The ESV Global Study Bible

1 CORINTHIANS—NOTE ON 1:1–9 Introduction to the Letter’s Main Themes. The opening verses can be divided into an initial greeting (vv. 1–3) and a report to the letter’s recipients on how Paul prays for them (vv. 4–9). Both parts use language relating to some of the letter’s key themes.

FACT

Apollos (1:12) was a Jew from the city of Alexandria. He was “an eloquent man, competent in the Scriptures” (Acts 18:24). At Ephesus, Aquila and Priscilla helped Apollos to better understand the gospel. From Ephesus he traveled on to Corinth, where the church benefited greatly from his teaching (1 Cor. 3:6).

1 CORINTHIANS—NOTE ON 1:1 On apostle, see notes on Matt. 10:2; Rom. 1:1. The word occurs in 1 Corinthians more often than in any other of Paul’s letters.

1 CORINTHIANS—NOTE ON 1:2 sanctified . . . saints. These two words are closely related in Greek. One is a verb meaning “make holy” and the other an adjective meaning “holy.” Here the adjective is used as a noun and means “holy people.” See note on 7:14. Something “holy” is set apart from evil and dedicated to God’s service (Ex. 19:5–6; Lev. 11:44–45). The Corinthians tend to be self-centered and disunited, so Paul reminds them that in Christ they are spiritually united to all Christians in every place (see also 1 Cor. 4:17; 7:17; 11:16; 14:33, 36).

1 CORINTHIANS—NOTE ON 1:3 Grace . . . and peace. See note on Rom. 1:7.

1 CORINTHIANS—NOTE ON 1:5 enriched in him. In 4:8 Paul will say that the Corinthians’ spiritual riches have led to an inappropriate pride. Paul’s thankfulness here shows that the problem was not with the gifts God had given them. It was in the way the Corinthians used those gifts. The cure for their pride is a healthy dose of gratitude (4:7). The Corinthians valued especially the gifts of speech and knowledge (see 8:1–3, 10; 12:8; 13:2; 14:1–40). Using these gifts in improper ways led to disunity (8:1–3; 12:29–30; 14:4).

1 CORINTHIANS—NOTE ON 1:7 so that you are not lacking in any gift. Paul implies that many spiritual gifts are “enrichments” (see v. 5) of abilities that people had before they became Christians. As you wait for the revealing of our Lord Jesus Christ implies that spiritual gifts are given for the interim, until Christ returns (see 13:10).

1 CORINTHIANS—NOTE ON 1:8–9 guiltless. There is no condemnation on judgment day for those who, like the Corinthians, are in Christ Jesus (Rom. 8:1).

1 CORINTHIANS—NOTE ON 1:10–4:21 Divisions over Christian Preachers. The Corinthians’ pride has led them to value appearance and powerful speaking over the genuine work of the Spirit.

1 CORINTHIANS—NOTE ON 1:11 Chloe’s people may have reported the situation to Paul firsthand (5:1; 11:18). Chloe’s identity, location, and relationship to these “people” are unknown.

1 CORINTHIANS—NOTE ON 1:12 Apparently the Corinthian Christians were divided based on who had baptized them (vv. 14–17). Paul knew Apollos well (16:12). His speaking skills were impressive. The Corinthian Christians had received him gladly after Paul’s departure (Acts 18:24–19:1). Cephas is the Aramaic equivalent of the name Peter. Both names refer to Peter the apostle (1 Cor. 15:5; Gal. 1:18; 2:7–14). Cephas was married and had traveled to Corinth with his wife (1 Cor. 9:5).

1 CORINTHIANS—NOTE ON 1:17b words of eloquent wisdom. Effective public speaking was highly valued in the Greco-Roman world. Professional lecturers came to large cities like Corinth. Paul’s preaching was not as impressive as these men’s speeches. But his preaching focused on the power of the message itself (see also 2:1–5).

1 CORINTHIANS—NOTE ON 1:18 cross. See note on the crucifixion at Matt. 27:35. folly. Paul’s preaching in Corinth focused on the saving fact of Christ’s crucifixion. This method of execution was considered so crude it was not even mentioned in polite company.

1 CORINTHIANS—NOTE ON 1:23 On Christ as a stumbling block, see note on Isa. 8:11–15.

1 CORINTHIANS—NOTE ON 1:26–31 Those who believed the gospel were foolish by the world’s standards. God transformed them into his people by saving them. They must not boast in ancestry, accomplishment, or relationship with a particular preacher (see also 3:21–22).

Corinth in the Time of Paul (c. A.D. 60)

The city plan below shows those features of the city of Corinth that archaeologists have so far identified as dating from the time of Paul. Others remain to be discovered by future archaeological excavations.

Corinth in the Time of Paul (c.

1 CORINTHIANS—NOTE ON 2:1–5 not . . . with lofty speech or wisdom. Paul avoided Greek rhetoric. Instead he focused on the message of the cross. He wanted the Corinthians to trust in Christ, not in human messengers.

1 CORINTHIANS—NOTE ON 2:6–10 God’s Spirit bridges the gap between the deep things of God and the human heart, graciously preparing human beings to understand the message of the cross. See also v. 4.

FACT

The wisdom of men and the power of God. Mere intellectual persuasion does not save people. Saving faith is produced by the heart-changing power of the Holy Spirit as the gospel is proclaimed (2:5).

1 CORINTHIANS—NOTE ON 2:6 rulers of this age. Probably earthly rulers like the Jewish chief priests and the Roman procurator Pilate, who sentenced Jesus to die (see v. 8). Symbolically, it also includes all rulers who do not believe in Jesus.

1 CORINTHIANS—NOTE ON 2:7 The secret and hidden wisdom of God centers on Christ. It includes God’s plans for salvation from before the ages (“before the foundation of the world”; Eph. 1:4) to eternity (1 Cor. 2:9; Rev. 11:15). It includes everything Paul preaches (Acts 20:27).

1 CORINTHIANS—NOTE ON 2:13 Every Christian is a spiritual person, that is, one who is led and empowered by the Holy Spirit; see also Rom. 8:9; 2 Cor. 3:16–18; Eph. 1:13. Unbelievers, on the other hand, lack the spiritual ability to understand God’s teaching (1 Cor. 2:14).

1 CORINTHIANS—NOTE ON 3:1–3 Flesh can mean different things in Scripture. In Paul’s letters it often refers to unredeemed human nature, along with its desires and typical behaviors.

FACT

First Corinthians is a pastoral letter to a spiritually troubled church. Paul deeply loved the church at Corinth, but he was distressed by some of the behavior prevalent among its members. He wrote to the Corinthians to address such issues as the relationship between Christians and the surrounding culture, divisions within the church, and matters of personal morality.

1 CORINTHIANS—NOTE ON 3:2 not ready. Paul thinks it is dangerous to give advanced teaching to spiritually immature Christians.

1 CORINTHIANS—NOTE ON 3:8 wages according to his labor. See note on vv. 14–15.

1 CORINTHIANS—NOTE ON 3:12 Gold, silver, precious stones symbolize what will survive the final judgment, unlike wood, hay, and straw. Work that Christians do in Christlike faith and obedience (vv. 10–11) will survive and be rewarded. Work done in the “flesh” (v. 1) or in disobedience to Scripture (4:6) will not.

1 CORINTHIANS—NOTE ON 3:14–15 reward. . . . loss . . . saved . . . as through fire. See also v. 8 and 4:4–5. Believers in Jesus have already been justified by faith (Rom. 5:1). They will not be condemned on judgment day (John 5:24; Rom. 8:1), but God will still judge their works (Rom. 14:10–12; 2 Cor. 5:10) and reward them accordingly (Matt. 6:1–6, 16, 18; 10:41–42).

1 CORINTHIANS—NOTE ON 3:16 On the temple and God’s dwelling, see 1 Kings 6:1–38.

1 CORINTHIANS—NOTE ON 3:21–23 let no one boast in men. Arrogance causes division in Corinth (4:6, 18). The Corinthians need to learn that they belong to God, not to the leaders who baptized them (1:13–17).

1 CORINTHIANS—NOTE ON 3:21 All things are yours means that they are given by God to benefit his people.

1 CORINTHIANS—NOTE ON 4:1 mysteries. Probably the gospel itself (see also Eph. 6:19) and other truths God has revealed. See, e.g., Rom. 11:25; 1 Cor. 15:51; Eph. 3:4, 6. A “mystery” in Paul’s letters is something that people cannot understand unless God reveals it to them (Dan. 2:18–19, 28; Eph. 1:7–9).

