1 Co

1 Dickson Teacher’s Bible 1 Corinthians
Dickson
Teacher ’s Bible
eacher’s
1 C ORINTHIANS
Roger E. Dickson
2016
Dickson Teacher’s Bible, www.africainternational.org
1 Corinthians - Roger E. Dickson, ©1982, 2006, 2016: Africa International Missions, Hutchinson, Kansas U.S.A., Cape Town, South Africa
1 CORINTHIANS
WRITER
The apostle Paul was the writer of this letter. He identified himself as the writer
in 1:1 and 16:21 (See “Writer” in intro. to Rm). With the aid of Aquila and Priscilla,
Paul established the church in Corinth and Achaia, and thus, he writes in this letter
instructions to correct some problems among the new disciples as they continue to
develop spiritually (See At 18:1-3). Throughout the centuries there has been little
question concerning Paul’s authorship of both 1 and 2 Corinthians. The church of
the 2nd century accepted the Pauline authorship of the letter, and thus, there is today
no reason to doubt the fact that he actually wrote both letters.
DATE
In 16:8 Paul wrote, “But I will tarry in Ephesus until Pentecost.” When Paul
left Corinth in Acts 18 on his second mission journey, he, Aquila and Priscilla, went
on to Ephesus, where he left the couple to continue proclaiming the gospel in the
city (At 18:19-23). Therefore, we would not conclude that the statement of 16:8
was written from Ephesus on the Acts 18 visit of the second mission journey, for
Paul stayed only a short time in Ephesus on this visit.
The only other time Paul was in Ephesus when he could have written this letter
would be his third mission journey. The 16:8 statement, therefore, was made on his
visit to Ephesus on his third mission journey. It was made in view of the fact that he
was on his way to Corinth, both to finalize the correction of specific problems among
the disciples (4:14-21), as well as to pick up the special contribution the Achaian
disciples made for the famine victims of Judea (16:1-4). He tarried in Ephesus
because of a great opportunity for evangelism that opened up to him, which oppor-
tunity probably referred to his teaching in the school of Tyrannus for two years
wherein all Asia heard the gospel (16:9; At 19:8-10). The date of the writing from
Ephesus would thus be around A.D. 54,55. It would have been a year or two later
that he wrote the second letter.
HISTORICAL BACKGROUND
Corinth was located on an isthmus that connects Peloponnesus with the main-
land of Achaia. The city of Corinth was the political capital of the province of
Achaia (At 18:12). It was a Roman colony, and thus a center of trade because of its
location. Its residents consisted of Jews who had migrated there for trade. The
Romans who lived there had come for political and military reasons. Greeks also
lived in Corinth who had moved there from the countryside of Achaia. Therefore,
the city was a center of great economic wealth and trade among those of many
different cultures.
Corinth was also a religious center. The temple of Aphrodite was located in the
city. At one time in the history of the Aphrodite temple worship, the temple itself
housed around one thousand women priestesses or temple prostitutes. Fornication
was a part of the temple worship. As a result, the religious fornication of the priest-
esses played a significant role in the sociological behavior of the Corinthians. Since
fornication was an accepted religious practice, it was thus an accepted sociological
practice among the Corinthians.
It is often assumed that the existence of the church in Corinth resulted from the
preaching of Paul on his second mission journey. We must keep in mind that Aquila
and Priscilla recently arrived in the city when Paul arrived (At 18:1-3). We do not
know if they were Christians when Paul arrived. If they were, then they as disciples
lived in the city shortly before Paul arrived. In this letter Paul claimed to have
baptized only a few of those to whom he wrote (1:14-16). It was around A.D. 51
when he came to the city on this journey after leaving Macedonia (At 18). He
stayed for a year and a half (At 18:11,18). Throughout his stay in Achaia, he sup-
ported himself with Aquila and Priscilla, by making tents (See comments At 18:1-
3).
In the second letter, Paul clarifies the fact that he is not writing exclusively to
the disciples in the city of Corinth, but to all the disciples in all Achaia (2 Co 1:1).
Some have assumed that Paul first wrote this letter to the disciples in Achaia shortly
after his first visit. It is assumed that this is the letter to which he refers in 5:9. We
do not know specifically what happened to this letter. It could have been lost, or its
contents may have been incorporated within the contents of the letter to which we
now refer to as 1 Corinthians. While he was in Ephesus on his third mission jour-
ney, he stayed for two years (At 19:8-10). It was possibly around the end of this stay
in A.D. 54 or 55 that he wrote 1 Corinthians. Later on his third journey in A.D. 56
or 57, he wrote a third letter which is referred to as 2 Corinthians. Since we have
only the documents of 1 and 2 Corinthians, therefore, some Bible students feel that
the contents of the first letter were actually grafted into either 1 or 2 Corinthians.
THEME
The theme of the letter surrounds the effect the gospel should have on the life of
those who have believed and obeyed it. The grace of God that was revealed through
the death, burial and resurrection of Jesus should touch the innermost behavioral
values by which every man should direct his life (See comments 15:1-4,10). It was
Paul’s personal response to the gospel that led to his proclamation of the gospel to
others (15:10). He thus expected the Corinthians to respond in like manner. There-
fore, Paul does not view the gospel as simply an event of history to believe, or an
intellectual acknowledgment that Jesus is the Son of God. He expects the gospel to
be the motivating power by which one’s life is controlled and directed (See Ph
1:27). It is to be the foundation upon which one lives.
PURPOSE
This is the most problematic group of disciples that is discussed in the New
Testament. Paul had received reports concerning their sectarian attitudes that en-
couraged them to denominate into different groups. He had learned of their im-
moral practices and confusion over miraculous gifts that resulted from their arro-
gant attitudes. He had heard of their problems concerning sexual immorality, and
that some denied the resurrection. A host of problems had infiltrated the disciples in
the province of Achaia. The Holy Spirit, through Paul, sought to leave for posterity
this inspired manual for the correction of typical problems that in one way or an-
other seem to plague novice disciples throughout the world. Paul wrote this docu-
ment on Christian behavior in order to correct doctrinal problems and the behav-
ioral practices that invariably result from erroneous beliefs. Some of the disciples
in Achaia had asked Paul questions concerning what they were experiencing among
themselves. Paul answered their questions, and thus, gives to us a document by
which to answer some of the most common challenges of our discipleship.
In dealing with the problems of the Achaian disciples, Paul developed his letter
around sections of inspired answers that were meant to direct the behavior of the
disciples. The letter can thus be outlined according to his instructions. (1) He first
dealt with the sectarian attitudes of the disciples that were dividing them by their
loyalty to different personalities (1:1 – 4:21). (2) He approached the immoral prob-
lems that prevailed among the members (5:1 – 6:20). (3) He instructed them con-
cerning the responsibilities of the husband and wife in their relationship in the bond
of marriage (7:1-40). (4) He corrected concepts they had concerning the liberty
that Christians have in Christ with reference to their relationship as brothers and
sisters in Christ (8:1 – 11:1). (5) He gave instructions concerning the purpose and
atmosphere of fellowship that must be maintained when they came together in as-
sembly (11:2-34). (6) He corrected problems related to the use of miraculous gifts
in order to fulfill their purpose for edification (12:1 – 14:40). (7) He corrected an
attack against the fundamental teaching of the bodily resurrection (15:1-58). (8)
And finally, he concluded with a discussion concerning contributions for the famine
victims of Judea and his future plans (16:1-24).
Throughout all these instructions, Paul leaves us with a document by which we
learn the Holy Spirit’s direction for godly living in societies throughout the world
that have given themselves over to ungodliness. 1 Corinthians was directed to all
the disciples in the province of Achaia (See 2 Co 1:1). The disciples were at the
most five to six years old in the faith when these instructions were written. The
writing of the letter, therefore, helps us understand what God expects from disciples
concerning their spiritual growth within five to six years after obedience to the
gospel.
We study this letter in order to determine the responsibility God places on each
disciple concerning spiritual growth and leadership. If spiritual growth does not
occur, then one is not a candidate for heaven. Spiritual growth is the sign of a
submissive heart to the will of God. All those who seek to transition into heavenly
dwelling must have a submissive heart. The disciples of Achaia, therefore, are a
good example of how new converts struggle in submitting to the principles of Chris-
tianity. The fellowship of the church is the opportunity to learn how to submit to
others. The letters of 1 & 2 Corinthians are instructions on how leadership should
guide others in their struggles to grow up in Christ in order to be candidates for
eternal dwelling.
C HAPTER 1
Introduction nificant to notice that this reference to
(1:1-9) the one church should be understood in
the context of the division that prevailed
INTRODUCTION among the disciples of Achaia (vss 10-
1:1 Called to be an apostle: Paul 13). Though they were divided among
was personally called by Jesus, and thus, themselves over loyalty to different per-
he qualifies as a Christ-sent apostle (See sonalities, Paul still referred to them as
At 9:1-6; see comments Gl 1:1). He had one body. It is also important to under-
all the responsibility of apostleship as the stand that disciples of Achaia were meet-
other Christ-sent apostles, which respon- ing throughout the province in the homes
sibility was important in reference to his of the members. This is the historical
corrections of the problems among the setting of the epistle, and thus, under-
Corinthian disciples. He wrote with the standing this helps us to better understand
authority of the word of Christ. Will of the instructions that Paul gives in this
God: Paul was chosen to be an apostle letter in reference to the organic unity of
for a specific purpose (At 9:15,16; 2 Co the global body of Christ. Church: The
1:1). Sosthenes: Sosthenes is possibly church to which the Achaian disciples be-
Paul’s stenographer who actually wrote longed was a universal body. The word
the letter under the Holy Spirit’s dicta- “church” (ekklesia) would possibly bet-
tion through Paul. ter be translated assembly in this context.
1:2 The church of God: This was The ekklesia in Achaia was not autono-
the community of believers who be- mous from the worldwide body of Christ.
longed to God throughout Achaia. Paul The disciples were the presence of the
notes in the second letter that he is ad- ekklesia who resided in the province of
dressing the disciples throughout all the Achaia, but were a part of the universal
province of Achaia (2 Co 1:1). It is sig- assembly of Christ. Sanctified: Every
member of the body has been immersed of his labors, for it is God who extends
for the remission of sins (At 2:38; 22:16). His grace to those who obediently re-
The church is thus in Christ (Rm 6:3) and spond to the gospel (Compare Rm 6:3-6;
of God. Because the church is of God, it see comments 2 Co 4:15).
is cleansed by the blood of Jesus (At 1:5 You were enriched: Their lives
20:28; Hb 2:11; Jd 1). Saints: Because were enhanced by their obedience to the
the church is sanctified, every member gospel (See comments Jn 10:10). The
is a living saint (Rm 1:7; Ep 4:1; 1 Th gospel is the historical event upon which
2:12; 1 Pt 2:5,9). The term “saint” refers we emotionally stand (See comments
to those who are living, and thus, they 15:1-4). With their obedience to the gos-
are living the godly life in the midst of pel, came the miraculous gifts for their
unbelievers in the world. In every place: edification. Their lives were enhanced
Not only is this letter directed to the saints by the miraculous gifts that came into
who lived in Achaia at the time of writ- their lives by the laying on of Peter and
ing, it is directed to all Christians Paul’s hands (See comments At 8:18).
throughout the world of all time. Though Through the gift of prophecy, they
the disciples in Achaia had some unique preached and taught the word of God that
problems, the Holy Spirit addressed the was revealed to them.
one universal body in order to deal with 1:6-8 Confirmed in you: When
the organic function of the worldwide Paul first came to them, the preaching of
body. The disciples who lived in Achaia the gospel was confirmed by miraculous
were members of the same body that ex- works from God (See comments Mk
isted in all the world. 16:17-20; Hb 2:3,4; 2 Co 12:12). The
1:3 Grace: God’s acceptance of the truth was thus established in their minds
Achaian saints, in view of their prideful because they witnessed the power of God
and divisive attitudes, exemplifies the working through Paul. Not lacking in
grace of God toward His flock (See Rm any gift: Not only was the word of Paul
1:7). God accepted them, though they confirmed by the miracles of God, it was
were struggling with divisive attitudes to also confirmed in them through their pos-
accept one another (Compare comments session of miraculous gifts that came
Rm 14:1,2; Ph 4:2,3). They were still from the laying on of Peter and Paul’s
part of the universal church of God. hands (12:8-12; At 8:18; 2 Co 12:13).
Though Paul will pronounce some judg- They personally witnessed the work of
ments upon the disciples, he is patient God in their lives, and thus, they were
with them until they correct some sinful confident that God was working through
practices and beliefs among themselves. them (See comments Hb 6:4-6). Their
1:4 Thank my God: God’s grace problem, therefore, did not center around
had been extended to the saints in Achaia a lack of faith, but a misguided use of
through Jesus (Rm 1:8; Ti 2:11). Every miraculous gifts that was based on pride
evangelist thus thanks God for the fruit and sectarian attitudes among the dis-
ciples. Waiting: Reference here could text, the destruction of Jerusalem would
be to the end of time, which end should be a day of the Lord in time in God’s
be desirous of Christians as Peter pro- judgment again on national Israel. How-
claimed (See 2 Pt 3:13). Christians are ever, in a secondary sense, reference
to be “looking for and hastening the com- could also be to the final day of the Lord
ing of the day of God” (Ti 2:13-15; 2 Pt at the end of time (2 Th 1:10; 2 Tm 4:8).
3:12; see Rm 8:19,23; Ph 3:20; compare 1:9 God is faithful: God will bring
1 Th 3:13). However, in view of the about that which He has promised (10:13;
phrase “to the end” in verse 8, reference Dt 7:9; Is 49:7; 2 Co 1:18; 1 Th 5:24; 2
here may be to the consummation of na- Th 3:3). Fellowship of His Son: Be-
tional Israel in A.D. 70. This end of Is- cause of the Corinthians’ obedience to the
rael was the fulfillment of the prophe- gospel, they came into a covenant rela-
cies of Jesus (See comments Mt 24), and tionship with the Father, Son and Holy
thus, was another confirming work of Spirit (See 15:1-4; Rm 6:3-6). Their im-
God to manifest that Jesus was sent from mersion into Christ brought them into an
Him (Jn 3:2). The destruction of Jerusa- eternal relationship with God (See com-
lem, therefore, was God’s proof that He ments Mt 28:19,20). They were thus
had validated Christ over Judaism. When partakers of the divine nature through
the early evangelists went forth to preach, Jesus (See Jn 15:1-8).
they certainly taught the disciples the
consummation of national Israel that was Reply To Reports From Chloe
to take place in fulfillment of the proph- (1:10 – 6:20)
ecies of both Old and New Testament Outline: (1) Sectarian attitudes (1:10-17), (2)
prophets and Jesus. This message was Power and wisdom of God (1:18-31), (3) Preach-
of particular interest to the Jewish Chris- ing the crucified Christ (2:1-5), (4) Revelation
tians. Jesus reaffirmed the prophecies of and inspiration (2:6-16), (5) Carnal thinking
the prophets in Matthew 24. The Jewish Christians (3:1-4), (6) Fellow workers in Christ
Christians were thus to stay away from (3:5-15), (7) The temple of God (3:16-17), (8)
Jerusalem, for its final destruction would Be not deceived (3:18-23), (9) Servanthood ver-
mark the end of national Israel (See com- sus arrogance (4:1-5), (10) Puffed up with self
ments in intro. to Hb). Blameless: The (4:6-13), (11) Follow me (4:14-21), (12) Purify-
word here refers to one who is without ing the church (5:1-13), (13) Lawsuits and breth-
accusation. They would be without ac- ren (6:1-11), (14) Belonging to God (6:12-20)
cusation because they stood justified
through the blood of Jesus (See Ph 1:6; SECTARIAN ATTITUDES
Cl 1:22; 2:7). Day of our Lord: This is The following verses portray the sec-
taken from Old Testament prophetic lan- tarian attitudes and denominational be-
guage wherein the day of the Lord was a havior that began to separate the disciples
time of the Lord’s judgments on Israel of Achaia from one another. Therefore,
and the surrounding nations. In this con- it is necessary for every Christian to be
able to identify what was happening I urge you, brethren: As an evangelist,

among these disciples in order to guard Paul’s plea was to them as brethren. The
against divisive behavior. It is important situation demanded of Paul that he beg
to understand how sectarian attitudes and them to cease from their divisive behav-
denominational behavior begin to splin- ior. Name of our Lord: Paul pleaded
ter disciples into different groups. with them on the foundation that they had
Though the disciples in Achaia, at the all been baptized in the name of one Lord.
time of Paul’s writing, had not digressed The fact that all Christians have submit-
to the point where they were meeting as ted to one Lord is the foundation upon
groups that had little to do with one an- which unity must prevail (See 1 Jn 1:3).
other, their division was certainly mov- The body is organically one because each
ing in this direction. Therefore, we must member is connected to the one Lord. It
view the epistles of 1 & 2 Corinthians as is only when men begin lording over the
Paul’s attempt to stop the dividing of the flock of God that division after person-
disciples into autonomous groups that alities begins (See comments At
were independent from one another. Be- 20:29,30; 1 Pt 5:1-4). The nature of the
cause the disciples were meeting in dif- church in any region should be accord-
ferent homes throughout the province, ing to Paul’s admonition of the Philip-
Paul wanted every disciple to feel a part pian disciples whom he exhorted to stand
of the whole body throughout the world. fast in one spirit for the sake of the gos-
It was against the very nature of the or- pel (See comments Ph 1:27). Speak the
ganic body to be divided regardless of same thing: Unity is not based on speak-
their meeting in different homes through- ing the same thing in the same way, but
out Achaia. Any division would weaken speaking the same fundamental teachings
the fellowship of the body of Christ. All through the liberty of saying such in dif-
that we read in 1 & 2 Corinthians, there- ferent ways. When Christians allow lib-
fore, must be understood on the founda- erty of expressing fundamental teachings,
tion of how all the members must relate then unity prevails over personalities and
to one another in their freedom and fel- opinions. The “speaking” is not so much
lowship in Christ. We are individually in reference to words, but also in speak-
set free in Christ, but we are not free to ing through “body language.” They
exclude other disciples by withdrawing spoke with their behavior that they were
within ourselves. united. As opposed to separation in ref-
1:10 This verse is the foundation erence to personalities and opinions, they
upon which the principles that Paul were to participate in one another’s lives.
teaches in 1 & 2 Corinthians are based. No divisions: Paul does not refer to dif-
As we venture through his instructions, ferences of opinion. He is not saying that
we must keep in mind the organic prin- disciples must be cloned into using the
ciple of unity with which he here intro- same words of speech in order to be iden-
duces the instructions of the two letters. tified as one body. He is not affirming
that the individual disciples be regi- of being “perfectly joined together” as

mented into unity by the codification of long as men seek to divide over person-
traditions in order that every member be alities and members who seek to invade
subjected to a catechism of regulations areas of liberty with dictates of humanly
of men to which all must conform. Paul devised opinions and traditions. The
makes this statement in the context of the church is perfectly joined together
sectarian spirit that prevailed among the throughout the world when every mem-
Achaian disciples. He will define this in ber understands and practices freedom of
verse 12. Therefore, he pleads with them expression that is based on allowing free-
to abandon their party spirit for the sake dom in matters of opinion. At the same
of the unity of believers in an atmosphere time, unity prevails when disciples main-
of liberty (See comments At 15:10; Gl tain a firm stand on matters of teaching
5:1,2). Disciples must learn to treasure that pertains to salvation. If brethren seek
fundamental truth while allowing liberty to establish unity upon the basis of a codi-
in areas of opinion. Unity is a blessing fied list of legal practices and opinions
from God because of our common obe- that are foreign to the Scriptures, then
dience to the gospel. There is thus unity their very actions define the sectarianism
in the diversity of gifts and function. that Paul is here discussing. When dif-
Growth in Christ necessitates learning the ferent groups of disciples establish as tra-
liberty of Christ that frees us from the dition their own unique codes or meth-
structures and traditions of man-made ods of work, denominationalism among
religions. Christian maturity is charac- the disciples has occurred. Same mind
teristic of those who have learned not to ... judgment: It is the work of every dis-
use personalities, opinions or traditions ciple to seek the answer to the prayer of
as an occasion for division. Christian ma- Jesus in John 17:20,21 concerning one-
turity is in allowing freedom to exist ness of those who believe on Him (See
among those who seek to be united in comments Jn 17:20,21). It is the nature
love (Jn 13:34,35). Perfectly joined to- of the true Christian, therefore, to be
gether: The misunderstanding of some seeking reasons upon which unity can be
was manifested by their efforts to sub- established, not points upon which divi-
mit every disciple to accepted traditions, sion can happen. This can happen only
opinions, interpretations and behavioral when disciples maintain a true under-
practices. Some had taught that in order standing of the freedom that they have in
for members to be perfectly joined to- Christ (See comments Cl 2:20-22).
gether, every member must be regi- 1:11 Revealed to me: The house-
mented into obeying the accepted opin- hold of Chloe did not report these mat-
ions of certain men or accepted traditions. ters in the context of slandering broth-
However, the fallibility of humanity ar- ers. On the contrary, what they reported
gues against this understanding of what was true. The report was made to Paul
Paul means. There can be no atmosphere in an effort to call on Paul to aid in the
problem. Paul subsequently responded ters of doctrine, but the personalities Paul
by the writing of this letter. Brethren: here lists. It was the quarrelling that was
At this time in their division, Paul still wrong, not Paul, Apollos or Cephas.
affirmed that they were brethren. Their 1:12 I am of ...: Herein is mani-
division had not yet digressed to the point fested the sectarian attitudes of the
of disfellowship from the apostle. Achaians that was moving them toward
Though their case of divisiveness was sectarianism. They were calling them-
acute, we must learn from the example selves after different personalities. They
of Paul. He did not seek to disfellow- thus became the “Paulite church,” the
ship these disciples because of the doc- “Apollite church” and the “Cephite
trinal and behavioral problems that are church.” Paul adds sarcasm here by say-
identified throughout this epistle. Those ing that if they continue to do such, the
brethren who are quick to withdraw Paulites, Apollites and Cephites would
themselves from others who would be- not only separate themselves from one
have and believe after the manner of the another, but also from those who are the
Achaian disciples have not yet learned true church of Christ. In other words,
the mercy and patience by which God any individual disciple cannot practice
works with new members of the body. sectarianism and at the same time be con-
In this context we must remember that sidered a part of the universal church of
the Achaian brethren were at the most God. Therefore, if one belongs to Christ
five to six years old in the faith. There- he has no right to separate himself from
fore, at this time of writing, God was still others who also belong to Christ (2 Co
patient with their struggles to grow, 10:7). Fellowship is the gift of God to
though there would be a time when ac- all those who have been immersed into a
tion was to be taken. In the context of covenant relationship with Christ (See
this stage of their growth, the inspired comments Gl 3:26,27; 1 Jn 1:3). Fellow-
epistle was written to be the Spirit’s judg- ship is broken only when God says it is
ment to correct error that would certainly broken. And God severs fellowship only
reap the “rod” from the apostle Paul upon when one violates a fundamental teach-
his impending visit (4:21). Therefore, ing or practices immoral behavior (5:11).
Paul writes to challenge them to correct When one manifests a sectarian attitude
their problems before he arrives (See in the flock of God, therefore, he is vio-
16:5-7; 2 Co 13:1-10). When he arrived, lating the gift of God’s fellowship which
he would have to inflict the discipline of all who are in Christ have received as a
the rod. Disputes: There were quarrels result of their freedom in Christ.
among them. In the context of these state- 1:13 Is Christ divided: The answer
ments, they were quarrelling over things to the question is obvious. Christ is not
that had no reference to biblical matters. divided. If one would divide Christ, then
In other words, the subject of their quar- he is not of Christ. If one affirms that we
relling in this context was not over mat- have a right to join the church group of
our choice, then he has manifested that “baptismal authority,” that is, one must
he does not understand the oneness of the be officially designated to baptize people.
body, either locally or universally. Since There is no teaching that says that the
Christ is not divided, neither can His body validity of one’s baptism depends on the
of members be divided. Crucified ... one who does the act of baptizing.
baptized: In order for one to be of Christ, Preach the gospel: This is the work of
two things must occur: (1) Christ had to those who go forth for Jesus. They go
have been crucified for the one who is forth to preach the death of Jesus for the
giving allegiance to Him, and (2) one sins of humanity, His burial, and His res-
would have to be immersed into the name urrection for hope to those who respond
of Christ. Christ has been crucified. Only to the lordship of Jesus (15:1-4; See At
those who have been immersed into 2:36-38). It is the response of people to
Christ, therefore, belong to Christ (See the gospel that leads people to be im-
comments Rm 6:3-6). Therefore, if one mersed in order to be of Christ. Not with
has not been immersed (baptized) he can- wisdom of words: Paul did not preach
not claim to be of Christ. in order to exalt himself by use of intel-
1:14-17 Lest anyone should say: lectual philosophies or eloquent words.
Paul possibly followed the example of The power of his work was not in his pre-
Jesus who did not personally baptize (Jn sentation, but in that which he presented.
4:2). Paul baptized the first converts, and He did not seek to distract from the glory
then, he allowed them to do the baptiz- of the cross by his own ability to present
ing of others. On his initial visit to the gospel (2:1,4,13). His point in this
Corinth, he remembered having baptized context, therefore, is to confront the prac-
only Crispus (At 18:8), Gaius (Rm tice of the Corinthians’ glorying in per-
16:23), and Stephanas (16:15). Did not sonalities. He states that such glorying
send me to baptize: Paul was not sent is contrary to the glory that should be
by God to personally administer baptism given exclusively to Jesus for His cruci-
as a legal act of law. He was commis- fixion and who He now is, for it was
sioned to preach the gospel. The natural through Jesus that all of us have come
response to the gospel, however, is im- into a covenant relationship with God
mersion for the remission of one’s sins (Mt 28:19,20). Be made void: In other
(At 2:38; Rm 6:3-6). Because of their words, if one’s glorying is in the prideful
sectarian attitudes, the Achaians were skill of one’s presentation and abilities,
taking pride in the fact that certain per- then his emphasis is not on the cross, but
sonalities had baptized them. Paul’s ar- on himself. Such a person is not of the
gument is that it does not make any dif- nature of one who would be a candidate
ference who does the baptizing. One’s for heaven because the gospel has had
salvation does not depend on anyone no transforming effect on his character.
other than himself. There is no such Disciples must continually keep in mind
teaching in the Scriptures concerning that discipleship is not about one’s self,
but about giving glory to God through lectual, will eventually perish. They will
Jesus Christ. It is about expressing this perish because they trusted in themselves
glory of God through one’s ministry to and not in God. However, true wisdom
others. is manifested in the humility of the per-
son who submissively responds to the
POWER AND WISDOM OF GOD grace of God that was revealed on the
1:18 Preaching of the cross: This cross (Ti 2:11).
is the message of the evangelist. It is a 1:20 When one understands the in-
message to the unbeliever. Preaching is significance of the wisdom and intelli-
to the unbeliever and the message is the gence of man in comparison to God, then
cross. However, the message of the sac- he knows the answers to Paul’s questions
rificial work of God on the cross, and the of this verse. In comparison to the wis-
humble servitude that such stimulates in dom of God, all human wisdom is fool-
one’s life, is considered foolishness by ishness. The work of God through the
the intellectually proud of this world (See cross proclaims as foolish, man’s efforts
At 17:18; 2 Co 2:15). Are perishing: to devise his own systems of redemption
Those who reject humble obedience in (2:6,8; 3:18,19; compare Jb 12:17; Is
response to the cross remain in a state of 33:18; 44:24,25; Mt 13:22; Rm 1:22).
condemnation (Mk 16:16). They are con- The conclusion to Paul’s argument is that
demned because they have no atonement man has no chance of salvation that is
for their sins. Since one cannot be saved based on his own abilities. Salvation is
on the merit of good works (Rm 11:6; based on the cross, and thus, all who
Ep 2:9,10), then the disobedient are in would be saved must flee to the cross (At
the process of perishing with the world 4:12).
because their chance for salvation is 1:21 Did not know God: The wis-
drawing to a close (At 17:18). But those dom of this world is limited to this world.
who are of a humble heart, and thus, re- It is thus not within the power of the
spond to the grace of God that was re- worldly wise of this world to understand
vealed on the cross (Ti 2:11), will be the wisdom of God that was revealed
saved by the power of the gospel (vs 24; through the cross (Compare comments
Rm 1:16). The power for salvation, At 17:22-31). Without God’s special rev-
therefore, rests in the cross and not in the elation through the inspiration of the
efforts of man. apostles, no man would have ever known
1:19 Paul’s quotation of Isaiah 29:14 the purpose of the incarnation and cruci-
is meant to emphasize the point that God fixion (See comments Ep 3:8-13). The
will eventually bring down those who foolishness of preaching: The “foolish-
stand on the abilities of their own intel- ness” about which Paul here speaks re-
lect, wisdom and performance of good fers to the message, not the preaching,
works. Those who would trust in their though some might consider the preach-
own abilities, whether religious or intel- ing foolishness. However, the preach-
ing is the medium through which the mes- earth who would lead them in rebellion
sage is made known to the world (See against their oppressors, the Roman Em-
comments Rm 10:13-15). According to pire. They envisioned a glorious resto-
the world, the message was foolishness. ration of Israel as it was in the days of
According to the thinking of the world, David and Solomon. What they failed
it was this “foolishness” that was to understand in the prophecies was that
preached. But it was through this “fool- the coming of the Messiah meant the con-
ishness” that God would save the world. summation of national Israel. What they
It was this message, the preached gos- believed was God’s final plan was actu-
pel, which men considered foolish. The ally God’s means to an end. The end was
proud thus stumble over this message in Christ and the spiritual Israel of God,
(See Mt 11:25; Lk 10:21; Rm 1:20). the church. National Israel was only the
However, those who have a humble heart means by which God brought the Savior
will accept the message through their into the world (See comments Gl 3:26-
obedience to the gospel. They are not 29). To Gentiles: Because the Greeks
ashamed of the humble beginnings of the pridefully trusted in their own intellect,
gospel, for it is God’s power unto their they also could not accept the humble-
salvation (Rm 1:16). ness of the Savior who was crucified on
1:22 Jews require a sign: As many a cross outside Jerusalem (2:14). The
today, the Jews sought for a miraculous proud Gentiles could not accept Jesus be-
signal from God because they wanted to cause His teachings contradicted the in-
walk by sight and not by faith (See Mt tellectual arrogance of their teachings
12:38; 16:1; Mk 8:11; Jn 2:18; 4:48). that were based on philosophical pride,
Greeks ... wisdom: The Greeks trusted social haughtiness and immoral conduct.
in their own intellectual abilities in or- 1:24 Those who are called: When
der to arrive at truth. However, their in- one has a submissive nature, he will re-
tellectual self-sufficiency and pride led spond to the gospel. Since the humility
them to reject the gospel. The action of of the heart allows the gospel to affect
a lowly Jew dying on the cross for the the humble, they submit to the death,
salvation of mankind was simply fool- burial and resurrection of Jesus by im-
ishness to them. mersion (Rm 6:3-6). Therefore, the gos-
1:23 To the Jews: Though many pel is the power of God unto their salva-
miraculous signs of God were given tion because of their humble nature (Rm
through Jesus (Jn 3:2), the Jews could 1:16). They are the called because they
not accept the humble origins and nature are those who humbly submit to the call
of Jesus as the Messiah. Their pride led of their Creator (2 Th 2:14). Their obe-
them to stumble over the message of a dience manifests the wisdom of God be-
crucified Messiah (See Is 8:14; 53; Lk cause their humble character is mani-
2:34; Jn 6:60; Rm 9:33; Gl 5:11; 1 Pt 2:8). fested through their obedience (See Cl
Their hope was for a glorious king on 2:2,3). Since it is only those of this char-
acter who will be candidates for heav- must turn from the world to that which is
enly dwelling, then God’s wisdom is re- above this world (Mt 6:24; Cl 3:1,2; Js
vealed through His plan to call on people 4:4; 1 Jn 2:15). However, those who have
to submit to what the world considers to their security in that which is of this world
be the foolishness of the humble cross of will find it difficult to place their faith in
Jesus. God (1 Tm 6:10,17-19; see Mt 11:25).
1:25 Though Jesus appeared weak Therefore, by identifying the nature of
and foolish on the cross, His supposed those who will not submit to the gospel,
weakness, and what the world considered Paul has identified those who will sub-
foolishness, actually revealed the wisdom mit.
and power of God to conquer the power 1:27 Weak things: God used those
of darkness (Cl 2:14,15). Therefore, in things the world considered weak, de-
reference to the spiritual struggle be- spised and insignificant in order to ac-
tween the forces of good and evil, the complish the salvation of man (Ps 8:2;
work of the cross far exceeded the wis- Mt 11:25). He did such in order to pro-
dom of men. Since men of the world do vide a test that must be passed by all those
not understand the raging war of the spiri- who would seek eternal dwelling. It is a
tual struggles between God and Satan, test to determine the characters of those
they could never have invented the plan who are qualified for dwelling in eter-
of the cross as God’s victory over Satan. nity with others. Therefore, those who
If God had not revealed the purpose of would humbly submit to the lowliness of
the cross, men through the wisdom of this the cross through obedience to the gos-
world could never have understood the pel have qualified themselves for heaven
death of a carpenter’s son on a cross to (See comments Rm 6:3-6).
be the eternal plan of redemption for the 1:28 Bring to nothing: Paul’s rev-
salvation of man (See comments Ep 3:3- elation of God’s plan in this context helps
5). us understand that God never intended
1:26 Not many wise ... mighty ... that the world as it is should be the final
noble: Paul lists those who are less likely dwelling of His creation. The world was
to humble themselves to the message of created only as an environment in which
the cross. Those who excel in the wis- the characters of the redeemed would be
dom of the world, or are in influential tested and proved for candidacy for eter-
positions, or have great material posses- nal dwelling. If one does not have the
sions, usually do not obey the gospel (See ability to focus his mind on things that
Jn 7:48). They do not obey simply be- are above this present world, then he does
cause their focus in life is on that which not have the ability to dwell in heaven.
is of this world. They view obedience to If one cannot emotionally, intellectually
the gospel as a step toward taking their and spiritually transcend in thinking to
minds off worldly things. They are right. that which is heavenly, then certainly he
When one turns to the cross, his focus is not of a mental attitude that can dwell
with God and the all saints for eternity. God that was revealed through Jesus who
1:29 No flesh should boast: Herein brought to us justification (righteous-
is the test for eternal dwelling. God re- ness), cleansing from sin (sanctification),
quires a humble attitude of mind that is and redemption by His blood for eternal
necessary for eternal life. The arrogance dwelling. Therefore, righteousness (Jr
of man works contrary to the mental and 23:5; 33:16; Rm 4:25; 2 Co 5:21; Ph 3:9),
spiritual attitudes that God requires for sanctification (1:2; Jn 17:19) and re-
salvation. It is for this reason that “God demption (Ep 1:7) are all from God, not
resists the proud, but gives grace to the from man. Boast in the Lord: Our glory
humble” (Js 4:6). Every person, there- is not in our works in the Lord, but in the
fore, must humble himself before God (1 Lord Himself (Jr 9:23,24; 2 Co 10:17).
Pt 5:5,6). No one who trusts in his own It was the Lord who accomplished our
religious, material or physical accom- salvation, and thus, our glory is based on
plishments of this world is a candidate the grace of God who delivered us from
for eternal dwelling with those who do the futility of our own efforts to save our-
not trust in the things of this world (Rm selves (See comments Gl 6:14). The
11:6; see comments Ep 2:8-10). church, therefore, does not seek its glory
1:30,31 But of Him: Every Chris- in what it does through good works. The
tian is in Christ by the power and work church seeks to bring glory to God
of God, not man. It was the wisdom of through good works (See 2 Co 4:15).
C HAPTER 2
PREACHING among the lost of the world should focus
THE CRUCIFIED CHRIST on this subject. Preaching the gospel
2:1 Excellent speech ... wisdom: among the lost helps prevent preachers
When Paul first went to Corinth (At 18), from preaching the philosophies and re-
he did not resort to the abilities of men ligions of men. In his evangelistic out-
in speech or wisdom in order to appeal reach to the Corinthians, Paul focused on
to the Corinthians (1:17; 2 Co 10:10). His preaching the sacrificial death of Jesus
preaching focused on the gospel (15:1- for our sins and His resurrection for our
4). The appeal and power of his preach- hope (15:1-4; see comments 1:23; 15:1-
ing was in the gospel, not in his own abili- 4; Gl 6:14). This was his message to the
ties to preach the gospel (Rm 1:16). unbelievers. Preaching, therefore, is a
Those who have the ability to lead people means of communicating the message of
through skillful speech, therefore, should the gospel to unbelievers, not the believ-
caution themselves. They must focus the ers, for the believers already know the
minds of the people on the message, not message.
themselves as the messenger. 2:3 Weakness: When he preached
2:2 Jesus Christ and Him crucified: in Corinth, Paul realized his own emo-
Every preacher in his evangelistic work tional inabilities because of the circum-
stances in reference to his life (2 Co 4:7; tive to the message of their Creator. One
10:10). Fear ... trembling: Though thus judges himself spiritually immature
Paul’s faith was in God, he was anxious when he or she rejects the gospel. Wis-
for his life when he preached in the city dom of this age: In contrast to the crafty
of Corinth on his initial visit. Because speeches of great speakers who focus on
of the hostility of the environment, the wisdom that originates exclusively from
Lord had to come to him in the night in a this world, Paul’s message originated
special vision in order to comfort him from God (See comments Gl 1:11,12).
(Compare At 18:9,10; Rm 16:3,4). Brought to nothing: All that is of the
2:4 Demonstration of the power of world, and focuses on worldly things, is
the Spirit: Paul’s proclamation of the coming to an end (Compare Is 14; 2 Pt
gospel came as a result of the inspiration 3). But the word of the Lord will con-
of the Holy Spirit, not through his skill tinue throughout eternity (Ps 102:25,26;
to deliver great speeches to the people Is 51:6; Mt 24:35; 1 Pt 1:23-25; 2 Pt
(Compare 2 Pt 1:16). What he spoke was 3:10).
confirmed by the miraculous work of the 2:7 The wisdom of God: The New
Holy Spirit (Mk 16:20; Rm 15:19; 1 Th Testament apostles and prophets were
1:5; Hb 2:3,4). given the word of God through inspira-
2:5 Because the Spirit worked in a tion of the Holy Spirit (2 Pt 1:20,21). In
miraculous manner through Paul, the this context, specific emphasis is on the
faith of the Corinthians was not based on mystery of salvation that was revealed
the intellect or abilities of Paul. Their directly from God (Ep 3:4,5; 6:19; Cl
faith was based on God who miraculously 1:26). This was the plan of God to save
revealed Himself through Paul, and thus, men. It was in the mind of God before
confirmed the message that Paul the creation of the world (Rv 13:8).
preached, that it was from God, not Paul 2:8 Because of their envious hearts,
(See 2 Co 12:12; see comments 1 Th 1:5). the Jewish religious leaders did not know
the wisdom of the cross. It was not be-
REVELATION cause God did not reveal Jesus to them
AND (See Lk 23:34). If their envious hearts
INSPIRATION had not clouded their minds, then they
2:6 In the following verses, Paul would have recognized that Jesus was the
explains the method by which God Messiah and Son of God. If they had
worked in him to reveal the mystery of recognized the sonship of Jesus, then they
salvation to the Corinthians and all men. would not have crucified Him (Mt 27:33-
Perfect: The inspired wisdom that was 50; Jn 16:3; At 3:17; 1 Tm 1:13).
given was spoken to those who were re- 2:9 Paul’s quotation here of Isaiah
ceptive because of the humility of their 64:4 and 65:17 is for the purpose of call-
hearts. Paul’s definition of the mature, ing our attention to the marvelous mys-
therefore, depicts those who are recep- tery of the plan of redemption that was
in the mind of God before the creation of termination of their hopes that Jesus
the world (See comments Rv 13:8; 17:8). would be their Messiah to deliver them
In the foreknowledge of God, God knew from Roman oppression (See Lk 24:21).
the fallibility of man. The fall of Adam It was not until the day of Pentecost,
was thus foreknown (Rm 8:29,30). And when the Holy Spirit came upon the
since the fall was foreknown, there was apostles, that the purpose of the cruci-
of necessity the foreplaning of the plan fixion was revealed to them (See com-
of redemption that would deliver man ments At 2:29-36). In other words, if it
from his fall into sin (15:20,21). were not for the work of the Holy Spirit
2:10 Through His Spirit: Through to inspire the minds of the apostles, the
the guidance of the Holy Spirit, God re- crucifixion would have gone down in
vealed to the apostles the plan of redemp- history as just another execution of an-
tion for all men. The revelation was pre- other of the thousands of Jews who were
cious to those who had obedient hearts crucified on crosses by the Romans. It
(Mt 11:25; 13:11; 16:17; see Gl 1:12; Ep was through revelation that the event of
3:3-5). The revelation of the plan, there- the cross that the apostles experienced
fore, depended on the work of God to was linked with the eternal plan of re-
reveal such, but also on the hearts of demption.
humble people who would recognize the 2:11 What man knows: No one can
work of God through the cross. Those know the thoughts of another unless one’s
who have a rebellious heart will not rec- thoughts are revealed through communi-
ognize the work of God through the cross. cation. Spirit of man: See comments 1
Therefore, they do not accept the mes- Th 5:23. The things of God: No one
sage of the gospel to be from God. Deep could have known the mind of God if it
things of God: The things that were re- were not for the work of the Holy Spirit
vealed were “deep” because they could to reveal God’s mind to man. It is be-
not have been discovered through the in- yond the ability of the mind of man alone
tellectual abilities and wisdom of man. to comprehend the true nature of God.
They had to be revealed through the in- Though we can reason from observation
spiration of the Holy Spirit to those who of the created world that God exists, we
were searching for truth and deliverance cannot understand the character and plans
from sin (2 Tm 3:16,17; see comments of God unless such is directly revealed
Jn 14:26; 16:13). Therefore, it was only to man (See comments Rm 1:20). God
by direct revelation from God that the has thus revealed Himself through the in-
apostles could have known the mystery spired words of revelation, and also
concerning the incarnation of Jesus and through Jesus. We study the Bible in or-
the salvation that was provided through der to understand God.
the cross. When Jesus was crucified at 2:12,13 Not the spirit of the world:
Calvary, the apostles first understood the The gospel was not invented by the skill-
death of Jesus to be only an unfortunate ful intellect of spiritual men (See com-
ments Gl 1:11,12). Words ... the Spirit who trusted in their philosophical intel-
teaches: The Holy Spirit identified the lect, and the Jews who trusted in their
crucifixion of Jesus as the work of God. heritage, the inspired man trusted in the
It was not just the execution of another revelation and inspiration of the Holy
Jew. Since the Spirit identified the cross Spirit. Foolishness to him: Paul here
as the work of God, therefore, Paul here contrasts the natural man, who consid-
affirms that the preaching of the cross is ered the gospel foolishness (1:20-25),
the work of the Spirit to communicate with the spiritual man whom God used
the plan of redemption to the world. It in order to reveal that the cross was the
was the work of the Spirit to inspire the plan of redemption of God for man. Be-
apostles to identify the cross as the eter- cause the natural man is proud and arro-
nal revelation of God to save all men. In gant, he does not receive the message of
doing this, the Spirit connected all that the gospel. He cannot because he trusts
Jesus had taught the apostles to God’s in those things that are of this world (See
eternal plan of redemption (See com- comments 1:26-30; compare comments
ments Jn 14:26; 16:13). The knowledge Mt 16:23). Spiritually discerned: Be-
of the purpose of the cross, therefore, was cause the mentality of the natural man
through the revelation of God. By inspi- originates from the world, he will first
ration of the Spirit, that which was re- of all not recognize that the gospel event
vealed was recorded for us to read in of the cross and empty tomb were the
these very words of Paul. Inspiration is work of God to save man. Secondly,
the work of the Spirit to guide men to since he does not recognize the gospel
record the revelation of God. There is event as the work of God, he will not con-
thus a difference between revelation and sider humbling himself before the cruci-
inspiration. All Scripture is the result of fixion of Jesus on a cross.
the inspiration of the Spirit, but not all 2:15 In contrast to those who pride
Scripture is revelation from God. Cer- themselves in the wisdom of this world,
tain historical facts and people were the apostles first received and accepted
known by the inspired writers. However, the revelation of God that the cross was
it was by inspiration that the writers knew more than the crucifixion of another Jew.
that these personalities and historical It was in fact the work of God to bring
facts should be recorded in Scripture. into action the eternal plan of redemp-
Therefore, all Scripture is inspiration. tion. When this message was preached,
People, places and events that were per- spiritually minded men accepted the
sonally known by the inspired writers are cross by humbling themselves before
revelation only in the sense that the Spirit God in obedience to the gospel (See com-
wanted such people, places and events ments Rm 6:3-6). Judged by no one:
recorded in the Bible for all to know. Since the message of the cross was re-
2:14 The natural man: This is the vealed to the apostles by the Holy Spirit,
uninspired man. In contrast to the Greeks the apostles cannot be judged by the in-
tellectual standards of this world. The those arrogant disciples who accused that
cross refers to things of God. Such things he was just another man preaching a mes-
cannot be judged by those things that are sage that was the result of his intellec-
of this world. And thus, those who have tual abilities and clever speech. By af-
obeyed the gospel are also not judged by firming his inspiration, Paul begins in this
the standard of the things of this world. context with his defense of his
2:16 Paul asks who would be so pre- apostleship. Those arrogant members
sumptuous as to judge God. Since no who trusted in their own intellectual abili-
man can judge God, then certainly no one ties needed to understand that what he
can judge those through whom God has spoke was delivered to him by revelation
worked by the inspiration of the Holy of God and preached by inspiration of
Spirit. Paul makes these statements in the Holy Spirit (See comments Gl
the context of those in Achaia who were 1:11,12).
questioning his apostleship. There were
C HAPTER 3
CARNAL this sense, therefore, they were babes in
THINKING CHRISTIANS Christ. Paul’s point is that the spiritual
3:1 The past tense of the verbs in maturity of a Christian will determine
verses 1 & 2 indicates that Paul’s initial one’s ability to understand and apply the
delivery of teaching after he preached the word of God. If one is driven by selfish
gospel had to be “milk” because they did ambition, arrogance and worldly think-
not have the spiritual background or ma- ing, it will be difficult for him to under-
turity upon which the “meat” of the word stand the servant nature of being a dis-
of God could be taught. Corinth did not ciple.
have the spiritual background as other 3:2 Milk and not with meat: The
areas where the gospel was preached to pride, that led to divisions among the dis-
spiritually minded Jews (See At 17:11). ciples in all Achaia, made it difficult for
The rebuke here is that they were still them to digest the weightier matters of
not ready to receive the meat because of truth. In their divisions over personali-
their carnal thinking. Carnal ... infants ties, and the issues that referred to salva-
in Christ: The Corinthians, in general, tional matters, their minds were unable
had not grown in the grace and knowl- to discern, and thus focus on the
edge of Jesus (Hb 5:12; 2 Pt 3:18). They weightier matters of Christianity (Com-
were “puffed up” and divisive in their re- pare comments Mt 23:23,24). They had
lationships with one another. They had not grown to the point of recognizing
every sign of still being carnal in their Satan’s work to divert their attention to
attitudes, and thus, they were unable to focus on nonessential issues that lead to
discern a message that could be under- division (See comments Ti 3:9-11). Since
stood by spiritually minded people. In the Corinthian Christians were at this
time from five to six years old or less in envy, strife and divisions over senseless
the faith, these exhortations of Paul re- issues. Those who would behave after
veal to us that God expects Christians by this manner among the disciples are be-
this time to have grown out of the atti- having as men with worldly minds. They
tudes and actions that are characteristic are not spiritual. They are carnal, and
with babes in Christ. Those who have thus immature.
been Christians for longer than this, and 3:4 It is here that Paul gives an ex-
yet, continue to divide over personalities ample of how to identify the nature of
and issues of opinion that have no refer- those who are carnal minded (See
ence to salvation, manifest their imma- 1:11,12; Gl 5:20). In this case, they were
turity (See comments Hb 5:12-13). There dividing over their allegiance to person-
is a time in one’s spiritual growth in alities. However, the division may have
Christ, therefore, when he ceases being gone beyond the personalities to taking
a babe in Christ to being a cantankerous, sides with the particular opinions that
ill-tempered and divisive person. With were expressed by either Paul, Cephas
babes, patience must be exercised in or- or Apollos. In matters of opinion, Paul,
der that they grow in the grace and knowl- Cephas and Apollos had a right to give
edge of Jesus. With cantankerous and their opinions. In chapter 7 Paul gives
divisive brethren, exhortation and rebuk- his opinion on some matters concerning
ing must be carried out in order that they marriage. He gives his opinion in this
repent of their divisive attitudes and prac- letter in reference that one not marry in
tices (See comments 2 Tm 2:23; Ti 3:9- times of distress in which the church was
11). The brother who creates division at the time of writing (See comments
over non-biblical issues is warped and 7:25,26,36). He simply expressed his
sinning (Compare comments Rm opinion, not a mandate to be obeyed.
16:17,18; Gl 5:1,2). Cephas and Apollos may have expressed
3:3 Carnal: Paul’s judgment is di- a different opinion on this or other mat-
rect and true. Though they had been ters. The disciples throughout Achaia,
Christians for only a few years, God had therefore, were possibly dividing over the
expected that by this time they would opinions of the great men who had
have grown out of the childishness of ar- worked throughout the province. Their
rogant and divisive attitudes. This state- carnal thinking, therefore, was mani-
ment of Paul is thus God’s measuring rule fested in exalting one personality above
by which we would judge ourselves. If another. In these matters of division, Paul
we maintain the attitudes and actions of identifies as carnal the divisive practice
the Corinthians who had been Christians of promoting personalities to substanti-
for only a few years by the time this state- ate one’s particular party. In matters of
ment was made, then we are judged by revealed truth, every inspired worker
God to be carnal. The presence of car- spoke the same message. If one sought
nality, therefore, is revealed through to divide over the inspired spoken mes-
sage, then he was accusing the Spirit of builder. In church planting and growing,
revealing a different message through dif- there are those who have the skills to
ferent individuals. But those things that plant. There are those who have the skills
were revealed through the Spirit were not for edification and growth. Every evan-
contradictory, regardless of the speaker. gelist should consider his God-given gifts
If two speakers spoke contradictory mes- in reference to these two fields of work
sages, but claimed to be speaking by the in order to accomplish the work of God
same Spirit, then one or both were self- to prepare men for heavenly dwelling.
deceived Increase: Credit for the increase in con-
versions of the lost and spiritual growth
FELLOW WORKERS of the saved must be given to God. Since
IN CHRIST God is the author of the message of the
3:5 Who ... but servants: Paul, gospel, and the truth by which members
Apollos and others were only instruments are edified, then it is He who should re-
through whom the gospel and truth were ceive all credit for our spiritual growth.
communicated throughout Achaia (At The evangelists are only messengers that
15:4; Rm 15:16; 2 Co 3:3,6; 4:1; 5:18; God uses in order to deliver to man the
6:1; Ep 3:7; Cl 1:25; 1 Tm 1:12). God’s means by which they can grow in the
instruments in evangelism should not be grace and knowledge of Jesus (See com-
used as the occasion for division. There- ments At 20:32; 2 Pt 3:18).
fore, Christians should not call them- 3:7 It is man’s work to plant and
selves after the evangelistic instruments nourish the seed of the kingdom. How-
by which God seeks to communicate the ever, the fruit is produced by God. No
gospel to the world (Compare Rm man can claim credit for the fruit of the
10:14,15). If Paul refused, in this con- seed because he only planted or nour-
text, to allow men to call themselves af- ished the seed (Compare 2 Co 12:11). All
ter him, then certainly no other servant credit must go to God for the increase
of God should allow God’s sheep to be because it is He who originated the plan
called after himself (See comments At of redemption.
10:25,26). 3:8 Are one: As evangelists, Paul
3:6 I have planted: Paul was the and Apollos had the same goal. They
first to preach the gospel in the province sought to convert and nourish. The re-
of Achaia (4:15; 9:1; 15:1; At 18:4; 2 Co sult of their work should not minimize
10:14). Apollos watered: After Paul, the labors of either. Therefore, it is wrong
came Apollos who edified and strength- to cause division by comparing either the
ened the disciples (At 18:24-27). These personalities or labors of the evangelists.
two evangelists, therefore, worked in two Carnal thinking is manifested when
different ministries in order to establish Christians exalt and compare the efforts
the church in Achaia. Paul was the of one evangelist with another. It is also
church planter. Apollos was the church carnal when an evangelist compares his
particular ministry, in a competitive man- through Jesus.

