1Co 11:1

FOLLOW MY EXAMPLE, AS I FOLLOW THE EXAMPLE OF CHRIST: We are “followers of Paul” in pleasing others, and not ourselves (1Co 10:33)!

1Co 11:3

See Lesson, Sisters, the role of. See also Gen 3:16.

For context of “head-covering”, see 1Co 10:16,17,21; 11:20-34.

1Co 11:4

HEAD (first): Literal.

HEAD COVERED: In OT, men cover heads in shame, sorrow: Jer 14:3,4; 2Sa 15:30; Est 6:12.

HEAD (second): Figurative: ie Christ.

1Co 11:5

HEAD (first): Literal.

HEAD (second): Her spiritual “head”, ie her husband, who sig Christ.

AS THOUGH HER HEAD WERE SHAVED: “But if, contrary to local custom and tradition, they uncovered their heads to show equality with the men, what did they reveal but their long hair — their most feminine characteristic? So (Paul suggests) why not complete their claims to masculine prerogatives by shaving their heads — to look even more like men? But… of course not! They would be scandalized by such a thought. So… how empty was their professed contempt for tradition!” (WFB 119).

1Co 11:6

COVER: Katakalupto, a complete covering.

1Co 11:7

A MAN OUGHT NOT TO COVER HIS HEAD: Because the man represents Christ, he is to appear before God bareheaded. If he covered his head, he would be covering the glory of Christ and would thus dishonor his spiritual head (v 4).

1Co 11:10

BECAUSE OF THE ANGELS: Woman was first in transgression (1Ti 2:14), desiring to know good and evil, like the Elohim, ie the angels (Gen 3:5).

The angels were also witnesses to their meetings (cp 1Co 4:9).

A SIGN OF AUTHORITY: “Exousia”, as in 1Co 7:37; 9:4-6,12,18. The head was to be covered in the presence of a superior. A wife is to be under her husband’s authority (Num 5:19,20,29). Priests were to have heads covered when ministering (Exo 29:8; Lev 21:10). See Xd 116:5,6.

ON HER HEAD: The Gr is “epi”, “upon, or on top of, or above”. Consider //s Mat 8:9 (and Luke 7:8), where the centurion says to Jesus: “For I myself am a man UNDER authority [hupo exousia], with soldiers under me. I tell this one, ‘Go,’ and he goes; and that one, ‘Come,’ and he comes. I say to my servant, ‘Do this,’ and he does it.” In this case, he isn’t saying, I am a man who HAS authority of my own; rather, he is saying, I am a man UNDER authority: I have authority UPON me! And of course, the authority upon him is someone else’s authority: he is under the authority of Rome. (Now, secondarily, his point is: ‘When I tell my soldiers, “Do this”, they better do as I say — but not because of any authority I have inherently; rather, they better do as I say, because I am under a far greater authority, the Emperor!’)

So, when in 1Co 11:10, the woman has “authority” ON (epi: on top of, above) her head, then this is not HER authority at all, but someone else’s authority UPON her?

The woman, as representing the ecclesia, must show the need we all have for the covering provided by the sacrifice of Christ. When the ecclesia meets to worship God, it is like a microcosm of the Christ-Body, the sisters showing the covering needed by us all for our sins. This does not show woman’s inferiority to man. When sisters wear a headcovering its primary function is to show the ecclesia’s submission to Christ.

If the principle of headship is accepted — that male and female believers together represent the Christ-Body and its subjection to the word of God — it will be perceived that wearing a headcovering is a great privilege, for it symbolizes the righteous covering for sin provided by our Lord. If headcoverings were more often considered in this light, rather than a sign of being under the domination of men, then sisters (and brethren too) would expect them to be worn more, and not less often. That this is most appropriate when we meet together around the Lord’s table cannot be denied. But other gatherings too — such as when we meet to proclaim and consider God’s word, and sing praises to His name — are certainly not inappropriate occasions for ecclesias to show their understanding of the honor that must be accorded to our Saviour, and gratitude for his work on our behalf. “Let all things be decently and in order”.

1Co 11:12

FROM MAN: Ek, out of.

OF WOMAN: Dia, through, by means of.

1Co 11:14

The contrasts between the hair lengths of males and females is part of the divinely intended distinction God has placed between the sexes. Males wearing very long hair, in effect, are appearing womanish, or effeminate. They are blurring God’s guidelines. This conclusion ought not to be dismissed lightly. Men guilty of appearing like or acting like women — effeminacy — were regarded as an abomination in Israel (Deu 22:5). In the NT effeminacy is regarded as a sin so serious as to be placed alongside fornication and homosexuality (1Co 6:9).

1Co 11:15

Hair as a glory: see Dan 7:9; Rev 1:14.

COVERING: Gr “peribolaion” (only here and Heb 1:12), lit something “thrown around”, like a mantle, veil, or the hair itself, wrapped around the head. Often used of a cloak or robe, wrapped around the body.

1Co 11:16

IF ANYONE WANTS TO BE CONTENTIOUS ABOUT THIS, WE HAVE NO OTHER PRACTICE — NOR DO THE CHURCHES OF GOD: In other words, It was a doctrine that the early church followed — and followed scrupulously. Paul is therefore saying that neither he nor the churches of God recognize the practice of women praying and prophesying with uncovered heads. Therefore, Paul could appeal to what other churches were doing as an appeal to the reasonableness and pragmatic outworking of this “tradition”. So this verse is an argument from the collective wisdom of the church universal, “for Christians elsewhere have no other practice.”

“If any one is disposed to be contentious, we recognize no other practice, nor do the churches of God” (RSV). “But if anyone wants to be argumentative about it, I can only say that we and the churches of God generally hold this ruling on the matter” (JBP). “If anyone intends to quarrel about this, we have no other practice, nor do the churches of God” (NET).

1Co 11:17

Vv 17-34: The Lord’s supper. (Priests partook of shewbread every sabbath.)

1Co 11:22

THOSE WHO HAVE NOTHING: As slaves, which evidently were members in Corinth (1Co 7:23).

1Co 11:23

PASSED ON: Gr “paradidomai” = “to hand over”, sw “betrayed” (this v).

1Co 11:24

Breaking of bread, like Passover, is a very personal rite: “for ME” (Exo 13:8).

The Lord’s supper: a memorial of Christ (Mat 26:26,27); a feast of remembrance (1Co 11:24); a banquet of victory (Act 20:7); a token of fellowship (1Co 10:16); and a confession of hope (1Co 11:26).

THIS IS MY BODY: This (bread) is (represents) my body, which is broken (continuous: being broken). “Broken” is omitted by some texts, but see Mat 26:26; Mar 14:22; Luk 22:19. Body broken, but not a bone broken (Joh 19:36).

Five broken things in the Bible and the results achieved by them: (1) broken pitchers (Jdg 7:18-20), causing the light to shine forth; (2) a broken jar (Mark 14:3), causing the ointment to be poured out; (3) broken bread (Mat 14:20), causing the hungry to be fed; (4) a broken body (1Co 11:24), causing the world to be saved; and (5) a broken will (Psa 51:17), leading the sinner back to God.

DO: Continuous verb: indefinite continuance.

REMEMBRANCE: It may seem almost impossible that those who have been redeemed by the blood of the Lamb, and loved with an everlasting love by the Son of God, should forget that gracious Savior; but it is, sadly, too apparent to allow us to deny the crime — of which each and every one of us is at one time or another guilty.

1Co 11:25

‘I am the covenant-victim,’ Jesus says. ‘And if you want to be a part of this covenant between my Father and Abraham, the eternal covenant — involving the forgiveness of sins, freely provided by the Father through me, and resurrection from the dead to a Kingdom inheritance — then you must partake of the covenant-victim. You must meet with the Father between the pieces of the sacrifice, and eat of my flesh, and drink of my blood.’ See Lesson, Covenant-victim, the.

WHENEVER: Frequency of commemoration could easily lead to forgetfulness, not remembrance (which is the true purpose).

1Co 11:26

“At the Breaking of Bread, there is as it were a door opened in Heaven. To the left, against a sombre background, the modern disciple sees his Lord, praying in Gethsemane, suffering in Golgotha. To the right he sees a great glory, the Kingdom of God set up upon the earth, when God’s King reigns in righteousness, and His princes rule in judgment. In the centre he perceives two miniatures. The first is of a candidate for divine honour and immortality descending into the waters of baptism, over which waters there is this seal of the Spirit: ‘For as many of you as have been baptized into Christ have put on Christ.’ The second miniature is of a table, on which are set bread and wine; all around is wilderness. Over the table the Spirit hath set this seal: ‘For as often as ye eat this bread and drink this cup, ye do shew the Lord’s death till he come’ ” (FCE 172).

