These notes are based on the NASB text.

In chapter 8, Paul discussed the rights and wrongs of rights! He urged the more mature and knowledgeable believers to protect their influence and witness by giving up their rights in questionable matters. Paul emphasized the fact that exercising love is more important than exercising rights. In chapter 9, Paul illustrated the importance of giving up personal rights for the sake of the gospel, of putting the interests of Christ above our own personal interests.

9:1 Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord?

To illustrate his point, Paul used himself as an example. He cited that while he had the right to receive financial support from the churches he served, he had given up that right for the sake of the gospel and in order that he not become a source of stumbling to anyone in the churches.

Paul began by discussing the basis of his apostleship. He asked four questions that implied a positive answer.

[A] “Am I not free?” Paul was indeed free in Christ Jesus and as a Roman citizen.

[B] “Am I not an apostle?” The word apostle refers to one sent by God to deliver the message of God. The answer: Yes!

[C] “Have I not seen Jesus our Lord?” This was a qualification of an apostle (see Acts 1:21-22). Paul met the qualification by virtue of his experience on the Damascus Road (see Acts 9:1-9). He also referred to this experience in 1 Corinthians 15:8.

[D] “Are you not my work in the Lord?” The Corinthian believers were further evidence that Paul was an apostle. God had used him to plant a church in difficult soil.

9:2 If to others I am not an apostle, at least I am to you; for you are the seal of my apostleship in the Lord.

While others might try to deny or speak against Paul’s apostleship, the Corinthians were certainly not in a position to do so. They were the very evidence that Paul had indeed been commissioned by God to preach the gospel. They were, in fact, the very seal of Paul’s apostleship in the Lord. The Corinthian believers authenticated his apostleship and the effectiveness of his ministry.

9:3 My defense [“apologia” or answer] to those who examine me is this [that is, not only what he had just written but what was to follow]:

Paul here painted a courtroom scene. He indicated that there were some who questioned his apostleship. Paul was not without his critics. He was however, not intimidated in the least by those who examined (judged) him. In fact, he had an answer, a strong case of his own, to submit as evidence.

9:4 Do we not have a right [power, authority] to eat and drink?

As an apostle, Paul had a right to expect the churches he served to provide for his physical necessities while he provided for their spiritual necessities. Some feel that this may be a reference to the matter of eating meat sacrificed to idols, a right which Paul refused to exercise lest he cause a weaker brother to stumble.

9:5 Do we not have a right to take along a believing wife, even as the rest of the apostles, and the brothers of the Lord, and Cephas [see Mark 1:30 regarding to Peter’s mother-in-law]?

As an apostle, Paul had a right to take along a wife and expect the churches he served to care for her needs as well. This was a privilege that had been extended to and received by the other apostles. The implication is that “the rest of the apostles, and the brothers of the Lord, and Cephas” had passed through Corinth in their itinerant ministries. (Refer to 1 Corinthians 1:12. There is no record that Cephas was ever in Corinth.)

9:6 Or do only Barnabas and I not have a right to refrain from working?

As an apostle, Paul had a right to expect the churches he served to financially support him so that he could serve the Lord without the worry of financial pressures. Yet neither he nor Barnabas asserted this right, but instead had secular occupations (see Acts 18:3 regarding Paul’s trade) to provide for the support of their missionary endeavors (as well as support those who traveled with them).

9:7 Who at any time serves as a soldier at his own expense? Who plants a vineyard, and does not eat the fruit of it? Or who tends a flock and does not use the milk of the flock?

Using illustrations from the secular world, Paul strengthened his argument that those who labor in spiritual matters have a right to receive compensation for their labor. In the following cases, it was both logical and customary that the soldier, farmer, and shepherd be supported by the cause they served.

[A] A soldier in an army is supported by the government he serves. Should it be any different for a soldier of the cross?

[B] A farmer has the right to eat the fruit of the vineyard. Should it be any different for a planter of churches?

[C] A shepherd has the right to use the milk of the flock he tends. Should it be any different for an under-shepherd?

Is it wrong for an individual to expect to receive support from that to which he devotes his life and energies? Certainly not!

9:8 I am not speaking these things according to human judgment, am I? Or does not the Law also say these things?

Lest any man think that Paul was speaking “according to human judgment,” he grounded his argument in the Old Testament, the “Bible” of the early church.

9:9 For it is written in the Law of Moses, “You shall not muzzle the ox while he is threshing” [cf. Deuteronomy 25:4]. God is not concerned about oxen, is He?

The Old Testament Law made provision for oxen that were used to tread out the grain. The oxen were permitted to eat some of the grain on the threshing floor while they worked. If God is concerned about oxen, how much more is He concerned about His servants.

Vernon McGee tells of “a preacher in Kentucky who drove a very fine, beautiful horse, but the preacher himself was a very skinny fellow. One day one of his church officers asked him the question (which had been a matter of discussion), ‘How is it, preacher, that your horse is so fine looking and you are such a skinny fellow?’ The preacher answered, ‘I will tell you. I feed my horse, and you are the ones who feed me.” Or as someone else said, “The Lord keeps our preacher humble and we keep him poor!”

9:10 Or is He speaking altogether for our sake? Yes, for our sake it was written, because the plowman ought to plow in hope, and the thresher to thresh in hope of sharing the crops.

Paul contends that the principle stated in Deuteronomy 25:4 is for people. Those who labor and invest their lives and energies in an enterprise ought to expect that their support will come from that enterprise. Those who labor for God ought to expect the same privilege as the oxen on the threshing floor.

 9:11 If we sowed spiritual things in you, is it too much if we should reap material things from you?

Vernon McGee illustrates this verse by saying that people ought to support the individual(s) or the place where they receive their spiritual blessings. He said that if you enjoy a fine meal in one restaurant you don’t go around the corner and pay your bill at another restaurant. You pay the restaurant that fed you. Unfortunately, “many people do that sort of thing with their spiritual food. They get their spiritual blessings in one place, and they give their offerings in another place.”

Paul wrote to the Galatians, “And let the one who is taught the word share all good things with him who teaches…So then, while we have opportunity, let us do good to all men, and especially to those who are of the household of faith” (Galatians 6:6 and 10).

9:12 If others share the right over you, do we not more? Nevertheless, we did not use this right, but we endure all things, that we may cause no hindrance to the gospel of Christ.

The Corinthians had supported others materially (refer to verses 4-5). As the founder and spiritual father of the church (1 Corinthians 4:15), Paul had every right to expect the same support from his spiritual children. But instead, he chose not to assert his right for support from them. Paul chose rather to endure hardships so that the gospel would not be hindered in any way. He did not want to be a burden upon the Corinthian church (read 2 Cor. 11:7-9).

9:13 Do you not know that those who perform sacred services eat the food of the temple, and those who attend regularly to the altar have their share with the altar?

Citing an example from the Old Testament, Paul pointed out that the priests and Levites were supported by a prescribed portion of the offerings and sacrifices.

9:14 So also the Lord directed [see Matthew 10:9-10 and Luke 10:17] those who proclaim the gospel to get their living from the gospel.

The Lord Himself had directed that it was both right and acceptable that those who preached the gospel should receive remuneration for their service.

9:15 But I have used none of these things. And I am not writing these things that it may be done so in my case; for it would be better for me to die than have any man make my boast an empty one.

Paul, in the preceding verses, demonstrated that it was the right of apostles and preachers of the gospel to be supported by those they served. In addition, the church had an obligation to support its ministers. Paul however, had not asserted his rights, but rather endured hardship and labored with his own hands for the sake of the gospel. Nobody could say that Paul was “in it for the money.” Paul refused to exercise his right to receive support from the Corinthian church for the sake of the gospel. That is exactly what he asked the Corinthians to do in regard to meat sacrificed to idols.

9:16 For if I preach the gospel, I have nothing to boast of, for I am under compulsion; for woe is me if I do not preach the gospel.

Paul stated in Romans 1:14, “I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish.” The expression “I am under obligation” is rich with meaning. Paul felt that he had a debt to pay. Ray Stedman comments, “Paul sensed a deep imperative to tell all people the gospel because he knew they desperately needed it.” Phillips notes, “Those who have found the treasure of the gospel must share it with all mankind. It is a debt.” Paul would never have been content apart from preaching the gospel. He was “under compulsion,” God had called him to preach the gospel.

9:17 For if I do this voluntarily [rather than “under compulsion”], I have a reward; but if against my will, I have a stewardship entrusted to me.

Paul had to preach the gospel because God had laid it upon his heart to do so. If he were simply a volunteer he might think differently about the matter. But he was a man under obligation to the Lord. Paul “preaches not because of what he will receive but because of what he has received from the Lord” (BBC, Vol. 10).

9:18 What then is my reward? That, when I preach the gospel, I may offer the gospel without charge, so as not to make full use of my right in the gospel.

Paul’s reward was not what he might receive from others, but the fact that he could preach the gospel without being a burden to anyone. His reward was the joy of serving Christ and spending himself for others without others spending anything on him.

9:19 For though I am free from all men, I have made myself a slave [servant] to all, that I might win the more.

9:20 And to the Jews I became as a Jew, that I might win Jews; to those who are under the Law, as under the Law, though not being myself under the Law, that I might win those who are under the Law;

9:21 to those who are without law [Gentiles], as without law, though not being without the law of God but under the law of Christ, that I might win those who are without law.

9:22 To the weak [spiritually immature] I became weak [Paul tried to be sensitive to the spiritually immature], that I might win the weak; I have become all things to all men, that I may by all means save some.

9:23 And I do all things for the sake of the gospel, that I may become a fellow partaker of it.

These verses reveal Paul’s passion and plan. Paul’s passion was to preach the gospel and to win as many people as possible to Christ. Paul’s plan was to be sensitive to other people and identify with their needs. He was willing to become like others in the sense of understanding how they thought and felt in order to more effectively communicate the gospel to them. Paul was aware that all men needed to hear and respond to the same gospel, but that he could not use the same method of sharing the gospel with all men.

9:24 Do you not know that those who run in a race all run, but only one receives the prize? Run in such a way that you may win.

Using the illustration of the Isthmian Games (held in honor of Poseidon, god of water and sea), one of the four great national festivals of the Greeks held on the Isthmus of Corinth, Paul likened himself to the athletes who competed in the demanding and grueling events. The athletes who entered the events entered to win. An athlete ran “in such a way” that he might be declared the winner. The phrase “in such a way” is the key phrase in this verse. It is the manner in which a runner competes that will determine whether or not he will win. The “in such a way” of a runner is determined and perfected on the practice field. The “in such a way” of a runner is the product of discipline and self-sacrifice. The “in such a way” of the athletes who competed in the Isthmian games was perfected through ten months of rigorous training, the final thirty days of which were especially grueling.

9:25 And everyone who competes in the games exercises self-control in all things. They then do it to receive a perishable wreath, but we an imperishable.