FACT

What is a “steward”? A steward (4:1–2) is someone who serves as an administrator or overseer of something that belongs to someone else. All that we possess ultimately belongs to God. Because of this, everything he has given to us during our time on earth must be managed with great care. This includes our finances, possessions, time, and gifts.

1 CORINTHIANS—NOTE ON 4:3 judged by you. Some Corinthians, perhaps followers of Apollos or Cephas, probably criticized Paul, especially his lack of eloquence (1:17; 2:3–4; 4:18–21; 2 Cor. 10:9). They thought they could judge his spiritual effectiveness by his speaking ability.

1 CORINTHIANS—NOTE ON 4:7 This set of rhetorical questions expresses the central theological truth the Corinthians seem to have forgotten: all their abilities, opportunities, and blessings are from God. They should not boast.

1 CORINTHIANS—NOTE ON 4:8 you have become kings. Paul speaks ironically of the Corinthians’ pride.

1 CORINTHIANS—NOTE ON 4:9 exhibited . . . like men sentenced to death. Paul probably refers to the Roman triumphal processions, in which captured enemy soldiers were paraded through the streets before being publicly executed. Or he may be thinking of gladiators condemned to die in an arena. See also 2 Cor. 2:14 and Col. 2:15.

1 CORINTHIANS—NOTE ON 4:10–13 We are fools for Christ’s sake. Measured by the Corinthians’ “royal” standards (v. 8), Paul’s apostolic calling has involved foolishness, weakness, and suffering. See 2 Cor. 2:14–17; 4:7–12; 11:22–33; 12:9; Phil. 1:12–18.

Imitating Paul as Paul Imitates Christ

1 Cor. 4:15–17	I became your father in Christ Jesus . . . be imitators of me. That is why I sent you Timothy, my beloved and faithful child in the Lord, to remind you of my ways in Christ.
1 Cor. 10:32–11:1	Give no offense . . . just as I try to please everyone in everything . . . Be imitators of me, as I am of Christ.
Phil. 3:17	Brothers, join in imitating me, and keep your eyes on those who walk according to the example you have in us.
Phil. 4:9	What you have learned and received and heard and seen in me—practice these things.
2 Thess. 3:7–9	You yourselves know how you ought to imitate us . . . but to give you in ourselves an example to imitate.
2 Tim. 3:10–11	You . . . have followed my teaching, my conduct, my aim in life, my faith, my patience, my love, my steadfastness, my persecutions and sufferings.

Church Leaders Should Likewise Lead Lives That Are Examples to Imitate

Phil. 3:17	Brothers, join in imitating me, and keep your eyes on those who walk according to the example you have in us.
1 Tim. 4:12	Let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity.
Titus 2:7–8	Show yourself in all respects to be a model of good works, and in your teaching show integrity, dignity, and sound speech.
Heb. 13:7	Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith.
1 Pet. 5:2–3	Shepherd the flock of God . . . not domineering over those in your charge, but being examples to the flock.

1 CORINTHIANS—NOTE ON 4:19 I will find out . . . their power. Apparently Paul expected the Holy Spirit to discipline those harming the church (see Acts 5:1–11; 13:9–11; 2 Cor. 10:3–4).

1 CORINTHIANS—NOTE ON 4:20 On the kingdom of God, see note on Matt. 3:2.

1 CORINTHIANS—NOTE ON 4:21 rod. A thin stick used for discipline. Paul speaks metaphorically of the church discipline he describes in 5:3–5.

1 CORINTHIANS—NOTE ON 5:1–6:20 A Report of Sexual Immorality and Lawsuits. Paul has heard of several problems in Corinth. There is a bizarre case of sexual misconduct (5:1–13). Believers are suing other believers in pagan courts (6:1–11). Some are committing sexual immorality with prostitutes (6:12–20). Thus, Paul instructs the Corinthians on Christian holiness and the significance of judgment.

1 CORINTHIANS—NOTE ON 5:1 has his father’s wife. Not his biological mother but his stepmother. Leviticus 18:8 specifically forbids sexual relations between a man and his “father’s wife.”

1 CORINTHIANS—NOTE ON 5:2 arrogant. See v. 6. The arrogance may arise from the Corinthians’ mistaken “knowledge” that they are somehow free of normal moral limitations (6:12; 8:1; 10:23). It is also possible that Paul is simply thinking of their characteristic arrogance (3:21; 4:6, 8, 18–19) despite the shocking sin in their midst.

1 CORINTHIANS—NOTE ON 5:3–4 my spirit is present. Probably the disciplinary power of the Holy Spirit, which was present in Paul’s ministry (see note on 4:19); it was also present in the Corinthian church itself, because of its connection with Paul.

1 CORINTHIANS—NOTE ON 5:5 Deliver this man to Satan probably refers to removing him from the church. He will experience life outside the church, in Satan’s realm (Luke 4:5–6; Eph. 2:2; 1 John 5:19). spirit may be saved. Hopefully this discipline will cause him to repent (see 1 Tim. 1:20).

1 CORINTHIANS—NOTE ON 5:6–7 leaven. Fermented dough. Leftover dough was often added to a new lump of dough. By analogy, sin that goes undisciplined by the church will spread its destructive consequences throughout the whole fellowship.

FACT

Leaven is fermented or soured dough that is added in small amounts to a larger portion in order to make it rise. In the NT, leaven often symbolizes sin that goes undisciplined or unchecked and thus negatively affects the church as a whole (5:6–8).

1 CORINTHIANS—NOTE ON 5:9 my letter. An otherwise unknown letter to the Corinthians, written prior to 1 Corinthians.

1 CORINTHIANS—NOTE ON 5:11 not to associate. See 2 Thess. 3:6, 14.

1 CORINTHIANS—NOTE ON 5:13 “Purge . . . from among you.” Like Israel, they must preserve their holiness of life. See Deut. 13:5; 17:7, 12; 21:21; 22:21–22, 24; 24:7.

1 CORINTHIANS—NOTE ON 6:1 a grievance against another. Paul seems to be addressing disputes related to property or money (compare “Why not rather be defrauded?” v. 7). Disputes between believers should be handled wisely and carefully (vv. 1–8) before the watching world. Wherever possible, they should be settled under the authority of the church itself (see Matt. 18:15–20). the unrighteous. Probably judges who are unbelievers (see 1 Cor. 6:4, 6) and at times unjust.

1 CORINTHIANS—NOTE ON 6:2–3 saints will judge the world. . . . angels. See Dan. 7:22; Matt. 19:28; Luke 22:30. The people of God will participate with Christ in the final day of judgment.

1 CORINTHIANS—NOTE ON 6:7–8 suffer wrong. . . . wrong. These terms translate the same Greek verb. Paul used the adjectival form of this verb in v. 1 to describe the “unrighteous” judges. This implies that the Corinthians are acting like unbelievers.

1 CORINTHIANS—NOTE ON 6:9–10 Paul’s use of the word unrighteous (the same Greek word discussed in the note on vv. 7–8) implies that those who act just like the unbelieving world may not be “saints” (v. 1) at all. See also 2 Cor. 13:5.

1 CORINTHIANS—NOTE ON 6:11 washed. Spiritual cleansing from the guilt and power of sin (see Titus 3:5). This cleansing is symbolized in the “washing” of baptism (Acts 22:16). sanctified. An initial break with the love of sin, and with the power and practice of sin, occurs when one first trusts Christ for salvation (see Rom. 6:11; 2 Cor. 5:17). justified. Paul uses the word in its judicial sense of “declared righteous.” (See Rom. 5:1; 8:1, 33; 1 Cor. 1:30; see also 2 Cor. 5:21.)

1 CORINTHIANS—NOTE ON 6:12–20 Some Corinthian Christians were engaging in sex with prostitutes. Paul reminds them that the bodies of Christians are one with the resurrected Christ and that, in risen form, the Christian’s body will be eternal. What they do with their bodies now, therefore, is important.

1 CORINTHIANS—NOTE ON 6:12–13 “All things are lawful.” The quotation marks around this phrase, here and in 10:23, have been supplied to suggest that it was probably a common slogan among the Corinthians. “Food . . . for the stomach.” Probably another Corinthian slogan. From the culture around them, the Corinthians have adopted the idea that the body may have everything it craves. Paul knows, however, that human desires are corrupted by sin (Rom. 6:12, 16–22; 7:7–25).