The Lord’s Supper: a memorial of Christ (Mat 26:26,27); a feast of remembrance (1Co 11:24); a banquet of victory (Act 20:7); a token of fellowship (1Co 10:16); and a confession of hope (1Co 11:26).

UNTIL: See Lesson, AN, Conditional deferment.

“Until I come”: put this money to work (Luk 19:13); judge nothing (1Co 4:5); proclaim Lord’s death (1Co 11:26); be sincere, without offence (Phi 1:6,10); listen to word (2Pe 1:19); hold fast (Rev 2:25).

1Co 11:27

Cleansing from defilement before Passover: Num 9:6-11.

1Co 11:28

See Lesson, “Let a man examine himself”.

Preparation of self to meet God: Lesson of OT: Peace offering: Lev 7:1-21; cp 2Ch 35:4; 1Sa 7:3; Ezr 7:10; Job 11:13; Jer 46:14. Preparation for Passover: Mat 27:62; Joh 19:14. Sanctify self: Exo 19:10; Lev 8:30; Jos 7:13; 2Ch 29:5.

EXAMINE HIMSELF: “Lord, is it I?” (Mat 26:22). “A most pressing and urgent consideration — a complete transformation of character” (GVG, Ber 60:338). Cp same idea, 1Co 3:13: to test the quality of our work.

1Co 11:29

ANYONE WHO EATS AND DRINKS: The KJV has “unworthily”, but omitted in many mss.

Those who look too much at the faults, or supposed faults, of their brethren are in danger of doing this very thing. In looking at others rather than themselves and Christ, they are first of all missing the point of the ordinance, and nullifying in their heedlessness the benefit to themselves of the offering of Christ’s literal body. And in so judging others, they may also be tearing the Lord’s spiritual “body” to pieces. He who cannot discern the Lord’s “body” all around him, who sees his brethren and sisters only as so many potential problems of doctrine and practice, is in danger of cutting himself off from them. His “careful” eating and drinking in solitude will then degenerate into a silly smugness, a self-satisfaction that may remove him from the very benefit he thought was exclusively his. “I thank thee, Lord, that I am not as these other men.” But you are like them, and the sooner you realize it the better!

1Co 11:34

I WILL GIVE FURTHER DIRECTIONS: Or “set in order”. Setting “in order” is a significant thing in the service of God (particularly in the area of offering sacrifices): Gen 22:9; Exo 26:17; 39:37; 40:4,23; Lev 1:7,8,12; 6:12; 24:8; 1Ki 18:33; 2Ki 20:1; 2Ch 13:11; 29:35; Eze 41:6; Acts 18:23; 1Co 11:34; 14:40; Tit 1:5.

1Co 2:1

Paul illustrated in his own methods what he says in 1Co 1:18-31. His method was not one of an itinerant philosopher trying to captivate by eloquence and worldly wisdom.

1Co 2:2

This is not, however, the gospel: Mat 4:23. Taken along with v 3 (weakness), sig ‘I preached to you in the spirit of Christ crucified.’

1Co 2:3

WEAKNESS… FEAR… TREMBLING: Paul had come from Athens alone. If Paul’s malady was malaria — a thorn in the flesh — then he had an attack at Corinth. See 2Co 12:7,8; Gal 4:14. Such an attack is for the time absolutely incapacitating; the sufferer can only lie and feel himself a shaking and helpless weakling, when he ought to be at work.

1Co 2:4

While it was evident that the preacher’s charms did not entice, yet effective work was done — for God’s power was present in the spirit gifts exercised by Paul, which attested his message.

1Co 2:11

If our spirit of knowledge came from God, then we would know God.

1Co 2:15

They were becoming dismayed because others were judging them for their lack of “wisdom”. But Paul says that no natural man can discern the spiritual man!

1Co 3:1

1Co 3: “The important labour of the Truth is the spiritual building of Faith. But the Corinthian ecclesia was so affected by schisms and factions that they were unable to display the important elements of godliness and to build the ecclesia in a way beneficial to each member. The apostle appealed to their consideration of the need for spiritual development, and in this ch, to reveal the benefits of faithful service. Notice the way in which the apostle uses important phrases: ‘Every man’ (vv 4,8,10,13), then ‘any man’ (vv 14,15,17,18), and ‘no man’ (vv 18,21). So the apostle sets out the means to build the temple of faith, by ensuring that every individual is strengthened in understanding. He shows that leaders in the ecclesia are but fellow-workers with God, and should not exercise undue influence that might destroy the work being accomplished. It is, after all, God’s work (vv 7-9). Each labourer has his own activity to undertake. There is only one foundation: that of Christ (v 11), but we have the responsibility to build wisely thereupon. The approaching judgment will reveal the results of our efforts, whether of value or not” (GEM).

1Co 3:3

QUARRELING: Or “strife” (AV). “TruIy the word strife appears here in a terrible list of evils with a terribIe penalty threatened. We do well to make a very critical examination of our own conduct to make sure that any variance, wrath and strife existing in the ecclesias now, shall not be aggravated by any wrong action or wrong words of ours” (PrPr).

1Co 3:9

GOD’S FELLOW WORKERS: “Be thankful that God has guaranteed you a job. For an able-bodied, able-minded person, there is no affliction worse than unemployment. There is never unemployment for the true children of God. They always have full time employment: plenty to do. They are spiritually-minded, and they perceive the vast amount of spiritual labor crying to be done, and the laborers few. And they lovingly rejoice at the God-provided opportunity to be laborers together with Him. And they cheerfully set to work at the huge pile, from dawn to dusk, in total, exhilarating satisfaction and enjoyment. They retire at night to sweet repose, serene in the consciousness of a good day’s work done for the eternal, triumphant, ever-advancing divine purpose. Very little result can be seen with the natural eye, but the mighty edifice progresses steadily, stone by stone. What a wonderful blessing that God’s spiritually-minded, spiritually-aware children have an abundance of wholesome, useful, enjoyable work. What a tragedy is slothfulness and unemployment. How sad the poor blind earthly creatures who ‘don’t know what to do with their time’!” (GVG).

“What a privilege it is to be called fellow workers with our Father. Like a child who gets to take on a grand task beside his father, watching and learning all the time. Hoping for an opportunity to do some little part. Then doing that part with great respect and looking to the father for reassurance that he is doing it as the father would have it done. Giving his best effort and talent to please him and not to tarnish his great work. And in the mean time receiving such wonderful growth and learning from the experience. Thank you, Father, for adopting us as sons into Your loving arms” (CPv).

1Co 3:10

“Therefore, when we build, let us think that we build forever — and let us think as we lay stone upon stone that a time will come when men will say, as they look upon the labor wrought, ‘See, this our fathers did for us’ ” (J Ruskin).

“I saw a group of men in my home town, A group of men tearing a building down. With a heave and a ho and a mighty yell, They swung a beam and the side wall fell. I said to the foreman, ‘Are these men skilled, The kind you’d hire if you wanted to build?’ He laughed and said, ‘Why, no indeed, Common labor is all I need, For I can tear down in a day or two What it took a builder 10 years to do.’ I thought to myself as I walked away: Which of these roles am I going to play?”

“Anybody can find fault, criticize, or tear down. But it takes a rare individual to build something… because they have to do it day after day after day” (Lou Holtz).

1Co 3:13

HIS WORK: Those whom Paul taught: 1Co 1:10; 3:3-8; 1Th 2:19.

1Co 3:14

REWARD: “Crown” of rejoicing: 1Th 2:19, at acceptance of his converts.

1Co 3:15

Figure of speech: Fires sweeping through Corinth’s slums.

1Co 3:16

“Every true son and daughter of the Lord God Almighty is a miniature tabernacle or temple, as saith Paul. Our minds should be a holy place lined with the gold of a tried faith, in which the one Christ-sacrifice for sins is continually offered, and the smoke of grateful incense, kindled by the fire of the altar, continually ascending, while deeply secreted in the innermost ark of the heart is the law of God in its remembrance, the scriptures in their affectionate study, the institutions of divine appointment in continual reverence, and the bread of God in its continual eating. Thus shall we be the sons of God in the midst of a crooked and perverse generation, misunderstood by all, hated by many, despised and rejected of men, persevering in a bitter probation that will end at last in life and light and joy everlasting” (LM 98).

1Co 3:17

Some “build” well, and their work survives (v 14). Others “build” not so well, yet they survive even when their work perishes (v 15). Others yet “tear down” instead of build, and will suffer the same fate themselves (v 17).