The athlete must exercise self-control or discipline in every area of his life if he is to run in such a way that he may win. The phrase “in all things” defines the scope of that discipline. It is a phrase that reminds us of the inter-relatedness of the different areas of our life. It is a phrase that reminds us that a decision made in one area of our life will have an impact on other areas. The athlete must lay aside every encumbrance and distraction. He must delay gratification in order to run to win. The athletes who competed in the Isthmian Games denied themselves many of life’s pleasures in order to be better prepared. They followed rigid restrictions regarding both their diet and habits of life. They did so however, with a vision of winning. The believer must adopt the attitude of the athlete knowing that his reward will be an imperishable wreath, indeed a greater motivation.

9:26 Therefore I run in such a way, as not without aim; I box in such a way, as not beating the air;

Once again we come across the phrase, “in such a way.” A disciplined and prepared runner does not run aimlessly or get off the path. A disciplined boxer does not miss the target and expend his blows on the air. A disciplined athlete competes purposefully. A disciplined athlete who competes successfully in public is thankful that he paid the price in private. An athlete whose event may last only minutes is thankful that he invested hours upon hours to prepare for those minutes.

9:27 but I buffet my body and make it my slave, lest possibly, after I have preached to others, I myself should be disqualified.

Like the athlete, Paul exercised discipline and self-control. He sought to live his life in a manner that was pleasing to the Lord. He laid aside personal comfort and compromise in order to keep from being disqualified. He knew that countless hours of disciplined investment could easily go to waste with a wrong decision. He knew the importance of remaining diligent and playing by the rules to the very end. That is why Paul could write to Timothy, “I have fought the good fight, I have finished the course, I have kept the faith; in the future there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award me on that day…” (II Timothy 4:7-8a).

Practical Considerations

It is hard to argue against a life of effective service for God.
Paul’s life and ministry was an open book, especially in regard to his work among the Corinthians. He had founded the church and labored tirelessly and selflessly among them. Paul had given them no occasion to stumble. Those who sought to examine and judge Paul found themselves without a case. We too, should seek to live our lives in a manner that does not give others an occasion for stumbling or grumbling.

God’s people should support God’s servants.
It is not wrong for those who labor in the church to receive remuneration for their labor. God’s people should support God’s servants in such a manner that they can serve the Lord without the distraction or hindrance of financial pressures.

We should “run to win” rather than “run to get by.”
“Running to get by” means that we become satisfied with “less than,” “good enough,” and “that’s o.k.” Yet if that is the sum of the effort we invest, then we do not have a right to complain when we are rewarded in kind. Those who “run to win” have learned to exercise self-control in all things and to compete purposefully. They are people who have learned to pay the price in private that they might run successfully in public.

These notes are based on the NASB text.

A Word To The Wrong!

8:1 Now concerning things sacrificed to idols, we know that we all have knowledge [regarding the emptiness of idol worship]. Knowledge makes arrogant [“to blow up…like a bubble, to puff up…like bellows, to make proud or arrogant, to cause to become conceited”], but love edifies [“to build up…like a building, to strengthen or build up an individual’s spiritual faith”].

In addition to their questions about marriage, the Corinthians asked Paul for counsel regarding the matter of meat sacrificed to idols in the letter they sent him (see 7:1).

The “things sacrificed to idols” is a reference to the sacrifice of animals in the heathen religious rites practiced in Corinth. The meat of an animal was used in three ways:

[A] It was used in the religious ceremony, usually burned as an offering.

[B] A portion of the meat was cooked and eaten as a part of the religious ceremony.

[C] A portion was taken home by the worshiper or sold to the public in the market places. R.B. Brown comments, “Since the best animals were sacrificed, the best meat at the marketplace usually came from pagan temples” (Broadman Bible Commentary, Volume 10).

Paul identified two things that motivated and governed the actions of the Corinthians in regard to the “things sacrificed to idols.”

[A] “Knowledge”: The more mature Corinthian believers had “knowledge” that the less mature believers did not have. They knew that the “things sacrificed to idols” were not contaminated nor wrong to eat. They had no problem eating such meat. They approached the entire issue in a somewhat logical or matter-of-fact sort of way. The more mature believers however, were misusing their knowledge. It made them arrogant or puffed up rather than sensitive to the questions and concerns of their weaker brothers.

[B] “Love”: Knowledge without love is dangerous. Love edifies. It thinks of others. If the knowledge of the more mature believers had been tempered with love, they might have been more understanding regarding the hesitation of the weaker believers to eat meat sacrificed to idols. They might have taken the time to take their younger brothers by the hand and help them along.

8:2 If anyone supposes that he knows anything, he has not yet known as he ought to know;

8:3 but if anyone loves God, he is known by Him.

The mature believers assumed they knew more than they actually knew. The Corinthian believers were trying to deal with a sensitive spiritual matter on the basis of their knowledge and understanding alone. That was not enough. A personal and loving relationship with God must keep knowledge in check.

A Word To The Worried!

8:4 Therefore concerning the eating of things sacrificed to idols, we know that there is no such thing as an idol in the world, and that there is no God but one.

Where would believers have an occasion to eat meat sacrificed to idols?

[A] In their own homes. Christians shopped for meat at the same marketplaces where pagans shopped for their meat. A Christian however, generally had no way of knowing whether the meat he purchased had been from an animal sacrificed in a pagan temple.

[B] In the home of a friend. An individual might give a feast or host a wedding in his home with meat that was left-over from a sacrificial ceremony.

[C] At a social ceremony at a pagan temple. Sometimes believers were invited to attend banquets, social and civic, in local pagan temples where meat sacrificed to idols was served.

Paul addressed those who were worried or concerned about the matter of eating meat sacrificed to idols. Paul reminded these believers 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. In fact, “there is no God but one” (see Deuteronomy 6:4). “Eating food sacrificed to idols means eating food sacrificed to nothing” (BBC, Vol. 10).

Psalm 135:15-18 and verse 5 support Paul’s thoughts in these verses:

• 135:15 The idols of the nations are but silver and gold, the work of man’s hands.

• 135:16 They have mouths, but they do not speak; they have eyes but they do not see;

• 135:17 They have ears, but they do not hear; nor is there any breath at all in their mouths.

• 135:18 Those who make them will be like them, yes, everyone who trusts in them.

• 135:5 For I know that the Lord is great, and that our Lord is above all gods.

8:5 For even if there are so-called gods whether in heaven or on earth, as indeed there are many [see Acts 17:22-23] gods and many [the pagans were monotheists] lords,

8:6 yet for us there is but one [in contrast to “many gods”] God, the Father, from whom are all things [He created the world], and we exist for Him; and one [in contrast to “many lords”] Lord, Jesus Christ, by whom are all things [Jesus was the agent of creation, also as per Colossians 1:16], and we exist through Him [Jesus gives meaning to the lives of believers].

Regardless of how many “gods” and “lords” (Paul’s way of referring to demons) the heathen claimed there were, in reality there is only one God who has created all things and created man for Himself.

A Word To The Wise!

8:7 However not all men have this [particular] knowledge [regarding idolatry and the issue of meats sacrificed to idols as well as the sovereignty of God]; but some [those who do not have this knowledge], being accustomed to the idol until now, eat food as if it were sacrificed to an idol; and their conscience being weak [not because of a lack of concern but because of a lack of mature understanding] is defiled [to be morally polluted or stained].

Some of the Corinthian believers could not forget their past experiences with/in idolatry. They still felt uneasy about eating meat sacrificed to idols. Doing so brought to their remembrance old feelings. They were troubled at the thought of eating such meat and troubled by those who did. They still felt that eating meat sacrificed to idols was to partake in the idolatrous practice.

8:8 But food will not commend us to God; we are neither the worse [inferior to or below the standard] if we do not eat, nor the better [to be advanced or more prominent] if we do eat.

Food neither gives one special status with God nor deprives one of status with God. Jesus said, “there is nothing outside the man which going into him can defile him; but the things which proceed out of the man are what defile the man” (Mark 7:15). Food neither commends nor condemns a man before God.

8:9 But take care [beware] lest this liberty [your right to choose and to act] of yours somehow become a stumbling block to the weak.

At this point Paul takes the issue from knowledge to love. The issue now is not whether it is right or wrong to eat such meat, but the impact this will have on others. Failure on the part of the more mature believers at this point could cause weaker brothers to stumble by:

[A] offending them

[B] causing the weaker brother to imitate the stronger believer and thus violate the convictions of his conscience.

The burden of the responsibility to live above reproach is with the more mature Christian.

8:10 For if someone [a weaker brother] sees you, who have knowledge, dining in an idol’s temple, will not his conscience, if he is weak, be strengthened [emboldened to do what he believes is wrong] to eat things sacrificed to idols?

Paul’s discussion now moves to the issue of influence. Those who had left idolatry felt strongly that it was wrong to have anything to do with idolatry, either directly (“dining in an idol’s temple”) or indirectly (buying meat sacrificed to idols in the marketplace). Therefore, if these new believers, trying to live for Christ, were to see a more mature believer do something they felt was wrong, it would either lead them to confusion or to imitation in spite of their feelings.

8:11 For through your knowledge he who is weak is ruined, the brother for whose sake Christ died.

In what sense would a weaker brother be ruined?

[A] He “would become so confused in his conscience that he would be lost to effective and fruitful service for the Lord. In that sense he would perish.” (Brian Harbour, Bible Book Study Commentary, page 55).

[B] “It means that their spiritual life would be wrecked” (Bible Book Study for Adult Teachers, page 50).

[C] “Not his soul’s salvation but his Christian courage and convictions…A saved soul but a lost Christian life” (Hobbs).

The phrase “for whose sake Christ died” should motivate mature believers to imitate Christ’s example. Since Jesus loved us enough to die for us, we should love our brothers enough to give up personal rights for their benefit and spiritual well-being.

8:12 And thus, by sinning against the brethren and wounding [to strike a blow] their conscience when it is weak, you sin against Christ.

Paul took his argument a step farther by stating that when we cause a weaker brother to stumble/sin we sin against Christ. See also Matthew 25:40, “Truly I say to you,to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me.”

8:13 Therefore, if [since] food causes my brother to stumble [from the Greek word “scandalizo” from which we get our word “scandal”], I will never [for the rest of my life] eat meat again, that I might not cause my brother to stumble.

Paul summed up his argument in verse 13 by stating that he was not willing to participate in any activity, even if it was right, that had the potential to cause a weaker brother to stumble. He was willing to give up his personal rights for the sake of others. For Paul, it was more important to love others than to participate in an activity that his knowledge told him was within his rights. Paul’s freedom and rights were governed by love. So, before deciding to do something that is morally neutral or morally questionable, ask: “Is my doing it harmful to others?”

Practical Considerations

Knowledge must be governed by love.
It is good to grow in our knowledge and understanding of spiritual things, but we must not allow that knowledge to become a source of pride. Knowledge without love is cold and insensitive to the concerns and needs of others.

Believers have a relationship with the God of the universe!
There are indeed many so-called gods in this world who are worshiped by many. Such gods are, however, impotent and incapable of meeting the deepest needs of man. Believers are privileged to enjoy a relationship with the living God of the universe through His Son.