1 CORINTHIANS—NOTE ON 6:14 Jesus’ resurrection was the first step toward the resurrection of all God’s people on the last day (15:20). Jesus’ body and the believer’s body, therefore, are eternal (15:42–49), for God will also raise us up; the eternal nature of the believer’s body should affect his or her present behavior. See 15:30–34.

1 CORINTHIANS—NOTE ON 6:15 bodies . . . members of Christ. Already in 1:13 Paul has suggested that the church is Christ’s body and that divisions in the church are incompatible with this truth. See also 12:12, 27; Eph. 1:22–23; 4:13–16; 5:23; Col. 1:18.

1 CORINTHIANS—NOTE ON 6:16–18 Sexual union has a spiritual component. That means sexual activity outside marriage is a sin against Christ (v. 15) and against one’s own body (v. 18).

1 CORINTHIANS—NOTE ON 6:19 temple of the Holy Spirit within you. The Spirit of the Lord lives within individual Christians (v. 17). This makes each Christian’s body a temple where God’s Spirit dwells (3:16).

1 CORINTHIANS—NOTE ON 6:20 bought with a price. The image is borrowed from the slave market (7:23; see also Rom. 6:17–18). Christ’s blood is the purchase price (Eph. 1:7; see also Rev. 5:9).

1 CORINTHIANS—NOTE ON 7:1–11:1 Three Issues from the Corinthians’ Letter. Paul discusses problems raised in a letter from the Corinthians.

1 CORINTHIANS—NOTE ON 7:1–16 Paul tells the Corinthians to be faithful in their marriages and to avoid divorce.

1 CORINTHIANS—NOTE ON 7:1 Now concerning. The phrase indicates Paul is writing about issues the Corinthians raised in their letter (compare v. 25; 8:1; 12:1; 16:1, 12).

1 CORINTHIANS—NOTE ON 7:2 Have probably refers to sexual intercourse (compare 5:1).

1 CORINTHIANS—NOTE ON 7:4 Husbands and wives should act for each other’s benefit. See Eph. 5:22–23 and Col. 3:18–19.

1 CORINTHIANS—NOTE ON 7:5–7 Do not deprive. Married couples should abstain from sexual relations only for short periods of time and only when both the husband and wife agree. concession. Paul does not demand such abstention. each has his own gift. Both marriage and celibacy have their own benefits. Both should be considered “gifts” from the Lord. See vv. 28, 36; Matt. 19:12.

1 CORINTHIANS—NOTE ON 7:10–11 Paul’s words are in contrast to Roman law, which permitted either a husband or a wife to begin a divorce with no stated cause required.

Divorce and Remarriage in 1 Corinthians 7

vv. 10–11	Don’t separate, but if you do, seek reconciliation.
vv. 12–13	If the unbelieving spouse consents to stay, do not seek divorce.
v. 15	If the unbelieving spouse separates (i.e., leaves the marriage), the believer is not bound (i.e., is free to remarry).
v. 39	If a spouse dies, the one who lives is free to remarry, but only to marry another believer (compare Rom. 7:1–4).

1 CORINTHIANS—NOTE ON 7:12–13 I, not the Lord. Paul knows Jesus’ sayings on divorce that were later written in the Gospels (Matt. 5:32; 19:9; Mark 10:11–12; Luke 16:18). Jesus never spoke specifically about the situation of one spouse becoming a Christian and the other remaining unconverted, and yet Paul views his instruction here as authoritative and inspired by God (1 Cor. 7:40; see 14:37–38).

1 CORINTHIANS—NOTE ON 7:14 made holy . . . are holy. These are the same terms used earlier for God’s separation of Corinthian Christians from their pagan environment as his special people (1:2; 3:17; 6:1, 2, 11). Unbelieving spouses and children in a family with a believing spouse are not saved by this connection (7:16), but they may benefit from the believer’s Christian influence. Thus they are more likely to have faith themselves eventually.

1 CORINTHIANS—NOTE ON 7:15 let it be so. Paul advises the Christian spouse not to create strife by trying to bring about reconciliation with an unbelieving spouse who has left the marriage. not enslaved. This at least means that the believing spouse is not obligated to seek reconciliation to the unbelieving spouse who abandoned him or her (see v. 11). Most interpreters think that the phrase also implies that the abandoned spouse is free to obtain a divorce and to marry someone else. Jesus’ teaching on divorce also appears to allow remarriage when sexual immorality has prompted the divorce (see notes on Matt. 5:31–32; 19:9). The term peace in this context probably includes the OT sense that “all is well” in one’s life and circumstances (see note on John 14:27). Most interpreters therefore conclude that God releases the believing spouse from the twin distresses of a lifelong vain hope of reconciling with the unbeliever and a lifelong prohibition against enjoying the blessings of marriage again.

1 CORINTHIANS—NOTE ON 7:16 how do you know? Paul probably expects a negative answer to these rhetorical questions. There is no guarantee that an unbelieving spouse will be saved. The believer is not required to pursue the spouse who has left.

1 CORINTHIANS—NOTE ON 7:17 God calls people to himself who are in various situations regarding economics (slavery vs. freedom), family (divorce vs. marriage), and religious background (circumcision vs. uncircumcision), and often God has a purpose for the new believer in that very situation (see vv. 20, 24). It is the place to which God has called him. The idea of one’s occupation being a “calling” comes from this verse.

1 CORINTHIANS—NOTE ON 7:19 Even though circumcision was no longer commanded (Gen. 17:1–14), God still had commandments for his people to keep (Gal. 6:2).

1 CORINTHIANS—NOTE ON 7:21 Being a bondservant in NT times was different from the institution of slavery in North America during the seventeenth through the nineteenth centuries. Slaves (bondservants, servants) generally were permitted to work for pay and to save enough to buy their freedom (see Matt. 25:15, where the “servants” were entrusted with immense amounts of money and responsibility). The NT assumes that trafficking in human beings is a sin (1 Tim. 1:10; Rev. 18:11–13), and Paul urges Christian bondservants who can gain . . . freedom to do so. The released bondservant was officially designated a “freedman” and frequently continued to work for his former master. See also esv Preface.

FACT

What is a “freedman”? A released bondservant was officially designated a “freedman” (7:21–22). Bondservants were often paid and some were able eventually to buy their freedom.

1 CORINTHIANS—NOTE ON 7:25 The betrothed translates the Greek term for “virgins.” The term could apply to either men or women. Paul’s use of the term in v. 28 is clearly feminine, so he probably has women in mind here as well. Given what he writes in vv. 36–38, his comments in vv. 25–26 are directed to any man who has promised to marry a “virgin.”

1 CORINTHIANS—NOTE ON 7:26 present distress. This may refer to living in the last days (see note on vv. 29–31), or to some difficulty the Corinthians were experiencing, such as famine.

1 CORINTHIANS—NOTE ON 7:28 On deciding whether to marry, see note on vv. 5–7.

1 CORINTHIANS—NOTE ON 7:29–31 See 10:11. Paul is not saying that Jesus will definitely return within the Corinthians’ lifetimes. Elsewhere, he encourages Christians to continue with their normal daily lives, while awaiting the second coming (see 7:1–16, 25–40; 10:23–11:1; 16:1–4, 5–11). Like other NT writers, Paul considers all of time beginning with the cross to be the “last days” (compare Acts 2:17; Heb. 1:2; James 5:3). He advises Christians always to live in the light of Christ’s certain return at an unforeseen moment (1 Cor. 3:13; 15:52; see also Matt. 24:44; 25:13; Mark 13:32–37; 1 Thess. 5:1–9).

1 CORINTHIANS—NOTE ON 7:32–35 On living as a single person, see note on vv. 5–7.

1 CORINTHIANS—NOTE ON 7:36 If his passions are strong translates a difficult word. The esv is consistent with Paul’s reasoning in vv. 2–3 and 9. Paul’s comment is not intended as a disapproval of marriage (see vv. 28, 38; Eph. 5:22–33; 1 Tim. 4:1–4).

1 CORINTHIANS—NOTE ON 7:37–38 keep her as his betrothed. Paul now turns to the person who chooses to remain unmarried. does well . . . even better. Sometimes, one is free to choose between courses of action, none of which are morally better than the others, and all of which give unique opportunities for service in God’s kingdom.