1Co 3:23

YOU ARE OF CHRIST: Cp 1Co 6:19,20. “You belong to Christ. You are his by donation, for the Father gave you to the Son; his by purchase, for he paid the price of his blood for your redemption; his by dedication, for you have consecrated yourself to him; his by relation, for you are named by his name, and made one of his brethren and joint-heirs. Labor practically to show the world that you are the servant, the friend, the bride of Christ. When tempted to sin, reply, ‘I cannot do this great wickedness, for I belong to Christ.’ Righteous principles forbid the friend of Jesus to sin. When wealth is before you to be won by sin, say that you belong to Christ, and touch it not. Are you exposed to difficulties and dangers? Stand fast in the evil day, remembering that you belong to Christ. Are you placed where others are sitting down idly, doing nothing? Rise to the work with all your powers; and when the sweat stands upon your brow, and you are tempted to slack off, cry, ‘No, I cannot stop, for I belong to Christ.’ When the siren song of pleasure would tempt you from the path of right, reply, ‘Your music cannot charm me; I belong to Christ.’ When the cause of God invites you, give your goods and yourself away, for you belong to Christ. Always be one of those whose manners are Christian, whose speech is like the Nazarene, whose conduct is mindful of the Kingdom of God, so that all who see you may know that you are the Savior’s, recognizing in you his features of love and his countenance of holiness. Once upon a time ‘I am a Roman!’ was a reason for integrity; far more, then, let it be your argument for holiness, that ‘I belong to Christ!’ ” (CHS, adapted).

1Co 4:2

Cited from Num 12:7: “My servant Moses… faithful in all my house…” Cp 2Ki 12:15; Mat 25:21.

FAITHFUL: Or “trustworthy” (RSV).

1Co 4:3

I CARE VERY LITTLE IF I AM JUDGED BY YOU OR BY ANY HUMAN COURT: The first indication, in these letters to Corinth, that Paul is being denigrated by various enemies, even those in the ecclesias.

1Co 4:4

“I am not aware of anything against myself, but I am not thereby acquitted” (RSV).

1Co 4:5

But see 2Th 3:6; Heb 4:12.

TILL: See Lesson, AN, Conditional deferment.

“Until I come”: put this money to work (Luk 19:13); judge nothing (1Co 4:5); proclaim Lord’s death (1Co 11:26); be sincere, without offence (Phi 1:6,10); listen to word (2Pe 1:19); hold fast (Rev 2:25).

HE WILL BRING TO LIGHT: Joh 3:19: men love darkness because their deeds are evil.

WHAT IS HIDDEN IN DARKNESS: That is, the motives of the individual — which cannot be judged.

1Co 4:7

WHAT DO YOU HAVE THAT YOU DID NOT RECEIVE?: “The prideful individual nullifies Divine grace because he or she does not see the need for it. By whatever measure they have falsely valued themselves: be it works or knowledge or wealth or whatever, they have greatly overestimated themselves in the face of their Creator. The Pharisee, despite all of his knowledge of the Scriptures, did not understand who and what he was, but prayed instead saying, ‘God, I thank thee, that I am not as other men are…’ [Luk 18:11]. The Pharisee did not see himself as a sinner — which was absurd. It is only when we see our utter worthlessness that we attain value in the eyes of God. As James puts it, ‘Humble yourselves in the sight of the Lord, and he shall lift you up’ (Jam 4:10)” (KT).

1Co 4:8

YOU HAVE BECOME KINGS — AND THAT WITHOUT US!: “If all the emphasis of our view of the Gospel is not to be laid upon the ultimate possession of a piece of land in a literal kingdom, it is equally not to be laid entirely upon the present aspects of forgiveness and remission of sins. One of the characteristics of the highly ‘charismatic’ but factious church of Corinth was its delight in ‘present possession’, with a consequent loosening of the hold upon belief in judgement, the true importance of the breaking of bread, the resurrection of the body and the future life everlasting” (RDO 81,82).

1Co 4:9

LIKE MEN… IN THE ARENA: Doomed gladiators in the contests of the arena. “Men sentenced to death” (RSV). “Condemned to death in the arena” (NEB).

SPECTACLE: “Theatron” = a place of public show. Also in Act 19:29,31.

1Co 4:10

Biblical “fools”: The rich fool (Luke 12:20). The unbelieving fool (Psa 53:1). The self-righteous fool (Pro 28:26). The scornful fool (Pro 14:9). The righteous “fool” (1Co 4:10).

They lived in comfort and honor and talked grandly of “wisdom”, while Paul, who had led them to Christ, suffered in disrepute.

1Co 4:13

“We apostles are like the rubbish in the streets, everybody’s whipping boys; so it has always been, and so it is still” (Findlay).

1Co 4:14

Vv 14-21: Paul has authority to rebuke.

1Co 4:15

GUARDIANS: “Guides” (RSV), or “instructors” (KJV). “Paidagogos”: a boy-leader, ie a servant whose office it was to take the children to school. Also in Gal 3:24,25.

1Co 4:17

TIMOTHY, MY SON: A very young man still — prob 22 or 23.

WHO IS FAITHFUL IN THE LORD: Examples of faithfulness in service: Samuel (1Sa 3:20); David (1Sa 22:14); the temple overseers (2Ki 12:15); the workers (2Ch 34:12); Hananiah (Neh 7:2); Abraham (Neh 9:8); the treasurers (Neh 13:13); Daniel (Dan 6:4); Timothy (1Co 4:17); Epaphras (Col 1:7); Tychicus (Col 4:7); Onesimus (Col 4:9); Paul (1Ti 1:12); Moses (Heb 3:2,5); Gaius (3Jo 1:5); Jesus Christ (Rev 1:5); Antipas (Rev 2:13).

Cp Luk 16:10; 2Ch 31:12.

IN CHRIST: A way of life, not a legal term. Cp Joh 14:26: the work of the Holy Spirit, Comforter (cp idea, 1Th 3:2).

1Co 4:19

IF THE LORD IS WILLING: 1Co 16:7; Act 18:21; Jam 4:15.

1Co 4:20

Paraphrase: “The kingdom of God is not only what you say, but also (and especially) what you do!”

1Co 4:21

GENTLE: See Lesson, Gentleness.

SPIRIT: That is, disposition.

1Co 5:2

PROUD: “Phusio”: puffed up, inflated… by the leaven of 1Co 5:7,8!

GRIEF: Or mourning, as Mat 5:4.

1Co 5:3

Cp 2Co 5:8.

1Co 5:4

WHEN YOU ARE ASSEMBLED IN THE NAME OF OUR LORD JESUS…: “It would be well, on the evidence of 1Co 5:4 and of ecclesial practice in the first three centuries, that no disfellowship should take place among us without the consent of the brethren and sisters in assembly, a consent which should be effective rather than formal. Only when an ecclesia has become so decayed or unruly that its members are unfit to decide such matters, should they be prevented from doing so upon receiving a summons from the arranging brethren” (FCE).

1Co 5:5

HAND… OVER TO SATAN: Poss to turn over to civil authorities (cp usage in 1Th 2:18; 1Ti 1:20). Or, to disfellowship, ie cast out into the world. But even if cast out, must seek recovery (2Co 2:6-8).

1Co 5:6

See Lesson, A little leaven (1Co 5). Ref to moral laxity. “The evil was not only unrepented of; it had not been repudiated by the ecclesia…” (LGS, Xd 105:218,219).

1Co 5:7

A NEW BATCH: Ref not just to the one sinner, but to individual self-examination of all believers (1Co 6:9-11).

PASSOVER LAMB: Exo 12:3,21. Purpose of the sin offering: Christ as sin-bearer: (1) a means of showing God’s judgment on sin: death; (2) a vindication (on the believer’s part) of God’s condemnation of sin and sinner; and (3) to provide a ritual ceremony by which the offerer could (a) make confession of his guilt (Lev 4:2,3,13-20,22-24), (b) express his desire for forgiveness (Lev 4:20,26,31), and (c) declare the righteousness of God in demanding death as the wages of sin. Note: the sacrificial victim under the Law was treated as God would treat sin — its violent death (a judicial death) expressed God’s complete intolerance of sin. (Cp generally 1Pe 2:24,25; Isa 53:4-6,12.)

1Co 5:8

BREAD WITHOUT YEAST: Related to affliction (Deu 16:3), haste, inconvenience (Gen 18:6).

SINCERITY: “Eilikrineia”, from root to test by sunlight — ie clear, pure in 2Pe 3:1.

1Co 5:10

Do not associate (in the ecclesia) with immoral persons (vv 9,13), but do speak to/teach those who are outside (v 10), with view to conversion.

