3:1 Here is a trustworthy saying [cf. 1 Tim. 1:15]: If anyone sets his heart on being an overseer [Gr. “episkopos”; sometimes used interchangeably with “elder” (cf. Acts 20:17,28; Titus 1:5-7; refers to the leader on the local level; resembled role of pastors today], he desires a noble [valuable] task.

3:2 Now the overseer must be above reproach [blameless; does not mean perfection; nothing in his life should discredit him or the message], the husband of but one wife [“a one-woman man” faithful to his one wife], temperate [self-controlled in regard to alcohol, passion, lust, money], self-controlled, respectable [life worthy of dignity and honor; behavior is appropriate at all times], hospitable [cf. Rom. 12:13], able to teach [imperative in order to expose false doctrines and equip believers in sound doctrine],

3:3 not given to [addicted to] drunkenness, not violent [bully who manipulates others through threats and intimidation; one who strikes another] but gentle [one who willingly gives consideration to others], not quarrelsome [a person who starts fights], not a lover of money [greedy; cf. 1 Tim. 6:9-10].

3:4 He must manage [to rule or govern; authority exercised with compassion and sensitivity] his own family well and see that his children obey him with proper respect [dignity].

3:5 (If anyone does not know how to manage his own family [home is training ground for ministry], how can he take care of God’s church?)

3:6 He must not be a recent convert [or a novice; stresses importance of spiritual maturity; be careful to not mistake spiritual potential for spiritual wisdom], or he may become conceited [prideful] and fall under the same judgment as the devil [God’s judgment against the Devil; God will hold believers accountable].

3:7 He must also have a good reputation with outsiders [unbelievers; cf. Col. 4:5], so that he will not fall into disgrace and into the devil’s trap.

3:8 Deacons [literally means “servant”], likewise, are to be men worthy of respect [character and spiritual commitment should merit respect of others], sincere [not hypocritical], not indulging in much wine [cf. Eph. 5:18], and not pursuing dishonest [cutting moral corners for financial gain] gain [greedy for money].

3:9They must keep hold [be grounded in] of the deep truths [or mystery (the revelation of God in Christ)] of the faith [phrase refers to the content of the biblical message; sound doctrine] with a clear conscience [by obeying God willingly].

3:10 They must first be tested [involved proven intellectual knowledge of God’s Word and a lifestyle consistent with its teachings]; and then if there is nothing against them [above reproach], let them serve as deacons.

3:11 In the same way, their wives [can impact the effectiveness of their husbands’ deacon ministry] are to be women worthy of respect, not malicious talkers [slanderers from Gr. “diabolos”; included gossip and insults] but temperate [self-controlled rather than impulsive] and trustworthy in everything [refers to scope of their reliability and trustworthiness].

3:12 A deacon must be the husband of but one wife [must be completely dedicated to one woman as his wife] and must manage his children and his household well.

3:13 Those who have served well [1] gain an excellent standing [has a good reputation before God and others] and [2] great assurance in their faith in Christ Jesus.

3:14 Although I [Paul] hope to come to you [to Timothy in Ephesus] soon [in order to confront the false teachers who caused confusion in the church], I am writing you these instructions so that,

3:15 if I am delayed [we don’t know if Paul ever made this visit], you will know how people ought to conduct themselves [the qualifications listed in this chapter for pastors and deacons should apply to all Christians; what is good for the pastor in the pulpit is good for the people in the pews] in God’s household [Christians are part of God’s family], which is the church of [belongs to] the living [as opposed to lifeless gods worshiped by pagan Ephesians] God, the pillar and foundation of the truth.

3:16 [a summary outline of Christian truth…] Beyond all question, the mystery of godliness is great: He appeared in a body, was vindicated by the Spirit, was seen by angels, was preached among the nations, was believed on in the world, was taken up in glory.

2:1 I urge, then, first of all, that requests [petitions or requests individuals made of God], prayers, intercession [prayers for others] and thanksgiving [gratitude for God’s blessings] be made for everyone [indicates scope of Paul’s concern]—

2:2 for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness.

2:3 This [a life of prayer, dignity, and godliness] is good, and pleases God our Savior,

2:4 who wants [this does not mean that all will be saved] all men to be saved [refers to conversion] and to come to a knowledge of the truth.

2:5 For there is one God [cf. Deut. 6:4] and one mediator [an arbiter or negotiator] between God and men, the man Christ Jesus [cf. Jn. 14:6; Acts 4:12],

2:6 who gave himself as a ransom [refers to a price paid to release a captive or slave] for all men—the testimony [Christ’s death] given in its proper time.

2:7 And for this purpose I was appointed a [1] herald and an [2] apostle—I am telling the truth, I am not lying—and a [3] teacher of the true faith to the Gentiles.

2:8 I want men everywhere to lift up holy hands in prayer, without anger or disputing.

2:9 I also want women to dress modestly, with decency and propriety, not with braided hair or gold or pearls or expensive clothes,

2:10 but with good deeds, appropriate for women who profess to worship God.

2:11 A woman should learn in quietness and full submission.

2:12 I do not permit a woman to teach or to have authority over a man; she must be silent.

2:13 For Adam was formed first, then Eve.

2:14 And Adam was not the one deceived; it was the woman who was deceived and became a sinner.

2:15 But women will be saved through childbearing—if they continue in faith, love and holiness with propriety.

Note: 1 Timothy probably was written around A.D. 63 following Paul’s first imprisonment in Rome. Paul’s letter is filled with practical advice on how to lead a church.

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1:1 Paul, an apostle of Christ Jesus by the command of God our Savior and of Christ Jesus our hope,

1:2 To Timothy my true son in the faith: Grace, mercy and peace from God the Father and Christ Jesus our Lord.

1:3 As I urged [may indicate Timothy was reluctant to stay] you when I went into Macedonia, stay there in Ephesus so that you may command [refers to stern orders] certain men [included Hymenaeus and Alexander (cf. 1:20)] not to teach false [another of a different kind] doctrines [contradicted true teachings of the apostles] any longer

1:4 nor to devote themselves to [note elements promoted by false teachers] myths [cf. Titus 1:4; 2 Tim. 4:4] and endless genealogies. These promote controversies [or empty speculations] rather [fruitless discussions distracted from the important work of leading people to faith in Christ] than God’s work—which is by faith.

1:5 The goal of this command is love [of God and others], which comes from a pure heart and a good conscience [center of moral and rational behavior; helps believer distinguish true from false teaching] and a sincere [in contrast to false or hypocritical] faith.

1:6 Some have wandered away [to deviate or go astray] from these [from acceptable teaching] and turned to meaningless talk.

1:7 They [the false teachers] want to be teachers of the law, but they do not know what they are talking about or what they so confidently affirm.

1:8 We know that the law is good if one uses it properly.

1:9 We also know that law is made not for the righteous but for lawbreakers and rebels, the ungodly and sinful, the unholy and irreligious; for those who kill their fathers or mothers, for murderers,

1:10 for adulterers and perverts, for slave traders and liars and perjurers—and for whatever else is contrary to the sound doctrine

1:11 that conforms to the glorious gospel of the blessed God, which he entrusted to me.

1:12 I thank Christ Jesus our Lord [three reasons why Paul was grateful], [1: because Christ gave him strength] who has given me strength [to empower, enable], [2: because Christ trusted him] that he considered [reckoned, counted] me faithful, [3: because Christ put him into service] appointing [placing] me to his service [ministry; Gr. diakonia, which basically means service].

1:13 Even though I was once [formerly] a blasphemer [one who slanders God; probably means that in his opposition to the Christian movement Paul cursed the name of Jesus] and a persecutor [one who pursues as a hunter; cf. Acts 9:1; 22:4; Paul zealously tried to destroy Christianity] and a violent [“treatment which is calculated publicly to insult and openly to humiliate the person who suffers it” (Rienecker/Rogers)] man, I was shown mercy [pity; God does not choose us on the basis of anything good in us (cf. Isa. 64:6); God uses us because He is good not because we are good] because I acted in ignorance and unbelief [Paul sincerely believed he was serving God by trying to destroy the emerging Christian movement].

1:14 The grace [provided salvation] of our Lord was poured out on me abundantly [“above its usual measure”], along with the faith [appropriated salvation] and love that are in Christ Jesus.

1:15 Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to [purpose] save [rescue] sinners — of whom I am [“The sinner remains a sinner even if forgiven; the past is always there as a stimulus to deeper penitence and service.” (Rienecker/Rogers)] the worst [first, chief].

1:16 But for that very reason I was shown mercy so that in me, the worst of sinners, Christ Jesus might display his unlimited patience [longsuffering] as an example [Gr. hupotuposis: an outline, a sketch-plan, a first-draft, a preliminary model, a prototype / “This is what a life looks like when it’s shaped by the grace of God … and it could be your life.” (Swindoll)] for those who would believe on him and receive eternal life.

1:17 Now [recipients of God’s mercy and grace should respond with praise; in this case, spontaneous praise] to the King eternal, immortal, invisible, the only God, be honor and glory for ever and ever. Amen [so be it].

1:18 Timothy [pastor of the church at Ephesus; sent by Paul to deal with false teachings (1 Tim. 1:30)], my son [indicates a mentoring relationship], I [still concerned about Timothy] give [to lay upon or command] you this instruction [urgent charge or command] in keeping with the prophecies [see 1 Tim. 4:14 and Acts 16:2] once made about you, so that by following [living according to] them you may [daily] fight the good fight [Christian life can be tough],

1:19 holding on to faith [personal commitment to follow Christ; right beliefs] and a good [Christian] conscience [enlightened by the study of Scripture and developed by living in obedience to Christ]. Some [e.g., see v. 20 re: Hymenaeus (see 2 Tim. 2:17-18) and Alexander (see 2 Tim. 4:14)] have rejected [thrown away] these and so have shipwrecked [through doctrinal and/or moral compromise] their faith.

1:20 Among them are Hymenaeus [cf. 2 Tim. 2:17-18] and Alexander [possibly the coppersmith mentioned in 2 Tim. 4:14], whom I have handed over [indicates that they probably were members of the church; Paul’s actions were redemptive in regard to these men and protective in regard to the church] to Satan to be taught not to blaspheme.

These notes are based on the NASB text.

16:1 Now concerning the collection with the saints, as I directed the churches of Galatia, so do you also.

Paul urged the Corinthians to participate in an offering “for the poor among the saints in Jerusalem“ (Romans 15:26). This offering is also mentioned in 2 Corinthians 8-9, Galatians 2:10, and in Romans 15:25-29. The fund-raising project must have been successful as seen in Romans 15:25-29, written after 1 Corinthians. Paul suggested a practical plan for the collection of monies.

16:2 On the first day of every week let each of you put aside and save, as he may prosper, that no collections be made when I come.

[A] “On the first day of the week” suggests that each member of the congregation was to come to worship on the Lord’s Day prepared to contribute to the offering. Giving was to be worshipful and systematic.

[B] “let each of you put aside and save” suggests that each member of the congregation was to participate, rich and poor alike. They were to set some monies aside and bring them to their assembly on the Lord’s Day.

[C] “as he may prosper” suggests that giving was to be proportionate. People were expected to give according to their income and means. Those that had more should certainly give more.

16:3 And when I arrive, whomever you may approve, I shall send them with letters to carry your gift to Jerusalem;

16:4 and if it is fitting for me to go also, they will go with me.

Paul believed in the proper handling of money. He encouraged the church to select a “finance committee” to handle and deliver their gift to Jerusalem.

16:5 But I shall come to you after I go through Macedonia, for I am going through Macedonia;

16:6 and perhaps I shall stay with you, or even spend the winter, that you may send me on my way wherever I may go.

16:7 For I do not wish to see you now just in passing; for I hope to remain with you for some time, if the Lord permits.

