NIV Archaeological Study Bible

⁷The very fact that you have lawsuits among you means you have been completely defeated already. Why not rather be wronged? Why not rather be cheated?^† ⁸Instead, you yourselves cheat and do wrong, and you do this to your brothers.^†

⁹Do you not know that the wicked will not inherit the kingdom of God?^† Do not be deceived:^† Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders ¹⁰nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God. ¹¹And that is what some of you were.^† But you were washed,^† you were sanctified,^† you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.

Sexual Immorality

¹²“Everything is permissible for me” — but not everything is beneficial.^† “Everything is permissible for me” — but I will not be mastered by anything. ¹³“Food for the stomach and the stomach for food” — but God will destroy them both.^† The body is not meant for sexual immorality, but for the Lord, and the Lord for the body. ¹⁴By his power God raised the Lord from the dead, and he will raise us also.^† ¹⁵Do you not know that your bodies are members of Christ himself? ^† Shall I then take the members of Christ and unite them with a prostitute? Never! ¹⁶Do you not know that he who unites himself with a prostitute is one with her in body? For it is said, “The two will become one flesh.”^[15] ^† ¹⁷But he who unites himself with the Lord is one with him in spirit.^†

¹⁸Flee from sexual immorality.^† All other sins a man commits are outside his body, but he who sins sexually sins against his own body.^† ¹⁹Do you not know that your body is a temple ^† of the Holy Spirit, who is in you, whom you have received from God? You are not your own;^† ²⁰you were bought at a price.^† Therefore honor God with your body.

1 Corinthians 7

Marriage

¹Now for the matters you wrote about: It is good for a man not to marry.^[16] ^† ²But since there is so much immorality, each man should have his own wife, and each woman her own husband. ³The husband should fulfill his marital duty to his wife,^† and likewise the wife to her husband. ⁴The wife’s body does not belong to her alone but also to her husband. In the same way, the husband’s body does not belong to him alone but also to his wife. ⁵Do not deprive each other except by mutual consent and for a time,^† so that you may devote yourselves to prayer. Then come together again so that Satan^† will not tempt you^† because of your lack of self-control. ⁶I say this as a concession, not as a command.^† ⁷I wish that all men were as I am.^† But each man has his own gift from God; one has this gift, another has that.^†

The “Missing” Letter From the Corinthians to Paul

1 Corinthians 7 Before composing 1 Corinthians Paul received information about the Corinthian church. He mentioned personal reports “from Chloe’s household” (1Co 1:11) and spoke of a letter from the Corinthians that Stephanas, Fortunatus and Achaicus had probably delivered (7:1). No copies of this missing letter apparently remain extant, but it likely included questions about marriage, food sacrificed to idols, worship, resurrection, Paul’s collection for Jerusalem relief, and Apollos. Paul answered the Corinthian believers’ questions on each of these matters, utilizing the phrases “Now for …” or “Now about” when taking up a new topic (v. 1; 8:1; 12:1; 16:1, 12). In some cases it is unclear whether Paul was quoting the Corinthians’ own statements in order to correct them (7:1b; 8:1b) or whether these phrases reflect his own teaching.

As an apostle responsible for the care of churches spread across the Roman Empire,¹ Paul no doubt carried on a lively correspondence with those churches throughout his career.² When we recognize that his letters were not written as abstract theological treatises but often as responses to specific problems within the context of specific church situations, we can better understand the lessons these letters contain. It is pointless to speculate on the possible significance of finding one of Paul’s lost letters. The chances of this happening are minuscule, and the canon of the New Testament, at any rate, is closed.³

1. See “The Missionary Journeys of Paul.”

2. See “Letter Writing in the Greco-Roman World.”

3. See “The New Testament Canon.”

⁸Now to the unmarried and the widows I say: It is good for them to stay unmarried, as I am.^† ⁹But if they cannot control themselves, they should marry,^† for it is better to marry than to burn with passion.

¹⁰To the married I give this command (not I, but the Lord): A wife must not separate from her husband.^† ¹¹But if she does, she must remain unmarried or else be reconciled to her husband. And a husband must not divorce his wife.

¹²To the rest I say this (I, not the Lord):^† If any brother has a wife who is not a believer and she is willing to live with him, he must not divorce her. ¹³And if a woman has a husband who is not a believer and he is willing to live with her, she must not divorce him. ¹⁴For the unbelieving husband has been sanctified through his wife, and the unbelieving wife has been sanctified through her believing husband. Otherwise your children would be unclean, but as it is, they are holy.^†

¹⁵But if the unbeliever leaves, let him do so. A believing man or woman is not bound in such circumstances; God has called us to live in peace.^† ¹⁶How do you know, wife, whether you will save ^† your husband?^† Or, how do you know, husband, whether you will save your wife?

¹⁷Nevertheless, each one should retain the place in life that the Lord assigned to him and to which God has called him.^† This is the rule I lay down in all the churches.^† ¹⁸Was a man already circumcised when he was called? He should not become uncircumcised. Was a man uncircumcised when he was called? He should not be circumcised.^† ¹⁹Circumcision is nothing and uncircumcision is nothing.^† Keeping God’s commands is what counts. ²⁰Each one should remain in the situation which he was in when God called him.^† ²¹Were you a slave when you were called? Don’t let it trouble you — although if you can gain your freedom, do so. ²²For he who was a slave when he was called by the Lord is the Lord’s freedman;^† similarly, he who was a free man when he was called is Christ’s slave.^† ²³You were bought at a price;^† do not become slaves of men. ²⁴Brothers, each man, as responsible to God, should remain in the situation God called him to.^†

²⁵Now about virgins: I have no command from the Lord,^† but I give a judgment as one who by the Lord’s mercy^† is trustworthy. ²⁶Because of the present crisis, I think that it is good for you to remain as you are.^† ²⁷Are you married? Do not seek a divorce. Are you unmarried? Do not look for a wife. ²⁸But if you do marry, you have not sinned; and if a virgin marries, she has not sinned. But those who marry will face many troubles in this life, and I want to spare you this.

²⁹What I mean, brothers, is that the time is short.^† From now on those who have wives should live as if they had none; ³⁰those who mourn, as if they did not; those who are happy, as if they were not; those who buy something, as if it were not theirs to keep; ³¹those who use the things of the world, as if not engrossed in them. For this world in its present form is passing away.^†

³²I would like you to be free from concern. An unmarried man is concerned about the Lord’s affairs^† — how he can please the Lord. ³³But a married man is concerned about the affairs of this world — how he can please his wife — ³⁴and his interests are divided. An unmarried woman or virgin is concerned about the Lord’s affairs: Her aim is to be devoted to the Lord in both body and spirit.^† But a married woman is concerned about the affairs of this world — how she can please her husband. ³⁵I am saying this for your own good, not to restrict you, but that you may live in a right way in undivided ^† devotion to the Lord.

³⁶If anyone thinks he is acting improperly toward the virgin he is engaged to, and if she is getting along in years and he feels he ought to marry, he should do as he wants. He is not sinning.^† They should get married. ³⁷But the man who has settled the matter in his own mind, who is under no compulsion but has control over his own will, and who has made up his mind not to marry the virgin — this man also does the right thing. ³⁸So then, he who marries the virgin does right,^† but he who does not marry her does even better.^[17]

³⁹A woman is bound to her husband as long as he lives.^† But if her husband dies, she is free to marry anyone she wishes, but he must belong to the Lord.^† ⁴⁰In my judgment,^† she is happier if she stays as she is — and I think that I too have the Spirit of God.

1 Corinthians 8

Food Sacrificed to Idols

¹Now about food sacrificed to idols:^† We know that we all possess knowledge.^[18] ^† Knowledge puffs up, but love builds up. ²The man who thinks he knows something ^† does not yet know as he ought to know.^† ³But the man who loves God is known by God.^†

“Temple Restaurants” and Food Sacrificed to Idols

1 Corinthians 8 In many ancient cultures people routinely sacrificed animals to their gods and then ate the meat. In the Greco-Roman world temples would often contain dining areas in which groups of people could feast together. The temple of Asclepius at Corinth (“Map 13”), for example, had three dining rooms, each with space for 11 guests on couches lining the walls. It is uncertain whether these particular dining rooms were in use during Paul’s day, but some such arrangement seems to have been behind Paul’s discussion in 1 Corinthians 8–10. Corinth also included a temple for the goddess Demeter and her daughter Kore, as well as sanctuaries associated with Egyptian gods and Roman emperors.¹ Although meals at these shrines were often more social occasions than religious ceremonies, no one could deny that there was in them a religious element. The presence of a Christian at a meal associated with such a pagan context was repugnant to Paul.