ner, with that of another. Each evange- 3:10 Grace of God: Paul credits the
list has different gifts, and thus, each power of his ministry to the favor of God.
works in different areas of ministry. God He did not work on his own. He labored
never meant that every evangelist be as a result of God’s choosing him for the
cloned into the exact same ministry in purpose of preaching the gospel (See
order to take the gospel to the world and comments At 9:15; compare 1 Co 15:10).
edify the church (See comments ch 12). Laid the foundation: Paul laid the foun-
Reward according to his own labor: We dation in Achaia by preaching the messi-
would not presume that degrees of reward ahship and sonship of Jesus (Mt
are here assumed by Paul. Emphasis is 16:18,19). Those who obeyed the gos-
on receiving the reward as a result of the pel were subsequently built upon Jesus
labor. The reward is not based on the (vs 11; 4:15; Ep 2:20; 2 Tm 2:19; 1 Pt
meritorious abilities of one evangelist 2:6). Take heed: If one builds on his
over another. Paul is not promoting a own abilities or personality, then that
competitive manner by which evangelists which he builds has an unstable founda-
labor in order to receive greater prizes in tion. The sectarian mentality of some
heaven. Such an interpretation would disciples can be traced to those who built
argue against the very argument he is the church around their own personality,
making in the context. He is simply stat- and not Jesus. The fruit of one’s con-
ing that those who labor in their particu- struction may not manifest itself until
lar areas of ministry will be rewarded be- years after the evangelist is gone. If one
cause of their faithful labor (Rm 2:6). has built upon the foundation of his own
3:9 Laborers together: Every mem- personality, then the fruit will be divi-
ber of the body must remember this point. sion among the disciples with succeed-
We work together, not against one an- ing personalities that will come to min-
other (Mk 16:20; At 15:4; 2 Co 6:1). And ister to the disciples. If a church group
because we work together, the body is is built around a single personality, then
edified (See comments Ep 4:11-16). the fruit of such would be separation from
God’s field: The heart of every men is other disciples who are either built on
the field wherein the seed of the king- Christ or another personality. In either
dom is planted. God’s building: The of the preceding cases, sectarianism
universal church is built on the founda- among disciples, and thus the work of the
tion of the sonship and messiahship of laborer, is manifested to be self-destruc-
Jesus (See comments Mt 16:18,19; see 1 tive.
Co 3:6; Ep 2:20-22; Cl 2:7; Hb 3:3,4; 1 3:11-13 No other foundation: If
Pt 2:5). Paul’s metaphor emphasizes the disciples are built solidly on Christ, then
fact that the spiritual result of fellow there is fellowship among all disciples
workers belongs to God, for it is based in all the world (See Ep 2:20; 1 Pt 2:4).
on the foundation of the work of God Jesus Christ is the source from which all
fellowship flows. Therefore, when Chris- 3:14 Receive a reward: Since the
tians are focused on Jesus, they are natu- reward is here stated to be in the future,
rally brought together into fellowship the day of testing would possibly be an
with one another. Gold, silver, precious in-time judgment of one’s work. If dis-
stones: This is that group of disciples ciples, who have been firmly planted in
who are able to stand the test of carnal Jesus, endure through the fiery trials of
spirits and trying times. They are spiri- life, then the evangelist will receive a re-
tually strong because they are built on ward in the end.
Christ. They are the good soil in which 3:15 Work is burned: Paul had built
the seed of the kingdom has been planted. on the solid foundation of Jesus. How-
Wood, hay, straw: These are those dis- ever, because of the carnality of the
ciples who have been built upon the foun- Corinthians, they had digressed his work
dation of personalities, opinions and tra- to squabbles over personalities and opin-
ditions. In times of trial, they are easily ions. Though the Corinthians might fall
consumed. The day will declare it: away, Paul would still receive his reward
There are three possibilities as to what for his labors. Though the loss of those
“day” Paul has in mind. First, this could for whom he had labored would be a great
be the day of persecution and trial. Sec- disappointment, he would not lose his re-
ond, it could refer to the day of God’s ward. Therefore, one’s salvation is not
judgment on Jerusalem in A.D. 70. This dependent on the faithfulness of another.
would be the day of judgment in time Regardless of the end result of an
when the righteous of the kingdom would evangelist’s labors, the evangelist will be
shine forth as the people of God. Third, saved because he did the faithful work
it could also refer to the last day wherein of evangelism and edification.
the final judgment will result in a sepa-
ration of the righteous from the unrigh- THE TEMPLE OF GOD
teous (Mt 25:46). Here, reference is to 3:16 The temple of God: Paul’s
those of the church, and thus, regardless metaphor here is taken from the Old Tes-
of the day of judgment, it will be mani- tament. The temple of Jerusalem repre-
fested whether a work is “wood, hay, sented the presence of God with Israel,
straw” or “gold, silver, precious stones.” though God does not literally dwell in
The results of each day of judgment will temples that are made with the hands of
be the same. The fiery trials of persecu- men (See comments At 17:26-28). The
tion will weed out those who are built on temple simply illustrated that God was
personalities and opinions (See com- working in Israel to carry out His eternal
ments Mt 13:20,21). The destruction of purpose of the cross. In this context, Paul
Jerusalem will signal that God is with His affirmed that the disciples throughout
people. The fiery judgment of Jesus’ Achaia were parts of the temple of God.
coming will weed out the unrighteous (2 The existence of Christians was God’s
Th 1:7-9). evidence to the province that God was
working. Spirit ... dwells in you: The Gnosticism. This false religious philoso-
members of the body in Achaia, there- phy promoted the belief that an encoun-
fore, were the manifestation of the work ter with one’s inner self gave him spe-
of the Spirit in the province as men and cial insight to discern spiritual things.
women humbly lived changed lives (See The fundamental world view of this be-
6:19; 2 Co 6:16). Their witness of God lief promoted an arrogant “spiritual” at-
in the city was not built around their as- titude in those who claimed to have
semblies, but in their godly behavior with greater inner awareness over those who
one another. were considered by them to be less spiri-
3:17 Defiles the temple: There were tual. Whether Paul’s context surrounds
some disciples in the province who were those who took pride in the wisdom of
defiling the body by their divisive atti- the world, or the “spiritual” wisdom of
tudes and practices (See 1:12). The word the Gnostics, the point he makes applies
“defile” here means to defile unto the to both parties. One must humbly sub-
point of destruction. God will destroy mit to the message of the cross in order
him: Those who endanger the sheep of to be considered wise in the eyes of God
God will be dealt with by God (2 Th 1:7- (1:23,24). It is not one’s intellect, but
9). It is a serious matter to manipulate or submission to God, that brings him into
endanger the flock of God in any way. a close relationship with God.
Those who work in a divisive manner in 3:19 Wisdom of this world: When
order to denominate the sheep by calling one seeks to compare the wisdom of man
them after personalities and party opin- with the wisdom of God, the wisdom of
ions will be harshly dealt with by God man becomes insignificant and foolish.
(See Pv 6:17-19; At 20:28-31; Rm 16:17; Man’s greatest intellectual achievements
1 Pt 5:1-4; 3 Jn 9,10). Holy: Christians are only elementary matters in compari-
have been cleansed by the blood of Christ son to the wisdom and knowledge of
and separated from the world (Ep 1:7). God. Therefore, one would certainly be
They are thus a spiritual house and a holy arrogant to claim that he is spiritually
priesthood (See comments 1 Pt 2:5,9). above accepting the wisdom of God as
revealed through the cross. Catches the
BE NOT DECEIVED wise: God knows, and thus, will con-
3:18 Fool ... be wise: The wisdom demn those who have refused to submit
of this world puffs up (Pv 3:7). Those to the cross because of their intellectual
who are intellectually proud, therefore, arrogance (See Jb 5:13). The occasion
must humble themselves in order to ac- of the cross gives each man the opportu-
cept the humble nature of the gospel (Js nity to judge whether he is wise or fool-
4:6,7; 1 Pt 5:6,7; see comments Mt 5:3- ish. Those who are truly wise accept the
12). From what Paul states as a problem cross. Those who are puffed up in their
with some in Achaia, there seems to be own intellects will reject the cross.
the presence of a spiritual arrogance as 3:20-22 The Lord knows: The om-
niscience of God allows Him to know the edge and wisdom of men in order to merit
innermost thoughts and motives of all their salvation (Compare 2 Co 4:5). All
men (Ps 94:11). Since God knows all things of the world are given to the Chris-
things, one should be very cautious about tian for the purpose of bringing him into
boasting. We may be boasting out of eternal glory (See Mt 5:4; Jn 10:10; 1 Pt
pride, and not a humble heart. One 1:3). Since all the Achaian disciples had
should not boast in the accomplishments received all things necessary for belief
of either Paul, Apollos or Cephas. One and behavior, then not one of them, or
does not know the heart of man as God, any group among them, could exalt them-
and thus, one may boast in one who has selves over the others. In reference to
an unrighteous heart. All things are their blessings, they had all things in com-
yours: God has revealed all things that mon.
pertain to godliness (2 Pt 1:3). All things 3:23 Since we belong to Christ, and
had been revealed to them that were Christ belongs to God, then Christians
“profitable for teaching, for reproof, for are in possession of the world that be-
correction, for instruction in righteous- longs to God (Compare Rm 14:8). The
ness ...” (2 Tm 3:16,17). Therefore, they Christian’s attitude toward the world,
needed nothing in reference to their sal- therefore, is not to be possessed by the
vation other than what God had given world. He must understand that the world
them. The world could offer them no wis- is possessed for the purpose of provid-
dom or knowledge that would be benefi- ing an environment to prepare him for a
cial toward their salvation. It was fool- greater world beyond this present world
ish, therefore, for them to seek the knowl- (2 Pt 3:13).
C HAPTER 4
SERVANTHOOD had been delivered to them by God.
VERSUS ARROGANCE Those who have heard and obeyed the
4:1 Servants ... stewards: Paul, Pe- gospel have the responsibility to share it
ter and Apollos were stewards of God in with others. Very small thing: There
the sense that they had been entrusted were some in Achaia who were critical
with the gospel (9:17; Lk 12:42; Ti 1:7; of Paul. They had set themselves up as
1 Pt 4:10). They were servants in the judges concerning what they thought he
sense that they ministered the gospel to should be doing. However, these self-
the world (Mt 24:45; Rm 13:6; 2 Co 3:6; appointed judges did not affect the deci-
Cl 1:25). sions of Paul concerning what he knew
4:2,3 Trustworthy: Or, responsible. he should be doing as a steward of God.
Stewards must be faithful in their minis- He had not been sent out by the church
try to care for that which has been en- of Achaia. He was not supported by
trusted to them. In this case, they must them. Therefore, the judgments of those
be faithful in preaching the gospel that who questioned either his motives or ac-
tions were of little concern to him. He 4:18,19; 5:2; 13:4). This attitude, that
was God’s man who had been chosen for was characteristic of many in the church,
a specific destiny (At 9:15). I do not led to the many problems with which Paul
judge my own self: Paul did not judge dealt in this letter.
himself. He had been called by Jesus to 4:6 You might learn: Paul uses him-
accomplish a mission to the Gentiles. self and Apollos as examples of men from
Since he would not rely on his own judg- whom we should learn to model our lives.
ment, then certainly he would not be di- The model he wants us to understand is
rected by the judgment of others. that we should allow our lives to be gov-
4:4,5 He who judges: Though Paul erned by the word of God. The principle
did not know of any areas where he was he wants us to understand is that our pride
behaving contrary to the will of God, he should not lead us to think that we know
did not consider himself to have been more in reference to spirituality than that
meritoriously justified before God be- which has been written (See comments
cause of his behavior. God is the only 2 Jn 9,10). When one behaves with an
trustworthy judge because He judges the attitude of pride, he often goes beyond
heart from the perspective of grace and that which is written by binding where
truth. Judge nothing before the time: God has not bound or loosing where God
This is Paul’s rebuke of those who set has not loosed. He seeks to trust in his
themselves up as judges concerning his own religiosity, and by doing such, he
ministry. He exhorts that judgment pridefully trusts in his own religious in-
should first be left to the Lord, and then, ventions or thinking. Take pride: Those
the judgment of the Lord will take place who trust in their own religious inven-
when He comes again (15:58). When the tions often become arrogant in their re-
Lord does judge, there will be nothing lationships with their fellow disciples.
hidden from Him (Mt 10:26). All that is They set themselves up as standards by
in a man’s heart will be made known which they judge others. When one is
(3:13; Rm 2:16,29; 2 Co 5:10). Paul is religiously puffed up, he always consid-
confident that he will be found true, faith- ers himself the judge of others.
ful and pure at the final judgment. It will 4:7 These penetrating questions were
be then that God will give praise to the asked in order to set the stage for cor-
faithful stewards (See 3:8; Rm 2:29). recting their attitudes. The arrogant atti-
tudes of some were the foundation upon
PUFFED UP WITH SELF which division existed. The arrogant
It is at this point in the letter that Paul never have a good relationship with their
begins to deal specifically with the cen- fellow disciples. Superior: The Corin-
tral problem of some who were among thians were the ones who were respon-
the Corinthian disciples. This problem sible for their own divisions. What spiri-
was an attitude of arrogant self-righteous- tual gifts and blessings they had did not
ness. They were “puffed up” (vs 6, originate from themselves. All such
things were the gift of God. “A man can boasted of having all things and of being
receive nothing unless it has been given rich with their “spiritual” arrogance.
to him from heaven” (Jn 3:27; see Rm Their attitudes moved them to reign as
12:3,6; 1 Pt 4:10). Therefore, they could arrogant kings among the brethren.
not claim any credit for that which had These prideful teachers thus intimidated
been given to them through the grace of the members into following after teach-
God. They received the miraculous gifts ings that were bound beyond that which
from Paul and Peter (See comments At was written (vs 6; 2 Jn 9,10). The fact
8:18). They could not, therefore, boast was that they were not reigning. They
as if they had not received them from were tearing down the body because of
God. They had received the miraculous their arrogant attitudes. I wish: Paul
gifts through the medium of Paul and Pe- desired that they humble themselves to
ter, but their arrogance led them to judge motives that were constructive. He could
the apostles from whom they had re- then join with them in building them up.
ceived the blessing. They were the re- 4:9 The apostles last: The irony of
cipients of the blessings of God that came what Paul writes is revealed by his con-
through the apostles, and now they were trast of the self-righteous lives of the false
exalting themselves above the apostles. teachers with the sacrificial lives of him-
Through their arrogant attitudes, some self and the apostles who actually
led themselves to believe that they had preached the gospel throughout Achaia.
the right to be a judge of Paul and his Spectacle to the world: By describing
ministry. the life and work of the apostles, Paul
4:8 You are ... full ... rich ... have portrayed the true position and persecu-
reigned: Paul is here sarcastic in refer- tion that came with the life of a servant
ence to their attitudes. Their arrogance of Jesus (See Hb 10:32,33). Though they
led them to feel overconfident in them- labored on behalf of the risen Christ, they
selves and spiritually rich in comparison were persecuted by the unbelievers. In
to one another. They thus puffed them- this case, they were being arrogantly
selves up as kings. They presented them- judged by some disciples who were nov-
selves to be a people of chiefs and no ices in the faith.
slaves. We do not assume that everyone 4:10 Fools for Christ’s sake: In the
among the disciples manifested such ar- opinion of worldly minded people who
rogant attitudes. The households of did not understand them, the apostles
Chloe and Stephanas were troubled about were fools (1:18,21; At 17:18; 26:24).
the situation, and thus reported to Paul. They were fools in that they suffered
However, those who are described here great persecution in order to preach the
were questioning Paul’s apostleship, and message of a Jew who was crucified on
thus his Christ-sent responsibility in these a cross in Palestine. However, the world
matters. Therefore, Paul rebukes the ar- was foolish for not accepting what they
rogant false teachers among them who taught. The false teachers of Achaia seem
to have been assuming positions and pos- ture of their lives in this verse certainly
sessions in their efforts to “reign as distinguishes them from the materialis-
kings.” In contrast to this life-style, the tic life of some religious leaders in the
apostles accepted persecution and pov- world today who use religion as a means
erty (2 Co 11:27; 13:9; see At 3:6; 23:2; for material gain.
Rm 8:35; Ph 4:12). Therefore, the proof 4:12,13 Working with our own
of the apostles’ sincerity was manifested hands: Throughout most of his mission
in the hardships through which they will- journeys, Paul supported himself by mak-
ingly went in order to preach the gospel. ing tents (See At 18:3; 20:34; 1 Th 2:9; 2
Paul’s indirect challenge to the arrogant Th 3:8; 1 Tm 4:10). Herein is revealed
false teachers, therefore, was that he Paul’s test of the sincere evangelist. He
would like to see persecution and pov- supports himself as he preaches the gos-
erty in their lives as a result of their pel. Preachers who so labor should re-
preaching of the gospel among the na- ceive honor for their sacrificial work.
tions. If their lives were worthy of the The nature of Paul’s challenge to the ar-
gospel (Ph 1:27), they would also be that rogant teachers of Corinth is that they
which they judged the apostles, that is, should manifest their sincerity by sup-
“fools,” “weak,” and “dishonored” for porting themselves. Paul’s statement
the sake of preaching the gospel to the here assumes that some of the arrogant
world. It is evident that these self-ap- teachers were extracting support from the
pointed judges of the apostles and evan- disciples in Achaia. His challenge to
gelists were, from the comforts of their them was that they needed to get a job
Corinthian castles, quick to launch judg- and support themselves as he did. Being
ments against those who were in the heat reviled ... persecuted: This would be the
of the battle. Paul’s reply to them is that true test of those who would be evange-
they join him in the battle, and then, he lists for God. In order to take the gospel
would consider their judgments. It is to the world, they must be willing to en-
often easy for those who are not person- dure what Paul here describes (See Mt
ally involved in the war of world evan- 5:44; Lk 6:28; 23:34; At 7:60; Rm 12:14).
gelism on the front lines to set themselves Those who seek to be servants of God,
up as judges over those who are. as Jesus and the apostles, must be will-
4:11 What Paul describes here in ref- ing to accept the persecution and pov-
erence to the lives of himself and other erty that comes with the work (Mk 10:17-
apostles is evidence that their witness to 22; Lk 9:23,57-62). If their witness as a
the risen Christ is true. We cannot ex- Christian calls for persecution and pov-
plain the willful suffering and persecu- erty, then they must be willing to suffer
tions through which all these men went the cost of the cross.
without their having actually experienced
the revelation of God through Jesus and FOLLOW ME
His resurrection from the dead. The pic- 4:14 Beloved children: The church
in Achaia had been infiltrated with the them of both his behavior and teaching
Greek intellectualism that was prevalent (11:2; At 19:22; Ph 2:19). In every as-
in their culture. The intellectual, and sup- sembly: The Holy Spirit had revealed a
posedly “spiritual” arrogance of some, consistent teaching of the apostles (Com-
had caused contentions among them. pare Jn 14:26; 16:13). All apostles taught
Paul thus admonishes them as a father the same fundamental teachings through-
would his children (2 Co 6:13; 12:14; 1 out the 1st century world. The harmony
Th 2:11; 1 Jn 2:1; 3 Jn 4). However, his of their message was evidence of their
admonition could go beyond the words inspiration. No group of men could in-
of this letter. I warn you: As a Christ- dependently teach a harmonious teach-
sent apostle, Paul was going to Achaia. ing as the apostles did if they were not
He was going to correct matters that only inspired by the Holy Spirit. Any man
a Christ-sent apostle could correct and who claims to speak for God, but contra-
in a manner by which only a Christ-sent dicts the teachings of the Bible, is not
apostle could. He was going to exercise speaking from God. One would be pre-
the rod of discipline (See comments 2 Co sumptuous to speak contrary to the word
12:19 – 13:4). of God while at the same time claiming
4:15 I have brought you forth: The to be inspired by God.
Greek word here (paidagogous) refers to 4:18 Some are arrogant: Though
one who is a tutor of a child. Paul uses arrogance was manifested among the dis-
an exaggeration in order to emphasize his ciples, we must not assume that all of
point. They had countless tutors pulling them had followed after the arrogance of
them to and fro with every wind of teach- the few. Paul here states that those who
ing. However, they had only one father are arrogant are saying that he will not
concerning their birth into Christ. Paul personally come to them in order to de-
was the one who first preached the gos- fend himself. They had accused that he
pel to them. They were born again by was “weak” (vs 10). They thus assumed
their obedience to the gospel which he that he would not come. Paul assumes
preached (2 Th 2:14; see At 18:11; Gl that they might deduct from his sending
4:19; Js 1:18; 1 Pt 1:22,23). of Timothy that he was afraid to person-
4:16,17 Be imitators of me: “Imi- ally come himself. But they are wrong.
tate” comes from the Greek word 4:19 If the Lord wills: Though it
(mimaitais) which is the word from was his decision to go to Corinth, Paul
which the English word “mimic” is de- realized that his life was still subject to
rived. Paul wanted them to mimic his the circumstances that might befall him.
life-style (vs 6; 11:1; Ph 3:17; 4:9; 1 Th Therefore, it was the Lord’s will in the
1:6; 2 Th 3:9). Faithful: Timothy was sense that the Lord made it possible for
converted by Paul (See intro. to 1 Tm). him to go (See At 18:21; Hb 6:3; Js 4:15).
Who will remind you: Paul was send- Therefore, Paul believed that the Lord
ing Timothy to Corinth in order to remind worked in some ways that were not per-
ceived through sight. This is commonly preached word (Mk 16:17-20; Hb 2:3,4).
referred to as the providential work of Therefore, the church exists because the
the Lord to carry out His work in the lives word of God was confirmed by the power
of His servants. But the power: When that was manifested from the kingdom
Paul came, there would be a confronta- reign of God in heaven (2:4).
tion between Paul and the arrogant false 4:21 The Achaians had the choice
teachers. Paul would be coming with the concerning the nature of the coming visit
miraculous power of a Christ-sent of Paul. If they repented, then Paul could
apostle. The sermon of words was con- come without having to exercise his re-
veyed through this epistle. Therefore, sponsibility of administering physical
when he went to Achaia it would not be discipline (See comments 1 Tm 1:20).
a time for talk, but for miraculous judg- Rod: The “rod” was not a hard sermon
ment action unleashed through a Christ- that would be delivered to rebuke them
sent apostle (See At 5:1-11; 18:8-11; 1 for their arrogance. It would be the un-
Tm 1:20). leashing of God’s discipline such as was
4:20 The kingdom of God: The witnessed by the Jerusalem disciples at
reign of God, as it is manifested from the very beginning (See comments At
heaven, is not manifested in word alone. 5:1-11). The warning concerning the
The word of truth came by the inspira- coming with the rod, therefore, was a
tion of the Holy Spirit. However, the stern warning to those arrogant teachers
words of truth were simply words with- among them (See comments 2 Co 12:9 –
out the miraculous power of God that was 13:4).
poured forth from heaven to confirm the
C HAPTER 5
PURIFYING THE CHURCH fellowship. Because Paul does not iden-
In this chapter Paul discusses an im- tify her as the man’s mother, it is pos-
moral situation that was tolerated among sible that the woman in this case was the
the disciples. It was a situation wherein immoral brother’s stepmother.
the members manifested their inability, 5:1 Reported: The household of
or unwillingness, to deal with immoral- Chloe had reported to Paul the matter of
ity within their fellowship. The immo- immorality (1:11). At least those of
rality involved a family matter, and thus, Chloe’s household realized that the situ-
the entire body for some reason failed to ation was sinful and that something had
respond by disfellowshipping the one in- to be done. The household of Chloe was
volved in the immorality. In this case, a evidently overruled by the arrogant false
brother was living with his father’s wife. teachers of other house groups who
The woman involved in the sinful rela- would not deal with this immoral prob-
tionship was apparently not a Christian, lem. Fornication: This is from the
for there is no rebuke concerning her dis- Greek word porneia. It is not the spe-
cific word for adultery, but the generic vestigate the facts in the matter, for the
word that refers to any illicit sexual ac- testimony of the household of Chloe was
tivity. The two people were living to- sufficient to warrant his judgment. The
gether in an immoral relationship. The immoral man had violated a fundamen-
immoral relationship of living together tal teaching in reference to morality.
was not practiced among the Gentiles in Therefore, the decision was not in refer-
the community, and thus, this situation ence to whether the man was living in
was giving the disciples throughout the immorality. He was. Since the decision
region a bad reputation (Compare Lv to withdraw fellowship was not being
18:8; 20:11; Dt 22:30; 27:20). made by the Achaian disciples, Paul
5:2 You are arrogant: The arrogant made the decision and asked the disciples
attitudes of some among the disciples led to carry through with his decision. He
them to condone the sin (See 4:6,18; 5:2). called on the Achaian church to carry out
This defines Paul’s reference to arro- his decision to deliver the immoral
gance. In this case, their arrogance was brother unto Satan (See comments 1 Tm
in their supposed forbearance of sinful 1:20).
behavior. Mourned: Instead of being 5:4 In the name: Herein is revealed
emotionally sorrowful for the immoral- the authority of the word of God. Paul
ity in which the brother was involved, did not have to be personally present in
they were haughty about the matter (2 order for this mandate to be carried out
Co 7:7-10). They should have been out- according to God’s will. This epistle he
raged with such immoral behavior. Un- wrote carried with it the authority by
fortunately, they became indifferent to which the faithful in Corinth could act.
the matter, and thus, they were in the pro- We still have the same inspired letter to-
cess of allowing the disciples, as a group, day, and thus, the authority for Christians
to accept such behavior. They were fall- to act in response to God is still in the
ing into sin as a group because of their inspired letters of the New Testament.
insensitivity to the sin (See comments Mt You are assembled: Since this was a
5:4; Js 5:1). public matter, it had to be carried out in
5:3 I ... have judged already: Paul a manner where everyone could be in-
was coming to Corinth, and thus, he could formed. This was not a matter that was
have personally dealt with this matter. to be settled behind closed doors. One
However, since immoral behavior is a of the purposes for the action was to
deadly virus to the body, this matter had strike fear in the hearts of every mem-
to be dealt with immediately. Therefore, ber. Therefore, everyone was to be in-
Paul here exercised his Christ-sent apos- formed, since the immoral brother re-
tolic responsibility to withdraw the dis- mained in fellowship among the dis-
ciples’ fellowship from this immoral ciples. At a time when the disciples as-
brother through the proxy of all the dis- sembled, the notice of disfellowship was
ciples. He personally did not have to in- to be made in order to deliver the immoral
brother unto Satan. With the power: The pare Ps 109:6; Pv 23:14; Lk 22:31).
Christ-sent apostles had the authority to Therefore, if disciples do not practice the
inflict physical punishment (See com- law of exclusion (disfellowship), they
ments 4:19-20; At 5:1-11; 13:11,12; 1 Tm become complacent and indifferent to
1:20). The power of Paul’s apostleship sin. Those disciples who do not obey
was not limited to his presence. There- God in casting out the immoral, do not
fore, we assume that when this brother take their obedience to God seriously
was disfellowshipped, he was delivered (See 2 Th 3:6-12). Too many are disobe-
unto Satan for the destruction of the flesh dient by not being obedient to God’s law
without the presence of Paul. of exclusion.
5:5 Deliver ... to Satan: The result 5:6 Your boasting: It is evident that
of this inspired pronouncement would the disciples were taking some pride in
happen without the personal presence of their forbearance of the sinful brother.
the apostle. Only the Christ-sent apostles But the forbearance of sin will eventu-
had the responsibility to unleash the ally destroy the greater community of dis-
power of God to inflict physical punish- ciples. Leavens the whole: See Hs 7:4;
ment (2 Co 10:8; 13:10). Since there are Mt 16:6; 12; Gl 5:9; 2 Tm 2:17. Indif-
no Christ-sent apostles alive today, this ference toward the sin of those who ha-
punishment cannot be pronounced upon bitually practice that which is contrary
sinning disciples. God will simply wait to the word of God will cause the entire
until the final judgment in order to carry group to become complacent toward the
out the punishment. Paul here says that hideousness of sin. Therefore, those who
Satan is responsible for the infliction. do not practice the law of exclusion will
Our deduction would be that the apostles slowly digress into social groups that lose
released the individual into the control their moral and doctrinal identity with
of Satan who would go to the limit that Christ.
he went with Ananias and Sapphira, that 5:7 Purge out the old leaven: The
is, death (At 5:1-11). In this case, the fact that they were to “purge out” the
punishment was limited to physical in- immoral man emphasizes the fact that he
fliction, which infliction is not here re- was continuing in fellowship with the
vealed. The purpose for the action was disciples. He was thus influencing oth-
that the individual who was involved in ers in reference to his immoral behavior.
the immorality might be taught. He The purging was more than exclusion
needed to be taught that he could not as- from their house assemblies. They were
sociate with the family of God, and still not to associate with the brother in any
live an immoral life. May be saved: The way, other than for the purpose of exhort-
purpose for the disfellowship and physi- ing the individual to repent. Upon the
cal infliction is here revealed. It was for command of Paul, the disciples did purge
the purpose of shocking the sinning out the immoral man. He subsequently
brother into mourning over his sin (Com- repented (2 Co 7:6,7,12). The primary
purpose for which the disfellowship was of 1 & 2 Corinthians. Some Bible stu-
to take place was to stimulate repentance dents believe that the earlier letter, about
on the part of the sinner. If they had not which he speaks here, was incorporated
carried out this action, they would have into the contents of 1 & 2 Corinthians.
continued to be the “old lump.” There- The sections of 1 Corinthians 6:12-20
fore, those fellowships of disciples that and 2 Co 6:14 – 7:1 could have been the
condone the practice of immorality first letter that was grafted into these two
among themselves have digressed to be- epistles we now have in the New Testa-
ing an “old lump.” Christ our Passover: ment canon. However, the earliest manu-
During the Jewish Passover feast, all scripts give the present order and con-
leaven was to be cast out of the house tent of the letters of 1 & 2 Corinthians.
(Ex 12:15; Lv 23:6). Since Jesus is our It is probable, therefore, that the letter to
continual Passover (Is 53:7; Jn 19:14), which Paul here makes reference was
Paul’s illustration from the Jewish Pass- either lost by careless hands or was de-
over is that all leaven of sin be cast out stroyed as a result of maliciousness on
of the fellowship of the disciples. The the part of the arrogant false teachers in
reason for this is illustrated by the nature Corinth (See comments 3 Jn 9). Not to
of leaven. If left in the “lump,” it will associate: The immoral brother in this
affect everyone. case was maintaining his association with
5:8 In this context it seems that this the other disciples. But Paul says that
must be a continual practice, that is, this must come to an end. Christians are
whenever immorality crops up among not to associate with those disciples who
disciples, those involved must be ex- are living in immoral situations (2 Co
cluded from the fellowship of the dis- 6:14; Ep 5:11; 2 Th 3:6,14). If they do,
ciples. Because the church is in continual then the behavior of the entire body will
fellowship with Christ, then she must be affected by the influence of immoral-
continually purge herself of old leaven. ity by becoming indifferent to sin.
Nor with ... malice and wickedness: The 5:10 Of this world: Paul wants to
Achaian disciples were assembling and make it clear that he is not talking about
eating the love feast and the Lord’s Sup- the immoral people of the world. One
per with malice in their hearts, and in the must do his work in the secular world in
company of the immoral man described order to support himself. The world is
in this context. They must correct the defined by the nature of its behavior.
problem of sin among themselves in or- Those of the world are materialistic (cov-
der to partake of the Supper with sincer- etous). They often cheat people of their
ity and truth. money by means of fraud (extortion).
5:9 I wrote: Paul had earlier writ- They reverence both the material things
ten concerning the matter of immorality. of the world, as well as create religions
It is difficult to determine if this letter after their own desires (idolaters). If the
was lost or was grafted into the epistles Christian would disassociate from those
of the world, he would have to separate of Christ, it is the responsibility of the