Believers have a responsibility to guard their influence.
A story is told of a blind man who went about his business carrying a lantern. Someone asked him why he carried a lantern with him everywhere he went since he was blind and obviously unable to benefit from the light of his lantern. The blind man replied that he did not carry the lantern to keep from stumbling over things in his path but that others might not stumble over him. In like manner, every believer must walk in such a way that they do not become a source of stumbling to others. Believers have a responsibility to guard their influence, to let their light shine in such a way that they enable others in their walk rather than cause them to stumble and fall.

Believers must be willing to give up their rights for the sake of others.
Mature believers should be sensitive to the impact their behavior has upon others. While it may not be wrong to indulge or participate in an activity, it may be harmful to the spiritual well-being of others. We should be willing to give up our personal rights for the sake of others. Paul wrote, “Do nothing from selfishness or empty conceit, but with humility of mind let each of you regard one another as more important than himself; do not merely look out for your own interests, but also for the interests of others” (Philippians 2:3-4).

Believers should keep in mind that Christ died for others, too.
Lord, help me see in those I meet,
On country road or city street,
Not just people passing by,
But those for whom Jesus came to die.

Ask before you eat…or do…or say!
This chapter offers a good guideline for moral decision-making. Ask yourself the following questions before participating in any questionable or even neutral activity.

Will my participation in this activity…
[A] be harmful to others?
[B] be harmful to the cause of Christ?
[C] cause another to stumble?

These notes are based on the NASB text.

General Principles Regarding Marriage

7:1 Now concerning the things about which you wrote, it is good for a man not to touch [have sexual relations with] a woman.

In chapters 1-6, Paul dealt with the issues of divisions and immorality, which were reported to him by “Chloe’s people” (1:11). In chapter 7 he addressed a problem about which the Corinthians had written him. We do not have their letter nor their question(s), but we do have Paul’s answer(s). Warren Wiersbe points out, “As you study 1 Corinthians 7, please keep in mind that Paul is replying to definite questions. He is not spelling out a complete ‘theology of marriage’ in one chapter.”

The phrase “it is good for a man not to touch a woman” is a reference to a celibate lifestyle. Paul felt there was value in a celibate lifestyle. If an individual chose not to marry, he still had the responsibility to remain pure outside of marriage.

7:2 But because of immoralities [fornication, illicit sex which were prevalent in the city of Corinth], let each man have his own wife, and let each woman have her own husband.

Paul here offers some very practical advice. In order to avoid sexual immoralities (not an easy thing to do in Corinth), spouses should engage in sexual relations only with one another in the context of a monogamous marriage relationship. Paul leaves no room for polygamy or homosexuality. Paul also suggests that one purpose of marriage is to avoid immoralities (fornication, illicit sex). See also Proverbs 5:15-23.

7:3 Let the husband fulfill [“to pay back, to pay one’s dues, to render…the present imperative indicates habitual duty” -Rienecker/Rogers] his duty [refers to the sexual relationship of marriage] to his wife, and likewise also the wife to her husband.

Paul here writes of the sexual obligation in marriage, one of the many obligations in a marriage relationship. The husband and wife are to be sensitive and responsive to one another’s sexual needs. “The rabbis required that the marriage partners have regular relations with one another” (Rienecker/Rogers). “Failure at this point can lead to infidelity” (Adult Teachers Book, page 40). See also 1 Thessalonians 4:3-6.

7:4 The wife does not have authority over her own body, but the husband does; and likewise the husband does not have authority over his own body, but the wife does.

One of the reasons Paul instructed Christians husbands and wives to fulfill their duty to one another was because it is part of God’s plan. When two people unite in marriage they become “one flesh” (Genesis 2:24) and belong to one another. They are to live in mutual submission.

7:5 Stop depriving [do not refuse] one another [of what they are entitled to], except by [mutual] agreement for a time [a temporary period] that you may devote yourselves to prayer [“Wholesome marriages are not built on sex alone but have a spiritual basis as well.” –Hobbs], and come together again [sexually, as before] lest Satan tempt you because of your lack of self-control [“irrepressible desire for sexual relations” -Rienecker/Rogers].

Another of Paul’s reasons for instructing husbands and wives to fulfill their duty to one another (see verse 3) was to thwart Satan’s plan to destroy a marriage. The danger and temptation for a husband (or wife) to seek to have his (her) sexual needs met outside of the bonds of marriage was especially acute in the city of Corinth.

Paul notes four guidelines for abstinence from sexual relations in marriage:

[A] It must be by mutual agreement.
This requires that husband and wife be “in tune” with one another, especially in regard to physical and spiritual matters.

[B] It must be for a limited period of time.
“The rabbis taught that abstinence from intercourse was allowable for generally one or two weeks but disciples of the law may continue abstinence for thirty days against the will of their wives while they occupy themselves in the study of the law.” (Rienecker/Rogers)

[C] It must be for a spiritual purpose.
“One of my seminary teachers suggested that some marriages might be saved if couples took this advice. Instead of ‘trial separations,’ he suggested mutual prayer to overcome the impasse that separated them” (Bible Book Study for Adults, Pupil Book, page 34).

[D] It must be with the clear intention of reunion.

7:6 But I say this by way of concession, not of command.

“I do not state this as a binding rule. I state it as what is allowable” (Lightfoot).

Instructions Regarding Singleness and Marriage

7:7 Yet I wish that all men were even as I myself am. However, each man has his own gift from God, one in this manner, and another in that.

It is likely that Paul was unmarried or a widower at the time of this writing. Some have suggested that his wife may have left him and returned to her family as a result of his conversion to Christianity. As a single man, Paul was fully occupied with the things of the Lord (see verse 32). He understood however, that singleness was not for everybody. See also Matthew 19:12.

7:8 But I say to the unmarried [whether once married or not] and to the widows [both men and women] that it is good [not necessarily better] for them if they remain even as I.

7:9 But if [a condition assumed as being true] they do not have self-control [over their sexual desires], let them marry; for it is better to marry than to burn [with passion or sexual desire].

Paul re-stated in verse 9 what he stated in verse 2, it is better to marry than to burn with passion and fall into immoralities. “This is not the only reason for marrying, but it is the particular problem with which Paul dealt here” (Hobbs).

Instructions to Married Believers

7:10 But to the married I give instructions, not I, but the Lord [Matthew 5:31-32; 19:3-12 and Mark 10:3-12], that the wife should not leave [used in the sense of separate or divorce] her husband.

7:11 (but if [in spite of the Lord’s prohibition] she does leave, let her remain unmarried, or else be reconciled to her husband), and that the husband should not send his wife away [that is, divorce].

Paul urged the Corinthian Christians to stay married to their Christian spouses. If however, they were to separate or divorce, then they were to either: [A] not remarry or, [B] try to be reconciled to one another.

Instructions to Believers Married to Unbelievers

7:12 But to the rest [those who have unbelieving partners] I say [with apostolic authority], not the Lord [Paul could quote no words from Christ regarding this situation as in verse 10], that if any brother has a wife who is an unbeliever, and she consents to live [this word is used in the sense of being married] with him, let him not send her away [divorce her].

7:13 And a [Christian] woman who has an unbelieving husband, and he consents to live with her, let her not send her husband away.

Perhaps the Corinthians, in their letter, had asked Paul for counsel regarding what they should do in the case of a marriage between a believer and unbeliever. Paul was not endorsing or advocating that it was permissible for a believer to marry an unbeliever. That would be contrary to his views as expressed in 2 Corinthians 6:14-7:1. Paul was addressing the issue of people who were converted after marriage and felt that they needed to put away their unbelieving/unconverted spouse. Paul advised that a Christian spouse should not seek to be divorced or separated from an unbelieving partner as long as the unbelieving partner was willing to live with him/her. Conversion must not become the ground of dissolving a marriage.

7:14 For the unbelieving husband is sanctified [set apart for God’s service] through his wife [her influence in the home], and the unbelieving wife is sanctified through her believing husband; for otherwise your children are unclean, but now they are holy [That is, “they live in an atmosphere of godliness, created by their Christian parent, which is beneficial to their spiritual growth.” -Broadman Bible Commentary, Volume 10].

Paul is here referring to the influence a saved mate can have upon a home. A saved mate can introduce godly standards and model the difference Christ makes and thus influence an unsaved spouse and the children in the home. See also 1 Peter 3:1-2. If such a union is dissolved, the unbelieving spouse and children may not have an opportunity to know Christ.

7:15 Yet if the unbelieving one [insists upon] leaves [divorce], let him leave; the brother or the sister is not under bondage in such cases [the believer is free to separate from an unbelieving partner and not under obligation to save the marriage against the wishes of an unbelieving partner], but God has called us to peace [“God has called believers a life of peace, not one of conflict and struggle with an unbelieving mate” -M.J. Berquist].

Separation in “mixed marriages” between Christians and non-Christians was to be initiated by the unbelieving partner. Regarding Paul’s statement, “but God has called us to peace,” Page H. Kelly comments that “maintaining peace was more important than maintaining a troubled marriage. Such a marriage was not worth preserving at whatever cost” (from the book Malachi: Rekindling the Fires of Faith, page 58).

7:16 For how do you know, O wife, whether you will save your husband? Or how do you know, O husband, whether you will save your wife?

The salvation of an unbelieving mate should certainly be the goal of the believing partner in the marriage. Paul urged the believing partner to stay in the marriage in the hope that it would result in the salvation of the unbelieving partner. However, if the unbelieving partner wanted to leave, the believing partner was not under obligation to stay in bondage.

Instructions Regarding Living for God

7:17 Only, as the Lord has assigned to each one [his lot in life], as God has called each, in this manner let him walk [move forward, make progress in his Christian life]. And thus I direct in all the churches.

Paul advised the Corinthians that those who are converted should live a redeemed life in whatever state/status they find themselves in:

[A] the married should remain as they are

[B] the unmarried should remain as they are, if they have the gift of celibacy

[C] those married to unbelievers should remain married to them if their partners wish to continue the relationship

The word called “does not refer to God’s call to a person to become a Christian; it is a reference to his condition or circumstances in life at the time he became a Christian” (BBC, Vol. 10). Paul further illustrates his point in the following verses.

7:18 Was any man called already circumcised? Let him not become uncircumcised. Has anyone been called in uncircumcision? Let him not be circumcised.

7:19 Circumcision is nothing, and uncircumcision is nothing, but what matters is the keeping of the commandments of God.

If a Jew becomes a Christian he should not seek to become uncircumcised. “Paul here alludes to a practice introduced among Jews in Hellenistic times by which an attempt was made surgically to disguise or conceal their circumcision, either to avoid Greek scorn or persecution under Antiochus Epiphanes” (Mid-America Theological Journal, Volume 7, Number 1, page 51).

If a Gentile becomes a Christian he should not seek to become circumcised.

Circumcision and uncircumcision deal with outward aspects of life. A changed life should be characterized by obedience to the commandments of God. The Christian must seek to do God’s will regardless of who or where he is.

7:20 Let each man remain in that condition in which he was called.

