First Day Patrick Cooley

Let each one live his life in the situation the Lord assigned when God called him. This is what I command in all the churches. Was anyone already circumcised when he was called? He should not undo his circumcision. Was anyone called while uncircumcised? He should not get circumcised. Circumcision does not matter and uncircumcision does not matter. Keeping God’s commands is what matters. Let each of you remain in the situation in which he was called. Were you called while a slave? Don’t let it concern you. But if you can become free, by all means take the opportunity. For he who is called by the Lord as a slave is the Lord’s freedman. Likewise he who is called as a free man is Christ’s slave. You were bought at a price; do not become slaves of people. Brothers and sisters, each person is to remain with God in the situation in which he was called.
Sadly, Paul’s words to the Corinthians are also taken out of context by people trying to justify un-Christlike attitudes. Here Paul’s intent is not to argue that Christians who own slaves should not free them. These eight verses are examples intended to reenforce the point that he has just made about divorce: It is best to remain in the condition that we were in when we came to faith. J. Paul Sampley writes, “Paul does not require believers to leave their social setting. As we shall see shortly, this is partly a function of Paul’s conviction that the end of the ages is near and, therefore, there is no need of altering social structures, but it also reflects his profound belief that the gospel can be fully lived whatever one is or whatever one’s circumstances (cf. 2 Cor. 4:7).” (NIB, Vol. 10, 880)
Now about virgins: I have no command from the Lord, but I do give an opinion as one who by the Lord’s mercy is faithful. Because of the present distress, I think that it is good for a man to remain as he is. Are you bound to a wife? Do not seek to be released. Are you released from a wife? Do not seek a wife. However, if you do get married, you have not sinned, and if a virgin marries, she has not sinned. But such people will have trouble in this life, and I am trying to spare you.
In v27, Paul repeats again his overarching message of this chapter. “Are you bound to a wife? Do not seek to be released. Are you released from a wife? Do not seek a wife.” Remain in the condition that you are in presently. As previously stated in the quote from J. Paul Sampley, Paul recommended that each Corinthian should stay in the state that they were in when they came to faith in Jesus Christ as a proof that the gospel is effective no matter the circumstance. Also as we see here, Paul states that a Christian who seeks a change in his or her status only invites distraction. It is the apostle’s opinion that life is already difficult enough for the Christian; why add more trouble to it in the time that remains? 
This is what I mean, brothers and sisters: The time is limited, so from now on those who have wives should be as though they had none, those who weep as though they did not weep, those who rejoice as though they did not rejoice, those who buy as though they didn’t own anything, and those who use the world as though they did not make full use of it. For this world in its current form is passing away.
We learn here that Paul believed that to expend effort trying to change our status—whatever it may be—would be wasted since the end was near. He suggests here that the Corinthians begin the process of distancing themselves from worldly cares. Status no longer matters nor does condition or circumstance. “For this world in its current form in passing away.” But some might ask if this still holds true today, since Paul was apparently mistaken about the timeline. My answer is a good old non-committed maybe. It depends on what Paul means in the ending of verse 31.
If Paul means to tell the Corinthians that they needn’t worry about status and circumstance because the judge

Chapter six ends with Paul’s command to, “Flee from sexual immorality!” Christians must do so, he says, because we can no longer claim ownership of ourselves—of our bodies. Because of Jesus’ work we are no longer free to give ourselves over to our lusts and to those things that we crave. Paul is so concerned with the problem of sexual immorality that he continues addressing the topic of human sexuality in chapter seven. Don’t forget that this part of Paul’s moral instruction begins with his admonishment of the church for it permitting a man who is in a sexual relationship with his step-mother to remain as a member. In fact, they seem to be proud of this decision, maybe because of their mantra, “All things are permissible for me, [because of grace].” 
Something else to note is when Paul tells the Corinthians that when a person has sex with a prostitute the two become one in body, but when a person joins with Christ, they become one in Spirit. With this, I believe, Paul is challenging Christians to decide what is more important: the flesh—and the things thereof—or Christ.  
Now in response to the matters you wrote about: ‘It is good for a man not to have sexual relations with a woman.’ But because sexual immorality is so common, each man should have sexual relations with his own wife, and each woman should have sexual relations with her own husband. A husband should fulfill his marital duty to his wife, and likewise a wife to her husband. A wife does not have the right over her own body, but her husband does. In the same way, a husband does not have the right over his own body, but his wife does. Do not deprive one another—except when you agree for a time, to devote yourselves to prayer. Then come together again; otherwise, Satan may tempt you because of your lack of self-control. I say this as a concession, not as a command. I wish that all people were as I am. But each has his own gift from God, one person has this gift, another has that.