Paul had mentioned that he would visit Corinth in 1 Corinthians 11:34. He was at Ephesus when he wrote to the Corinthians and hoped to spend the winter with them and then travel to Jerusalem with their offering for the poor saints.

16:8 But I shall remain in Ephesus until Pentecost;

16:9 for a wide door for effective service has opened to me, and there are many adversaries.

Paul was a good stewardship of the opportunities God placed before him. He would remain in Ephesus and preach Christ. As with all opportunities and open doors, there is the prospect of danger and opposition. Such was the case for Paul. (Refer back to 1 Corinthians 15:32).

16:10 Now if Timothy comes, see that he is with you without cause to be afraid; for he is doing the Lord’s work, as I also am.

16:11 Let no one therefore despise him. But send him on his way in peace, so that he may come to me; for I expect him with the brethren.

Paul advised the Corinthians to encourage Timothy, a young man with great potential in the Lord’s work. Though he was young, they were not to despise him. See also 1 Timothy 4:12.

16:12 But concerning Apollos our brother, I encouraged him greatly to come to you with the brethren; and it was not at all his desire to come now, but he will come when he has opportunity.

See Acts 18:24-28 for more information about Apollos. Paul encouraged Apollos to return to and minister in Corinth.

16:13 Be on the alert, stand firm in the faith, act like men, be strong.

16:14 Let all that you do be done in love.

This is good advice for any church!

[A] Be on the alert” – be watchful and vigilant. See 1 Thessalonians 5:6.

[B] “stand firm in the faith” – do not be “tossed here and there by waves, and carried about by every wind of doctrine,by the trickery of men, by craftiness in deceitful scheming” (Ephesians 4:14).

[C] “act like men” – do not remain “babes in Christ” (1 Corinthians 3:1) but rather put away childish things (1 Corinthians 13:11).

[D] “be strong”

[E] “Let all that you do be done in love.” See 1 Corinthians 13:1 – 14:1.

16:15 Now I urge you, brethren (you know the household of Stephanas, that they were the first fruits of Achaia, and that they have devoted themselves for ministry to the saints),

16:16 that you also be in subjection to such men and to everyone who helps in the work and labors.

Stephanas and his household were the first converts in Achaia and were baptized by Paul (see 1 Corinthians 1:16). They were faithful workers in the Lord’s work worthy of the respect of the church.

16:17 And I rejoice over the coming of Stephanas and Fortunatus and Achaicus; because they have supplied what was lacking on your part.

16:18 For they have refreshed my spirit and yours. Therefore acknowledge such men.

Stephanas and Fortunatas and Achaicus visited Paul in Ephesus. They probably delivered the letter from the church to Paul and likely delivered Paul’s response to the church. They conferred with him about church matters and refreshed his spirit as well.

16:19 The churches of Asia [located in what is now part of Turkey] greet you. Aquila and Prisca [an alternate spelling of Priscilla] greet you heartily in the Lord, with the church that is in their house [church buildings not bilt until third century].

Aquila and Priscilla were a husband-wife team. Paul met them in Corinth. Like Paul, they too, were tent-makers (Acts 18:1-3). They are mentioned six times in the New Testament.

16:20 All the brethren greet you. Greet one another with a holy kiss.

The “holy kiss” was an expression of brotherly love. Men kissed men and women kissed women.

16:21 The greeting is in my own hand – Paul.

Paul added his personal signature to the letter which he had dictated to a secretary (an amanuensis). See also Galatians 6:11 and 2 Thessalonians 3:17.

16:22 If anyone does not love the Lord, let him be accursed. Maranatha.

Maranatha means “O Lord, come.” This expressed the hope of believers.

16:23 The grace of the Lord Jesus be with you.

16:24 My love be with you all in Christ Jesus. Amen.

Paul closed this tough letter in a tender way.

These notes are based on the NASB text.

15:1 Now I make known to you [that is, “I draw your attention”], brethren, the gospel which I preached to you, which also you received, in which also you stand,

15:2 by which also you were saved [present tense indicating continuous action – “being saved”], if you hold fast the word which I preached to you, unless you believed in vain [superficially and insincerely].

Paul reminds the Corinthians of the good news he proclaimed to them (cf. 1 Corinthians 4:15), which they received, and in which they stand and by which they were saved.

15:3 For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures,

When and where did Paul receive the gospel? On the Damascus Road (Acts 9:19)? At Arabia (Galatians 1:17)? At Jerusalem (Galatians 1:18)?

Paul declares that what he received was rooted in history.

[A] “Christ died for our sins according to the Scriptures.” The death of Christ was a historical fact. Many men died at the hands of the Romans, but His death was for our sins. His death was according to the Scriptures. His death was foretold in several places in the Old Testament (see especially Isaiah 53:5-12).

Regarding the phrase “according to the Scriptures,” refer to the experience of the two who encountered Jesus on the road to Emmaus (Luke 24:13-35). Luke records, “And beginning with Moses and with all the prophets, He explained to them the things concerning Himself in all the Scriptures” (Luke 24:27).

15:4 and that He was buried, and that He was raised on the third day according to the Scriptures,

[B] “He was buried.” Christ did not merely swoon on the cross. He actually died on the cross and was buried.

[C] “He was raised on the third day according to the Scriptures.” Jesus died (past tense) and was buried (past tense) and was raised (perfect tense indicating that He remains raised from the dead. A past event with results continuing to the present).

15:5 and that He appeared to Cephas, then to the twelve.

15:6 After that He appeared to more than five hundred brethren at one time, most of whom remain until now, but some have fallen asleep;

15:7 then He appeared to James, then to all the apostles;

15:8 and last of all, as it were to one untimely born, He appeared to me also.

[D] “He appeared.” The appearances of Christ following His resurrection are an important part of the historical facts of the Gospel. Lest anyone try to deny the resurrection, Paul lists actual eye-witnesses in chronological order, many of whom were still living and available for interrogation.

[1] “He appeared to Cephas” (Peter). See Luke 24:34.

[2] He appeared to “the twelve.” Although Judas was dead, the term was used as a collective term for Jesus’ disciples.

[3] “He appeared to more than five hundred brethren at one time.” Perhaps Matthew 28:16-20 is a reference to this occasion (although this appearance is not specifically mentioned anywhere in the Gospels). At any rate, many of these eye-witnesses were still alive. They could be questioned by anyone.

[4] “He appeared to James.” Most scholars believe that this is a reference to the half-brother of Jesus. James is mentioned in Mark 6:3. According to John 7:5 he was an unbeliever. The resurrection must have provided him with the proof he needed to become a believer. He later became the leader of the Jerusalem church (Acts 15:13-21).

[5] He appeared “to all the apostles.” See Acts 1:3-11.

[6] He appeared to Paul, an unbeliever convinced that Jesus was dead.

15:9 For I am the least of the apostles, who am not fit to be called an apostle, because I persecuted the church of God.

15:10 But by the grace of God I am what I am, and His grace toward me did not prove vain [that is, empty or without success]; but I labored [toiled to the point of exhaustion] even more than all of them, yet not I, but the grace of God with me.

Christ appeared to Paul and his life was forever changed. By God’s grace he was saved and given a new purpose in life. Paul labored for the Lord to the point of exhaustion. He was able to do so because of God’s grace.

15:11 Whether then it was I or they [the other apostles], so we preach and so you believed.

Paul and all the apostles were faithful in proclaiming the good news of salvation. That is what mattered. That is what had made a difference in the lives of the Corinthians.

15:12 Now if Christ is preached, that He has been raised from the dead, how do some among you say that there is no resurrection from the dead?

Some were denying, not the resurrection of Christ per se, but the resurrection of men from the dead. Paul proceeds to show the Corinthians that the resurrection of Christ and our resurrection are linked together. Christ is the first-fruits (see verse 20). That means there is more to come. But if Christ has not been raised from the dead, then there are some serious ramifications to consider.

Notice that “if there is no resurrection of the dead”, then…

15:13 But if there is no resurrection of the dead, not even Christ has been raised;

[A] “not even Christ has been raised.” (See also verse 16).

15:14 and if Christ has not been raised, then our preaching is vain, your faith also is vain.

[B] “our preaching is vain” – There is no good news to proclaim.

[C] “your faith is also in vain” – Because if Christ has not been raised they had trusted something which was false and had no basis in fact. See also verse 17.

15:15 Moreover we are even found to be false witnesses of God, because we witnessed against God that He raised Christ, whom He did not raise, if in fact the dead are not raised.

[D] Paul and all the apostles (see verse 11) who proclaim the gospel would be liars.

15:16 For if the dead are not raised, not even Christ has been raised;

See verse 13. Paul reinforces his point through repetition.

15:17 and if Christ has not been raised, your faith is worthless; you are still in your sins.

[E] “your faith is worthless” – Because they trusted in a lie. See also verse 14.

[F] “you are still in your sins” – The death and resurrection of Christ assure the believer of salvation from sin. But if Christ has not been raised there is no remedy for sin. Living believers are unjustified.

15:18 Then those who have fallen asleep in Christ have perished.

[G] Those believers who have died have perished. There is no hope of a future in heaven. Dead believers have perished. There is no hope of ever seeing them again.

15:19 If we have hoped in Christ in this life only, we are of all men most to be pitied.

[H] Believers are the most pathetic and miserable of all men. All of their sufferings and sacrifices are without meaning and purpose. They have a faith without a future. They are committed to an illusion, a lie. Why, then, be a Christian?

15:20 But now Christ has been raised from the dead, the first fruits of those who are asleep.

Good news! “Christ has been raised from the dead.” He is “the first-fruits” or the promise of more to come. See Leviticus 23:4-11 for the background of this metaphor. See Colossians 1:18 where Paul refers to Christ as “the first-born from the dead.”

15:21 For since by [through] a man [Adam] came death, by [through] a man [Christ Jesus – see 1 Timothy 2:5] also came the resurrection of the dead.

15:22 For as in Adam all die, so also in Christ all [that is, all who are in Christ] shall be made alive.

The first Adam introduced death to mankind. The last Adam offers men life.

15:23 But each in his own order: Christ the first fruits, after that those who are Christ’s at His coming,

At the second coming of Christ, “those who are Christ’s” will experience the resurrection. “But each in his own order” meaning [1] Christ first (He is the first fruits), [2] Christians who have died, and [3] Christians who are alive at His coming. See 1 Thessalonians 4:13-17.

Regarding the word “coming.” It translates the Greek word parousia.

[A] “It was a word commonly used in the Greek world in reference to the return home of a journeying monarch.” (M.J. Berquist)

[B] This term was used by the early Christians to designate the second coming of Christ.

15:24 then [after an unspecified period of time] comes the end [the accomplishment of God’s creative and redemptive purpose in Christ], when He delivers up the kingdom to the God and Father, when He has abolished all rule and all authority and power.

Note the three conditions that must be fulfilled in order for the end to come.

[A] “when Christ delivers up the kingdom to God the Father”

[B] “when He has abolished all rule and all authority and power.” The phrase “all rule and all authority and power” refers to various human and nonhuman demonic powers that oppose God’s rule. See 1 John 5:19. This condition actually precedes the first.

See verse 28 for the third condition.

15:25 For He must reign until He has put all His enemies under His feet.

“Christ alone must reign till no enemy remains to separate God and man.” (Mid-America Theological Journal, Spring 1983)

15:26 The last enemy that will be abolished is death.

Death was not victorious over Christ, neither will it be victorious over those who belong to Christ. See also verse 54.

15:27 For He has put all things in subjection under His feet. But when He says, “All things are put in subjection,” it is evident that He [God] is excepted who put all things in subjection to Him.

15:28 And when all things are subjected to Him, then the Son Himself also will be subjected to the One who subjected all things to Him, that God may be all in all.