7:21 Were you called while a slave? Do not worry about it; but if you are able also to become free, rather do that.

Some in Corinth were slaves when they became Christians. They became new inside while their outward circumstances remained the same. Paul advised that even slaves continue to serve the Lord and live a redeemed life as slaves, but if they had an opportunity to become free, they certainly had the right to pursue that course.

7:22 For he who was called in the Lord while a slave, is the Lord’s freedman; likewise he who was called while free, is Christ’s slave.

7:23 You were bought with a price; do not become the slaves of men.

Paul interpreted freedom in terms of bondage to Christ who paid the price to free men from slavery to sin. Christ is the new Master to be obeyed. Whenever men fail to obey their new Master and make His will their pursuit, they become the slaves of men (men-pleasers).

7:24 Brethren, let each man remain with God in that condition in which he was called.

The strength for serving God in whatever state an individual was in at the time of his conversion is found “with God.”

Instructions Regarding Virgins

7:25 Now concerning virgins I have no command [concerning the subject of virgins] of the Lord, but I give an opinion [(“a deliberately formed decision from knowledge…not a mere passing fancy” –Robertson] as one who by the mercy of the Lord is trustworthy.

In the closing verses of this chapter, Paul offered advice regarding the unmarried. Perhaps the Corinthians had asked in their letter, “What about our unmarried virgin daughters? Should they get married? Some of them aren’t getting any younger!”

In verses 26-35, Paul offered some of the reasons behind his counsel regarding the married and unmarried.

7:26 I think then that this is good in view of the present distress, that it is good for a man to remain as he is.

The reference to “the present distress” can be seen in two ways:
[A] As a reference to the immoral conditions in the city of Corinth.

[B] In an eschatological sense, as a reference to the calamities (see Matthew 24:8ff) to precede the second coming of Jesus.

7:27 Are you bound to a wife? Do not seek to be released. Are you released from a wife? Do not seek a wife.

Paul again urged his readers to “remain with God in that condition in which he was called” (verse 24).

7:28 But if you should marry [in spite of Paul’s advice to the contrary], you have not sinned; and if a virgin should marry, she has not sinned. Yet such will have trouble [tribulation, pressure, affliction] in life, and I am trying to spare you.

If an unmarried believer should however, marry another believer, it was not considered sin. But, wrote Paul, “such will have trouble in life.”

7:29 But this I say, brethren, the time has been shortened [the world is hastening to an end…time and opportunity for serving the Lord has been shortened], so that from now on those who have wives should be as though they had none;

7:30 and those who weep, as though they did not weep; and those who rejoice as though they did not rejoice; and those who buy as though they did not possess;

7:31 and those who use the world, as though they did not make full use of it; for the form of this world is passing away.

In view of the fact that “the time has been shortened,” all things in life must be put in the context of the bigger picture. The temporal must be put in the context of the eternal. Marriage is not to be the ultimate loyalty. The believer must not allow sorrow or pleasure or profit keep him from serving God. The believer, while in the world, must not be of the world because “the form of this world is passing away.”

7:32 But I want you to be free from concern [anxiety…being pulled in different directions]. One who is unmarried is concerned about the things of the Lord, how he may please the Lord;

7:33 but one who is married is concerned about the things of the world, how he may please his wife,

7:34 and his interests are divided. And the woman who is unmarried, and the virgin, is concerned about the things of the Lord, that she may be holy both in body and spirit; but one who is married is concerned about the things of the world, how she may please her husband.

7:35 And this I say for your own benefit; not to put a restraint [to put a noose around your neck and deprive you of freedom] upon you, but to promote what is seemly, and to secure undistracted [unhindered] devotion to the Lord.

Paul’s counsel to remain unmarried was so that the believer would be “free from concern” and have more time and energy to serve the Lord. A married person must concern himself with the needs of his spouse and the needs of the home. An unmarried person, on the other hand, is not encumbered by many of those concerns and free to devote “undistracted devotion” to “the things of the Lord.”

Warren Wiersbe writes, “It is possible to please both the Lord and your mate, if you are yielded to Christ and obeying His Word. Many of us have discovered that a happy home and satisfying marriage are a wonderful encouragement in the difficulties of Christian service.”

7:36 But if any man thinks that he is acting unbecomingly toward his virgin daughter, if she should be of full age [“past the bloom of her youth” –Wuest], and if it must be so [in Paul’s day, fathers arranged the marriages of the virgin daughters], let him do what he wishes, he does not sin; let her marry.

7:37 But he who stands firm in his heart, being under no constraint, but has authority over his own will, and has decided this in his own heart, to keep his own virgin daughter [“This means the case when the virgin daughter does not wish to marry and the father agrees with her.” –Robertson], he will do well.

7:38 So then both he who gives his own virgin daughter in marriage does well, and he who does not give her in marriage will do better [in light of the present distress mentioned in verse 26 and the shortened time mentioned in verse 29].

Paul still left the issue open ended. Each individual had to decide for himself what course of action he would follow concerning the matter of marriage.

Instructions Regarding Widows

7:39 A wife is bound as long as her husband lives; but if her husband is dead, she is free to be married to whom she wishes, only in the Lord.

7:40 But in my opinion she is happier if she remains as she is; and I think that I also have the Spirit of God.

A Christian widow is free to marry again, “only in the Lord,” that is, to marry a Christian.

Practical Considerations
• Husbands and wives should work at meeting each other’s needs.
• Sex within marriage is wholesome and right.
• Singleness, as well as marriage, is a viable life-style for Christians.
• Christian couples should look for ways of solving their marital problems rather than reasons for getting a divorce.

WAS PAUL EVER MARRIED?

There is evidence to indicate that Paul may have been married, although it cannot be definitely established. The following are some of the reasons/explanations that have been offered in favor of the view that Paul had at one time been a married man.

[1] F.F. Bruce writes, “Marriage was normal and, indeed, expected in pious Jews when they came of age.” He adds, “Judah ben Tema, a rabbi of a later period (second half of the second century A.D.), specified eighteen as the appropriate age for a young man to marry.”

[2] Paul was a widower who never remarried (1 Corinthians 7:8), although it was within his right to do so (1 Corinthians 9:5).

[3] Paul’s wife left him when he became a Christian. When he “suffered the loss of all things” (Philippians 3:8) for the sake of Christ he lost his wife too. Perhaps this is why he wrote with understanding about the matter of an unbelieving partner walking out on a marriage (1 Corinthians 7:15).

[4] Paul was a member of the Sanhedrin. He cast his vote against believers according to his testimony before Agrippa in Acts 26:10. Members of the Sanhedrin were required to be married. Some argue against this saying that Paul was not a member of the court referred to in Acts 26:10, but only agreed with the verdict of guilty.

[5] J. Vernon McGee argues that Paul had been married at one time, otherwise his advice in 1 Corinthians 7 would be theorizing. McGee argues that “Paul always spoke from experience. It was not the method of the Holy Spirit of God to choose a man who knew nothing about the subject on which the Spirit of God wanted him to write.”

[6] McGee further argues for Paul’s experience in marriage because of the tender way in which he described the marriage relationship in Ephesians 5:25.

These notes are based on the NASB text.

6:1 Does any one of you, when he has a case [inter-Christian matters] against [two-sided grievances] his neighbor, dare to go to law before the unrighteous [who must adjudicate without the benefit of the guidance of God’s Holy Spirit], and not before the saints?

There was yet another problem that was brought to Paul’s attention, perhaps by Chloe’s people. It was the matter of lawsuits among believers who were taking their cases before secular courts and unbelieving judges, something the Jews would never do. This was yet one more issue eroding the witness of the church in the community. Seeing a Christian pitted against a fellow Christian surely cast doubt about the validity and transforming power of the Gospel in the minds of unbelievers. The Corinthians should have settled their [perhaps petty] disputes “before the saints“ for the sake of preserving their witness in the community.

6:2 Or do you not know that the saints will judge the world? And if the world is judged by you, are you not competent to constitute the smallest law courts?

6:3 Do you not know that we shall judge [fallen] angels [see 2 Peter 2:4]? How much more, matters [food, clothing, property, etc] of this life?

In light of the fact that Christians will participate in the judgement of the world and fallen angels, it seems utterly ridiculous that they are unable to settle disputes that are lesser and trivial by comparison.

Note: “Do not become so bogged down in debating how Christians will judge the world that you miss Paul’s main point. Paul’s main point was to highlight the qualifications of those in the church who could settle individual conflicts within the fellowship.” [Brian Harbour]

6:4 If then you have law courts dealing with matters of this life, do you appoint them [non-Christians] as judges [those who sit on secular/pagan courts] who are of no account in the church?

6:5 I say this to your shame. Is it so, that there is not among you one wise man who will be able to decide between his brethren,

6:6 but brother goes to law with brother, and that before unbelievers?
By going to the secular courts the Corinthians were, in essence, saying that there was not one wise man in the church capable of settling their disputes.

6:7 Actually, then, it is already a [moral and spiritual] defeat for you, that you have lawsuits with one another. Why not rather be wronged? Why not rather be defrauded?

6:8 On the contrary, you yourselves wrong and defraud, and that your brethren.

Paul here describes a lose/lose situation. Even if a Christian took a Christian brother to court and won, he lost! He lost a brother, his testimony, and damaged the testimony of the church.

6:9 Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate [a technical term for the passive partner in homosexual relations -Rienecker/Rogers], nor homosexuals [the active partner in a homosexual relationship],

6:10 nor thieves, nor the covetous, nor drunkards, nor revilers, nor swindlers, shall inherit the kingdom of God.

6:11 And such were some [not all] of you; but [this conjunction introduces a contrast between their past and present states] you were washed [purified from defilement], but you were sanctified [“you were claimed by God as His own and made a member of His holy people” -Rienecker/Rogers], but you were justified [put right with God] in the name of the Lord Jesus Christ, and in the Spirit of our God.

The only way a lost world will be able to understand the difference Christ can make is by observing the distinctive lives of believers. Believers are indeed the only Bible, the only Jesus, some will ever see. Paul was concerned that unbelievers in Corinth would conclude that Christianity has little to offer as a result of observing the disputes and immoral compromise of believers.

6:12 All things are lawful for me [a popular phrase in Corinth], but not all things are profitable. All things are lawful for me, but I will not be mastered by anything.

Guideline for moral decision-making number one: Is it profitable for me? Is it spiritually, physically, mentally, and morally helpful?

Guideline for moral decision-making number two: Will it enslave me? will it bring me under its power? Will it master me?

6:13 Food is for the stomach, and the stomach is for food [this was another popular phrase in Corinth]; but God will do away with both of them. Yet the body is not for immorality, but for the Lord; and the Lord is for the body.

6:14 Now God has not only raised the Lord, but will also raise us up through His power.

Some in Corinth were arguing that just as the stomach is for food, so the body was for physical gratification [a Gnostic view]. These believed that the things done to gratify the body had no impact upon the inner man. Nothing could be farther from the truth. The stomach would be done away with but the body transformed and raised from the dead.

