The concepts of wisdom and knowledge in 1 Corinthians have been studied from two general approaches. One approach derives the apostle Paul's usage from nonmythological understanding of the concepts in the Old Testament and later Judaism. The second approach sees an influence of mythological origins that may or may not have been mediated through Judaism.

This article discusses the context and author of the book of 1 Corinthians, and provides an outline of this book.

According to this article, it seems as if 1 Corinthians 1-1 Corinthians 4 play a significant role in the letter as a whole. The problem of food offered to idols is approached by Paul in essentially the same manner as he approaches the problem of divisions over leaders. It is argued that 1 Corinthians 8:1–11:1 appears to follow closely Paul’s pattern of argumentation in 1 Corinthians 4.

This article considers Paul's commentary on the cross of Christ in 1 Corinthians 1:18-31.

What should be our understanding of the gospel? From 1 Corinthians 15:1-12 this article shows that the gospel is Christological, theological, biblical, apostolic, historical, personal, universal, and eschatological. Then it shows how this understanding impacts the practice of the Christian life.

The work of the Holy Spirit in relation to the local church is that he creates the local church, animates it, brings order within it, and causes growth. These are principle taught from 1 Corinthians 12-1 Corinthians 14 on the work of the Holy Spirit in the local church. This is what the article explains.

This article explains a metaphor that the apostle Paul used in 1 Corinthians 3:10-13, where he Paul warns "builders" to be careful what they lay on his foundations. It is again used in 2 Corinthians 10:13-16 where the work of Paul is portrayed as the standard.

This article is an exposition of 1 Corinthians 3:7. It shows the implications of the farming analogy for preaching.

In what sense does the apostle Paul use the word "power" in 1 Corinthians 4:9-20? The paper argues that it is a reference to sharing in the suffering of Christ.

Should women be silent in church? This article examine 1 Corinthians 14:33b-36 to answer this question. It looks at the literary structure of the text, and different interpretations of the text. Then it looks at a possible solution to the meaning of women being silent in the churches.

1 Corinthians 11:28 makes self-examination an imperative for coming to the Lord's Supper. This article shows that self-examination ought to be part of the Christian life, and that self examination should not be a threat, but rather an encouragement to come to Christ as presented in the Lord's Supper.

Metaphors referring to family life played an important role in the formation of the New Testament and the early church. This article explores one aspect of the use of family metaphors, namely, the image of a father, used metaphorically by the apostle Paul in 1 Corinthians 4:14–21 to assert his apostolic authority in the church in Corinth.

This article, with the help of 1 Corinthians 4:1, considers a couple of qualities that should mark a minister.

Are teaching and prophecy the same activity in a New Testament context? Grudem argues that they are distinct activities. He explores the nature of New Testament prophecy and teaching. Relevant passages include 1 Corinthians 11 and 1 Corinthians 14.

This essay raises a concern with the NIV translation of the idiom in 1 Corinthians 7:1.

The work of preaching cannot be done without power. The author draws attention to the words of the apostle Paul in 1 Corinthians 2:1-5. The power of Paul's preaching is seen by a careful consideration of both his message and his method.

How should the phrase "baptism for the dead" in 1 Corinthians 15:29 be interpreted? This article provides a survey of interpretations and presents its own understanding, focusing on the resurrection of Christ.

This article addresses the issue of the public ministry of women in 1 Corinthians 14:34-35. Some scholars hold that the apostle's prohibition relates only to the evaluation of prophecy by women in the church. Greenbury responds to this interpretation.

This article builds on research done on the influence of Malachi 3 on 1 Peter 1. It wants to investigate the possible influence of Malachi on 1 Corinthians 3, which depicts God testing his church by fire.

How is the work of an apostle to be evaluated? Evans comments on 1 Corinthians 3:10-15 to offer an answer.

This article argues for traditional material (creeds) to be found in 1 Corinthians 15:3-5, and notes how it functions.