[C] “when all things are subjected to Him” – Mission accomplished!

15:29 Otherwise, what will those do who are baptized for the dead? If the dead are not raised at all, why then are they baptized for them?

Paul did not believe in the practice of baptism for the dead but used it as an illustration concerning the resurrection.

15:30 Why are we also in danger every hour?

15:31 I protest, brethren, by the boasting in you, which I have in Christ Jesus our Lord, I die daily.

15:32 If from human motives I fought with wild beasts at Ephesus, what does it profit me? If the dead are not raised, let us eat and drink for tomorrow we die.

If Christ has not been raised from the dead then Paul said it was foolish for him and others to endanger their lives in the proclamation and propagation of the Gospel. See 2 Corinthians 11:23-33 for an overview of some of the dangers that Paul experienced for the sake of the Gospel. Sacrifice, suffering, and service is foolish if Christ has not been raised from the dead. If Christ has not been raised from the dead, then one might as well adopt the hedonistic Epicurean philosophy which says, “Let us eat and drink, for tomorrow we die.”

15:33 Do not be deceived [this is a command to stop an activity in progress]: “Bad company corrupts good morals.”

Paul cautioned the Corinthians against associating with and listening to those who did not believe in the resurrection and who were without moral convictions. That would only lead to wrong living. Those who did not believe in the resurrection could easily fall into the trap mentioned in the previous verse: “If the dead are not raised, let us eat and drink for tomorrow we die.”

 15:34 Become sober-minded as you ought, and stop sinning; for some have no knowledge of God. I speak this to your shame.

Paul exhorted the Corinthians to come to their senses and stop sinning. Some had no knowledge of God and denied the resurrection because of the sinful behavior of the Corinthians.

15:35 But someone will say, “How are the dead raised? And with what kind of body do they come?”

Some were asking the how and what questions regarding the nature of the resurrected body. Perhaps, “How can a decomposed human body be raised? What will it look like?” Paul used three analogies to answer these questions.

15:36 You fool! That which you sow does not come to life unless it dies;

15:37 and that which you sow, you do not sow the body which is to be, but a bare grain, perhaps of wheat or of something else.

15:38 But God gives it a body just as He wished, and to each of the seeds a body of its own.

[A] The analogy of the seed. A seed that is planted in the ground dies but eventually springs forth in an even more glorious state. Read verses 42-48 for a more detailed discussion of this point.

15:39 All flesh is not the same flesh, but there is one flesh of men, and another flesh of beasts, and another flesh of birds, and another of fish.

[B] The analogy of flesh. The resurrection body will be as different from our present body as the flesh of men, beasts, birds, and fish are different from one another. Just as the flesh God has given to men and beasts and birds and fish is suited to their respective environments, so the resurrection body will be well-suited for its environment.

15:40 There are also heavenly bodies and earthly bodies, but the glory of the heavenly is one, and the glory of the earthly is another.

15:41 There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory.

[C] The analogy of celestial bodies. Each is distinctive and suited to its particular sphere. In like manner the resurrection body will be different from the natural body and suited to its new sphere.

15:42 So also is the resurrection of the dead. It is sown a perishable body, it is raised an imperishable body;

Note the differences between the body that dies and is buried and the body that is raised from the dead.

[A] Perishable versus imperishable.

15:43 it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power;

[B] Dishonor versus glory.

[C] Weakness versus power.

15:44 it is sown a natural body, it is raised a spiritual body. If [since] there is a natural body, there is also a spiritual body.

[D] Natural versus spiritual.

See verse 53 for the following comparisons:

[E] Perishable versus imperishable.

[F] Mortal versus immortal.

15:45 So also it is written, “The first man, Adam, became a living soul.” The last Adam became a life-giving spirit.

15:46 However, the spiritual [Christ] is not first, but the natural [Adam]; then the spiritual [Christ].

15:47 The first man is from the earth [that is his origin], earthy [made of dust]; the second man is from heaven [that is His origin].

15:48 As is the earthy, so also are those who are earthy; and as is the heavenly, so also are those who are heavenly.

15:49 And just as we have borne the image of the earthy, we shall also bear the image of the heavenly.

See Philippians 3:20-21 and 1 John 3:2.

15:50 Now I say this, brethren, that flesh and blood [the present natural body] cannot inherit the kingdom of God; nor does the perishable inherit the imperishable.

A change in our earthy bodies must take place to prepare us for eternity. Our earthy bodies are not suitable to a heavenly existence. Believers who are alive at the second coming of Christ will be changed and those who have died will “inherit the imperishable,” that is, receive new resurrection bodies.

15:51 Behold, I tell you a mystery [a message beyond human comprehension]; we shall not all sleep, but we shall all be changed,

Not all believers will experience death (before the parousia), but all will “be changed,” that is, receive new resurrection bodies. See also 1 Thessalonians 4:13-17.

15:52 in a moment [atomos or the smallest fragment of time], in the twinkling of an eye, at the last trumpet [at the voice of Jesus Christ – see Revelation 1:10 (McGee)]; for the trumpet will sound, and the dead will be raised imperishable, and we shall be changed.

15:53 For this perishable must put on the imperishable, and this mortal must put on immortality.

The word “must” emphasizes that we cannot go to heaven with our old bodies. We must be outfitted with new incorruptible and immortal bodies.

15:54 But when this perishable will have put on the imperishable, and this mortal will have put on immortality [refer back to verse 50], then will come about the saying that is written, “Death is swallowed up in victory.”

When the perishable and mortal is changed to imperishable and immortal the believer will be beyond the reach of death. See verse 26.

15:55 “O death, where is your victory? O death, where is your sting?”

15:56 The sting of death is sin, and the power of sin is the law;

The word “sting” “represents death as a venomous creature, a scorpion, or a hornet which is rendered harmless” (Rienecker/Rogers).

15:57 but thanks be to God, who gives us the victory through our Lord Jesus Christ.

Our victory is through Christ.

15:58 Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord.

This verse is nothing less than a triumphant note of victory. The word “Therefore” points back to everything Paul has written regarding Christ’s victory over death and the assurance that those who are in Christ share that victory. The word “Therefore” assures us that our “toil is not in vain in the Lord.”

The word “be” is an imperative and should be understood as “continue to be.” Paul urged the Corinthian Christian to continue to be “steadfast” or “firm or fixed” in their faith, not swayed by contrary argument. They were to be firmly rooted and established in their faith (see Colossians 2:6).

The word “immovable” means to stay in place and not shift from a position. Paul urged the Corinthian Christians to stay in place doctrinally. They were not to give in to any attempts to overthrow their belief in the resurrection. They were to be so fixed in place that they would not be “tossed here and there by waves, and carried about by every wind of doctrine, by trickery of men, by craftiness in deceitful scheming” (Ephesians 4:14). They were to guard against being taken “captive through philosophy and empty deception, according to the tradition of men, according to the elementary principles of the world, rather than according to Christ” (Colossians 2:8).

Paul also urged the Corinthian believers to always abound in the work of the Lord. This is the mark of a steadfast, immovable believer. “Always abounding” means to do more than enough. It means to go a second and third mile when it comes to the work of the Lord. It means to work quietly, consistently, and faithfully in the work of the Lord. Our work for the Lord should indeed be overflowing.

The word “knowing” is the important word here. It is a word that speaks of conviction and assurance. The believer can work with the confident assurance that his work is not vain, empty, or futile. The Amplified Bible translates this phrase, “being continually aware that your labor in the Lord is not futile-never wasted or to no purpose.” What a marvelous assurance. Some men labor without the assurance that their work is meaningful or purposeful, but not the believer. The believer can labor knowing that his work is both meaningful and purposeful and of eternal significance.

These notes are based on the NASB text.

14:1 Pursue [as a way of life] love, yet desire earnestly spiritual gifts, but especially that you may prophesy.

Christians ought to “desire earnestly spiritual gifts” and exercise them in love (chapter 13) that the church might be edified (chapter 12). Perhaps more importantly, Christians ought to desire earnestly the fruit of the Spirit (see Galatians 5:22-23). If more Christians earnestly desired the fruit of the Spirit there would probably be less problems with the gifts of the Spirit among believers.

Paul encouraged the Corinthians to especially desire the ability to prophesy or to proclaim God’s Word in a simple, intelligible, and powerful way. Phillips reads, “The highest gift you can wish for is to be able to speak the messages of God.” Paul placed the gift of prophecy at a much higher level than tongues.

14:2 For one who speaks in a tongue does not speak to men, but to God; for no one understands, but in his spirit he speaks mysteries.

Note: Translators of the King James inserted the word “unknown” in front of the word “tongue.” The word “unknown” is not in the Greek text.

A person speaking “in a tongue” will not be understood by anyone but God, unless there is an interpreter. His hearers will not understand his words. They will only hear unintelligible sounds. His message will remain a mystery to his hearers.

14:3 But one who prophesies speaks to men for edification [contributing to the spiritual well-being of others] and exhortation and consolation.

14:4 One who speaks in a tongue edifies himself; but one who prophesies edifies [strengthens the spiritual life of] the church.

14:5 Now I wish that you all spoke in tongues, but even more that you would prophesy; and greater is one who prophesies than one who speaks in tongues, unless he interprets, so that the church may receive edifying.

In contrast to the “tongues-speaker” who “edifies himself,” the one who “prophesies” [preaches the gospel in an understandable language] edifies, exhorts, and consoles others. Tongues had an inward orientation. Prophesying had an outward orientation.

People dealing with life’s ups and downs and run-arounds need practical spiritual help from the church. They need to be edified or built up when they are feeling down. They need to be exhorted or encouraged and assisted to hang in there. They need to be comforted when they feel overwhelmed by their circumstances and lose sight of the bigger picture. They need a clear word from God.

14:6 But now, brethren, if I come to you speaking in tongues, what shall I profit you, unless I speak to you either by way of revelation or of knowledge or of prophecy or of teaching?

If Paul had come to the Corinthians speaking in tongues it would have been a useless visit. No one would have been able to understand him or make any sense of his speech. Paul reminds the Corinthians that, by contrast, they would profit by such a visit if the gifts of revelation (revealing truth), knowledge, prophesy, or teaching were employed.

People who don’t understand cannot be profited or edified. Paul uses three illustrations to prove his point.

14:7 Yet even lifeless things, either flute or harp, in producing a sound, if they do not produce a distinction in the tones, how will it be known what is played on the flute or on the harp?

[A] Musical instruments must make distinct sounds if the hearer is to recognize the tune being played. If someone picks up a musical instrument and skillfully plays a tune it is pleasing to hear. If someone however, picks up an instrument and just haphazardly “toots” away, the product is irritating and annoying noise.

14:8 For if the bugle produces an indistinct sound, who will prepare himself for battle?

[B] Military bugles are used to alert troops for battle, to sound charge and retreat, to wake up the troops and to send them to bed. Yet imagine the chaos if a bugler did not blow a distinct call.

14:9 So also you, unless you utter by the tongue speech that is clear, how will it be known what is spoken? For you will be speaking into the air.

[C] Daily conversation between people must be in language and terms that both parties can understand otherwise the conversants will simply “be speaking into the air.”

14:10 There are, perhaps, a great many kinds of languages in the world, and no kind is without meaning.

This is an indication that when Paul wrote of “tongues” he was referring to known languages and not unknown ecstatic utterances.

14:11 If then I do not know the meaning of the language, I shall be to the one who speaks a barbarian, and the one who speaks will be a barbarian to me.

It does not matter how sincere a speaker is in his communication if the recipient does not understand what he is saying.

The reference to “barbarian” comes from the Greek view of non-Greek speaking peoples whose speech sounded like “bar bar” to the Greeks.

Paul next issues two exhortations to the Corinthian believers.