6:15 Do you not know that your bodies are members of Christ [“Christ is the body of which individual Christians are members.” -BBC, Vol. 10]? Shall I then take away the members of Christ [the body of Christ] and make them members of a harlot [the body of a harlot]? May it never be! [God forbid!]

6:16 Or do you not know that the one who joins himself to a harlot [there were many opportunities to do this in Corinth with one of the many temple prostitutes at the temple of Aphrodite] is one body with her? For He says, “The two will become one flesh.”

6:17 But the one who joins himself to the Lord is one spirit [“Illicit union with a harlot effects a oneness of physical relationship which contradicts the Lord’s claim over the body and creates a disparity between the body and the spirit [still united to the Lord] -Rienecker/Rogers] with Him.

6:18 Flee [continually, urgently, and as a habit] immorality [sexual promiscuity]. Every other sin that a man commits is outside the body, but the immoral man sins against his own body [“A man’s own body becomes the very instrument of his iniquity and destruction.” -M.J. Berquist].

6:19 Or do you not know that your body is a temple [abiding place] of the Holy Spirit [to be used by Him and not abused by us] who is in you, whom you have from God, and that you are not your own [see 2 Corinthians 5:15]?

Because the body of the believer is the temple of the Holy Spirit, the Christian does not have the right to give his body to a prostitute or to abuse it in either an ascetic or liberal way. To say that the body was a temple of the Holy Spirit was in contrast to the Gnostic view of the body.

6:20 For you have been bought [purchased at the marketplace] with a price: therefore glorify God in your body.

By virtue of the fact that Christ has bought us, we are no longer our own. We belong to Him. He is our new owner, master, authority. We are under no obligation to obey our former master. We are to live our lives in such a way as to bring glory to our new master [see Matthew 5:16].

Practical Considerations

If possible, Christians should seek to settle their disputes with fellow believers under the counsel and guidance of Christian arbiters.
With regard to inter-Christian or inter-church matters, Christians should seek the counsel and guidance of Christian arbiters. This should be done for the sake of protecting the witness of both individuals and the church in the community.

You’re the only Bible some will ever read.
Believers are indeed the only Bible some will ever read or the only Jesus some will ever see. This should motivate Christians to live their lives above reproach and in a manner that pleases God. Only a distinctive Christian life-style will convince a confused and lost world that Christ can make a difference.

Ask before you touch or indulge.
Believers should ask the two moral guideline questions discussed in 1 Corinthians 6:12, especially when they are unclear whether something is right or wrong. [A] Is it profitable [spiritually]? [B] Will it enslave or master me?

We belong to Christ.
Believers have been bought with a price and belong to Christ. The believer is no longer under the authority of his old master and, as such, is under no obligation to obey his old master. See also Colossians 1:13-14. The believer should heed only the voice of Christ.

These notes are based on the NASB text.

5:1 It is actually [and factually] reported that there is immorality among you, and immorality of such a kind as does not exist even among the Gentiles, that someone has [co-habits with] his father’s wife [step-mother].

The report that Paul received from Chloe’s people (1:11) contained more than the disappointing news of factions, it also contained the shocking news of incest. A believer was actually involved in an immoral affair with “his father’s wife” (step-mother). It is safe to assume that the woman was not a believer but a pagan since Paul did not mention the church disciplining the woman. Such a sin did “not exist even among the Gentiles.” Even the Gentiles did not tolerate such a thing. Roman law forbade such relationships. “The ‘Institutes of Gaius’ lists persons related to a man whom he is not free to marry” (Broadman Bible Commentary, Volume 10).

Here we see a believer living below, rather than above, the world’s standards. Such activity undoubtedly damages the witness of believers, both individually and corporately.

5:2 And you have become arrogant, and have not mourned instead, in order that the one who had done this deed [obviously a carnal Christian] might be removed from your midst.

The only thing worse than the man’s sin was the church’s tolerance of his sin.

How had the Corinthians become “arrogant”? By taking pride in their broad-minded tolerance of this man’s sin. Such tolerance communicated to an unbelieving world that even a fornicator engaged in blatant sin could be a member of the church in good standing. Such tolerance misrepresented and discredited the cause of Christ in the community. Such tolerance erased the line of demarcation between believers and unbelievers.

What should the church have done? The church should have “mourned instead.” The word “mourn” means to grieve as for the dead, a deep and painful kind of sorrow. Further, the guilty individual should have been removed from the fellowship.

5:3 For I, on my part, though absent in body but present in spirit, have already judged him [the only response to such a sin that is contrary to God’s Word] who has so committed this, as though I were present.

5:4 In the name of [by the authority of] our Lord Jesus, when you are assembled [this was such a serious matter that Paul did not want for the Corinthians to wait until he arrived to deal with it], and I with you in spirit, with the power of our Lord Jesus,

5:5 I have decided [Paul assumed the man’s lack of repentance] to deliver [a decision that must be made by the entire church] such a one to Satan [to exclude from the church and send back to the world which lies in the power of the evil one – see 1 John 5:19] for the destruction of his flesh [either physical death or a purging of a sin-centered orientation], that his spirit may be saved in the day of the Lord Jesus.

The church was to approach this matter in keeping with the instruction of Jesus in Matthew 18:15-20. If the individual failed to repent, he was to be dismissed from the fellowship. This was a public sin and was therefore to be judged publicly. Such action was to be done with a redemptive, not vindictive, view, “that his spirit may be saved in the day of the Lord Jesus.” The hope was that the man would be shocked into repentance once outside the beneficent protection and care of Christ.

Such disciplinary action is [1] for the welfare of the individual, [2] for the protection of the church from the influence of such individuals, and [3] for the witness of the church in the world.

5:6 Your boasting is not good [fitting]. Do you not know that a little leaven leavens the whole lump of dough?

Once again we see the attitude of the church toward the situation under consideration. The church was “boasting,” perhaps of its broad-minded tolerance of the sin or of their forgiving spirit. Paul, however, warned the church that this attitude was “not good” (or not fitting) because it endangered both the witness and future of the church. Such tolerance or indifference toward this sin had the potential of ruining the moral fiber of the entire fellowship. Others might be encouraged to do the same. Paul illustrated his point with the reference to “leaven” which is a picture of sin/evil in the Scripture. Just as a small amount of “leaven” (yeast) gradually permeates a whole lump of dough, so one sin has the potential to spread like a cancer through a congregation.

5:7 Clean out [immediately and without hesitation] the old leaven [the things pertaining to the old life], that you may be a new lump [a church with a proper attitude toward sin and morally pure], just as you are in fact unleavened [become what you already are, begin acting like new creatures]. For Christ our Passover also has been sacrificed.

Alluding to the Old Testament Passover, Paul instructed the Corinthians to remove evil/sin from their midst even as the Jewish families were instructed to search for and remove any leaven from their homes prior to celebrating the Passover (see Exodus 12:15).

5:8 Let us therefore celebrate the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.

Paul urged the Corinthian believers to live their Christian lives without “the leaven of malice and wickedness.” They were to remove all “old leaven” from their personal lives. Only then could their lives be like unleavened bread. Only then would their lives be characterized by “sincerity and truth.”

5:9 I wrote you in my letter [an earlier letter that did not become a part of the New Testament] not to associate [mix with] with immoral people;

Paul warned the Corinthians not to fellowship with immoral people, like the man living with his father’s wife. This for at least two reasons: [1] because “Bad company corrupts good morals” (see 1 Corinthians 15:33), and [2] because the witness of the church in the community would be compromised (see 1 Corinthians 15:34).

5:10 I did not at all mean with the immoral people of this world, or with the covetous or swindlers, or with idolaters; for then you would have to go out of the world.

It is one thing to fellowship with immoral people and quite another to go fishing for them! Apparently some who read Paul’s previous letter thought that Paul had suggested that they have nothing to do with any immoral person. This was not possible, “for then you would have to go out of the world.” There is a difference between isolation and separation. We can certainly fish for immoral people without fellowshipping (getting mixed up with them in an intimate way) with them.

5:11 But actually, I wrote to you not to associate [get mixed up with in an intimate way] with any so-called brother [a church member or a professing Christian] if he should be an immoral person, or covetous, or an idolater, or a reviler, or a drunkard, or a swindler – not even to eat with such a one [either a reference to the Lord’s Supper or a fellowship meal that might be seen as condoning the sin of an individual – be careful lest social acceptance imply spiritual acceptance].

Paul was not interested in getting the church out of the world but rather getting the world out of the church.

5:12 For what have I to do with judging outsiders? Do you not judge those who are within the church?

5:13 But those who are outside, God judges [He exercises judgment on the whole world]. Remove the wicked man from among yourselves [some believe that 2 Corinthians 2:1-11 refers to the immoral man in question…if so, then the disciplinary action of the church brought the man to repentance].

 Practical Considerations

As Christ’s representatives, believers should live above the world’s standards.
The immoral man of 1 Corinthians 5:1 was living his life below the standards of the world. Such behavior is ruinous to the witness of both believers and the church. As Christ’s representatives in the world, we are to live as new creatures [1 Corinthians 5:17]. We must no longer embrace the old things but cast them aside. We must walk in newness of life [Romans 6:4] and in a manner worthy of our calling [Ephesians 4:1].

The church must exercise discipline when necessary.
The church has a responsibility to exercise discipline in keeping with the guidelines of Matthew 18:15-20. Church discipline must be exercised with a redemptive spirit. Failure to exercise church discipline when clearly called for may cause irreparable damage to the sinning individual and to the fellowship of believers.

Corrupting influences must be removed.
Corrupting influences must be removed from the both the personal lives of believers and the church at large. Each individual has a responsibility to allow God to search his life and remove that which has the potential to harm and damage and destroy [see Psalm 139:23-24].

Tolerance of sin damages the witness of individuals and the church.
Tolerance of sin on the part of Christians and the church obscures the line of demarcation between believers and unbelievers. Unbelievers observing such tolerance/compromise can easily conclude that Christ is incapable of effecting change in the lives of believers.

These notes are based on the NASB text.

1:1 Paul, called as an apostle of Jesus Christ by the will of God, and Sosthenes our brother,
Paul immediately identified himself as the writer of the letter in the typical fashion of the day. He identified himself as an “apostle” (one sent out under the authority of another). Paul was an apostle “by the will of God.” These were Paul’s credentials. One who was “sent” sent the letter. Paul also included the name Sosthenes (a co-worker and not a co-author) in the greeting. Sosthenes was a ruler of the Jewish synagogue in Corinth when Paul visited there. He was beaten by an angry mob (Jews angered by Paul’s success at Corinth) in front of Gallio the proconsul of Achaia (Acts 18:17).

1:2 to the church of God which is at Corinth, to those who have been sanctified in Christ Jesus, saints by calling, with all who in every place call upon the name of our Lord Jesus Christ, their Lord and ours:
The recipients of the letter are identified in this verse and referred to as:

[1] “the church of God which is at Corinth”

God had followers [“church”: those called out from] in Corinth, the most unlikely place. “This phrase removes all human tyranny from the control of the church. The church does not belong to the people; the people belong to the church; and the church belongs to God” (Broadman Bible Commentary, Volume 10).