Chapter seven begins with evidence of that missing letter that I mentioned in the introduction episode. It appears that someone—either an individual or a group—within the church of Corinth was troubled by the sexually immoral behavior that was occurring—and maybe even celebrated—there. Paul considers this letter somewhat overreactive: The opponents of what appears to be the accepted practice in the congregation seek the apostle’s approval of their belief that the only way Christians should live out their faith is in total abstinence whether married or not. 
“’It is good for a man not to have sexual relations with a woman.’” Paul begins this chapter by quoting them. Surprisingly, Paul disagrees with this—even though he, himself, abstains from having sex. Since sexual immorality is so widespread in Corinth—both in the city at large and, I assume, even in the church—Paul says that people should have sex only with their spouses. Paul knows that for most people physical lust is a powerful hinderance to righteousness—excluding himself and those who share the same spiritual “gift”. He would prefer that people abstain from sexual congress but knows that this is unrealistic; in fact, it appears that Paul expects that this urge will always triumph, because he knows how powerful sex is!
Sex’s influence reaches well beyond the physical into both the psychological and the spiritual. It is so powerful that Paul instructs spouses to NOT without sex from one another—unless mutually agreed upon—since most people lack “self-control.” In Judaism, marriage was considered to a be a primary mechanism in preventing people from becoming sexually immoral. Perhaps this is why Paul tells spouses that their bodies are not their own but belong to the other. In this sense, their bodies are tools intended to serve a function or complete a task. If one spouse refuses to have sex with the other, Paul’s argument goes, then the spouse who is—to quote

CHAPTER SIX (NRSV)
Now Paul goes to meddling where he doesn’t belong. 
If any of you has a dispute against another, how dare you take it to court before the unrighteous, and not before the saints? Or don’t you know that the saints will judge the world? And if the world is judged by you, are you unworthy to judge the trivial cases? Don’t you know that we will judge angels—how much more matters of this life? So if you have such matters, do you appoint as your judges those who have no standing in the church? I say this to your shame! Can it be that there is not one wise person among you who is able to arbitrate between fellow believers? Instead, brother goes to court against brother, and that before unbelievers!
As people who possess new yeast, Paul wonders why the Corinthian Christians are taking each other to court to settle their disputes. This is another indication that the old yeast is present and still must be purged; it is yet another proof that life within the church is no different than life outside of it. Although we do not know the details, what we do know from history is that the Roman court was a tool used by the rich and the powerful and not by the poor or the ordinary. Because of this, it is likely that Paul here is now addressing greed—another of the immoralities that the Christian must avoid.
His questions here are rhetorical and would naturally be followed by the sound duh. Paul is confused as to why Christians are involving the civil, worldly court in their lives, and he finds no use for this. It can only end in greater division. 
Back in chapter four, Paul addresses those Corinthians who are trying to elevate themselves to become leaders in the church. They are using their blessing and “fullness” as proof of worthiness to lead. Paul responds the them, sarcastically pointing out that he, as an apostle appointed by Christ, has experienced none of these blessings that would indicate his right to lead. In 4:14 he writes, “I’m not writing this to shame you, but to warn you as my dear children.” On the contrary, this time, when it comes to taking Christian brothers and sisters to court, Paul tells them this to shame them! He is shocked that no one in the church is willing to step in in to arbitrate these disputes. The Corinthians, who will one day judge angels appear to care little to nothing about each other or about living into the future in a new way. And if these disputes are about money, if they are about greed, how even more shameful!
In Daniel 7:21,22 state: “I saw, and the same horn made war with the holy ones, and prevailed against them, until the Ancient of Days came, and judgement was given to the holy ones of God Most High, and the time came that the holy ones possessed the kingdom.” (NJV)
Wisdom 3:8 declares that the righteous, “shall judge the nations and rule over peoples, and the LORD shall be their King forever”; while Sirach 4:15 says, “Whoever obeys me will judge nations; whoever listens to me [Wisdom] will dwell in my innermost chambers.” (LXX) 
So Paul’s response cannot be easily labeled hyperbole. He is genuinely perplexed by the Corinthian’s decision to involve secular courts in their disputes with one another—indicating the focus of the plaintiffs’ hearts. 
As it is, to have legal disputes against one another is already a defeat for you. Why not rather be wronged? Why not rather be cheated?Instead, you yourselves do wrong and cheat—and you do this to brothers and sisters!