1 CORINTHIANS—NOTE ON 7:39 her husband dies. Presumably all that Paul has just said about the betrothed person applies to the widow as well (vv. 8–9, 40a). His instruction that she marry only in the Lord (that is, she should marry only a fellow Christian) would also apply to the betrothed.

1 CORINTHIANS—NOTE ON 8:1–11:1 Because pagan temples offered animal parts in sacrifice to the gods, they also often functioned as butcher shops and banqueting halls. Sometimes meals for trade guilds, clubs, and private dinner parties were held in a temple dining room. Often meat from a temple was sold to the public in the marketplace. Paul gives clear guidance about the use of such food. He first urges the Corinthians not to eat in pagan temples (8:10) because it might lead to the destruction of a weaker brother or sister (ch. 8). He then offers himself as an example of giving up something one is convinced is a right for the spiritual edification of others (ch. 9). He urges the Corinthians not to eat in pagan temples because doing so is idolatry (10:1–22). Finally, he says that eating meat purchased in the marketplace (which may have come from a pagan temple) is not wrong unless it hinders the advancement of the gospel (10:23–11:1).

1 CORINTHIANS—NOTE ON 8:1 food offered to idols. Since only part of an animal was used in sacrifices to pagan gods, much of the animal could still be eaten. “all of us possess knowledge.” Here the quotation marks indicate that the Corinthians probably used this statement in their earlier letter and Paul is now responding to it (see 1:12; 3:4; 6:12, 13; 7:1; 8:4; 10:23). What the Corinthians “know” is explained in 8:4.

1 CORINTHIANS—NOTE ON 8:4–6 Paul agrees with what the Corinthians know, that idols do not represent real “gods.” There is only one God. Since he is the creator of the animals that pagan priests offer to nonexistent gods, eating this meat is not a problem (see also 10:19–20, 25–26). Paul later distinguishes between eating at a temple dinner (which, as a religious event, is idolatry) and eating meat bought in the marketplace.

1 CORINTHIANS—NOTE ON 8:8 Those who had the supposedly superior “knowledge” (vv. 1, 4) that permitted them to participate in dinners held at pagan temples may have thought that this knowledge gave them special standing with God.

1 CORINTHIANS—NOTE ON 8:9 this right of yours. Paul is speaking from the Corinthians’ perspective (10:7, 14, 20–22). They should choose not to use this “right,” out of concern for the spiritual well-being of the person whose conscience is weak (8:7). stumbling block. See Rom. 14:13, 20.

1 CORINTHIANS—NOTE ON 8:10–11 eating in an idol’s temple. See note on 8:1–11:1. Paul elsewhere uses destroyed to mean eternal destruction (Rom. 2:12; 1 Cor. 1:18; 15:18; 2 Cor. 2:15; 4:3). Some interpreters take Paul’s use of the term here in the same sense. Others see this as a reference to moral harm done to the weaker brother (his conscience “is defiled,” 1 Cor. 8:7).

1 CORINTHIANS—NOTE ON 9:2 seal. Seals in the ancient Near East were used to guarantee the quality and authenticity of a document (such as a letter) or product (such as wine); see note on John 6:27. Paul’s gospel preaching has changed the hearts of the Corinthians. That change shows that his apostleship is genuine. See also 2 Cor. 1:21–22; 3:3.

1 CORINTHIANS—NOTE ON 9:4–5 right. Paul proclaimed the gospel and established churches. He had the right (see the same word in 8:8) to receive material support from those churches (see Luke 10:7; 2 Thess. 3:9; 1 Tim. 5:17–18). the brothers of the Lord. James (1 Cor. 15:7; see Matt. 13:55; Gal. 1:19), who became the leader of the Jerusalem church (Acts 12:17; 21:18; Gal. 2:9), and Judas (Matt. 13:55; Mark 6:3), probably the same person who wrote the Letter of Jude.

1 CORINTHIANS—NOTE ON 9:6 Barnabas was a Jewish Christian from the priestly tribe of Levi. He was from Cyprus and was an early member of the Jerusalem church (Acts 4:36). He and Paul worked together on Paul’s first missionary journey (Acts 13:1–14:28).

1 CORINTHIANS—NOTE ON 9:7 With three examples from everyday life, Paul observes the obvious principle that those who work hard should benefit from their labor.

1 CORINTHIANS—NOTE ON 9:12a others. Probably refers to those listed in v. 5. They had traveled through Corinth and received material support from the Corinthians while ministering there.

1 CORINTHIANS—NOTE ON 9:15 I have made no use. Paul occasionally received support from churches for preaching the gospel (2 Cor. 11:8; Phil. 4:14–18), but apparently he never received such support from Christians in the places where he was currently working (2 Cor. 11:7–8). boasting. Paul uses this word to express a rightful sense of joy and fulfillment in what God has done through him (e.g., see Rom. 15:17–19; 2 Cor. 1:14; 10:7–8).

1 CORINTHIANS—NOTE ON 9:17 Stewardship refers to managing a household. God has entrusted Paul with a responsibility to preach the gospel. He must be faithful, whether he benefits from it materially or not.

1 CORINTHIANS—NOTE ON 9:18 free of charge. Paul preached the gospel in urban centers where traveling lecturers were common. Some of them used their speaking skills to seek fame and fortune. Paul wants to distinguish himself from such preachers (see 1 Thess. 2:3–5, 9–10). It is recorded elsewhere that Paul engaged in manual labor to set an example of hard work for new Christians (1 Thess. 4:11; 5:14; 2 Thess. 3:6–9).

FACT

Speaking for free. Traveling speakers and teachers were a common sight in Paul’s day. Some of them openly used their speaking skills to seek fame and fortune. Others claimed to despise materialism while privately pocketing large sums of money. Paul distinguished himself from such dishonest people by earning his own living through manual labor (9:18; compare 1 Thess. 4:11).

1 CORINTHIANS—NOTE ON 9:20 I became as a Jew. In Christ, God had created a new people without distinction between Jew and Gentile (Acts 15:9; Rom. 10:12; 1 Cor. 10:32). Paul was willing to adopt the Jewish way of life temporarily to gain a hearing among Jews (Acts 16:3; 21:17–26).

1 CORINTHIANS—NOTE ON 9:21 those outside the law. Outside the Mosaic law, which defined the Jewish way of life. not . . . outside the law of God . . . the law of Christ. Paul seems to distinguish between the Jewish law and something he calls “the commandments of God” (7:19) and “the law of Christ.” This type of law has continuing importance for Christians, whatever their ethnicity. It appears to include Jesus’ ethical teaching as well as the theological structure and moral precepts of the Mosaic law. (See, e.g., Rom. 7:7, 12, 22; 13:8–10; Gal. 5:14; 6:2.)

1 CORINTHIANS—NOTE ON 9:24–27 This extended athletic metaphor would have been understood in Corinth. The city was the location of the biennial Isthmian games, second in fame only to the Olympic games (see also Phil. 3:12–14; 2 Tim. 4:7–8). The perishable wreath was a crown of leaves given to the winner of a public athletic contest.

1 CORINTHIANS—NOTE ON 9:27 An athlete goes through rigorous physical training in order to achieve victory. Paul endures physical and emotional hardship to advance the gospel. (See v. 12 and 2 Cor. 6:1–10.) Disqualified in this context means “disqualified from receiving rewards” (see 1 Cor. 9:24–26).

1 CORINTHIANS—NOTE ON 10:1 our fathers. Most of the Corinthians were Gentiles, but Paul connects them with OT Israel. The cloud . . . the sea refers to the Israelites God delivered from slavery in Egypt and led through the wilderness (Ex. 13:17–14:31).

1 CORINTHIANS—NOTE ON 10:2 baptized into Moses. Paul interprets the events surrounding the exodus as similar to being “baptized into Christ” (Rom. 6:3; Gal. 3:27).

1 CORINTHIANS—NOTE ON 10:3–4 spiritual food . . . drink. Paul refers to God providing Israel with bread from heaven (“manna,” Exodus 16) and water from a rock. This rock appears at the beginning of their desert wanderings (Ex. 17:1–7) and near the end (Num. 20:2–13). “Rock” is a common OT name for God (e.g., Deut. 32:4), perhaps leading Paul to identify the rock with Christ.