himself from the world and live in isola- members to make judgments concerning
tion. While living in the world, Chris- whether one has violated the law of God
tians must be cautious about their asso- in reference to what Paul has mentioned
ciations with those of the world. Their in verse 11 (6:2). It is the responsibility
close friendships must be with Christians of the church to cast out of their fellow-
and not with those who are driven by the ship any member who violates the prin-
preceding behavioral attitudes toward the ciples of verse 11. They are to do so in
world. order to guard the behavioral and moral
5:11 The faithful Christian is not to integrity of the body. God has entrusted
condone, fellowship, eat with, or associ- the disciples as a group with the respon-
ate with any disciple who practices the sibility to judge concerning these mat-
sins that Paul lists in this verse. We ters in order to keep the church pure. The
would judge, therefore, that these sins church does not have the right to estab-
violate fundamental behavioral laws by lish laws. The laws of verse 11 have al-
which the Christian must direct his life ready been established by God. The
(See comments Gl 5:19-21). Each sin church has only the responsibility to carry
that Paul mentions is a behavioral action out what God has already bound. When
that destroys the relationship disciples are the disciples obey these instructions, they
to have with one another. If such sins act on the authority of the word of God.
were practiced among the disciples, the 5:13 Put away: Since God has al-
church could not exist. Since it is the ready established the law upon which
purpose of church to develop relation- Christians must act, the members must
ships that will continue into eternity, then assemble together (vss 3,4) in order to
the nature of the disciples’ relationship cast out the immoral brother (See Dt 1:5;
with one another must be based on moral 17:7,12; 19:19; 21:21; 24:7). The im-
integrity. moral brother was to be put away from
5:12 Judge those who are within: an association with the disciples. Their
God will hand down judgment to those gathering together to carry out the com-
who are not in Christ. However, for those mand was for the purpose of making the
who are in Christ, and thus in the body matter known to all the disciples.
C HAPTER 6
LAWSUITS AND BRETHREN Paul was greatly disturbed by this prac-
6:1 The Achaian disciples were go- tice. He was not discussing cases where
ing outside their fellowship in order to those of the world might bring charges
settle matters of dispute within their fel- against the church or individual members
lowship. They were taking matters of the of the church. Neither was he discuss-
church before the courts of unbelievers. ing charges that apostate Christians might
The language of this text indicates that bring against the church. He was dis-
cussing the squabbling of disciples pronouncements of judgment upon the

against one another in the civil courts of wicked. No disciple should ever desire
law in Corinth. Paul’s point of this sec- to be put in such a position. All judging
tion of scripture was that Christians rests on the shoulders of God. In view
should not settle matters of dispute within of the fact that Jesus has been assigned
the church by resorting to the civil courts the final judge of all things, it would be
of unbelievers. However, this does not questionable to assume that Christians
mean that Christians cannot use civil would function as judges of the wicked
courts to defend themselves against the (See comments At 17:30,31). Only the
charges of unbelievers. If a brother apostles were promised the right to be
breaks the laws of the land in reference judges of the world (Mt 19:28; Lk 22:28-
to his brother, then such a case is for the 30). And this they were by revealing the
civil courts to settle. What Paul is dis- inspired standard by which the world
cussing in this context does not refer to would be judged, the word of God (See
those brethren who break civil law, re- comments Jn 12:48). Their judgment
gardless of whether their breaking of the would be by the inspired word of the
law affects an unbeliever or a believer. Holy Spirit that they would deliver unto
If one violates civil law, he is account- the world (See Jn 14:26; 16:13,14).
able to the civil courts of the land. When one rejected their word, he judged
6:2,3 Paul here rebukes the disciples himself. Therefore, in this context it
by referring to what they should already seems apparent that Paul is using sarcasm
know. If they possessed the intellectual to embarrass those in Corinth who
superiority that they claimed, then cer- claimed that they were spiritually and in-
tainly they could judge in these matters tellectually superior to the inspired
that pertain to the affairs of the members. apostles.
What he says in the following statements, 6:4 Least regarded in the church:
therefore, should be viewed as sarcasm Paul continues his sarcasm. He sarcasti-
against those who claimed to have great cally reproves the arrogant false teach-
intellect and wisdom in spiritual matters. ers for taking their disputes before unbe-
If they thought that they would judge the lieving courts and judges who are not
world and angels, Paul sarcastically re- guided by Christian principles. The state-
bukes them by asking why they could not ment here concerning the “least es-
judge matters among themselves. Saints teemed” (better, “those of no account”),
will judge the world ... angels: Some is sarcastic. These members were con-
Bible students have affirmed that Chris- sidered least esteemed only by those
tians declare the world to be wicked by among them who were arrogant. There-
their living after the will of God. This is fore, Paul says it would be better to let
true. However, there is no scripture in those they considered inexperienced or
the Bible that states that Christians will less mature among the disciples to act as
actually judge the world through verbal the judges, than to take matters before
unbelieving courts. matter out of a spirit of retaliation or ven-

6:5,6 To your shame: Paul here geance. God is the one who will eventu-
identified that he was speaking in a man- ally deal with the unrepentant and offend-
ner that should shame them because of ing brother.
their practices. He turns from sarcasm 6:8-10 There were some sinful dis-
and asks for them to turn to the wiser and ciples among them who made it a prac-
more spiritually mature members among tice to use the civil courts and lawsuits
them in order to judge in these matters. in order to take advantage of fellow
In the question that he asks in this verse, Christians. We must keep in mind that
he assumes that they will be embarrassed what Paul lists here is in reference to
by asking if there is not one wise person those who will not be saved. If Chris-
among them who can make correct judg- tians behave after the manner of what he
ments. The fact that they went before describes, they cannot be saved. They
courts of unbelievers indicates that they are not candidates for heaven because of
were not wise in these matters. It mani- their practice of those things that destroy
fested that they were carnal in their think- the community of Christ. Be not de-
ing. Now he encourages them to correct ceived: If a brother has convinced him-
these matters, and thus, look to them- self that he can behave after the manner
selves in order to judge concerning mat- of what is here described, then he has
ters of dispute. deceived himself. Those who live a life-
6:7 Failure among you: When it style that is after the manner of what he
came to the test of spirituality and wis- describes will not enter into the heavenly
dom, they failed. Now it was time for kingdom of God that is yet to come. They
them to behave according to godly prin- cannot simply because their behavior is
ciples in their relationships with one an- not conducive to correct relationships
other. Suffer wrong: It would be better among people. Fornicators: This is
to suffer wrong than to take cases of dis- from the word porneia that refers to all
pute among the disciples before the sexual sin (See comments Gl 5:19-21; Ep
courts of unbelievers. God will deal with 5:4,5; Rv 21:8). Those who participate
those who commit wrong against the in- in illicit sexual activity are not consider-
nocent (See Pv 17:13; 20:22; 24:29; Mt ate of one another. Their sexual activity
5:38-42; Lk 6:29; Rm 12:17-19; 1 Th outside the bond of marriage is evidence
5:15; 1 Pt 3:9). If the Christian suffers at that they are selfish, fulfilling the lusts
the hand of those who are unbelievers, of the flesh for their own pleasure. Idola-
then he should remember that Jesus suf- ters: These are those who create reli-
fered, though He was innocent. If a gions and deities after their own desires.
brother is wronged by another brother, In the Corinthian context, they had cre-
then he should take steps to correct the ated a religion that had justified sexual
matter (Mt 18:15-18). However, the of- immorality in their worship of the god of
fended party should not seek to settle the fertility, Aphrodite, whom they had cre-
ated after their own sexual desires. Adul- sion of their sins (At 22:16; Ep 5:26; Hb
terers: These are those who would vio- 10:22), the Achaians had practiced the
late the marriage contract by having preceding sins. However, when they
sexual intercourse with someone other were baptized into a covenant relation-
than their mate. Homosexuals: This is ship with Christ, they stopped such prac-
from the Greek word malakoi. The word tices. They stopped because they were
here refers to those who are involved in set apart (sanctified) for service to God,
sexual activity between men and men and and thus, they stood justified before God
women and women that is not natural ac- by His grace (Rm 5:1,2). Since they were
cording to God’s plan of procreation. washed, sanctified and justified, they
Sodomites: Reference here would be to should not behave after the manner of
unnatural sexual activity between people, their former life (See comments Ep 2:1-
and even unnatural sexual activity of a 10). They should be moved to respond
human with an animal (See comments with thanksgiving for what God had done
Rm 1:24-27). Thieves: These are those for them through the cross (See com-
who have developed the life-style of self- ments 15:10; 2 Co 4:15). Becoming a
ishly taking the possessions of others. disciple, therefore, involves a change in
One is a thief whether he steals from an life. If one is not willing to make the
individual or from a government. When change, then he cannot be a disciple (See
one takes that which he did not earn by comments Lk 14:25-35).
honest labor, or which was not given to
him as a gift, he is a thief. Covetous: BELONGING TO GOD
This would be possessing the material 6:12 All things are lawful: This may
things at the expense of or ignoring oth- have been a statement that was made and
ers. Drunkards: Those who drink alco- believed by some Christians in reference
hol in order to lose their senses in drunk- to moral and civil law. In their arrogance,
enness have given themselves over to be- they justified their sinful behavior. How-
ing the slaves of alcohol. Revilers: ever, all things are lawful if they are used
These are those who resort to abusive for their proper use and in accordance
speech against others. They manifest with God’s ordained purpose and laws
their inability to relate with others be- (10:23). It is not that Christians may
cause of the use of their mouths to pro- work outside either civil law or God’s
mote their own agenda or opinions. Ex- law. Christians are to live in subjection
tortioners: These are those who use in- to both civil law and God’s law (See Rm
timidation in order to extract either 13:1-7). Profitable: Something may be
money or possessions from others. They lawful, but not expedient or profitable in
see others as an opportunity to enrich reference to Christian behavior. Though
themselves. it may be morally right to do some things,
6:11 You were washed: Before they the doing of such may not be beneficial
were immersed into Christ for the remis- to oneself or to his relationship with oth-
ers. The Christian must exercise disci- 6:15,16 Members of Christ: As

pline and self-control in his life in order Christians, our bodies are the extension
to work that which is good toward oth- of Christ in this world. Our bodies thus
ers (Gl 6:10). The power of anything: belong to God as a part of the spiritual
Paul could be speaking in reference to body of Christ (6:13; 12:27; Rm 12:5;
himself. In other words, the false teach- Ep 5:30; Cl 1:18). In committing the act
ers in among the Achaians had no author- of fornication, one takes the body of
ity over him as a Christ-sent apostle. Christ and lays it with a harlot. Paul’s
However, in his personal life he disci- quotation here is from Genesis 2:24
plined himself to keep God’s will (9:27). where Moses spoke of the relationship
6:13 God created all foods for the in lawful marriages. In this context he is
benefit of preserving the body (1 Tm talking about unlawful sexual activity
4:4,5). However, at the end of time, both outside the bond of marriage. In the un-
the foods and the physical body will give lawful sexual intercourse of fornication
way to a body that will dwell in a new outside the bond of marriage, one is
heavens and earth (2 Pt 3:13). Food that bringing together into one the male and
is now necessary to preserve life will not female as they are sexually brought to-
be necessary for the preservation of the gether in marriage. Through the act of
spiritual body that is yet to come. Body fornication, therefore, one desecrates the
... for the Lord: Since the body is the law of God in reference to marriage and
gift of God for our dwelling on this physi- sexual intercourse within the bounds of
cal earth, then we should lawfully use it marriage.
to His glory, not for our own self-gratifi- 6:17 One spirit: Since the
cation. The body should not, therefore, Christian’s body is one with the Lord,
be used to satisfy the lusts of the flesh then to unite with a harlot in fornication
through gluttony or fornication (See 5:1; is to take a part of the body of Christ into
Gl 5:19; Ep 5:3; Cl 3:5; 1 Th 4:3). the bed of fornication. The oneness that
6:14 In the last day God will raise one establishes with the Lord is greater
up our body (Jn 5:28,29; Rm 6:5,8; 2 Co than any sexual relationship with another
4:14). However, it will be raised a person. Therefore, the Christian should
changed body (See comments 15:35-54). guard his membership with Christ by
Our present body is confined to the limi- keeping himself away from fornication
tations of this world. It must subsist on (See 6:15; Jn 17:21-23; Rm 8:9-11; Ep
the food of this world. However, it will 4:4).
be changed to a spiritual body that is af- 6:18 Flee fornication: The Greek
ter the nature of Jesus’ body (Ph 3:21; 1 word here is porneia (fornication, or
Jn 3:2). The foods and appetites of the sexual immorality). Since the Christian
body of this present world will not be is united in body and mind with the Lord,
restored for the heavenly body (Rm he should flee from the temptation of
8:10,11). sexual immorality (6:9; Rm 6:12; 2 Co
12:21; Ep 5:3; Cl 3:5; Hb 13:4). Against was high, then Christians should behave
his own body: Except for the sin of for- after a manner that is worthy of the price
nication, all sin affects someone who is that was paid (Rm 12:5; Ep 4:1; Ph 1:27).
the victim of the evil motives of the indi- Paul’s point is that since we have been
vidual (Rm 1:24; 1 Th 4:4). Sin is first a bought with such a great price, our lives
violation of God’s laws, but God’s laws should be lived in thanksgiving to God
were given to humanity in order that for giving His Son for our redemption
people have healthy relationships with (See comments 2 Co 4:15). Redeemed
one another. Therefore, in the act of for- people, therefore, do not belong to them-
nication the individual’s body becomes selves. They belong to the One who re-
the instrument by which sin is commit- deemed them from a life-style of sinful
ted against another person. In the act of behavior (See comments Gl 2:20).
committing fornication, the Christian
cuts himself off from the body of Christ Reply To Questions From Corinth
by using his own body as an instrument (7:1 – 16:24)
for sin. Outline: (1) Questions on marriage (7:1-7), (2)
6:19 Temple of the Holy Spirit: In Unmarried Christians and widows (7:8,9), (3)
3:16 Paul discussed the indwelling of the Christians in marriage (7:10,11), (4) Marriage of
Spirit in each disciple. The Spirit believers to unbelievers (7:12-16), (5) Remain-
indwells the Christian as he or she being as one is called (7:17-24), (6) The unmarried
haves after the manner of the body of (7:25-40), (7) Unity in areas of opinion (8:1-13),
Christ. In this context, he is emphasiz- (8) Rights of support (9:1-27), (9) Temptation to
ing the importance of the physical body apostasy (10:1-13), (10) Temptation of idol feasts
of every member by reminding them that (10:14-24), (11) Wise use of Christian liberty
the Spirit indwells each member (See Jn (10:25 – 11:1), (12) Maintain God-ordained roles
2:21). Therefore, those who commit for- (11:2-16), (13) Fellowship during the Lord’s meal
nication rob God of one’s own body by (11:17-34), (14) Miraculous gifts (12:1-11), (15)
defiling the sanctuary of the Holy Spirit. Unity of the global body (12:12-31), (16) The
Not your own: When one becomes a more excellent way (13:1-7), (17) Passing of the
Christian, he gives the totality of his life miraculous gifts (13:8-13), (18) Prophecy and lan-
to the Lord (Rm 12:1,2; 14:7). There- guages (14:1-25), (19) Instructions for the assem-
fore, he should not behave in a manner bly (14:26-40), (20) Definition of the gospel
that portrays selfish living after the lusts (15:1-4), (21) The appearances of Jesus (15:5-
of the flesh (See comments Gl 2:20). 11), (22) The bodily resurrection (15:12-49), (23)
6:20 Bought with a price: The price The resurrection event (15:50-58), (24) Special
was the sacrificial offering of the incar- contributions (16:1-4), (25) Future plans (16:5-
nate Son of God (At 20:28; Gl 3:13; Hb 12), (26) Final exhortations (16:13-24)
9:12; 1 Pt 1:18; 2 Pt 2:1). Since the price

C HAPTER 7
QUESTIONS ON MARRIAGE sume that they were still struggling with
The material that Paul gives in this some of the beliefs and behavior of their
chapter is challenging to understand if past life. In conjunction with this point,
we read into the context our preconceived we must keep in mind that they were still
ideas. Bible students have disagreed over living in Corinth, in a culture that was
portions of this chapter for many years very immoral and idolatrous. They were
because they have come to the context also suffering persecution in an idolatrous
with ideas that would have not been environment. They were in times of dis-
known by the Achaians who were the first tress, though Paul does not go into detail
recipients of this letter. This is especially concerning the exact nature of the dis-
true in reference to the material that Paul tress (vs 26). With these thoughts in
covers in the area of separation and di- mind, we must allow the context to state
vorce. However, we must first commit what it means from our objective read-
ourselves to interpret the chapter according of the material almost two thousand
ing to what it actually says. We must not years removed from the events that were
come to this material with preconceived taking place.
ideas of our own background. We must 7:1 Not to touch a woman: What
remember that the Achaian disciples had Paul means is that it is best not to be-
only this letter to make a decision con- come married in view of the present dis-
cerning what Paul meant. We must re- tress. This advice to remain celibate must
member that it was written specifically be understood in the context of the per-
to them in their cultural and social back- secution the Christians were enduring at
ground. When they received the letter, this time and would endure during the
they could not make comparative stud- tyrannical rule of Nero who eventually
ies with other New Testament letters. died in A.D. 68 (vss 8,26). Therefore,
They could not because this letter, and Paul is not establishing celibacy as a com-
the previous letter that Paul wrote to mandment of God. He is giving his own
them, were the only inspired letters they advice. The recipients had the freedom
possessed (See 5:9). It is also helpful to to accept or reject his advice. Simply
understand this material if we can place because he gave this advice did not mean
ourselves in the historical situation in that a law was established. It was pos-
which the Achaian disciples were living sible for any inspired writer to give ad-
at the time the letter was written and re- vice in writing Scripture that was not
ceived. They had been converted from a meant to be considered law. In this con-
manner of life that was based on idola- text, this advice is an example. Paul is
trous beliefs that were contrary to the simply affirming that celibacy is expedi-
word of God (6:11). Since they were only ent in the times in which these early dis-
a few years in the faith, we would as- ciples lived because a marriage relation-
ship with children would be very diffi- order that each partner in marriage find
cult to maintain when enduring persecu- sexual satisfaction within the bond of
tion. We must also keep in mind that marriage and not with someone other
marriage is an expedient, not a command- than the marriage partner.
ment. There are some who choose to re- 7:4 Normal sexual intercourse in the
main unmarried. They choose to do so marriage relationship is an obligation that
for the purpose of giving their entire lives each partner has toward the other. Sexual
to kingdom business (See comments Mt intercourse in marriage is a God-ordained
19:10-12). This is an honorable purpose blessing of marriage. All sexual relation-
for which one would give his or her life. ships should be conducted within the
7:2 Fornication: Because of the bond of marriage (Hb 13:4). If sexual
strong sexual drive that is within the in- relationships are not confined to the bond
dividual, men and women should marry of marriage, then society digresses in its
if they cannot control their sexual desires. social environment (See Hb 13:4; Rv
They should marry lest they are tempted 21:8).
to commit fornication, and subsequently, 7:5 Do not deprive one another:
lose their souls (Rv 21:8). His own wife Paul here states that the sexual relation-
... husband: In the beginning, God in- ship of a man and woman in a marriage
tended for people to marry and populate relationship is not solely for the purpose
the world (Gn 2:18). Paul restates God’s of procreation. It is an emotional and
instructions here for the type of relation- physical time of enjoyment for the man
ship that should be characteristic of the and woman, and thus, should be cher-
Christian home (See comments Ep 5:22 ished in the marriage as the gift of God.
– 6:4). In this statement that each wife Married partners may abstain from sexual
and husband have their own mates, Paul intercourse for an agreed period of time.
indicates God’s plan for marriage. One They can do so for the purpose of focus-
should have only one mate for all his life ing on prayer and fasting. However, they
(See comments Mt 19:3-9). Polygamy must come together again lest one part-
is not God’s plan for the marriage rela- ner be tempted to go outside the marriage
tionship. The polygamist cannot carry relationship in order to satisfy sexual
out the God-ordained responsibilities that drives. Paul indicates that it should be a
are intended to create the home atmo- part of the Christian marriage relation-
sphere in which children are to be nur- ship that both the husband and wife agree
tured (See Ep 5:29,30). to have times for prayer and fasting
7:3 Deserving affection: In the mar- (Compare Jl 2:16). In order to enhance
riage relationship, it is right that each the marriage relationship, it would be ad-
mate give their bodies to one another for visable that Christian partners spend time
the purpose of sexual satisfaction (See in prayer and fasting. The relationship
Ex 21:10; 1 Pt 3:7). This is natural in between a husband and wife grows in
marriage and should be carried out in times when they pray and fast together.
7:6,7 By way of allowance: Paul is should marry. It was best to marry in

