These notes are based on the NASB text.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Paul next issues two exhortations to the Corinthian believers.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[G] The worship service is to be orderly.

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

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

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

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

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

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

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

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

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

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

Prophets ought to recognize divine revelation when they see it!

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

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

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

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

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

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

Practical Considerations

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

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

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

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

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

These notes are based on the NASB text.

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

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

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

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

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

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

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

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

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

First, notice that ministry without love is meaningless.

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

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

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

Second, notice that miracles without love are meaningless.

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

Third, notice that martyrdom without love is meaningless.

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

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

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

13:4 Love is patient,

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

love is kind,

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

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

and is not jealous;

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

First, because love is so difficult to portray.

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

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

love does not brag

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

and is not arrogant,

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

13:5 does not act unbecomingly;

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

it does not seek its own,

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

is not provoked,

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

does not take into account a wrong suffered,

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

13:6 does not rejoice in unrighteousness,

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

but rejoices with the truth;

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

13:7 bears all things,

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

believes all things,

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

hopes all things,

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

endures all things.

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

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

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

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

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

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

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

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

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

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

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

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

Practical Considerations

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

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

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

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

These notes are based on the NASB text.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

See also Matthew 17:20 and 21:21.

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

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

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

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

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

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

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

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

See also 1 Corinthians 14:29.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[G] We need each other.

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

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

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

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

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

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

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

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

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

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

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

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

[D] “miracles” – powerful works.

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

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

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

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

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

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

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

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

Practical Considerations

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

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

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

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

These notes are based on the NASB text.

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

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

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

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

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

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

Notice the order of things in this verse:

[A] God

[B] Christ

[C] Man

[D] Woman

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Believers should “examine” themselves in regard to:

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

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

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

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

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

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

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

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

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

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

Practical Considerations

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

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

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

These notes are based on the NASB text.

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

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

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

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

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

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

10:3 and all ate the same spiritual food;

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

To the Christian who enjoys freedom in Christ…

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Practical Considerations

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

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

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

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

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

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.