1 CORINTHIANS—NOTE ON 10:5 overthrown. They did not see the Promised Land. (See Num. 14:22–23.)

1 CORINTHIANS—NOTE ON 10:6 as examples for us. See v. 11; 9:10; Rom. 15:4.

1 CORINTHIANS—NOTE ON 10:7 idolaters. Paul begins to make the case that eating in the temple of a pagan god is not actually the “right” that the Corinthians imagined (8:9–10). It is participation in “the table of demons” (10:21) and idolatry. For a Christian to eat meals in these temples is to follow the poor example of the Israelites who worshiped other gods (Ex. 32:1–6).

1 CORINTHIANS—NOTE ON 10:8 sexual immorality. See Num. 25:1–9. twenty-three thousand. Numbers 25:9 says “twenty-four thousand.” Both are approximations, which probably was all that either writer intended.

1 CORINTHIANS—NOTE ON 10:9 Christ. Paul sees Christ as having been spiritually present with God’s people in OT times (see note on vv. 3–4; compare Num. 21:5; Jude 5).

1 CORINTHIANS—NOTE ON 10:10 grumble. See the grumbling and divine judgment in Num. 11:1; 14:1–38; 16:11–35. the Destroyer. Paul apparently views this angel who executed God’s judgment during the exodus as the destroying agent in these instances also (Ex. 12:23; Heb. 11:28).

1 CORINTHIANS—NOTE ON 10:11 See v. 6; 9:10; Rom. 15:4. The OT Scriptures point toward the end of the ages, the time in which the Corinthian Christians are living. Compare 1 Pet. 1:10–12. example. On the examples (“types”) in the OT, see Overview of the Bible..

1 CORINTHIANS—NOTE ON 10:12 thinks that he stands. Perhaps a reference to the Corinthians’ mistaken belief that they have the right to eat in an idol’s temple (8:9–10).

1 CORINTHIANS—NOTE ON 10:13 will not let you be tempted beyond your ability . . . will also provide the way of escape. In every situation, God empowers Christians to make choices that honor him.

1 CORINTHIANS—NOTE ON 10:16 cup of blessing . . . we bless. See 11:23–26 and notes. Paul refers to the cup in the Lord’s Supper. Jesus gave thanks for the cup (Matt. 26:27; Mark 14:23; Luke 22:17). The earliest Christian observances of the Lord’s Supper imitated this custom. Participation sometimes refers to fellowship with Jesus Christ (1 Cor. 1:9) or the Holy Spirit (2 Cor. 13:14; Phil. 2:1). Other times it means sharing someone else’s difficulty or cause (Rom. 15:26; 2 Cor. 8:4; Phil. 1:5; 3:10). A true believer cannot participate both in meals in pagan temples and in the Lord’s Supper (1 Cor. 10:21). Those who eat the Lord’s Supper identify themselves with Jesus, share his sufferings (see Phil. 3:10), and benefit from his death.

1 CORINTHIANS—NOTE ON 10:17 one bread . . . one body. After Jesus gave thanks for and broke the bread, he said, “This is my body which is for you” (11:24). The church is also Christ’s body (see also 12:12, 27; Eph. 1:22–23; 5:23, 29–30). The Lord’s Supper, therefore, is an occasion when Christians declare unity with each other because of their common unity with Christ.

1 CORINTHIANS—NOTE ON 10:18 participants. See note on v. 16. The altar in the OT was a table on which food was sacrificed to God. Priests ate from the offerings (see Lev. 6:17–18; 7:32–35). The altar is like “the table of the Lord” (1 Cor. 10:21). In both instances the benefits of the table belonged to the priests, for believers in Christ are priests (1 Pet. 2:9; Rev. 1:6).

1 CORINTHIANS—NOTE ON 10:19–20 False religions are not just created by humans. They generally have demonic power behind them (see Deut. 32:17).

1 CORINTHIANS—NOTE ON 10:22 See note on Ex. 20:5–6 for God’s jealousy.

1 CORINTHIANS—NOTE ON 10:23–11:1 Paul now addresses the issue of meat previously sacrificed to idols being eaten in private homes.

1 CORINTHIANS—NOTE ON 10:27 without raising any question. The Christian is not to ask if the food being served had ever been involved in pagan rituals. Such questions are theologically unnecessary (vv. 25–26). Also, they could be seen as rude, which ignores the principle of vv. 23–24 and 9:19–23.

1 CORINTHIANS—NOTE ON 10:28 someone says. This person may be: (1) an unbeliever who thinks that Christians must not eat such food and is informing the Christian where it came from; or (2) a “weak” believer whose conscience wrongly demands that Christians should avoid such food (8:10; see also Rom. 14:14, 20–21). Since the person’s conscience motivated the comment, and the weak believer’s conscience was an important concern in 1 Cor. 8:7–13, this second option is most likely.

1 CORINTHIANS—NOTE ON 11:2–14:40 Divisions over Corporate Worship. Paul addresses issues related to the Corinthians’ behavior in worship.

1 CORINTHIANS—NOTE ON 11:2–16 Paul addresses the issue of women wearing head coverings during public worship.

1 CORINTHIANS—NOTE ON 11:3 But shows that Paul has quickly moved from praise (v. 2) to correction. wife. See esv footnote. A woman’s head covering in first-century Roman society was a sign of marriage. Paul’s practical concern is not with the relationship between women and men generally but with the relationship between husband and wife. head. Some have argued that the Greek word used here for “head” means “source,” but in over 50 occurrences of this word in ancient sources, saying that “person A is the head of person(s) B,” person A has authority over person(s) B in every case. Therefore it is best to understand “head” here as referring metaphorically to “authority” (see also Eph. 1:22; 5:23; Col. 2:10). As with the authority of Christ over the church, however, this is not a self-centered exercise of power but is the kind of leadership that takes care to serve the spiritual, emotional, and physical needs of the wife. See Mark 10:44–45; Eph. 5:23, 25–30. the head of Christ is God. See notes on John 5:19; 14:28; 1 Cor. 15:28. In marriage, as in the Trinity, there is equality in being and value but difference in roles (see Eph. 5:22–33).

1 CORINTHIANS—NOTE ON 11:4 head covered. The Greek phrase may refer to long hair that hangs loose (vv. 14–15), to a veil that covers the face, or to a piece of cloth pulled over the head (like a modern shawl or scarf) that leaves the face revealed. Roman men sometimes pulled the loose folds of their toga over their head while they worshiped pagan gods. Paul emphasizes that men should not dishonor Christ by praying according to pagan custom (8:4). He uses the idea to prepare for his argument that wives should not pray or prophesy in public with their heads uncovered (11:5, 11).

1 CORINTHIANS—NOTE ON 11:5–6 head uncovered. In Corinth, a married woman who uncovered her head in public would have brought shame to her husband. The action may have suggested sexual availability or implied that she was unmarried. In cultures where head coverings are not a sign of being married, wives could obey this command by wearing some other physical symbol of being married (such as a wedding ring).

1 CORINTHIANS—NOTE ON 11:7–9 See Gen. 1:26–27; 5:1. Woman is the glory of man probably uses “glory” in the sense of “one who shows the excellence of.” Paul argues that a woman, by the excellence of her being, also shows how excellent man is, since she was made from man (1 Cor. 11:8). She was also created as a helper for man (v. 9; see also Gen. 2:20–24). Paul does not deny that the woman was also made in God’s image (see Gen. 1:27). Nor does he deny that the woman reflects God’s glory. Paul probably continues to think primarily of husband and wife here since the first man and woman were also the first married couple (Gen. 2:24; Eph. 5:31). Paul’s appeal to the order of creation (see also 1 Cor. 11:3, 11–12) shows that his words are not merely directed to the cultural situation of his day. The principle of male headship in marriage continues through all generations, though some cultural expressions of that principle (e.g., that women should wear head coverings) may vary.

1 CORINTHIANS—NOTE ON 11:10 wife ought to have a symbol of authority on her head. This probably means, in the context of the Corinthian church, that the wife should wear a covering over her head as a sign that she is under her husband’s authority. because of the angels. Probably invisible heavenly beings (6:3) present when the Corinthians worship (compare Ps. 138:1). Their presence makes proper behavior in worship even more important (see also 1 Tim. 5:21; Heb. 13:2).

1 CORINTHIANS—NOTE ON 11:11–12 Nevertheless. Paul does not want what he has just said to be misinterpreted as diminishing the importance of women. Women and men are both God’s creation and are dependent on each other.

1 CORINTHIANS—NOTE ON 11:14 Here the word nature probably means “your natural sense of what is appropriate for men and women.” Norms of appropriate hair style (and dress) vary from culture to culture. Paul’s point is that men should look like men in that culture, and women should look like women in that culture. People should not deny the God-given differences between the sexes.