here giving his advice. This advice, how- order to prevent sexual immorality.
ever, is not to be accepted as a command- Though marriage is not specifically for
ment. The abstinence from sexual activ- the purpose of satisfying sexual drives,
ity in the marriage for the purpose of fast- sexual drives are to be satisfied only in
ing and prayer was advised, not com- marriage. Marriage is based on greater
manded. As I myself: At the time Paul things than the satisfaction of sexual ap-
wrote this letter, he was not married. petites. It is more than the physical at-
There is no direct New Testament state- traction of a man and woman. Paul cov-
ment that affirms he was ever married. ers the marital relationship in other con-
Because of the times of persecution (vs texts (See comments Ep 5:22-33; Cl 3:18-
26), he believed that men and women 21). Therefore, in this context we must
should live in celibacy with enough self- not misunderstand what he is saying.
control to abstain from sexual inter- Since the Corinthians lived in a highly
course. However, because some could immoral society, Paul is here emphasiz-
not control their sexual drives, they ing marriage for sexual reasons in order
should marry in order that they not com- to prevent sexual immorality.
mit fornication (vss 1,2).
It is at this point in his instructions CHRISTIANS IN MARRIAGE
that Paul begins to give advice to three 7:10,11 Not I but the Lord: While
groups of people who are all in a cov- He was on earth, Jesus gave revelation
enant relationship with God. (1) He gives concerning what Paul only reviews here
instructions to Christians who have not for instructions directed to those in a cov-
yet married and those who have lost their enant relationship with God (See com-
mates (vss 8,9). (2) He gives instructions ments Mt 5:32; 19:3-9; Mk 10:9; Lk
to Christian mates who are both Chris- 16:18). Therefore, it was not necessary
tians and in a marital covenant with one for Paul to give further revelation on
another (vss 10,11). (3) He gives instruc- these matters or to go into detail concern-
tions to those Christians who are mar- ing what Jesus had already revealed. Not
ried to one who is not a Christian (vss leave: A marriage partner should not
12-16). separate from his or her mate (See Ml
2:14-16). In this context, Paul is not
UNMARRIED CHRISTIANS teaching that one should divorce his or
AND WIDOWS her partner. Neither is he discussing the
7:8,9 Unmarried ... widows: To departure of the innocent party because
the unmarried Paul gives his personal the guilty party has committed adultery
advice. Because of the times in which (Mt 19:9). He is discussing the incom-
they lived, it was better to remain unmar- patibility of two people that made it im-
ried (vss 1,26). However, if they could possible for them to live together. If liv-
not exercise sexual self-control, then they ing together in harmony was impossible,
separation was allowable. However, the the Lord through the inspiration of the
condition is that neither partner may Holy Spirit. These commands are not the
marry. The two partners must remain un- opinion of Paul. They are from the Lord,
married or else be joined together in the through Paul, to those Christians who
marriage relationship. were living in a marriage contract with
one who did not become a Christian.
MARRIAGE OF BELIEVERS Pleased to dwell with him: If a husband
TO UNBELIEVERS or wife is converted, he or she should not
7:12,13 To the rest: When Jesus was take the initiative to leave the uncon-
personally on earth, His ministry was to verted marriage partner. In other words,
the Jews who were in a covenant rela- the believer should not divorce the un-
tionship with God. He gave the com- believer. The believer should take the
mandments concerning marriage rela- initiative to preserve the marriage, and
tionships that were directed to the Jews thus, give the children and unbelieving
as a people in a covenant relationship mate the opportunity to stay in close con-
with God (See Mt 5:32; 19:2-10; Mk tact with one who has given himself or
10:9; Lk 16:18). However, in this con- herself to the Lord (See comments 1 Pt
text Paul is dealing with mixed marriages. 3:1,2).
These were Christians who were in a cov- 7:14 Sanctified: If the unbeliever
enant relationship with God who were in the marriage agrees to stay with the
married to those who were unbelievers. believer, then the marriage is considered
This situation developed as one of the sacred by God. Separation of the two is
partners in a marriage was converted and avoided, and thus, if children are in-
the other was not. The problem was not volved, the marriage continues for their
that a Christian married one who was not benefit. If one would separate from the
a Christian. Achaia was a province unbeliever, the unbeliever may take the
wherein many were being converted out children, and thus, the children would be
of idolatry. Therefore, the problem was raised outside the Christian influence of
growing where there were many mem- the believer. Therefore, the believer
bers who were married to partners who should not seek to leave the unbeliever
were not converted. Paul thus gives new for the sake of bringing up the children
revelation from God concerning this situ- in the presence of the believer’s Chris-
ation. I say, not the Lord: Paul gives tian influence.
inspired instructions concerning the mar- 7:15 If the unbeliever leaves: If the
riage relationship about which Jesus did unbeliever takes the initiative to divorce
not personally speak when He was on the believer, then the responsibility for
earth, since His earthly ministry was to the dissolving of the marriage contract is
those who were all in a covenant rela- not on the shoulders of the believer. Not
tionship with God. We must remember, enslaved: Though this is often a con-
however, that this revelation comes from troversial statement, the immediate un-
derstanding of the statement in the con- believer is not under the bondage of a
text of this letter, which was the only let- marriage contract concerning the mar-
ter of inspiration the Achaian disciples riage relationship. The believer is thus
possessed, was that the believer was no free to remarry and should not suffer the
longer under the bondage of the marriage suppression of sexual drives, loneliness,
contract if the unbeliever took the initia- economic poverty, and the possible dep-
tive to divorce himself or herself from ravation of a home situation wherein chil-
the believer. There are two primary po- dren would be without a mother or fa-
sitions that Bible students take concern- ther. The deserted Christian partner
ing what Paul here teaches. (1) It is as- should not be confined to the burden of a
sumed in this case that the unbeliever single parent household because of the
departs in order to live in an adulterous unfaithfulness of an unbeliever who re-
relationship with another person. The be- fused to obey the gospel. Called us to
liever, therefore, is under no obligation peace: The believer has the responsibil-
to maintain a marital relationship with ity of maintaining a peaceful environment
the unbelieving partner. He or she could within the home if the unbeliever decides
divorce the unbeliever on the grounds of to depart. Rage and reviling would ac-
adultery (Mt 19:9). (2) Paul is not giv- complish nothing except drive the unbe-
ing another exception for divorce believer further away (See comments 1 Pt
tween two who are in a covenant rela- 3:1-6).
tionship with God. He is discussing a 7:16 Paul concludes his instructions
different situation than what Jesus dis- concerning mixed marriages by exhort-
cussed in Matthew 19, that is, the mar- ing the believer to remain with the unbe-
riage of one who has become a Christian liever. If the believer maintains a Chris-
to one who has rejected the gospel. This tian attitude in the marriage, there is the
is a different situation than the one possibility that the unbeliever will be
wherein Jesus gave directions to the Jew- converted. Therefore, the believer should
ish couples in Matthew 19 who were both take no initiative to depart from the un-
in a covenant relationship with God. In believer. All initiative to depart must be
the context of the Corinthians, the situa- with the unbeliever. It is the responsibil-
tion was that a converted person came ity of the believer to conduct himself or
into a covenant relationship with God, herself in a manner that would possibly
while the other did not. The Achaian dis- lead to the conversion of the unbeliever.
ciples, therefore, were asking Paul what Therefore, the believer must conduct
to do in such situations if the unbeliever himself or herself in a manner that will
decided to desert the believer for any rea- encourage the unbeliever to preserve the
son. Paul instructed them that if the un- marriage.
believer should depart, the believer is no
longer obligated to be a marriage partner REMAINING AS ONE IS CALLED
to the departed unbeliever. The deserted 7:17 Paul is still discussing the mar-
riage relationship in this context. He here here states that those who obey the gos-
discusses that one must preserve the mari- pel should not seek to change their mari-
tal relationship that he or she has at the tal status at the time they obey the gos-
time either became a Christian. Through- pel. We assume, therefore, that regard-
out the New Testament there is neither less of one’s marital status, he or she must
commandment nor advice given that a remain in the marital relationship he or
Christian should take the initiative to she is in at the time of conversion. The
break up a marriage relationship. In the Holy Spirit gave no instructions to any
preceding context of verses 12-16, the New Testament writer concerning the
believer was exhorted to maintain his or breaking up of marriages when people
her marital relationship with the unbe- became Christians. In fact, the precise
liever. If the unbeliever agrees to remain message of the instructions the Holy
with the believer, then the believer must Spirit gives in this context is that such
remain in the marital relationship. There- should not be done. Those who obey the
fore, one must remain in the marital re- gospel are commanded to make every
lationship he or she has at the time of effort to preserve their marriage relation-
conversion. However, this would not ship when they become Christians, not
apply to a polygamist relationship since to dissolve such. Therefore, it would be
such a relationship is not a God ordained presumptuous of any man to teach some-
relationship of one man for one wife for thing that is contrary to what the Holy
life (See comments Ep 5:22-33). Spirit has here specifically commanded
7:18,19 Those Jews who were con- concerning the preservation of marriages.
verted must not seek to change the fact 7:21,22 If a slave had the opportu-
that they were Jews. Neither must the nity to gain his freedom after he became
Gentiles become as Jews. “For in Christ a Christian, then he should take the op-
Jesus neither circumcision avails any- portunity to be free. The Lord’s free-
thing nor uncircumcision, but faith work- man: Whether the slave who became a
ing through love” (Gl 5:6; see Rm Christian gained his freedom or remained
2:27,29; Gl 3:28; 6:15; Cl 3:11). Keep- a slave, his relationship with Christ con-
ing of the commandments: What is im- tinued the same. He was set free from
portant as a Christian is not changing sin through his obedience to the gospel
one’s marital situation, but obeying the in order to become the slave of righteous-
will of God (Jn 14:15; 15:14; 1 Jn 2:3; ness (Compare Jn 8:36; Rm 6:16-18; Cl
3:24; 5:2). 3:24; Pl 16; see Js 1:9,10). Christ’s bond-
7:20 The statement of this verse is servant: When any person obeys the gos-
directed to those who have obeyed the pel, he or she becomes the slave of Jesus
gospel. In the preceding context, Paul (See 6:20; 9:21; Gl 5:13 Ep 6:6; 1 Pt
spoke of the unbeliever who might 2:16). As a Christian he is not his own,
choose to change the marital situation by but one in whom God dwells to accom-
deserting the believer. However, Paul plish the work of God on earth (Gl 2:20).
7:23 Bought with a price: The price could have already begun, and thus, the
that was paid was the incarnate blood of time had come when Christians were
the Son of God (6:20; At 20:28; 1 Pt headed into great persecution that would
1:18,19; Rv 5:9; see Lv 25:42). Since come through the personal vendetta of
they were freed in Christ, then they would Nero against Christians. The greater per-
not become the bondservants of those secution would later come from the Ro-
false teachers throughout Achaian who man government (See comments in intro.
were seeking to bind on them that which to Rv). Add to this the fact that this let-
God had not bound (See comments At ter was probably written about fifteen
15:10; Gl 5:1,2). years before the destruction of Jerusalem
7:24 The application of the principle by the Romans in A.D. 70. Jewish per-
that is stated here applies to both the secution of the church was still preva-
marital status and the slavery status of lent. Also, antagonism between Rome
those who became Christians in Corinth. and nationalistic Jews was building. In
Paul was not breaking up marriages, nei- A.D. 70, Rome would eventually crush
ther was he on a campaign to set the Jewish nationalism with the destruction
slaves free (See Ep 6:5-8; Cl 3:22-24). of national Israel (See comments Mt 24).
This statement of Paul simply means Therefore, these were not peaceful times.
what it says. One must remain in the civil Though we do not know all the social
or marital state he or she is in at the time and political troubles that prevailed in the
of conversion. In this context, reference environment, we do know that they were
was specifically to those who were mar- of such nature that Paul would give the
ried. advice of these verses. We must also un-
derstand that the distress about which
THE UNMARRIED Paul speaks was not temporary. It was a
7:25 Concerning virgins: Paul now distress (persecution) that would con-
turns to answer the Achaians’ questions tinue for years. It would be a time when
concerning those young people of both it would be difficult to marry and bring
sexes who were unmarried. I give my children into a world of hardship and
opinion: What advice he gives here is persecution. Remain as he is: The ad-
not by commandment of the Lord (See 2 vice is that one remain either single or
Co 8:8). It is simply his judgment in view married. If married, then one should not
of the circumstances that are explained seek to be loosed from his or her partner.
in the following verse. If single, then one should not seek to be
7:26,27 The present distress: Paul married.
does not explain any particular distress. 7:28 If you marry you have not
Sometime before the writing of this let- sinned: If one did marry against Paul’s
ter, Caesar Claudius ran the Jews out of advice in this context, he or she did not
Rome (At 18:2). The persecution that sin because Paul was giving only his ad-
Nero would launch against Christians vice, not a commandment from God.
Therefore, Paul can give advice by in- Ps 39:6; Js 1:10; 4:14; 1 Pt 1:24; 4:7; 1
spiration of the Holy Spirit through the Jn 2:17.
writing of this inspired epistle without 7:32 Free from concern: In the
that advice being bound as law. To spare times of persecution, Paul wanted them
you: Paul’s advice to remain in the situ- to be free from the worries of providing
ation in which he or she was at the time material necessities to maintain a family
of conversion was based on his concern with small children (Compare 1 Tm 5:5).
for the husbands and wives. These were Things of the Lord: In times of perse-
not the best of times for a Christian fam- cution, those who are single would have
ily, and thus, one should not change his to think about their service to the Lord
marital situation. instead of worrying about partners and
7:29,30 The time is shortened: In children in a marriage relationship.
comparison to eternity, the Christian’s 7:33,34 In normal times of peace, it
life on earth is short. It is too short to be is the responsibility of the husband to care
concerned about those things that will not for the things of the world in order to
continue into eternity (Compare Rm provide for his family. Paul thus uses
13:11; 1 Pt 4:7; 2 Pt 3:8,9). Since mar- the general responsibilities of the hus-
riage will not be a part of our heavenly band in times of peace to remind them of
dwelling (Mt 22:30), then it is not some- the difficulty of fulfilling this responsi-
thing that should be focused on in times bility in times of persecution. In the times
of distress about which he refers in verse of distress in which they were in, he thus
26. Our focus should be on those values discouraged marriage in order to spare
and principles that will endure past the them from the added burden of family
end of all things of this world (See com- responsibilities. It is not that Paul is
ments Mk 10:28-30; Lk 14:25-33). teaching celibacy as a manner of life (See
7:31 As not misusing: For the Chris- 1 Tm 5:14,15). The times of physical
tian, the world is not the end. It is only distress in which they lived called for the
the means to the end. The end is the new advice that they remain single in order
heavens and earth that is yet to come (2 that they focus on the Lord throughout
Pt 3:13). Christians, therefore, should those times (See Lk 10:40). A woman
have their minds focused on those things who is married must care about provid-
that are above and beyond this present ing for a husband and children (Ti 2:4).
world (Cl 3:1-3). In this way they will In times of distress this would be diffi-
properly use the things of this world. The cult.
Christian’s goal is not to remain attached 7:35 For those who could control
to this world. It is not his goal to rule their sexual drives (vss 1,2), Paul advised
over this world. It is his desire to see the that they remain unmarried in order that
passing of this world in order that the they focus on serving the Lord without
heavenly realm of existence be estab- the distraction and worry about provid-
lished. See comments 2 Pt 3:11-13; see ing for a marriage partner or children.
Restraint: This could be translated ried she would be spared the burden of
“snare.” In other words, Paul did not caring for the things of the world in or-
want his advice to bind them to celibacy. der to provide for a husband and chil-
There were some among them with dren (vs 34). Therefore, the father could
strong sexual desires, and thus, it would forbid her to marry without sinning
be best for them to marry, even in times against God. We must keep in mind while
of distress (vss 1,2,8,9). It would be bet- reading throughout this advice of Paul,
ter to marry in times of distress than to that the environment for Christians was
be tempted to commit fornication. With- hostile to their faith (vs 26). In the con-
out distraction: In times of distress, text of persecution, therefore, Paul’s ad-
those who remained single would better vice against marriage must be under-
commit themselves to the service of the stood.
Lord without the burden of providing for 7:39 Bound by law: God’s principle
marriage partners and children. for marriage is that one person marry
7:36 If anyone: The custom of the another person, and that marriage exist
culture of Corinth was that the parents, until one mate dies (See comments Mt
specifically the father, or guardian in the 19:1-9). If one mate dies, then the living
absence of a parent, had the authority to mate may marry another (Rm 7:1-3).
give the daughters for marriage. In this Only in the Lord: If a Christian woman’s
case, if the daughter was passing the husband dies, she is at liberty to marry
usual age for marriage, Paul encouraged again. However, Paul states here that she
the father or guardian to let her marry. If must marry one who belongs to the Lord.
they felt that they were unfair to her in Since the religiously split marriage pro-
not allowing her to marry, then they duced problems when only one mate was
should allow her to marry even though converted (vss 12-16), then Paul’s stipu-
they were in times of distress. He does lation here would only be reasonable for
not sin: Paul again reminds them that wise women who had either experienced
he is talking concerning his own advice marriage to unbelievers or who had
and not the commandment of the Lord worked with women who were married
(vs 25). This is inspired advice. But it is to unbelievers. It would certainly be un-
not an inspired commandment. If they wise on the part of a Christian to bring
did not follow his advice, they would not himself or herself into the bondage of an
be sinning against God. unbeliever in a marriage contract. Since
7:37,38 The parent or guardian who it would be unwise on the part of older
determined that it would be unwise to women who had lost their husbands to
allow the daughter to be married was not death to marry unbelievers, then certainly
obligated to give her in marriage. He it would be unwise for a young virgin to
should not feel guilty about not giving marry an unbeliever.
the daughter in marriage because of the 7:40 My opinion: Again, Paul does
times of distress. If she remained unmar- not bind celibacy. He knows that he
writes by inspiration of the Holy Spirit. tress in which they lived (vs 26). Caring
But what he writes in this context con- for a family in times of persecution would
cerning celibacy is only his inspired ad- be a great burden on fathers and moth-
vice, not the commandment of God (vss ers. It is for this reason that Paul sug-
25,35). Happier: Again, this advice is gests that the unmarried remain as they
in reference to the circumstances of dis- are.
C HAPTER 8
UNITY IN AREAS OF OPINION mature disciples were intimidating some
Corinth was an environment of idol of the new converts to eat meat against
worship and religious immorality. For- their conscience (See Rm 14:14). Those
nication was a part of the idolatry that who had knowledge that there was noth-
prevailed throughout Achaia. In reli- ing in meats, were eating with a puffed
gions that were created after the imagi- up attitude toward those who were still
nations of immoral men, who sought to struggling with their past in reference to
gratify their own lusts of the flesh, ani- sacrificed meats (Rm 14:3). Therefore,
mals were sacrificed to false gods. The Paul proceeds in this chapter to give ad-
meat of these sacrifices were partially vice concerning the relationship between
consumed in the temple at the time of stronger and weaker disciples in relation
the sacrifice and by the one who offered to those things that are matters of opin-
the sacrifice. The remainder of the meat ion. He teaches that at times, stronger
was sold in the public market place (See Christians must forego their rights of ex-
8:4,7,10; 10:19; At 15:20,29). In this ercising their liberty. They must do so in
chapter, Paul is expressing his concern order to protect the conscience of the new
for the new converts. In expressing his converts. Patience and love must be ex-
concern, he establishes principles for ercised toward the new converts until
maintaining unity in the midst of differ- they grow in the faith to understand that
ent opinions (See comments Rm 14). God placed no religious significance on
8:1 Knowledge puffs up: In the eyes any food.
of God, there is no religious significance 8:2 Those who knew that there was
to meat. God created all meats to be eaten nothing in an idol were doing wrong by
according to the will and taste of the in- intimidating the weaker new convert to
dividual. Mature Christians have this eat the meat that was sacrificed to idols.
knowledge of what is true. However, Knowledge that determines one’s behav-
some of the new converts of Achaia were ior with little or no consideration for the
still struggling with a conscience that was weaker brother, is knowledge that is used
trained by their past idolatrous life. At arrogantly and in an unloving manner.
the same time, there were some among One’s knowledge, as he grows as a Chris-
the disciples who knew that there was no tian, must be used to edify new converts
religious significance to meat. Those in their growth. In this case, the new
converts could be taught that there was ates a concept of god in his mind that is
nothing in meats, but their feelings (con- mere human, and thus understandable.
science) were still guided by their former 8:5,6 For even if: If there were other
idolatrous life. It would take time for gods, there would be only one God for
them to overcome their past in order to the Christian, for it was to this God that
be able to walk in the freedom of Christ the Christian has given his submission.
(See comments Gl 5:1). Paul here applies the reasoning of the pa-
8:3 One’s love of God is manifested gan religious mind. The Achaians un-
in his love and consideration for his derstood that different men gave their
brother. See comments 1 Jn 3:10,11; see submission to different gods, and thus,
1 Jn 3:13-17. Known by Him: God submitted to what they conceived to be
knows the heart of the person who con- the demands of that god. Paul asked from
siders both the will of God and the con- the viewpoint of pagan reasoning that at
science of the new convert (See Mt 7:23; least the Achaians should submit to the
Gl 4:9; 2 Tm 2:9). He knows our ac- demands of the God to whom they gave
tions, though our brethren know our their allegiance through Jesus. There is
hearts only by our actions. Therefore, in one God: Though the Greeks submitted
order to manifest that one loves God, he themselves to gods they conceived of
must behave in a loving manner in his being in heaven or on earth, the Chris-
relationship with his brother. tian has submitted himself to the one true
8:4 An idol is nothing: An idol is and living God of heaven (Ml 2:10; Ep
only a reminder of a god the worshiper 4:6). Through whom are all things: See
has created after his own image. There- comments At 17:22-29; Cl 1:16 (Rm
fore, the idol actually represents the emo- 11:36). One Lord: There is only one
tional intellect of the one who conceives Lord to whom we have given our alle-
a god in his mind to whom he gives rev- giance and submission (Jn 13:13; At 2:36;
erence (See Lv 26:1; Is 2:8; 10:10; 41:24; Ph 2:11; see comments Ep 4:4-6). Jesus
Ez 30:13). There is thus nothing in an was the creator of all things (Jn 1:1-3; Cl
idol beyond the ability of man to con- 1:16; Hb 1:2). Since all things are up-
ceive. Idol gods are only in the mind of held by the power of Jesus’ word (Hb
the one who has created the image of such 1:3), we continue to live because of Him.
gods. No other God: There is only one Our existence on earth, therefore, de-
God (8:6; Dt 4:35,39; 6:4; Mk 12:29; 1 pends on the grace of God to continue
Tm 2:5). He is the God who is beyond all things as they are.
the comprehension of the minds of men 8:7 We must keep in mind that this
(See comments At 17:22-29). And since context is discussing something that had
His being and existence cannot be fully religious connotations from past religious
comprehended by men, then men seek to practices by those who gave reverence
create a god in their minds that they can to idol gods. It is not discussing opin-
understand. In this way the idolater cre- ions that we would make religious, and
thus, bind on the church. The context of on certain foods, then this person must
what is stated is based on the culture of grow to realize that there is no religious
idol worship and pagan religions that significance to any food. However, he
were prevalent in Corinth. Not every- may associate idol worship with certain
one has this knowledge: There were foods until he realizes that God created
among the Achaian disciples new con- all foods without any religious signifi-
verts who had not yet changed their think- cance. This is a process of growth with
ing concerning the foods that were sacri- which the stronger disciples must be pa-
ficed to idols (10:28). In their con- tient.
science, they were still living in the past. 8:9,10 God has placed no religious
Their conscience being weak is defiled: significance on foods. This does not
These new converts continued to believe mean that our liberty of eating certain
that sacrificial meat had spiritual conno- foods should be used to cause someone
tations connected with it when eaten. to stumble by intimidating them to eat
There were also those who had been against their conscience. Because of
Christians for a longer period of time who one’s knowledge that meats have noth-
had grown out of the reverential consid- ing to do with salvation, he could eat
eration of any meat that was offered to without offending his own conscience.
an idol god. The case was that these However, if the new converts were in-
stronger Christians were intimidating the timidated to eat the meat that they had
younger Christians to eat the meat, and formerly eaten in reverence to idols, then
thus, the younger Christians ate against the freedom to eat on the part of the
their conscience. In eating, their con- knowledgeable brother would be a stum-
sciences were defiled. When they ate, bling block to the new convert. The weak
they were renewing in their minds their brother would thus sin in eating against
past reverence they had toward sacrifi- his conscience (Rm 14:23). What Paul
cial meat. is stating is that the conscience of the
8:8 Does not commend us: There weak brother (the new convert) must be
is no religious significance in meat or any considered by the strong brother (the
other food. We cannot make food a part knowledgeable brother). The conscience
of our worship to God (Rm 14:17). The of the weak brother must be considered
eating of food does not have any bearing until he grows out of the past religious
on our salvation. “For every creature of connotations that he put on the eating of
God is good. And nothing is to be refused certain foods (Compare Gl 5:13). Idol’s
if it is received with thanksgiving, for it temple: Some of the stronger brethren
is sanctified by the word of God and were eating the temple meat that had been
prayer” (1 Tm 4:4; see Mk 7:19). All sacrificed to idols. The new converts wit-
foods, therefore, can be eaten by the nessed this, and thus, were confused con-
Christian. However, if one grew up in a cerning the practice because they still
religion that placed religious significance thought of idol gods when thinking of the
meat that was sold and eaten in the He would willingly forego any liberty he
temple. Paul is saying that the knowl- had until the weak disciples grow to un-
edgeable disciples should not go to the derstand that there is no religious signifi-
temple to eat the meat if such causes the cance to the eating of meats (See Rm
new converts to be encouraged to eat 14:21; 2 Co 11:29). Therefore, our con-
against their conscience. One must stay duct is often governed by the consciences
away from the temple foods for the sake of the new converts (Rm 15:1). Stron-
of the new converts (10:27-33; Rm ger Christians must be willing to sacri-
12:13,21). fice their liberties in Christ in order to
8:11 If the new convert is encour- nurture the new converts. However, this
aged to eat, then he sins because he has teaching also assumes that the new con-
not eaten out of faith (See comments Rm verts must grow to the point of being
14:23). Therefore, the strong brother has where the stronger brothers were in their
encouraged the weak brother to offend thinking concerning foods. If one does
his own conscience by eating what he be- not grow out of a conscience that was
lieves has religious connotations in ref- trained by idol worship and pagan gods,
erence to idols. The strong brother would then he has a problem of refusing to grow
cause the new convert to sin against his in the grace and knowledge of Jesus (2
conscience if he encourages the weak Pt 3:18). If a brother remains in the faith
brother to eat against his conscience. for many years without changing his nov-
8:12 You sin against Christ: One ice thinking concerning sacrificed meats,
has the liberty to eat what foods he so then this brother must be approached for
chooses, for all foods are clean (Mk 7:19; his refusal to understand the liberty that
1 Tm 4:4). However, if one uses this free- one has in Christ to eat all meats. Broth-
dom to encourage a new convert to eat ers who are older in the faith must lov-
against his own conscience, then he has ingly teach new converts the freedom that
sinned against Christ (See Mt 25:40; Rm one has in Christ. It is a freedom from
14:15). Paul’s point is that the older the bondage of pagan religious beliefs
Christians in the faith have a responsi- that held one in captivity before conver-
bility toward the new converts. The sion (See comments Gl 5:1,2; Cl 2:11-
knowledgeable brethren must walk in 19). Freedom in Christ is a fundamental
love until the new converts grow out of teaching that must not be endangered lest
any religious significance of meats that we take ourselves back into religions of
they were taught while living in idol re- bondage from which we escaped in our
ligions. obedience to the gospel. It is in Christ
8:13 I will never eat meat again: that we are truly free, and thus, disciples
This shows how committed Paul is to the must maintain their freedom.
principle he has taught in this context.

C HAPTER 9
RIGHTS OF SUPPORT ing to them. Such only indicates the lim-
When considering the context of this its to which arrogant attitudes will take
chapter, we must keep in mind that it was those who have set themselves against
Paul’s general practice to support him- God’s workers. Paul had manifested the
self through tent-making when he stayed spirit of servanthood in his life. The false
at any location for a period of time. He teachers in Corinth manifested the spirit
did such while in Corinth (At 18:3), of pride and selfish ambition (See com-
Ephesus (At 20:33-35) and Thessalonica ments 3 Jn 9,10).
(1 Th 2:9; 2 Th 3:6-13). When he was in 9:2 Apostle ... to you: The generic
transit and speaking to unbelievers in meaning of the word apostolos (apostle)
evangelistic work, he received support is “one sent.” Since Paul was sent to
from the churches. However, when he Achaia by Jesus, then he was the only
was located with brethren for extended apostle who first preached the gospel to
periods of time, he worked to support them (15:1,2). Seal of my apostleship:
himself. Since Paul was the first to preach the
9:1 In this discussion, Paul applies gospel in Achaia, then the existence of
the principles of chapter 8 to his own life. the Achaian disciples was the evidence
To begin this discussion, he reaffirms his of his apostleship of preaching the gos-
apostleship. His apostleship was based pel. Their very existence as part of the
on Jesus’ personal appearance to him and universal church of Christ, therefore,
calling him into apostleship (15:8; At proved his apostleship. Add to this the
9:3,17; 18:9; 22:14,18; 23:11). Seen fact that he worked the signs of a Christ-
Jesus: At least one qualification for be- sent apostle among them (2 Co 12:12).
ing a Christ-sent apostle was seeing Jesus He had also imparted the miraculous gifts
and being personally called into of the Spirit to them (See comments At
apostleship by Him (See comments At 8:18; Rm 1:11). Therefore, the existence
1:21,22). My work: The Corinthians of the Achaian disciples was the certifi-
were in Christ because of the sacrificial cation (seal) of his apostleship.
labors of Paul. Paul had given up his 9:3 My defense: The word “de-
previous life. He had refused the finan- fense” is from the Greek word apologia.
cial support of the Achaian disciples (See The word is also used throughout the
comments 3:6; 4:15; At 18:1-3,11). Their New Testament in reference to making a
existence as a part of the redeemed, there- verbal defense of one’s beliefs (See At
fore, was based on his being called by 22:1; 25:16; Ph 1:7,17; 1 Pt 3:15). It
Jesus and his sacrifices to work in seems inconceivable that a Christ-sent
Corinth. However, there were some in apostle would have to defend himself as
Corinth who questioned his apostleship. such to a group of disciples who actually
They questioned his motives for preach- experienced firsthand the “signs of an
apostle” (2 Co 12:12; compare Gl 2:8,9). half-brother, Jesus, was the virgin-born

We would assume, therefore, that those Messiah and Son of God (See Mt 13:55).
who were questioning his apostleship had 9:6 It seems that Barnabas also sup-
not personally met Paul while he was in ported himself as an evangelist through-
Achaia. They had not personally experi- out his journeys. A very important point
enced the miraculous power of the concerning the support of an evangelist
apostle, and thus, they were challenging is given in the example of Paul and
those among the disciples concerning Barnabas. In reference specifically to
Paul’s authority as an apostle. The re- Paul, a close examination of his journeys
port from the house of Chloe (1:11) was in his writings reveals that he supported
a plea from the Achaian brethren who himself most of the time throughout his
personally knew Paul. It was a plea that journeys (See comments At 20:34,35; 2
he write this defense, or else come and Th 3:7,8). He had certainly received sup-
personally correct the problem. port from the Antioch disciples on his
9:4 In this context Paul begins with initial few months after leaving Antioch
his right as an apostle to be supported by (See At 13:1-4). However, when the
the church. By asking the question of money ran out that they sent with him,
this verse, his implied answer is that he, he and Barnabas made tents in order to
as one who was sent forth to preach the support themselves (See comments At
gospel, had the right to be supported by 18:1-3). The Philippian church partially
the church (1 Th 2:6,9; 2 Th 3:6). The supported him, with Silas and Timothy,
responsibility of his apostleship de- when they left Philippi for Thessalonica
manded the necessity of the church to (Ph 4:15,16). However, this contribution
support him (Compare 3 Jn 7,8). only subsidized what he and those with
9:5 A believing wife: The other him made through making tents. The ex-
apostles, including Peter, were married ample here is obvious. Evangelists would
(See Mt 8:14; Mk 1:30; Lk 4:38). Since do well to go forth with the initial sup-
they were married, and went forth with port of the church, but with the goal of
their wives to preach the gospel (Mt supporting themselves in order to carry
28:19,20; Mk 16:15), then it was the re- on with their journey (See comments 3
sponsibility of the church to support them Jn 1-8). This would not be a binding
(See comments Rm 10:15). The apostles example of Paul, but at least it manifested
went forth with Christian wives. There- his dedication to preach the gospel to the
fore, their wives willingly went forth with world regardless of the support of the
them in order that they fulfill their Christ- church.
commissioned responsibility to preach 9:7 Though Paul supported himself
the gospel to the world. Brothers of the much of the time throughout his journeys,
Lord: The physical brothers of Jesus, he still had the right to receive support
who were born to Mary and Joseph, also from the church. This is the point of his
became evangelists to preach that their argument to those in Corinth who were
challenging his apostleship. As an supported has a right to be supported for