14:12 So also you, since you are zealous [and, of course, some were “jealous”] of spiritual gifts, seek to abound [overflow] for the edification of the church.

[A] Desire those gifts that will result in the edification of the church. In fact, Paul exhorts the Corinthians to use their spiritual gifts in such a manner as to overflow in their edification of the church.

14:13 Therefore let one who speaks in a tongue pray that he may interpret.

[B] Those who speak in tongues should pray for the gift of interpretation to the end that the church might be edified. Without the gift of interpretation, the gift of tongues is useless in the church.

14:14 For if I pray in a tongue, my spirit prays, but my mind is unfruitful.

14:15 What is the outcome then? I shall pray with the spirit [that is, the inner man, as in 2:11] and I shall pray with the mind [that is, with intelligible words] also; I shall sing with the spirit and I shall sing with the mind also.

14:16 Otherwise if you bless in the spirit only, how will the one who fills the place of the ungifted [unversed in spiritual gifts or an inexpert in tongues] say the “Amen” at your giving of thanks, since he does not know what you are saying?

14:17 For you are giving thanks well enough, but the other man is not edified.

This is a strong word to those who claim to pray in a tongue in their private devotions. Because they do not understand what they are praying their “mind is unfruitful.” And if one prays in a tongue in a public worship setting, it is still an unfruitful exercise because those who are “ungifted” (verse 16) or have no knowledge of tongues will not even know when to say “Amen,” regardless of how well one prays in a tongue! As far as Paul was concerned, it was better to pray, sing, and bless in terms others could understand.

14:18 I thank God, I speak in tongues more than you all;

14:19 however, in the church I desire to speak five words with my mind, that I may instruct others also, rather than ten thousand words in a tongue.

Vernon McGee comments that Paul had to speak in tongues on his missionary journeys because he traveled across regions where different tribes spoke different languages. But in the church, he spoke the language that everybody could understand.

“Paul’s use of the phrase to instruct others indicates that worship should stimulate not only the emotions but the mind” (BBC, Vol. 10).

14:20 Brethren, do not be [a command to stop an action which is in progress] children in your thinking; yet in evil be babes, but in your thinking be mature.

The Corinthians were acting like children in regard to the matter of tongues. Children often prefer that which is amusing over that which is useful. Paul wanted for the Corinthians to be like “babes” in regard to evil, but “mature” in regard to spiritual matters.

Paul next moves to a consideration of the ineffectiveness of tongues in evangelism.

14:21 In the Law it is written, “By men of strange tongues and by the lips of strangers I will speak to this people, and even so they will not listen to Me,” says the Lord.

14:22 So then tongues are for a sign, not to those who believe, but to unbelievers; but prophecy is for a sign, not to unbelievers, but to those who believe.

[A] Strange, or foreign, tongues were unsuccessful in bringing the Israelites to repentance in Old Testament times. The reference from Isaiah 28:11-12 is to the Assyrians who invaded Israel. The sound of a foreign tongue in the land meant that judgement had come because the people had refused to heed the clear words of the prophets.

14:23 If therefore the whole church should assemble together and all speak in tongues, and ungifted [unversed in spiritual gifts] men or unbelievers enter, will they not say that you are mad?

[B] If “ungifted men or unbelievers” entered the church only to witness everyone speaking in tongues, it might lead them to conclude that everyone was mad. Such a scene would drive men from Christ but not draw men to Christ. The church has a responsibility to present the message of salvation in clear and meaningful terms.

14:24 But if all prophesy, and an unbeliever or an ungifted man enters, he is convicted by all, he is called to account by all;

14:25 the secrets of his heart are disclosed; and so he will fall on his face and worship God, declaring that God is certainly among you.

[C] If, on the other hand, “an unbeliever or an ungifted man enters” the church and hears the message of salvation in clear and unmistakable terms, it could lead him to be convicted of his sin, recognize his need for Christ, repent of his sin and be converted.

14:26 What is the outcome then, brethren? When [as often as] you assemble, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done for edification.

Therefore, in light of the previous illustrations, how should the gift of tongues and the gift of prophesy be exercised in public worship? (Perhaps there was as much confusion and chaos in their worship as in their observance of the Lord’s Supper.)

[A] “Let all things be done for edification.” Whether tongues-speaking (and the interpretation) or prophesying or the sharing of a psalm or teaching or revelation, all should be done for edification. The message should also be consistent with the Word of God.

“As each one has received a special gift, employ it in serving one another, as good stewards of the manifold grace of God.” (1 Peter 4:10).

14:27 If anyone speaks in a tongue, it should be by two or at the most three, and each in turn, and let one interpret;

[B] If there is to be tongues-speaking in the church it should be “by two or at the most three, and each in turn” (not simultaneously). In addition, an interpreter must be present.

14:28 but if there is no interpreter, let him keep silent in the church; and let him speak to himself and to God.

[C] If an interpreter is not present, then there should be no tongues-speaking at all! Let the tongues-speaker “speak [silently] to himself and to God.”

14:29 And let two or three prophets speak, and let the others pass judgment.

[D] The same “rules of order” applied to prophets. They should speak “and let the others pass judgment.” The word “others” refers to “others of the same kind.” Other prophets “should judge or discern if what is being said is of the Holy Spirit” (Hobbs). Brian Harbour comments that to “judge” may mean to discuss the prophecy and its relevance/application to the lives of the listeners (Bible Book Study Commentary, page 111). We should certainly take the time to evaluate and apply the message we hear to our own lives.

14:30 But if a revelation is made to another who is seated, let the first keep silent.

[E] If another man (with the gift of prophesy) received a revelation, the one speaking must be willing to listen. According to verse 32, “the spirits of prophets are subject to prophets.” A prophet should be willing to be silent and yield the floor to another prophet who receives a revelation.

14:31 For you can all prophesy one by one, so that all may learn and all may be exhorted;

[F] The prophets should also speak one at a time “so that all may learn and all may be exhorted.”

14:32 and the spirits of prophets are subject to prophets;

14:33 for God is not a God of confusion but of peace, as in all the churches of the saints.

[G] The worship service is to be orderly.

14:34 Let the women keep silent in the churches; for they are not permitted to speak, but let them subject themselves, just as the Law [Genesis 3:16] also says.

14:35 And if they desire to learn anything, let them ask their own husbands at home [Wiersbe notes, “Sad to say, in too many Christian homes today, it is the wife who has to answer the questions for the husband because she is better taught in the Word.”]; for it is improper for a woman to speak in church.

There are several interpretations of the meaning of “they are not permitted to speak.” (Keep in mind 1 Corinthians 11:5 and 13.)

[A] Paul did not want for women to speak in tongues. (McGee) & (J.A. Millikin, Mid-America Theological Journal, Spring 1983)

[B] Paul did not want for women to disrupt the worship service with disruptive speech or questions or arguments.

[C] Paul did not want for women to evaluate the prophetic messages (see verse 29). (Wiersbe)

14:36 Was it from you that the word of God first went forth? Or has it come to you only?

“The question is ‘were you the starting point of the gospel? or were you its only destination?’ Paul is attacking the abuses of the Corinthians by pointing out they were not the true source of the gospel.” (Rienecker/Rogers)

14:37 If anyone thinks he is a prophet or spiritual, let him recognize that the things which I write to you are the Lord’s commandment.

14:38 But if anyone does not recognize this he is not recognized.

Prophets ought to recognize divine revelation when they see it!

14:39 Therefore, my brethren, desire earnestly to prophesy, and do not forbid to speak in tongues.

This is a restatement of 14:1. Paul urged the Corinthian believers to “desire earnestly to prophesy” for the several reasons outlined in this chapter. The gift of prophesy was profitable for “edification and exhortation and consolation” (14:2) and evangelizing the lost (14:24-25).

14:40 But let all things be done properly and in an orderly manner.

“Creating a climate in which the lost could be won was more important than creating a climate in which the Christians could do what they wanted to do” (Brian Harbour, Bible Book Study Commentary, page 112).

“These final words have become a classic slogan for the apt administration of all church affairs” (M.J. Berquist).

“The sum-total of all this is that spiritual gifts, whatever they may be, are not bestowed by the Spirit merely for personal display. They are given as a means of serving God for the good of others. Any abuse of this is not the purpose of God” (Hobbs). 

Practical Considerations

Spiritual gifts should be exercised in love.
Spiritual gifts should be exercised in love (chapter 13) for the edification of the church (14:26).

Desire also the fruit of the Spirit.
Paul encouraged the Corinthian believers to “desire earnestly spiritual gifts.” The Corinthian congregation was characterized by problems because of the abuse of spiritual gifts. If Christians earnestly desired the fruit of the Spirit (Galatians 5:22-23) they would probably get in less fights over the gifts of the Spirit!

People who are hurting and confused and troubled need a clear word from God.
Tongues is limited in its value to a lost and hurting world. It is ineffective as an evangelistic medium. Prophesy, on the other hand, is better able to meet the needs of a hurting world. It is an excellent evangelistic medium.

Spiritual gifts should be exercised in an orderly manner in worship and contribute to the spiritual well-being of others.
“God is not a God of confusion” (14:33). Christian worship should be orderly (14:40) to the end that believers have an opportunity to exercise their spiritual gifts and others are edified through their proper use.

 “Let all things be done…”
[A] “for edification.” (14:26)
[B] “properly and in an orderly manner.” (14:40)

These notes are based on the NASB text.

Who has defined the word “love” for you? There is a lot being said about love these days and you have to be careful who you listen to or you might get the wrong idea about the meaning of love. While musicians and poets attempt to describe and define love in its many splendored forms, no writer deals with the matter of love as musically and poetically as the Apostle Paul.

Nowhere else in all of literature, either sacred or secular, will you find the meaning of love more beautifully expressed than in 1 Corinthians 13. The 13th Chapter of 1 Corinthians is like a prism. When a beam of light is passed through a prism, it comes out on the opposite side broken up into its component colors…red, yellow, violet, orange, and all the colors of the rainbow. So it is with love as it passes through the inspired heart of the Apostle Paul. We see it broken up into its component elements in 1 Corinthians 13.

We must keep in mind two very important things as we look at this chapter:

First, remember that Scripture was not written in a vacuum. We find this great chapter on love included in a serious letter by Paul to the church in Corinth…a church with very serious problems. In this letter, Paul painted for the Corinthians a picture of themselves…in their factions, their jealousies, their vanity, their carnality, their misuse of Christian liberty, and their bragging about their spiritual gifts. In the thirteenth chapter of this letter, Paul momentarily turned aside from his direct counsels and rebukes to show the Corinthians an ideal Christian life, which was pretty much everything theirs was not.

Second, we must remember that, unlike our language, the Greeks had several words for love. The word “eros” was used to refer to love of deep desire, passionate and sensuous longing. It had a physical and sexual connotation and is nowhere used in the New Testament. The word “storge” referred to the kind of affection found in a family. The word “philia” was used to refer to brotherly love. Finally, the word “agape” was used to express the unconditional kind of love that God expressed toward us through Christ. It implies loving when there is nothing worthy to evoke love. This is the word Paul used in this chapter.

Love is Indispensable or All-Important
1 Corinthians 13:1-3

13:1 If I speak with the tongues of men and of angels, but do not have love, I have become a noisy gong or a clanging symbol.

13:2 And if I have the gift of prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but do not have love, I am nothing.

13:3 And if I give all my possessions to feed the poor, and if I deliver my body to be burned, but do not have love, it profits me nothing.

First, notice that ministry without love is meaningless.

Paul said, “If I speak with the tongues on men and of angels [that is a rhetorical way of referring to all possible speech], but do not have love, I have become a noisy gong or a clanging symbol.” Since the time of Plato, superficial orators were referred to as gongs. Paul probably started with this reference to “tongues” because of the undue emphasis placed on it by the Corinthian believers.