1 CORINTHIANS—NOTE ON 11:16 See 1:2; 4:17; 7:17; 14:33, 36 for Paul’s appeal to the practice of other churches. no such practice. That is, “no such practice” as that of those who disagree with Paul.

1 CORINTHIANS—NOTE ON 11:17–34 The Corinthians were using their gatherings around the Lord’s Table as occasions to make social distinctions between rich and poor. Paul is profoundly troubled by this development and argues strongly against it.

1 CORINTHIANS—NOTE ON 11:17–18 hear. Paul comments on what he has heard about the Corinthian church (compare 1:11; 5:1).

1 CORINTHIANS—NOTE ON 11:19 Those who are genuine . . . may be recognized probably refers to those whose actions during the church’s controversy have revealed strong spiritual character (compare 2 Cor. 10:18; 2 Tim. 2:15).

1 CORINTHIANS—NOTE ON 11:23 The teaching that Paul received from the Lord and then delivered to the Corinthians (see also 7:10; 15:3) was probably learned from early followers of Christ such as Peter (Gal. 1:18), who were careful to teach only what Jesus had taught. Another possibility is that Paul received this information directly from Jesus (see 2 Cor. 12:1–4; Gal. 1:12, 17).

FACT

The right way to observe the Lord’s Supper. Wealthy Corinthians in the church were apparently treating the Lord’s Supper as an opportunity to display their elite social status (11:21–23). Paul reminds them of the true meaning of this important Christian observance (vv. 24–34).

1 CORINTHIANS—NOTE ON 11:24 The expression This is my body has been interpreted in various ways throughout church history. Roman Catholics believe the bread and wine actually become the body and blood of Christ. Lutherans hold that the literal body and blood of Christ are present “in, with, and under” the bread and wine. Some Anglicans refer to the “real presence” of Christ in the bread and wine. Most other Protestants believe that Christ is present symbolically and spiritually, strengthening believers’ faith and fellowship in him and thereby feeding their souls (see Matt. 18:20; 28:20).

1 CORINTHIANS—NOTE ON 11:25 Israel constantly broke the Mosaic covenant. Jesus replaced it with the new covenant, which provided complete atonement for all the sins of God’s people past, present, and future (Rom. 3:25–26; 2 Cor. 3:1–4:6; Heb. 8:6–13).

1 CORINTHIANS—NOTE ON 11:27–28 Unworthy manner probably refers to the Corinthians’ divisive arrogance compared to the sacrificial, unselfish nature of Jesus’ death. Before partaking of the Lord’s Supper, Christians should examine their own lives (v. 28) and ask forgiveness for any unconfessed sin. guilty concerning the body and blood. By their selfish behavior the Corinthians were showing disrespect for Jesus himself.

1 CORINTHIANS—NOTE ON 11:29 without discerning the body. Some scholars think Paul is still talking about the Lord’s Supper; others think he has shifted his focus to the church as the “body” of Christ. Either way, believers need to recognize the spiritual reality of what is happening as they meet together to observe the Lord’s Supper.

1 CORINTHIANS—NOTE ON 11:31 if we judged ourselves truly, we would not be judged. God would stop disciplining the Corinthians if they would stop their misconduct regarding the Lord’s Supper.

1 CORINTHIANS—NOTE ON 11:32 disciplined. When suffering alerts a Christian to sin and leads to repentance, it functions as both disciplinary judgment and mercy. (See also 5:5.)

1 CORINTHIANS—NOTE ON 12:1–14:40 Some Corinthian Christians seem to have been creating divisions over spiritual gifts. Paul’s use of the body analogy in 12:12–27 implies that they have placed so much emphasis on one gift that those without that gift feel that they are not part of the body (12:16–17). Considering its prominence in the discussion, that one gift is probably speaking in tongues.

FACT

The greatest is love. Jesus said that Christians should be famous for their love for each other (John 13:34–35), but the Corinthian church was becoming known for its divisions and arguments (see 1 Cor. 3:3; 6:1; 11:18). Paul tells them what Christian love should look like (ch. 13).

1 CORINTHIANS—NOTE ON 12:2 pagans. Literally, “Gentiles” or non-Jews. The Corinthians, although not ethnic Jews, are now part of God’s people. They are connected to OT Israel. See v. 13; 10:1, 32.

1 CORINTHIANS—NOTE ON 12:3 Because of their pre-Christian experience of pagan worship services (v. 2), some Corinthians may have had concerns about speaking in tongues (see discussion of tongues in note on v. 10). Paul first assures them that they should not worry that Christians who speak in tongues might be saying things against God. He also states that all who genuinely profess faith in Christ have the Holy Spirit within them. All have valuable gifts for the benefit of the church.

1 CORINTHIANS—NOTE ON 12:4–6 Spirit . . . Lord . . . God. A Trinitarian reference to the Holy Spirit, the Lord Jesus, and God the Father (compare 2 Cor. 13:14).

1 CORINTHIANS—NOTE ON 12:8 utterance of wisdom . . . utterance of knowledge. Some understand these to be miraculous gifts; God gives a person supernatural “wisdom” or “knowledge” to share in a particular situation. Others take these to be more “natural” gifts—the ability to speak wisely or intelligently in a particular situation. Since Paul already has a different, broader term for speech based on something God suddenly brings to mind (“prophecy”; see note on v. 10), the second view seems preferable.

1 CORINTHIANS—NOTE ON 12:9 faith. Probably a special gift of faith for accomplishing a particular task (see 13:2; Acts 14:9; James 5:15). gifts of healing. Both terms are plural (“gifts of healings”), suggesting that different people may be gifted regarding different kinds of healing.

1 CORINTHIANS—NOTE ON 12:10 miracles. Probably including but not limited to healing (see Acts 8:13; 14:8–10; 19:11–12; Rom. 15:19; Gal. 3:5; Heb. 2:4). Prophecy, as used by Paul in 1 Corinthians, generally refers to something God reveals to an individual in a particular situation, which must be evaluated by other believers (see 14:29; 1 Thess. 5:19–21). An alternative view is that this gift involves speaking the very words of God, with authority equal to Scripture. A third view is that it is similar to the gifts of preaching or teaching. The gift of prophecy occurred widely in NT churches (see Acts 2:17–18; 11:27–28; 19:6; 21:9–11; Rom. 12:6; 1 Cor. 11:2–5; 12:28–29; 13:2, 8–9; 14:1–40; 1 Thess. 5:19–21; 1 Tim. 1:18; 4:14; 1 John 4:1). distinguish between spirits. A special ability to distinguish between the influence of the Holy Spirit and the influence of demonic spirits (1 Cor. 14:29; 1 Thess. 5:20–21; 1 John 4:1–3). tongues. Speech in a language the speaker does not know, and that sometimes does not follow the patterns of any known human language (1 Cor. 13:1). Paul sees this gift as a way of expressing prayer or praise to God (14:2, 14–17, 28; see Acts 10:46). The speaker’s human spirit prays even though the speaker does not understand the meaning (see 1 Cor. 14:2, 11, 13–19, 23). The nature of tongues makes their interpretation necessary if the church is to be strengthened by them (14:1–25). Paul probably listed these two gifts last because an overemphasis on tongues had led the Corinthians to neglect those with other gifts (12:14–26). See also vv. 28 and 30 and the note on 13:8.

1 CORINTHIANS—NOTE ON 12:13 in one Spirit we were all baptized. Like the other “baptism in the Holy Spirit” passages in the NT (Matt. 3:11; Mark 1:8; Luke 3:16; John 1:33; Acts 1:5; 11:16), this one seems to refer to the cleansing and empowering work the Holy Spirit does at conversion. Baptism is used metaphorically here. It refers to the Spirit’s work within believers to unite them to the larger body of believers. Water baptism is an outward symbol of this reality (see Rom. 6:4). made to drink. Probably a reference to the outpouring of God’s Spirit on his people (see John 7:37–39; Rom. 5:5).

1 CORINTHIANS—NOTE ON 12:28 On apostles, see notes on Matt. 10:2; Rom. 1:1. prophets. See note on 1 Cor. 12:10. First . . . second . . . third . . . then seems to be a ranking of importance or benefit to the church. Teachers, helping, and administrating do not appear in the list in vv. 8–10. Helping and administrating are not in the rhetorical questions in vv. 29–30. Thus, the lists do not include all possible gifts.