Excess meat from the temples may have found its way to the market. If such meat, which may or may not have been associated with idol worship, was presented to a believer in someone else’s home, Paul permitted the Christian to eat it. If, however, the host openly declared that the meat had come from a pagan shrine, the believer was to abstain for the sake of “weaker” brothers, whose consciences might still be sensitive to idolatrous practices.²

1. See “The Gods of the Greeks and Romans” and “The Imperial Cult.”

2. See also “Jewish Meals and Meal Customs.”

⁴So then, about eating food sacrificed to idols:^† We know that an idol is nothing at all in the world^† and that there is no God but one.^† ⁵For even if there are so-called gods,^† whether in heaven or on earth (as indeed there are many “gods” and many “lords”), ⁶yet for us there is but one God, the Father,^† from whom all things came^† and for whom we live; and there is but one Lord,^† Jesus Christ, through whom all things came^† and through whom we live.

⁷But not everyone knows this. Some people are still so accustomed to idols that when they eat such food they think of it as having been sacrificed to an idol, and since their conscience is weak,^† it is defiled. ⁸But food does not bring us near to God;^† we are no worse if we do not eat, and no better if we do.

⁹Be careful, however, that the exercise of your freedom does not become a stumbling block^† to the weak.^† ¹⁰For if anyone with a weak conscience sees you who have this knowledge eating in an idol’s temple, won’t he be emboldened to eat what has been sacrificed to idols? ¹¹So this weak brother, for whom Christ died, is destroyed ^† by your knowledge. ¹²When you sin against your brothers ^† in this way and wound their weak conscience, you sin against Christ. ¹³Therefore, if what I eat causes my brother to fall into sin, I will never eat meat again, so that I will not cause him to fall.^†

1 Corinthians 9

The Rights of an Apostle

¹Am I not free? Am I not an apostle?^† Have I not seen Jesus our Lord?^† Are you not the result of my work in the Lord?^† ²Even though I may not be an apostle to others, surely I am to you! For you are the seal ^† of my apostleship in the Lord.

³This is my defense to those who sit in judgment on me. ⁴Don’t we have the right to food and drink?^† ⁵Don’t we have the right to take a believing wife ^† along with us, as do the other apostles and the Lord’s brothers^† and Cephas^[19]? ⁶Or is it only I and Barnabas ^† who must work for a living?

⁷Who serves as a soldier at his own expense? Who plants a vineyard^† and does not eat of its grapes? Who tends a flock and does not drink of the milk? ⁸Do I say this merely from a human point of view? Doesn’t the Law say the same thing? ⁹For it is written in the Law of Moses: “Do not muzzle an ox while it is treading out the grain.”^[20] ^† Is it about oxen that God is concerned?^† ¹⁰Surely he says this for us, doesn’t he? Yes, this was written for us,^† because when the plowman plows and the thresher threshes, they ought to do so in the hope of sharing in the harvest.^† ¹¹If we have sown spiritual seed among you, is it too much if we reap a material harvest from you?^† ¹²If others have this right of support from you, shouldn’t we have it all the more?

But we did not use this right.^† On the contrary, we put up with anything rather than hinder^† the gospel of Christ. ¹³Don’t you know that those who work in the temple get their food from the temple, and those who serve at the altar share in what is offered on the altar?^† ¹⁴In the same way, the Lord has commanded that those who preach the gospel should receive their living from the gospel.^†

¹⁵But I have not used any of these rights.^† And I am not writing this in the hope that you will do such things for me. I would rather die than have anyone deprive me of this boast.^† ¹⁶Yet when I preach the gospel, I cannot boast, for I am compelled to preach.^† Woe to me if I do not preach the gospel! ¹⁷If I preach voluntarily, I have a reward;^† if not voluntarily, I am simply discharging the trust committed to me.^† ¹⁸What then is my reward? Just this: that in preaching the gospel I may offer it free of charge,^† and so not make use of my rights in preaching it.

¹⁹Though I am free^† and belong to no man, I make myself a slave to everyone,^† to win as many as possible.^† ²⁰To the Jews I became like a Jew, to win the Jews.^† To those under the law I became like one under the law (though I myself am not under the law), so as to win those under the law. ²¹To those not having the law I became like one not having the law ^† (though I am not free from God’s law but am under Christ’s law), so as to win those not having the law. ²²To the weak I became weak, to win the weak. I have become all things to all men ^† so that by all possible means I might save some.^† ²³I do all this for the sake of the gospel, that I may share in its blessings.

²⁴Do you not know that in a race all the runners run, but only one gets the prize? Run^† in such a way as to get the prize. ²⁵Everyone who competes in the games goes into strict training. They do it to get a crown that will not last; but we do it to get a crown that will last forever.^† ²⁶Therefore I do not run like a man running aimlessly; I do not fight like a man beating the air. ²⁷No, I beat my body ^† and make it my slave so that after I have preached to others, I myself will not be disqualified for the prize.

1 Corinthians 10

Warnings From Israel’s History

¹For I do not want you to be ignorant of the fact, brothers, that our forefathers were all under the cloud^† and that they all passed through the sea.^† ²They were all baptized into Moses in the cloud and in the sea. ³They all ate the same spiritual food ⁴and drank the same spiritual drink; for they drank from the spiritual rock ^† that accompanied them, and that rock was Christ. ⁵Nevertheless, God was not pleased with most of them; their bodies were scattered over the desert.^†

⁶Now these things occurred as examples^[21] to keep us from setting our hearts on evil things as they did. ⁷Do not be idolaters,^† as some of them were; as it is written: “The people sat down to eat and drink and got up to indulge in pagan revelry.”^[22] ^† ⁸We should not commit sexual immorality, as some of them did — and in one day twenty-three thousand of them died.^† ⁹We should not test the Lord, as some of them did — and were killed by snakes.^† ¹⁰And do not grumble, as some of them did ^† — and were killed^† by the destroying angel.^†

¹¹These things happened to them as examples and were written down as warnings for us, on whom the fulfillment of the ages has come.^† ¹²So, if you think you are standing firm,^† be careful that you don’t fall! ¹³No temptation has seized you except what is common to man. And God is faithful;^† he will not let you be tempted beyond what you can bear.^† But when you are tempted, he will also provide a way out so that you can stand up under it.

Idol Feasts and the Lord’s Supper

¹⁴Therefore, my dear friends, flee from idolatry. ¹⁵I speak to sensible people; judge for yourselves what I say. ¹⁶Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ?^† ¹⁷Because there is one loaf, we, who are many, are one body,^† for we all partake of the one loaf.

¹⁸Consider the people of Israel: Do not those who eat the sacrifices^† participate in the altar? ¹⁹Do I mean then that a sacrifice offered to an idol is anything, or that an idol is anything?^† ²⁰No, but the sacrifices of pagans are offered to demons,^† not to God, and I do not want you to be participants with demons. ²¹You cannot drink the cup of the Lord and the cup of demons too; you cannot have a part in both the Lord’s table and the table of demons.^† ²²Are we trying to arouse the Lord’s jealousy?^† Are we stronger than he?^†

The Believer’s Freedom

²³“Everything is permissible” — but not everything is beneficial.^† “Everything is permissible” — but not everything is constructive. ²⁴Nobody should seek his own good, but the good of others.^†

²⁵Eat anything sold in the meat market without raising questions of conscience,^† ²⁶for, “The earth is the Lord’s, and everything in it.”^[23] ^†

²⁷If some unbeliever invites you to a meal and you want to go, eat whatever is put before you^† without raising questions of conscience. ²⁸But if anyone says to you, “This has been offered in sacrifice,” then do not eat it, both for the sake of the man who told you and for conscience’ sake ^[24] ^† — ²⁹the other man’s conscience, I mean, not yours. For why should my freedom ^† be judged by another’s conscience? ³⁰If I take part in the meal with thankfulness, why am I denounced because of something I thank God for?^†

³¹So whether you eat or drink or whatever you do, do it all for the glory of God.^† ³²Do not cause anyone to stumble,^† whether Jews, Greeks or the church of God^† — ³³even as I try to please everybody in every way.^† For I am not seeking my own good but the good of many, so that they may be saved.^†

1 Corinthians 11

¹Follow my example,^† as I follow the example of Christ.

The Love Feast

1 Corinthians 11 Sharing meals together was a crucial part of early church life. Jesus set an example by welcoming to the table fellowship all who would come. The early church continued this practice and members often met together in people’s homes to share food (e.g., Ac 2:42). Certain Jewish and Greco-Roman religious associations also met for common meals,¹ and at times behavior at pagan communal meals could be extremely disorderly.² For Christians, however, the shared meal was such a powerful emblem of their love in Christ that it came to be called a “love feast” (Greek agape; lit., “a love”). The word is used in this manner in the New Testament only in Jude 12.