Paul said, “If I have the gift of prophesy [denotes powerful preaching], and know all mysteries and all knowledge…but do not have love, I am nothing.” A man may be straight doctrinally, as straight as an icicle, and just as cold…so very doctrinal, yet ineffective in ministry and service because of a lack of love.

Paul said, “If I give all my possessions to feed the poor, but do not have love, it profits me nothing.” It is possible to give without loving, but it is not possible to love without giving. It is possible to have compassion and express kindness without love, but it is not possible to have love without compassion and kindness.

Second, notice that miracles without love are meaningless.

Paul said, “If I have all faith, so as to remove mountains, but do not have love, I am nothing.” Even mountain-moving, miracle-working faith without love is nothing. A great saint of old said, “Our Lord does not care so much for the importance of our works as for the love with which they are done.” (Teresa of Avila)

Third, notice that martyrdom without love is meaningless.

Paul said, “If I deliver my body to be burned, but do not have love, it profits me nothing.” It is possible to give without loving. It is possible to give our possessions, our freedom, even our very lives, but if these heroic acts are done by one who does not love, it profits him nothing.

Stephen demonstrated love in martyrdom (Acts 7:20) when just before he died at the hands of those who showered him with stones, he cried out with a loud voice, “Lord, do not hold this sin against them.” And Stephen’s words of love and forgiveness pierced the heart of a young man who stood by…a young man whose own hands were stained with blood as he endeavored to hinder the cause of Christ…a young man who one day was transformed by the One who loved us and gave Himself for us…a young man who would one day pen the inspiring words of 1 Corinthians 13.

Love is Invincible or All-Enduring
1 Corinthians 13:4-7

13:4 Love is patient,

The Greek word is better translated longsuffering. The idea is that it takes a long time before fuming and breaking into flames. It has a long fuse. It does not have a quick temper. It is not subject to outbursts of anger. Love will not return evil for evil. The word is in the present tense in the Greek text thus emphasizing that this should be a continual and habitual state or action.

love is kind,

The word “kind” here means to be useful and gracious. It refers to one who renders gracious service to others. It is a word that tells us that love is gentle in its behavior. It looks for a way of being constructive. It is able to recognize needs. It looks for ways to contribute to the lives of others. It will even return good for evil.

Augustine wrote: “What does love look like? It has the hands to help others. It has the feet to hasten to the poor and needy. It has eyes to see misery and want. It has ears to hear the sighs and sorrows of men. That is what love looks like.”

and is not jealous;

This is the first of several references to love in terms of what it is not. Paul had to employ negative terms such as this for two reasons.

First, because love is so difficult to portray.

Second, because he was reminding the Corinthians that love did not manifest the kind of outlook on life that they demonstrated.

The word “jealous” means to boil with envy. It refers to a possessive and exclusive control that will not allow another to fulfill him/herself. It also means to be envious of the good that happens to others.

love does not brag

Love does not play the braggart. It is not anxious to impress. It doesn’t seek to make an impression or to create an image for personal gain. Ostentation, showiness, pretension is the chief idea here.

and is not arrogant,

The word “arrogant” means to puff up…to puff one’s self out like a pair of bellows. Paul tells us that love is not like that. It doesn’t cherish inflated ideas about its own importance. It is not self-centered. It does not allow or expect life to revolve around itself.

13:5 does not act unbecomingly;

This means that love is not indecent. It doesn’t behave indecently or in a shameful manner. It is tactful and does nothing that would raise a blush. It has good manners. It has respect for others, exercises discretion, and knows what is proper and when.

it does not seek its own,

This means that love does not pursue selfish advantage. It has as its primary concern the needs of others. This is the kind of love Jesus referred to in John 15:13. Paul wrote about this aspect of love in Philippians 2:3-4 and Romans 12:10.

is not provoked,

The word “provoked” refers to irritation or sharpness of spirit. It means to irritate or promote to anger. Love is not provoked. It is not touchy. It does not have a bad temper. It is not hypersensitive or easily hurt. It doesn’t take things too personally. It remains cool, calm, and collected.

does not take into account a wrong suffered,

To “take into account” means to count up. It means to take into account of as in a ledger or note-book. It means to credit to someone’s account. It means to register evil or wrongdoing (with a view of evening up the score). Paul tells us that love keeps no record of wrongs. It stores up no resentment and bears no malice. It doesn’t review wrongs which have been forgiven. It doesn’t dwell on past evil or wrong. It destroys evidence of past mistakes when possible. See Ephesians 4:31-32.

13:6 does not rejoice in unrighteousness,

This means that love does not gloat over the wickedness of other people. (See 1 Corinthians 5:2). It doesn’t compare itself with others for self-justification…that is to say, it doesn’t use other people’s sins and shortcomings to excuse or justify personal weaknesses. It doesn’t say, “Everybody’s doing it!” Nor does it point to the sins of others in an effort to accentuate its own holiness.

but rejoices with the truth;

Rather, love “rejoices with the truth.” That means that love stands by the side of truth and has fellowship with the truth. It is in active fellowship with active Christians and is occupied with spiritual objectives.

13:7 bears all things,

This means that love has the ability to live with the inconsistencies of others. Someone has stated that “Faults run thick where love runs thin.” Love “bears all things” means that love has the ability to outlive sorrow, disappointment, cruelty, distortion of the truth, and indifference. The word “bears” comes from a word meaning roof. Thus some interpret it to mean that love covers and protects and guards others. It is not interested in exposing the faults and shortcomings of others. Love also keeps going in the face of everything that threatens to undo it. It never gives up.

believes all things,

This is not to say that love is gullible, but rather that it has a trustful attitude toward others. It is willing to give others the benefit of the doubt. One translation says, “it is always eager to believe the best.” It believes in others and their worth.

hopes all things,

Love is hopeful because it is grounded in God and because Jesus, who is the manifestation of God’s love, gives meaning to hope. Love sees the bright side of things. When it is disappointed, it does not despair, but keeps on hoping and waiting…much like the father of the prodigal son.

endures all things.

This means that love perseveres. It is able to survive under hard and unfavorable circumstances. It possesses sturdy patience. It can endure the night because it confident of the morning. It is able to outlast anything. It is able to endure all obstacles and even love in the face of unreturned love.
Love is Immortal or All-Outlasting
1 Corinthians 13:8-13

13:8 Love never [not at any time] fails;

“Love never fails” which is to say, love never ends. It is eternal. It will never come to an end because it is grounded in God, and God is love. Love will last as long as God lasts — forever.

but if there are gifts of prophecy, they will be done away [God will render them inoperative because they will not be necessary in heaven]; if there are tongues, they will cease [altogether once they have fulfilled their function]; if there is knowledge, it will be done away.

Paul adds that prophecy, tongues, and knowledge [all of which were very important to the Corinthians and all of which had caused their share of dissension] will be done away with. These are things that will not be necessary in the presence of God.

13:9 For we know in part, and we prophecy in part;

13:10 but when the perfect comes, the partial will be done away.

13:11 When I was a child, I used to speak as a child, think as a child, reason as a child; when I became a man, I did away with childish things. [Hobbs notes, “Quit acting like squabbling children, and use the gifts of the Spirit as God intends.”]

13:12 For now we see in a mirror dimly, but then face to face; now I know in part [here a little, there a little], but then I shall know fully just as I also have been fully known.

13:13 But now abide faith [which will one day become sight], hope [which will one day be fulfilled], love, these three; but the greatest of these is love.

Paul concludes by sharing that in the present age we only “know in part,” we only see dimly. But there is coming a day when our knowledge will be complete and we will see clearly. As meaningful as Christian love is now, it cannot be compared with what will be known in the future. We read in I John 3:2, “Beloved, now we are children of God, and it has not appeared as yet what we shall be. We know that, when He appears, we shall be like Him, because we shall see Him just as He is.”

Paul was reminding these Corinthian Christians, whose greatest need was to possess love and to be possessed by love, that they needed to make love their aim…that they needed to know and demonstrate the love of God in their service to others…that this love would outlast the faith that brought them to Christ and even the hope that had sustained them in the world.

Practical Considerations

We should evaluate our understanding of love in the light of Scripture.
In view of the many things that we hear about love in our world today, we should evaluate our understanding of love in the light of Scripture. Love is certainly not what many of the songs and movies of our day make it to be.

 Ministry, miracles, and martyrdom are meaningless without love.
We must be certain that our actions are motivated by love. We must guard against doing things for selfish and self-glorifying ends.

There is a difference between love and lust.
It would be profitable to read 1 Corinthians 13 in the following light:
Lust is impatient, lust is unkind, and is jealous; lust brags and is arrogant, it acts unbecomingly; it seeks its own, is provoked, takes into account a wrong suffered, rejoices in unrighteousness, but does not rejoice with the truth; exposes all things, doubts all things, gives up on all things, does not endure all things. Lust always fails.

Love is characterized by forgiveness.
Love does not keep ledgers or accounts of wrongdoings. Love will not allow the sun to go down on its anger (Ephesians 4:26), but works to extend and receive forgiveness.

These notes are based on the NASB text.

12:1 Now concerning spiritual gifts, brethren, I do not want you to be unaware.

Paul now turns his attention to the matter of spiritual gifts. The Corinthians had probably asked him some questions about spiritual gifts in their letter to him [see 7:1]. Paul did not want for the Corinthians to be misinformed or uninformed about the purpose and exercise of spiritual gifts in the church. It is likely that their questions were precipitated by problems and abuses of spiritual gifts in the Corinthian church.

12:2 You know that when you were pagans, you were led astray to the dumb [voiceless or without sound] idols, however you were led.

Many of the Corinthian believers came out of a background of idol worship. Many of them participated in frenzied worship of idols in which they spoke to the idols but the idols did not speak to them. In this context many of them experienced ecstatic utterances.

12:3 Therefore I make known to you, that no one speaking by the Spirit of God says, “Jesus is accursed”; and no one can say, “Jesus is Lord,” except by the Holy Spirit.

It seems that some uttered “Jesus is accursed” while in an ecstatic state of idol worship. “The reference is to demonic powers and the control of these powers over the lives of the Corinthians before they became Christians. It is possible that the demons used the gift of ecstatic speech to curse Jesus” [Rienecker/Rogers]. In contrast, only a true believer can say “Jesus is Lord.”

12:4 Now there are various gifts [charismaton or grace-gifts from God], but the same Spirit.

Paul pointed out that there were a variety of grace-gifts that had been bestowed upon the church by God through His Holy Spirit. Paul did not want for the Corinthians to misunderstand or be misinformed about the source or giver of spiritual gifts.

12:5 And there are varieties of ministries [diakonion], and the same Lord.

In the same way that God has given different gifts to believers, he has given different ministries to them. Believers are to use their spiritual gifts in ministry or service. These spiritual gifts cannot be earned by service but are given for service.

12:6 And there are varieties of effects [performance], but the same God who works [energizes] all things in all persons.

When believers use their various spiritual gifts in various ministries there are a variety of effects or things that are accomplished. Lest there be further misunderstanding about the matter, Paul reminded the Corinthians that “the same God…works all things in all persons.” Watchman Nee stated, “Divine work can only be done in dependence upon divine power.” It is God who gives us spiritual gifts through His Holy Spirit and energizes us to use those gifts in service.

12:7 But to each [every believer has at least one spiritual gift] one is given the manifestation of the Spirit for the common good.

God bestows spiritual gifts upon each/every believer “for the common good.” They are not given that believers might use them for selfish ends, but for the good of the church. Warren Wiersbe notes, “They are not for individual enjoyment, but for corporate employment.”