This paper focuses on Paul's teaching on the permanence of marriage in 1 Corinthians 7.

Does 1 Corinthians 15:23-24 testify about an intermediate kingdom of heaven? The author deals with the argument that these verses speak only about the resurrection of believers.

The author sees a crisis in exegesis. He laments the lack of distinction between meaning and significance in interpretation theory. He examines Paul’s use of the Mosaic civil law from Deuteronomy 25:4 in 1 Corinthians 9:8–10 to determine how Paul used the OT.

Drawing attention to the cultural and legal situation of Corinth, and to features of Greek grammar, this essay argues that in 1 Corinthians 6:4 Paul calls for the "despised" Christians in Corinth to be arbiters if lawsuits arise.

The author wants to apply classical rhetorical criticism to determine whether "sarx" and "pneuma" in 1 Corinthians 5:5 might be a reference to the church in Corinth and not to the offender. The rhetorical arrangement of 1 Corinthians 5:1-13 is explored.

Does the gift of prophecy continue after the apostolic period? The interpretation of 1 Corinthians 13:10 plays a significant role in this discussion. This author compares Richard Gaffin's and Wayne Grudem's interpretations of this verse, and hopes to expose an oversight of Grudem. He considers their interpretations of the coming of "the perfect."

This study deals with the final section of 1 Corinthians 13:8-13 and the reference in verse 8 to tongues that will cease.

This study investigates the meaning of 1 Corinthians 12:13 and critically interacts with other exegetes' views.

What is the meaning of the word wisdom as it occurs in many places in 1 Corinthians? Clark comments on the different occurrences of the word in this epistle.

This article on 1 Corinthians 6:19-20 shows that glorifying God is not limited to worship and prayer, but also involves having godly motives and treating your body as a temple of the Holy Spirit.

Opinions vary on the relationship of 1 Corinthians 7:6-7 to its wider context. The result is that widely differing interpretations of 1 Corinthians 7:1-24 have been offered. This article offers a way to unlock the pattern of Paul's thought in 7:8-24. It is argued that 7:6 does not refer to the contents of 7:1-5, but emphatically to 7:7a where "de" assumes an adverbial role of "rather" in Paul's warning. Using the strong adversative "but" in 7:7b, Paul acknowledges that either singleness or marriage is a divine gift.

Was the apostle Paul an ascetic who saw marriage and sex as ungodly evils? These and related issues like celibacy are examined in the context of 1 Corinthians 7. The author argues against such interpretations. He offers a careful examination of the situational and discourse context and the structure of the chapter.

Are the words recorded in 1 Corinthians 7:10-12 Paul's words or God's word? This article weighs in.

What did it mean for the church in Corinth whom Paul founded to imitate Paul? Was the apostle encouraging the local church in 1 Corinthians to get involved in active missionary work? Did the imitation include a call to his readers to imitate him in evangelism?

What were the appropriate Christian responses to the complexity of daily life presided over by the deities in Corinth, as portrayed in 1 Corinthians 8-1 Corinthians 10? This essay responds to this question by first describing the religious pluralism of Roman Corinth, which took for granted the legitimacy of all its many gods and many lords.

This article considers what Paul was really getting at in 1 Corinthians 9:19-23 when he spoke of himself as being all things to all people. In what way(s) exactly was he accommodating himself?

What is the intended meaning of the rhetorical question in 1 Corinthians 10:22? This article argues that an investigation of the Old Testament background to verses 1-21 suggests a likely origin for 10:22b, and also clarifies its precise intent, significance, and force.

This article considers the Old Testament background to Paul's mention in 1 Corinthians 10:4 of the rock that followed the Israelites in the wilderness. The author suggests that Paul was simply reflecting on the records of the Old Testament instead of a Jewish tradition.