Jesus also instituted the Eucharist (or “Lord’s Supper”), and it is difficult to ascertain the relationship between the Eucharist and the “love feast.” Were they one and the same or two different events? The most likely answer is that in the early church no firm distinction was made between the two. The Eucharist was probably celebrated in the context of a church meal, just as the first Eucharist was commemorated in the context of a Passover supper. It soon became evident, however, that it was unwise to combine the two (1Co 11:20–21: “When you come together, it is not the Lord’s Supper you eat, for as you eat, each of you goes ahead without waiting for anybody else. One remains hungry, another gets drunk.” In later centuries the Lord’s Supper was separated from the common meal, and the tradition of the “love feast” began to disappear.

1. See “Jewish Meals and Meal Customs.”

2. See “ ‘Temple Restaurants’ and Food Sacrificed to Idols.”

Propriety in Worship

²I praise you^† for remembering me in everything^† and for holding to the teachings,^[25] just as I passed them on to you.^†

³Now I want you to realize that the head of every man is Christ,^† and the head of the woman is man,^† and the head of Christ is God.^† ⁴Every man who prays or prophesies with his head covered dishonors his head. ⁵And every woman who prays or prophesies^† with her head uncovered dishonors her head — it is just as though her head were shaved.^† ⁶If a woman does not cover her head, she should have her hair cut off; and if it is a disgrace for a woman to have her hair cut or shaved off, she should cover her head. ⁷A man ought not to cover his head,^[26] since he is the image^† and glory of God; but the woman is the glory of man. ⁸For man did not come from woman, but woman from man;^† ⁹neither was man created for woman, but woman for man.^† ¹⁰For this reason, and because of the angels, the woman ought to have a sign of authority on her head.

¹¹In the Lord, however, woman is not independent of man, nor is man independent of woman. ¹²For as woman came from man, so also man is born of woman. But everything comes from God.^† ¹³Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered? ¹⁴Does not the very nature of things teach you that if a man has long hair, it is a disgrace to him, ¹⁵but that if a woman has long hair, it is her glory? For long hair is given to her as a covering. ¹⁶If anyone wants to be contentious about this, we have no other practice — nor do the churches of God.^†

The Lord’s Supper

¹⁷In the following directives I have no praise for you,^† for your meetings do more harm than good. ¹⁸In the first place, I hear that when you come together as a church, there are divisions ^† among you, and to some extent I believe it. ¹⁹No doubt there have to be differences among you to show which of you have God’s approval.^† ²⁰When you come together, it is not the Lord’s Supper you eat, ²¹for as you eat, each of you goes ahead without waiting for anybody else.^† One remains hungry, another gets drunk. ²²Don’t you have homes to eat and drink in? Or do you despise the church of God ^† and humiliate those who have nothing?^† What shall I say to you? Shall I praise you^† for this? Certainly not!

²³For I received from the Lord^† what I also passed on to you:^† The Lord Jesus, on the night he was betrayed, took bread, ²⁴and when he had given thanks, he broke it and said, “This is my body, which is for you; do this in remembrance of me.” ²⁵In the same way, after supper he took the cup, saying, “This cup is the new covenant ^† in my blood;^† do this, whenever you drink it, in remembrance of me.” ²⁶For whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes.

²⁷Therefore, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord.^† ²⁸A man ought to examine himself ^† before he eats of the bread and drinks of the cup. ²⁹For anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself. ³⁰That is why many among you are weak and sick, and a number of you have fallen asleep. ³¹But if we judged ourselves, we would not come under judgment.^† ³²When we are judged by the Lord, we are being disciplined ^† so that we will not be condemned with the world.

³³So then, my brothers, when you come together to eat, wait for each other. ³⁴If anyone is hungry,^† he should eat at home,^† so that when you meet together it may not result in judgment.

And when I come^† I will give further directions.

1 Corinthians 12

Spiritual Gifts

¹Now about spiritual gifts,^† brothers, I do not want you to be ignorant. ²You know that when you were pagans,^† somehow or other you were influenced and led astray to mute idols.^† ³Therefore I tell you that no one who is speaking by the Spirit of God says, “Jesus be cursed,”^† and no one can say, “Jesus is Lord,”^† except by the Holy Spirit.^†

Tongue-Speaking in Christian and Pagan Worship

1 Corinthians 12 Speaking in tongues was a recognized part of the life of the early church. In Acts 2 tongues are identified as foreign languages understood by the various pilgrims in Jerusalem. In 1 Corinthians, however, it is unclear whether tongues were unlearned foreign languages, angelic languages or inarticulate groanings “that words cannot express” (Ro 8:26). Whatever the case may have been, Paul desired that tongues be translated so that all present might benefit.

The god Pan

Preserving Bible Times; © Dr. James C. Martin; permission of The British Museum

Some argue that there were parallels to tongue-speaking in the pagan world, but these supposed correspondences can be misleading. It is true that other cultures knew of various sorts of ecstatic speech, which could sometimes include either unintelligible speech or foreign words and phrases. Some pagan rites (with the aid of alcohol or drugs) worked people into a state of delirium. At pagan oracles, ecstatic priestesses sometimes delivered messages purported to be from gods. People would describe these priestesses as “raving,” but that usually referred to the fact that their meaning was obscure. A pagan oracle might have been delivered in everyday Greek, but its meaning might still have been puzzling or confusing, even to a Greek-speaking audience. The words were understandable, but their message was unclear.

A famous example concerns the legend of Croesus, king of Lydia, who sought the advice of the oracle at Delphi regarding whether or not he should wage war against Persia.¹ He was told that if he did, a great kingdom would fall. Croesus attacked, believing that the oracle was signifying his own victory, but he was defeated and his own kingdom fell. Thus, although the priestess at Delphi may have spoken in an ecstatic manner, the real issue was the ambiguity of her message.

This form of ecstatic speech must be distinguished from the Christian practice, in which the unknown tongue would evidently be immediately translated into speech understood by the congregation. Of course, the unrestrained use of tongues in worship may at times have resembled the rantings of pagan worshipers.² This may have accounted for Paul’s concern in 1 Corinthians 14:23, where he pointed out that an unbeliever might enter the service and hear uninterpreted tongues and “say that you are out of your mind.”

1. See Glossary for definitions of bolded words.

2. See “Magic in the Greco-Roman World.”

⁴There are different kinds of gifts, but the same Spirit.^† ⁵There are different kinds of service, but the same Lord. ⁶There are different kinds of working, but the same God ^† works all of them in all men.

⁷Now to each one the manifestation of the Spirit is given for the common good.^† ⁸To one there is given through the Spirit the message of wisdom,^† to another the message of knowledge^† by means of the same Spirit, ⁹to another faith ^† by the same Spirit, to another gifts of healing^† by that one Spirit, ¹⁰to another miraculous powers,^† to another prophecy, to another distinguishing between spirits,^† to another speaking in different kinds of tongues,^[27] ^† and to still another the interpretation of tongues.^[28] ¹¹All these are the work of one and the same Spirit,^† and he gives them to each one, just as he determines.

One Body, Many Parts

¹²The body is a unit, though it is made up of many parts; and though all its parts are many, they form one body.^† So it is with Christ.^† ¹³For we were all baptized by ^[29] one Spirit^† into one body — whether Jews or Greeks, slave or free^† — and we were all given the one Spirit to drink.^†

¹⁴Now the body is not made up of one part but of many. ¹⁵If the foot should say, “Because I am not a hand, I do not belong to the body,” it would not for that reason cease to be part of the body. ¹⁶And if the ear should say, “Because I am not an eye, I do not belong to the body,” it would not for that reason cease to be part of the body. ¹⁷If the whole body were an eye, where would the sense of hearing be? If the whole body were an ear, where would the sense of smell be? ¹⁸But in fact God has arranged ^† the parts in the body, every one of them, just as he wanted them to be.^† ¹⁹If they were all one part, where would the body be? ²⁰As it is, there are many parts, but one body.^†

²¹The eye cannot say to the hand, “I don’t need you!” And the head cannot say to the feet, “I don’t need you!” ²²On the contrary, those parts of the body that seem to be weaker are indispensable, ²³and the parts that we think are less honorable we treat with special honor. And the parts that are unpresentable are treated with special modesty, ²⁴while our presentable parts need no special treatment. But God has combined the members of the body and has given greater honor to the parts that lacked it, ²⁵so that there should be no division in the body, but that its parts should have equal concern for each other. ²⁶If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it.