1Co 5:11

Cp 2Th 3:6.

1Co 5:13

GOD WILL JUDGE: That is, through Christ: Act 10:42; Joh 5:22,27,30; 8:15,16.

1Co 6:1

We should not “judge” those outside (1Co 5:12), and they should not “judge” us!

1Co 6:3

ANGELS: May ref to mortals: Mat 11:10; Jam 2:25.

1Co 6:4

Alternatives: “If then you have such cases, why do you lay them before those who are least esteemed BY the church?” (RSV). In other words, NOT the ones IN the church who are least esteemed, BUT RATHER ones (outside the church) who are least esteemed BY the church. “If then ye have to judge things pertaining to this life, do ye set them to judge who are of no account in the church?” (ASV). (Not a way to refer to any brothers, it would seem, but rather a way of referring to “outsiders”.) “Therefore, if you have disputes about such matters, do you appoint as judges men of little account in the church?” (NIV mg).

Put as a question, then, v 4 become parallel to v 1: “Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?” Taken this way, v 4 is another rebuke, and not a commandment, and leads quite reasonably to v 5: “I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?”

In other words, it would be far better to go to the ecclesial elders for help in settling a dispute — than it would be to go to Gentile judges and magistrates. It would of course be better, for that matter, to go even to the very least qualified among all the brothers to settle one’s disputes, than to appeal to non-believing judges. But the other translations suggest a more reasonable alternative than that.

1Co 6:11

Cp consecration of Levites (Num 8).

1Co 6:12

“EVERYTHING IS PERMISSIBLE FOR ME”: Obviously not a Biblical principle — but rather Paul is quoting the words of certain philosophers or critics, words used wrongly as a cloak for various vices and sins.

1Co 6:13

“FOOD FOR… STOMACH AND… STOMACH FOR FOOD”: The unspoken saying of some: “Sex is meant for the body, and the body for sex.” Paul is caustically quoting a saying of the “Libertines”, ie ‘God has made the body with certain functions. How can it be wrong to use the body in these ways?’ ” (WRev 22).

1Co 6:17

IS ONE… IN SPIRIT: That is, he shares the same disposition.

1Co 6:18

Seven reasons why believers should shun, or flee from, immorality:

• The immoral will be excluded from the Kingdom of God: “Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither the immoral… nor adulterers will inherit the kingdom of God” (1Co 6:9,10; cp Gal 5:19-21).
• You were separated from immorality at baptism: “You have been washed… separated… and justified” (1Co 6:11).
• Your body belongs to the Lord: Therefore you are not free to do as you wish with your body: “The body is not for fornication, but for the Lord, and the Lord for the body” (1Co 6:13).
• The body will be the subject of a future resurrection: “God who raised Christ by His power will raise your body by the same power” (1Co 6:14).
• Your body is a member of Christ: “Do you not know that your bodies are members of Christ?” (1Co 6:15). Immoral unions violate the oneness with Christ. The believer is one spirit with his Savior. The “one spirit” is a oneness in thinking and attitude (John 17). You cannot be of “one spirit” with the Savior and of “one flesh” by union with an immoral person (1Co 6:16).
• Fornication is a sin against one’s own body (1Co 6:18).
• You are not your own: “You have been purchased with a price; therefore glorify God in your body” (1Co 6:20).

FLEE FROM SEXUAL IMMORALITY: Sexually transmitted disease has become an epidemic in America. One in four Americans between the ages of 15 and 55 will contract an STD at some point in life. The problem now accounts for more than $2 billion annually in health-care costs. The new STDs produce chronic pain, sterility, abnormal pregnancies, brain-damaged children, cancer, and with AIDS, almost certain death. Newsweek observed, “With effective vaccines a long way off, the best protection against STD, it seems, just might be a return to that old-fashioned safeguard: monogamy.”

1Co 6:19

YOUR BODY IS A TEMPLE OF THE HOLY SPIRIT: Temple worship in Israel was an awesome prospect, especially when the glory of God’s presence filled the most holy place! Imagine your fear, your sense of frailty, your concern for personal purity, if you were called to serve inside the Temple of God. As the law prescribed, the priest who entered the holy place was to make offering for his own sins before standing before God to offer sacrifice for the people’s sins. And sins committed outside the Temple would have to be covered before worship could take place. Imagine then the calamity that would occur if a worshiper actually committed sin inside the Temple. It would be an atrocity of the worst kind. To commit sin in the Temple would be unthinkable — and possibly fatal! With this picture in mind, Paul addressed believers who were immersed in the immoral and sexually-oriented culture of Corinth. To them the picture of committing immorality inside a place of worship would hit home, since temple prostitution was common in Corinth’s pagan religions.

What must have had the greatest impact on Paul’s readers, though, was not simply the distasteful idea of a person sinning inside a place of worship. It was the fact that their very bodies were now the temple of the Holy Spirit! This meant that, for a believer, to commit any kind of immorality would be the same as a worshiper committing sin in the most solemn place of worship. The rationale is clear: if our bodies are the temple of the Holy Spirit, then we must not profane that temple with any sort of sexual immorality. The alternative is to “honor God with your body,” in the same way that a place of worship would be put to its proper use.

“Not only are we to flee temptation and sin in our flesh, but we are to take care of ourselves also. For some the battle of fleshly desires is a constant front. For others, it is not so much against some fleshly desire, but rather of giving too much of themselves. Those who fight against desires will find the work of the Lord and attention to others rather than self can help. For those who give too much, some will wear their physical selves out, and in taking care of other they neglect themselves. Christ gives an example to us: to give of our gifts freely, but to take care to eat and sleep and nourish our spiritual selves in prayer and the word. We do not glorify God if we bury our gifts in fleshly lusts nor in exhausting ourselves so that we have no more gifts to share. Let us examine our health, physically and spiritually, and move to wellness in whatever means are right for us, so we can strengthen the body of Christ and thereby glorify our Father” (CPv).

1Co 6:20

YOU WERE BOUGHT AT A PRICE. THEREFORE HONOR GOD WITH YOUR BODY: “Do not waste a minute of God’s time, not one cent of His money. You are totally ‘bought with a price’, to be His faithful laborers. You were not selected from the perishing millions to indulge yourself in unfaithful stewardship, or to lounge lazily in the sun. Total devotion to the work of God is the only way to eternal joy. Indolent, self-pleasing, and embezzling servants will be cast with shame into outer darkness. Have wisdom in this brief day of such glorious opportunity. The reward for faithful devotion in His service is beyond our highest conception: the punishment for slothfulness is dreadful to contemplate. Truly, no one can earn the reward: it is a free gift — but on conditions. Only by total love, manifested in total devotion and service, can we obtain God’s mercy and acceptance. Anything less is a mockery of His infinite goodness toward us. Why would any servant be so stupid as to expect a reward, and not rather severe punishment, for laziness and unfaithful self-indulgence and self-use of his lord’s entrusted goods” (GVG).

BOUGHT: Gr “agorazo”: to be in the “agora”, the marketplace or forum; hence, to buy or sell there. See Lesson, Redemption.

1Co 7:1

1Co 7: “The Corinthian Ecclesia was split by many problems, and particularly those relating to the covenant of marriage. The city was a Sodom and Gomorrah of those days, similar to the loose world today. Family issues was one of the conflicts affecting the ecclesia, and for which they sought Paul’s advice. His response has been recorded by inspiration for the direction of the ecclesia in every generation. He speaks of [1] Instructions concerning marriage: vv 1-17. [2] Regarding circumcision and slavery: vv 18-24. [3] Regarding virgins and marriage in view of social distress: vv 25-40” (GEM).

Vv 1-17: There is the need for mutual consideration, and for the support of each other. It is a modern attitude to seek for self-fulfillment, whereas marriage is an illustration of the principle of sacrifice and for the honor of Yahweh. Paul states the facts clearly and frankly, and yet with such delicacy as to avoid offence. His teaching is based on that of the Lord (Mat 5:31-33; 19:4-12), to which he directs the attention of his readers. Under certain conditions, celibacy for Christ’s sake is a ‘beautiful’ thing (1Co 7:1); in other circumstances it is ‘better’ to marry (v 9). Paul insists that the basis of marriage is proper care for one another, and that each partner should respect the desires of the other in this regard (vv 3-5).

Celibacy, a free decision (1Co 7:6-9; Mat 19:12). Peter was married (Mat 8:14), and others (1Co 9:5), including bishops (1Ti 3:2; Tit 1:6). Note: mark of apostasy was celibacy (1Ti 4:1-3).

Poss a response to the question: “Is it good for a man not to touch a woman?”