What is the nature of human freedom in light of man's natural tendency towards sin? This article responds to a previous article in the journal by Paul Himes who argued that 1 Corinthians 10:13 provides good evidence in favour of libertarianism, at least in situations in which Christians are tempted to sin. Cowan argues contrary to Himes that the text actually supports a compatibilist view of freedom.

Does the New Testament use the Old Testament in a contextual manner, that is, acknowledging the literary context from where the reference is taken? The thesis of this article is that Paul’s use of Exodus 32:6 in 1 Corinthians 10:7 and the flow of the argument in 1 Corinthians 10:1–13 are best understood against the literary context of covenant making, breaking, and renewal in Exodus 19-Exodus 34.

1 Corinthians 10:16 reveals that the heart of the Lord's Supper is communion with Christ as a result of His redemptive work. Understanding Holy Communion in this way has implications for those partaking in it. The Lord's Supper must be viewed as a seal of the covenant of grace.

This paper explores the issue of head-coverings and hair-styles in 1 Corinthians 11:2-16 against the background of Roman portraiture. It is part of a wider project to provide the cultural background to the apostle Paul's correspondence with the church in Corinth.

This article explores the importance of a right understanding of the preposition "anti" ("instead of") in 1 Corinthians 11:2-16 (v. 15). Padgett argues that various lexical choices make no difference in this case. Paul is stating that nature has given women hair instead of a covering. This conclusion adds probability to the alternative reading being proposed.

Against what background should we read 1 Corinthians 11:2-16? This article considers whether Paul is addressing married women or just every woman. It also looks at the nature of the church as the family of God that met in a house for public worship.

This article wrestles with the instruction in 1 Corinthians 11 that women should wear head coverings. It deals with matters such as the meaning of "head," whether to translate verse 3 as "man and woman" or "husband and wife," and the meaning of head covering then and now. It considers the reasons why Paul wanted women to be covered. It concludes with how the church today is to apply the text.

This article discusses Paul's instruction in 1 Corinthians 11:5 that women have head coverings in worship.

1 Corinthians 11:26 shows that the Lord's Supper is a means of proclamation. Through the Lord's Supper, Christians proclaim the death of Christ to be a necessary, sacrificial, and covenantal death. Christians proclaim this during the Lord's Supper by grieving over sin, rejoicing in deliverance, and spreading the gospel of grace.

Working from 1 Corinthians 11:29, this article shows that the Lord's Supper is a unique meal due to its spiritual nature. Partaking of it requires the believer to rightly understand its purpose and meaning. Taking it wrongfully is an insult to Christ, and deserves God's judgment. However, when taken with a rightly prepared heart, the Lord's Supper is a blessing to the believer.

What offices did God give to his church? This article explains the list of gifted men and spiritual gifts from 1 Corinthians 12:28-30. Among these gifts are apostles, prophets, and teachers.

How should 1 Corinthians 12-1 Corinthians 14 be interpreted? Baker believes that the key to the three chapters is the correct understanding of the first phrase, "Now about the spiritual gifts,” in 12:1. He also discusses in some detail the meaning of "gift of grace" ("charismata"), "to be zealous," and "spiritual" ("pneumatikos").

This article takes a fresh look at the apostle Paul's reference to the church as the body of Christ in 1 Corinthians 12 . He argues that this is just one of a number of images and analogies and that one should not press the analogy beyond the limits of Paul's intention.

This article looks at 1 Corinthians 13:8-13, which testifies to the everlasting character of love. The author focuses especially on the meaning of "perfect."

This article examines 1 Corinthians 13:4-7, providing fifteen characteristics of genuine Christian love.

This article examines 1 Corinthians 13:1-3.

How would you define love? This article examines 1 Corinthians 13, showing that in context it is about how we are to exercise our spiritual gifts in the building up of the body of Christ. The author offers a definition of Christian love, explaining that it is comprised of both affections and actions.

This article reflects on Paul's words about love in 1 Corinthians 13:1-3.

This article is an exposition and application of 1 Corinthians 13:4-5.