²⁷Now you are the body of Christ,^† and each one of you is a part of it.^† ²⁸And in the church ^† God has appointed first of all apostles,^† second prophets, third teachers, then workers of miracles, also those having gifts of healing,^† those able to help others, those with gifts of administration,^† and those speaking in different kinds of tongues.^† ²⁹Are all apostles? Are all prophets? Are all teachers? Do all work miracles? ³⁰Do all have gifts of healing? Do all speak in tongues ^[30]? ^† Do all interpret? ³¹But eagerly desire ^[31] ^† the greater gifts.

Love

And now I will show you the most excellent way.

1 Corinthians 13

¹If I speak in the tongues^[32] ^† of men and of angels, but have not love, I am only a resounding gong or a clanging cymbal. ²If I have the gift of prophecy and can fathom all mysteries ^† and all knowledge, and if I have a faith^† that can move mountains,^† but have not love, I am nothing. ³If I give all I possess to the poor^† and surrender my body to the flames,^[33] ^† but have not love, I gain nothing.

⁴Love is patient,^† love is kind. It does not envy, it does not boast, it is not proud. ⁵It is not rude, it is not self-seeking,^† it is not easily angered, it keeps no record of wrongs. ⁶Love does not delight in evil ^† but rejoices with the truth.^† ⁷It always protects, always trusts, always hopes, always perseveres.

⁸Love never fails. But where there are prophecies,^† they will cease; where there are tongues,^† they will be stilled; where there is knowledge, it will pass away. ⁹For we know in part ^† and we prophesy in part, ¹⁰but when perfection comes,^† the imperfect disappears. ¹¹When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put childish ways behind me. ¹²Now we see but a poor reflection as in a mirror; then we shall see face to face.^† Now I know in part; then I shall know fully, even as I am fully known.^†

¹³And now these three remain: faith, hope and love.^† But the greatest of these is love.^†

1 Corinthians 14

Gifts of Prophecy and Tongues

¹Follow the way of love^† and eagerly desire^† spiritual gifts,^† especially the gift of prophecy. ²For anyone who speaks in a tongue^[34] ^† does not speak to men but to God. Indeed, no one understands him; he utters mysteries^† with his spirit.^[35] ³But everyone who prophesies speaks to men for their strengthening,^† encouragement and comfort. ⁴He who speaks in a tongue ^† edifies himself, but he who prophesies^† edifies the church. ⁵I would like every one of you to speak in tongues,^[36] but I would rather have you prophesy.^† He who prophesies is greater than one who speaks in tongues,^[37] unless he interprets, so that the church may be edified.

The Role of Women in Religious Life in the Greco-Roman World

1 Corinthians 14 The religious activities of women in the Greco-Roman world spanned a wide range and exhibited enormous diversity. Some mystery cults included ecstatic, orgiastic worship in which women played a prominent role, and priestesses were common in the worship of Greek goddesses.¹ Some religious festivals in Greece were exclusively for women; an example is the Thesmophoria, which honored the goddess Demeter. The Bacchae, a play by the Greek poet Euripides (fifth century B.C.), tells of frenzied religious celebration of the god Dionysus by women who followed his cult.² Other pagan religions created space for significant sexual expression during religious festivals, and fertility cults employed women for the purpose of ritual or sacred prostitution.³ On the other hand, within Judaism women’s access to the inner courts of the Jerusalem temple was restricted, and scholars debate whether the synagogues of the time displayed gender segregation.

In 1 Corinthians 14 Paul provided guidelines for orderly worship, including some instructions specifically addressing the activities of women in worship (vv. 33–35). Evidence from Corinth⁴ reveals that the city contained several temples to Aphrodite and Apollo, and Paul’s readers would have been familiar with these and with other cults that were widespread in the Greco-Roman world.

1. See “Magic in the Greco-Roman World” and “The Mystery Religions.”

2. See “The Cult of Dionysus.”

3. See “Prostitution in the Ancient World.”

4. See “Corinth.”

⁶Now, brothers, if I come to you and speak in tongues, what good will I be to you, unless I bring you some revelation^† or knowledge or prophecy or word of instruction?^† ⁷Even in the case of lifeless things that make sounds, such as the flute or harp, how will anyone know what tune is being played unless there is a distinction in the notes? ⁸Again, if the trumpet does not sound a clear call, who will get ready for battle?^† ⁹So it is with you. Unless you speak intelligible words with your tongue, how will anyone know what you are saying? You will just be speaking into the air. ¹⁰Undoubtedly there are all sorts of languages in the world, yet none of them is without meaning. ¹¹If then I do not grasp the meaning of what someone is saying, I am a foreigner to the speaker, and he is a foreigner to me. ¹²So it is with you. Since you are eager to have spiritual gifts, try to excel in gifts that build up the church.

¹³For this reason anyone who speaks in a tongue should pray that he may interpret what he says. ¹⁴For if I pray in a tongue, my spirit prays, but my mind is unfruitful. ¹⁵So what shall I do? I will pray with my spirit, but I will also pray with my mind; I will sing ^† with my spirit, but I will also sing with my mind. ¹⁶If you are praising God with your spirit, how can one who finds himself among those who do not understand ^[38] say “Amen”^† to your thanksgiving,^† since he does not know what you are saying? ¹⁷You may be giving thanks well enough, but the other man is not edified.

¹⁸I thank God that I speak in tongues more than all of you. ¹⁹But in the church I would rather speak five intelligible words to instruct others than ten thousand words in a tongue.

²⁰Brothers, stop thinking like children.^† In regard to evil be infants,^† but in your thinking be adults. ²¹In the Law ^† it is written:

“Through men of strange tongues

and through the lips of foreigners

I will speak to this people,

but even then they will not listen to me,”^[39] ^†

says the Lord.

²²Tongues, then, are a sign, not for believers but for unbelievers; prophecy,^† however, is for believers, not for unbelievers. ²³So if the whole church comes together and everyone speaks in tongues, and some who do not understand^[40] or some unbelievers come in, will they not say that you are out of your mind?^† ²⁴But if an unbeliever or someone who does not understand ^[41] comes in while everybody is prophesying, he will be convinced by all that he is a sinner and will be judged by all, ²⁵and the secrets of his heart will be laid bare. So he will fall down and worship God, exclaiming, “God is really among you!”^†

Orderly Worship

²⁶What then shall we say, brothers? When you come together, everyone^† has a hymn,^† or a word of instruction,^† a revelation, a tongue or an interpretation. All of these must be done for the strengthening^† of the church. ²⁷If anyone speaks in a tongue, two — or at the most three — should speak, one at a time, and someone must interpret. ²⁸If there is no interpreter, the speaker should keep quiet in the church and speak to himself and God.

²⁹Two or three prophets should speak, and the others should weigh carefully what is said.^† ³⁰And if a revelation comes to someone who is sitting down, the first speaker should stop. ³¹For you can all prophesy in turn so that everyone may be instructed and encouraged. ³²The spirits of prophets are subject to the control of prophets.^† ³³For God is not a God of disorder ^† but of peace.

As in all the congregations of the saints,^† ³⁴women should remain silent in the churches. They are not allowed to speak, but must be in submission,^† as the Law^† says. ³⁵If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church.

³⁶Did the word of God originate with you? Or are you the only people it has reached? ³⁷If anybody thinks he is a prophet ^† or spiritually gifted, let him acknowledge that what I am writing to you is the Lord’s command.^† ³⁸If he ignores this, he himself will be ignored.^[42]

³⁹Therefore, my brothers, be eager^† to prophesy, and do not forbid speaking in tongues. ⁴⁰But everything should be done in a fitting and orderly ^† way.

1 Corinthians 15

The Resurrection of Christ

¹Now, brothers, I want to remind you of the gospel^† I preached to you, which you received and on which you have taken your stand. ²By this gospel you are saved,^† if you hold firmly^† to the word I preached to you. Otherwise, you have believed in vain.

Baptism for the Dead

1 Corinthians 15 Numerous proposals have been offered for the meaning of “baptized for the dead” in 1 Corinthians 15:29. Every theory has some problems, but some are more plausible than others:

• One explanation holds that Paul was alluding to some form of “proxy baptism” (an individual being baptized to secure the salvation of ancestors, relatives or friends who had died without Christ). There is no indication in this text, however, that Corinthians were being baptized for their ancestors or for other dead pagans—and no evidence that this was ever practiced in the early church.

• Some suggest that the term refers to baptism for believers who had died unbaptized; others that it may have been some ritual rooted in a superstitious belief that baptism itself had almost magical, life-giving powers. The Corinthian believers may have been influenced by a local cult of the dead at Corinth. On the other hand, if such a pagan background were behind this practice, we would expect Paul to have voiced his disapproval.