apostle, he had a right to financial sup- his labors in spiritual matters (Compare
port. He asks three questions here that 2 Co 11:8).
have obvious answers. Those who go to 9:11,12 Reap your material things:
war, are paid. Those who plant a vine- The evangelist who teaches the word of
yard have a right to eat the fruit of the God has a right to receive financial sup-
vineyard. Those who milk the goats and port from those to whom he ministers the
cows, drink the milk. Therefore, those word of God (See comments Gl 6:6; see
who preach the gospel financially have a Rm 15:27). If others: Others had come
right to live from the gospel by the sup- to Corinth after Paul left. It seems that
port of those who are converted by their the Achaians had supported them. This
preaching of the gospel (vs 14; see com- verse would also indicate that the
ments Gl 6:6). Achaians were supporting those who
9:8,9 The law: Paul here resorts to were opponents of Paul. In other words,
principles of the Sinai law concerning the the opponents of Paul were being incon-
support of those who minister the require- sistent. They were saying that Paul had
ments of the law to the people. You will no right to financial support while at the
not muzzle the ox: The ox is allowed to same time they were extracting support
eat the grain as it treads the grain from from the church. We have not used this
the husks (Dt 25:4; 1 Tm 5:18). This right: While he was in Achaia, Paul did
Sinai law is used in order to teach that not receive support from the disciples.
God is concerned more for his evange- He did not take their support because he
lists than an ox. If God cared for the ox did not want to be accused of preaching
in its labors to tread out grain, then Paul’s for money, the very thing they are accus-
conclusion is that He would certainly be ing him of doing at the time he wrote this
more concerned for the evangelists. letter (See comments 3 Jn 5-8). They
Those churches, therefore, who do not needed to be reminded that while he was
support evangelists, but allow the ox to in Achaia, he supported himself by mak-
eat of the grain, are more concerned over ing tents (At 18:1-3; 20:33-35; 2 Co 11:7-
an ox than they are over the financial 9; 12:14; 1 Th 2:6). The Achaians soci-
well-being of an evangelist. ety was accustomed to supporting phi-
9:10 Plow in hope ... partaker of losophers or teachers of some strange
his hope: Those who plow in evange- doctrine. In order that they not associate
lism of the lost and edification of the him with this group of self-proclaimed
church, have the right to receive support. false teachers, Paul chose not to exercise
It is right for an evangelist to hope for his right to be supported by the newly
support as a result of his labors. This converted disciples (See 2 Co 11:12).
would especially be true of elders who The actions of the Achaians in this verse
work in edification of the church (See 2 to support false teachers justified Paul’s
Tm 2:6). The laborer who expects to be reasons for not being supported by them.
His argument against the false and ac- in their work of world evangelism. Ev-
cusing teachers was that he preached ery disciple, therefore, that does not fi-
without receiving contributions. This nancially support the work of evangelists
was in contrast to his accusers. They is contravening this commandment of the
were accusing him, who was their father Lord. Even the Achaian disciples in their
in the faith, while they were receiving carnal thinking were at least carrying out
pay. Not hinder the gospel: There are this commandment in reference to the
often cultural situations wherein an evan- false teachers in their midst (vs 12). It
gelist should support himself when seems inconceivable that a disciple
preaching the gospel. He should not re- would claim to be a member of the body
ceive support from an unbelieving audi- of Christ, and yet, not obey this com-
ence to whom he preaches in order that mandment that has been God’s plan
he not be accused of preaching for money. throughout His work with mankind to get
We must keep in mind that this situation the gospel to all the world. Every dis-
is in reference to the initial preaching of ciple should answer the question that
the gospel to unbelievers. After people Paul asked the brethren in Rome. “And
are converted, and thus taught their re- how will they preach unless they are
sponsibility to support evangelists, the sent?” (Rm 10:15). Christians who are
converted manifest their lack of spiritual not supporting the work of evangelists
growth when they do not support evan- to preach the gospel to the lost, have not
gelists who go forth to preach the gospel been converted to the work of God to save
in other areas. Disciples are spiritually the lost (See comments Mt 28:19,20; Mk
immature if they do not carry out their 16:15). They are negligent in their re-
responsibility of supporting evangelists. sponsibility as Christians.
These disciples have not learned the spirit 9:15 Used none of these things:
of God’s grace and the commission of Paul had not used his right to be finan-
Jesus to take the gospel to all the world cially supported by the Achaian disciples,
(See comments Ph 4:10-18; 3 Jn 5-8). for he supported himself while in their
9:13 Paul again refers to the Sinai presence (At 18:3). Neither was he writ-
law. The Levitical priests who adminis- ing this letter in order to move them by
tered those things that were required of guilt to support him. He wanted to re-
the Jews in fulfillment of requirements move all accusations that he was preach-
of the law, were justified in receiving paying for money (vs 12; 2 Co 11:10). Make
ment from the worshipers (Lv 6:16,26; my boasting void: Any preacher who
7:6,31; Nm 18:8-31; Dt 18:1; see Mt supports himself in preaching the gospel
10:10; Lk 10:7,8). should be proud that he does such. If the
9:14 The Lord has commanded: No Achaians had supported Paul, then he
stronger language could have been given would not have the argument of this con-
to the disciples concerning their respon- text against the false teachers who were
sibility to financially support evangelists living off the Achaians. The sincerity of
self-supporting evangelists is magnified loss of his life (At 20:24,25). Such is the
in the fact that they support themselves determination of the evangelist who is
while preaching the gospel. Paul says driven to fulfill his destiny.
here that he would not condescend to full- 9:17 In verse 16 Paul said that he
time support in Achaia in order that his could not boast if he preached the gospel
boasting concerning self-support not be in order to receive a salary. If an evan-
questioned by his accusers. We must gelist considers preaching the gospel as
keep in mind, however, that he was writ- a secular job, then he is a hireling. He is
ing these things to Christians who were preaching for money. Paul affirms here
only a few years in the faith. Disciples that he was preaching willingly without
who are well established in the faith, and receiving support. Because he was
have been Christians for several years, preaching out of a sincere heart that was
have no excuse for not supporting evan- driven by his appreciation for God’s
gelists as they go forth to preach the gos- grace, then he had a reward (15:10; 2 Co
pel. Older disciples who do not support 4:15; see 1 Co 3:8,14; 2 Tm 4:7,8; Rv
the preaching of the gospel to the lost 14:13). Entrusted with a stewardship:
have either not been taught to do such, Paul had been given the responsibility of
or they are neglecting their responsibil- taking the gospel to the Gentiles (At 9:15;
ity. The problem with some of the Chris- Rm 1:1; Gl 2:7; Cl 1:27). It was there-
tians in Achaia was their innocence in fore his destiny to accomplish this task
supporting any self-proclaimed teacher. (See comments At 20:24,25). Because
9:16 Necessity is laid upon me: Sin- he knew his Christ-appointed work, he
cere evangelists will preach the gospel would not allow anyone or anything to
regardless of whether they receive any detour him from his course. And so
support from the church. The message should evangelists consider their work as
of the gospel is as fire in their bones and preachers of the gospel. One must feel
they cannot help but preach the gospel that God has called him to the work of
(See Jr 20:9). Any other motive for preaching the gospel. Once one deter-
preaching moves one to be a hireling (Jd mines that it is God’s will that he preach
11). The motivation of the dedicated the gospel, then persecution and hardship
preacher is that he must speak because will not deter him from his calling.
of the gratitude in his heart for his own 9:18 My reward: Paul was proud
salvation (15:10; 2 Co 4:15; see com- that he could preach the gospel without
ments Rm 1:14,15). He is driven to speak being a financial burden to the church
forth the gospel in the face of danger and (10:33). He knew that his preaching of
poverty (See At 9:15:16; 15:25,26). Of the gospel did not depend on the support
his own peril that he had experienced and of other disciples. He knew that he could
would experience in his ministry, Paul finish his course of evangelism that was
said to the Ephesian elders that he would assigned him by Christ (At 9:15) with-
not stop preaching, even if it meant the out being hindered by support because
he could support himself through the has sent him to preach the gospel. It also
making of tents. This does not mean, often leads to the evangelist not preach-
however, that he did not receive support ing those things the members need to hear
from the disciples at times during his in order to grow spiritually (2 Pt 3:18).
journeys (See Ph 4:15-17). It means that Bondservant to all ... gain the more:
he had confidence that his preaching Members often covet their preachers, and
would not be determined by whether he thus, steal them away from the lost (Lk
received support from other Christians. 4:42-44). They use their financial sup-
His self-support gave him confidence to port of the evangelist in order to intimi-
fulfill his mission of preaching the gos- date him away from the lost to whom God
pel. has commissioned him to go. Paul here
9:19 I am free: When a church sup- states that he was free from the confine-
ports an evangelist, the disciples often ment of such self-oriented disciples in or-
seek to govern the work of the evange- der that he might be an evangelist to the
list. Paul here says that he is free from world (See 2 Co 4:5; Gl 5:13).
such control. He was not obligated to 9:20-23 To the Jews ... a Jew: In
serve the unnecessary local demands of order to communicate the gospel to the
brethren who might impose on him those people of the many cultures to which he
things that would conflict with his min- went, Paul culturally identified with both
istry as a Christ-sent apostle to the Gen- Jews and Gentiles (Compare At 16:3;
tiles (See comments Lk 4:42-44; At 6:1- 18:18; 21:20-26; Rm 11:14). He was
7). He knew that unlearned brethren did willing to give up his own customs in
not fully understand the nature of the order to relate to others. He did this in
work of an evangelist. He was thus free order to have an opportunity to preach
from their manipulation that would come the gospel in a manner that would be un-
with their support. Since he was free derstood by all men. As without law:
from their demands, he could speak those These were Gentiles who were not un-
things that needed to be said without the der the Sinai law. However, they were
intimidation of brethren who might under the law of God (Rm 2:12-14). As
threaten to drop his support. His state- weak: Reference here is probably to
ment concerning financial freedom is not those who were new in the faith. He sac-
a statement of arrogance. He simply rificed his rights in order not to encour-
knew that some brethren do not under- age new converts to act against their con-
stand the work of an evangelist, and in sciences (8:9,11-13; Rm 14:1; 15:1; 2 Co
this case, the work of a Christ-sent 11:29). I have become all things to all
apostle. In their lack of understanding, men: Paul was willing to sacrifice his
they would seek to control or manipu- rights (10:33). He was willing to sacri-
late those they financially support. Such fice his right to the material things of life.
practices often lead to the evangelist be- He was willing to sacrifice his right to
ing stolen from the lost to whom the Lord maintain his own culture. He was will-
ing to sacrifice all that was necessary in perish. However, if Christians exercise
order to get the job done of evangelizing great discipline in the Christian race, they
the world. God calls on all evangelists will receive an eternal reward. If they
to do no less in obedience to the great will faithfully run the race, they will re-
commission (Mt 28:19,20; Mk 16:15, ceive the prize of eternal glory in heaven
compare Rm 1:14,15; 11:14). The sake (2 Tm 4:7,8; Js 1:12; 1 Pt 5:4; Rv 2:10;
of the gospel: Paul was willing to make see comments 1 Pt 1:4,5).
any sacrifice that was necessary in order 9:26 Not with uncertainty: Paul was
to share with the Achaians the reward that confident that God would give the re-
comes from the result of obedience to the ward. He did not trust in his performance
gospel. That reward is eternal life in of law or good deeds. He trusted in the
heaven. The sacrifices of his personal grace of God (2 Tm 2:5; see comments
life, therefore, were small in comparison Ep 2:8-10). He was not as one boxing
to that which we will receive as a result the air. There was substance to his hope,
of God’s grace. and thus, he endured the Christian race
9:24,25 One receives the prize: The with confidence in God’s promises (See
Isthmian games were a part of the Corin- Hb 6:18,19).
thian culture. The competition of these 9:27 I discipline my body: The
games illustrates what Paul seeks to por- Christian must not allow the lusts of the
tray concerning the struggles one has in flesh to detour him from the race (See
the Christian work. Before one could re- Rm 6:18; 8:7,13; Gl 5:17; Cl 3:5). He
ceive the prize in the games, he had to must exercise self-discipline in order to
commit himself to the task of the race, train his character to be fit for eternal
and thus, exercise great self-discipline in dwelling. The disciple who preaches to
order to prepare for the race. In order to others without bringing his own lusts un-
finish the Christian race, one must exer- der control, will lose his reward. There-
cise no less commitment and discipline. fore, one’s good works in preaching are
See comments Hb 12:1,2. Imperishable: not enough to save one from an unholy
The trophy one may receive by winning life (See comments Hb 12:14).
a race in the Isthmian games would soon
C HAPTER 110
0
TEMPTATION TO APOSTASY commit themselves to serve Him.
In this context Paul pronounces a 10:1,2 The fathers, the nation of Is-
warning. He uses the apostasy of Israel rael, had a covenant relationship with
to show that “most of them” of national God (Dt 5:1-5). They were God’s people
Israel (vs 5) were lost because they did of the Old Testament era. However, the
not take heed to remain faithful. There- covenant relationship that Israel had with
fore, God is not interested in numbers, God did not prevent the apostasy of the
but in the faithfulness of the few who majority of the people. Paul here lists
the great things that God did with Israel, God planned to bring the Redeemer into
which things did not prevent their apos- the world (Gn 12:1-3; Gl 3:16). Spiri-
tasy. The cloud: This was the Shekinah tual Rock: Israel also had the blessing
that led Israel out of Egypt and through of the spiritual leadership of the Christ
the wilderness (Ex 13:21,22; 14:20; Nm who was with the nation through the wil-
10:34; 14:14; Ps 105:39). It was a vis- derness wanderings (Compare Dt
ible evidence that God was with His 32:4,14,18; Is 17:10; 26:4). They were
people. The sea: God miraculously di- given the law by which they would be
vided the Red Sea in order that Israel es- directed (See Rm 3:2).
cape from Egypt (Ex 14:21,22,29; Ps 10:5 Many of them: This is the same
78:13). Baptized into Moses: They went warning that Jesus gave in Matthew
under the cloud and through the sea in 7:13,14 that the gate is wide and broad
order to be committed to the leadership for destruction. God is not interested in
of Moses. Israel was delivered from the numbers, but in faithfulness. For this rea-
destruction of the Egyptian armies be- son, most of Israel fell from God’s grace
cause they followed the cloud of God and because of their unfaithfulness in follow-
passed through the divided waters of the ing after gods they had created after their
Red Sea. The waters closed on the Egyp- own desires (See Nm 14:29-32; 26:65;
tians and they all drowned. In the Ps 106:26; Hb 3:17; Jd 5; see comments
Achaian context, the Achaians were de- 1 Pt 3:20,21). Though God delivered
livered from the destruction of spiritual them from Egyptian captivity, they were
death through the waters of baptism into destroyed because of their unfaithfulness.
Christ for the remission of their sins (See 10:6 Paul now makes an application
comments Mk 16:16; At 2:38; 22:16; Rm of the Israelite illustration. It is an appli-
6:3-6; 1 Pt 3:21). They were baptized cation of warning to which every Chris-
unto (eis) a covenant relationship with tian should give heed. Christians would
the Father, Son and Holy Spirit (See com- be allowed by God to follow after their
ments Mt 28:19,20). own lusts (See comments 2 Th 2:10-12;
10:3,4 Same spiritual food: God see Hb 6:4-6; 2 Pt 2:20-22). However,
miraculously provided manna in the Si- God will eventually destroy them if they
nai wilderness in order to preserve the persist in unfaithfulness (Mt 10:28; 2 Th
nation for entrance into the land of prom- 1:7-9). Because Christians were saved
ise (Ex 16:4,15,35; Dt 8:3; Ne 9:15,20; through the cleansing blood of Jesus,
Ps 78:24; Jn 6:31). Spiritual drink: God does not guarantee that they will continue
provided water for Israel from a rock (Ex in the grace of God. Lust after evil
17:5-7; Nm 20:11; Ps 78:15). The food things: The fall of most in Israel was
and drink were spiritual in the sense that the result of their following after their
they were miraculously provided by God. lusts (Nm 11:4,34; Ps 106:14). Those
They were provided in order to preserve Christians who lust in order to fulfill the
the heritage of Abraham through whom desires of the flesh will eventually fall
victim to their own lusts. The fulfillment Ex 17:2,7). In the Achaian context, God’s
of the lusts of the flesh will result in one’s people were again tempting the Son of
sin and subsequent destruction from the God by participating in the temple feasts
presence of God (See comments Js and the immorality associated with the
1:13,14). feasts (6:12-20). Serpents: As a result
10:7 Idolaters: Idolatry was the re- of their sin, Israel was punished with a
sult of Israel’s desire to create a religion plague of poisonous snakes that were sent
and life-style after her own lusts (See Ex from God (Nm 21:6-9).
32:6). The Israelites thus pacified their 10:10 Nor ... complain: Moses was
own consciences by deceiving them- the representative of God’s authority
selves into believing that it was reli- among the Israelites when they came out
giously right to follow after the lusts of of Egyptian captivity, and during the forty
the flesh. The rich of Israel idolized years of wilderness wanderings before
wealth, and thus oppressed the poor. The they entered the promised land of
rich justified their oppression of the poor Canaan. Therefore, when they com-
by creating religious behavior that plained against Moses, they were com-
soothed their consciences. The Achaian plaining against God (Ex 16:2; Nm 14:2).
disciples were born out of a religion that Destroyed: As a result of their complain-
promoted the fulfillment of the lusts of ing, God destroyed them (Nm 14:37).
the flesh through fornication and gluttony The destroyer: This was the angel
(vs 14; 2 Co 6:17). In the context of chap- through whom God worked to bring
ter 11, there was also in the Achaian cul- death to those who rebelled against His
ture the same economic divisions into authority (Ex 12:23; 2 Sm 24:16; 1 Ch
which Israel digressed in her final years. 21:15; Hb 11:28).
10:8 Fornication: The Baal-Peor 10:11 As an example: The events
idolatrous religion that the Israelites had wherein God punished disobedient and
created after their own desires led them rebellious Israelites reminded the dis-
into believing that sexual gratification ciples that God is storing up wrath for
was a part of religious behavior. As a the last day. He will destroy those who
result, God rained down judgment on disobey Him (Mt 10:28; 2 Th 1:7-9).
them where in one day 23,000 died (Nm Paul’s point is that since God brought
25:9; Ps 106:29). This was in conjunc- punishment upon those He had brought
tion with the one thousand that were ex- out of Egyptian captivity, He will also
ecuted by the judges of Israel (Nm 25:5). punish the unfaithful Christians who have
Once Israel fell into the apostasy of greed been brought out of the captivity of sin
and sexual gratification, she gave up her through their obedience to the gospel.
right to exist as God’s people. Simply because one has been immersed
10:9 Try the Lord: They tempted for remission of sins does not mean that
the preexistent Son of God by turning he will be saved. The condition for sal-
against the commandments of God (See vation is his continued faithfulness. One
should also keep in mind that because Therefore, the destruction of national Is-
God is delaying His judgment, one rael loomed in the near future (See com-
should not become indifferent to the fact ments Mt 24; Hb 9:26; 1 Pt 4:7; 1 Jn
that He will judge. We should not be 2:18). Around A.D. 65,66 James wrote,
deceived into thinking that because God “Establish your hearts, for the coming
delays punishment that He will not pun- of the Lord is near” (See comments Js
ish (See comments 2 Pt 3:3-7). Written 5:8). Therefore, at the time James wrote,
for our admonition: Christians should the coming of the Lord in judgment on
study the Old Testament in order to learn national Israel was only a few years away.
from the examples of obedience and dis- 10:12 Lest he fall: When one be-
obedience that are therein recorded. Old comes arrogant in his faith, he has laid
Testament examples were written for our himself open for a fall from the grace of
learning (Rm 15:4). We must learn from God. The very confidence by which he
how God worked among His people in thinks he stands, is that which causes him
the Old Testament in order to understand to fall. His arrogance moves him to trust
how He works today among His people. in himself, and thus, he leads himself
Because God is storing up punishment astray after his own righteousness (Rm
for the disobedient must not be misun- 11:20). We must not assume that one’s
derstood. God is not ignoring sin. God fall here refers to one becoming irreli-
delivered immediate judgment on the Is- gious or pagan in behavior. In the
raelites in the initial establishment of the Achaian context, the false teachers were
nation after her deliverance from Egyp- falling after their own arrogant religios-
tian captivity. He dealt the same to the ity (See comments Rv 2:2-6).
disobedient in the early establishment of 10:13 God is faithful: In contrast
the church (At 5:1-11). Today, He stores to the one who trusts in himself, God
up all punishment for the last day when stands by those who trust in Him (1:9;
the disobedient will suffer the destruc- Ps 125:3). One stands, therefore, not be-
tion of hell (Mt 10:28). Ends of the ages: cause of his ability to guarantee his sal-
In Acts 2:16,17 Peter affirmed that the vation, but by the grace of God (See com-
outpouring of the Holy Spirit had come ments Ep 2:1-10). Temptation: All men
in the last days of national Israel. Paul’s are tempted. But the temptation to sin
emphasis here is the same. From Pente- originates from within the individual (See
cost in A.D. 30 to A.D. 70, the date when comments Js 1:12-15). Sin occurs, there-
national Israel was destroyed by the de- fore, when the lusts and pride of the in-
struction of Jerusalem, God was patient dividual are carried into action that is
with Israel for forty years as evangelists contrary to the will of God (1 Jn 2:15).
went forth preaching the sonship and A way of escape: Since temptation origi-
messiahship of Jesus. This end of the nates from within the individual to carry
ages came upon national Israel in the life- out lusts and pride, the way of escape
time of the first readers of this epistle. originates from within one’s heart. In
order to escape temptation, therefore, one subsequent actions that are contrary to
must first look within himself. It is within the will of God. In this case, the Achaians
one’s heart that he must seek the way of must flee from the idolatrous worship that
escape from the lure of the environment was associated with temple idolatry (vs
in which he lives. It is because the source 7: 2; Co 6:17). The principle here is that
of temptation lies within our hearts, that Christians should flee from anything that
we cannot blame anyone or anything that would lead them to compromise their al-
lies outside our hearts for the sin we may legiance to God (See Mt 6:34; 22:37; Mk
commit by carrying out the lusts of the 12:30).
flesh, lusts of the eyes and pride of life. 10:15 Wise men: Paul seems to re-
Able to endure: One is able to endure sort to sarcasm here in reference to those
only when he trusts in the will of God in who claimed to be wise. They were
his heart. If God’s word is not securely puffed up because of their knowledge that
stored up within one’s heart, then he will there was nothing in the eating of meats
give his heart over to the evil influences that had been sacrificed to idols (8:1).
of the environment in which he lives However, their overconfidence in their
(Compare Hb 4:12; Js 1:21; compare knowledge would lead them away from
comments At 20:32). the will of God. It would at least dis-
courage the new converts who were still
TEMPTATION OF IDOL FEASTS struggling in their separation from the
In the discussion that follows, Paul idol worship in which they once partici-
brings to a conclusion the argument he pated.
began against idol worship in 8:1. In his 10:16 The cup ... the bread: In this
conclusions, he seeks to separate com- reference to the Lord’s Supper, Paul af-
pletely the Achaians’ life-style from the firms that when we eat the Supper, we
idolatrous culture in which they once are communing, or fellowshipping
behaved and in which some of them were (koinonia), with the blood sacrifice and
tempted to involve themselves again. universal body of Jesus (See 11:23-32;
The lesson he clearly states is that Chris- Mt 26:26-29; Lk 22:20; At 2:42). In this
tians should not allow ungodly cultural context, Paul is referring to the universal
influences to become a part of their Chris- body of believers that communes to-
tianity. Regardless of the acceptance of gether when partaking of the cup and
cultural practices that are contrary to the bread. In partaking of the cup and bread,
will of God, the Christian should not al- Christians are reminded of their union
low such practices to become a part of with the universal body of Christ because
his life as a disciple. of the members’ common obedience to
10:14 Flee: Since temptation origi- the gospel of Christ.
nates from within the heart of man, the 10:17 One bread and one body: By
Christian must separate himself from that eating the Supper, Christians manifest
which stimulates emotions, feelings, and their unity of faith. The bread is sym-
bolic of the unity of the body. There- there was no religious significance to ei-
fore, every time Christians meet together ther idols or foods must set an example
to eat the Supper of the Lord, they pro- for the community that God does not con-
claim the unity of the global body of sider the religious inventions of men to
Christ (12:12,27; Rm 12:5; Ep 4:4,16; Cl have any significance in reference to sal-
3:15). Paul teaches that in eating the vation.
Supper we remember the oneness of the 10:20 Sacrifice to demons: Any
body. Each individual member is a part religion that is created after the mis-
of the body regardless of where he as- guided religious desires and imaginations
sembles. When we eat of the Supper, of men, therefore, is a tribute to demons
therefore, every disciple throughout the (Compare Lv 17:7; Dt 32:17; Ps 106:37;
world must remember that he is a part of Gl 4:8; Rv 9:20). Such was the idola-
the universal body of Christ. Though the trous worship throughout Achaia. There-
disciples do not eat in the same place, or fore, Paul did not want the Corinthian
at the same time, they eat the bread of brethren participating in idol feasts.
the Supper of the Lord in remembrance Their participation would give the im-
that they are part of the body. pression that they condoned the false re-
10:18 Partakers of the altar: Isra- ligions of Corinth. Therefore, Christians
elites partook of the animal sacrifices of should stay away from idolatrous reli-
the Old Testament. They ate of the sac- gions. When one becomes a Christian,
rifice that was made (Lv 3:3; 7:6-19; he should separate himself from man-
8:31; Dt 12:17,18). In the same way, made religions in order to be joined to
those who partook of the pagan feasts of the body of Christ (See comments Mk
Corinth, and ate of the meat sacrificed to 7:1-9; 2 Jn 9-11).
idols, were partaking of the idolatrous 10:21 The Achaians had to make a
worship. Therefore, though we under- choice. If they were going to fellowship
stand that there is nothing in the meat, with the body of Christ, then they could
Paul urges Christians to stay away from not partake of the false religions of man
the pagan ceremonies of idolatrous wor- (See 2 Co 6:15,16). They could not be
shipers. members of the body while at the same
10:19 There was nothing in an idol, time associate with idolatrous religions.
nor the sacrifices to an idol (8:4). The If they did they would give the impres-
only significance to either was in the sion that they condoned the religious in-
imaginations of the worshipers. There- ventions of those who have been de-
fore, Paul is not discussing the supposed ceived by Satan. Paul worked among the
religious significance of either idols or religious groups of his day in order to
foods taken in reference to idols. He is evangelize those who were caught up in
discussing the religious connotations that their own idolatrous religions. He did
misguided religionists place on such not associate with them in order to par-
things. The Christians who knew that take of their religious error.
10:22 Stronger than He: If one that we have in Christ (6:12). We must
would attempt to provoke the Lord to understand this statement in the context
jealousy, then he will certainly reap the of this discussion. The idols were noth-
wrath of the Lord (Dt 32:21; Ez 22:14). ing, and neither were the foods that were
What Christian, therefore, would seek to eaten in respect to the idols. However, it
provoke the Lord to jealousy by his par- was not wise to partake of such in a con-
ticipation in idolatrous religions? text wherein the new convert might con-
Though there is nothing in an idol or clude that one was paying homage to an
foods offered in respect to an idol, one idol. Our knowledge that there is noth-
should not use his liberty to eat meat or ing in an idol, nor the foods offered to
associate with idolatrous temples in any idols, should never be used as an occa-
way that might give the impression that sion to encourage another to eat the foods
he condones idols or foods sacrificed to offered to the idols (8:12). All things do
idols. It is important, therefore, that one not edify: Something could be lawful,
be cautious about his participation with but not necessarily beneficial for edifi-
idolatrous religions that may give the im- cation. Eating of meats sacrificed to idols
pression that he condones religious er- by the knowledgeable Christian was law-
ror. This does not say, however, that what ful, but it was not expedient for the sake
other religions do should govern what the of the new convert (8:12). Something
church does in matters of opinion. In the may be lawful, therefore, but considered
context of the idol worship that Paul is not expedient because it causes the new
discussing, the discussion is not in refer- convert to act against his own conscience
ence to matters of opinion. These were (See comments Rm 14).
matters of fundamental teaching in ref- 10:24 Because individuals come into
erence to the one true and living God as a brotherhood of believers through im-
opposed to false gods. Christians enjoy mersion into Christ, they come into a fel-
freedom among themselves in matters of lowship wherein they have responsibili-
opinion. However, when God speaks, ties toward one another. They come into
they give their obedience to His law. It a fellowship of slaves who seek the best
is for this reason that the Christian’s re- for others (See comments Mk 10:43-45).
lationship with those who have not They thus seek to edify one another in
obeyed the gospel is evangelistic. The an environment of mutual love (See 13:
disciples of Jesus must never refuse an 5; Rm 15:1,2; Ph 2:4).
opportunity to teach others the truth of
God’s word as Paul never refused to go WISE USE
into any religious center. Whenever there OF CHRISTIAN LIBERTY
is an opportunity to teach, one must take 10:25 Paul now turns to giving in-
the opportunity (See At 19:29-31). structions concerning how one should
10:23 All things are lawful: As an wisely use his freedom in Christ in refer-
individual, Paul understood the freedom ence to the idol worship of the Achaian
culture. Eat whatever: If the meat was tions is for the sake of the new convert,
bought in the market, then it was possi- not the conscience of the strong brother
bly meat that had been sacrificed to idols. or even the unbeliever. Paul’s instruc-
However, Paul instructs the Christians to tions, therefore, must be understood in
simply buy and eat the meat without ask- the context of the one body relationship
ing if it was meat that had been sacri- that the members have with one another.
ficed to idols. In this relationship of unity, it is the re-
10:26,27 One must remember that sponsibility of the strong brethren to
all foods were created by God in order to maintain their relationship with the new
sustain the physical part of man (Ex 19:5; converts. The strong must maintain the
Ps 24:1; 50:12; see comments 1 Tm 4:4). fellowship for the sake of the new con-
There is no religious significance to any vert. Though one might have liberty in
food. If a Christian were invited by an Christ to do something, that liberty must
unbeliever to a house and served meat, first be considered in reference to new
he was to ask no questions concerning converts who might be encouraged to act
any religious significance of the meat. against their consciences (9:19; Rm
For conscience’ sake: They were not to 14:6). Keep in mind that the one who
ask in order that they might eat the meat might be encouraged to eat against his
in ignorance concerning its origin in ref- conscience is the new convert, not the
erence to idol worship (Lk 10:7,8; see older brother who should have grown out
comments Rm 14:23). of giving any religious significance to
10:28 Do not eat: If the Christian meats offered to idols. The fact that there
were informed that the meat that was set existed in the Corinthian church those
before him was sacrificed to idols, then who were converted out of idol worship,
he should not eat. He should not eat in and yet had spiritually grown past show-
order to inform the host that he will not ing any religious significance to idols, is
do that which would condone the teach- evidence that God expects Christians to
ing that there were gods other than the grow in reference to these matters. Con-
one true God (Dt 10:14; Ps 24:1). The sider also the fact that the Corinthian dis-
strong Christian who has liberty to eat ciples, even those who had been Chris-
any meat, should not allow the unbeliever tians for the longest time, were only
or the new convert the opportunity to Christians for five to six years. There-
believe that he has any respect for the fore, by this time these strong Christians
idols of false gods (8:7,10,12). with knowledge concerning idols, had
10:29,30 Conscience ... of the other: grown in five to six years to understand
Paul now explains that in the context of that there was nothing in an idol or the
eating meat sacrificed to idols, the lead- meats offered to idols. We would assume,
ership of the strong brother must lead in therefore, that the new converts among
protecting the conscience of the new con- them would eventually grow out of their
vert. Therefore, the point of his instruc- thinking that neither idols nor foods had
any religious significance. If they did fense of the new convert (Rm 14:13). His
not, then they would be guilty of not conduct must portray obedience to the
growing in the grace and knowledge of one true God, and thus, become the op-
our Lord and Savior Jesus Christ (2 Pt portunity for the unbelievers to ask con-
3:18). If they did not grow, their spiri- cerning his hope (1 Pt 3:15). Not seek-
tual immaturity in these matters would ing my own: The Christian is to behave
be manifested in a few years if they main- in a manner that puts others first in his
tained their same attitude toward meat as mind. In his personal conduct, Paul lived
they had at the time Paul wrote. We that which he preached. He became an
would correctly assume, therefore, that example to those he sought to save
Paul’s instructions concerning this mat- through the preaching of the gospel (9:22;
ter do not apply to matters of different Rm 15:2; Gl 1:10).
opinions between strong disciples. 11:1 This verse should actually be
Strong disciples are those who realize that the concluding statement of chapter 10
in matters of opinion, there is unity in and the discussion concerning idols.
the diversity of opinions (Compare com- Imitate: This is from the Greek word
ments Ti 3:9-11). mimaitais. It is the word from which the
10:31-33 To the glory of God: The English word “mimic” is derived. For
Christian’s life is given in its entirety to the Achaian disciples, Paul here estab-
God (Rm 12:1,2; Gl 2:20). Therefore, lishes his behavior as an example to be
the motivation behind the Christian’s followed. However, the condition for fol-
behavior is in thanksgiving for all that lowing his example is as he followed
God has done through His grace (15:10). Christ (See 4:16; Ep 5:1; Ph 3:17; 1 Th
When one is motivated by grace, he is 1:6). The Holy Spirit allowed him to
motivated to glorify with his life that write this unique statement because of
there is only one Lord to whom he has the nature of his life as a dedicated indi-
given his life (2 Co 4:15; Cl 3:17; 1 Pt vidual who had given himself to Christ
4:11). Give no offense: The Christian (See comments Gl 2:20). They were thus
should not conduct himself in a manner to follow the example of his life as his
that would dishonor God through his of- life was patterned after Christ.
C HAPTER 1111
MAINTAIN behavior of some dominant women of the
GOD-ORDAINED ROLES culture.
In verses 2-16 Paul writes concern- 11:2 Keep the traditions: One
ing the influence of the culture on the be- should certainly not confuse Paul’s use
havior of Christian women. He wrote to of the word “traditions” here with the
correct the behavior of some of the sis- man-made religious traditions upon
ters who seem to have been influenced which false religions are based (See com-
by either temple prostitutes or the unruly ments Mk 7:1-9). He speaks of inspired
teachings by which they must conduct as hats, caps or napkins are not in the
their thinking and lives (7:17; 15:3; 2 Th definition of the word. Verse 14 indi-
2:15; 3:6; see Gl 1:11,12). cates that what is under discussion is the
11:3 The head: This metaphor is hair. However, it was a custom of the
used to signify that which is the center times that women wear veils that covered
of reference and in control. Christ is the their faces. The veil symbolized the
center of reference to every man who has woman’s subjection to her husband and
submitted to His will. Therefore, Christ the fact that she sexually gave herself
is in control of the submitted through the only to her husband. If she did not wear
authority of His word (Jn 12:48). The the veil, then she was manifesting a spirit
husband is the spiritual center of refer- of rebellion. There are some Bible stu-
ence in the home, and thus, the one who dents who believe that reference here is
has the final responsibility of leadership to the hair of the man and woman. In
in the family (See comments Ep 5:22-33). other words, the man should not pray or
In her relationship with her husband, prophecy while manifesting an effemi-
therefore, the wife should manifest an at- nate appearance as a woman. Dishon-
titude of subjection to the husband in ors his head: If a man prays or proph-
order to preserve the order of the home. esies in public with the appearance of a
An insubordinate wife presents an envi- woman, he dishonors his headship.
ronment in the home wherein there is no 11:5 Every woman: There were
final authority, and thus, children grow women in the early church who were in-
up without learning how to respect au- spired in their prayers and teaching (At
thority. Matriarchal societies produce in- 21:9). However, there is no indication
secure men. Head of Christ: No one where any sister taught or prayed in a
manifestation of the Godhead (the Father, manner wherein she usurped authority
Son and Holy Spirit) works indepen- over a man (14:34). Their work of pray-
dently of the Godhead. Therefore, God ing and teaching was always in an envi-
the Father, Son and Holy Spirit are the ronment wherein they maintained their
head of Christ (Jn 14:28). submission to the brothers. Though the
11:4 Paul addresses here the conduct environment wherein they maintained
of the men in the assembly who publicly their submission may be determined by
prayed and preached by inspiration of the the culture, Paul instructs that they should
Holy Spirit. He uses the Greek word not conduct themselves in a manner
anair which refers specifically to the where they lose the glory and honor of
male members. Head covered: The lit- their position. Since the covering of the
eral translation of this phrase is “to have women manifested their position in pub-
something down over his or her head.” lic life, Paul is talking about more than
That which one is “to have down over the assembly of the body (See comments
his head” is not mentioned in the Greek 1 Tm 2:8-15). Uncovered: The Greek
word. We would assume that such things word here is akatakaluptos. This word
does not define that which is the cover- shaved in times of mourning (Lv 10; Jb
ing. Since it is a generic term, then the 1:20). In this context Paul affirms that if
context must determine what the cover- the sisters want to shave their heads, then
ing is. Verse 4, in conjunction with verse they must accept the shame that goes with
14, would identify the covering here as doing such (See Nm 5:18). If they shave
hair. There were possibly some Corin- their heads in order to identify with the
thian sisters who were cutting their hair temple prostitutes, then in the eyes of the
in a way to be identified with the temple Christian community they have shamed
prostitutes of Aphrodite. Their wrong be- themselves before the church. Therefore,
havior was not in cutting their hair or in Christians must be careful not to present
having short hair. Many women through- themselves in a manner that identifies
out the world naturally have short hair. them with an immoral and disobedient
The problem here was the shaving of world.
their hair in order to be identified with 11:7 The man should not reject his
the temple prostitutes. Such behavior God-ordained position in life by cover-
brought shame upon the church. It mani- ing his head. The woman should not re-
fested an attitude of insubordination to ject her honored position by shaving her
those outside the church. Dishonors her head. We must keep in mind that the prin-
head: By cutting their hair, these sisters ciple of the headship of man and submis-
were behaving in a way to be identified sion of the wives was determined by God.
with the idolatrous temple worship, and However, how such is manifested within
thus, were bringing shame upon their hus- a culture is determined by the culture.
bands. It brought shame upon the body Paul does not explain in what manner a
of Christ because such an act manifested woman is to remain in a submissive role.
to the society that these women were be- The fact is that she is, and thus, she
having in an insubordinate manner in ref- should exercise caution in her life in or-
erence to their husbands. When Chris- der to manifest a position of submission
tians behave in a manner to identify with in relation to her husband. In the Achaian
cultural practices of the world that mani- culture, the covering had great signifi-
fest principles contrary to the will of God, cance in reference to the position of the
then they bring shame upon other dis- wife in reference to her husband and
ciples. It is not the place of Christians to other men. This cultural significance,
involve themselves with those things in therefore, determined the use of the veil
a society that are considered either re- that covered the woman’s face. However,
bellious or immoral (Compare comments in most societies throughout the world
1 Pt 3:1-6). today, the covering means nothing in ref-
11:6 It was not becoming, as a lady erence to the woman’s submission to the
in the culture of Corinth, for a woman to man.
cut her hair in order to look like a man. 11:8,9 Woman for the man: The
In the Old Testament, the head was woman was created from man (Gn 2:21)
and given to the man (Gn 2:18). She was The wife who does not allow her hus-
created for man (Gn 2:18) and was given band to function as the head of the fam-
to be the glory of man (See comments 1 ily has moved herself out of a position
Tm 2:13,14). The relationship of the wherein her honor is protected. The man
woman to the man, therefore, is a place is dependent on the woman who adds
of glory. When women walk outside their wholeness to his life. His very existence
place of glory, they do not exalt them- depends upon the power of the woman
selves in the eyes of God. What Paul to continue the human race through pro-
instructs in this context is for the purpose creation. Together, both man and woman
of guarding the position of the woman, are dependent on God, for both are cre-
both before society, and before the ated and sustained by the power of God
church. (See Gl 3:28).
11:10 Authority on her head: 11:13 Paul asks the question of this
Though Paul does not define how long verse while knowing that the Corinthians
the covering of hair should be, he as- would answer in the negative. Head
sumes that the Corinthians can culturally uncovered: The same Greek word is
determine the length that would indicate used here as in verse 5. That which is
her submission to the headship of her hus- the covering is not identified by the word.
band. Whatever the length may be, it Therefore, we can identify the covering
must indicate that she is guarding her only by the context in which this word is
husband’s authority and headship in the used. Verse 14 identifies the covering as
family. Because of the angels: Angels the hair. The Achaians knew what the
function submissively before the pres- covering was about which Paul spoke.
ence of God. Some Bible students have They would therefore judge that it was
affirmed that Paul means here that there not proper for the woman to pray with
were angels in their presence. The her head shaven.
woman’s sign of submission, therefore, 11:14 It is in this passage that Paul
must be maintained in order to manifest identifies the covering about which he is
her demeanor of submission for the sake talking. It is the hair. The problem was
of angels. However, the Greek word the cutting of the hair in order to mani-
angelos that is used here can be trans- fest an non-submissive attitude. In the
lated “messengers” (See Gr. in Mt 11:10; cultural context of the Achaians, the cut-
Lk 7:24; 9:52; Js 2:25). Reference could ting of the woman’s hair identified the
possibly be to the evangelists who came women of the church with the rebellious
their way. cultural practices of women manifesting
11:11,12 The man and woman are a spirit of insubordination. The problem
mutually dependent on one another. It is is not the covering. It was the attitude
God’s plan that the woman function in a by which the covering was dismissed.
submissive manner in order that the man We must not lose focus of the issue in
guard her position of honor through love. the context. Paul is not condemning the
short hair. He is dealing with the atti- woman’s covering indicates the position
tude of those women who were rebelling of the woman, there may be points of dis-
against their God-ordained position. The cussion on this matter. However, in those
cutting of the hair was only the indica- cultures where the covering signifies
tion of the problem. nothing in reference to the woman’s po-
11:15 Given to her for a covering: sition, then the matter is not an issue for
It is here that Paul explains that the hair discussion. Women were free to do with
manifested the glory of the woman. If a their covering as they chose. Therefore,
woman would present herself in a man- Paul’s discussion of this context devel-
ner to be identified as a man, then she oped only because of some sisters who
has forsaken her glory. In the culture of were not maintaining their positions in
Corinth, emphasis on the long hair indi- reference to male leadership. The prob-
cated the woman’s willingness to main- lem was not the covering, but the atti-
tain her position in society. The long hair tude of some dominant sisters. Though
is given to her for a covering instead of a the covering had to be discussed because
veil. Therefore, she could signal her will- it was the cultural symbol of submission,
ingness to maintain her position in soci- contentions over the covering must not
ety by the wearing of long hair instead divert our attention away from the real
of the physical covering or wrap that was problem.
used to cover the face. Paul used the
Greek word koma for the first time here FELLOWSHIP DURING
in this chapter. It refers to the physical THE LORD’S MEAL
veil that was used to cover the face in This section of teaching must be un-
order to show submission. However, in derstood in the historical context that the
this passage Paul is saying that the long Achaian disciples gathered together in
hair of the woman would take the place the homes of the members throughout
of the koma in that long hair would also Achaia, as other disciples did in other cit-
manifest the position of the woman. ies of the 1st century. Since assembly in
11:16 Seems to be contentious: The purpose-built church buildings would not
non-submissive attitudes of some of the exist in the history of the church until the
sisters was contrary to the teaching of first part of the 4th century, the logistics
submission that had been taught to all the of the assembly of the disciples of the
disciples. It is thus not a point of dis- early church must always be understood
pute, but one to which the sisters in to be in a house setting. And since no-
Achaia must submit in order to maintain where in the New Testament is the church
the God-appointed role of the woman determined to exist or be identified by
(vss 2,3; see 1 Pt 3:1-6). No such cus- the ability of all the members to meet to-
tom: It was not Paul’s custom to be ar- gether at the same place, then the dis-
gumentative about matters of opinion (2 ciples in any city met in many homes
Tm 2:24; Ti 3:9). In cultures where the throughout the city. The urban disciples
met in multiple assemblies in every city came an opportunity to manifest pride