As the sinfulness and habits of their old lives continue to linger so does their effectiveness to be the Church and also their ability to overcome the world as did Christ Jesus. Their reaction to each other is very familiar, and I fear that we have prevented the Church from changing all that much. The fact that they do not turn the other cheek and respond in kind brings into question their status as member of the universal Church. If the pornoi who claim to be brothers and sis

Chapter Five (CSB)
1 It is actually reported that there is sexual immorality among you, and the kind of sexual immorality that is not even tolerated among the Gentiles—a man is sleeping with his father’s wife. 2 And you are arrogant! Shouldn’t you be filled with grief and remove from your congregation the one who did this? 3 Even though I am absent in the body, I am present in spirit. As one who is present with you in this way, I have already pronounced judgment on the one who has been doing such a thing. 4 When you are assembled in the name of our Lord Jesus, and I am with you in spirit, with the power of our Lord Jesus, 5 hand that one over to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord.
Paul begins this part of his letter expressing his disappointment in the Corinthians stubborn refusal to fully embrace a righteous life in Christ—as Paul had established in them when he laid the foundation. Perhaps these Gentile just prefer shoddy construction. But here, the congregation’s choice to approve sexually immoral behavior that sinks below even Roman sexual mores: in this case, a son having a sexual relationship with his stepmother, is simply too much for the apostle. In both Galatians 5:19 and 1 Thessalonians 4:3 Paul as already in his letters pointed out the porneia is incompatible with the righteousness that God demands. Here in Corinth it is a social issue that may even threaten the reputation of the Church if allowed to continue.
Paul would likely have in mind Leviticus 18:8, “You are not to have sex with your father’s wife; she is your father’s family.” (CSB) It was against Jewish and Roman law for a man to marry his step. The act is condemned in multiple places in the OT; Deuteronomy 28:20 is an example: “’The one who sleeps with his father’s wife is cursed, for he has violated his father’s marriage bed. And all the people will say, “Amen.”’” According to Leviticus 18:29 those guilty of the act are to be cut-off. 
This is the second time in as many chapters where Paul uses the word arrogant to describe the Corinthians. The first use is in 4:6 in reference to leaders in the congregation favoring some members over others. Also, it appears that they are adding stipulations and conditions to what they have received from Paul. “’Nothing beyond what is written.’” Maybe the Corinthians thought that they knew better—that this isn’t something that is all that bad (They’re both consenting adults.), or maybe they tolerated this because of who was doing it? Regardless, both possibilities arise from Paul’s concern that the Corinthians are refusing to sacrifice their old way of life for the one that they received in Jesus Christ. 
Paul has confidence that they know what must be done with the man because he is with them in spirit. He reminds them that they must cut the member off. “…hand that one over to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord.” The only hope that this man has to receiving salvation on the day of the Lord is for the congregation to remove him from their midst. 
R.F. Collins draws a parallel to Job’s dealings with Satan and his travails where Satan, “appears as an apocalyptic source of temptation, is God’s agent, not God’s enemy.” (Sacra Pagina, Vol. 7, 212) Acting as God’s agent, Satan’s impact on this man, Paul may believe, will force him to return to Christ’s righteousness. He isn’t suggesting that man’s physical body needs to be destroyed but, rather, the deeds and works of the flesh. Remember, Paul has already told the Corinthians that whatever house they build will have to stand the test. 
6 Your boasting is not good. Don’t you know that a little leaven leavens the whole batch of dough? 7 Clean out the old leaven so that you may be a new unleavened batch, as indeed you are. For Christ our Passover lamb has been sacrificed. 8 There

Chapter Four (CSB)1 A person should think of us in this way: as servants of Christ and managers of the mysteries of God. 2 In this regard, it is required that managers be found faithful. 3 It is of little importance to me that I should be judged by you or by any human court. In fact, I don’t even judge myself. 4 For I am not conscious of anything against myself, but I am not justified by this. It is the Lord who judges me. 5 So don’t judge anything prematurely, before the Lord comes, who will both bring to light what is hidden in darkness and reveal the intentions of the hearts. And then praise will come to each one from God.
Paul continues to address the Corinthians’ attempts to distinguish themselves form one another. He begins by declaring both Apollos and he are merely servants of Christ—subordinate to Him—and have been given the “mysteries of God” to share with others. Since they have been made stewards of the gospel they must remain faithful to it. Numbers 12:6-8a focus on one such steward.
“He said, ‘Now hear my words: If there is a prophet among you, I, the LORD, will make myself known to him in a vision. I will speak with him in a dream. My servant Moses is not so; he is faithful in all my house. With him I speak mouth to mouth, even plainly, and not in riddles; and he shall see the form of the LORD.’” (New Jerusalem Version)
Moses receives from God because he faithful “in all [God’s] house.” His faith permits him a deep relationship with God and one that is uncluttered by riddles: God speaks to him plainly. Paul and Apollos get the straight dope from the LORD, and apostle wants the Corinthians to do the same. They struggle to understand the gospel because they are not deeply committed to God. This is why Paul has had to resort to feeding them only milk. They must grow in their faith, in their trust in the God. 