• Still others propose that the phrase actually means “baptized in the place of the dead” in the sense of taking the place of Christian martyrs who had lost their lives for the faith. This kind of baptism would thus have been a rite whereby a living believer symbolically took the place of his or her fallen brother or sister. This interpretation has some support in the context, since Paul immediately spoke in the following verses (vv. 30–32)¹ of his own endurance of persecution.

Roman era mummy

Preserving Bible Times; © Dr. James C. Martin; permission of Musée de Louvre

1. See also “Baptism in the Ancient World.”

³For what I received^† I passed on to you^† as of first importance^[43]: that Christ died for our sins^† according to the Scriptures,^† ⁴that he was buried, that he was raised^† on the third day^† according to the Scriptures,^† ⁵and that he appeared to Peter,^[44] ^† and then to the Twelve.^† ⁶After that, he appeared to more than five hundred of the brothers at the same time, most of whom are still living, though some have fallen asleep. ⁷Then he appeared to James, then to all the apostles,^† ⁸and last of all he appeared to me also,^† as to one abnormally born.

⁹For I am the least of the apostles^† and do not even deserve to be called an apostle, because I persecuted^† the church of God. ¹⁰But by the grace of God I am what I am, and his grace to me ^† was not without effect. No, I worked harder than all of them^† — yet not I, but the grace of God that was with me.^† ¹¹Whether, then, it was I or they, this is what we preach, and this is what you believed.

The Resurrection of the Dead

¹²But if it is preached that Christ has been raised from the dead, how can some of you say that there is no resurrection of the dead?^† ¹³If there is no resurrection of the dead, then not even Christ has been raised. ¹⁴And if Christ has not been raised,^† our preaching is useless and so is your faith. ¹⁵More than that, we are then found to be false witnesses about God, for we have testified about God that he raised Christ from the dead.^† But he did not raise him if in fact the dead are not raised. ¹⁶For if the dead are not raised, then Christ has not been raised either. ¹⁷And if Christ has not been raised, your faith is futile; you are still in your sins.^† ¹⁸Then those also who have fallen asleep in Christ are lost. ¹⁹If only for this life we have hope in Christ, we are to be pitied more than all men.^†

²⁰But Christ has indeed been raised from the dead,^† the firstfruits^† of those who have fallen asleep.^† ²¹For since death came through a man,^† the resurrection of the dead comes also through a man. ²²For as in Adam all die, so in Christ all will be made alive.^† ²³But each in his own turn: Christ, the firstfruits;^† then, when he comes,^† those who belong to him. ²⁴Then the end will come, when he hands over the kingdom ^† to God the Father after he has destroyed all dominion, authority and power.^† ²⁵For he must reign until he has put all his enemies under his feet.^† ²⁶The last enemy to be destroyed is death.^† ²⁷For he “has put everything under his feet.”^[45] ^† Now when it says that “everything” has been put under him, it is clear that this does not include God himself, who put everything under Christ.^† ²⁸When he has done this, then the Son himself will be made subject to him who put everything under him,^† so that God may be all in all.^†

²⁹Now if there is no resurrection, what will those do who are baptized for the dead? If the dead are not raised at all, why are people baptized for them? ³⁰And as for us, why do we endanger ourselves every hour?^† ³¹I die every day ^† — I mean that, brothers — just as surely as I glory over you in Christ Jesus our Lord. ³²If I fought wild beasts^† in Ephesus^† for merely human reasons, what have I gained? If the dead are not raised,

“Let us eat and drink,

for tomorrow we die.”^[46] ^†

³³Do not be misled: “Bad company corrupts good character.” ³⁴Come back to your senses as you ought, and stop sinning; for there are some who are ignorant of God — I say this to your shame.

The Resurrection Body

³⁵But someone may ask,^† “How are the dead raised? With what kind of body will they come?”^† ³⁶How foolish!^† What you sow does not come to life unless it dies.^† ³⁷When you sow, you do not plant the body that will be, but just a seed, perhaps of wheat or of something else. ³⁸But God gives it a body as he has determined, and to each kind of seed he gives its own body.^† ³⁹All flesh is not the same: Men have one kind of flesh, animals have another, birds another and fish another. ⁴⁰There are also heavenly bodies and there are earthly bodies; but the splendor of the heavenly bodies is one kind, and the splendor of the earthly bodies is another. ⁴¹The sun has one kind of splendor, the moon another and the stars another; and star differs from star in splendor.

⁴²So will it be ^† with the resurrection of the dead. The body that is sown is perishable, it is raised imperishable; ⁴³it is sown in dishonor, it is raised in glory;^† it is sown in weakness, it is raised in power; ⁴⁴it is sown a natural body, it is raised a spiritual body.^†

If there is a natural body, there is also a spiritual body. ⁴⁵So it is written: “The first man Adam became a living being”^[47];^† the last Adam,^† a life-giving spirit.^† ⁴⁶The spiritual did not come first, but the natural, and after that the spiritual. ⁴⁷The first man was of the dust of the earth,^† the second man from heaven.^† ⁴⁸As was the earthly man, so are those who are of the earth; and as is the man from heaven, so also are those who are of heaven.^† ⁴⁹And just as we have borne the likeness of the earthly man,^† so shall we^[48] bear the likeness of the man from heaven.^†

⁵⁰I declare to you, brothers, that flesh and blood^† cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. ⁵¹Listen, I tell you a mystery:^† We will not all sleep, but we will all be changed^† — ⁵²in a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound,^† the dead^† will be raised imperishable, and we will be changed. ⁵³For the perishable must clothe itself with the imperishable,^† and the mortal with immortality. ⁵⁴When the perishable has been clothed with the imperishable, and the mortal with immortality, then the saying that is written will come true: “Death has been swallowed up in victory.”^[49] ^†

⁵⁵“Where, O death, is your victory?

Where, O death, is your sting?”^[50] ^†

⁵⁶The sting of death is sin,^† and the power of sin is the law.^† ⁵⁷But thanks be to God!^† He gives us the victory through our Lord Jesus Christ.^†

⁵⁸Therefore, my dear brothers, stand firm. Let nothing move you. Always give yourselves fully to the work of the Lord,^† because you know that your labor in the Lord is not in vain.

1 Corinthians 16

The Collection for God’s People

¹Now about the collection^† for God’s people:^† Do what I told the Galatian^† churches to do. ²On the first day of every week,^† each one of you should set aside a sum of money in keeping with his income, saving it up, so that when I come no collections will have to be made.^† ³Then, when I arrive, I will give letters of introduction to the men you approve ^† and send them with your gift to Jerusalem. ⁴If it seems advisable for me to go also, they will accompany me.

Personal Requests

⁵After I go through Macedonia, I will come to you ^† — for I will be going through Macedonia.^† ⁶Perhaps I will stay with you awhile, or even spend the winter, so that you can help me on my journey,^† wherever I go. ⁷I do not want to see you now and make only a passing visit; I hope to spend some time with you, if the Lord permits.^† ⁸But I will stay on at Ephesus^† until Pentecost,^† ⁹because a great door for effective work has opened to me,^† and there are many who oppose me.

¹⁰If Timothy^† comes, see to it that he has nothing to fear while he is with you, for he is carrying on the work of the Lord,^† just as I am. ¹¹No one, then, should refuse to accept him.^† Send him on his way in peace^† so that he may return to me. I am expecting him along with the brothers.

¹²Now about our brother Apollos:^† I strongly urged him to go to you with the brothers. He was quite unwilling to go now, but he will go when he has the opportunity.

¹³Be on your guard; stand firm^† in the faith; be men of courage; be strong.^† ¹⁴Do everything in love.^†

¹⁵You know that the household of Stephanas^† were the first converts^† in Achaia,^† and they have devoted themselves to the service of the saints. I urge you, brothers, ¹⁶to submit ^† to such as these and to everyone who joins in the work, and labors at it. ¹⁷I was glad when Stephanas, Fortunatus and Achaicus arrived, because they have supplied what was lacking from you.^† ¹⁸For they refreshed ^† my spirit and yours also. Such men deserve recognition.^†

Final Greetings

¹⁹The churches in the province of Asia send you greetings. Aquila and Priscilla^[51] ^† greet you warmly in the Lord, and so does the church that meets at their house.^† ²⁰All the brothers here send you greetings. Greet one another with a holy kiss.^†

²¹I, Paul, write this greeting in my own hand.^†

²²If anyone does not love the Lord^† — a curse^† be on him. Come, O Lord^[52]!^†

²³The grace of the Lord Jesus be with you.^†

²⁴My love to all of you in Christ Jesus. Amen.^[53]

2 Corinthians 1

¹Paul, an apostle of Christ Jesus by the will of God,^† and Timothy our brother,

Corinth

The Acrocorinth at the Site of Corinth

Preserving Bible Times; © Dr. James C. Martin

2 Corinthians 1 The ancient city of Corinth lay on an isthmus between the Greek mainland and the Peloponnese, the southwestern corner of Greece (“Map 13”). The isthmus was about 6,562 yards (6,000 m) wide at its narrowest point, which led many to consider digging a canal there (a dream not realized until modern times). Two harbors were nearby: Lechaeum to the north, on the Gulf of Corinth, and Cenchrea to the south, on the Saronic Gulf. Corinth’s location made the city a site of great strategic and economic importance. Ships often preferred to sail into Corinth and transport their goods overland across the isthmus on the portage road rather than risk the wild seas around the Peloponnese. This brought lively trade to the city—along with the vices often associated with bustling commercial centers. It is not surprising, therefore, that ancient Corinth became a byword for sexual immorality.

