When thinking through Paul’s teachings to the church at Corinth in the first century, about the resurrection body (1 Cor 15), there are corresponding principles about purity (1 Cor 6-7) that concern the church today. The coming transformation of the saints is predicated upon perishable flesh that belongs to the LORD (1 Cor 6:20). As the LORD inhabits His people by the Spirit, we are in this life set apart for a resurrection body as mortality must put on immortality (1 Cor 15:53). The likeness, character, and perception of our bodies together constitute an image of the earthly that will bear the image of the heavenly. Just as there is no sin in the resurrected body, there is to be no sin in the flesh among the saints, as Paul charges believers to “stop sinning” (1 Cor 15:34). The person who joins himself to the LORD (1 Cor 6:17) is to flee immorality as the body is a seed sown for spiritual immortality at the resurrection.
Impurity has no place in the believer’s life as the body is meant for the LORD as it dwells in a perishable state subject to imperishability through the resurrection Apostle Paul wrote about (1 Cor 15:50-57). The body indwelt by the Holy Spirit is not to be joined with another in immorality.
Paul wrote concerning unbelievers who have no business being in judgment over believers. As they are “unrighteous,” they do not inherit the Kingdom of God (1 Cor 6:9) since it will at some point be given over to the Father (1 Cor 15:24). The text of Scripture is explicit that sin will no longer have a place as death is defeated. As death is the outcome of sin, and the sting of sin is removed by washing and regeneration (Titus 3:5), impurity has no place in the resurrection body.
The Corinthian church’s situation regarding such matters weighed upon Paul. In fact, the markers between Paul’s interlude (2 Corinthians 2:14 through 7:4) concerned his loss of heart and his restoration through the work of God within the Corinthian Church. While he wrote of his depression and sorrows as he was disheartened by what was occurring at the Church in Corinth, he set about to write of the glory of the Gospel ministry. He emerged from his sorrow and heartache to produce a written exposition of his commissioning, empowerment, and ministry for reconciliation of people to God through Christ. In elaborate detail, he wrote of the meaning and depth of the calling, affliction, and glory to the endurance of believers for reconciliation. For reconciliation, repentance was necessary of the Corinthian Church as well as their separation from those immersed in sinful and self-destructive lifestyles.
Upon completion of Paul’s interlude, he wrote of his comfort and renewed confidence as he met with Titus to continue his ministry. Titus’ report that the Corinthian Church repented brought joy to Paul, and God restored his heart to continue on an itinerary of ministry to the churches in Macedonia. To include those further around the coastal regions of the Aegean. Paul’s letter to this effect was of significant encouragement as he described the circumstances and events surrounding his absence. Moreover, the facts involving his ministry about the suffering, disappointment, and restoration were of redemptive merit as reconciliation was a fruit of his labors toward the Church at Corinth. The instabilities resolved were directly about his intentions concerning the development of the Church in Achaia as the body of believers there was aligned to the gospel ministry. Namely, the ministry Paul set upon and delivered according to his commissioning in Christ. He was accountable for the Church.
To dissuade Paul from exalting in his stature as an Apostle of Christ, he was given a thorn in the flesh. To keep him in check where he would remain in a humble state before God and others, he was given a condition that impeded or blocked his ability to make a big deal about himself or his accomplishments. There are various theories about the identity of the “thorn in the flesh” as they involved a messenger of Satan (2 Cor 12:7). The various speculations about what the affliction was about consist of a range of possibilities. The leading explanations were a physical disorder or adverse circumstances that negatively affected his ability to pursue self-glory.
There is substantial speculation that Paul’s expression was idiomatic as a way to make clear a condition he endured as it rendered him incapable of borrowing on his own stature or achievements to bring about certain outcomes involving the development of the Church. While Paul was at times harsh and direct in his epistolary dialogs, the work of the Spirit and the glory of God didn’t belong to Paul even through his aggressive methods and assertive messaging. The glory of God and Christ through his ministry was the perspective to sustain, and Paul was intentionally situated subordinate to that. Likely for the development and well-being of the Church and Paul’s spiritual well-being.
In addition to a physical malady, or adverse circumstances, personal adversaries were a possibility to explain how Paul was physically subdued somehow to keep him in check. Personal foes could have included false apostles, a continual opponent, or the Corinthians themselves.
Paul was also addressing those within the Corinthian fellowship who were professed believers within the church he established. If the people of the church, while they professed their faith, did not repent (as the Lord grants them; 2 Tim 2:25) and live out their lives by the Spirit, genuine saving faith was apparently absent. To which, Paul’s imperative was for church members to examine themselves and self-assess if they were in the faith or not. While it is not immediately apparent from his letter what one does to perform a self-assessment (2 Cor 13:5), the context of the passage indicates that Paul turned the tables on them who cast into question his authority and the authenticity of his apostleship. Their rebellion against Paul brought into question the presence of the indwelling Spirit among them as he wrote to the Romans (which was after his letters to the Corinthians):
“For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, ‘Abba! Father!’ The Spirit himself bears witness with our spirit that we are children of God” – Rom 8:15-16
This bearing of witness appears to be a means of authentication as the early Corinthian church did not have the full testimony and instruction of new covenant scripture. Paul urged them to self-test, but the professing believers in the Corinthian church (who were authentic believers) were also warned about the Spirit who should indwell them. Otherwise, more specifically concerning consequences, compare what he wrote about the division between Israel and Gentiles; as he warns elsewhere at a later time:
“Then you will say, ‘Branches were broken off so that I might be grafted in.’ That is true. They were broken off because of their unbelief, but you stand fast through faith. So do not become proud, but fear. For if God did not spare the natural branches, neither will he spare you. Note then the kindness and the severity of God: severity toward those who have fallen, but God’s kindness to you, provided you continue in his kindness. Otherwise you too will be cut off.” – Rom 11:19-22
Paul’s pleading to the Church at Corinth is explicit within the letter itself as it is with his message of appeal (2 Cor 5:20). To borrow on the authority and identity of God as Paul and Timothy were ambassadors for Christ, he sets aside his authority, which the Corinthian Church questioned. Furthermore, Paul wrote in the 2nd person plural on behalf of Christ to beg Church members to become reconciled to God. Paul’s premise upon his appeal was that some within the body weren’t in right standing before God and that reconciliation was necessary to Him through Christ as necessary.
Only through Christ is reconciliation to God possible. Yet, through Paul’s appeal, their circumstances and status were more evident through their situation itself and direct correction to inform them of pressing sinful problems and reverse course. The Corinthian Church was made entirely aware that to obtain reconciliation, their conviction of wrong-doing and repentance was of necessity as they were under grace (2 Cor 6:1-2). The church body would have understood their letter of Paul’s charge as correspondence continued, and their obligation was to continue not as unbelievers but those who live by the Spirit as they were under grace.
Paul was God’s ambassador through Christ. They were to abide by New Covenant imperatives concerning faith and the fruitful living that followed as the Church had corresponding obligations concerning morality.