[2] “those who have been sanctified in Christ Jesus, saints by calling”

The recipients were people who had been set apart by God and for God.

[3] “with all who in every place call upon the name of our Lord Jesus Christ”

Paul wanted for the readers of his letter to understand that they were a part of something bigger than themselves or their congregation.

1:3 Grace to you and peace from God our Father and the Lord Jesus Christ.
Grace is God’s unmerited favor. Peace is the result of a proper response to God’s grace. The word “from” denotes the source of grace and peace.

1:4 I thank my God always concerning you, for the grace of God which was given to you in Christ Jesus,
Paul was writing to a church with many problems, but still made it a point to express thanksgiving for them. Paul usually expressed a word of thanksgiving for the recipients of his letters. No thanksgiving is found, however, in Galatians. Paul was continually giving thanks “for the grace of God which was given to [his readers] in Christ Jesus.”

1:5 that in everything you were enriched in Him, in all speech and in all knowledge,

1:6 even as the testimony concerning Christ was confirmed in you.

1:7 so that you are not lacking in any gift, awaiting eagerly the revelation of our Lord Jesus Christ,

1:8 who shall also confirm you to the end, blameless in the day of our Lord Jesus Christ.
Because of the grace of God, the Corinthians were enriched in Christ Jesus, especially in the area of speech and knowledge. They were a gifted people. In fact, they were not lacking in any gift. Paul’s hope was that the Corinthians would use their gifts wisely to the extent that they would be found blameless at the second coming of Christ.

1:9 God is faithful, through whom you were called into fellowship with His Son, Jesus Christ, our Lord.
Paul was thankful for the faithfulness of God who called believers into fellowship with His Son. God calls believers into fellowship with His Son and works to perfect believers through His Son (see also Philippians 1:6). This is one of Paul’s many references to Jesus Christ as the Son of God.

1:10 Now I exhort you, brethren, by the name of our Lord Jesus Christ, that you all agree, and there be no divisions among you, but you be made complete in the same mind and in the same judgement.

1:11 For I have been informed concerning you, my brethren, by Chloe’s people, that there are quarrels among you.
Paul exhorted the Corinthians in the authority of Jesus Christ. The word “exhort” carries with it the idea of coming along side to help. Paul wanted for the Corinthians to work together to establish unity in the church. Notice Paul’s concerns:

[1] “that you all agree” – Paul had it on good authority (verse 11) that there was no agreement among the Corinthian believers. Instead of agreement there was disagreement and arguing. This disagreement led to the next concern…

[2] “and there be no divisions among you” – The disagreements among the Corinthian believers led to divisions among them. Divisions and factions and schisms characterized the Corinthian church, and these always threaten the life of the church. The Corinthians were divided over several issues, among them…

[A] preachers (1:12-4:21)
[B] immorality (5:1-13)
[C] legal issues (6:1-11)
[D] marriage (7:1-40)
[E] meats and idols (8-10)
[F] worship (11)
[G] spiritual gifts (12-14)
[H] resurrection (15)

1:12 Now I mean this, that each one of you is saying, “I am of Paul,” and “I of Apollos,” and “I of Cephas,” and “I of Christ.”
One of the contentious issues that concerned Paul was the matter of preachers. The Corinthians were quarreling over the matter of preachers! There seemed to be a four-way split. Some claimed that they were loyal to Paul, the founder and former pastor of the church. Others were loyal to Apollos, a gifted evangelist who was an eloquent speaker. Still others were loyal to Cephas. There is no record that Cephas (Peter) was ever in Corinth. Perhaps these were people that had been led to Christ and baptized by Peter and who later moved to Corinth. And finally, there was a group that claimed loyalty to Christ. Either this group was sincerely trying to live above the squabble or represented a hyper-spiritual group within the church. This was a lose/lose situation. No matter whom an individual claimed to be loyal to, including Christ, he would find himself at odds with three-fourths of the church.

1:13 Has Christ been divided? Paul was not crucified for you was he? Or were you baptized in the name of Paul?

1:14 I thank God that I baptized none of you except Crispus and Gaius,

1:15 that no one should say you were baptized in my name.

1:16 Now I did baptize also the household of Stephanas; beyond that, I do not know whether I baptized any other.
Paul addressed this divisive issue by asking three rhetorical questions that invited a negative response.

[1] “Has Christ been divided?” The obvious answer is no! There is only one Lord to follow.

[2] “Paul was not crucified for you was he?” The obvious answer is no! Neither was Apollos or Cephas crucified. Their loyalty should have been to the One who made the message possible rather than to the messengers!

[3] “Or were you baptized in the name of Paul?” The obvious answer is no! They were not baptized in the name (authority) of Paul, Apollos, or Cephas. In fact, Paul emphasized that he had baptized very few of the Corinthian believers, something for which he was thankful.

1:17 For Christ did not send me to baptize, but to preach the gospel, not in cleverness of speech, that the cross of Christ should not be made void.
Here we see that Paul’s main ministry was evangelism. Here also we see the key to unity…preach Christ and the cross! It is only when people focus on the cross that they are able to overcome the attitudes that lead to pride and argument and division.

1:18 For the word of the cross is to those who are perishing foolishness, but to us who are being saved it is the power of God.
The “word of the cross” is a reference to the preaching of the gospel message and to the content of that message. Those who are perishing or who esteem themselves wise by the world’s standards see such a message as “foolish”. But to those who have heard and responded to the gospel message by faith, “it is the power of God” (see also Romans 1:16).

1:19 For it is written, “I will destroy the wisdom of the wise, and the cleverness of the clever I will set aside.”
This is a quote taken from Isaiah 29:14 (see also Psalm 33:10). Man cannot be saved through human wisdom and understanding. God’s method of providing salvation was a stumbling block to the Jews and utter foolishness to the Greeks, but through such an event God paved the way to heaven.

1:20 Where is the wise man? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of this world?
Paul called for a response from those who entertained ideas that the message of the cross was foolishness. They were however, nowhere to be found. God had indeed made their wisdom foolish.

1:21 For since in the wisdom of God the world through its wisdom did not come to know God, God was well-pleased through the foolishness of the message preached to save those who believe.
The word “wisdom” here is a reference to God’s plan of salvation. The world is unable to come to know God through its wisdom. But God used the thing that the world thinks foolish (the cross) “to save those who believe.”

1:22 For indeed Jews ask for signs, and Greeks search for wisdom;

1:23 but we preach Christ crucified, to Jews a stumbling block, and to Gentiles foolishness,

1:24 but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God.

1:25 Because the foolishness of God is wiser than men, and the weakness of God is stronger than men.
It is difficult for some men to accept God’s terms of salvation. And so some seek for signs (something they can see) and others for wisdom (something they can think through). But God’s plan of redemption is Christ crucified. This was difficult for many Jews and Greeks to understand. The phrase “foolishness of God” is a reference to the way in which the world sees the cross. The phrase “weakness of God” is a reference to the death of Jesus on the cross.

1:26 For consider your calling, brethren, that there were not many wise according to the flesh, not many mighty, not many noble;
Here we get some insight into the ordinary people that made up the Corinthian congregation. Paul reminded his readers of what they were. There were not many “wise” (according to the world’s estimation of wisdom), not many “mighty” and not many “noble.”

1:27 but God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong,

1:28 and the base things of the world and the despised, God has chosen, the things that are not, that He might nullify the things that are,

1:29 that no man should boast before God.
None of the things that the world admires can guarantee eternal life. No man can get to God on his own terms or by his own merit. If such were the case, then heaven will be filled with boasting. Instead, God offered salvation in a humble package on the lower shelf of life where it is within reach of the lowly and despised and where the proud must stoop to receive it.

1:30 But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption,

1:31 that, just as it is written, “Let him who boasts, boast in the Lord.”
By God’s doing, according to our response of faith to God’s way of salvation, we are in Christ Jesus who is [1] our wisdom, the way to really know God, [2] our righteousness, the avenue through which we are made right with God, [3] our sanctification, the avenue through which we are set apart for God, and [4] our redemption, the avenue through which we are delivered from darkness and transferred to the light. By virtue of this, one can only boast in the Lord and not in human wisdom.

Practical Considerations

Be a good-finder.
Paul was writing to the Corinthians because of some serious problems in the church. He knew he would have to deal with some tough issues in his letter(s). Thus Paul began his letter by commending and encouraging them before exhorting them. We should always look for the good, even in the midst of bad situations.

Be a good steward.
We have a responsibility to be good stewards of the spiritual gifts that God has given us. We should use them responsibly and for the building up of the body of Christ that we might be found blameless at the coming of Christ.

Be a good influence.
The Corinthian church was split into factions. People in the church were divided over which leader to follow. We have a responsibility to be a good influence in the midst of division and divisive issues. We should work to promote healing and reconciliation in such situations.

These notes are based on the NASB text.

2:1 [Paul’s approach to the Corinthians…] And when I came to you [refers to Paul’s first visit to Corinth (AD 51) during his second missionary journey; Paul founded church in Corinth (Acts 18:1-18)] brethren, I did not come with superiority of speech [the way Paul used words; did not pattern himself after great orators who gained a following on the basis of their oratorical skills] or of wisdom [the words Paul used; did not pattern himself after great philosophers who gained a following on the basis of their philosophical skills], proclaiming to you [note the content of Paul’s message…] the testimony of God.

2:2 [Paul’s aim while with the Corinthians…] For I determined to know nothing among you except [note Paul’s simple message…] Jesus Christ [Christ alone is worthy of our devotion and admiration and loyalty], and Him crucified [the cross is at the heart of God’s redemptive activity; Paul wanted for people to see Jesus clearly].

2:3 [Paul’s attitude among the Corinthians (2:3-5)…] And I was with you [ Corinth was a big and wicked city] in weakness and in fear and in much trembling [Paul recognized that he was personally inadequate to evangelize a wicked city like Corinth].

2:4 And my message and my preaching were not in persuasive words of wisdom [Paul wanted for his listeners to be impressed with Jesus, not with how great a preacher Paul was; his desire was that people see Christ and glory in Him], but in demonstration of the Spirit and of power [Watchman Nee stated, “Divine work can only be done in dependence upon divine power.”],

2:5 that your faith should not rest on [Paul wanted for the Corinthians to have the right foundation for their faith] the wisdom of men, but on the power of God [cf. Rom. 1:16].

Here we see…

[1] Paul’s approach to the Corinthians (2:1). When he first went to Corinth he did not pattern himself after great orators or philosophers who gained a following on the basis of their philosophical and oratorical skills.

[2] Paul’s aim while with the Corinthians (2:2). Paul determined to preach Christ alone. He did not want for “the word of the cross” to be obscured in oratorical, pedantic, or philosophical fog. He wanted for people to see Jesus clearly.