Corinth’s history may be divided into two distinct periods: its long duration as one of the major cities of classical Greek civilization and its subsequent years after the Roman conquest as a cosmopolitan crossroads. The classical city was at one time a major player in the politics of Greece¹ and was particularly important in the long history of competition between Athens and Sparta (Corinth was usually on the side of Sparta). Later, as head of the Achaean League (a coalition of Greek cities), it led resistance to Roman aggression. Its role as host of the Isthmian games (second only to the Olympic games in prestige) greatly enhanced Corinth’s ancient status. This city, however, was destroyed in 146 B.C. by the Roman general Lucius Mummius. While some inhabitants stayed in the vicinity of Corinth, the city did not rise to prominence again until 44 B.C., when Julius Caesar refounded it as a Roman colony.²

The new city was Roman in its administration and architecture, with the majority of its settlers being freedmen. The natural advantages of the site, coupled with the entrepreneurial vigor of the freedmen, soon led to renewed prosperity. The Corinth of the New Testament era was reputed to be one of the most beautiful cities of the Greco-Roman world. Its importance in trade and its status as a Roman administrative center made Corinth a significant city in Paul’s day.

Corinth had a mixed, cosmopolitan populace, as reflected in its many religious shrines:

• Visitors to Corinth can still find archaeological evidence of votive offerings made to Asclepius, the god of medicine, in gratitude for healings. These offerings were clay models of body parts (often arms, legs or sexual organs) the god had supposedly healed, hung around the temple as tributes to Asclepius.³

• Corinth was home to a famous temple to Aphrodite that supposedly employed 1,000 temple prostitutes. While this number may be an exaggeration, scholars can hardly doubt that this port city supported a thriving prostitution industry, probably centered around such a shrine.⁴

• There were also temples to other Greek gods, such as to Poseidon, god of the sea (appropriate for a port city), and to Demeter and Kore, goddesses of an ancient Greek fertility cult.⁵

• The cosmopolitan nature of Corinth is reflected in the fact that it also had numerous places of worship for foreign deities, such as a shrine to the Egyptian goddess Isis—as well as a Jewish synagogue.⁶

With its cultural diversity, wealth, paganism and infamous debauchery, Corinth was perhaps not the place onlookers would have expected the church to flourish. Yet it was precisely here that Paul enjoyed one of his most successful ministries—and also here that he experienced some of his greatest challenges with early converts to Christianity.

1. See “Greece: From the Prehistoric Period Through the Mycenaean Empire” and “Greece: From Independent City-states Through Alexander the Great.”

2. See “Greece: Roman Domination and the Growth of Christianity.”

3. See “Disease and Medicine in the Ancient World.”

4. See “Prostitution in the Ancient World.”

5. See “The Gods of the Greeks and Romans.”

6. See “Ancient Synagogues.”

To the church of God^† in Corinth, together with all the saints throughout Achaia:^†

²Grace and peace to you from God our Father and the Lord Jesus Christ.^†

The God of All Comfort

³Praise be to the God and Father of our Lord Jesus Christ,^† the Father of compassion and the God of all comfort, ⁴who comforts us ^† in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves have received from God. ⁵For just as the sufferings of Christ flow over into our lives,^† so also through Christ our comfort overflows. ⁶If we are distressed, it is for your comfort and salvation;^† if we are comforted, it is for your comfort, which produces in you patient endurance of the same sufferings we suffer. ⁷And our hope for you is firm, because we know that just as you share in our sufferings,^† so also you share in our comfort.

⁸We do not want you to be uninformed, brothers, about the hardships we suffered^† in the province of Asia. We were under great pressure, far beyond our ability to endure, so that we despaired even of life. ⁹Indeed, in our hearts we felt the sentence of death. But this happened that we might not rely on ourselves but on God,^† who raises the dead. ¹⁰He has delivered us from such a deadly peril,^† and he will deliver us. On him we have set our hope that he will continue to deliver us, ¹¹as you help us by your prayers.^† Then many will give thanks^† on our^[1] behalf for the gracious favor granted us in answer to the prayers of many.

Paul’s Change of Plans

¹²Now this is our boast: Our conscience^† testifies that we have conducted ourselves in the world, and especially in our relations with you, in the holiness and sincerity^† that are from God. We have done so not according to worldly wisdom^† but according to God’s grace. ¹³For we do not write you anything you cannot read or understand. And I hope that, ¹⁴as you have understood us in part, you will come to understand fully that you can boast of us just as we will boast of you in the day of the Lord Jesus.^†

¹⁵Because I was confident of this, I planned to visit you^† first so that you might benefit twice.^† ¹⁶I planned to visit you on my way^† to Macedonia and to come back to you from Macedonia, and then to have you send me on my way to Judea. ¹⁷When I planned this, did I do it lightly? Or do I make my plans in a worldly manner^† so that in the same breath I say, “Yes, yes” and “No, no”?

¹⁸But as surely as God is faithful,^† our message to you is not “Yes” and “No.” ¹⁹For the Son of God, Jesus Christ, who was preached among you by me and Silas ^[2] and Timothy, was not “Yes” and “No,” but in him it has always^† been “Yes.” ²⁰For no matter how many promises^† God has made, they are “Yes” in Christ. And so through him the “Amen”^† is spoken by us to the glory of God. ²¹Now it is God who makes both us and you stand firm in Christ. He anointed ^† us, ²²set his seal of ownership on us, and put his Spirit in our hearts as a deposit, guaranteeing what is to come.^†

²³I call God as my witness^† that it was in order to spare you^† that I did not return to Corinth. ²⁴Not that we lord it over ^† your faith, but we work with you for your joy, because it is by faith you stand firm.^†

2 Corinthians 2

¹So I made up my mind that I would not make another painful visit to you.^† ²For if I grieve you,^† who is left to make me glad but you whom I have grieved? ³I wrote as I did ^† so that when I came I should not be distressed^† by those who ought to make me rejoice. I had confidence^† in all of you, that you would all share my joy. ⁴For I wrote you ^† out of great distress and anguish of heart and with many tears, not to grieve you but to let you know the depth of my love for you.

Paul’s Visits and Letters to Corinth

2 Corinthians 2 The chronology of Paul’s visits and letters to Corinth¹ is difficult to track and somewhat disputed, but the following sequence is a reasonable interpretation of the Biblical record:

• First Visit (A.D. 50–52): Paul visited Corinth (“Map 13”) during his second missionary journey, staying on for almost two years with Aquila and Priscilla, who were refugees from Italy because of Emperor Claudius’s decree in A.D. 49 expelling the Jews from Rome (Ac 18:1–18).² Paul was summoned before the proconsul Lucius Junius Gallio in the summer of A.D. 51.³

• In A.D. 52 Paul, in the company of Priscilla and Aquila, left Corinth, moving his center of ministry to Ephesus, where he labored for about three years (Ac 18:18–19:41).⁴ During his absence Apollos visited Corinth on Paul’s behalf.

• Paul wrote his first letter (now lost) to Corinth; it included a warning against associating with immoral people (1Co 5:9–11).⁵

• Paul dispatched Timothy and Erastus to Corinth (Ac 19:22; 1Co 4:17; 16:10) and received from Chloe’s household news about quarreling within the church (1Co 1:11), as well as questions from the congregation, delivered by Stephanas, Fortunatus and Achaicus (1Co 16:17).

• From Ephesus (c. A.D. 55/56) Paul sent a second letter (1Co) to the church there, including instructions on collecting money for needy Christians in Jerusalem (1Co 16:1–3). Aquila and Priscilla remained in Ephesus, and Titus and Timothy returned to Paul from Corinth (both are mentioned in 2Co 1:1; 12:18).