12:8 For to one is given the word of wisdom through the Spirit, and to another the word of knowledge according to the same Spirit;

In verses 8-10, Paul lists some spiritual gifts, This is not an exhaustive list. [See Romans 12:6-8; 1 Corinthians 12:28-30; Ephesians 4:11]. Note the nine gifts discussed in these verses:

[A] “word of wisdom” refers to speech filled with God’s wisdom [Hobbs].

It refers to “insight into the truth of the Word of God” [McGee].

[B] “word of knowledge” refers to logical insight [Hobbs].

It means to investigate or dig into the truth of God’s Word [McGee].

This is “a special ability to teach believers the principles and methods for making practical application of gospel truths in their own individual lives” [M.J. Berquist].

12:9 to another faith by the same Spirit, and to another gifts [“The plural relates to the different classes of sicknesses to be healed” -Rienecker/Rogers] of healing by the one Spirit,

[C] “faith” refers to working faith [as in 1 Corinthians 13:2]. “Here faith means the capacity to do great things for God” [Broadman Bible Commentary, Volume 10].

See also Matthew 17:20 and 21:21.

[D] “gifts of healing” refers to miraculous healing as opposed to healing by treatment [Hobbs].

It “means that the sick were healed by the laying on of hands. I believe this was a gift given to the apostles and to men in the early church” [McGee].

12:10 and to another the effecting of miracles, and to another prophecy, and to another the distinguishing of spirits, to another various kinds of tongues [glossa], and to another the interpretation of tongues.

[E] “miracles” refers to God’s power expressed through another [Hobbs].

It means “to do supernatural things” [McGee].

[F] “prophecy” is telling forth the gospel message to others. It denotes “the gift of powerful preaching ability” [Hobbs].

[G] distinguishing of spirits” refers to the ability to “[judge] between gifts or spirits to see if they are of the Holy Spirit or some natural or diabolical force [see 1 John 4:1-2]” [Hobbs].

It “means the ability to distinguish between the false and the true” [McGee].

See also 1 Corinthians 14:29.

[H] “various kinds of tongues” according to Hobbs refers to the ability to speak a language other than one’s own without having studied it, as at Pentecost [see Acts 2:4-11].

“Are these unknown tongues? No, you do not find unknown tongues in Scripture. These are known languages” [McGee].

[I] “interpretation of tongues” refers to the ability to interpret what was spoken for those who did not understand the language [Hobbs].

12:11 But one and the same Spirit works all these things, distributing to each one individually just as He wills.

It is the Holy Spirit who distributes spiritual gifts to believers. Therefore it is wrong for believers to be dissatisfied with their gift[s] or to put one gift above another. To do so is to find fault with the work of the Holy Spirit. It is also wrong for believers to brag about their gift[s]. Believers should use whatever gift the Holy Spirit bestows upon them “for the common good” [12:7] and the glory of God.

12:12 For even as the body is one and yet has many members, and all the members of the body, though they are many, are one body, so also is Christ.

Beginning in this verse, Paul employs the image of the body to teach the Corinthians some important truths about the church.

As the human body is made up of many members, so the church, the body of Christ, is made up of many members.

12:13 For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit.

Every member of the body of Christ became a part of the body in the same way, by believing in Christ. This “baptism of the Spirit” occurs at conversion when the Spirit enters the believing sinner, gives him new life, and makes his body the temple of God. All believers have experienced this once-for-all baptism [12:13]. Nowhere does the Scripture command us to seek this baptism, because we have already experienced it and it need not be repeated” [Wiersbe]. Every man who believes, regardless of rank, race, or riches, becomes a member of the body of Christ.

12:14 For the body is not one member, but many.

Just as the human body is not one member [all tongue or all big toe!], the body of Christ is not one member. The Holy Spirit has bestowed a variety of gifts to be used in service. He has not bestowed the same gift on every member. The human body would not function properly if it consisted of only one member. Neither would the body of Christ function properly if every member were bestowed with the same spiritual gift.

12:15 If the foot should say, “Because I am not a hand, I am not part of the body,” it is not for this reason any the less a part of the body.

12:16 And if the ear should say, “Because I am not an eye, I am not a part of the body,” it is not for this reason any the less a part of the body.

12:17 If the whole body were an eye, where would the hearing be? If the whole were hearing, where would the sense of smell be?

[A] Each member of the body is important. To be sure, some parts of the body are more prominent and visible than others, but this does not make them of greater importance than the unseen parts.

[B] Each member of the body is unique. While there is a difference in function among parts of the body, an indispensable interdependence must be exercised in order for the body to function properly. A hand would be useless it if were not attached to an arm, etcetera.

[C] Each member of the body must recognize the importance and uniqueness of other members of the body. No one part should become inflated with a sense of its own importance.

[D] No member of the body has a right to criticize or minimize the importance of another member’s gift[s].

[D] No member of the body should feel that they are less than because they are not as prominent as other parts.

[E] No member of the body should complain or brag about their spiritual gift and role in the body. Paul stated in verse 11 that the Holy Spirit has gifted each person according to His will. Each member has a contribution to make in order for the body to function properly.

12:18 But now God has placed the members, each one of them, in the body, just as He desired.

[F] God is responsible for the diversity of gifts given to the members of the body. The members of the body are responsible for exercising their gifts in such a way that the body functions and moves and ministers in a united way.

12:19 And if they were all one member, where would the body be?

12:20 But now there are many members, but one body.

12:21 And the eye cannot say to the hand, “I have no need of you”; or again the head to the feet, “I have no need of you.”

[G] We need each other.

12:22 On the contrary, it is much truer that the members of the body which seem to be weaker are necessary;

12:23 and those members of the body, which we deem less honorable, on these we bestow more abundant honor, and our unseemly members come to have more abundant seemliness,

12:24 whereas our seemly members have no need of it. But God has so composed the body, giving more abundant honor to that member which lacked,

12:25 that there should be no division in the body, but that the members should have the same care for one another.

[H] In the body of Christ, prominence and visibility do not necessarily equal importance or greater importance. Some of the most important members of the body are those that are never seen, those that work quietly and faithfully in the background.

12:26 And if one member suffers, all the members suffer with it; if one member is honored, all the members rejoice with it.

[I] Because of the interrelatedness of the members of the body, when one suffers all suffer and when one rejoices all rejoice. When you stub your unseen and unseemly big toe, your whole body suffers! When your lips receive a cool glass of iced tea on a hot summer day, your whole body rejoices!

12:27 Now you are Christ’s body, and individually members of it.

12:28 And God has appointed in the church, first apostles, second prophets, third teachers, then miracles, then gifts of healing, helps, administrations, various kinds of tongues.

[A] “apostles” – those sent forth to sow the gospel seed in new areas.

[B] “prophets” – those who preach the gospel with great power. “Corresponding to what we call evangelists today, they followed in the paths blazed by apostles, going from church to church. Apollos might be classified as such [see Acts 18:24-28]” [Hobbs].

[C] “teachers” – pastors of local churches [see also Ephesians 4:11]. “Perhaps teachers parallels those who have the word of wisdom and word of knowledge [v. 8]” [Brian Harbour, Bible Book Study Commentary, page 94].

[D] “miracles” – powerful works.

[E] “gifts of healing” – miraculous healings.

[F] “helps” – refers to those who assist [like deacons].

[G] “administrations” – those who exercise leadership. “It refers to the steering of a ship. The plural indicates proofs of ability to hold a leading position in the church” [Rienecker/Rogers].

[H] “various kinds of tongues” – known tongues.

12:29 All are not apostles, are they? All are not prophets, are they? All are not workers of miracles, are they?

12:30 All do not have gifts of healing, do they? All do not speak with tongues, do they? All do not interpret, do they?

The answer to each of these questions is “No!” Wiersbe notes, “Diversity in the body is an evidence of the wisdom of God.”

12:31 But earnestly desire [continue to cultivate] the greater gifts [the gift(s) that are beneficial to others]. And I show you a still more excellent [greater] way [to exercise your spiritual gifts].

Practical Considerations

God bestows spiritual gifts to every believer.
The Holy Spirit distributes gifts to believers as He wills. Every believer has at least one spiritual gift. No one has a right to either complain or brag about their spiritual gift.

 Spiritual gifts are to be used “for the common good.”
Believers are to exercise their spiritual gifts “for the common good” [12:7] rather than for selfish ends. Gifts are to be used in ministry and service to others and to the end that God might be glorified.

Every member of the body is important.
Every member of the body of Christ, the church, is important. The body functions properly only when each member contributes his or her gifts to the work of ministry. We must cooperate with each other and compensate for each other. We need each other. 

No member of the body has a right to look down upon other members of the body.
We must guard against becoming inflated with a sense of our own importance and thinking that we can function without the assistance and aid of other members of the body. We must guard against thinking that we are more important than others because we exercise our gift in a more prominent light than others or because we think our gift is more important/spiritual than another’s. “The ministry of the church does not rest on status but service. No gift that serves others is little. God uses both stars and candles to light the world” [Broadman Bible Commentary, Volume 10].

These notes are based on the NASB text.

11:1 Be imitators of me, just as I also am of Christ.

Paul challenged his readers to be good examples to others and then invited them to follow his example. This was possible because Paul patterned his life after the Lord’s.

11:2 Now I praise you because you [continually] remember me in everything, and hold firmly to the traditions [Christian teachings], just as I delivered them to you.

Paul issued a brief word of praise before offering instruction on the issues of the proper attire and attitude of women in worship and the proper attitude of believers toward the Lord’s Supper. It is possible that the Corinthians had asked Paul about these matters in their letter to him [see 1 Corinthians 7:1].

Apparently there was some concern over the matter of women, who were free in Christ, worshipping without their heads covered according to the traditional custom of the day. Paul addressed this particular issue by first referring to the order of things in creation.

11:3 But I want you to understand that Christ is the head [may mean “source” in this context] of every man, and the man is the head [the “source” or “origin” and explanation of her being] of a woman, and God is the head of Christ.

Notice the order of things in this verse:

[A] God

[B] Christ

[C] Man

[D] Woman

11:4 Every man who has something on his head while praying [speaking to God] or prophesying [speaking for God], disgraces his head [that is, Christ].

Devout Jews always wore a cap when they prayed. Brian Harbour explains that the Jewish men covered their heads in recognition of their sinfulness and God’s holiness [Bible Book Study Commentary, page 81]. But in Christ it was no longer necessary for men to cover their heads. Paul explained that it was not necessary for men to cover their heads in verse 7: “For a man ought not to have his head covered, since he is the image and glory of God.”

11:5 But every woman who has her head uncovered while praying or prophesying, disgraces her head [that is, her husband]; for she is one and the same with her whose head is shaved.

11:6 For if a woman does not cover her head, let her also have her hair cut off [or cut short]; but if it is disgraceful for a woman to have her hair cut off or her head shaved, let her cover her head.

Both Greek men and women worshiped in the pagan temples with their heads uncovered, unlike the Jewish men and women who worshiped with their heads covered. Perhaps some of these converts failed to realize the significance of the issue under consideration when they came to Christ. Perhaps some of the women in the church were saying, “All things are lawful for me, therefore I will not cover my head!”

The phrase “while praying and prophesying” indicates that women were permitted to have a role in public worship. A woman “praying and prophesying” with her head uncovered [in Paul’s day] would distract from the message. She would draw attention to herself rather than to the message.

In Paul’s day, prostitutes wore their hair short and did not cover their heads. Because it was customary in Paul’s day for women to cover their heads in public, failure to do so would readily identify a woman with an uncovered head as a prostitute. J. Vernon McGee writes that the vestal virgins in the temple of Aphrodite had their heads shaved. In addition, a woman guilty of adultery was punished by having her head shaved. Thus for a Christian woman to participate in public worship without her head covered would bring dishonor to her husband and impair her witness in a society that expected women to cover their heads. Such action on the part of women would run contrary to Paul’s instruction in 1 Corinthians 10:31-32.