“In the Roman world even laxer customs prevailed. Either partner might, to all intents and purposes, divorce the other on the slightest pretext and marry again. The Law intervened only to regulate the practice, and to secure that grave injustice was not done in the distribution of the dowry and estate” (M&D 66).

IT IS GOOD: That is, it is expedient: prob because of the “present distress” (v 26). (Paul does not forbid marriage: 1Ti 4:3). See also Gen 2:18; Heb 13:4; Pro 18:22.

1Co 7:2

In ct v 1, THIS is the more general rule!

1Co 7:3

Vv 3-5: Some were adopting idea that celibate state was more holy than marriage — thus, husbands and wives should live apart. (Prob backlash against the blatant immorality of Corinth.)

1Co 7:5

DO NOT DEPRIVE EACH OTHER: “Do not refuse one another” (RSV).

1Co 7:6

I SAY THIS: “This” = v 2.

1Co 7:7

Vv 7-9: Advice for unmarried.

1Co 7:8

As in v 1, this advice is given in view of the “present distress” (v 26). Note, by ct, Paul’s ideal of marriage (Eph 5:22-33).

1Co 7:10

Vv 10-17: Advice re marriage/divorce.

No initiative to break up a marriage should come from a believer.

NOT I, BUT THE LORD: Heb idiom: “Not I ONLY, but ALSO the Lord.” Ref Christ’s words in Mat 19:9; Mar 10:11,12; Luk 16:18. “By this he means that the Lord Jesus had spoken on the subject of this question and Paul quotes what the Lord had said, as recorded in the gospels. This reference to the Lord’s words raises an interesting query whether the gospels were not written much earlier than is generally recognized” (Orac 94). See also v 12n.

1Co 7:11

See Lesson, Divorce.

That is, the initiative is with the person who departs from a believing spouse. Thus, no contradiction with v 16.

DIVORCE: Aphiemi: to send away. Sw vv 12,13.

1Co 7:12

TO THE REST I SAY THIS (I, NOT THE LORD): “…Paul answers one of the questions the Corinthians had addressed to him on which there was no guidance from the Lord’s discourses… It is not inspiration he is disclaiming, but only saying that no decree from the Lord’s own lips could be cited, but as the Lord’s ambassador he spake, giving instructions what they should do” (Orac 94).

Vv 12-16: In this section, Paul is answering questions from the ecclesia (1Co 7:1). The believers had prob asked something like: “What is the position of a man or woman already ‘married’ under Gentile law at the time of his or her baptism? Is he or she to be considered by the ecclesia as a married person? Or should the ‘marriage’ entered into before learning the Truth be considered no marriage at all? If this is the case, can such a new brother or sister take steps to end the legal union and leave the unbelieving partner?”

In a situation like that described in Acts, where “many of the Corinthians hearing believed, and were baptized” (Act 18:8), there would inevitably be a number of cases where one mate accepted the Truth but the other did not. How were they to react in this difficult situation? In answer, the apostle Paul describes the unbelieving partner as “a wife” or “a husband” who believes not. That is to say, he regards the brother or sister concerned as being truly and properly married to his/her partner, no matter under what situation or what law the ceremony had been performed. This ought therefore to be the attitude of the ecclesia in the matter. If two people are regarded as married by generally accepted law, then the ecclesia should also recognize them as married — with all the Scriptural implications that such recognition carries with it. Thus the apostle lays upon the one believing partner in such a case exactly the same obligations to maintain the union (vv 12,13) as he has previously laid upon two believing partners (vv 10,11). The baptism of one partner in an existing marriage does not give that one any authority or right to seek to terminate the marriage — in fact, the apostle Paul teaches the very opposite: the believing partner should use the marriage relationship (and the practical application of the spiritual lessons of marriage), even in trying circumstances, in such a way as to seek to bring the other to salvation (v 16)!

TO THE REST: That is, to Christians married to an unbeliever (in ct vv 10,11 — marriage between 2 believers).

I, NOT THE LORD: Although Paul’s words are equally inspired. Ct with v 10.

1Co 7:13

“There are, doubtless, many drawbacks to a sister who finds herself in this position. She is thereby deprived of much encouragement and help, and experiences many obstacles which would not exist with her husband’s hearty co-operation in, and identification with the truth. Still, even this form of evil may not exist without advantage to the sister so circumstanced, though such advantage will, doubtless, rank among the ‘forced benefits’ of her experience. One of them will be that she will be thrown upon her own resources for spiritual sustenance, and her profiting will appear in her individual intelligence and spontaneity in the truth. At the same time, there is much danger. Her connection with an unbelieving husband may exclude the atmosphere of the truth, and surround her with adverse influences which she may be unable to resist. She may, if not on her guard, be insensibly and gradually robbed of her enthusiasm for the truth, and having a name to live, may become dead. The simple principle of placing Christ first, her Lord, in all her course through life, would prove a guiding star out of many a dangerous path into which she might otherwise be led. Better brace the disfavour of husband and friends than imperil a favourable reception from the King of kings, when he comes forth to judge his household. Of course, she will require to use discretion in such a matter, and not unnecessarily cause trouble; still, if she cannot comply with the commands of Christ without giving offence to her husband, she has no alternative. But let her see to it that it is really the offence of the truth, and not the flesh in some form taking advantage of the liberty wherewith the truth has made us free. If she have brought herself into his condition of unequal yoking subsequent to her acceptance of the truth, she will have ample reason to repent her folly and her sin, and will, probably, find sufficient retribution in the increased difficulties which she will find around her, in the good fight of faith. If she have arrived at a knowledge of the truth after her union with an unbeliever, she can at least rejoice that she has done so, and will make the best of her surroundings, hoping by her faithful endeavours to bring about a better and more harmonious state of things” (Jane Roberts).

1Co 7:14

CHILDREN… ARE HOLY: Special favor to children of a believer, ie Psa 103:17; Pro 20:7. Similar principle: Potiphar with Joseph (Gen 39:5,6), and Laban with Jacob (Gen 30:27).

1Co 7:15

…IS NOT BOUND: Cp sense in 1Co 7:39: “Bound” = not free to marry. Thus, “not bound” = free to marry (cp vv 27,28). “The Pauline privilege” (JT in M&D 73; Elp 51). Or, alternatively, there is no duty to follow, support, or care for spouse, nor responsibility to save spouse (v 16), because replaced by a higher duty: seek first the kingdom (Mat 6:33).

GOD HAS CALLED US TO LIVE IN PEACE: The conclusion to vv 12-15: Christians should live in peace with all men — even unbelieving spouses. Believers are called to: liberty (Gal 5:13); blessing (1Pe 3:9); peace (1Co 7:15); and glory (2Pe 1:3).

1Co 7:16

Sb an expression of hope, not of despair (cp 1Pe 3:6). Continue to walk in your calling (v 27); do not look back in yearning to former spouse.

1Co 7:18

Vv 18-24: Circumcision and slavery: irrelevant issues.

A surgical operation to reverse circumcision was poss, though the effect was very painful and the results were imperfect — and is referred to in 1Ma 1:15 and Josephus (Ant 12:5:1).

1Co 7:20

Gibbon estimates slaves as 1/2 of 120 million population in Roman Empire (Spk). The “situation” or “calling” (KJV) is to follow Christ. Do not let any secular consideration turn you away from that “calling”.

1Co 7:22

THE LORD’S FREEDMAN: “A man being Christ’s free man is a great reason why he should patiently endure the humiliations and bondages that belong to this life. Our present probation is only for a season, and that a short one. It will assuredly come to an end. The toil, and the monotony, and the weariness of body and mind, as we grapple with the duties of our position, are each day lessening in their duration. The days hurry by, and hasten us to the freedom that awaits us in Christ; and any day the change may burst upon us like a lightning flash; whether we think of the coming of Christ or of that dissolution in death that awaits us all in the ordinary course. And when it comes, each happy heir of the liberty that belongs to Christ’s free men will experience how real a thing it is” (SC 91,92).

1Co 7:23

BOUGHT: Gr “agorazo”: to be in the “agora”, the marketplace or forum; hence, to buy or sell there. See Lesson, Redemption.

1Co 7:25

Vv 25-40: Virgins and marriage; the present distress. Much in these vv must be understood against the background of the “present distress”. Possibilities: Luk 21:23; 1Th 3:7.

1Co 7:26

PRESENT: “Impending” (RSV). Either actually present or impending: lit, “standing near”.

PRESENT CRISIS: Some historians say: a plague / epidemic that was taking away many Corinthians at this time.