• Second Visit (A.D. 56): Paul experienced a “painful” visit to Corinth (1Co 4:19; 2Co 2:1–2).

• Shortly after this visit he wrote a third letter (also lost), sending it via Titus as a letter of “many tears,” pleading with the Corinthians to change their behavior (2:3–9, 13; 7:6–15; 8:6). Some scholars believe that this letter of “tears” was either 1 Corinthians or 2 Corinthians 10–13.

• Paul proceeded to the seaport of Troas in Asia, where he expected to meet Titus, who failed to arrive (Ac 20:1; 2Co 2:13). Paul later found him in Macedonia. Titus reported some success with the Corinthians: The congregation had dealt with their offender (2 Co 2:7–8; 7:5–16), but their submission to Paul’s leadership had declined (10:1–13:10).

• Paul dispatched a fourth letter (probably 2Co) to Corinth via Titus, who oversaw the collection for Jerusalem and prepared for Paul’s visit (8:6–24; 13:1–10). This letter was written approximately one year after 1 Corinthians. The churches throughout Macedonia donated generously for the needy in Jerusalem (2 Co 8:1–2).

• Third Visit: Paul stayed in Corinth for three months to finalize the collection and reconcile with the church (Ac 20:2–3; 2Co 12:14; 13:1). Priscilla and Aquila returned to Rome, while Timothy remained with Paul (Ac 20:4; Ro 16:3, 21). The Achaean churches contributed for the poor in Jerusalem (Ro 15:26).

• Around A.D. 57–61 Paul delivered the relief gift in Jerusalem, after which he found himself imprisoned in Caesarea and Rome (Ac 21:15–28:31).⁶ In approximately A.D. 61 Paul was released from prison and set out once again to preach (Php 1:25–26; 2:24; Phm 22).

1. See “Corinth.”

2. See “Claudius, Emperor of Rome.”

3. See “Gallio, Proconsul of Achaia.”

4. See “Ephesus During the Time of Paul.”

5. See “The ‘Missing’ Letter From the Corinthians to Paul.”

6. See “Imprisonment in the Roman World: In Prison Versus House Arrest.”

Forgiveness for the Sinner

⁵If anyone has caused grief,^† he has not so much grieved me as he has grieved all of you, to some extent — not to put it too severely. ⁶The punishment ^† inflicted on him by the majority is sufficient for him. ⁷Now instead, you ought to forgive and comfort him,^† so that he will not be overwhelmed by excessive sorrow. ⁸I urge you, therefore, to reaffirm your love for him. ⁹The reason I wrote you was to see if you would stand the test and be obedient in everything.^† ¹⁰If you forgive anyone, I also forgive him. And what I have forgiven — if there was anything to forgive — I have forgiven in the sight of Christ for your sake, ¹¹in order that Satan ^† might not outwit us. For we are not unaware of his schemes.^†

Ministers of the New Covenant

¹²Now when I went to Troas^† to preach the gospel of Christ^† and found that the Lord had opened a door^† for me, ¹³I still had no peace of mind,^† because I did not find my brother Titus^† there. So I said good-by to them and went on to Macedonia.

¹⁴But thanks be to God,^† who always leads us in triumphal procession in Christ and through us spreads everywhere the fragrance^† of the knowledge of him. ¹⁵For we are to God the aroma of Christ among those who are being saved and those who are perishing.^† ¹⁶To the one we are the smell of death;^† to the other, the fragrance of life. And who is equal to such a task?^† ¹⁷Unlike so many, we do not peddle the word of God for profit.^† On the contrary, in Christ we speak before God with sincerity,^† like men sent from God.^†

2 Corinthians 3

¹Are we beginning to commend ourselves^† again? Or do we need, like some people, letters of recommendation^† to you or from you? ²You yourselves are our letter, written on our hearts, known and read by everybody.^† ³You show that you are a letter from Christ, the result of our ministry, written not with ink but with the Spirit of the living God, not on tablets of stone^† but on tablets of human hearts.^†

Letter Writing in the Greco-Roman World

2 Corinthians 3 In the Greco-Roman world letters allowed people to maintain contact with others across great distances. Various letter types have been identified, including family letters and letters of friendship, praise or blame, exhortation, and recommendation. The Greco-Roman letter typically consisted of several parts, beginning with an introduction identifying the writer and recipients and expressing greetings. A short statement of thanksgiving often followed the introduction, after which the author would present the main body of the letter. The writer would conclude with wishes for good health and a statement of farewell. Students in Greek schools were instructed in the conventions of letter writing, and scribes trained in the art of writing were available to help others compose letters.

The traditional letter form is visible in Paul’s letters, although he adapted it in several ways:

• He transformed the Greek greeting into an invocation of grace and peace.

• He often extended the thanksgiving section by including prayers to God.

• He employed a benediction in place of the traditional farewell.

In the use of this style, we see that God chose to communicate the New Testament message in a form familiar to its first recipients.

⁴Such confidence^† as this is ours through Christ before God. ⁵Not that we are competent in ourselves to claim anything for ourselves, but our competence comes from God.^† ⁶He has made us competent as ministers of a new covenant ^† — not of the letter but of the Spirit; for the letter kills, but the Spirit gives life.^†

The Glory of the New Covenant

⁷Now if the ministry that brought death, which was engraved in letters on stone, came with glory, so that the Israelites could not look steadily at the face of Moses because of its glory,^† fading though it was, ⁸will not the ministry of the Spirit be even more glorious? ⁹If the ministry that condemns men ^† is glorious, how much more glorious is the ministry that brings righteousness!^† ¹⁰For what was glorious has no glory now in comparison with the surpassing glory. ¹¹And if what was fading away came with glory, how much greater is the glory of that which lasts!

¹²Therefore, since we have such a hope, we are very bold.^† ¹³We are not like Moses, who would put a veil over his face ^† to keep the Israelites from gazing at it while the radiance was fading away. ¹⁴But their minds were made dull,^† for to this day the same veil remains when the old covenant^† is read.^† It has not been removed, because only in Christ is it taken away. ¹⁵Even to this day when Moses is read, a veil covers their hearts. ¹⁶But whenever anyone turns to the Lord,^† the veil is taken away.^† ¹⁷Now the Lord is the Spirit,^† and where the Spirit of the Lord is, there is freedom.^† ¹⁸And we, who with unveiled faces all reflect ^[3] ^† the Lord’s glory,^† are being transformed into his likeness^† with ever-increasing glory, which comes from the Lord, who is the Spirit.

2 Corinthians 4

Treasures in Jars of Clay

¹Therefore, since through God’s mercy^† we have this ministry, we do not lose heart. ²Rather, we have renounced secret and shameful ways;^† we do not use deception, nor do we distort the word of God.^† On the contrary, by setting forth the truth plainly we commend ourselves to every man’s conscience^† in the sight of God. ³And even if our gospel ^† is veiled,^† it is veiled to those who are perishing.^† ⁴The god ^† of this age has blinded^† the minds of unbelievers, so that they cannot see the light of the gospel of the glory of Christ, who is the image of God. ⁵For we do not preach ourselves,^† but Jesus Christ as Lord, and ourselves as your servants^† for Jesus’ sake. ⁶For God, who said, “Let light shine out of darkness,”^[4] ^† made his light shine in our hearts^† to give us the light of the knowledge of the glory of God in the face of Christ.

⁷But we have this treasure in jars of clay^† to show that this all-surpassing power is from God^† and not from us. ⁸We are hard pressed on every side,^† but not crushed; perplexed, but not in despair; ⁹persecuted,^† but not abandoned;^† struck down, but not destroyed.^† ¹⁰We always carry around in our body the death of Jesus, so that the life of Jesus may also be revealed in our body.^† ¹¹For we who are alive are always being given over to death for Jesus’ sake,^† so that his life may be revealed in our mortal body. ¹²So then, death is at work in us, but life is at work in you.^†

¹³It is written: “I believed; therefore I have spoken.”^[5] ^† With that same spirit of faith we also believe and therefore speak, ¹⁴because we know that the one who raised the Lord Jesus from the dead will also raise us with Jesus ^† and present us with you in his presence.^† ¹⁵All this is for your benefit, so that the grace that is reaching more and more people may cause thanksgiving ^† to overflow to the glory of God.

¹⁶Therefore we do not lose heart. Though outwardly we are wasting away, yet inwardly^† we are being renewed^† day by day. ¹⁷For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all.^† ¹⁸So we fix our eyes not on what is seen, but on what is unseen.^† For what is seen is temporary, but what is unseen is eternal.