where the church existed. The context and sectarianism on the part of some. For
of verses 17-34, therefore, must be un- this reason, their coming together pro-
derstood in reference to meeting in ei- moted division instead of unity. Their
ther the homes of the members, or a pos- assembly for the love feast/Supper be-
sible occasional area-wide meeting of all came an opportunity for discord because
the disciples for a special fellowship love of the inconsiderate attitudes of some.
feast/Supper. There is nothing in this 11:18 In assembly: The Greek text
context that informs us as to when this literally reads, “in assembly.” Paul is dis-
particular meeting took place. The discussing a public assembly. It is unlikely
ciples came together on the first day of that this is the assembly in someone’s
the week on a regular basis (16:1,2). But house. The context of this assembly
their regular coming together in small would be when all members in all Achaia
house assemblies does not present the came together to celebrate their oneness
historical setting for what Paul instructs around the love feast/Supper (See 2 Pt
in this context. The context supports the 2:13; Jd 12). It was an occasion where
conclusion that what is under discussion every member had to consider one an-
is an occasional assembly of all the dis- other. Rural and urban, rich or poor,
ciples of Achaia, though the early dis- would have to consider one another’s
ciples met every week in their homes in culture, customs and ministries of the
order to celebrate the Supper (At 20:7). miraculous gifts. Individuals would have
11:17 Come together ... for the to consider their mutual responsibility to
worse: The reason for their coming to- encourage one another. Unfortunately,
gether in an area-wide assembly was to this provincial assembly of several house
celebrate their oneness as the whole body groups from all Achaia became the oc-
through the sacrifice of Jesus and to en- casion to manifest their dysfunctional
courage one another to love and do good unity that existed among the Achaian dis-
works (See comments Hb 10:24,25). ciples. Divisions: They had divided
They came together to remember their among themselves because of their sec-
common covenant relationship with God tarian attitudes (See comments 1:12,13;
that was based on the cross. They came 3:3). They had divided among them-
together for a love feast in order to cel- selves because of their prideful use of the
ebrate their unity because of the oneness miraculous gifts. In the context of the
of the universal body of Christ (10:14- love feast, they had socially divided
17). However, because of the puffed up themselves by manifesting their selfish-
attitudes of some, their coming together ness and lack of consideration for one
into one area-wide assembly was an oc- another as the Achaian body.
casion to manifest their dysfunctional 11:19 Factions: This word is from
unity (vs 33). Instead of coming together the Greek word haireseis. Reference is
to celebrate their unity, their assembly be- to sects among the disciples of Achaia
that were caused by allegiance to differ- for them to have a mind of celebration in
ent individuals (1:12,13), and prideful at- order to eat the Lord’s memorial that was
titudes in reference to the use of miracu- eaten during or after the love feasts.
lous gifts (chs 12 – 14). There were even Lord’s Supper: “Supper” is from the
questions over teaching concerning the Greek word deipnon, meaning a full
resurrection (ch 15). May be made meal, or feast, as it is used in other con-
known: Times of dysfunctional unity texts of the New Testament (See Mk 6:21;
among disciples provides an opportunity Lk 14:12-14; Jn 12:1,2; 13:1-14; Rv
to manifest those disciples who truly have 19:9,17). This is the only time the phrase
a heart of love, mercy and forbearance. “Lord’s Supper” is used in the New Tes-
It also provides the occasion for the proud tament in reference to the disciples eat-
to manifest their true character before all. ing a meal in remembrance of the sacri-
God will allow the opportunity for divi- fice of Jesus and His resurrection from
sion to occur in order to test the sincerity the dead (See comments Mt 26:26-29).
of those who claim to be Christian (Com- The assembly of Christians on the first
pare Dt 13:3; see Lk 2:35; 1 Jn 2:19). It day of the week provided an opportunity
is during times of social chaos among the for them to come together in their differ-
disciples that the spirit of love, mercy and ent homes in order to remember the One
forbearance is manifested within the who was the atoning sacrifice for their
hearts of those who truly love God and sins (See At 20:7). It was a time to cel-
seek to behave after His will (See com- ebrate their covenant with God. It was
ments Ph 4:5). On the occasion of what also an opportunity to remember the one
is mentioned in this context, the area- universal body that was purchased with
wide love feast/Supper became the op- the sacrificial blood of Jesus (10:15-17).
portunity for those with sectarian hearts 11:21 The Achaian love feast had
to be manifested before the whole church. digressed into an occasion that mani-
11:20 It is not to eat: The Achaians, fested pride, selfishness and sectarianism.
as well as many 1st century disciples, The rich brethren were not being consid-
regularly gathered to ate the love feast/ erate of the poor. Some were eating the
Lord’s Supper (vs 21; 2 Pt 2:13; Jd 12; food of the love feast before others had a
see comments At 20:7). As the Passover chance to come and share in the food (vs
meal, at which time Jesus instituted His 33). The love feast that should manifest
Supper, it was a time of celebration. For Christian brotherhood had digressed into
this reason, the love feast of the early a feast of gluttony and drunkenness. As
church was a celebration meal. In the a result, they were in no spiritual state of
case of the Achaian church, however, this mind to eat the Lord’s Supper. Their un-
feast turned into an opportunity for divi- holy attitudes made it impossible for
sion, selfishness and disorder. The un- them to partake of the Lord’s Supper with
holy attitudes that were generated dur- a correct mental attitude.
ing their love feasts made it impossible 11:22 Houses in which to eat and
to drink: Paul gives instructions here that sembly of God: When Christians behave
it would be better for them to eat some- among themselves in a manner that is por-
thing first at their own home before they trayed here in reference to the digression
came to the general assembly to partake of the love feast, then the community in
of the love feast/Supper. If they could which the disciples live is revealed to be
not wait to eat before everyone arrived an assembly of people with ungodly atti-
at the love feast, then they should eat tudes. Those Christians, therefore, who
something before they came. It would would seek their own interests at the ex-
be better to do this than to come together pense of their relationship with other dis-
and manifest an inconsiderate behavior ciples, have brought upon themselves the
toward others. In the statements of this judgment of God. If the Achaians could
verse, Paul shamed them for harboring not cease from their gluttonous and
unholy attitudes that led them to carry drunken meal, then they should stop the
out unholy practices when they partook love feast, for it brought themselves as
of the love feast with one another. He the body of Christ into disrepute. Paul
does not condemn them for gathering to- calls on them to respect the poor. He calls
gether to have the love feast, for in verses on them to consider the reputation of one
33 & 34 he gives them instructions on another. He calls on them to restore an
how to have an orderly love feast with assembly for the love feast and Lord’s
the Lord’s Supper when they come to- Supper that would be characteristic of
gether. Neither does he condemn the eat- people of God who have love among
ing of a meal at the location of the meet- themselves. He instructed them not to
ing. If he did this, then he would be con- have an assembly that was characteristic
demning the eating of a meal in the Chris- of the drunken assemblies of the pagan
tians’ homes because the Christians in the temples.
1 st century met on Sundays in their 11:23,24 I have received: What Paul
homes. What Paul is condemning are now explains came to him by revelation
some disciples who were turning some- of the Lord (15:3; Gl 1:11,12; Cl 3:24).
thing that was good and right into an oc- The Lord directly explained to him the
casion for division (See 16:19; Rm 16:5). significance of the Lord’s Supper (See
Christians must remember that the love comments Mt 26:26-29). Took bread:
feast, in the context of the Lord’s Sup- It was during the Passover meal that the
per, is not a common meal. It is a cov- Lord changed the meaning of the Pass-
enant meal. It is a time for considering over into a memorial of His body and
one another in our covenant relationship blood. The bread represented the incar-
with God. The love feast, therefore, was nate body of Jesus that was sacrificially
not eaten to satisfy hunger. It was an op- nailed to the cross, as well as the univer-
portunity to come together to examine sal body of members who are connected
ourselves and prepare our minds for eat- to Him in a covenant relationship (10:16).
ing the Lord’s memorial meal. The as- But the symbolism goes beyond the lit-
eral body of Jesus. For the Jews, bread them. Or, reference could be that the
referred to sustenance from God. Lord’s Supper was instituted in order that
Throughout their wilderness wanderings, the disciples also partake of it in order to
God sustained the nation of Israel by giv- remind Jesus to fulfill the promises of
ing manna from heaven. During the Pass- His covenant with them (See Gn 9:12-
over feast, the bread symbolized God’s 16; Ex 2:23-25; Ez 16:59,60). The Sup-
sustenance of their lives throughout the per was instituted in order to regularly
wilderness wandering. While in the land remind Christians of who they were and
of promise, the nation was blessed with why they were the sons of God. It is im-
rain from God. Bread came from grain. perative, therefore, that Christians regu-
Grain came from plants. Plants grew be- larly partake of the Supper in order to
cause of the rain. And rain came from remember the sacrificial offering of
God. Bread was thus symbolic of God’s Jesus. However, in partaking of the Sup-
sustenance of His people. Those who are per, we, as the sons of God, are remind-
members of the body of Christ receive ing Jesus to remember the promises of
the continued sustenance of eternal life His covenant. It is not that He forgets. It
that comes from God. When Jesus took is that we need a continual reminder of
the bread, therefore, the Jewish disciples the promises of the covenant by remind-
knew what the bread of the Passover ing Him.
meant. It meant life. Being a member of 11:25 The cup: Paul was not plac-
His body means life, which life was made ing emphasis here on the physical cup
possible by the atoning sacrifice of the that was used only as a container in which
literal body of Jesus on the cross. Jesus the fruit of the vine was distributed
is the Bread of Life who has come down among the disciples. The bread of the
out of heaven for the life of all those who previous verse did not need a container
obey Him (Jn 6:35) Is for you: The word as the liquid of the fruit of the vine.
“broken” that is used in some translations Therefore, he simply referred to the cup
is not in many Greek texts, and thus, this to stand for the fruit of the vine that was
word could be dropped from the text as within the cup. There is no spiritual sig-
many translations do. The text would nificant of the container. The new cov-
read, “This is My body which is for you.” enant: Jesus gave His blood in order to
There were no bones broken in the cru- ratify a new covenant between God and
cified body of Jesus. Remembrance: man (See comments Jr 31:31-34). There-
The Greek word here is anamnesis, fore, when one is immersed into Christ,
which is generally translated “remem- he comes into this new covenant relation-
brance.” The word can equally be trans- ship with God. It is new because the Si-
lated “reminder.” The Lord’s Supper can nai covenant between God and Israel was
be the token, sign or memorial event that taken away (See comments Hb 10:5-10).
Jesus instituted in order that His body of 11:26 As often as: In this context,
people remember His covenant with Paul did not command a specific time for
the eating of the Lord’s Supper. How- who can meritoriously qualify to eat the
ever, we would assume from the context Supper if reference is to spiritual wor-
here that the Achaians were eating it on thiness. If Paul were discussing the wor-
the first day of the week (Sunday) when thiness of the individual, then if one did
they came together in their homes. This eat, he would be arrogantly trusting in
was the day when they came together in his own performance of law and good
assembly (vs 18; 16:1,2; see At 20:7). works. He would be arrogantly compar-
Since they were coming together for the ing himself with his brother who felt that
occasional regional love feast, they were he could not eat because he felt unwor-
corrupting the Supper by their gluttony thy. Therefore, Paul cannot be teaching
and drunken inconsideration of one an- here that one’s general worthiness in ref-
other. Therefore, because of their sinful erence to God is a qualification for eat-
attitudes, they were not able to partake ing the Supper. If such were true, he
of the Supper with their minds focused would be teaching something that is con-
on their oneness in Christ. Their attitudes trary to the context in which he makes
were clouded with drunkenness and their this statement. What he does refer to is
spirit of division was manifested through the unworthy attitudes and behavior of
their lack of consideration. At the time those inconsiderate disciples who be-
they were to eat of the Supper, therefore, came gluttonous and drunken when they
they were not worthy in their thinking. ate the love feast (vss 20-22). Because
Proclaim the Lord’s death: When Chris- of the unholy and arrogant attitudes of
tians come together to eat the Lord’s Sup- those who did not wait for everyone to
per, they make a proclamation that Jesus gather for the feast, they could not eat
died for their sins. Paul affirms that the Supper that followed the love feast.
Christians should make this proclamation The unholy attitudes that came out of the
of the Lord’s death until He comes again. love feasts before the Supper made it im-
Christians make the proclamation that possible for them to eat the Supper of the
they are blood-bought sons of God Lord in the right state of mind.
through the atoning sacrifice of Jesus 11:28 Examine himself: One must
Christ. As often as the disciples have the first examine himself, and then eat the
opportunity to eat the Supper, they pro- Lord’s Supper. During the love feast,
claim who they are and what they believe. there is the opportunity for each disciple
It is for this reason that disciples should to examine his relationship with his fel-
eat the Supper as often as they can. low brother. If one can eat the love feast
11:27 An unworthy manner: Paul in fellowship with a brother, then he can
does not mean here that we must be spiri- eat the Supper of the Lord. Therefore,
tually worthy in order to eat the Supper. as one eats the Supper of the Lord, he
If this were true, then no one could eat should be manifesting his attitude of fel-
the Supper because all have sinned (Rm lowship and unity toward his brothers.
3:9,10,23). There is no man or woman If he is not in unity with his brothers while
eating the love feast, then he judges him- spiritually fallen away (Compare 2 Pt
self to have an unworthy attitude at the 2:20-22). However, some Bible students
time he eats of the Lord’s Supper (10:15- affirm that reference here is to physical
17; see Mt 26:22; 2 Co 13:5; Gl 6:4). affliction that was brought upon them
Therefore, one should be in a worthy state directly by God as a result of their cor-
of mind at the time he partakes of the Sup- ruption of the body of Christ. If this were
per in order to proclaim the Lord’s death, not the case in the absence of Paul, then
as well as to remember the oneness of it was possibly going to take place when
the body of Christ. It is for this reason Paul came, for he was coming with the
that during any assembly of the saints rod of discipline (Compare comments At
wherein the Supper is eaten, there must 5:1-11; 1 Tm 1:20). He was coming with
be no hysterical outbursts or uncontrol- the rod of discipline in order to correct
lable situations. There must be no glut- these matters among them (4:20). As a
tony or drunkenness. It must be a time Christ-sent apostle, he had the responsi-
of fellowship and self-examination dur- bility to deliver sinners to Satan for the
ing which the disciples celebrate their destruction of the flesh. It is best to un-
unity in Christ. The love feast, therefore, derstand this passage metaphorically in
was an occasion to prepare the disciples’ the sense that many among them were
minds for eating the Supper. spiritually sick and some were simply
11:29 For one to eat of the Supper in spiritually dead. However, as a Christ-
a casual or irreverent manner is to de- sent apostle, we can also assume that Paul
spise the sacrificial body of Christ and was coming to carry out his God-or-
His body, the church (vs 22). Eating the dained responsibility to continue what
Supper with such an attitude is to bring was already happening to them directly
condemnation upon oneself because he from God as in the case of Ananias and
is not considering the seriousness of his Sapphira (See comments At 5:1-11).
relationship with either his brother or the There would be the destruction of the
Lord. If a person is not considering the flesh of some in order that they might be
Lord’s body and his brother at the time taught.
he eats and drinks, then he is judging him- 11:31 If we judged ourselves: If
self unworthy because he has an unwor- they were judging themselves to be un-
thy attitude at the time of eating. holy, and thus, correcting their sinful
11:30 Many are weak ... sleep: practices and attitudes in reference to the
Some Bible students have affirmed that Supper, then there would be no need for
Paul’s reference here is to the Achaians’ someone else to judge them. Paul is urg-
spiritual sickness. Because of their un- ing them to take the initiative to judge
worthy attitudes, and the atmosphere sur- their own relationship with God (vss
rounding the Supper, such was a mani- 28,29; 2 Co 13:5; compare Ps 32:5; 1 Jn
festation of their spiritual sickness. Some 1:9). He said this in order that his com-
were “asleep” because they had already ing to them not be an occasion for judg-
ment, but for joy. the love feast, for the love feast was not
11:32 Disciplined by the Lord: Be- a common meal, but a covenant meal.
cause they did not judge themselves in They would be coming together for the
order to correct the problems surround- proper reason of being with their breth-
ing the Supper, and other sinful attitudes ren, as well as coming together for the
and practices, the Lord was directly chas- Lord’s Supper. If they came together and
tising them (2 Sm 7:14; Ps 94:12; Hb carried on in a gluttonous manner, then
12:5-8,11; Rv 3:19). Only through the they would have judged themselves un-
revelation that Paul herein writes, they worthy. When I come: There were evi-
could understand that they were being dently other things that needed to be cor-
chastised by the Lord. Since their self- rected than what was discussed in this
judgment was not sufficient to correct context. Therefore, Paul was going to
their ungodly atmosphere that surrounded personally set these things in order when
the Lord’s Supper, they could not con- he came (See 4:20). He was coming with
nect their discipline from the Lord with the responsibility of a Christ-sent apostle,
their violation of the sanctity of the Sup- and with such responsibility, he had no
per. Therefore, if they did not repent, choice but to exercise the power of a
Paul was coming to finalize their chas- Christ-sent apostle. God gave the
tisement from the Lord (4:20; see com- apostles disciplinary power in order to
ments 2 Co 10 – 13). grow the early church into maturity dur-
11:33 In the last two verses of the ing its early years of existence. Once the
chapter, Paul gave them basic instructions church was firmly established, this dis-
on how to correct, not discontinue, their ciplinary power passed away with the
love feast occasions. When they came death of the Christ-sent apostles.
together for their love feasts, they must
wait for one another. This would mani- COVENANT FEASTS
fest consideration for one another. It Jesus instituted His Supper in the
would allow the poor an opportunity to context of a covenant meal, the Passover
have a portion of the food. It would al- feast. The Lord’s Supper is a covenant
low those who came from great distances feast of Christians who are in a common
throughout Achaia to be present for the covenant relationship with God. And
feast and Supper. It would also prevent thus, the love feast/Supper is an oppor-
some from eating, and then going home tunity to celebrate our covenant with
after eating the Lord’s Supper. God. Covenants in the Old Testament
11:34 If there are those who are too were established on the foundation of a
hungry to wait, then they should eat sacrifice. A covenant was first made be-
something at home before they come to tween two parties, which covenant was
this special area-wide feast (vs 22). In confirmed and instituted by animal sac-
this way, they would not be coming to- rifices (Ps 50:5). The covenant repre-
gether for the purpose of simply eating sented an agreement between two parties,
and thus fellowship that was based on the 31:24). When Laban finally overtook
agreement. At an altar of an animal sac- Jacob, he offered to make a covenant with
rifice, therefore, a covenant was estab- Jacob in order to establish a peaceful re-
lished. After the sacrifice, however, cel- lationship between the two families (Gn
ebration took place as the covenanted par- 31:44). Again, the purpose of the cov-
ties came together in a fellowship meal. enant was looking forward to something
The making of the covenant at the altar good, that there be peace between Jacob
of sacrifice was a time of commitment and Laban.
and solemnity, but when it came to the The covenant between Jacob and
meal at the table to eat the sacrificed ani- Laban was sworn in the presence of God
mal, it was a time for joy and celebration who was the judge of the covenant (Gn
in the presence of God. There was a dif- 31:49,50,53). Both parties of the cov-
ference, therefore, between the altar of enant would be blessed if they honored
sacrifice and the table of fellowship. the conditions of the covenant. A peace-
Each had its own significance in the in- ful relationship would continue between
stitution and continuance of the covenant. the two families from the time of the cov-
Here are some examples: enant forward. In order to enact the cov-
1. In Genesis 26:26-31, Abimelech, enant, a sacrifice was made. Following
king of the Philistines, came to Isaac in the sacrifice, and as part of the covenant
order to establish a covenant of peace ceremony, a joyous meal of celebration
with him. “Let there now be an oath be- was conducted (Gn 31:54). The meal for
tween us, even between you and us. And the sacrifice was not a time for solem-
let us make a covenant with you” (Gn nity, sadness and guilt. It was a time of
26:28). Abimelech wanted to make the celebration over the fact that a covenant
covenant in order “that you [Isaac] will of peace had been made between two par-
do us no harm ...” (Gn 26:29). A cov- ties. The sacrifice established the cov-
enant was subsequently made between enant. The fellowship feast celebrated
Isaac and Abimelech in order that some- the sacrifice and the covenant.
thing good come from the covenant. 3. When Israel came out of Egyp-
Once the covenant was established, a tian captivity, God established a covenant
covenant meal celebrated the event. In relationship with the nation (Ex 19 – 24).
Genesis 26:30 it is stated, “So he made After the conditions and responsibilities
them a feast, and they ate and drank.” of the covenant were stated, Exodus 24:1-
2. When Jacob secretly left the pres- 11 explains the ratification of the cov-
ence of Laban in order to return to his enant. Israel “offered burnt offerings and
homeland, Laban pursued after him with sacrificed peace offerings of oxen to the
the intent of doing Jacob harm (Gn Lord” (Ex 24:5). “Then he [Moses] took
31:22,23). However, God came to Laban the Book of the Covenant and read in the
in a dream and warned him concerning audience of the people. And they said,
his evil intentions against Jacob (Gn ‘All that the Lord has said we will do.
And we will be obedient’” (Ex 24:7). Fol- ful.”