Paul then acts like most us when we hit our fifties and distinguishes himself from the Corinthians. In verse three he tells the congregation that he doesn’t care what they or any person or human authority thinks of him. Their opinion of him doesn’t matter to him. This is a product of faith. The stronger our trust in the LORD, the easier it is to disregard the negative impact that other people’s opinions have on us. The Corinthians care what others think—even their brothers and sisters in the church. Paul seeks no validation for the live of faith that he is building on the foundation of Christ. In fact he doesn’t even seek to validate himself. He just continues to build the strongest building that he can in the best way that he knows how. 
“4 For I am not conscious of anything against myself, but I am not justified by this. It is the Lord who judges me. 5 So don’t judge anything prematurely, before the Lord comes, who will both bring to light what is hidden in darkness and reveal the intentions of the hearts. And then praise will come to each one from God.”
He doesn’t judge himself because even he may have some things in his heart that are so darkened that only Christ can reveal them. Here Paul is speaking about the motivations of the human heart. We really don’t know anyone’s true motivation for the things that they do and say—why they are building the house that they are. So often we jump to conclusions and assumptions that would be best if we ignored. Note that Paul is not contradicting the first three chapters by giving the Corinthians this command: to not prematurely judge because by their own admission they judge themselves and others by worldly standards to be better or worse They should know better based on what Paul taught them when he was with them. 
6 Now, brothers and sisters, I have applied these things to myself and Apollos for your benefit, so that you may learn from us the meaning of the saying: “Nothing beyond what is written.” The purpose is that none of you will be arrogant, favoring one person over another. 7 For who makes you so

PART II (CSB)
16 Do you not know that you are a temple of God and that the Spirit of God dwells in you?17 If anyone destroys the temple of God, God will destroy that person; for the temple of God is holy, and that is what you are.
Although in the preceding verses Paul is speaking to each Corinthian about being careful what is built on the foundation of faith that he established, here in sixteen Paul is referring to the whole church when he asks, “Do you not know that you are a temple of God and that the Spirit of God dwells in you?” A good way understand this shift between actors is to see each Corinthian as a subcontractor expected to contribute to the completion of the whole building project; this building is the temple of God. And this is probably why Paul pronounces dire consequences to anyone who would destroy the temple. 
The Greek word translated as destroy is phtheiro. It is used later in 1 Corinthians and in 2 Corinthians to mean ruin or the infliction of severe damage. By using it, Paul here is not referring to the annihilation or utter destruction. “If anyone ruins the temple, God will ruin that person.” It is important for the Corinthians to know why this is the case, “because the temple of God is holy, and that is what [they] are.” The lives that each of them are building merge to make one common life for the congregation, the temple of God. It must be holy, so its parts, too, must be holy. 
18 Take care that no one deceives himself. If anyone among you thinks that he is wise in this age, he must become foolish, so that he may become wise. 19 For the wisdom of this world is foolishness in the sight of God. For it is written: “He is the one who catches the wise by their craftiness”; 20 and again, “The Lord knows the thoughts of the wise, that they are useless.” 
He Paul reminds the Corinthians of what he told them already in this letter: that to keep one’s mind on earthly desires—to scheme—prevents a person from even the ability to understand who God is and what God wants. If they want to keep up the Corinthian practice of climbing to the top, they are in for a rude awakening. “…he must become foolish,” because Jesus’ life was foolish in everyone’s eyes. Paul says here that there is no middle ground: The world’s wisdom is foolishness to God, and God’s wisdom is foolishness to the world. I mean, what’s more foolish than turning the other cheek?
21 So then, no one is to be boasting in people. For all things belong to you,22 whether Paul or Apollos or Cephas, or the world or life or death, or things present or things to come; all things belong to you, 23 and you belong to Christ, and Christ belongs to God.
Finally, Paul tells the Corinthians if they don’t want to be deceived, they must keep the proper perspective. They are “boasting in people” because they believe that is way you receive. None of these things: Paul, Apollos, Peter, the world, life, death, the present, and the future are important: only Christ is. Those who focus on Paul believe that they are the only ones who will receive, while those who focus on Apollos believe likewise about themselves. To give ourselves over to any one of these perspectives or realities thinking that by doing so we might gain the world is wrong. 
Paul tells the Corinthians that their efforts to differentiate themselves from one another is a waste of time since “all thing belong” to the Paul faction, the Peter faction, etc. Who makes them who they are, who gives them “all things” are none of the these things, no worldly leader or idea. Everything belongs to all of you, not matter if you think your party is the first and best one, Paul says, because you belong to Christ and Christ belongs to God—who owns everything. So by grounding their identity people other than Christ and building their lives and actions around anything other than the gospel that Paul had implanted in them, the Corinthians were risking everything.