11:7 For a man ought not to have his head covered, since he is the image and glory of God; but the woman is the glory of man [see Genesis 2:18-23].

11:8 For man does not originate from woman, but woman from man [a reference to God’s order in creation; cf. 1 Timothy 2:13];

11:9 for indeed man was not created for the woman’s sake, but woman for the man’s sake.

11:10 Therefore the woman ought to have a symbol of authority [that is a veil or covering] on her head, because of the angels [some believed that angels were present at worship services and would be shocked by such behavior on the part of women, especially in light of the fact that angels cover their faces in God’s presence (cf. Isaiah 6:2)].

11:11 However, in the Lord, neither is woman independent of man, nor is man independent of woman.

11:12 For as the woman originates from the man, so also the man has his birth through the woman; and all things originate from God.

Paul stressed the interdependence of man and woman. In a culture and world that viewed women as inferior, Paul elevated women to a new height. It was only “in the Lord” that this could be possible in Paul’s day.

11:13 Judge [decide] for yourselves: is it proper for a woman to pray to God with head uncovered?

11:14 Does not even nature itself teach you that if a man has long hair, it is a dishonor to him,

11:15 but if a woman has long hair, it is a glory to her? For her hair is given to her for [instead of] a covering [a woman’s long hair can serve as a covering “and as a symbol of their submission to God’s order” -Wiersbe].

Regarding the length of a man’s hair:
[A] “Jewish men wore middle length hair which was usually well-groomed.” [Rienecker/Rogers]

[B] “Sometimes long hair was associated with homosexuality, but long hair was not uncommon for philosophers, farmers, barbarians, etc.” [Rienecker/Rogers]

[C] “Nowhere does the Bible tell us how long our hair should be. It simply states that there ought to be a noticeable difference between the length of men’s hair and the woman’s hair so that there is no confusion of the sexes.” [Warren Wiersbe]

Regarding a woman’s hair:
The reference to “long hair” in verse 15 is to a “hairdo which was neatly held in place by means of ribbons or lace. What is required by these verses is an orderly hairdress which distinguishes a woman from a man.” [Rienecker/Rogers]

11:16 But if one is inclined to be contentious [strife-loving, contentious, quarrelsome], we have no other practice, nor have the churches of God.

Rienecker/Rogers comment, “He means we have no such custom such as women praying or prophesying with head uncovered.”

11:17 But in giving this instruction I do not praise you, because you come together [see Acts 2:42 and 46] not for the better but for the worse.

Paul addressed a new topic beginning in verse 17, namely the matter of the Lord’s Supper and the “love feast” which preceded it. Because of abuses, the coming together of the church for a fellowship meal and the observance of the Lord’s Supper was “not for the better but for the worse.”

11:18 For, in the first place, when you come together as a church, I hear [that is, “I keep on hearing…”] that divisions exist among you; and in part, I believe it.

In Paul’s day, a social meal or fellowship preceded the observance of the Lord’s Supper. These fellowship meals were called “love [agape] feasts.” These meals led to the observance of the Lord’s Supper. Paul had learned that when the Corinthians assembled on these occasions there were “divisions” among them. This is either a reference to the divisions mentioned in 1 Corinthians 1:10-12 or to the division of rich and poor. Paul was concerned that the Corinthians were observing the Lord’s Supper in separate cliques or groups rather than as a united congregation.

11:19 For there must also be factions among you, in order that those who are approved may have become evident in you.

Factions have a way of separating the genuine from the bogus.

11:20 Therefore when you meet together, it is not to eat the Lord’s Supper,

11:21 for in your eating each one takes his own supper first; and one is hungry and another is drunk.

These verses contain several of the violations of which the Corinthians were guilty.

[A] They had lost sight of the purpose of their gathering for a fellowship meal. Paul said that they gathered “not to eat the Lord’s Supper…[but their] own supper.” Their observance of the supper could not be called the Lord’s Supper because it was such a far departure from what the Lord’s Supper was to be.

[B] They did not wait for all to arrive at the “love feast” before eating. They ate in groups without regard to those who arrived late or had little to contribute to the “covered-dish” affair. The late-arrivers, usually the poor, went hungry.

[C] Some even got drunk at the fellowship meal.

In such a setting the rich showed no love or consideration to the poor and the poor very likely became resentful of the rich.

11:22 What! Do you not have houses in which to eat and drink? Or do you despise the church of God [a reference to believers], and shame [the poor were embarrassed rather than edified] those who have nothing? What shall I say to you? Shall I praise you? In this I will not praise you.

If the Corinthians wanted to act in such a manner, they could do it in their own homes. But do behave in such a manner when the believers assembles was to “despise the church of God and shame those who have nothing.”

11:23 For I received from the Lord [see Galatians 1:11-12] that which I also delivered to you, that the Lord Jesus in the night in which He was betrayed took bread;

The phrase “in the night in which He was betrayed” “anchors the Lord’s Supper in history” [BBC, Vol. 10].

11:24 and when He had given thanks, He broke it, and said, “This is my body, which is for you; do this in remembrance [“The word indicates to call back again into memory a vivid experience.” -Rienecker/Rogers] of Me.”

“To remember is to make vivid, to make real, to recall and make contemporary the reality of the deed” [BBC, Vol. 10].

11:25 In the same way he took the cup also, after supper, saying, “This cup is the new covenant in My blood [“Blood indicated a life given up in death which was the penalty for breaking the covenant.” -Rienecker/Rogers]; do this, as often as you drink it, in remembrance of Me.”

11:26 For as often as you eat this bread and drink the cup, you proclaim [the gospel is preached through the act of the Lord’s Supper] the Lord’s death until He comes.

The believer who observes the Lord’s Supper must look in several directions:

[A] He must look within, as Paul instructs in verses 27 and 28. He must not approach the Lord’s Supper and partake of it in an unworthy manner.

[B] He must look back to the life, death, burial, and resurrection of the Lord Jesus Christ. He must look back to the event that made possible his redemption.

[C] He must look ahead. We have been instructed to observe the Lord’s Supper “until He comes.” The believer observes the Lord’s Supper and lives his life for the Lord in the hope of the second coming.

[D] He must look around. The believer must partake of the Lord’s Supper with fellow believers. He is a part of the body of Christ, the church.

[E] He must look up. The believer must acknowledge and maintain an awareness of the Lord’s presence.

11:27 Therefore [it follows] whoever eats the bread or drinks the cup of the Lord in an unworthy [“unworthy” is not a reference to the person but to the manner in which a person observes the Supper] manner [“not in accordance with their value” -Rienecker/Rogers], shall be guilty of the body and blood of the Lord [“By one’s conduct at the Supper one shows whether he confesses Christ or crucifies Him.” -BBC, Vol. 10].

To partake of the Lord’s Supper “in an unworthy manner” is as Paul described in verses 17-22. “One eats in an unworthy manner when he does not act out of love for the fellowship of the church, also when he is insensitive to the presence of Christ, ungrateful for his sacrificial death, and irresponsive to the meaning of his redemption” [BBC, Vol. 10].

11:28 But let a man examine himself, and so let him eat of the bread and drink of the cup.

Believers should “examine” themselves in regard to:

[A] Sin. The believer should examine himself in regard to sin in his life and repent of that sin.

[B] Relationships with others. The believer should examine himself in regard to his relationships. If he is at odds with a brother he should seek reconciliation.

[C] Relationship with the Lord. The believer should examine himself in regard to his relationship to the Lord and devote himself anew to following and obeying the will of God.

[D] Attitude regarding the Lord’s Supper. A believer should reflect on the deep meaning and significance of the Lord’s Supper and examine himself regarding his attitude toward taking the Supper.

11:29 For he who eats and drinks, eats and drinks judgment to himself, if he does not judge the body rightly.

11:30 For this reason [because some have failed to examine themselves] many among you are weak and sick, and a number sleep.

11:31 But if we judged ourselves rightly, we should not be judged.

11:32 But when we are judged, we are disciplined by the Lord in order that we may not be condemned along with the world.

11:33 So then, my brethren, when you come together to eat [the meal that precedes the Lord’s Supper], wait [to wait in turn] for one another.

11:34 If anyone is hungry, let him eat at home, so that you may not come together for judgment. And the remaining matters I shall arrange when I come.

Practical Considerations

Our attire should not distract from worship.
We should be careful lest our attire distract from worship. The worship service is a time to focus on our heavenly Father rather than on earthly fashion. We should exercise good sense in our worship attire [in our cultural setting] lest we distract others from worship.

Christian freedom should be exercised with love and sensitivity.
Our Christian freedom should not embolden us to do things that will cause others to stumble [or perhaps even to grumble]. We should not insist on exercising our freedom if it will cause a problem among God’s people and we be perceived as being contentious [see 1 Corinthians 11:16].

We should partake of the Lord’s Supper prayerfully and soberly.
The Lord’s Supper should not be approached with a reckless or flippant attitude. We should approach the Lord’s Supper with an awareness of the great cost of our redemption and of our blessed hope in Christ Jesus. We should approach the Lord’s Supper with an awareness of its deep meaning and significance.

These notes are based on the NASB text.

10:1 For I do not want you to be unaware, brethren, that our fathers were all under the cloud, and all passed through the sea;

Paul briefly outlined God’s blessings upon Israel as he sought to help the Corinthians understand how the Israelites abused their freedom and sinned against God. Notice the blessings of God upon Israel:

[A] “our fathers were all under the cloud” – This is a reference to the beneficent and protective guidance of God over the Jews in the pillar of cloud by day and pillar of fire by night (see Exodus 13:21-22 and Psalm 105:39).

[B] “and all passed through the sea” – This is a reference to the deliverance of God’s people from Pharaoh’s pursuing army (see Exodus 14:19 and Psalm 106:6-12).

10:2 and all were baptized into [identified with] Moses in the cloud and in the sea [the cloud was above them and the sea surrounded them on both sides and in that sense they were baptized];

Through the experience of passing through the Red Sea, the Israelites “were baptized into Moses” or identified with Moses. The Red Sea marked their passage into a new land and a new life under a new leader. The Corinthian believers had identified with Christ at their baptism. They identified with Christ and made a commitment to his leadership when they were buried in the waters of baptism and raised to walk in newness of life (Romans 6:4).

10:3 and all ate the same spiritual food;

[C] “spiritual food” – God miraculously provided for the needs of his people by supplying them with manna (which in Hebrew means “what is it?”) each morning and the flesh of quail each evening (see Exodus 16:11-15 and Psalm 105:40).

10:4 and all drank the same spiritual drink, for they were drinking from a spiritual rock which followed them; and the rock was Christ.

[D] “spiritual drink” – God provided for the needs of his people by supplying them with water in the wilderness. The need for water became apparent just three days journey into the wilderness. God however, provided water for His people in a miraculous way at the bitter springs of Marah (Exodus 15:22-27) and at Elim (Exodus 15:27). God miraculously provided water from a rock at Horeb (Exodus 17:1-7), at Kadesh (Numbers 20:8-11), and from a well at Beer (Numbers 21:16).

Paul said that the people drank from “a spiritual rock which followed them; and the rock was Christ.” Brian Harbour comments, “Since Moses turned to the rock for water at both the beginning (Ex. 17:6) and end (Num. 20:11) of the journey, tradition asserted that the rock followed the people through the wilderness” (Bible Book Study Commentary, page 71).

10:5 Nevertheless, with most of them [A.T. Robertson writes, “A mournful understatement, for only two (Caleb and Joshua) actually reached the promised land.”] God was not well-pleased; for they were laid low in the wilderness [as a result of their disobedience and years of wandering in the desert -see Numbers 14:30-32].