“It is a great mistake to think that Paul discountenanced marriage because upon one occasion, by reason of certain distress, he gave exceptional advice. To the Hebrews (Heb 13:4) he wrote of marriage being honourable in all, and the word he used has been rendered ‘had in reputation’ (Act 5:34); ‘dear’ (Act 20:24); ‘precious’ (1Co 3:12); ‘most precious’ (Rev 21:11); and similarly in fourteen texts. Besides, Paul expressly commanded the young women to marry (1Ti 5:14). Who were they to marry? Surely not old brethren — or the medically unfit — or the alien young men! No: marriage is honourable in all. Brother Roberts was right in concluding as he did: ‘I always felt that marriage was something that lay in my path before I could enter upon the earnest work of life. And, now I see how serviceable it has been in every way for the work that has been done.’ How many of us who have been Christadelphians practically all our lives can say Amen to those conclusions?” (FGJ).

1Co 7:27

Basic reason for this advice: the present distress! One can use whatever state he is in to the glory of God. Neither the single state nor marriage is an end in itself.

1Co 7:28

Essentially the same advice as given by Christ in Mat 19:10-12: “if this is the situation… it is better not to marry at all!”

YOU (first and second): Spoken to a man, whereas…

VIRGIN: Refs an unmarried woman. Feminine, as in v 34.

1Co 7:31

PASSING AWAY: Or “passing by”, a fleeting parade (WWS 67).

1Co 7:34

The marriage state is no less holy, but it is more distracting and time-consuming.

1Co 7:36

Vv 36-38: Poss 3 characters: young man (vv 36,37), fiancee, and father (v 38).

PARTHENOS does not mean the state of “virginity” but the person, ie “virgin”, or “maiden”. AV [and possible alternatives in brackets]: “But if any man think that he behaveth himself uncomely [dishonourably, shamefully] toward his virgin [or virgin daughter], if she pass the flower of her age [or if his passions are strong], and need so require, let him do what he will, he sinneth not: let them marry. Nevertheless he that standeth stedfast [determined, established] in his heart, having no necessity, but hath power over his own will [desire], and hath so decreed in his heart that he will keep (her as) his virgin [or virgin daughter], doeth well. So then he that giveth her in marriage [or marries her] doeth well; but he that giveth her not in marriage [or does not marry] doeth better.” (Of course the Corinthians knew exactly what Paul was writing about, because he was answering one of their questions.)

IMPROPERLY: “Aschemoneo”: “Indecent, disgraceful, shameful.” Paul uses the noun form in Rom 1:27 ref to sexual depravity; he uses the adjective in 1Co 12:23 of “shameful parts” of the body (the LXX also applies this word to the sexual organs). If this refs to the fathers advising their daughters not to marry it seems a very strong term to use of what is no more than flouting a social convention. On the other hand it fits better the situation of a couple in the throes of unconsummated passion. Also Paul has just been recommending that, under the current circumstances, singleness is to be preferred. The exception to this is the danger of immorality — which “aschemoneo” almost certainly refers to — in which case the man who is guilty of it must be the potential husband not the father.

THE VIRGIN: If Paul meant “daughter” or “unmarried daughter” it is likely that the word for “daughter” would appear.

GETTING ALONG IN YEARS: This word “huperkamos” is ambiguous. Normal syntax would refer it to the man, however, as he is the subject of the preceding verb.

AND HE FEELS HE OUGHT TO MARRY: “Let them marry” (plural), after a series of singulars (re the man and the woman). Most likely — in the absence of any extra detail — is that the subjects of this plural verb are the two individuals who have already appeared. To apply it to one of them and somebody else is awkward.

1Co 7:38

“He who marries” perhaps = “he who gives her in marriage” (ie, father). (Cp AV.)

1Co 7:39

Marriage with unbelievers causes many problems: Gen 27:46; Deu 7:1-4; Exo 34:14-16; 1Ki 11:1-4; 1Co 7:39; 2Co 6:14-17. “Enter marriage carefully and prayerfully. If God is with you in it, it can be almost inconceivable blessing and comfort and joy. If God is not with you in it, it cannot be at last anything but a dreadful bondage and curse, if you have any sincerity for the Truth. Beware! It is for your life! Do not dare to enter marriage without the assurance of God’s approval (by doing it His way according to His commands). Any other course is tragic folly, IF you are truly interested in the joy of total Divine service and communion. With those who are not, it doesn’t really matter much either way, for outside of God, all life is tragic folly” (GVG). See Lesson, Marriage “only in the Lord”.

1Co 8:1

KNOWLEDGE PUFFS UP, BUT LOVES BUILDS UP: “[Paul] was not condemning knowledge, but simply stating a truth. Knowledge of the right kind is excellent, but even that may tend to inflate the individual who possesses it. Men may be puffed up even by their knowledge of the Scriptures, especially if their reading has been ill-balanced. Much charity is needed to guard against this evil and to make knowledge lead to edification. There are people who will say that it is only the dangerous ‘little knowledge’ that puffs men up, while those who have studied deeply are truly humble and never boast. This thought has been stated often, but it is not true. Indeed it would be difficult to define the words of such a saying. All the knowledge of mankind is only little. The most ignorant and the most cultured are only separated by a few degrees. It is quite true that intelligent people perceive the ugliness and folly of blatant boasting and so if they boast they do it more skilfully. Or it is possible for a man to feel himself so superior to the common run of humanity that he finds no pleasure in the admiration of the multitude. His detachment is a form of pride, and he may fall into the worst of errors by being puffed up against God” (PrPr 128-129). See Lesson, Wisdom and knowledge.

A popular maxim for Bible study — and an essential canon for accurate hermeneutics — states that an exegete should never allow one verse alone to dictate his or her theology on a matter. This oft-repeated truism attempts to protect both the callow Bible student and the seasoned theologian from embracing principles as Biblical without first considering the instruction of the whole counsel of God. When this habit of Biblical correlation is not practiced consistently, and the emphasis of the Bible on a matter is overlooked in favor of one passage or verse, false doctrines begin to emerge in the community.

1Co 8:1 is a popular verse within “evangelical” Christianity. The proverbial portion of the verse, “knowledge puffs up,” regularly echoes through the corridors of churches. Normally, the proverb is spoken as a subtle rebuke of a believer seemingly falling in love with learning. Since learning brings forth knowledge and knowledge brings forth arrogance, we reason, then learning isn’t a habit worthy of our love. According to many who voice this proverb, some learning is necessary, but the sole objective of study is practice: Doing, not thinking. Our goal as Christians is not to know ABOUT God — which sounds impersonal and academic — but to KNOW God. We know far more about the Bible (we imagine) than we can possibly obey, and so our focus must shift from that of impractical, pride-feeding knowledge to application and ministry skills acquisition. Our rallying cry: Let’s get spiritual (not academic)!

But does the Bible teach a corruption intrinsic to knowledge? Does God berate the believer who loves learning and who demonstrates considerable knowledge of his discipline? On the contrary, the whole of Scripture lends itself to the high value of learning and knowledge and, yes, to academics. From among dozens of passages highlighting the benefits of knowledge, only a few examples will be examined here. Pro 1:7 reads, “The fear of the lord is the beginning of knowledge.” Knowledge, according to this proverb, is a desirable commodity to be sought in conjunction with the fear of God. It is the fool, according to Pro 1:22, who hates knowledge; the wise store it up (Pro 10:14). Solomon, whom God endowed with great wisdom and understanding as measureless as the sand on the seashore, was skilled not only in government and rhetoric, but also in botany and zoology (1Ki 4:29-33). Job’s three friends were subject to the very wrath of God not because they acted disobediently, but because their knowledge about God was deficient and inaccurate (Job 42:7). In the NT, one of the few passages recording a compliment on the lips of the Savior is Mar 12:34. Here, a teacher of the law is said to be close to the kingdom of God because he had answered thoughtfully. In 2Co 8:7, knowledge is a field in which to excel alongside faith, speech, earnestness, and love. In 1Co 13:12, Paul identifies one of the benefits of glorification as the capacity to know fully. Numerous other passages could be cited, to say nothing of the gift of knowledge conferred by the Holy Spirit (1Co 12:8).