lowing the ratification of the covenant The returnees from Babylon also re-
through sacrifices to God, and oaths to built the walls of the city of Jerusalem
keep the covenant, the nation ate and (Ne 7,8). Once the walls were rebuilt, it
drank (Ex 24:11). The eating and drink- was a time for remembrance, revival and
ing after the establishment of the cov- celebration by keeping the feast of Trum-
enant was a time of celebration and joy. pets (See Nm 29:1-6). On the day this
A covenant of peace had been established feast of renewal was kept, Nehemiah ex-
with God. At the altar, sacrifices were horted the people not to mourn or weep,
offered for the sins of the people. After for it was a day of joy and celebration
the sacrifice, a meal was eaten to cel- (Ne 8:9). He exhorted them that “... this
ebrate the covenant that had been estab- day is holy to our Lord. Do not be
lished with God. Both events were in grieved, for the joy of the Lord is your
the presence and fellowship of God. strength” (Ne 8:10).
When we eat, therefore, we eat in the No better words than the preceding
presence of the Lord. words of Nehemiah could be spoken to
Throughout the history of Israel, describe the atmosphere that should sur-
there were times for remembrance and round the love feast/Supper that we eat
renewal of the covenant that God made today. This is not an occasion for sad-
with Israel. When the temple was built, ness. The sacrifice has already been of-
it was a time of remembrance, revival and fered at the altar of the cross in order that
recommitment to the will of God (2 Ch 5 we come into a covenant relationship
– 7). When the temple was completed, with God. Therefore, it is a time for great
“the king and all the people offered sac- joy and rejoicing as in the time when Is-
rifices before the Lord” (2 Ch 7:4). Af- rael was delivered from her enemies (See
ter the sacrifices, Solomon “sent the Et 9:19,22). It is a time to share with
people away to their tents, rejoicing and one another (See Ps 112). It is a time of
happy in heart for the goodness that the eating and drinking together with celebra-
Lord had shown to David and to So- tion to the Lord.
lomon, and to Israel His people” (2 Ch What is significant in reference to the
7:10). meal that followed the altar of sacrifice
After the Babylonian captivity, Israel that ratified a covenant, was that the meal
returned and rebuilt the temple that had was eaten in the presence of the Lord (Ex
been destroyed by Nebuchadnezzar (Ez 18:12; see Dt 12:7,18; 14:23,26; 15:20).
6:13-22). In the remembrance and re- When Israelites communed with one an-
newal of their covenant with the Lord, other in the celebration of the covenant
they offered sacrifices for all Israel (Ez meal, they did so with the knowledge that
6:17). Ezra 6:22 states, “And they kept the Lord was in their presence. God’s
with joy the feast of unleavened bread presence was His stamp of approval of
seven days, for the Lord made them joy- the covenant itself, as well as the joy and
celebration that took place after the sac- did not comprehend the significance of
rifices for the covenant. When the cov- the love feast/Supper, or there were some
enant was established and maintained, among them who were still carnal. If they
God was present. In the celebration meal, did not repent in this matter, however,
therefore, those who communed with one Paul was coming with the rod to sort them
another knew that they were in the pres- out.
ence of the Lord. Either the Achaians
C HAPTER 112
2
MIRACULOUS GIFTS we have Paul’s instructions concerning
Chapters 12-14 have been some of the use of the gifts because of the Corin-
the most controversial and studied chap- thians’ misuse of the gifts. Ephesus, Phil-
ters in the Bible. They have also been ippi, Derbe and a host of other cities did
some of the most twisted contexts of not have the arrogant and puffed up atti-
Scripture among those who have sought tudes as was typical of many in Corinth.
to create a religion after their own emo- Therefore, there was no need to write ex-
tional hysteria. In these chapters Paul hortations as 1 Corinthians 12-14 to other
deals with the misuse of miraculous gifts. regions. Because the Holy Spirit inspired
The gifts were misused because of the Paul to write to the Corinthians who mis-
puffed up attitudes of some of the dis- used the gifts, and not to Christians in
ciples in Achaia. In fact, we have these other areas, leads us to conclude that the
portions of Scripture to study because of gifts were only temporary in the estab-
the puffed up attitudes of these disciples. lishment of the early church. Once their
The miraculous gifts permeated the body purpose was fulfilled, there would be no
of disciples of the 1st century to which further use of the gifts, and thus, they
the Christ-sent apostles had traveled. In would pass away. If it were not for the
many cases, the gifts were received by misuse of the gifts in Corinth, therefore,
those who traveled to the early Passover/ we would have no information concern-
Pentecost feasts when the apostles were ing their use among the early 1st century
still in Jerusalem (See comments Mk disciples. It is on this basis that we must
16:17-20; At 2:38,39; 8:18; Rm 1:11). In conclude that the gifts were meant to be
the absence of an inspired written New only temporary. They would pass away
Testament, God administered teaching when the fullness of the inspired New
through the apostles’ hands by which the Testament was written and distributed
miraculous gifts of the Holy Spirit were among the disciples. It is on this basis
given. The gifts firmly established the that we must conclude that the miracu-
first Christians in their conversion out of lous gifts were never meant to be the
Judaism and idolatrous religions. How- foundation upon which the Christian’s
ever, in the case of the Corinthian church, faith was to be based. Believers were to
focus on Jesus, not the work of the Holy that were contrary to the word of God.
Spirit through the miraculous gifts. Accursed: This is from the Greek word
12:1 Concerning spiritual gifts: anathema. The emphasis of the mean-
The word “gifts” is not in the Greek text. ing of the word is on being destroyed
However, it is clearly understood that the from the presence of God (See Gl 1:6-
subject of this context is about the mani- 9). The emphasis of Paul’s statement
festation and function of the miraculous here could be that anyone who spoke by
gifts that were given by the Holy Spirit the direction of the Spirit would obvi-
(vss 5-11). The purpose for which the ously not proclaim Jesus accursed (See
gifts were given was to edify and build 1 Jn 4:2). Jesus is Lord: Except through
up the new Christians until they were the revelation of God, Jesus would have
firmly established upon the word of God. been just another Jew and an innocent
Once the gifts had accomplished their person crucified on a cross. However,
purpose, then they passed away (See the messiahship and sonship of Jesus
comments 2 Tm 4:20). were made known to man through the
12:2 Led astray: It is good for us to revelation of God (Ep 3:3-5). His reign
remember our state of being lost when and lordship over all things were made
we were outside Christ (Ep 2:1,2). In known by inspiration of the Spirit (See
this case, Paul reminds his readers that At 2:36,37).
they were once in the bondage of their 12:4 Many kinds of gifts: Though
self-deception of belief in idols (6:11; Ep there are different functions of the mi-
2:11; 1 Th 1:9; 1 Pt 4:3). They had cre- raculous gifts, all of them originated from
ated gods after their own imaginations, the same Spirit (vs 11; Rm 12:3-8; Hb
and subsequently, they made idols to rep- 2:4; 1 Pt 4:10). Since there is only one
resent their beliefs (Ps 115:5; Is 46:7; Jr Spirit (Ep 4:4), then the one Spirit works
10:5; Hk 2:18,19). You were led: Re- in unison through the gifts.
gardless of their being led astray after 12:5 Many kinds of ministries: This
their own religious inventions, they were is the administration of the gifts to carry
led back to God through the preaching out the work of only one Lord Jesus (Rm
of the gospel (2 Th 2:13,14). 12:6; Ep 4:4-6). Since the one Godhead
12:3 No one who was truly speak- works in unison, the division that existed
ing by inspiration of the Holy Spirit among the Achaian Christians did not
would either speak or live in a way to originate from God, but from man. Since
curse the name of Jesus. The truly in- God works as one, so should those who
spired man who spoke would also live claim to work on behalf of His cause.
the life about which he spoke. The iden- Disciples that claim to have the Spirit
tity of any person to be from God would working through them, but do not work
be the word that he speaks. One could with other Spirit-filled disciples, do not
not work the miraculous work of God, have the one Spirit working through
and at the same time teach those things them. The fact that there was division
among the Corinthians was evidence that ration of the Spirit. Word of knowledge:
their own thinking was involved in the Knowledge was revealed to the New Tes-
division, and not the direction of the tament prophets in order that they under-
Spirit. stand and teach the truth of God to the
12:6 Many kinds of activities: The disciples (See 2:11,16; Rm 15:14; 2 Co
miraculous gifts manifested themselves 8:7). Faith: Reference here was possi-
in different ways. Nevertheless, one must bly to an exceptional faith that was
not understand the diversity of the func- granted to specific members in order to
tion of the gifts in a way that would at- carry others through times of hardship
tack the oneness of God. God the Fa- and persecution (See 13:2; Mt 17:20; 2
ther, Son and Holy Spirit all work as one, Co 4:13). Healing: In every region
though God has manifested Himself in where there were disciples, and where a
the three works of the Father, Son and Christ-sent apostle went, there were
Holy Spirit. Through the miraculous evangelists who were given the miracu-
gifts, God manifested His work through lous gift to heal diseases among unbe-
men in several ways. lievers in order to confirm the message
12:7 The miraculous gifts were not and messengers of God (See comments
given for the purpose of self-exaltation Mk 16:17-20; At 5:12-16; 19:12; 28:8,9;
among the disciples of Christ. They were Hb 2:3,4; Js 5:14). Powers: Paul does
given for the edification of all the dis- not give us a distinction between miracles
ciples (See Rm 12:6-8). The very pur- and healings, though here he uses the
pose for which the gifts were given was word dunamai. This would possibly re-
based on serving the needs of others. fer to all miraculous powers that would
What God had given for the purpose of be exercised for purposes other than heal-
administering service to others, the ing diseases. Through miracles, God’s
Corinthians were using as an occasion for power was instantly manifested.
self-exaltation. Miraculous gifts were Through the prayers of righteous men,
never given for the purpose of one to God’s power continued to be manifested
serve himself. They were given in order in the lives of the disciples (See com-
for one to serve the whole body. ments Js 5:13-16). Prophecy: This
12:8-10 Word of wisdom: From this would include inspired preaching, teach-
we would assume that through the Spirit ing, singing and prayer (15:14; see com-
a special gift of wisdom was given to ments Rm 8:26,27; Jd 20). Discerning
members to be able to make decisions of spirits: Through this gift the Holy
concerning matters wherein judgments Spirit enabled the early Christians to de-
were to be made for the whole body (See termine the inner character of those who
Js 1:5,6). If the discussion of 2:6,7 is a professed to be inspired preachers or
commentary of what is discussed here, teachers (See 1 Jn 4:1; 2 Jn 7: Rv 2:2).
then Paul’s meaning here could be on the Kinds of languages: This was the in-
word that comes as a result of the inspi- spired ability to speak in different for-
eign languages that one had not previ- tion of the Spirit through the word of
ously studied. The purpose of this gift God, did not have the Holy Spirit of God.
was to make it possible for the gospel to Any man who claimed that the word of
go quickly into all the world, as well as God was not the final authority in reli-
to edify multilingual assemblies (See At gious matters, was speaking against what
2:4,6-8; 10:44-46; 19:1-6). Therefore, the Spirit had said concerning the final-
the gift to speak in the languages of men ity of the word of God (2 Tm 3:16,17).
was specifically a sign to and benefit for He thus did not have the Spirit of God.
the unbeliever (14:22). The disciples’ Therefore, no man could speak in a man-
speaking in languages was the fulfillment ner to make the Spirit of God contradict
of Isaiah 28:11,12, where God, through Himself or deny what He had already re-
Isaiah, prophesied that He would iden- vealed through the inspired Scriptures.
tify His people through their speaking in
languages. Interpretation of languages: UNITY OF THE GLOBAL BODY
If a foreigner came into the assembly that 12:12 The body is one: This is a
did not speak the language of the local fundamental truth (See comments Jn
culture, there were those local brethren 17:20,21; Rm 12:4,5; Ep 4:4-6; Cl 1:18).
who could miraculously translate the There is only one universal body of
message of the gospel for the benefit of Christ. Though the body is made up of
the foreigner. In some cases the travel- many individuals, it must function as a
ing evangelist who did not speak the lo- unit. Every member of the body, there-
cal language could speak before the lo- fore, must strive to maintain the unity of
cal disciples through an interpreter in the body throughout the world (1:10; Ph
order to report to the church the work of 1:27; see comments Jn 15:1-8). The body
God in other areas (See comments At is not determined by its assemblies, but
14:26,27). by individuals who are in a covenant re-
12:11 As He wills: The oneness of lationship with God. Regardless of
the work of the preceding gifts was ac- where one might assemble with disciples,
complished in the fact that they all origi- he is a member of the universal body of
nated from the work of the one Holy Christ.
Spirit. The administration of the gifts 12:13 Baptized into one body: It
was not the work of the particular indi- was the Holy Spirit who explained
viduals who possessed the gifts. It was through Peter the purpose of immersion
the will of the Spirit to work through the in water in relation to one’s salvation. It
manifestation of the gifts. Therefore, the was the Holy Spirit who explained that
Spirit did not contradict Himself. For this one must be buried with Jesus in the like-
reason, the prophets all spoke the same ness of His death and raised in the like-
thing and prayed the same thing. Any ness of his resurrection in order to come
man who claimed to have the Spirit, and into the one body (See comments At 2:38;
yet, spoke in contradiction to the revela- Rm 6:3-6; Gl 3:27,28). Therefore, all
those who have believed in Jesus as the against the forces of Satan. We cannot
Christ, and have submitted to obedience conclude that the gifts he mentions in this
of the gospel, have been added to the one context existed in every house assembly
universal body of Christ by God (At of disciples. However, they did exist
2:47). Baptized believers are not added throughout the universal body, though not
to a diversity of bodies. They are added everyone with the gifts was able to as-
to the one body of Christ that exists semble together at the same place. Paul
throughout the world. One body: Paul speaks from the view of the universal
begins here by teaching a fundamental body of disciples, not from the view of a
truth concerning the unity of the body. specific house assembly. Since he was
He wanted to encourage those who felt writing this letter from Ephesus, through
that their gifts were inferior. He in- the use of the pronouns “us” and “we,”
structed that the body must function as a he would be including himself in the one
unit (vss 14,20). He emphasized the fact universal church about which he wrote.
that all gifts or abilities of each member Drink: All the Corinthians quenched
of the universal body are necessary for their spiritual thirst with the spiritual life-
the function of the organic body (vss giving water that flows from God (Jn
15,16). Since all parts of the body 7:37; see Jn 6:63; 1 Pt 2:2; 2 Pt 3:18).
throughout the world are necessary, then 12:14 The church is not defined by
there should be a mutual dependence of a set of traditions that have been inscribed
one member on another (vss 15,16). on a piece of paper by men in order to
Those gifts that may seem less honorable, produce meritorious salvation. The
should be exalted because they are nec- church is people. It is a body of many
essary for the edification of the body (vss individuals who have submitted to the
22,23). He points out that the parts that lordship of Jesus, and thus, are motivated
are not presentable are to be honored in their lives to follow the instructions of
because they have overcome their handi- their Lord. The membership of the sub-
cap (vss 23,24). He concludes this dis- mitted is the one universal body of Christ
cussion on unity by emphasizing the fact because all the members have submitted
that the universal body must function to the one gospel of Christ. The mem-
without division in order to survive as bers are one, therefore, because they obe-
the church of Christ (vss 25,26). There- diently follow the directions of Christ
fore, each member must manifest a con- through the Spirit-inspired word of God
cern for every other member of the body (See comments Jn 12:48).
in order that unity prevail among the dis- 12:15-17 Paul metaphorically uses
ciples (vs 27). Though he was writing different organs of the body in order to
this letter from a different location, he, illustrate the organic function of the body
the Achaian disciples, and all members wherever it exists throughout the world.
of the body of Christ throughout the Each body part has a special feature and
world must function as a united force use. The entire body needs every mem-
ber in order to function as a whole body. ciples. The universal nature of the or-
Not every member of the body must be ganism of body life demands that func-
cloned into being eyes, feet or hands. Ev- tioning members accept one another in
ery member must be encouraged to use order that the body live.
his abilities in order to make the body 12:22-24 Feeble: Though one mem-
function harmoniously. The disciples of ber may seem to be weaker in his func-
Achaia were manifesting a divisive spirit tion of the body, his abilities are neces-
by excluding the importance and func- sary for the function of the global body
tion of every ministry. However, the of Christ. Less honorable: Those mem-
body must work together. The members bers of the body who are judged to be
must not manifest a spirit of pride or com- less presentable must also be considered
petition in reference to the miraculous necessary for the function of the body.
gifts. Paul corrects their dysfunctional Because they are necessary, they are to
behavior by saying that each gift is nec- be honored. More abundant presenta-
essary for the organic function of the tion: Since God is the one who made
whole body. the body, then we must consider that He
12:18,19 Just as He has desired: made each member of the body to be im-
The Achaians must remember that the mi- portant. Therefore, since the Spirit is the
raculous works of the Spirit were given author of the gifts that function among
according to the will of the Spirit, not the members of the body, there is no gift
the will of the individuals who possessed that is less important, for all have origi-
the gifts (vs 11; see Rm 12:3). If each nated from God. Every member is nec-
member tried to work independently of essary for the organic function of the
the other members, then the body would body.
be dysfunctional. The body thrives on 12:25 Should be no division: The
the basis that each member provides a members of the body must work in mu-
vital link in the organic function that ex- tual appreciation and gratefulness for one
ists between all members (See comments another in order that there be no divi-
Ep 4:11-16). sions. If members recognize the neces-
12:20,21 Though the body is com- sity of one another’s contributions to the
posed of many members throughout the body, then they will care for one another.
world, no one member can say to another Working in a unified manner does not
that he can stand alone as a member of mean that every member functions with
the body. Members of the body of Christ the same gift. The unity is maintained
must recognize their mutual interdepen- by recognizing the diversity of the gifts,
dence on one another. Members are not while not judging one another concern-
autonomous from one another. No group ing the necessity of one another’s gift
of members in one area has a right to meet (1:10). Unity in the body, therefore, is
together in order to declare their au- not dependent on every member work-
tonomy from any other group of dis- ing in the same way. It depends on ac-
cepting one another in our diversity of not exist in every assembly of the church.
function. Teachers: These were those with the gift
12:26 When disciples care for one of teaching who labored in local assem-
another throughout the world, then no blies in order to build up the disciples in
member of the body suffers without other the knowledge of the word. Then: Paul
members suffering also. Therefore, the here lists those gifts or works that were
fellowship of the church should be close carried out by the apostles, prophets and
in order that no one member be allowed teachers. These were miracles (vs 10),
to suffer alone in times of hardship. The healings (vs 9; Mk 16:17-20), helps (Rm
Achaians’ contribution to the famine vic- 16:3,9), administrations (Rm 12:8) and
tims of Judea illustrated the care the body languages (vs 10). Every ministry was
must manifest toward its members, re- for the benefit of someone other than the
gardless of where the members live (See one who possessed the gift. Different
comments 16:1-7). individuals had different gifts, and thus
12:27 Individual members make up all those who had the gifts were needed
the church of Christ (Rm 12:5; Ep 1:23; by the universal body. The fact that no
4:12; 5:23,30; Cl 1:18,24). Though in- one individual possessed all the gifts ne-
dividual members make up the body of cessitated that all members accept one
Christ, they should not function in a man- another in order to benefit from all the
ner by which they ignore one another. In- gifts.
dividuality in the body is retained when 12:29,30 The Corinthians misunder-
each individual supplies his or her abili- stood the necessity for the harmonious
ties to the function of the whole body. function of the different gifts in a local
12:28 Paul indicates that there was situation. The fact that each member had
an order by which the gifts were given in a different function meant that they did
the beginning of the church (See com- not all function in the same manner. The
ments Ep 4:11,12). Apostles: The first point of Paul’s questions is to emphasize
ones to announce the gospel to the world the fact that all members of the body
were the Christ-sent apostles (See Jn function in different ministries. Because
14:26; 16:13; At 2:37,38; Ep 2:20; 3:5; they function in different ministries must
see Lk 24:48; Jn 15:26,27; At 26:16). But not be an occasion for one member to
there were no Christ-sent apostles in ev- marginalize the importance of another
ery assembly of the church. There were member and the ministry of his gift.
Christ-sent apostles in the universal 12:31 The greater gifts: The best
church. Prophets: The New Testament gifts are not here identified by Paul. The
prophets went forth as evangelists in or- word gifts is plural, and thus, more is in
der to speak the truth that was already his mind than the gift of prophecy that
revealed through the apostles (At 13:1; he considered one of the most essential
Rm 12:6). There were prophets through- gifts in 14:1,39. We would assume that
out the universal church, though they did a loving attitude that would produce unity
among the believers would be greater function should be to grow beyond the
than any of the miraculous gifts. At least ministry of the miraculous gifts. Their
this is what Paul affirms as he leads his goal should be to grow to where all the
readers into the more excellent way of members function as servants to the
love in the following contexts. A more needs of others. Paul thus defines love
excellent way: The way of love is more as the central fiber that generates the
excellent than the function of miraculous function of the body (See Cl 3:14,15; see
gifts. Love is more excellent than proph- comments Jn 13:34,35). Without love,
ecy, languages or healings. The Corin- the church is simply a social club of reli-
thians, therefore, should be striving after gious people who gather together in or-
love instead of competing over the use der to maintain their traditions by their
of their gifts. Their goal for a better body assemblies.
C HAPTER 113
3
THE MORE EXCELLENT WAY his godly relationship with his brother
In the first three verses of this chap- (See Jn 14:15; 15:14; Rm 13:10; 1 Jn 2:3-
ter Paul emphasized that love is greater 5; 3:17,18; 5:3).
than miraculous gifts. Unity in good 13:2 Without love, the ability to mi-
works is based on love (Jn 13:34,35). raculously teach the word of God is
13:1 If one used his gift of speaking empty (12:8-10,28; 14:1; see comments
in languages without a heart of love, then Mt 7:22). Without love, the privilege of
he would be as the obnoxious clanging understanding all things in reference to
musical instruments that were used in the God’s work among men is useless. With-
pagan worship of temples to idol gods. out love that moves us to respond to our
Languages ... of angels: Angels would brother’s needs, the ability of one to re-
not have a language that is as the lan- main personally faithful to God is use-
guage of man which is produced with less (See Mt 17:20; 21:21; Mk 11:23; Lk
words through the physical mouth. How- 17:6).
ever, Paul may have conversed in some 13:3 One could legally perform the
way with angels on his visionary experi- duties of his beliefs after a meritorious
ence of being caught up to the third manner. However, the doing of such is
heaven (2 Co 12:4). If one could speak worthless without being moved by a heart
with angels, such would be of no spiri- of love (See Mt 6:1,2). One could meri-
tual benefit without a spirit of love. Love: toriously give himself into the hands of
In this chapter Paul uses the Greek word those who would persecute him unto
agape for love. This is the primary Greek death for his faith. However, if the giv-
word that was used for expressing un- ing is not a love response to the grace of
conditional love. This is the word that is God, then it is useless. Profits me noth-
used in the New Testament to refer to ing: The actions of life that Paul men-
man’s active response to God, as well as tions in these first three verses are good
works. However, meritorious perfor- ful or arrogant, and thus, does not insist
mances do not prepare one’s character for on having its own way or consider itself
eternal dwelling in heaven. One can better than others. It does not exalt itself
meritoriously do the works without a above others. It does not lift itself up by
heart of love, but he cannot love without knocking others down.
doing the works (See comments Js 2:14- 13:5 Not behave unbecomingly:
26). It is a heart of love that is essential Love does not behave in a manner that
for one to be able to dwell in heaven. manifests little consideration for others.
13:4 There are fifteen qualities ex- Love does not ignore the person of oth-
plained here concerning the nature of ers for the sake of exalting itself. Not
love (See comments Gl 5:22,23). These seek its own: Love does not love to be
are qualities that are manifested in one’s first. It does not seek to have its own
relationship with his fellow man. In this way by ignoring the thoughts and dreams
case, this should be the nature of the of others (See 10:24; Ph 2:4; 3 Jn 3:9,10).
Christians’ relationship with one another Not easily provoked: Love does not eas-
in their behavior as disciples of Jesus (Cl ily lose its temper when something ei-
3:12-15). Disciples who do not behave ther goes wrong or is said that would gen-
in this manner, have fallen into carnal be- erate anger. Love does not react to dis-
havior as the Corinthians (3:1-3). Paul agreeable situations with rage and anger,
personifies love as one who manifests but responds with calmness and gentle-
specific characteristics. Suffers long: ness. Thinks no evil: Love does not
Love patiently endures the weaknesses search for evil in the lives of others. Love
of others. Love is not quick to discard a does not search for evil in order to de-
relationship simply because of a disagree- stroy its enemies by slanderous charac-
ment (Pv 10:12; 17:9; 1 Th 5:14). Kind: ter assassination. Love realizes that one’s
Love does not portray a harsh attitude perceptions of others is usually based on
with one’s brother or spouse (Ep 4:32). wrong information. Love thus assumes
Through kindness, love actively works the sincerity of others without question-
toward the benefit of all those with whom ing the motives of others.
it comes into contact. Not envy: Love is 13:6 Not rejoice in iniquity: Love
not jealous over the accomplishments of does not take pleasure in finding sin or
others, nor does it seek for the posses- failures in the lives of others. It does not
sions of others (Gl 5:26). It will thus rejoice when another sins or makes a mis-
build up and not tear down. Not exalt take. It does not exalt itself above others
itself: Love does not push itself forward by pointing out the mistakes of others (Ps
in order to be recognized, but is willing 10:3; Rm 1:32). Rejoices in the truth:
to humbly work in the background of the Love seeks truth and not evil. Love is
crowd in order to exalt others. Love does identified in the one who searches for
not work in order to draw attention to it- truth and not evil in the lives of others.
self. Not puffed up: Love is not pride- 13:7 Bears all things: When things
become difficult, love does not cease to the miraculous gifts (See comments Cl
work. Without retaliation, love endures 3:12-15). The gifts brought unity because
malicious slander that is spoken against they were the work of the one Spirit.
it. When one is sinned against, love for- However, love would bring unity because
bears without retaliation. Believes all of the loving unity of the people.
things: Love believes and seeks the good 13:8 Love never fails: Love never
in all situations and people, and thus fails in comparison to the miraculous
hopes for the best. Love is positive about gifts that would eventually pass away.
life, and not negative. Hopes all things: Though the ministries that came from the
Love believes that all things are working gifts would pass away, the ministries that
together for the good of the Christian (Rm would spring forth from a heart of love
8:28). Love believes that the best is yet would never pass away. Prophecies ...
to be. Endures all things: Because love languages ... will vanish away: Paul was
believes that all things are working to- saying that the time would come when
gether for good, it looks on the positive the gifts of prophecy, languages and
side of things when things seem to go knowledge would no longer be available.
wrong. Love is always confident about They would pass away because they were
the future. True love never quits though no longer needed. He used these three
things may go wrong. Love never quits miraculous gifts to represent all miracu-
in the face of trials, discouragements, per- lous gifts, and thus, he taught that the time
secutions and temptations. was coming in the Achaians’ lives when
the gifts would vanish away. They would
PASSING OF THE vanish away because the means by which
MIRACULOUS GIFTS they were imparted would vanish away.
Since love exceeds the value of the The gifts were imparted by the laying on
miraculous gifts, it is Paul’s argument in of the apostles’ hands (See comments At
the following verses to exemplify love 8:18; 19:1-6; Rm 1:11). Paul and all the
by stating that the miraculous gifts will apostles would eventually die. The
pass away. In verses 1-3 he argued that means by which God had commissioned
love must be at the center of our behav- that the miraculous gifts be administered,
ior. In verses 4-7 he argued from the therefore, would pass with them. How-
standpoint of showing the behavior of ever, by the time of the passing of the
love. In the final verses of this chapter, Christ-sent apostles, the purpose for
he exemplifies the importance of love by which the gifts were given would also
the passing away of that which the have vanished. Their purpose was to
Achaians exalted, that is, the miraculous strengthen new Christians in the absence
gifts. Since the miraculous gifts will pass of the inspired written spiritual guide of
away, then the Achaians’ emphasis must His word. However, when the apostles
be on love, for it will be love that will had accomplished their work of reveal-
guarantee their unity after the passing of ing all truth, then the need for the gifts to
strengthen the early disciples no longer prophecy with the complete writing of
existed. The miraculous gifts were to the word of God that would guide the
exist only until the time when a loving disciples for centuries to come. The early
response to the word of God maintained Christians knew only the partial revela-
the existence and function of the body tion of the word of God. However, they
(See comments Jn 13:34,35). would know all things that God intended
13:9 Know in part: They knew only that His people know (2 Pt 1:3). Paul
a portion of the whole. At the time Paul wrote these things in view of the fact that
wrote this letter to the Achaians, he had God would preserve His people through-
verbally revealed to them, with their out the centuries through the members’
prophets, portions of the word of God. loving response to the revelation of His
The rest of God’s revelation would later directions for them (Jn 14:15). Be done
come to them through the entire written away: The Achaians must understand
record of the New Testament. Therefore, that the gifts about which they were com-
the inspired Scriptures would eventually peting with one another were only “in
supersede inspired prophecy (See com- part.” Since the gifts were only “in part,”
ments 2 Tm 3:16,17). Their prophets then it is assumed that the whole would
spoke only a portion of what would later come. It was not that the gifts functioned
come as a whole (8:2). Therefore, they insuffeciently. They were only a part of
should not emphasize the miraculous God’s plan to establish the disciples who
gifts (the part), but focus on what would would later base their faith on the fully
result from the miraculous gifts (the revealed word of God. Therefore, when
whole). With the passing of the ministry the whole came, the part was done away
of the gifts, the early disciples would because it had fulfilled its purpose. The
maintain their unity by focusing on the Achaians must not emphasize the part
word of God (Rm 10:17). Their founda- when the whole was coming. They were
tion for unity would be on the revealed focusing their validation as saints, and
word of God. individual prominence among the dis-
13:10 That which is complete: The ciples, on the basis of their performance
Greek word for “perfect” (teleion) refers of the gifts. Paul here speaks of the foun-
to that which is complete or whole. In dation of our faith that is based on the
this context Paul is contrasting the par- whole. The foundation of our faith is the
tial with that which would be complete. word of God (Jn 20:30,31; Rm 10:17).
That which was only “in part” referred In the future, their validation would not
to what they knew, not what they did be based on their performance of the
through the miraculous gifts (vs 9). What gifts, but on their knowledge of and con-
they knew was revealed to them through tinued obedience to the word of God.
the inspired prophets. Therefore, Paul Through a loving response to the word
contrasted the partial revelation of God’s of God, one maintains his validation as a
word by means of the miraculous gift of disciple of Jesus, and thus, his unity with
his brothers in Christ (1 Jn 1:3). There- he is contrasting the partiality of the mi-
fore, the church continues to exist be- raculous gifts upon which the members
cause men lovingly respond to the word were seemingly focusing their attention,
of God. In the Achaians’ situation, the with the “whole” that was to come, he
exercising of the gifts brought disunity. could possibly be referring to the time
However, in the future, love would bring when the disciples must focus on a lov-
unity in absence of the gifts. For this rea- ing response to the word of God in order
son, love was the more excellent way that to maintain unity. It would be in this state
they must learn. of existence that the church must depend
13:11 Spoke ... understood as a on the word of God in order to maintain
child: Some men never put away child- unity based on love instead of their child-
ish speaking and understanding. They ish competitions in their overemphasis of
still excite one another as children over the miraculous gifts. In studying this con-
stories of fantasies and competitive atti- text, we must not forget the great empha-
tudes. However, the mature man puts sis God places on the revealed written
these things away. When one becomes a word of God. Since the conclusion of
man, he is not driven by childish compe- the miraculous gifts that were given to
tition through the invention of spiritual establish the early church, God has com-
games. Paul calls on the disciples to grow municated through the written word. In
up. They were behaving as children by studying contexts as this in the New Tes-
their competitive spirits that were con- tament, we must not forget that the mi-
trolled by jealousy and envy. In their raculous gifts were only a brief work of
puffed up attitudes, they used the bless- the Holy Spirit in reference to the centu-
ing of God as a means of belittling one ries that followed wherein the church has
another’s ministry. depended on the word of God. I will
13:12 When the church was in its know: Paul refers to knowledge. When
infancy, she could only see dimly in the the entirety of the revelation of God had
mirror what would eventually reflect the been revealed, then the members would
full revelation of God. The church could know all things that pertain to life and
see dimly because all revelation that God godliness (2 Pt 1:3; see comments 2 Tm
intended the church to have had not yet 3:16,17).
been revealed to any one group of dis- 13:13 Faith, hope and love must pre-
ciples in a particular area. But then: vail in order that Christianity continue.
There are two possible interpretations to Faith and hope refer to the individual’s
what Paul is saying here. He could be personal relationship with God. How-
referring to the time when the church re- ever, love refers to the individual’s rela-
ceived the full revelation of God that He tionship with his fellow brother on earth
intended for the church to have. He could (Jn 13:34,35). Since the church is the
also be referring to his transition into fellowship of God’s people on earth, love
heavenly dwelling. Since in the context must prevail in order to offer members
an atmosphere of preparation for eternal jective of the faithful, since it is the lov-
dwelling. Faith and hope will have no ing faithful who will be rewarded with
reward of eternal dwelling if there is no eternal life in a heavenly environment.
personal relationship with one’s brother Faith and hope keep one pointed in the
in Christ (See Mk 12:28-31; Jn 2:16; right direction, the direction of heaven.
14:15; Rm 13:10; 1 Jn 4:7-21). It is for But it is love that will transition our lives
this reason that love is the primary ob- into eternal glory.
C HAPTER 114
4
PROPHECY AND LANGUAGES the disciples were instructed to behave
Since it seems unlikely that the fol- after a Christ-like manner in order that
lowing instructions would have been the gospel go to all the world.
given to a small assembly of members in 14:2 An unlearned language: Some
a house group, we find it more consis- translations added the word “unknown”
tent to understand the context in view of to the text here, but the word is not in the
a large area-wide assembly of all the dis- Greek text. The addition of the word
ciples in Achaia, who met periodically caused some confusion. Some interpret-
in the city of Corinth. It was in this as- ers thought that Paul was talking about
sembly context that their sectarianism some unknown language to mankind.
was manifested. It was also in this con- But such was not the case, for he speaks
text that the prophets, and those speak- in this context of the same miraculous
ing in languages, somewhat competed ability that was imparted to the apostles
with one another for attention. on the day of Pentecost (See comments
14:1 Pursue love: After focusing At 2:1-7; 10:46). He speaks of the mi-
the attention of his readers on the answer raculous endowment of being able to
to the problems that prevailed in Achaia, speak in a foreign language without hav-
Paul now turns to the correct use of the ing studied that language. Speaks ... to
miraculous gifts of prophecy and lan- God: When he speaks in a language that
guages. Especially ... prophesy: The gift cannot be understood by those to whom
that was most beneficial to the work of he speaks, then he can only be understood
the disciples and world evangelism was by God. He would be speaking the mys-
the gift of inspired preaching, teaching, teries of God, but what he said would
singing and prayer (vs 39; 12:31). only be a mystery to those who could not
Through this gift the word of God could understand what he was saying. What
go forth with great rapidity in correcting Paul is introducing is the argument that
the twisted concepts of idolatry. Through the gift of languages was useless for edi-
this gift the Spirit revealed inspired in- fication if the gift was used when no in-
structions by which the disciples would terpreter was present. Therefore, the
be directed in education and edification. speaking in a language when no one
It was through this gift, therefore, that could understand what was being said
was a manifestation of pride on the part which had already been revealed through
of the one speaking in the language. In the prophets. No new truth was commu-
spirit: This could be a reference to the nicated through the gift of languages.
Holy Spirit, though the article is not in 14:5 It would have been great if ev-
the Greek text. “In the Spirit” is a phrase ery member spoke with languages in or-
that is commonly used in the New Testa- der that the gospel be propagated to all
ment to refer to the direct work of the language groups. However, for the ben-
Holy Spirit (Rv 1:10), which translation efit of the local Corinthian assembly, it
is here used by many versions. However, would be better if they had the gift of
the Greek phrase is simply “in spirit.” prophecy whereby the assembly could be
14:3 In contrast to the one who edified through inspired preaching,
speaks in languages that cannot be un- teaching, praying and singing (vs 15). If
derstood by the audience, the one who the one who spoke in a language was also
prophecies through the direction of the able to interpret what he said to those who
Holy Spirit speaks in a manner to be un- did not understand the language, then his
derstood, and thus, edifies the assembly. speaking would benefit everyone.
Since he can be understood, then his gift 14:6 What will I profit: Paul be-
is more beneficial to the disciples. gins here with discussions concerning the
14:4 Edifies himself: In contrast to misuse of the gift of languages. His first
the one who speaks by inspiration, point is obvious. If one stands up and
wherein the entire assembly can under- speaks in a language that is foreign to
stand (prophecy), the one who speaks in the audience, he argues that the speaker
a language the assembly cannot under- does not benefit those to whom he speaks.
stand only edifies himself. If the one who The teaching of truth in a foreign lan-
possessed the gift of languages had also guage, without the translation of that lan-
the gift of interpretation, then he could guage, does not profit an audience that
edify himself and others by interpreting does not understand the language.
what he spoke in a foreign language. 14:7-9 Distinction in the sounds: If
However, if he did not have the gift of a musical instrument is played without
interpretation, then he edified only him- the noise of the instrument being orches-
self in the sense that he had evidence of trated into a melody, then the sound of
his possession of the gift of languages. the instrument is unintelligent and unap-
By way of comparison, the gift of proph- pealing to those who listen. In other
ecy was given for the purpose of edify- words, the use of languages in the assem-
ing the assembly. However, the gift of bly that are not interpreted are as repul-
languages was not the inspired teaching sive and useless as the sound of an in-
or preaching of truth, but simply the com- strument that is not played to the tune of
munication of truth through another lan- composed music. The trumpet: If the
guage. The one who had the gift of lan- one who blows the trumpet for battle
guages was only communicating that blows the trumpet with a sound that is
not distinct to those whom he would languages must pray for the ability to in-
warn, then those who hear will not pre- terpret what he speaks. Since the Spirit
pare for battle. Easy to be understood: determined the gift, then the answer to
Unless one speaks a language that can the prayer would be the giving of the gift
be understood by the assembly, no one of interpretation by the Spirit (See 12:11).
will know what is being said. No spiri- The answer to the prayer might be the
tual benefit is accomplished unless what coming of an apostle to lay hands on one
is spoken can be understood by those who in order that he receive the gift of inter-
hear. pretation (See comments At 8:18; 19:1-
14:10-12 There are many languages 6; Rm 1:11). We must also keep in mind
that are spoken throughout the world. that the gift of languages was not spe-
Each language is developed by words of cifically for the benefit of a local assem-
a society that communicates the activi- bly. The practical benefit of the gift was
ties, events and interpersonal relation- for the rapid evangelization of the nations
ships of the society. Foreigner: The lit- (vs 22; compare 12:7,10,11).
eral meaning of the Greek word here is 14:14,15 Paul takes his argument of
“barbarian,” that is, one who could not this context to a personal level. One may
speak the Greek language. If the one who of his own voluntary will pray in a for-
hears does not understand the language eign language. However, he would not
that is spoken, then he would be as a for- be edified if he did not understand the
eigner to the one who speaks. And if he language that he was speaking. With the
cannot understand, then he cannot be Spirit: The context would demand that
edified by what is spoken. Edification reference here is to the Holy Spirit. We
of the assembly: Paul teaches that the must keep in mind that in the context of
one speaking in a language must speak this verse Paul is discussing the Spirit-
in a language that is understood by the inspired activities of the assembly
assembly. If the language is not under- through the exercising of the spiritual
stood by the assembly, then there is no gifts. He thus speaks here of inspired
edification of the members. The argu- prayer and singing. Since the disciples
ment is that if the language cannot be who were converted out of pagan temple
understood, then the one speaking should worship would not know how to word
be silent. Therefore, any speaking in the their prayers according to the word of
assembly of the disciples that is not un- God, the prayers of the saints were di-
derstood by the assembly as a whole must rected by the inspiration of the Holy
be stopped. Spirit (vs 26; see comments Rm 8:26,27;
14:13 May interpret: In order for Ep 5:18,19; Jd 20). Sing with the Spirit:
the gift of languages to be used to edify Since they did not have anything as song
the assembly, there must be an interpre- books, then it would be reasonable that
tation of the language that is spoken. the Holy Spirit would inspire certain
Therefore, the one who has the gift of brethren with songs that were according
to the will of God and not after the man- understand what is being said. Any
ner of their former worship in pagan speaking in a foreign language to an as-
temples (Ep 5:19; Cl 3:16). The mind: sembly that could not understand the lan-
The songs and prayers must be under- guage, was thus a manifestation of pride.
stood. If they were not, then there would 14:20 Do not be children: Paul re-
be no edification accomplished in the fers back to what he has already said con-
assembly. cerning their childish behavior in refer-
14:16,17 It was customary that any ence to the use of the miraculous gifts
individual could come to the assembly (13:11; see 3:1; Ps 131:2; Rm 16:19; Ep
with a song or prayer (vs 26). If what 4:14; Hb 5:12,13). The Corinthians were
these individuals were saying was not un- evidently being amused like children with
derstood by the assembly, then the assem- the ability to speak in languages. Their
bly could not consent to what was being puffed up attitudes with one another led
said. If one gave a prayer of thanksgiv- them to be competitive concerning the
ing to God in a foreign language, then use of their gifts. Be mature: They
those who did not understand the lan- needed to spiritually grow up (13:11). In
guage could not understand, and thus, order to grow up, they must cease their
give their consent to what was prayed. competitive spirit with one another in
One may by inspiration say the right reference to the gifts, for the gifts would
things in the prayer, but if it is not under- pass away (13:8-10). Their speaking in
stood by the audience, then there is no a language that could not be understood
edification of those who hear. by the assembly was a manifestation of
14:18 Paul traveled among many their immaturity.
language groups throughout his journeys. 14:21 The law: The quotation here
Therefore, the Spirit blessed him with the is from Isaiah 28:11,12. Therefore, the
gift of languages whereby he could Holy Spirit classifies the book of Isaiah
quickly preach the gospel to everyone to as part of the law (Compare Jn 10:34;
whom he went. Though some of the 12:34; 15:25; Rm 3:20). Other lan-
Achaians prided themselves in speaking guages: Isaiah was prophesying the cap-
in languages, Paul here states that he tivity of Israel because of her rebellion
spoke in more languages than all of them. against God. The invasion of Palestine
14:19 That I might teach: When by those who spoke a foreign language
he was among brethren in an assembly, was a sign of God’s judgment against Is-
Paul states that it would be useless to rael. Isaiah 28:11,12 was a prophecy in
speak to the assembly in foreign lan- reference to God’s presence in judgment
guages because no teaching would be ac- upon Israel through foreign powers. So
complished. He assumes that the Paul quotes the Isaiah prophecy in the
Achaians here would deduct that the context of this discussion of languages.
speaking in a foreign tongue in the as- The presence of God was manifested in
sembly is useless if the audience cannot the disciples’ speaking in languages. This
was the “new languages” about which ers in one place: These gifts were given
Jesus prophesied (Mk 16:17). God used in order that one minister to others in an
the languages as a signal to the unbeliev- assembly context. The assembly, how-
ing Jews that the church was now His ever, was not taken over by the Holy
body of His people. Once the validation Spirit (vs 32). Nowhere in the entire New
of His people was accomplished, then Testament is there evidence that the as-
there was no more need for the languages. sembly of the saints was controlled by
14:22 Languages ... a sign ... for the Holy Spirit. Paul here argues that if
unbelievers: These were the unbeliev- unbelieving Jews attend their confused
ing Jews. The gift of languages was a and disorganized assemblies, they would
signal to unbelieving Jews that God was think that the Christians were mad be-
working among His people (See com- cause of the simultaneous and confused
ments Mk 16:20; Hb 2:3,4). Languages manner by which they conducted them-
were thus an aid in the evangelizing of selves in their assemblies (See At 2:13).
the Jews because they signaled to unbe- You are mad: One was considered mad
lieving Jews that the church was God’s if he emotionally lost control of himself.
new Israel. Languages not only helped One was considered mad if he spoke out-
in communicating the gospel to the lost, rageously and out of harmony with oth-
unbelieving Jews were drawn to the ers. Any assembly of the saints that is
church, for the Jews knew the prophecy conducted with people speaking in con-
of Isaiah 28:11,12 (See At 2:11,12). The fusion at the same time is here judged to
gift was being used extensively in the be madness. Paul’s inspired use of the
Corinthian assemblies simply because word “mad” in the context of the assem-
there were a great number of Jews trav- bly of the disciples assumes that Chris-
eling through the commercial center of tian assemblies are to be orderly. Assem-
Corinth. Prophesying ... for those who blies of God’s people should always be
believe: The gift of inspired preaching, conducted in the spirit of maturity and
teaching, praying and singing was given sobriety. Assemblies of God’s people can
for the benefit of the disciples. Through thus be identified when gathered people
the gift of prophecy, they were edified conduct themselves with order and integ-
and directed according to the will of God. rity.
What Paul is instructing is that those who 14:24,25 Convinced ... convicted:
have the gift of languages need to under- In contrast to languages that the unbe-
stand the purpose of their gift. Those liever could not understand, those who
with the gift of prophesy need to be prophesied would be able to instruct the
among the disciples for the purpose of unbeliever concerning what he must do
edification. to bring his life into harmony with the
14:23 Paul here gives instruction will of God (See At 2:36-38; Hb 4:12).
concerning the proper use of the gifts of Falling down: The result of the preach-
languages and prophesy. Assembly gath- ing of the cross will bring repentance in
the lives of those who are honest and sin- minded of that which was delivered to
cere. God is certainly among you: The them through the apostles (See comments
assembly of the saints should be con- Jn 14:26; 16:13). Through the gift of rev-
ducted in a mature manner by which the elation, disciples were given special wis-
unbelieving Jews can know that God is dom that was needed in unique situations
among His people who conduct them- concerning what the disciples must do.
selves with dignity (See Is 45:14; Dn Interpretation: If there was one present
2:47; Zc 8:23; At 4:13). who addressed the assembly through a
foreign language, then there had to be
INSTRUCTIONS someone present who could interpret (vs
FOR THE ASSEMBLY 13). If there were no interpreters present,
14:26 All that Paul here mentions then the one speaking in a foreign lan-
had come to them by the inspiration of guage had to remain silent. The fact that
the Spirit. Psalm: The Achaians had an interpreter had to be present was evi-
come out of a pagan culture of idol wor- dence that the one speaking could not
ship. It would certainly not have been speak the language of the local assem-
appropriate for them to sing the songs of bly. The speaker was a visiting prophet
the temple of Aphrodite in the assembly who needed his message interpreted for
of the Lord’s people. Therefore, the the local assembly. There would have
Spirit possibly guided certain individu- been no purpose for God to reveal a mes-
als to come to the assembly with songs sage through a local prophet in a foreign
that were according to the will of God language to a local audience who could
(See Ep 5:19; Cl 3:16). If anyone had a not understand the language of the
song to teach the assembly, they must be prophet. Done for edification: Edifica-
given the opportunity to introduce and tion refers to the benefit the entire assem-
teach the song. Since their assemblies in bly enjoys from the ministry of the gifts.
houses were participatory, any individual Therefore, in the assembly, the ministry
could come with a song or teaching for of each member was to be directed to-
the edification of the group. Teaching: ward the benefit of the group and not the
Through the songs, the inspired proph- benefit of the individual (vs 7; see 2 Co
ets taught the word of God by singing to 12:19). The assembly of God’s people
the assembly. Revelation: Reference is always centered around edification of
here would be to truth revealed to the in- the whole group (Hb 10:24,25). Assem-
dividual who had not previously known blies are to be opportunities wherein each
the truth. Though all truth was first de- member is to receive mutual edification
livered to the early disciples through the by other members. Assemblies of God’s
Christ-sent apostles, it was impossible for people are based on the participation of
new converts to remember all that was the whole group to edify itself through
delivered. Therefore, through the gift of the word of God. The nature of the house
prophecy the early Christians were re- assemblies throughout Achaia were par-
ticipatory. If one had something that con- was spoken. This was possibly God’s
tributed to the edification of the group, system of checks and balances that guar-
then that person was given the opportu- anteed that young disciples not be led
nity to share with the whole group. astray by every wind of teaching (Com-
14:27 In turn: Those speaking in pare Ep 4:11-16). However, in reference
languages were not to speak at the same to the instructions in verses 34 & 35, the
time. Prophets were not to teach at the wives of the prophets were not allowed
same time or in competition with one an- to participate in making judgments in
other. In each assembly there were to be reference to what their husbands were
no more than three who would speak in saying in public. They were restricted to
languages. If a foreign language was voicing their judgments privately with
used in the assembly, there must be one their husbands at home.
who could interpret any language that 14:31 One by one: If while one
was spoken. Paul’s instructions here prophet was speaking, another had truth
would certainly apply to all assemblies revealed to him, then the one speaking
of the saints. Nowhere in these instruc- must sit down and allow another prophet
tions does he allow everyone in the as- to speak. One prophet, therefore, should
sembly to be speaking at the same time. not be allowed to dominate the speaking
In fact, the instructions are given in or- in the assembly. Even if the Spirit came
der to stop such confusion. to one with a message, the Spirit was sub-
14:28 If no one were present who ject to the prophet, and thus the speak-
could interpret the languages that were ing was controlled by the prophet in or-
spoken, then those who spoke in lan- der to maintain order. The responsibil-
guages were to keep silent. Speak to ity for keeping order in the assembly,
himself: He must not speak publicly, but therefore, rested on the shoulders of the
meditate to himself concerning what he participants, not the Holy Spirit.
would say. In the privacy of his own 14:32 Subject to the prophets: The
home he could pray aloud. Holy Spirit did not take over the assem-
14:29,30 As with those who speak blies. The spiritual gifts that came from
in languages, so with the prophets in ref- the Holy Spirit were in subjection to the
erence to how many should use their gift one who possessed the gift (See com-
during the assembly. No more than three ments 2 Tm 1:6). Therefore, the Holy
prophets should speak to the assembly. Spirit nowhere took control of an indi-
Others judge: There were certainly those vidual in such a manner that he or she
in the assembly with the gift of discern- was out of personal control. People who
ing spirits (12:10; 1 Jn 4:1; Rv 2:2). allow themselves to become emotionally
There were others who taught the word out of control are not under the influence
(prophecy). When the prophet spoke, of the Holy Spirit. They are the victims
those with the gift of discerning spirits of their own emotional hysteria and self-
would determine the truth of that which deception, and thus should not be allowed
to disrupt the assembly by speaking in out in a manner that would either disrupt
gibberish. The assemblies of God’s the assembly or usurp the authority of
people are not to be patterned after the men who led in the area-wide assembly.
disorderly madness that was character- If they disagreed with the message of
istic with pagan temples. The assemblies their prophetic husbands, they must save
must be conducted orderly and with so- the discussion concerning the applica-
briety (vs 40). tion, or possibly disagreement, until they
14:33 Not a God of confusion: The were at home. In the expression of sing-
Holy Spirit does not lead men into con- ing, women are not behaving out of or-
ducting chaotic assemblies with hysteri- der in the assembly (Ep 5:19; Cl 3:16).
cal worshipers. Any assembly of reli- Thus reference here must be limited to a
gious people that is chaotic is not from specific problem that prevailed in Achaia.
God. Such assemblies are not a testi- The problem was probably some domi-
mony to the unbeliever that God is nant women in Achaia who were mani-
present (vs 25). They are only assem- festing their non-submissive spirits in the
blies that testify to the fact that biblically assemblies. These instructions, there-
ignorant religionists have allowed their fore, should be taken in the cultural con-
behavior to go uncontrolled in order to text of the Achaia problem. When speak-
find emotional satisfaction in speaking ing in the assembly, some wives of the
uncontrollable gibberish that they have prophets were behaving in a dominant
deceived themselves into believing are manner by which they were disrupting
the “tongues” of this context. The entire the general assembly. To submit them-
context of what Paul is here teaching is selves: The women should behave in the
contrary to religious assemblies that have assembly in a way that portrays the char-
come under the disruption of members acter of a submissive individual to God’s
who have emotionally lost control of designated leadership. It has always been
themselves. Paul’s instructions here em- a principle of God since the beginning
phasize assemblies that are in order, not of time that the women work in a sub-
disorder. missive relationship with men in matters
14:34 The context of the following of spiritual leadership (Gn 3:16-18; com-
statements concern the speaking of the pare Ti 2:3,4; 1 Pt 3:5,6). In this discus-
prophets who were teaching in the assem- sion, Paul sought to bring this principle
bly. Let your women keep silent: The into the context of the area-wide assem-
women were not allowed to speak pub- bly. The law also says: The principles
licly when they had a provincial assem- herein taught by Paul had previously been
bly of all the members of Achaia. To con- taught to the church by him in all cities
tinue to correct these chaotic general as- where he had preached the gospel. These
semblies, Paul instructed that women were principles that were in conformity
keep silent (See 1 Tm 2:11,12; Ti 2:3,4; with the law of God of all time, and thus
1 Pt 3:1). The women must not speak applicable to the behavior of the church
throughout the world. They were prin- of the inspired Paul. If they speak in or-
ciples that were based on the foundation der to contradict what was revealed
of maintaining order in the assemblies of through this letter, then they were speak-
the saints. The assemblies must be char- ing lies (See comments 2 Pt 3:15,16).
acteristic of sober minded people, not dis- Any prophet, therefore, who stood up and
orderly meetings as was characteristic spoke anything that was contrary to what
with pagan temple assemblies. Paul had revealed was speaking against
14:35 Ask their own husbands: If the commandments of God. Assemblies
the wife of a prophet sought to correct that behave contrary to the instructions
her husband in the area-wide assembly, that he gives here are not assemblies that
as she might do in a house assembly, then bring glory to God. They are assemblies
she would be out of order. She would be that have been created after the desires
manifesting a spirit of disorder. The wife of men (See comments Mk 7:1-9).
of a prophet must not seek to voice a dis- 14:38 Not recognized: If anyone
agreement in judgment with her prophet would reject what is said by Paul, then
husband while he is speaking in the pro- let him suffer the consequences of his re-
vincial assembly. She must wait until jection of the commandment of God.
they are at home before bringing up the Those who reject God’s commandments
matter of disagreement. Improper: It is through Paul will bring God’s judgment
shameful for the wives of the prophets upon themselves because of their arro-
to behave in a disrespectful manner in gant attitude. Their attitude would not
reference to their prophetic husbands in be personally against Paul, but against
an area-wide assembly. Doing such God, for it was by the inspiration of the
would publicly embarrass their husbands Holy Spirit that these directives were
before the assembly. written to the disciples in Corinth. Those
14:36 Paul concludes his instruc- who would argue against what was herein
tions to the Achaians concerning their revealed have set themselves against
pride that was manifested in their assem- God, for it was God who revealed these
blies. He was here sarcastic in asking instructions to man.
them if the word of God originated from 14:39,40 Desire to prophesy: Paul
them. Or, he asked if it were only the concludes by exalting the gift of speak-
Achaians who received the word. Since ing by inspiration (12:31). However,
they had not been the origin of the word those who have the gift of prophecy
that they obeyed, then they must listen should not look down on those who have
to the instructions that he was giving. the gift of languages. There is one Spirit,
14:37 I write ... the commandments and thus, the Spirit is working through
of the Lord: This statement should put both the gift of prophecy and the gift of
to silence the arrogance of those who languages. Properly and in order: Their
would presume that “God spoke to them” general assembly of all the members in
something that was contrary to the words Achaia must be decent in the sense that
the assembly must not portray an atmo- opportunity for preachers to exalt them-
sphere of confusion. The prophets, and selves, or manifest a spirit of competi-
those gifted with languages, must speak tion. Neither were the women to pub-
in order to edify the entire assembly. If licly speak in these assemblies, but re-
they conducted their area-wide assembly serve their comments for their homes.
of all the house groups in an orderly man- The general assembly, therefore, must be
ner, then all the members would be edi- about praising God and not about draw-
fied. These assemblies were not to be an ing attention to any one disciple.
C HAPTER 115
5
DEFINITION OF THE GOSPEL It is not the words of the New Testament.
In order to emphasize what is more Paul is here using written words to ex-
important than miraculous gifts, Paul explain the gospel, but these inspired words
plains in this chapter fundamental truths are not the gospel. You received: When
concerning our salvation and the foun- one receives something, he accepts it as
dation upon which our faith rests. He truth. Therefore, the gospel can be ac-
answers the questions of some of those cepted into one’s thinking as truth
who were questioning the resurrection of (11:23). However, to accept it as truth
the body at the end of time (See com- means that one responds to or obeys the
ments 2 Co 5:1-8). In his defense of the gospel. One cannot claim that he has re-
message of the gospel, Paul explains that ceived the gospel if he has not obeyed
our hope is for a raised body that will be the gospel. One obeys the gospel by im-
changed for eternal dwelling. mersion into the death, burial and resur-
15:1 I declare: The nature of the rection of Jesus (See comments Rm 6:3-
good news (the gospel) is that it is de- 6; 1 Pt 4:17). In which you stand: Paul
clared to all men. The gospel: The word metaphorically used the word “stand” to
“gospel” comes from the Greek word explain the gospel as that upon which one
euaggelion. The word means “good bases his emotional stability and spiri-
news.” However, within the word itself tual well-being (See Rm 5:2; 11:20; 2 Co
there is no definition of what the good 1:24). In other words, the gospel must
news is. It is in these first few verses of affect the behavior of the individual be-
this chapter that Paul explains the cen- cause it affects the mind. When one re-
tral message of the good news of God ceives the gospel, he receives it into the
for man in reference to his salvation and totality of his being. In this way the gos-
hope. I preached: The good news is pel brings peace of mind and hope for
preached (Gl 1:11,12). It is preached the future (Compare Ph 4:6,7).
through the medium of words. There- 15:2 By which also you are saved:
fore, the gospel is not the medium by It is through the power of the gospel that
which it is communicated to others. It is one is saved (Rm 1:16). However, if one
not the words of the teachings of Jesus. does not obediently respond to this gos-
pel, he cannot be saved (See 2 Th 1:7-9; 11:2,23). This is the first message that
1 Pt 4:17). The gospel is God’s only hope must be delivered to the unbeliever be-
that is given to man for his salvation cause the gospel is the only means by
(Compare At 4:12). Though Paul here which one can be saved (At 4:12). Paul
has not explained how one is saved by delivered to the Corinthians the same
the gospel, he has affirmed that one is gospel he had received (At 22:16). Christ
saved by the gospel. If: This word adds died for our sins: All men have sinned
a condition to one’s salvation by the gos- (Rm 3:23). Sin separates us from God
pel. We must continue to believe the (Is 59:1,2). And in separation from God,
word by which the gospel was commu- one is spiritually dead and doomed to
nicated to us. If we do not, then we can condemnation (Rm 6:23). Therefore, one
fall away from the saving effect of the needs good news concerning his spiritual
gospel. Believed in vain: The gospel state of death. The good news is that
was preached to the Corinthians. They Jesus died for our sins according to
obeyed, and subsequently, Paul affirms prophecy of the Old Testament Scriptures
here that they must continue to believe (Ps 22; Is 53; Dn 9:26; Zc 12:10; 13:7;
the words by which he communicated the At 3:18; 1 Pt 1:11; 2:24). The first great
gospel to them. In this chapter, he ad- news of the gospel event is the death of
dresses some among the disciples who the incarnate Son of God for our sins.
were doubting the resurrection event of He was buried: Jesus died and was bur-
the gospel, and thus, undermining the ied in a tomb outside Jerusalem. The
faith of others. It is necessary, therefore, tomb was evidence of His death. When
to continue in one’s belief in the words it was found empty, it was evidence of
by which the gospel is communicated to His resurrection. He rose again the third
us. In our case today, it is necessary that day: Jesus was buried in order to be
we believe in the testimony of the gospel raised from the dead. It is good news
as it is recorded in the New Testament that Jesus died for our sins. It is also
(Compare Jn 20:30,31). good news that He rose to manifest His
15:3,4 In the first two verses of this power over physical death (vs 17; Ps
context Paul only talked about the gos- 16:10; 110:1; Is 53:10; Hs 6:2; Mt
pel, using words that were inspired by 12:39,40; Lk 11:29,30; 24:26; At 2:25; 1
the Holy Spirit. The inspired words are Pt 1:11). The gospel, therefore, is the
the medium through which the event of death of Jesus for our problem of sin. It
the gospel is communicated today. In is His burial and resurrection for our
verses 3 & 4 he explains the centrality of hope. Through His death, Jesus answered
the good news (the gospel). It was an our problem of spiritual death (Rm 5:12).
event of history, not a document of words. Through His resurrection, He answered
First of all: The first thing that Paul de- our problem of physical death (vss 20-
livered to the Corinthians upon entry into 22). In order to connect with the histori-
Corinth was the gospel (1:23; 2:2; cal event of the gospel, one must obey
the gospel by being crucified with Jesus, took place, though it could have hap-
and subsequently dying with Him. In pened in Galilee. At the time Paul wrote
death there must be a burial, as they bur- 1 Corinthians, many of the five hundred
ied Jesus after He died on the cross. In brethren were still alive. If Jesus had not
the same manner the one who has died been raised from the dead, then any one
with Jesus is buried with Jesus, and sub- of these disciples could have denied the
sequently raised with Him to walk in resurrection. An appearance before such
newness of life (See comments Rm 6:3- a group of people also disproves any
6). theory that the apostles invented the res-
urrection story. Since all these people
THE APPEARANCES OF JESUS could give their testimony to having ex-
15:5 In the context of this chapter perienced Jesus after His resurrection,
Paul is confronting those who were de- then the appearances of Jesus can be an-
nying the bodily resurrection. After re- swered only in the fact that He was actu-
minding them of the centrality of the gos- ally raised from the dead.
pel for our salvation in verses 1-4, his 15:7,8 Seen by James: This appear-
first point of argument is the fact that ance is not recorded in the records of the
Jesus was raised from the dead for our gospel (vs 5; see Lk 24:50; At 1:3,4). One
hope. If Jesus was raised, then we can untimely born: The last person to whom
trust that we will be raised by Him when Jesus appeared was Paul (9:1; At 9:3-8;
He comes again. He was seen: Paul’s 22:6-11; 26:12-18). Jesus appeared to
proof of the resurrection of Jesus is the Paul for a special purpose. He appeared
testimony of those who saw Jesus after to him in order to call him into
the resurrection (See comments Mt apostleship to be a witness to the Gen-
28:9,10). The resurrection would have tiles, kings and the children of Israel (At
meant nothing if Jesus had not been wit- 9:15). The Christ-sent apostles were
nessed to be alive after His death. By called during the ministry of Jesus. How-
Cephas: It is not clear in the chronology ever, Paul was called after the ministry
of appearances when this appearance of Jesus, though he was personally called
took place (Lk 24:34). The twelve: See by Jesus.
Mt 28:17; Mk 16:14; Lk 24:36; Jn 15:9 Least of the apostles: Paul was
20:19,24-29. At the time of these appear- defending his apostleship to those who
ances, Judas Iscariot had already hanged denied such. He manifested his confi-
himself. Therefore, Paul’s reference here dence in his apostleship by humbly ex-
is to the original eleven Christ-called pressing his relationship to the original
apostles, and to Matthias, who was later twelve. In Ephesians 3:8 he stated that
added to their number (At 1:15-26). he was “less than the least of all the
15:6 Five hundred brethren: This saints” (See 2 Co 12:11; 1 Tm 1:15). He
must have been a marvelous occasion. stated such because he persecuted the
We do not know where this appearance disciples (At 8:3). By making these and
other statements concerning his grace was extended toward him, he