[3] Paul’s attitude among the Corinthians (2:3-5). Corinth was a big and wicked city. Paul had never preached in a city so large with such a wicked reputation. He experienced the fears that any human being would experience in going to preach the Gospel in such a setting. But he approached his assignment to preach the gospel there in dependence upon the Holy Spirit. Watchman Nee stated, “Divine work can only be done in dependence upon divine power.” That certainly describes Paul’s attitude while in Corinth. Paul’s sincere hope was that the faith of the Corinthians “not rest on the wisdom of men, but on the power of God.” “When the Corinthians heard Paul preach about Christ, they did not say, ‘What a great preacher Paul is.’ Instead, they declared, ‘What a great Christ Paul serves.'” ( Brian Harbour, Bible Book Study Commentary).

2:6 Yet we do speak wisdom among those who are mature [those growing in their understanding of God’s Word]; a wisdom, however, not of this age, nor of the rulers of this age, who are passing away;

2:7 but we speak God’s wisdom [as opposed to man’s] in a mystery [a truth hidden in the past but now revealed to God’s people], the hidden wisdom, which God predestined [redemption was not an afterthought on God’s part] before the ages to our glory;

2:8 the wisdom which none of the rulers of this age [perhaps a reference to the spiritual and political leaders who did not recognize who Jesus was] has understood; for if they had understood it, they would not have crucified the Lord of glory;

2:9 but just as it is written, “Things which eye has not seen and ear has not heard, and which have not entered into the heart of man, all that God has prepared for those who love Him.” [our minds cannot begin to conceive or understand God’s wonderful plan for our lives]

2:10 For to us God revealed them [spiritual truths] through the Spirit [see John 16:13] ; for the Spirit searches all things, even the depths of God.

2:11 For who among men knows the thoughts of a man except the spirit of the man, which is in him? Even so the thoughts of God no one knows except the Spirit of God [and it is only through the aid of the Holy Spirit that a man can understand the things of God].

2:12 Now we have received, not the spirit of the world [that is, the spirit of human wisdom and power], but the Spirit who is from God [we receive the Holy Spirit upon being born again], that we might know the things freely given to us by God,

2:13 which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit [Paul was speaking what he had been taught by the Holy Spirit], combining spiritual thoughts with spiritual words.

2:14 But a natural man [the unbeliever] does not accept [does not have experiential knowledge of; Charles Finney said “they are deaf men judging music.”] the things of the Spirit of God; for they are foolishness to him, and he cannot understand them, because they are spiritually appraised [to examine and scrutinize].

2:15 But he who is spiritual [that is, a Spirit-controlled man] appraises all things [he is able to understand the word of God because of the Holy Spirit], yet he himself is appraised by no man [the world, however, does not understand the believer and why he lives as he does].

2:16 For who has known the mind of the Lord, that he should instruct Him? [the obvious answer is “no one”] But we have the mind of Christ [which enables us to understand God better than the natural man].

The world does not understand the cross — God’s divine plus sign. Skeptics, philosophers, and others throughout history have tried to subtract from Christ’s work on the cross. Even the Koran states that Jesus was not crucified (Surah 4:157). That is no small assertion but rather one that has enormous implications. If Jesus was not crucified and subsequently raised from the dead, then our faith is in vain (1 Cor. 15:14).

When Paul arrived in Corinth, he determined to know nothing among the Corinthians “except Jesus Christ and Him crucified” (2:2). He could have easily impressed his Greek listeners with eloquent speech, his brilliant mind, and his persuasive skills as a debater. He did not. Instead, Paul preached the message of the cross in simple and clear terms in dependence on the Holy Spirit. He did not want or need for others to comment on what a great speaker he was. Paul preferred that his listeners focus on Christ and His redemptive work on the cross.

Paul told the Corinthians that those who depend on the spirit of the world, or human wisdom, cannot know what has been freely given to us by God — salvation by grace through faith in Jesus Christ. When Paul talked about Jesus he did not use words taught by human wisdom because these words are inadequate to explain God’s wisdom. Instead, he used the language of the Spirit—spiritual words—to explain spiritual truths.

Many who heard Paul’s message thought it was foolish. That is because the natural man, or those who are not Christians, cannot understand God’s truths. Before I became a Christian, a young man in one of my high school classes shared his Christian beliefs with me. I could not understand why he believed or lived as he did. Later, when I became a Christian, what that young man had shared made sense to me. God’s Holy Spirit, who lives in believers, helped my understanding. With the Spirit’s help, the message of the cross made perfect sense to me.

Paul said that those who are Christians have the mind of Christ. Christ is the basis and means of understanding and interpreting the meaning of life. His mind was plainly revealed at the cross. Having the mind of Christ affects how a person thinks and lives and enables believers to understand life from Christ’s point of view. However, if believers are to have the mind of Christ, they need to spend time consistently in His presence and in His Word, allowing the Holy Spirit to instruct them.

Believers should seek and trust God’s wisdom as revealed in the Bible. For the believer, spending time in personal and corporate Bible study is not an option. There are no shortcuts to becoming a person who has spiritual insight and discernment. The Holy Spirit is the source of spiritual insight. Only people whom God’s Spirit teaches (John 14:26; 16:13) are able to understand spiritual truths. Those whom the Spirit instructs have the mind of Christ. We must therefore do more than occasionally open our Bibles if we want to have the mind of Christ. We must diligently study and ask God to open our eyes to see wonderful things in His Word (Ps. 119:18).

Practical Considerations

Keep your eyes on the One who made the message possible.
The Corinthians lost sight of the One who made the message of the Gospel possible. Instead they focused on the messenger. Paul reminded the Corinthians that Christ alone is worthy of our devotion and admiration and loyalty.

Do God’s work in dependence upon the Holy Spirit.
Paul did not do God’s work in dependence upon his own strength or natural abilities. He labored for God in the strength and power of the Holy Spirit. His desire was that people see Christ and glory in Him.

These notes are based on the NASB text.

3:1 And I, brethren, could not speak to you as to spiritual men, but as to men of flesh, as to babes in Christ.

Paul spoke to the Corinthians as a spiritual father (see 4:15) speaking to his children. He was concerned about their poor spiritual condition. While the Corinthians thought themselves mature, Paul saw them as immature. They were not Spirit-controlled. They had not grown in their spiritual insight. They were, for all practical purposes, still flesh-controlled individuals. Paul here describes two kinds of saved people:

[1] “spiritual men” – or spiritually mature individuals (Spiritual). Characterized by God-centered concerns.

[2] “men of flesh…babes in Christ” – or spiritually immature individuals (Carnal). Characterized by self-centered interests.

3:2 I gave you milk to drink, not solid food; for you were not yet able to receive it. Indeed, even now you are not yet able,

Regarding the diet of believers:

[1] “milk” – A baby begins with milk because he has no teeth for meat. Some liken “milk” to the elementary teachings of the Word. See Hebrews 6:1-2. Milk is recommended for babies because it helps them grow in respect to salvation (see 1 Peter 2:2).

[2] “solid food” – for spiritually mature individuals. Some liken “meat” to mature Christian teachings.

Paul had approached the Corinthians as babes in need of milk on an earlier occasion. But even at the time of this writing they had made little progress and Paul had to deal with them as babes, still. God expects believers to grow.

3:3 for you are still fleshly. For since there is jealousy and strife among you, are you not fleshly, and are you not walking like mere men?

The Corinthians were not able to receive solid food from Paul because they were “still fleshly.” Their actions, “jealousy and strife,” are listed among the deeds of the flesh in Galatians 5:20 (as are “disputes, dissensions, factions”). Spiritual immaturity is always evidenced in behavior. The Corinthians were acting more worldly and fleshly than spiritual. This was a matter of great concern to Paul, the “father” of this congregation (4:15).

3:4 For when one says, “I am of Paul,” and another, “I am of Apollos,” are you not mere men?

Paul cited the division over personalities to prove his point about the immaturity of the Corinthian believers.

3:5 What then is Apollos? And what is Paul? Servants [“diakonoi” – the word from which we get the word “deacon”] through whom you believed, even as the Lord gave opportunity to each one.

Apollos and Paul were servants who faithfully carried out their assigned tasks.

3:6 I planted, Apollos watered, but God was causing the growth.

3:7 So then neither the one who plants nor the one who waters is anything, but God who causes the growth.

As a part of his continuing efforts to get the Corinthians to refocus their vision on God rather than human leaders, Paul reminded them that both he and Apollos were partners with God in the work. Each did his part but it was God who caused the growth. Therefore only God was worthy of their “followship.” Paul and Apollos were companions in ministry rather than competitors. They both worked for the owner of the farm. Their respective tasks and contributions were important. J. Vernon McGee says, “The important thing is not who the preacher is; the important thing is whether God is using him.”

3:8 Now he who plants and he who waters are one [“The aim, result, and motivating power of their work are identical.”-Rienecker/Rogers]; but each will receive his own reward according to his labor.

Paul wanted for the Corinthians to understand that he and Apollos were on the same team. As such their faithfulness and works would not be judged against one another’s, but against their individual calling, responsibility, and potential. These men were “God’s fellow workers.” They were not in competition with one another. They had a responsibility to allow God to use them. They labored with the assurance that God labored with and through them.

3:9 For we are God’s fellow workers [what a privilege!]; you are God’s field, God’s building.

Paul uses three images to describe the Christian life:

[1] “God’s fellow workers” – Christians are to participate with God in the work of ministry.

[2] “God’s field” – Christians and the church are to be like a productive field.

[3] “God’s building” – Christians and the church are likened to something which has permanence and stability.

3:10 According to the grace of God which was given me [that is, “using the gift that God gave me”], as a wise master builder I laid a foundation, and another is building upon it. But let each man be careful how he builds upon it.

3:11 For no man can lay a foundation other than the one which is laid, which is Jesus Christ.

As a church-builder, Paul gave careful attention to the foundation work. He had laid the proper foundation when he established the church at Corinth (see 2:1-5 and 3:11). Later, after Paul had left, Apollos arrived in Corinth and built upon that foundation (see Acts 18:24-28). Paul warned “each man to be careful how he builds upon it.” This is a warning to all who help build and shape the life of the church to work responsibly and faithfully because God will hold them accountable.

3:12 Now if any man builds upon the foundation with gold, silver, precious stones [“Here it means valuable stones for building such as granite and marble.”-Rienecker/Rogers], wood, hay, straw,

3:13 each man’s work will become evident; for the day will show it, because it is to be revealed with fire; and the fire itself will test the quality of each man’s work.

3:14 If any man’s work which he has built upon it remains, he shall receive a reward.

3:15 If any man’s work [a reference to the Christian’s labor in the church] is burned up, he shall suffer loss; but he himself shall be saved, yet so as through fire [that is, “as one who dashes through the flames safe, but with the smell of fire upon him.”-Rienecker/Rogers].