2 Corinthians 5

Our Heavenly Dwelling

¹Now we know that if the earthly^† tent^† we live in is destroyed, we have a building from God, an eternal house in heaven, not built by human hands. ²Meanwhile we groan,^† longing to be clothed with our heavenly dwelling,^† ³because when we are clothed, we will not be found naked. ⁴For while we are in this tent, we groan and are burdened, because we do not wish to be unclothed but to be clothed with our heavenly dwelling,^† so that what is mortal may be swallowed up by life. ⁵Now it is God who has made us for this very purpose and has given us the Spirit as a deposit, guaranteeing what is to come.^†

The Judgment Seat

The bema or “judgment seat” of Corinth

2 Corinthians 5 Paul stated in 2 Corinthians 5:10, “We must all appear before the judgment seat of Christ” (cf. Ro 14:10). The Greek word translated “judgment seat” is bema. A bema, referred to numerous times in classical literature, was a raised speaker’s platform from which proclamations were read and on which citizens stood to appear before officials. Three bemas are referred to in the New Testament:

• Pilate tried Jesus at the bema in Jerusalem (Mt 27:19; Jn 19:13).¹

• King Herod Agrippa I was struck by an angel of the Lord while making a speech at the bema in Caesarea (Ac 12:21–23), and Paul later appeared before Governor Porcius Festus there (Ac 25:1–12).

• The Jews of Corinth (“Map 13”) brought Paul to the bema to be tried by Governor Gallio (Ac 18:12–17).²

The Corinthian bema where Paul was tried has been excavated. It is a large stone structure at the side of the agora, or public market, rising some 7.5 feet (2.3 m) above the pavement and originally covered with beautifully carved marble. A partially reconstructed Latin inscription found nearby reads, “He revetted the rostra and paid personally the expense of making all its marble.” (The word rostra is the Latin equivalent of bema.)

A Judge From the Roman era

1. See “Pontius Pilate.”

2. See “Gallio, Proconsul of Achaia.”

⁶Therefore we are always confident and know that as long as we are at home in the body we are away from the Lord. ⁷We live by faith, not by sight.^† ⁸We are confident, I say, and would prefer to be away from the body and at home with the Lord.^† ⁹So we make it our goal to please him,^† whether we are at home in the body or away from it. ¹⁰For we must all appear before the judgment seat of Christ, that each one may receive what is due him ^† for the things done while in the body, whether good or bad.

The Ministry of Reconciliation

¹¹Since, then, we know what it is to fear the Lord,^† we try to persuade men. What we are is plain to God, and I hope it is also plain to your conscience.^† ¹²We are not trying to commend ourselves to you again,^† but are giving you an opportunity to take pride in us,^† so that you can answer those who take pride in what is seen rather than in what is in the heart. ¹³If we are out of our mind,^† it is for the sake of God; if we are in our right mind, it is for you. ¹⁴For Christ’s love compels us, because we are convinced that one died for all, and therefore all died.^† ¹⁵And he died for all, that those who live should no longer live for themselves ^† but for him who died for them and was raised again.

¹⁶So from now on we regard no one from a worldly^† point of view. Though we once regarded Christ in this way, we do so no longer. ¹⁷Therefore, if anyone is in Christ, he is a new creation;^† the old has gone, the new has come!^† ¹⁸All this is from God, who reconciled us to himself through Christ^† and gave us the ministry of reconciliation: ¹⁹that God was reconciling the world to himself in Christ, not counting men’s sins against them.^† And he has committed to us the message of reconciliation. ²⁰We are therefore Christ’s ambassadors,^† as though God were making his appeal through us. We implore you on Christ’s behalf: Be reconciled to God. ²¹God made him who had no sin ^† to be sin^[6] for us, so that in him we might become the righteousness of God.^†

2 Corinthians 6

¹As God’s fellow workers^† we urge you not to receive God’s grace in vain. ²For he says,

“In the time of my favor I heard you,

and in the day of salvation I helped you.”^[7] ^†

I tell you, now is the time of God’s favor, now is the day of salvation.

Paul’s Hardships

³We put no stumbling block in anyone’s path,^† so that our ministry will not be discredited. ⁴Rather, as servants of God we commend ourselves in every way: in great endurance; in troubles, hardships and distresses; ⁵in beatings, imprisonments^† and riots; in hard work, sleepless nights and hunger;^† ⁶in purity, understanding, patience and kindness; in the Holy Spirit ^† and in sincere love; ⁷in truthful speech ^† and in the power of God; with weapons of righteousness^† in the right hand and in the left; ⁸through glory and dishonor,^† bad report and good report; genuine, yet regarded as impostors;^† ⁹known, yet regarded as unknown; dying,^† and yet we live on;^† beaten, and yet not killed; ¹⁰sorrowful, yet always rejoicing;^† poor, yet making many rich;^† having nothing, and yet possessing everything.^†

¹¹We have spoken freely to you, Corinthians, and opened wide our hearts to you.^† ¹²We are not withholding our affection from you, but you are withholding yours from us. ¹³As a fair exchange — I speak as to my children ^† — open wide your hearts also.

Do Not Be Yoked With Unbelievers

¹⁴Do not be yoked together^† with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness?^† ¹⁵What harmony is there between Christ and Belial^[8]? What does a believer^† have in common with an unbeliever? ¹⁶What agreement is there between the temple of God and idols? For we are the temple^† of the living God. As God has said: “I will live with them and walk among them, and I will be their God, and they will be my people.”^[9] ^†

¹⁷“Therefore come out from them^†

and be separate,

says the Lord.

Touch no unclean thing,

and I will receive you.”^[10] ^†

¹⁸“I will be a Father to you,

and you will be my sons and daughters,^†

says the Lord Almighty.”^[11]

2 Corinthians 7

¹Since we have these promises,^† dear friends, let us purify ourselves from everything that contaminates body and spirit, perfecting holiness out of reverence for God.

Christianity’s Founder: Paul or Jesus?

2 Corinthians 7 In modern times it has been popular among some groups to argue that Paul took the simple message of Jesus and created from it something totally different: “Christianity.” This argument is flawed. While there are certainly different emphases in the teachings of Jesus and Paul, these are largely due to their unique ministry environments. Jesus operated within Palestinian Judaism, where the Law of Moses was widely taught, while Paul functioned mainly among pagans, who were powerfully influenced by the surrounding Greco-Roman cultures. In any event, the points of convergence between the two vastly outweigh the differences.

The most crucial point of agreement is Jesus’ identity as the Messiah. Today many argue that Jesus and the primitive church held to a “low Christology” that regarded the Messiah as little more than a great man, whereas Paul and other second-century Hellenistic¹ Christians developed a “high Christology,” in which Jesus is declared to be a divine figure. It is true that Jesus himself kept his Messianic identity quiet throughout much of his ministry, but this was not because of any self-doubt regarding his identity or mission. Rather, he realized that people would fundamentally misunderstand the true calling of the Messiah. The events surrounding the last week of his life (the Triumphal Entry, the action in the temple, the Last Supper, etc.)² demonstrate that he understood himself to be the Messiah. Furthermore, Jesus frequently and without hesitation claimed for himself divine prerogatives, such as the right to dictate the Law, as God had done at Sinai (Mt 7:24–29) and to forgive sin (Mt 9:2). Also, the ex-Pharisee Paul could hardly use the title Christos (Greek for “Messiah”) outside of a Jewish pattern of thinking.

Equally important is the convergence between Jesus and Paul in terms of the characteristics of kingdom life. Where did Paul learn the absolute centrality of the love commandment (1Co 13; Gal 5:6, 14)? Where did he learn that Christians are to love even their enemies (Ro 12:14–21)? Where indeed did he learn to overthrow the traditional values of society and joyfully take on the role of a servant (1Co 1:26–31)? Where, in short, did he learn that the cross was God’s paradoxical path to victory (1Co 1:23; Gal 6:14; Php 2:5–11), the means by which God would bring new life to the world? The obvious answer to all of these questions: from the teachings of Jesus, the author of our faith.

1. See Glossary for definitions of bolded words.

2. See “The Last Supper and the Passover.”

Paul’s Joy

²Make room for us in your hearts.^† We have wronged no one, we have corrupted no one, we have exploited no one. ³I do not say this to condemn you; I have said before that you have such a place in our hearts ^† that we would live or die with you. ⁴I have great confidence in you; I take great pride in you. I am greatly encouraged; in all our troubles my joy knows no bounds.^†

⁵For when we came into Macedonia,^† this body of ours had no rest, but we were harassed at every turn^† — conflicts on the outside, fears within.^† ⁶But God, who comforts the downcast,^† comforted us by the coming of Titus,^† ⁷and not only by his coming but also by the comfort you had given him. He told us about your longing for me, your deep sorrow, your ardent concern for me, so that my joy was greater than ever.