While the careful Bible student will refrain from developing a doctrine from one verse alone, he or she must also avoid excluding obscure verses from his or her system of theology. What then can be said about 1Co 8:1 if the bulk of Scripture appears to teach the integrity of knowledge? In this chapter, Paul addresses the issue of eating food sacrificed to idols. Three distinct levels of knowledge are delineated regarding sacrificed meat. First, 1Co 8:7 describes some who do not share in the knowledge that an idol is nothing at all. “They” consider food that has been sacrificed to an idol unclean, and so the eating of this food is defiling for them. Next, 1Co 8:1,2,10, and 11 describe the person who knows that there is no such thing as an idol, and so knows that food sacrificed to an idol is not ceremonially unclean (1Co 8:4-6). According to 1Co 8:2, however, “He does not know to the degree that he needs to know.” That is, his knowledge is deficient of proper love (1Co 8:1b,3). He possesses the right knowledge pertaining to the status of sacrificed meat and his liberty to partake (1Co 8:10,11), but his paucity of love blinds him from his weaker brother’s sensitivity. His knowledge does not build up his brother, as it would were it coupled with love (1Co 8:1b). On the contrary, his knowledge devoid of love serves only to build himself up; it demonstrates his selfishness (cf 1Co 13:2, “[if I have] all knowledge… but do not have love, I am nothing”). The final level of knowledge rests with those who understand that an idol is powerless and that the meat is not unclean. His knowledge of this information, however, coexists with enough love to refrain from eating (1Co 8:13). That is, he knows to the degree that he needs to know (1Co 8:2). He decides not to exercise his liberty out of consideration for his brother.

If 1Co 8:1 has been historically misused in Evangelical Christianity, then when is the proverb “knowledge puffs up” appropriate? Certainly not when one encounters a lover of learning. It is appropriate and necessary, however, when a believer “does not know to the degree that he needs to know.” As in 1Co 8, when a Christian is not using his knowledge to build up his brother — when his knowledge is not coupled with love — he is deserving of correction. He is not to be discouraged from further learning, but encouraged to grow in knowledge and love.

I love learning. It is refreshing to publicly profess that in a subculture that has overtly frowned upon such love in recent years. The rallying cry that I endorse, “Let’s get spiritual,” must not preclude knowledge. Rather, it must embrace the academic if it wishes to be Biblically compatible. The antithesis of spiritual is not academic. The antithesis of spiritual is unspiritual. And the academic can subsist in either a spiritual or an unspiritual mode.

1Co 8:6

FROM WHOM ALL THINGS COME: “Dr Thomas, in a scrap written just before his death, and found among his papers afterwards, thus defines the scripturally-revealed conception of the Father, of whom are all things: ‘Absolute power, from whose incorruptible substance or hypostasis free spirit radiates, is before all existing things. This self-existing incorruptible substance is essentially spirit — spirit substance — a concentration and condensation into one body of all the attributes, intellectual, moral and physical, of omnipotence — all things are out of Deity. All things being out of Deity, they were not made out of nothing. The sun, moon and stars, together with all things pertaining to each, were made out of something, and that something was the radiant effluence of His substance, or free spirit, which pervades unbounded space’ ” (WP 13).

1Co 8:7

…IS DEFILED: “Their thoughtlessness might embolden their weak brother to follow their example DESPITE his scruples. Thus, by disregarding his conscience (even in a matter of indifference), he would find the same disregarding to be easier a 2nd and a 3rd time — on vital issues, eventually being led to spiritual ruin” (WFB 103).

1Co 8:9

“It is not enough to be the inflexible advocate of policies which are right because they can be justified intellectually. Paul is also the passionate champion of WHATEVER best helps men and women attain the Kingdom” (WFB 101).

1Co 9:2

How could THEY question his authority? Their very existence proves it.

1Co 9:5

These other apostles all had one qualification Paul lacked: personal acquaintance with Christ (cp Act 1:21,22).

1Co 9:12

A continuation of theme from 1Co 8: “I am strong. I have the right to eat and drink at your expense. But I choose not to do so, lest I might hinder you.” They must have a similar attitude.

1Co 9:13

Vv 13,14: “Such men sometimes think that they give all that is required of them in giving money. This has been one of the great errors of Christendom, the attempt to buy that which is ‘without money and without price’. It is true that the apostle Paul says something regarding spiritual and carnal things which seems to suggest reciprocity in these matters. We must not put his teaching upside down, however. He says that Gentiles who are partakers of Israel’s spiritual riches have a duty to minister in carnal matters. He certainly does not suggest that carnal wealth can buy the spiritual treasures. The two kinds of riches are on a different plane. The currency is different and there is no known rate of exchange. The wealthy man who goes to his chapel with a feeling that he can purchase anything and a readiness to give of his abundance if the service pleases him, is not likely to receive any real spiritual food. He is not in the right condition to appreciate it. Possibly husks please him best. If so he can buy what he requires” (PrPr).

1Co 9:15

…I HAVE NOT USED…: ‘You boast in your rights. I boast in foregoing my rights.’

1Co 9:16

Vv 16-23: Paul humbled self so as to better serve the gospel.

1Co 9:17

TRUST: Or “commission” (RSV).

1Co 9:20

Vv 20,21: Notice 3 positions: (1) under the Law of Moses, (2) not under LM, and (3) under Christ’s law (v 21). For first two, “hupo” = under the power of. For the last, “ennomos” = within the sphere of.

1Co 9:24

Vv 24-27: The call of Christ demands such discipline. Olympic contests. See Lesson, Olympics — ancient, modern, and “Christian”.

V 24: “The New Testament has several allusions in it likening our life in Christ as a race. This conjures up several images in our head. In today’s heavily competitive environment, we might think of many racers jockeying for position and using every possible advantage to beat his or her competitors…

“The story is told of two men who are walking in the forest when all of a sudden they spot a large, angry-looking bear charging at them. As one of the men takes off running, he notices his companion stopping quickly to take off his boots. As he runs on, the first man yells back to his friend, ‘What are you doing? You can’t outrun that bear!’ The man, who has just finished taking off his boots. yells back, ‘I don’t have to outrun the bear. I just have to outrun you!’

“Although this verse may give us the impression that we are in a competition to outrun one another, taking in the whole counsel of God gives us another lesson altogether. Quite to the contrary, we are not in a race against each other. In fact, only in helping each other along the way can we help ourselves in our own race. Paul’s point was to urge the brethren in Corinth, whose main problem was ecclesial schism and factions, that they needed to run this race for eternal life in a much more focussed and determined fashion. The point was not to gauge their progress by comparing themselves among themselves, but to run their very best for Christ — which would include putting aside these fleshly problems which beset them.

“This important point escaped the apostle’s notice for the longest time. For all of Jesus’ earthly ministry, they argued who would be the greatest among them. Jesus told them that the one who sought to be the greatest should seek to be the servant. Those who would be first would be last and those who would be last would be first. This turns our notions of competition on its head.

“A few years ago, I had the opportunity to run in a race that more closely mimics the race for eternal life. It was the ‘Run for the Cure’ 10K race raising money for the fight against breast cancer. It was a run/walk, meaning that you could either run it or walk it. Running time nor athletic ability did not matter. All that mattered was that you finished. What was particularly interesting was that everyone who finished was a winner. By the time I crossed the finish line to the applause of the greeters and my own medal, the first finishers had probably showered off and gone home. However, it didn’t really matter. Neither did it matter that when I finished, there were still hundreds of people running their race. We all ran for a common goal which had nothing to do with besting one another.

“We should all endeavor to run our own race for eternal life to the best of our ability. It is not a competition pitting brother against brother. It is a race pitting us against our sinful desires — one of which is the desire to be the greatest. The author of the Hebrews gives us the perfect racing metaphor here: ‘Let us also lay aside every encumbrance, and the sin which so easily entangles us, and let us run with endurance the race that is set before us, fixing our eyes on Jesus, the author and perfecter of faith’ (Heb 12:1-2)” (KT).

“At the Olympics the worlds best athletes gather to compete for the honour of winning and wearing the gold medal. Many of the athletes are professional and they spend all day training every day. They employ the best coaches and tone every muscle to get every last little bit of speed or strength from their bodies. They sacrifice social events, rich foods, time, energy and money — and it is all for the short lived pleasure of a medal. The point is, that for an Olympic competitor, nothing is too much to sacrifice to win that medal.

“Paul says that we are in a race too. In the same way that an athlete trains and sacrifices, we need to train and sacrifice as Christians. We have to put as much energy into our training as the athletes do. We, like many of those athletes are professional Christians. We are supposed to be training to be like Christ 24 hours a day, 365 days a year no matter what our job, hobbies or circumstances. We must be aiming to constantly improve our lives aiming for the high standard of Christ. And in the end there will not be just one winner — everyone who runs for Christ will win the prize of everlasting life. What a race! On your marks, Get set, GO!” (RP).

RACE: “Stade”, a sprint in a stadium, in ct a “marathon” in Heb 12:2. Once in NT.

1Co 9:25

There is a crown of pride (Isa 28:3), which no one should wear. A crown of thorns (Mat 27:29), which no one can wear. And a crown of life (Jam 1:12), which everyone may wear. Also, an incorruptible crown (1Co 9:25), a crown of rejoicing (1Th 2:19), a crown of glory (1Pe 5:4), and a crown to be kept until Christ’s coming (Rev 3:11).