apostleship, Paul manifested his confi- worked more abundantly than when he
dence in his apostleship. Men who pro- lived under a legal system of religiosity.
claimed themselves to be Christ-sent Grace will always motivate one to work
apostles (Rv 2:2), and thus trusted in the harder than legal religiosity. When one
approval of men to maintain their self- is motivated by grace, he cannot do
proclaimed position, could not make such enough in thanksgiving for his salvation.
statements. Paul was thoroughly confi- When one is motivated by works, he sees
dent in his personal calling into how little he can do, and still feel confi-
apostleship by Jesus on the Damascus dent in his salvation (See comments Ep
road. He needed no approval of man in 2:1-10). There are thus two concepts of
order to be assured of his Christ-sent motivation in reference to one’s beliefs
apostleship. concerning his salvation. Through a le-
15:10 By the grace of God: The gal understanding of one’s relationship
calling of Paul into apostleship illustrates with God, one seeks to trust in his ability
the work of God through His grace (Ep to perform the law of God in order to
3:7,8; 1 Tm 1:12). Paul did not earn his merit salvation. In contrast to this be-
call into apostleship. He was not a self- lief, when one is motivated by grace, he
proclaimed apostle. In fact, his persecu- works out of gratitude for what God has
tion of the church placed him as far away done for him (2 Co 4:15). A legal sys-
from God as one could possibly be. How- tem of religiosity never brings peace of
ever, God knew that Paul was a sincere mind and assurance of salvation simply
and honest personality, and thus, He pro- because one is always in question con-
vided for him the opportunity to respond cerning his ability to perform. However,
to the miraculous appearance of Jesus. I through a grateful response to grace, one
am what I am: Paul could claim no meri- trusts in God’s grace, and thus, he has
torious accomplishment for either his peace of mind because of grace (See
calling or his salvation. All was by the intro. to Gl).
grace of God (See comments Rm 5:1,2; 15:11 Me or them: Both Paul and
Ep 2:1-10). His grace ... was not in vain: the twelve apostles preached the same
All that God did toward Paul because of gospel (See comments Gl 1:15-24).
His grace was not a wasted effort. It was Therefore, the Corinthians had received
not useless because Paul responded with the same gospel message that was
thanksgiving (See comments 2 Co 4:15). preached throughout the world.
Before he responded in obedience to the
gospel, he legalistically labored under the THE BODILY RESURRECTION
legal system of Judaism. He wrote that 15:12 Some of the false teachers of
he advanced greatly in his former reli- Achaia were being inconsistent in their
gious life (See comments Gl 1:13,14). I preaching and teaching. They were
labored more abundantly: When God’s teaching that Jesus was raised from the
dead, but at the same time, denying that raised (At 2:24). If Jesus were not raised,
there would be a general bodily resurrec- then all of the witnesses who claimed that
tion of the dead at the end of time (See He was raised were liars. What Paul is
comments Jn 5:28,29; compare At affirming is that the entirety of Christian-
17:32). ity stands on whether Jesus was raised
15:13 If there is no such thing as a from the dead. If there were no such thing
bodily resurrection from the dead, then as a resurrection of the dead, then Jesus
Jesus was not raised from the dead. The was not raised from the dead. Some in
general resurrection of all at the end of Corinth were possibly denying the res-
time and the resurrection of Jesus either urrection because they had not experi-
stand or fall together. This matter goes enced personally a resurrection of the
beyond the concept of just a resurrection. dead. However, one does not have to
Jesus was bodily raised from the dead in experience personally the work of God
order to be proved to be the Son of God if he relies on the valid testimony of those
(Rm 1:4). Paul’s argument is that if there who have personally experienced the mi-
is no bodily resurrection at the end of raculous work of God. We believe be-
time, then Jesus was not bodily raised cause we trust the witnesses who first ex-
from the dead. Some Gnostics believed perienced the resurrection of Jesus. Our
that only the spirit of Jesus was raised. faith is thus based on the written record
This teaching may have been promoted of the word of God (Rm 10:17). We be-
by some in Achaia. What one believes lieve in the future resurrection because
concerning the resurrection of Jesus will of our faith in the inspired written testi-
greatly affect what he believes concern- mony of those who actually experienced
ing the general resurrection of all at the Jesus after His resurrection. We do not
end of time (See comments 1 Th 4:14). need to experience a resurrection today
15:14 If Christ has not been raised: in order to have the faith that is neces-
The fact of the resurrection to come is sary to walk as a person who is pleasing
dependent on the fact of the resurrection to God (See comments 2 Tm 3:16,17).
of Jesus. Not only is Jesus’ resurrection 15:17 Your faith is vain: The only
the proof of His sonship (Rm 1:4), it is justification for the existence of the
the evidence that we will be raised when church is the fact that Jesus was raised
He comes again. Therefore, the resur- from the dead. There is no reason to be-
rection of Jesus is the foundation upon lieve in a future resurrection if Jesus’
which our preaching has validity and our body is still in the tomb. Eternity for the
faith has substance. There would be no Christian depends on an empty tomb.
such thing as Christianity if Jesus were Still in your sins: If Jesus were not raised
not raised from the dead. from the dead, then He was just another
15:15,16 Found false witnesses: Jew who died at the hands of Roman ex-
The personal witnesses to the resurrec- ecutioners. He was not the sacrificial
tion of Jesus proclaimed that He was Lamb of God, and thus, there was no
atonement for sins (See At 20:28; Rm in Him when He comes again (vs 23; At
4:25). 26:23; Rv 1:5).
15:18,19 Perished: If Jesus were 15:21 By man came death: When
not raised from the dead, then those saints Adam sinned against God, he was driven
who have died, have ceased to exist (See from the tree of life, lest he eat thereof
comments 1 Th 4:13-18). They are gone and live forever (Gn 2:17; 3:6,19,22-24;
forever. Most to be pitied: If we believe Ez 18:4). As the representative of all hu-
in a future resurrection without the fact manity, he separated humanity from the
of the resurrection of Jesus, then our faith tree of life. Therefore, “it is appointed
is baseless. If we trust in Christ in this for men to die once, but after this the
life without any hope of a resurrection, judgment” (Hb 9:27). As physical death
then our trust is confined to this world. came into the world by the sinful actions
If we have hope of an afterlife without of Adam, so resurrection from the dead
evidence of our own existence after came by the righteous actions of Jesus
death, then we are a group of people to (Dn 12:2; Jn 5:28,29; 11:25; compare Rv
be pitied by the world. This is the case 22:14).
of all religions of the world that are not 15:22 The consequence of Adam’s
based on the resurrection of Jesus. Bud- sin was the physical death of all human-
dhism, Islam, Hinduism, and the host of ity, because all humanity through Adam
man-originated religions, are religions of was driven from the tree of life (Gn 3:22-
men to be pitied. They have a vague hope 24). The consequence of Jesus’ obedi-
of an afterlife without the evidence of the ence, was the resurrection of all the dead.
resurrection of the founders of the reli- In Adam ... in Christ: The argument
gions. could be made that the phrase “in Adam”
15:20 In this context Paul is discuss- would refer to all those who are physi-
ing physical death and physical resurrec- cally descended from Adam, and thus,
tion, not spiritual death which he dis- Paul has in mind all humanity. We must
cusses in Romans 5:12. The firstfruits: keep in mind that “in Christ” refers only
This metaphor is taken from the Old Tes- to those who are the spiritual descendants
tament. The firstfruits of the Jewish har- of Christ. These are those who have been
vest were presented in a feast to celebrate immersed into Christ, and thus, have
the beginning of the harvest (Lv 23:9-11; come into contact with the life-preserv-
Nm 15:18,19). The firstfruits of the har- ing blood of Jesus (See comments Rm
vest were the indication of the greater 6:3-6; Gl 3:26,27). Therefore, Paul states
harvest that was to come. Jesus was not here that only those who are in Christ will
the first to be resurrected from the dead. be raised for eternal dwelling when Jesus
However, He was the first to be raised comes again. This would be in the
never to die again (At 2:24; 1 Pt 1:3). thought of what Jesus said in John 5:24
Therefore, He is the representative in res- that those who come to Him have passed
urrection of all those who will be raised from death into life. The Christian has
passed from death into life in this life be- enemy ... is death: Not only is physical
cause he has been buried with Jesus, and death the enemy of the living, it is the
subsequently, raised with Him in order enemy of Jesus because it was brought
to walk in hope of a bodily resurrection into the world through sin (vss 20-22; Gn
to come (Rm 6:3-6). The unrighteous 3:22-24). Jesus will destroy physical
will be raised, but there is no statement death by the resurrection (2 Tm 1:10; Rv
in Scripture that they will be raised to 20:14; 21:4).
exist forever. They will be raised to ex- 15:27,28 God, the Father, put all
perience another death, and subsequent, things under the authority of the king-
destruction (See comments 2 Th 1:6-9). dom reign of Jesus when Jesus ascended
15:23,24 His own order: This is the to the right hand of the Father (See Ps
order of resurrection. Jesus was first 8:6; 110:1; Dn 7:13,14; Mt 28:18; Jn
raised never to die again. When He 13:3; 17:2; At 2:34; Hb 2:5-9). All things
comes again, there will be the resurrec- in heaven and earth, except the Father,
tion of the saints, who also will never die were put under the rule of Jesus. When
again because they will be in the pres- all things have been completed in refer-
ence of God (1 Th 4:15-17). In this con- ence to the eternal purpose of God for
text, Paul speaks only of the resurrection creation, then the Son will submit Him-
of those who are in Christ. This discus- self to God, the Father, Son and Holy
sion is not in reference to the lost. The Spirit. The Son will not give up His de-
end: This is the end of the physical world ity in this transfer of reigning control. He
as we know it (See comments 2 Pt 3:10- will submit Himself to the authority of
13). The resurrection will take place a all that is God in order that there be the
moment before the end of the world. sole authority of the kingdom reign of
When the kingdom reign of Jesus has God throughout eternity (See 3:23; 11:3;
been delivered to God the Father, Son and 12:6). Since Paul is revealing things to
Holy Spirit, and all powers of darkness us that have not yet occurred, nor are in
are terminated, of things on earth and of our realm of being, then we must not sup-
the unseen world, then will come the end pose that we understand everything that
of this dispensation of time and the world. is said in this context. These are matters
15:25,26 He must reign: Jesus is of God, and thus, beyond our full com-
now reigning as King of kings and Lord prehension. The Holy Spirit reveals them
of Lords (1 Tm 6:15; 2 Tm 2:11,12). He to us in order to comfort us concerning
now has all authority over all things (Mt events that are yet to happen. He wants
28:18). There is nothing that is in exist- us to be fully assured that God has all
ence that is not now under the authority things under control, regardless of the
of Jesus’ reign (See comments Ep 1:20- presumptions of men who think they have
22; Hb 2:8; 1 Pt 3:22). Jesus will reign God figured out.
with this control until the last enemy is 15:29 Baptized for the dead: Paul
destroyed (Ps 110:1; Mt 22:44). The last challenges his readers’ thinking by pre-
senting the question that if God does not his preaching (See At 19; 2 Co 1:8). This
have all things under control through the could have been the time when Aquila
present kingship of the Son, then why and Priscilla risked their lives for him
would one who is dead in sin be baptized (Rm 16:3,4). Paul argues here that if
for the old man of sin? Believers are bap- there is no resurrection of the dead, then
tized in order to wash away the sins of his persecution for preaching the gospel
the old man (At 2:38). They were bap- is of no value toward the future. If there
tized in order to be raised a new man (See were no resurrection to come, then this
comments Rm 6:3-6). However, if there life is all there is. If this were true, then
is no resurrection of the dead, then Paul we must live as if this were all the life
reasons that it would be foolish to be that we could enjoy (See Ec 2:24; Is
baptized in order that we be raised at the 22:13; 56:12; Lk 12:19). Let us eat and
end of time. In other words, one’s bap- drink: This was the philosophy of life
tism in water for remission of sins makes of the Epicureans. They believed that
sense only if there is a physical resurrec- happiness was attained by enjoying the
tion at the end of time. pleasures of this world. Paul’s argument
15:30-32 Stand in jeopardy: Paul, is that if this is all the happiness we will
and the others who witnessed the resur- enjoy, then we must live as the Epicure-
rected Jesus, walked by fact. They ans and enjoy all that life has to offer.
walked by the fact that they had actually 15:33 Evil company: The decep-
witnessed Jesus after His resurrection. tion is in the fact that one can keep com-
Because of their personal witness to the pany with those who live and believe con-
resurrected Jesus, they were willing to trary to fundamental teachings, and yet,
risk their lives for the preaching of the not be influenced by their teachings (5:6).
death and resurrection of Jesus (At Paul’s argument is that if they continue
15:25,26; 2 Co 11:23-28; Gl 5:11). to fellowship those who were denying the
Boasting in you: Paul was able to boast resurrection, then eventually they would
in the conversion of the Achaians because start living after their world view, which
they had submitted to Christ (See Rm world view was expressed in verse 32.
15:16; 1 Th 2:19). I die daily: As a re- 15:34 Awake to righteousness: One
sult of his commitment to accomplish his should not be deceived into thinking that
Christ-given mission to preach the gos- his beliefs do not affect his behavior. In
pel, Paul daily gave himself to his des- the context of this discussion, the erro-
tiny (Rm 8:36; 2 Co 4:10; see comments neous belief that there would be no res-
Gl 2:20). Fought with beasts at Ephe- urrection of the dead led some to live
sus: We have no record of this struggle. unrighteously in this life. Since they did
Reference could possibly be to events not believe in the resurrection, they fol-
that occurred during the two years while lowed the Epicurean world view of fol-
Paul was in Ephesus when he could have lowing after the pleasures of this life.
been thrown to wild animals because of They thus sacrificed righteousness for
worldly pleasures. Therefore, Paul ex- raised. God gives: The God who cre-
horts here that they should repent to a ated our bodies in the first place is able
life of righteous living (Rm 13:11; Ep to give us a glorious body as Jesus (Ph
5:14). No knowledge of God: The arro- 3:21; 1 Jn 3:2). As God has empowered
gant false teachers who thought that they seeds to transform through death and
knew God—reference could possibly be sprouting, so He will empower our bur-
to Gnostic beliefs—were actually igno- ied bodies to transform into an immortal
rant of God. If one lives carnally, while body.
at the same time claiming to know God, 15:39-45 In the creation of living
then he does not know the God of heaven flesh, God created different flesh in man,
(Compare 1 Th 4:5). Therefore, those fish, birds and other animals. Therefore,
who claimed to know God, but lived ac- it should not be difficult to understand
cording to the flesh, should be ashamed. that He can again create a habitation in
15:35 In the following context, Paul which we will dwell that is different from
answers the two questions that he poses our present bodies. Heavenly bodies:
here. However, neither he nor we can God also created the stars, moon, plan-
fully understand how the dead are raised. ets and galaxies. Earthly bodies: God
Neither can we fully understand the res- created all earthly bodies of fish, animals
urrected body (See comments 2 Co 5:1- and man. The celestial and terrestrial
8; 1 Jn 3:2). He writes concerning those bodies are different. Each body, how-
things that are beyond our comprehen- ever, has its own glorious presentation
sion. as the work of God. Raised imperish-
15:36-38 Foolish one: Paul ad- able: The body that we now have will
dresses those who are truly empirical in decay away when it dies and is buried.
their thinking, and thus do not think be- However, when it is raised, it will be a
yond that which is of this world. Paul body that will not die. If it will not die,
begins his illustration with the sowing of then neither will it decay (See Dn 12:3;
seeds that must first be planted in order Mt 13:43). Raised in glory: The body
to transform into something completely that we now have loses its honor and dig-
different (See Jn 12:24). What you sow: nity when it dies and is buried. How-
What goes in the ground is not the same ever, when we are raised, we will be
as what comes out of the ground. As a changed into a glorious body. Jesus will
seed, the body dies and is buried in the transform our lowly body so that it will
ground. However, when it sprouts forth be conformed to His glorious body (Ph
from the ground, it goes through a trans- 3:21; see Lk 20:36; Cl 3:4). Raised in
formation. And so it will be with our res- power: The body we now have does not
urrection. The body that goes into the have the power to survive physical death
ground will not be as the body that will (Hb 9:27). However, the body that will
be resurrected. The body that is buried come forth from the grave will have
is the seed from which the new body is power over physical death. Raised a
spiritual body: Our present body was wrote, he did not understand the nature
designed for dwelling in this present of the resurrected body that is to come.
physical environment. However, the glo- He only revealed that we would be as
rious body we will have will be especially Jesus (1 Jn 3:2). We do know that our
prepared for eternal dwelling in the new body will not be after the image of the
heavens and earth (2 Pt 3:13). The first dust of the earth. Though we do not un-
man: The physical body of Adam that derstand what we will be, we do know
was made from the dust of the earth be- that our body will be heavenly in nature
came a living soul only when God in order to dwell in a heavenly environ-
breathed into it the breath of life (Gn 2:7). ment (Rm 8:29; 2 Co 3:18).
The last Adam: Paul refers to Jesus who
will breathe into our mortal bodies life, THE RESURRECTION EVENT
and thus, we will be raised from the dead 15:50-53 Flesh and blood: The na-
(Rm 5:14,21; see Jn 5:21; 6:57; Rm 8:2; ture of our present body is not made to
Ph 3:21; Cl 3:4). dwell in the environment of heaven to
15:46,47 Adam and our physical come (Mt 16:17; compare Jn 3:3-5). A
bodies have come first in God’s plan for body that dies and decays will not dwell
our eternal dwelling. After the fulfill- in an environment where there is no
ment of God’s purpose for the creation death. A mystery: Paul here reveals what
of this world, and our physical bodies, will happen at the time of the resurrec-
then comes the spiritual body to dwell in tion. It is a mystery in the sense that this
the eternal environment that God has is the direct revelation of God through
planned for the righteous (2 Pt 3:13). the Holy Spirit. Though the details and
First man: Adam is the father of us all the nature of the transformation that will
since he was the first to be created (Gn take place is a mystery, we are metaphori-
2:7; 3:19; Jn 3:31). Our present bodies cally given a picture that is sufficient to
originated from the elements of this earth, satisfy our curiosity as to what God has
as Adam was created from the dust of promised to do. We will all be changed:
the earth. Second man: Jesus originated The body that is buried is the seed from
from heaven, and thus, our new bodies which the changed body will be made by
will originate from God (Jn 3:13; see God through resurrection. Our bodies
comments 2 Co 5:1-8). will be changed from being perishable,
15:48,49 Since all men have been dishonorable, weak, natural and mortal
born after the nature of Adam, then we (vss 42-45). In a moment: The resur-
will suffer because of the limitations of rection and transformation will not be a
the body that we have from the dust of process that will be carried out over
the earth. However, those who are born hours, minutes or even seconds. All will
after the image of Jesus will have a glo- take place at the last moment of earth
rious body after Him (Ph 3:20,21; 1 Jn history (See comments 1 Th 4:13-18).
3:2). Image of the heavenly: When John Must put on the imperishable: Our
present bodies must be transformed into have victory over the grave only by obe-
the glorious body in order to dwell in the diently responding to the grace of God.
heavenly environment to come. It must Our thanksgiving, therefore, must be to
put on the ability to exist without end (2 God for providing Jesus who gave us vic-
Co 5:4). tory over death through the cross (Rm
15:54-57 Death is swallowed up in 6:3-6; compare 2 Co 4:15).
victory: The changing of our bodies will 15:58 In view of the future resurrec-
be the end of death. Physical death will tion, Paul calls on his readers to remain
be terminated (See comments Rv 20:11- faithful (Ep 6:10,14; 2 Pt 3:14). They
15; see Is 25:8). Hades is the abode of must not move from their hope. One’s
the spirits of those who have died. How- hope of resurrection to immortality that
ever, after the resurrection and transfor- is to come should move one to remain
mation, there will be no need for hades committed. Always abounding: Our
because death will no longer exist (See thanksgiving for what God has done for
Hs 13:14; see comments Lk 16:19-31). us through Jesus should move us to
The sting of death: Physical death came abound in the work of the Lord (vs 10; 2
into the world when Adam sinned. His Co 4:15; Ph 2:12,13; Ti 2:14). Labor is
sin resulted in his being driven from the not in vain in the Lord: Good works
garden of Eden and away from the tree that are accomplished by those who are
of life (Gn 3:22-24). His sin, therefore, outside the Lord are profitable to the bet-
resulted in physical death being suffered terment of society. They are beneficial
by all humanity (vss 20-22). Adam only to the preservation of society. However,
introduced death because he was the first they are in vain in reference to one’s sal-
to sin. However, all men have sinned vation. John wrote that their works will
(Rm 3:23). Power of sin: It is law that not follow them because they will not go
manifests our sin (Rm 6:12-15; 7:7-13; into eternal glory as the righteous who
8:2,3). Therefore, because we sin against are in the Lord (Rv 13:14). Those who
law we deserve death (Rm 6:23). We are not in the Lord do good works in vain,
deserve death because no man can live for they are not in a covenant relation-
perfectly in order to be saved by the merit ship with the Lord. No one who is out-
of keeping law (See comments Rm 3:20; side Christ will be saved. Therefore, it
Gl 2:16). Thanks be to God: We can is imperative that one come into the Lord
have victory over sin only through the in order that his labors follow him into
grace of God that was manifested on the eternal glory (See comments Rm 6:3,4;
cross through Jesus (Ti 2:11). We can Gl 3:26,27).
C HAPTER 116
6
SPECIAL CONTRIBUTIONS Claudius. This famine occurred between
16:1 There was a great famine in the A.D. 41-45 and was prophesied in Acts
area of Judea during the reign of Caesar 11:27,28. Another famine is mentioned
by Josephus that occurred between A.D. to the control of the community of God
44 and 48. It was in the context of this when the individual contributions were
famine that Paul gives instructions con- made. The contribution was made for a
cerning a special contribution. The his- specific purpose, and thus, every mem-
torical context that leads up to what he ber knew that the totality of the contri-
states in these few verses is that the Gen- bution would go to the famine victims of
tile disciples that Paul had converted had Judea. As he may prosper: No percent-
determined to send a contribution to the age or set amount was determined for
Judean Jewish disciples. This request each member to give. Each disciple had
was made by Paul, and subsequently, the the responsibility of determining how
Gentile disciples were eager to contrib- much should be given according to his
ute as part of the one organic body of or her prosperity (See At 20:33-35; 2 Co
Christ (Gl 2:10). As a result of Paul’s 9:6,7). There be no collections when I
plea, the Achaian disciples (2 Co 9:1,2; come: Paul did not want his presence
8:10), Macedonia (Rm 15:26) and among them to be identified with contri-
Galatia were all generous to make this butions (See comments 9:4-15). When
special contribution. Their actions mani- he later came to collect the contribution,
fested their unity as the body, and thus, he stayed approximately three months
relaxed tensions between Jewish and (At 20:1-3). According to what he com-
Gentile disciples. The contribution mani- manded here, he did not want them to
fested the truth that they were all of the take up any contributions while he was
same universal body. Their contributions in their presence. He wanted to continue
also manifested the fellowship that to challenge the false teachers in Achaia
should be characteristic of disciples to support themselves instead of living
throughout the world when brethren in off the brethren. Since he did not want
any one region of the world are suffering the collecting of contributions to take
from hardship that is inflicted by nature. place when he was present, he wanted
16:2 The first day of the week: The them to take care of this matter before
opportunity to take up the contribution his arrival.
was on Sunday when the saints gathered 16:3,4 Whomever you may approve:
in their homes. This was the regular as- Paul was cautious concerning the han-
sembly time of the saints (At 20:7), and dling of money. He did not want the re-
thus, this assembly presented itself as the sponsibility of handling their contribu-
ideal time to take up contributions for the tion for the famine victims because there
famine. Put something aside: Paul in- were some greedy and dishonest breth-
structs that each member determine what ren in their midst who assumed that he
he or she can give. The special collec- was the same (See At 20:33-35). Paul
tion was brought together and stored un- did not want to give them an opportunity
til the coming of Paul. Individual con- to slander him after their own unrigh-
trol of one’s money was thus relinquished teousness. If the opportunity presented
itself that he be able to go to Jerusalem, for the Lord to be with him. He asked
Paul said that the designated brethren others to pray for him. However, the an-
with the contribution should go with him swer to our prayers is for the Lord to de-
(See 2 Co 8:4,19). cide (At 18:21; Js 4:15). Tarry in Ephe-
sus: Paul evidently wanted to wait in
FUTURE PLANS Ephesus because of an opportunity that
16:5,6 Paul was on his third mission presented itself during the Jewish feast
journey when he wrote this letter (At of Pentecost (Lv 23:15-22). It may have
19:21; 2 Co 1:15,16). He had planned to been that he wanted to prepare those Jew-
visit Corinth at an earlier time, but was ish disciples who lived in Ephesus and
hindered in doing so (At 20:1,2; 2 Co were on their way to Jerusalem for the
1:15,23). However, he is now on his way, Passover. Once they had been prepared
sending this letter before in order to make to go to Jerusalem to preach to those who
sure that the problems mentioned in this came to Jerusalem for the Passover, then
letter were corrected before he arrived, he could go on to Corinth. Door has
as well as the contribution for the dis- opened: The open door about which he
ciples in Judea. Spend the winter: As it here speaks could have been the oppor-
worked out, he did spend the winter with tunity he had in Ephesus to speak for
them (At 20:2,3). Send me on my jour- three months in the synagogue of the
ney: Paul uses the Greek word propempo Jews (At 19:8). This would certainly
(See At 15:3; 20:38; 21:5; Rm 15:24; 2 have been an opportunity, since he was
Co 1:16; Ti 3:13; 3 Jn 5-8). This is the usually able to speak in the synagogues
word that is used to explain the financial only for one or two Sabbaths before be-
support of the one who is on a journey. ing prohibited from speaking further (At
The early Christians housed the early 17:2; 18:4). If the opportunity was his
evangelists. They then supported them speaking in the synagogue of Ephesus for
on their way to evangelize the lost. This this great period of time, then he was
does not contradict what he said in verse grounding the Jews in the faith, for cer-
2. He did not want them to support him tainly, some of them were on their way
while he residentially worked in their to Jerusalem for the Passover. He even-
presence. He supported himself by mak- tually moved from teaching in the syna-
ing tents while located with them for the gogue to teaching in the school of
winter. What he lacked was made up by Tyrannus (At 19:9). This opportunity
the disciples who came from Macedonia. continued for two years. As a result, all
However, when he left to go out on his Asia heard the word as disciples went out
mission to the lost, he encouraged them from Ephesus to all Asia (At 19:10).
to fulfill their responsibility to evange- When Paul saw an opportunity to edify
lize the lost through support of an evan- the church and evangelize the lost, he
gelist. took it. He delayed his plans to go to the
7-9 If the Lord permits: Paul prayed Macedonian and Achaia disciples in or-
st
der to seize the opportunity to stay al- In the 1 century, the inspired prophets
most two and a half years in Ephesus. It worked among all the disciples. They
is also worthy to note that he delayed his did not locate with one group of disciples
collection of the famine relief until he for great periods of time. The examples
took advantage of the great open door that of Paul and Timothy clearly indicate that
was made available in Ephesus for the the work of an evangelist was to move
evangelization of Asia. Saving the lost among the disciples in a particular region,
took priority over the famine relief work and the lost throughout the world, in or-
of Judea (See Gl 2:10). der to carry out their responsibility of
16:10 If Timothy comes: Paul had edification and evangelization. In the ab-
desired Timothy to precede him to Achaia sence of the written word of God, the
in order to exhort the church to repent in Holy Spirit edified the disciples through
those areas of sin about which he wrote the inspired preaching and teaching of
in this letter (At 19:22; 2 Tm 1:2). He evangelists as Timothy, Titus and Paul.
did not want to go to them with the rod. In the Achaian situation, Paul did not
Without fear: Paul here wrote to pro- want to receive financial support from the
tect the tender nature of Timothy (See church when he staying for an extended
comments 1 Tm 4:12). He knew that the period of time at a particular location.
arrogant teachers would seek to intimi- However, as in this situation, he exhorted
date Timothy from teaching in order to the members to financially make it pos-
rebuke those who were teaching error. sible for both Timothy and himself to be
The sending of Timothy could possibly set forward on their journeys in moving
have been Paul’s way of determining the among the early Christians and the lost.
arrogant false teachers. How they treated 16:12 Apollos: Paul strongly urged
Timothy would determine who was lis- Apollos and other brethren to go imme-
tening to Paul. He does the work: Timo- diately to Achaia. He possibly wanted
thy was one who was dedicated to the Apollos to go before Timothy. Apollos
work of preaching and teaching (Ph 2:20; had been there before, and thus, he would
1 Th 3:2). As Paul, he had committed have been received by them in order to
himself to preach sacrificially the gospel correct the prevailing problems (1:12;
to the lost and edify the church. 3:5; At 18:24-28). Not his will to come
16:11 Let no one despise him: No at this time: Neither Paul, nor any other
one was to show disrespect for Timothy of the Christ-sent apostles, exercised any
because he came as a representative of apostolic authority over the church or in-
Paul (See comments 1 Tm 4:12; Ti 2:15). dividuals. If they had, then Apollos
Send him forth: Paul here asks that they would have been quite rebellious on this
also fulfill their financial responsibility occasion. Apollos did not want to go to
of supporting Timothy when he left Achaia at the time Paul wanted. He also
Achaia to go to other places for the work may have had an open door of opportu-
of edification and evangelism (See vs 6). nity as Paul (vss 9,10).
FINAL EXHORTATIONS 16:16 Submit yourselves to such:

16:13,14 Watch: They were respon- This is not submission to an autocratic
sible for being cautious about false teach- leader, or one who has assumed authority
ing (Mt 24:42; 1 Th 5:6; 1 Pt 5:8). Stand: over others. Jesus said that such authori-
They were responsible for continuing in ties would not be among His disciples (Mk
the faith (15:1; Gl 5:1; Ep 6:10; Ph 1:27; 10:43). The context here, as well as sub-
4:1; Cl 1:11; 1 Th 3:8; 2 Th 2:15). Be- mission of the church to one another (Ep
have like men: They were responsible 5:21), was that they humble themselves
for maintaining a courageous stand in and submit to the sacrificial service of the
times of persecution (7:26). Strong: household of brother and sister Stephanas,
They were responsible for standing up and the rest of his household (See com-
in the face of adversity (Ps 31:24; Ep ments Hb 13:17; compare At 6:3). The
3:16; 6:10; Cl 1:11). The responsibility church is a group of slaves who seek to
to carry out the above admonitions lies serve one another. In Achaia there were
on the shoulders of each disciple. We those who were puffed up, and thus, they
will be held accountable for our own refused the service of those as the house-
faithfulness. Done in love: Christians hold of Stephanas. Therefore, Paul here
are to behave toward each other with a admonishes that members must submit to
spirit of love in their relationship with being served by one another (Ep 5:21; 1
one another (Jn 13:34,35; 1 Pt 4:8). Th 5:12). To everyone who works with
16:15 Household of Stephanas: us and labors: Not only were they to sub-
Stephanas and his household were some mit to the local service of the household
of the first converts in Achaia (1:16; Rm of Stephanas, they were to submit to men
16:5). After their conversion to the Lord, as Timothy and Apollos who labored and
they determined to serve. Paul says here worked in the area of evangelism and edi-
that they dedicated themselves to the ser- fication. They were to simply listen to
vice of the saints (2 Co 8:4; Hb 6:10; see what the prophets (evangelists) were say-
comments Mk 10:35-45). We must keep ing, and follow after their example. We
in mind that the entire household dedi- must not assume, therefore, that because
cated themselves to serve. This would the word “submit” is here used that there
certainly include Mrs. Stephanas. She is inherent authority in the one or ones to
dedicated herself to serve the church. In whom submission is to be given.
this verse, Paul speaks of the ministry of 16:17-19 What was lacking on your
service that was carried out by Stephanas part: The Achaian disciples had not yet
and his household. It was not that they followed through on their promise to help
claimed some authority, and thus de- with the famine victims. However,
manded submission. In the following Stephanas, Fortunatus, and Achaicus per-
verse, Paul speaks of the responsibility sonally helped Paul. The church as a
of the members to submit to the service whole did not take the initiative to help,
of the household of Stephanas. but these three disciples did. Paul seems
to give an indirect rebuke to the mem- 16:20,21 The holy kiss: The cus-
bers for their lack of concern (See 2 Co tomary practice of greeting of the cul-
11:8,9; Ph 2:30; see comments Ph 4:10- ture in which the early Christians lived
18). Refreshed my spirit: Paul was was the holy kiss. Paul here exhorts that
greatly encouraged by the attitudes of the such be practiced in order that the dis-
three brethren who came to him from ciples manifest their acceptance of one
Achaia (Cl 4:8). Aquila and Priscilla: another (Rm 16:16). The practice of the
This husband and wife mission team holy kiss manifested their close fellow-
helped Paul in the preaching of the gos- ship and affection toward one another.
pel in Corinth and Achaia (At 18:1- My own hand: Paul personally signed
3,18,19,26; Rm 16:3-5). Church ... in this letter in order to authenticate its ori-
their house: The early Christians met in gin. However, it was written by
the homes of the members. They had no Sosthenes while Paul dictated it (1:1).
church buildings, and thus, they met in 16:22 Accursed: This Greek word
small groups throughout a city, but re- (anathema) means to be destroyed (See
mained as one church in the city (Rm Gl 1:8,9). The Holy Spirit is serious
16:5; Pl 2). The church consisted of about our love of the Lord. All those who
multiple assemblies throughout cities and do not obediently love the Lord will even-
regions in which she existed. A “church” tually be destroyed from the presence of
in a city was not defined by all the mem- the Lord (Mt 10:28; 2 Th 1:7-9). There-
bers being able to assemble together at fore, there will be no hope for those who
the same place on Sunday. “Church” is do not turn to God in order to be obedi-
not defined by the assemblies of the ent to His will. Come, O Lord: This is
members, but by those who have obeyed from two Greek words (marana tha).
the gospel, regardless of where they are The phrase is a short prayer that the Lord
seated on Sunday. When one obeys the come (Jd 14,15; Rv 22:20). As all faith-
gospel, God adds that person to His ful Christians, Paul was looking for and
people, the church (At 2:47). The bap- desiring the coming of the Lord (2 Pt
tized believer is thus a member of the 3:14). If one is not looking for the com-
church wherever he is when he obeys the ing of the Lord in order to deliver us from
gospel. If a person is baptized during the this world, then he is attached to this
week, he is thus added to the church be- world. His mind is on things of this world
fore he has a chance to meet with the (See comments Cl 3:1-3).
church. One’s covenant relationship with 16:23,24 Paul concludes the epistle
God depends on the fact that he has as he often introduces his messages. All
obeyed the gospel. Those who have is centered on the work of God through
obeyed the gospel remain in their cov- His grace (Rm 16:20). It is because of
enant relationship with God regardless God’s grace that we are who we are.
of where they are on Sunday, or any other Therefore, our gratitude is to Him for His
day of the week. gift of grace (2 Co 4:15).

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1 Dickson Teacher’s Bible 1 Corinthians

able to identify what was happening I urge you, brethren: As an evangelist,

that the individual disciples be regi- of being “perfectly joined together” as

particular ministry, in a competitive man- through Jesus.

of the world, he would have to separate of Christ, it is the responsibility of the

cussing the squabbling of disciples pronouncements of judgment upon the

unbelieving courts. matter out of a spirit of retaliation or ven-

ers. The Christian must exercise disci- 6:15,16 Members of Christ: As

Dickson Teacher’s Bible, www.africainternational.org

7:6,7 By way of allowance: Paul is should marry. It was best to marry in

Dickson Teacher’s Bible, www.africainternational.org

apostle” (2 Co 12:12; compare Gl 2:8,9). half-brother, Jesus, was the virgin-born

challenging his apostleship. As an supported has a right to be supported for

met in multiple assemblies in every city came an opportunity to manifest pride

And we will be obedient’” (Ex 24:7). Fol- ful.”

other statements concerning his grace was extended toward him, he

FINAL EXHORTATIONS 16:16 Submit yourselves to such:

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