Since the foundation which has been laid is Jesus Christ (3:11), the next concern is with the materials used to build on that foundation. The foundation of Jesus Christ is solid and unshakeable. Those who serve and invest their lives in the church must see to it that they use the finest building materials to build upon the foundation of Jesus Christ. Warren Wiersbe believes that the reference to “gold, silver, precious stones” is to the doctrines of the Word of God which must be “mined” by the minister. This as opposed to “wood, hay, straw” which have no lasting value and do nothing to strengthen the church. Others believe that “gold, silver, precious stones” is a reference to the kind of service which believers render. Paul reminds every believer that his works will be judged at the judgement seat of God (Romans 14:10). The quality of our service, work, and contribution to the kingdom’s work will be revealed and each servant rewarded accordingly.

Such a passage of Scripture should lead us to do at least three things:

[1] Build something every day. We should heed the words of Paul in Ephesians 5:16, “making the most of your time because the days are evil.” The Latin phrase “carpe diem” reminds us to seize the day!

[2] Employ only the finest building materials in our service to the Lord. This means the cost will be greater. We may have to work harder and longer, give more sacrificially, study more intensely, and serve more devotedly. But we can invest our lives and resources knowing that they will stand the test of fire.

[3] Serve with the knowledge that God, who will reward us accordingly, will one day judge our works. We should not concern ourselves with how much recognition we receive, only with the fact that God notices everything that we do in His name and for His cause. A little piece of gold is not as visible as a big stack of hay, but it will last longer and will survive the test of fire!

3:16 Do you not know that you [as a church, as the believing community] are a temple of God, and that the Spirit of God dwells in you?

3:17 If any man destroys [impair, mar, ruin] the temple of God, God will destroy him, for the temple of God is holy [“because God has made the church the fellowship that possesses His Spirit” Broadman Bible Commentary, Volume 10], and that is what you [the believing community] are.

Note here that the [corporate] temple is made up of [individual] temples. How is the [corporate] temple of God destroyed? By “jealousy and strife” (3:3) among the [individual] temples and the use of “wood, hay, straw” (3:12) as building material.

3:18 Let no man deceive himself. If any man among you thinks that he is wise in this age [intellectual pride was a cause of the difficulties in Corinth], let him become foolish that he may become wise [that is, become humble enough to learn].

3:19 For the wisdom of this world is foolishness before God [it is unable to meet men’s deepest spiritual needs]. For it is written, “He is the One who catches the wise in their craftiness;”

3:20 and again, “The Lord knows the reasonings of the wise, that they are useless.”

3:21 So then let no one boast in men. For all things belong to you,

3:22 whether Paul or Apollos or Cephas or the world or life or death or things present or things to come; all things belong to you [so why should the Corinthians limit themselves to a restricted group following one man?],

3:23 and you belong to Christ [all are subject to one leader, Jesus Christ]; and Christ belongs to God.

Practical Considerations

God expects believers to grow.
Just as it would be unnatural for a baby to not grow, it is unnatural for believers to not grow. God expects believers to grow to the point where they can feed themselves and begin feeding others.

Spiritual immaturity cannot be hidden.
Spiritual immaturity cannot be hidden. It will manifest itself in a person’s speech and behavior. Spiritual immaturity is at the root of many problems within the church.

God’s servants must work cooperatively for the glory of God.
Paul and Apollos were faithful to fulfill their assigned tasks of planting and watering, recognizing that God alone caused the growth. We must see ourselves as companions in ministry with other believers rather than as contentious competitors. We must labor together with our fellow believers in the power of the Holy Spirit to the end that God will be glorified.

Carpe Diem!
We should “seize the day” by serving the Lord faithfully and cheerfully. We should seek to labor for the Lord every day to the end that our works will endure the test of fire and glorify God.

4:1 Let a man regard us in this manner, as servants of Christ, and stewards of the mysteries of God.

Paul described himself, Apollos, and Peter as…

[1] “servants” – from the Greek word “huperatas” meaning “under-rower.” An “under-rower” was an oarsman who served in the lowest level of a trireme or three-banked ship. These men were hidden from view. They were generally slaves who were chained to their post and often perished when ships sank. This word emphasizes service. This word is also used in Acts 26:16.

[2] “stewards” – from the Greek word “oikonomos” or “house manager.” The steward of a household (e.g., Joseph in Genesis 39:4-5) supervised the affairs of a household and was held accountable for the affairs of a household by the owner or master of the house. This word emphasizes responsibility.

Paul employed the terms “servants” and “stewards” to point the Corinthians away from personalities to Christ. The “mysteries of God” is a reference to the revelation of God’s plan of salvation.

Practical Consideration
We should regard ourselves as servants and stewards. Paul likened himself to an under-rower, a galley slave who served as an oarsman at the bottom of a ship. As such, his life was devoted to the service of a higher authority. Paul also likened himself to a steward, an individual charged with the responsibility of overseeing the affairs of a household. As such, he labored to serve his master and with the understanding that he would be held accountable for the condition of the household. We too, should regard ourselves in this manner. Only then can we serve humbly and faithfully, knowing that we are under authority of the captain of the ship and the owner of the house.

4:2 In this case, moreover, it is required of stewards that one be found trustworthy.

The most basic requirement for a steward is faithfulness, honesty, dependability, trustworthiness. Notice that Paul did not say it is required of stewards to be eloquent, gifted, good-looking, or popular. The steward of the mysteries of God must faithfully discharge his responsibilities and make the saving message of Christ known to all men. The steward was subject to audit and accountability by his master. A steward should be more concerned about pleasing his master than pleasing other servants or members of the household. We must ask, “Have I been faithful to do the work God has assigned to me?”

4:3 But to me it is a very small thing that I should be examined by you, or by any human court; in fact, I do not even examine myself.

4:4 for I am conscious of nothing against myself, yet I am not by this acquitted; but the one who examines me is the Lord.

4:5 Therefore do not go on passing judgement before the time, but wait until the Lord comes who will both bring to light the things in the darkness and disclose the motives of men’s hearts; and then each man’s praise will come to him from God.

There were people who were critical of Paul, but the opinions of others were not as important to Paul as what the Lord thought. No man can look into another man’s heart and judge his motives. It is too easy to misread situations and misjudge people. Phillips paraphrases this verse: “But, as a matter of fact, it matters very little to me what you, or any man, thinks of me…”

Even Paul’s opinion of himself was not as important as the Lord’s. Phillips paraphrases this verse, “I don’t even value my opinion of myself…but that doesn’t justify me before God.” Paul knew that although he was aware of no wrong-doing on his part, he might be mistaken. No man can accurately judge himself.

It was the Lord’s judgement that mattered most to Paul. He knew that one day he would be called to give an account of his stewardship. Only God can judge us. He knows absolutely everything there is to know about us (see Psalm 139:1-6).

4:6 Now these things, brethren, I have figuratively applied to myself and Apollos for your sakes, that in us you might learn not to exceed what is written [be careful lest you judge by the wrong standards], in order that no one of you might become arrogant in behalf of one against the other [be careful lest you judge with the wrong motives].

4:7 For who regards you as superior? And what do you have [e.g., the Gospel, spiritual gifts] that you did not receive? But if you did receive it [since God is the giver of all gifts], why do you boast as if you had not received it [there is no room for boasting and pride!]?

4:8 You are already filled [Used ironically, “you think you already have all the spiritual food you need.”-Rienecker/Rogers], you have already become rich, you have become kings without us; and I would indeed that you had become kings so that we also might reign with you.

4:9 For, I think, God has exhibited us [as persons in an arena] apostles last of all, as men condemned to death [as criminals sentenced to death in an arena]; because we have become a spectacle to the world [Paul uses the picture to illustrate the humility and indignity to which the apostles are subjected. God is the one who set up this spectacle and He uses the weakness of His servants in order to demonstrate His power and strength.-Rienecker/Rogers], both to angels and to men.

The series of contrasts beginning in verse 8 was an effort on Paul’s part to humble his proud readers. Paul employed a bit of sarcasm to get his point across to believers who thought they had already arrived!. He likened the Corinthians to kings who thought they were very important and himself/apostles as prisoners who must suffer for Christ in the arena and who live lives of self-giving and sacrifice as we see in the following verses.

4:10 We are fool’s for Christ’s sake, but you are prudent in Christ; we are weak, but you are strong; you are distinguished, but we are without honor.

4:11 To this present hour we are both hungry and thirsty, and are poorly clothed, and are roughly treated, and are homeless;

4:12 and we toil, working with our own hands [“A practice highly regarded by the Jews but held in contempt by Greeks, including some of the Corinthians.” – Broadman Bible Commentary, Volume 10]; when we are reviled, we bless; when we are persecuted, we endure;

4:13 when we are slandered, we try to conciliate; we have become as the scum [“Used to designate despised men sacrificed to gods to ward off calamity…some scholars suggest it should be translated scapegoats.” -BBC, Vol. 10] of the world, the dregs of all things, even until now.

The Corinthians proudly associated themselves with their favorite leader (see 1 Corinthians 1:12 and 3:4), but they did not realize what it meant to be associated with an apostle. Warren Wiersbe captures the thought: “If you associate with us, you had better be ready for suffering. We apostles are not held in honor – we are despised!”

4:14 I do not write these things to shame you, but to admonish you as my beloved children.

Paul’s motive was not to shame the Corinthians, but to help them to realize and understand what they were doing and how their attitudes and actions were destroying them.

4:15 For if you were to have countless tutors in Christ, yet you would not have many fathers; for in Christ Jesus I became your father through the gospel.

4:16 I exhort you therefore, be imitators of me.

Paul felt that he had the right to speak to the Corinthians as he did because of his unique relation to them. Though they might have many instructors, he alone was their spiritual father. He had founded the church at Corinth. He had taken the light of the Gospel to them. As such, Paul urged them to imitate him. Paul’s example was certainly worthy of imitation because Paul imitated Christ (see 1 Corinthians 11:1 and Philippians 3:17). Paul’s admonition was born out of his love for his spiritual children.

4:17 For this reason I have sent to you Timothy, who is my beloved and faithful child in the Lord, and he will remind you of my ways which are in Christ, just as I teach everywhere in every church.

It was kind of Paul to use the word “remind” in this verse. He gave the Corinthians the benefit of the doubt by suggesting “that they had not deliberately disregarded his teachings, merely that they had forgotten them and needed to be reminded.” (M.J. Berquist) Timothy was faithful and qualified to remind them of Paul’s spiritual and moral teachings. Some interpreted that since Paul was sending Timothy, he was afraid to come to them. This caused some to become arrogant and to continue to offer wrong leadership to the church.

4:18 Now some have become arrogant [puffed up like a pair of bellows], as though I were not coming to you [the reason why some had become arrogant].

4:19 But I will come to you soon, if the Lord wills [Paul’s agenda was directed by God], and I shall find out, not the words of those who are arrogant, but their [spiritual] power.

4:20 For the kingdom of God does not consist in words [especially in the empty talk the Corinthians engaged in], but in [spiritual] power.

4:21 What do you desire [the choice is yours, because I am coming – see 1 Corinthians 16:5-9]? Shall I come to you with a rod [The figure indicates severity and is intended as a warning. -Lenski. As their spiritual father, Paul was responsible for disciplining his spiritual children.] or with love and a spirit of gentleness?