1Co 9:26

BEATING THE AIR: “Shadow-boxing”. Poss background: an outstanding boxer, named Melankomas, won honors at about this time. According to early writers, he was known for a style of fighting in which very few blows were struck, either by himself or his opponents; instead, he won his boxing matches by extraordinary footwork and defensive maneuvers, which wore down and frustrated his opponents.

1Co 9:27

DISQUALIFIED: The word “adokimos” is translated “reprobate” (Rom 1:28; 2Co 13:5-7, 2Ti 3:8; Tit 1:16), “castaway” (1Co 9:27), and “rejected” (Heb 6:8). It is used to describe a counterfeit coin, deficient as to weight or quality of metal. It is also used, figuratively, to describe a cowardly soldier who fails the test of battle; a candidate rejected for office; and a stone rejected by the builders. In each case, that which is “reprobate” has promised something by its outward appearance which it cannot deliver! It has, perhaps, a “name to live”, but it is dead — like clouds that promise rain, but give none; like stars in the heavens that appear fixed, but prove to be “wandering stars”, or meteors.

1Co 10:1

Vv 1-14: Warning of Israel’s example: baptized, separated, but seduced.

UNDER THE CLOUD: Exo 14:19-22: the cloud protected them from the Egyptians as they crossed the Red Sea.

1Co 10:4

Cp Joh 19:34: water out of Christ’s side. “Is the LORD among us or not?” (Exo 17:7).

1Co 10:5

SCATTERED: Lit “strewn about”. Sw “slain” (Num 14:16 LXX). A wilderness littered with dead bodies of disobedient people (Num 14:28-34; Heb 4).

1Co 10:6

Were the “wise” Corinthians going to idol temples (1Co 8:10) just to prove a point, or perhaps because they secretly desired the evil festivities?

TYPES: “Tupos” (vv 6,11), used 14 other times in NT: Joh 20:25 (twice), Act 7:43,44; 23:25; Rom 5:14; 6:17; Phi 3:17; 1Th 1:7; 2Th 3:9; 1Ti 4:12; Tit 2:7; Heb 8:5; 1Pe 5:3. In Amo 5:26 (LXX), tzelem (ie “image” of Gen 1:26, etc) = Gr tupos. In Exo 25:40 (LXX), tavneeth (sig form, likeness) = tupos. Cp Act 7:44; Heb 8:5. Thus, tupos = “adequate or appropriate representation”, either prospective or retrospective, ie memorial or shadow.

1Co 10:7

The “harmless” eating and drinking of 1Co 8 might lead to immorality — as with temple prostitutes.

1Co 10:8

TWENTY-THREE THOUSAND: Num 25:9 has “24,000”. But either (1) 23,000 “in one day” (here), and 24,000 overall, or (2) 23,000 Israelites along with 1,000 Moabitesses.

1Co 10:10

See Lesson, Angels of evil?

1Co 10:11

EXAMPLES: Tupos, see 1Co 10:6n.

FULFILLMENT OF THE AGES: “Revenue”, Gr “telos”, translated “revenue” in Rom 13:7; “duty” in Mat 17:25.

1Co 10:12

SO, IF YOU THINK YOU ARE STANDING FIRM, BE CAREFUL THAT YOU DON’T FALL!: “Brother, beware of the smooth places of the way; if you are treading them, or if the way be rough, thank God for it. If God should always rock us in the cradle of prosperity; if we were always dandled on the knees of fortune; if we had not some stain on the alabaster pillar; if there were not a few clouds in the sky; if we had not some bitter drops in the wine of this life, we should become intoxicated with pleasure, we should dream ‘we stand’; and stand we should, but it would be upon a pinnacle; like the man asleep upon the mast, each moment we should be in jeopardy” (CHS).

1Co 10:13

“I am not going to try to convince you that you should relish, enjoy or otherwise celebrate adversity, but simply to realize that it is good for you. Because we grow in our faith and develop our characters, therefore we can have a sense of joy in adversity. In a way, each trial we go through is a gift from God — a gift of adversity. Some of these are small gifts while others are big gifts. They are all gifts in that God is working with us…

“What we are promised in the Bible is that we can get through the trial. Maybe we will not get through it with our life, our sanity, our wealth or our family, but we can make it through with our salvation. We are promised that ‘No trial has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tested beyond what you are able, but with the trial will provide the way of escape also, that you may be able to endure it.’ What does this mean? Can we survive all trials? Yes and no. Eventually, one trial is going to take each of our lives. The promise is not that we can survive physically or emotionally, but spiritually. During the first century, as the Apostles were being murdered one by one, they did have a way of escape from their torturers. Their escape was death. Perhaps we long for a little better escape path than death, but in some cases, that is all that is provided. The promise is that each trial will be conquerable from the point of view of our salvation — period. ‘And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell’ (Mat 10:28)” (KT).

When temptations come in the normal course of life, God can be relied upon to deliver His children. But if the “wise”, who suppose themselves “strong”, go out of their way to test themselves, they cannot expect such deliverance. It is better to flee away from idols as far as possible.

EXCEPT WHAT IS COMMON TO MAN: “But such as man can bear” (ASV).

A WAY OUT: Gr “exodus”.

1Co 10:16

The Lord’s Supper: a memorial of Christ (Mat 26:26,27); a feast of remembrance (1Co 11:24); a banquet of victory (Act 20:7); a token of fellowship (1Co 10:16); and a confession of hope (1Co 11:26).

1Co 10:17

‘Seeing there is one bread, we — the many — MUST BE one body!’

“Partakers” / “sharers”: of root and fatness of olive tree (Rom 11:17), of spiritual things (Rom 15:27), of one bread (1Co 10:17), of sufferings and consolation (2Co 1:7), of God’s promise in Christ (Eph 3:6), of inheritance of saints (Col 1:12), of heavenly calling (Heb 3:1), of Christ (Heb 3:14), of the benefit (1Ti 6:2), of the glory (1Pe 5:1), and of the divine nature (2Pe 1:4).

1Co 10:20

Vv 20,21: Have no fellowship with: teachers of false doctrines (2Jo 1:10); workers of false deeds (Eph 5:11); worshipers of false gods (1Co 10:20,21).

Demons // Rev 9:20.

1Co 10:26

From Exo 9:29…

1Co 10:28

THE EARTH IS THE LORD’S, AND EVERYTHING IN IT: This repetition of Psa 24:1a (vv 26,28): “The earth is the Lord’s and the fulness thereof”, is disallowed (in 1Co 10:28) by most modern texts. Yet the supporting evidence for both occurrences is good. Assuming that the disputed words belong in both places, the argument: Food in the shops has been earlier dedicated to an idol. Do not let this trouble you. You have a right to eat it because: (1) the idol is nothing; (2) all creatures were made by the Lord (the earth is the Lord’s); and (3) as heirs of his kingdom, saints in Christ share his lordship over the lower creation. Therefore it is the right of anyone in Christ to eat such food. (On this, cp 1Ti 4:4,5.) But suppose a brother (eg a Jewish convert) protests that this food, lately dedicated to an idol, is unclean; then his fellow-believer should abstain from eating — with the comforting assurance that the earth is the Lord’s and the fulness thereof. In other words, in God’s world there is such a wide diversity of good things to eat, so it can be only a small hardship to deny oneself in this instance for the sake of a beloved brother’s sensitive conscience.

1Co 10:31

DO IT ALL FOR THE GLORY OF GOD: “We must unify our lives with one central motive: the glory of God. Everything we think, say or do must be for this purpose. Everything that does not contribute to it, or that detracts from it, must be put away. This alone is joy and peace” (GVG).

1Co 10:32

DO NOT CAUSE ANYONE TO STUMBLE: “Regardless of how ‘lawful’ a thing may be for us, if it is not a necessity but just a matter of our pleasure and desire, and if we know that it will distress our brethren and sisters, and weaken the ecclesia, and perhaps even divide it; and if we ignore the tears and pleadings of those who implore us to put the love of God and the peace and welfare of the ecclesia ahead of our own selfishness — and if we still go ahead with our willful course, then we have committed a serious sin before God. We have brazenly declared that our own present pleasure and satisfaction is more important to us than the love of God or the ecclesia’s wellbeing. We have declared that we neither have nor understand the beautiful, self-sacrificing spirit of Christ, and that we are, therefore, none of his. We may argue all too truly that few indeed have this. That’s beside the point. The point is: do WE have it? Can we face Christ without it?” (GVG).