10
      3. The distribution 12:11
      3. The harmony of the Spirit's gifts 12:12-31
      1. The unity of the body 12:12-13
      2. The diversity in the body 12:14-20
      3. The importance of all the members 12:21-26
      4. The different gifts in Christ's Body 12:27-31
      4. The superiority of love over the gifts 13:1-13
      1. The necessity of love in using gifts 13:1-3
      2. The characteristics of love in action 13:4-7
      3. The permanence of love over the gifts 13:8-13
      1. Its comparison with temporary gifts 13:8-12
      2. Its superiority among permanent virtues 13:13
      5. The proper use of the gifts 14:1-40
      1. The value of tongues and prophecy compared 14:1-5
      2. The use of tongues and prophecy compared 14:6-25
      1. The illustrations of proper use 14:6-11
      2. The exhortation to proper use 14:12-13
      3. Paul's example of proper use 14:14-19
      4. The purpose of tongues and proper use 14:20-25
      3. The use of tongues and prophecy regulated 14:26-36
      1. The governing principle of edification 14:26
      2. The regulations for using tongues 14:27-28
      3. The regulations for using prophecy 14:29-33a
      4. The restriction on women speaking 14:33b-36
      4. The use of tongues and prophecy summarized 14:37-40
   4. The question about the resurrection of the dead 15:1-58

      1. The gospel of Christ's resurrection 15:1-11
      1. Its declaration and reception 15:1-2
      2. Its contents 15:3-4
      3. Its witnesses 15:5-11
      2. The necessity of Christ's resurrection 15:12-34
      1. His resurrection essential to salvation 15:12-19
      1. The denial of a resurrection by some 15:12
      2. The consequences of no resurrection 15:13-19
      1. A worthless faith 15:13-15
      2. A wothless salvation 15:16-19
      2. His resurrection essential to God's program 15:20-28
      1. The guarantee of a future resurrection 15:20-22
      2. The basis of subsequent events 15:23-28
      3. His resurrection essential to righteous living 15:29-34
      1. The inconsistency of baptism for the dead 15:29
      2. The meaninglessness of self-sacrifice 15:30-32
      3. The rebuke of unrighteous living 15:33-34
      3. The Christian's future resurrection 15:35-58
      1. The nature of the Christian's resurrection 15:35-57
      1. The two questions 15:35
      2. The answer about the kind of body raised 15:36-49
      1. Bodies in nature differ. 15:36-41
      2. Natural and spiritual bodies differ. 15:42-44
      3. The first and last Adam differ. 15:45-49
      3. The answer about how the body is raised 15:50-57
      1. The necessity of a changed body 15:50
      2. The transformation of the body 15:51-52
      3. The reason for the changed body 15:53
      4. The triumph of the changed body 15:54-57
      2. The exhortation in light of resurrection 15:58
   5. The question about the collection 16:1-4
   1. Instructions about giving 16:1-2
   2. Instructions about the gift bearers 16:3-4
5. The Conclusion 16:5-24

   1. Plans to visit the Corinthians 16:5-12
   2. Final exhortations 16:13-18
   3. Final greetings 16:19-24