10:6 Now these things happened as examples (an awful warning) for us, that we should not crave evil things, as they also craved.

Paul warned the Corinthians not to engage in the things that brought God’s punishment upon Israel. To do so would bring God’s punishment upon them as well. Notice the five incidents recorded by Paul.

[A] The Israelites craved evil things. They were “longers after evil things,” a term which refers to “unlawful carnal passion and desire, the coveting of things forbidden, corrupt and inordinate desires and affections” (Mid-America Theological Journal, Spring 1983). The Corinthians were certainly not strangers to this temptation in the immoral atmosphere of Corinth.

10:7 And do not be idolaters, as some of them were; as it is written, “The people sat down to eat and drink, and stood up to play.”

[B] The Israelites became idolaters. The most vivid example is found in Exodus 32. The Israelites participated in an idolatrous orgy while Moses was receiving the Ten Commandments from God. Paul addressed the issue of idolatry and things sacrificed to idols in 1 Corinthians 8 and 10.

10:8 Nor let us act immorally, as some of them did, and twenty-three thousand fell in one day.

[C] The Israelites acted immorally. They committed fornication. An example of their immorality is found in Numbers 25:1-9, the account of the Israelites playing the harlot with the daughters of Moab. The Corinthians were not unfamiliar with the matter of immorality. They had tolerated it in their own church according to 1 Corinthians 5.

10:9 Nor let us try [to over-try and go too far in putting to the test] the Lord, as some of them did, and were destroyed by serpents.

[D] The Israelites tried or tempted God. They pressed the limits God had set. The account to which Paul refers is found in Numbers 21:4-9. The faithless and persistent grumbling of the people that they had no food brought the judgment of God in the form of fiery serpents.

10:10 Nor grumble, as some of them did, and were destroyed by the destroyer [the agent which carried out the divine sentence upon the grumbling Israelites].

[E] The Israelites grumbled against God. The word “grumble” means, “to speak privately and in a low voice, to mutter, to utter secret and sullen discontent, to express indignant complaint” (Mid-America Journal of Theology, Spring 1983). The Israelites constantly grumbled against both God and Moses (see Numbers 16 and 21:7) in the wilderness.

10:11 Now these things happened to them as an example, and they were written for our instruction, upon whom the ends of the ages have come.

It is possible to learn good lessons from bad examples. Paul urged the Corinthians to profit from Israel’s mistakes. If they failed to do so they too, would suffer the consequences of abusing their freedom in Christ.

10:12 Therefore let him who thinks he stands take heed lest he fall.

Here we have a solemn warning from the Apostle Paul. The word “Therefore” points back to the previous verses where Paul wrote of Israel’s costly mistakes. Upon reading Paul’s account of Israel’s mistakes it is easy to point a finger at Israel or to think that we would never behave in such a reprehensible manner. It is easy to think, “How could they do such a thing?” or, “I would never do such a thing!” To think such thoughts is dangerous, presumptuous, and prideful. Thus Paul offers a wise word of warning to “him who thinks he stands.” That word of warning is simply stated, “take heed [that is, be continually watchful] lest [you] fall.” It is dangerous for any believer to think that he has come to a point in his Christian walk where he is free from the potential to yield to temptation and so sin against God. The warning to “take heed” reminds us that we are vulnerable, regardless of how spiritually mature we might consider ourselves. The writer of Proverbs adds his wisdom by writing, “Pride goes before destruction, And a haughty spirit before stumbling” (Proverbs 16:18).

10:13 No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape [“an exit,” as through a newly discovered mountain pass” -M.J. Berquist] also, that you may be able to endure it.

Paul offered an encouraging word to every person who has ever felt the overwhelming pressure of temptation. The word “temptation” in this context can mean either [A] a direct temptation or enticement to sin (which God never does as per James 1:13) or [B] a putting to the test. In either case, any temptation that an individual faces is “such as is common to man.” In other words, any temptation that we face is one that has been faced by others throughout history. No temptation is unique in the sense that others have not faced it at one time or in some form. In addition, God, who is faithful, will not allow us to be tempted to the point that we cannot either successfully endure or successfully escape temptation.

10:14 Therefore [for this very reason], my beloved [Paul was their spiritual father and loved them], flee from [continually and as a matter of habit escape from, shrink back from, stand fearfully aloof from] idolatry.

Paul used the word “flee” for the second time in his letter. The first time he used it in reference to immorality, “Flee immorality” (see 6:18). In this case he used it in reference to idolatry. Paul urged those who were “dining in an idol’s temple” (see 8:10) to “flee from idolatry” lest they become ensnared or drawn into it in some way (see also 10:12). When it comes to issues that have the potential to ensnare a believer (as in the case of immorality or idolatry), the believer should be careful lest his sense of maturity expose him to the danger of falling into sin. Warren Wiersbe comments, “The believer who thinks he can stand, may fall; but the believer who flees will be able to stand.”

10:15 I speak as to wise men; you judge what I say.

Paul’s concern was that his readers not try to see how closely they could associate with idolatry without being contaminated, but how far they could flee from it. Paul wanted for his readers to think wisely about his instruction.

10:16 Is not the cup of blessing which we bless a sharing in the blood of Christ? Is not the bread which we break a sharing in the body of Christ [“A reference to the church as the body of Christ and the fellowship among believers.” -Rienecker/Rogers]?

10:17 Since there is one bread, we who are many are one body; for we all partake of the one bread.

The believer’s participation in the Lord’s Supper identifies him with Christ. Individuals partake of one bread thus showing that they are part of one body.

10:18 Look at the nation Israel; are not those who eat the sacrifices sharers in the altar?

In the sacrificial system of Israel, both the priests and worshippers ate parts of the sacrifices. Those who shared in the sacrifices also shared in the spiritual benefits of those sacrifices.

10:19 What do I mean then? That a thing sacrificed to idols is anything, or that an idol is anything?

Paul reaffirmed what he stated in 1 Corinthians 8:4, “we know that there is no such thing as an idol in the world,” that is, that idols are not real, they do not exist, they are without substance.

10:20 No, but I say that the things which the Gentiles sacrifice, they sacrifice to demons, and not to God; and I do not want you to become sharers in demons.

But while idols are not real, demons are, and demons stand behind idolatry and idol worship. Paul did not want for the Corinthian believers to “become sharers in demons” (to be identified with demons) by their involvement (however indirect) in meals in an idol’s temple.

10:21 You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the table of the Lord and the table of demons.

Christians who have identified themselves with the Lord and participate in communion at His table have no business identifying themselves with demons by participating in meals involving meat sacrificed to idols. Participating in the Lord’s Supper identifies one with Christ. Participating in meals at pagan temples identifies one with idolatry and demons.

M.J. Berquist comments, “In this passage Paul graphically points up for all of us the danger of grieving and betraying our Lord by our association with pleasures and pursuits that at first glance may seem innocent enough, but that, ultimately, may actually identify us with the enemies of Christ…One of the grave dangers confronting Christianity today is that the marks of Christian distinctiveness may become gradually obliterated” (Studies in First Corinthians, page 78).

10:22 Or do we provoke the Lord to jealousy? We are not stronger than He, are we?

God desires our sole allegiance. Don’t try to see how close you can get to the edge. Remember that you are not stronger than God.

10:23 All things are lawful, but not all things are profitable. All things are lawful, but not all things edify.

To the Christian who enjoys freedom in Christ…

[A] “All things are lawful” – “A Christian is free to do anything that in itself is not sinful” (M.J. Berquist). Liberty however, must be governed by love.

[B] “but not all things are profitable” – Not all things are helpful, beneficial, advantageous, or useful.

[C] “but not all things edify” – Not all things result in spiritual growth for either the participant or those who observe the behavior of the participant.

10:24 Let no one seek his own good, but [as a matter of habit] that of his neighbor.

This is love in action. This is the responsible expression of Christian freedom. See Galatians 6:2 and Philippians 2:3-4. The believer must always take into consideration the impact his behavior will have upon others, in this case, upon those who are weaker. Our freedom in Christ is not a freedom to harm other believers.

10:25 Eat anything that is sold in the meat market, without asking questions for conscience’ sake;

10:26 For the earth is the Lord’s and all it contains [see Psalm 24:1].

Paul applied the principle of Christian liberty to the matter of meat sacrificed to idols. It was allowable for a believer to purchase such meat at the market place without asking questions; after all, everything belongs to God. It was permissible for a believer to consume such meat in the privacy of his own home. In such a setting there was no danger of causing another believer to stumble. See 1 Timothy 4:3-4.\

10:27 If one of the unbelievers invites you, and you wish to go, eat anything that is set before you, without asking questions for conscience’ sake.

In the case of a believer sharing a meal with an unbeliever, it was permissible to eat what the host served if nothing was said about the source or significance of the food being offered.

10:28 But if anyone should say to you, “This is meat sacrificed to idols,” do not eat it, for the sake of the one who informed you, and for conscience’ sake;

If however, someone pointed out the source and significance of the food set before the believer, it would be best to not eat the meat. This was the best course of action in regard to a weaker Christian (“and for conscience’ sake; I mean not your conscience, but the other man’s”) and for the sake of maintaining a distinctive witness before unbelievers.

10:29 I mean not your own conscience, but the other man’s; for why is my freedom judged by another’s conscience?

10:30 If I partake with thankfulness, why am I slandered concerning that for which I give thanks?

Wiersbe writes, “Paul anticipated the objections. ‘Why should I not enjoy food for which I give thanks? Why should my liberty be curtailed because of another person’s weak conscience?'” Paul answered these questions in the following verses.

10:31 Whether, then, you eat or drink or whatever you do, do all [as a matter of habit] to the glory of God.

[A] The Christian has a responsibility to glorify God in all things. God cannot be glorified when a stronger Christian offends or causes a weaker Christian to stumble. The Christian must put the interests of God’s kingdom above his own personal interests. His interests must be kept in proper perspective by God’s interests.

10:32 Give no offense [cause to stumble] either to [unbelieving] Jews or to [unbelieving] Greeks or to the church of God [a reference to the weak believers of chapter 8];

10:33 just as I also please all men in all things (cf. 1 Cor. 9:19-23], not seeking my own profit [blessing or benefit], but the profit of the many, that they may be saved.

[B] The Christian has a responsibility to witness to and win the lost. He must not do anything that might keep a lost person from coming to Christ or cause a fellow believer to stumble in his Christian walk.

Practical Considerations

It is possible to learn good lessons from bad examples.
Paul used the history of Israel to teach his readers a good lesson. He referred to the manner in which the Israelites abused their freedom in an effort to help the Corinthians understand the dangers of abusing their freedom in Christ.

Be humble or you’ll stumble.
Proverbs 16:18 cautions, “Pride goes before destruction, And a haughty spirit before stumbling.” Paul warned the Corinthians that they were in the greatest danger of falling when they felt smug and snug in their spirituality. Just as Israel was not exempt from falling, neither were the Corinthians exempt from the danger of falling.

God has made provision for us to live victoriously.
God has made provision for the believer to escape temptation and endure trials. We should not grow discouraged when we are tempted and tried, thinking that we alone have experienced such pressure. Paul assures us that others have, are, and will experience the same pressures. The important thing is to look for and take the way of escape that God makes possible in every such situation.

Be careful lest you identify yourself with the wrong things.
Paul warned the Corinthians that they were erasing the distinctive line of demarcation between themselves and unbelievers by partaking of the Lord’s Supper and flirting with idolatry. Christians should give their uncompromising loyalty to Christ alone.

We should consider the impact of our behavior upon others.
Not everything that is lawful for the Christian to do is profitable or edifying. The believer must not do anything that might cause other believers to stumble or might confuse lost people and keep them from responding to the claims of the Gospel.