1 CORINTHIANS—NOTE ON 12:29–30 Are all apostles? The answer is obviously no. Paul also expects the reader to answer no to all of the following questions.

1 CORINTHIANS—NOTE ON 12:31 Earnestly desire implies that Christians can and should want additional spiritual gifts (see 14:1, 13; James 1:5). The higher gifts means those that do more to build up the church (see 1 Cor. 14:5, 12, 17, 26). A still more excellent way than merely seeking the higher gifts is to use the gifts in love (ch. 13) so that others are built up (ch. 14).

1 CORINTHIANS—NOTE ON 13:1 tongues . . . angels. See note on 12:10. Tongues is probably mentioned first because the Corinthians have used and emphasized it without love (12:21). On love, see note on John 13:34–35.

1 CORINTHIANS—NOTE ON 13:7 The terms believes and hopes are sandwiched between bears and endures and, like them, probably refer to relationships between people. Love believes the best of others and hopes the best for them.

1 CORINTHIANS—NOTE ON 13:8 Interpreters differ over the time when Paul expects prophecies to pass away and tongues to cease (along with other gifts represented by these examples). Some think gifts such as prophecy, healing, tongues, interpretation, and miracles were given to validate the apostles’ ministries in the early years of the church but then ceased once the entire NT was written and the apostles died (c. A.D. 100). Others think that Paul expected these gifts to continue until Christ returns, which will be the time when “the perfect” (v. 10) ways of speaking and knowing in the age to come replace the “in part” (v. 9) gifts of this age. Support for the second position is found in v. 12, which suggests that “then” (the time when these gifts will cease) is the time of Christ’s return.

1 CORINTHIANS—NOTE ON 13:12 mirror dimly. Ancient mirrors were made from polished metal. Thus one’s reflection was more “dim” than in modern mirrors. Face to face seems to refer to Christ’s second coming. The spiritual gifts of this age will no longer be needed then.

1 CORINTHIANS—NOTE ON 14:1 earnestly desire. God gives spiritual gifts for the good of the church (see v. 12; 12:31). that you may prophesy. See note on 12:10.

FACT

When the church meets, it should be to worship the Lord and to “build up” the church (14:12, 16). “Building up” includes using words and actions to edify and instruct others, or to make others stronger and more mature in Christ.

1 CORINTHIANS—NOTE ON 14:2 Speaks not to men but to God indicates that Paul views tongues as a form of prayer and praise in a language the speaker does not understand (contrast Acts 2:1–13). On tongues and prophecy, see note on 1 Cor. 12:10.

1 CORINTHIANS—NOTE ON 14:4 The one who speaks in a tongue builds up himself because his spirit prays to God even though he does not understand what is said (see vv. 2, 14, 28).

1 CORINTHIANS—NOTE ON 14:5 I want you all to speak in tongues. Paul’s desire to set boundaries on speaking in tongues does not mean he thinks the Corinthians should abandon this gift. It builds up the individual who has it (v. 4) and, if interpreted, it builds up the church. (See also vv. 13, 18, 27, 39.) Still, prophecy is greater because it needs no interpretation. It is more directly useful to the church. Unless someone interprets implies that, when there is an interpreter, prophecy and tongues have equal value.

1 CORINTHIANS—NOTE ON 14:6–19 Paul uses several illustrations to show that speaking in tongues without interpretation does not strengthen the faith of anyone other than the speaker; such edification requires understanding.

1 CORINTHIANS—NOTE ON 14:14 The comparison between my spirit and my mind shows that Paul is not speaking here of the Holy Spirit but of his own human spirit. “Spirit” in reference to human beings means an inner, invisible faculty that can be especially open to the things of God (see 2:10–15; 5:3–5; Rom. 1:9; 8:16).

1 CORINTHIANS—NOTE ON 14:16–17 with your spirit. That is, with your spirit only (in tongues) but not understanding with your mind (see note on v. 2). outsider. An interested inquirer into Christianity (see vv. 23–24).

1 CORINTHIANS—NOTE ON 14:20 Paul tells them not to speak in tongues in church without interpretation, for that would be acting like children and not caring for the needs of others. Compare 3:1–3.

1 CORINTHIANS—NOTE ON 14:21 Paul refers to Isa. 28:11. There, God’s word of judgment against Israel is spoken in a foreign language.

1 CORINTHIANS—NOTE ON 14:22–25 Thus tongues are a sign . . . for unbelievers. As in Isa. 28:11, quoted in 1 Cor. 14:21, uninterpreted tongues are a negative sign of God’s judgment on the unbelieving: unbelievers may conclude from hearing uninterpreted tongues that Christians are out of their minds and may therefore leave the church, never to return. prophecy is a sign . . . for believers. Prophecy primarily benefits believers. It also convicts the unbeliever. It exposes the secrets of his heart and causes him to worship God. This, in turn, shows the believers that God is at work among them.

1 CORINTHIANS—NOTE ON 14:26 When you come together. Worship in the early church included a hymn, a lesson, a revelation, a tongue, or an interpretation. The goal of building up is like the building of the temple (see 3:16; compare Ex. 25:8).

1 CORINTHIANS—NOTE ON 14:27 Each in turn implies that those speaking in tongues could control themselves and take turns. And let someone interpret could include either the person speaking in tongues (see v. 13) or someone else.

1 CORINTHIANS—NOTE ON 14:28 And speak to himself and to God means the speaker would use the gift of tongues privately in prayer.

1 CORINTHIANS—NOTE ON 14:29 let the others weigh what is said. “The others” means the whole church, not just those with gifts of prophecy or discernment (see 1 Thess. 5:20–21; 1 John 4:1–3). Those who claimed to speak under the Spirit’s prompting could be mistaken. It was important for the assembly to decide whether the prophecies were really from the Lord.

1 CORINTHIANS—NOTE ON 14:32 the spirits of prophets. The Holy Spirit’s work through the prophets (see Rev. 3:1; 4:5 for similar usage).

1 CORINTHIANS—NOTE ON 14:33b As in all the churches of the saints is connected to v. 34.

1 CORINTHIANS—NOTE ON 14:34–35 the women should keep silent in the churches. Since Paul seems to permit wives to pray and prophesy as long as they do not dishonor their husbands by the way they dress (11:5, 13), it is difficult to see this as an absolute prohibition of their speaking in church meetings (compare Acts 2:17; 21:8–9). Paul is likely forbidding women to speak up and judge prophecies (this is the activity in the immediate context; see 1 Cor. 14:29), since such an activity would undermine male headship. Law also says. Paul is probably thinking of the woman’s creation “from” and “for” the man (see 11:8–9; Gen. 2:20–24), as well as a general pattern of male leadership among the people of Israel in the OT.

1 CORINTHIANS—NOTE ON 14:37 a command of the Lord. When he wrote to the churches, Paul’s words as an apostle had authority equal to the OT Scriptures (see also 1 Tim. 5:18; 2 Pet. 3:15–16).

15:1–58 The Futility of Faith If the Dead Are Not Raised. Many people in the ancient Greco-Roman world believed that death ended life completely or led to a permanent but shadowy existence in the underworld. The concept of having a physical body after death was known mainly from popular fables. Educated people thought the idea was ridiculous. Paul deals with the Corinthians’ denial of and confusion about the future, bodily resurrection of Christians (vv. 12, 35). These issues were probably raised in their letter to him (7:1).

1 CORINTHIANS—NOTE ON 15:1–11 Paul first establishes the historical reliability of Jesus’ resurrection. This lays a firm foundation for his argument that it was only the first step in the resurrection of all deceased believers.

1 CORINTHIANS—NOTE ON 15:6 though some have fallen asleep. Paul is careful not to exaggerate (compare 7:10, 12). This shows the great care that early Christians took in preserving historically accurate details about Jesus.

1 CORINTHIANS—NOTE ON 15:7 James. See note on 9:4–5. all the apostles. The full group of apostles is larger than “the Twelve.” It included, among others, James and Paul (15:8). One of the qualifications for apostleship was seeing the risen Lord (9:1).

1 CORINTHIANS—NOTE ON 15:12 raised from the dead. Some of the Corinthians denied that believers would be raised. Paul emphasizes four times in vv. 12–19 that those who deny the bodily resurrection of believers also deny the bodily resurrection of Christ.

1 CORINTHIANS—NOTE ON 15:17 still in your sins. Jesus’ resurrection is proof that his death was an effective substitutionary sacrifice for sin.

1 CORINTHIANS—NOTE ON 15:20 Firstfruits is the first sample of an agricultural crop, which indicates the nature and quality of the rest of the crop. Christ’s resurrection body indicates what the bodies of resurrected believers will be like (see also Rom. 8:29; 1 Cor. 15:23; Col. 1:18).

1 CORINTHIANS—NOTE ON 15:22 in Adam all die. See Rom. 5:12, 14–15, 17; Eph. 2:1, 5. in Christ shall all be made alive. See Rom. 5:17, 21; 6:4; Eph. 2:5–6. Adam represented the whole human race. His sin therefore affected all human beings. Similarly, Christ represented all who would belong to him. His obedience therefore affected all believers.

1 CORINTHIANS—NOTE ON 15:23 at his coming. When Christ returns, all his people from all time will receive resurrection bodies. Until that time, those who have died exist in heaven as spirits without bodies (see 2 Cor. 5:8; Heb. 12:23; Rev. 6:9). The phrase those who belong to Christ shows that the “all” in 1 Cor. 15:22 does not mean that all people will be saved.

1 CORINTHIANS—NOTE ON 15:28 the Son . . . will also be subjected. Jesus is one with God the Father and equal to the Father in deity (8:6; John 10:30; 14:9; Heb. 1:8). Yet he also submits to God the Father (Mark 14:36; John 5:19, 26–27, 30; 17:4). God will be all in all, in the sense that God’s supreme authority over everything will be eternally established, never to be challenged again.

1 CORINTHIANS—NOTE ON 15:29 baptized on behalf of the dead. Some interpreters believe this refers to baptism on behalf of deceased people, probably those who had believed in Christ but had not been baptized before they died (see Luke 23:43). Whatever the practice is, Paul reports it without necessarily approving it. He clearly does not command it. The Bible gives no support to the idea that anyone can be saved apart from personal faith in Christ (see notes on John 3:18; 14:6).

1 CORINTHIANS—NOTE ON 15:30–34 Taking risks to proclaim the gospel makes no sense if there is no resurrection.

1 CORINTHIANS—NOTE ON 15:35–58 Apparently the Corinthians did not understand how material bodies, subject to sickness, death, and eventual decay, could live eternally. Paul explains that God will change the bodies of believers to make them immortal.

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Speaking the truth in an understandable way. When Paul said, “Bad company ruins good morals” (15:33), he was probably quoting the words of a famous Athenian playwright. This is similar to Paul’s sermon in Athens (Acts 17:22–31), where he quotes from non-Christian writers. Christians can often share God’s truth with nonbelievers by relating it to ideas with which they are familiar.

1 CORINTHIANS—NOTE ON 15:35–43 How are the dead raised? Using illustrations from the natural world, Paul explains that God will change the bodies of the deceased to make them appropriate for their new, imperishable existence.

1 CORINTHIANS—NOTE ON 15:42 imperishable. No longer subject to physical decay or aging.

1 CORINTHIANS—NOTE ON 15:43 The terms dishonor and glory refer here to outward physical appearance.

1 CORINTHIANS—NOTE ON 15:44–47 Paul’s contrast between natural and spiritual is a contrast between that which is temporally alive and that which is eternal (compare 2:14–3:3). Starting from Gen. 2:7, Paul explains that God created Adam from the dust and animated him with breath. Christ, however, is the last Adam. His resurrection gave him a “spiritual” and therefore imperishable body (compare Phil. 3:21). spiritual body. Not a ghostly, immaterial body but a body animated and empowered by the Holy Spirit.

1 CORINTHIANS—NOTE ON 15:54–55 Death is swallowed up. See v. 26.

Earthly Bodies and Resurrection Bodies (1 Corinthians 15)

Verse	Earthly Bodies	Resurrection Bodies
v. 42	perishable	imperishable
v. 43a	exist in dishonor	raised in glory
v. 43b	exist in weakness	raised in power
v. 44	natural	spiritual
vv. 45, 47	first Adam a living being, from the earth	last Adam (Christ) a life-giving spirit, from heaven
vv. 48–49	those who are of earth bear the image of the man of dust	those who are of heaven shall bear the image of the man of heaven
vv. 53–54	mortal	immortal

1 CORINTHIANS—NOTE ON 15:58 Therefore implies a practical application for the doctrine of the resurrection. The work Christians do for the kingdom of God will bring results that last forever.

1 CORINTHIANS—NOTE ON 16:1–12 The Collection for the Saints and Travel Plans. Paul explains how his future ministry will involve the Corinthians.

1 CORINTHIANS—NOTE ON 16:1 Now concerning. See note on 7:1. collection. This is Paul’s collection of money for needy Jewish Christians in Jerusalem. (See Acts 24:17; Rom. 15:25–28, 31; 2 Corinthians 8–9.) Paul brought such offerings to the church in Judea more than once. (See Acts 11:27–30, to which Gal. 2:10 may refer.) On generosity among Christians, see 2 Cor. 8:9–15.

1 CORINTHIANS—NOTE ON 16:2 first day of every week. A Jewish expression for Sunday. It is similar to the phrase used in the Gospels to describe the day when Jesus rose from the dead (Matt. 28:1; Mark 16:2; Luke 24:1; John 20:1). Christians gathered for worship on Sunday, not Saturday (see Acts 20:7).

1 CORINTHIANS—NOTE ON 16:3 Paul would send the money with several representatives chosen by the Corinthian church. He took care to prevent even an appearance of misuse of funds.

1 CORINTHIANS—NOTE ON 16:8 Pentecost. The “Feast of Weeks,” described in Lev. 23:15–22. It was a grain harvest celebration that ended 50 days after Passover. This means Paul was probably writing in the spring, between Passover and this final day of Pentecost.

1 CORINTHIANS—NOTE ON 16:10 When Timothy comes. Timothy is apparently already on his way to Corinth. (See 4:17 and Acts 19:22.)

1 CORINTHIANS—NOTE ON 16:12 Paul would not have urged Apollos to visit Corinth if he disagreed with his theology (see 1:12; 3:4; 4:6).

1 CORINTHIANS—NOTE ON 16:13–24 Closing Admonitions and Greetings. Paul tells the Corinthians to persevere, love, and submit to good leaders. He then gives greetings from Christians in Asia.

1 CORINTHIANS—NOTE ON 16:17 Perhaps these were the men who brought the Corinthians’ letter to Paul (7:1).

1 CORINTHIANS—NOTE ON 16:19 the church in their house. Early Christian churches usually met in homes (compare Rom. 16:3–5) since they were usually small and Christianity was not recognized as a legal religion (see Acts 18:7; Col. 4:15; Philem. 2).

1 CORINTHIANS—NOTE ON 16:20 holy kiss. See note on 2 Cor. 13:12–13. Many practices with symbolic meanings change from culture to culture (such as footwashing, or head covering for wives; see note on 1 Cor. 11:5–6). A “holy kiss” would not mean the same thing today that it did in the first century. Such commands are best obeyed by substituting an action (such as a handshake or hug or bow) that would have the same meaning today.

1 CORINTHIANS—NOTE ON 16:21 I, Paul. Paul typically dictated his letters to secretaries (Rom. 16:22), but sometimes he would sign the letter by hand to authenticate it (2 Thess. 3:17), to give a personal farewell greeting (Col. 4:18), or to emphasize a point (Gal. 6:11; Philem. 19). In light of 1 Cor. 16:22, Paul’s personal signature here probably falls into the third category.

FACT

I, Paul. Paul typically used a scribe or secretary to write down his letters as he dictated them. However, in order to remove any doubt that the letter reflected his actual thoughts and words, Paul would often sign his own name at the end (16:21).

1 CORINTHIANS—NOTE ON 16:22 Anyone who might say “Jesus is accursed” (12:3) is himself accursed. The phrase Our Lord, come! is Aramaic rather than Greek. It is probably an early Jewish Christian prayer for Jesus’ return (compare Rev. 22:20). It is additional evidence that early followers of Jesus gave him the same title they used for God the Father.

Study Notes for 1 Corinthians

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Corinth in the Time of Paul (c. A.D. 60)

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Imitating Paul as Paul Imitates Christ

Church Leaders Should Likewise Lead Lives That Are Examples to Imitate

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Divorce and Remarriage in 1 Corinthians 7

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Earthly Bodies and Resurrection Bodies (1 Corinthians 15)

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