Sosthenes, a Jewish Christian and one of Paul’s coworkers, is first identified in Acts 18:17 as the synagogue leader in Corinth. Paul mentioned him here because he was probably well known to the Corinthians.
Did they actually possess every spiritual gift? (1:7)
Perhaps Paul hoped to disarm his opponents with slight sarcasm and exaggeration. Or perhaps they did have all the gifts but weren’t using them in a mature manner. Though the Corinthians possessed spiritual gifts, their church was plagued with strife. They fought about being spiritual! Paul later wrote that love is a better measurement of spirituality than giftedness (13:1–3). The Corinthians saw themselves as spiritually elite, having all they needed (4:8), but they lacked the evidence of God’s grace in their lives.
Can any church be perfectly united in mind and thought? (1:10)
Paul wanted to hold out the ideal—the loftiest goal—even if it could never be fully reached. He called on the Corinthians to halt their fighting with one another.
Why did Paul say that Christ did not send [him] to baptize? (1:17)
Paul was not speaking against baptism; he was asserting that his God-given task was primarily to preach. Paul did baptize a few people (vv. 14, 16). However, it’s possible some Corinthians incorrectly believed baptism guaranteed spiritual maturity and security, and Paul seemed to play down such views (10:1–13). We—like the Israelites who were baptized … in the cloud and in the sea (10:2)—are not guaranteed salvation simply by being baptized. More than water is required to be a disciple. See Jesus’ full command in Matthew 28:19–20.
Is Christianity anti-intellectual? (1:18–21)
No. Paul was himself an intellectual. Paul meant to drive home a point: the wisdom and knowledge of those who are perishing (v. 18) will not bring them to Christ. In fact, God will destroy that type of wisdom (v. 19). Paul also may have been thinking of a group in Corinth who opposed him, considering themselves spiritual elites. Later he wrote that human knowledge can make people proud and arrogant (8:1). Paul wanted to show that the work of the cross was a supernatural puzzle far beyond natural thought. It baffled the wisdom of Jewish and Greek systems of thought and, in that sense, did not seem rational.
What caused Paul’s weakness and fear? (2:3)
Some suggest Paul was frustrated with his recent lack of results in Athens, where he had used an intellectual method to reach unbelievers with the gospel (Ac 17:16–34). It is more likely that Paul, under fire from critics, wanted to acknowledge his limitations. For instance, he was not a polished speaker (1Co 2:4), and he may have been accused of being weak-minded (2Co 10:1–12:13). His Corinthian opponents may have been ready to pounce on any false move—leaving him understandably self-conscious, in weakness and fear.
How was the Spirit’s power demonstrated? (2:4)
By conversions to Christ as well as by signs and wonders such as healings and other displays of the gifts of the Spirit. Some of Paul’s other writings indicate his preaching was accompanied by such things (Ro 15:18–19; 2Co 12:12; Gal 3:5).
Why would God keep such vital information hidden? (2:7)
Paul wrote from a Jewish perspective. They believed that God’s plan would not be fully revealed until the last days. Paul believed that those last days had begun with Christ, which explains why God was now disclosing the long hidden mystery to God’s people (Col 1:26–27). But why would God wait until Jesus’ time to unveil his plan? Although Peter linked the delay with God’s patience (1Pe 3:20), Paul only affirmed that God, for whatever reason, has his own timetable and agenda.
Who were the rulers of this age? (2:8)
They were the political and religious rulers who were responsible for putting Jesus to death. Some think the phrase may also refer to spiritual powers operating behind the scenes (as in Eph 6:12).
How does the Spirit teach people? (2:13)
What Paul meant by words taught by the Spirit remains a bit obscure. Paul’s point was that his wisdom originated from God’s Spirit, not from human intellect—his own intellect or that of his teachers. Paul consistently maintained that the Holy Spirit is available to all believers. He listed some of the specific benefits of the Spirit elsewhere (e.g., spiritual gifts in 12:1–11 and spiritual fruit in Gal 5:22–23).
In what sense does the spiritual person make judgments about all things? (2:15)
The word judge can have many shades of meaning. Here it suggests mature discernment. The truly spiritual person can determine what is or is not of Christ (vv. 6–16), how to respond to the immoral (5:1–13), whether or not to eat meat sacrificed to idols (10:14–33), how to behave at the Lord’s Supper (11:17–34) and so forth.
How are Christians not subject to the judgments of other people? (2:15)
Paul was speaking here of non-believers. Since they do not have the Spirit of God, they cannot speak with understanding about spiritual matters. Therefore, Christians should not submit themselves to the spiritual judgments of nonbelievers. As Paul said, We have the mind of Christ (v. 16).
What’s the meaning of milk and solid food here? (3:2)
Paul saw a parallel between an infant’s diet and the Corinthians’ spiritual condition. He had first given them milk—the basic gospel. But he wanted them to grow beyond that. He wanted them to mature. Solid food is not just a matter of having spiritual gifts. It includes using them correctly. Theological knowledge and spiritual gifts mean nothing without the maturity to use them in love (8:1; 13:1–3). See What are milk-fed Christians like? (Heb 5:13).
How can Christians be worldly? (3:3)
Paul said that being in Christ (v. 1) doesn’t mean we’re necessarily mature. We can still live according to the values of this world. Of course Paul expected growth. But growth assumes a process. In Paul’s view we will not be fully mature before the resurrection (15:12–57).
This is an Old Testament term for the final judgment. We will be judged and assigned our eternal destiny on the Day, the exact date of which is known only to God.
What is the test of fire? (3:13)
Jewish views about the end times, which heavily influenced Paul, saw fire as an image of testing. Fire burns away impurities in the ore so that only pure metal remains. Similarly, the final judgment will test us by burning away worthless impurities in our lives.
What rewards and losses will there be? (3:14–15)
Paul never spelled this out. In a general sense, these rewards and losses relate to what we base our lives on. The work we do based on the foundation (Christ, v. 11) will endure and bring reward; work based on anything else will be destroyed. We will be held accountable for all we do (2Co 5:10).
How are we God’s temple? (3:16)
In this letter Paul used the temple metaphor two ways. Here, God’s temple refers to the church, the community in which Paul, Apollos and others worked (v. 6). But in 6:12–20, where Paul was speaking about what Christians do with their bodies, temples (6:19) refers to individual Christians.
What destroys God’s temple? (3:16–17)
The temple here refers to the church, the community of God. Paul was speaking about the disputes and divisions among the Corinthians that threatened to destroy the church, God’s dwelling. When the followers of Apollos pitted themselves against the followers of Paul or when arrogant believers scorned others whom they considered to be spiritually inferior, God’s temple was being damaged.
What did Paul mean by all things are yours? (3:21–22)
These verses look back to the church’s factions and the slogans mentioned in 1:10–12. Christians, because of their relationship to God through Christ (v. 23) are heirs of all things (v. 21; see Ro 8:17), including the ministries of those who faithfully promote the gospel. By cutting out one group or another from their fellowship, or by dismissing the work of a particular leader, they missed what that group or leader could offer. Thus, Paul wanted the Corinthians to see that their factions were robbing them of God’s greater work.
Why should we judge nothing before the appointed time? (4:5)
This refers to the kind of judgment that will take place on the day of the Lord, when eternal destinies will be decided. Though we as believers can (and should) be accountable to each other for our attitudes and behavior, we cannot prejudge the final salvation of another. That is up to God.
What did it mean to not go beyond what is written? (4:6)
The meaning of this phrase has long been debated. It probably refers to Scripture, but if so, what portion? In any event, Paul saw that wisdom and inspiration come from God. He may have been reminding the Corinthians that they were not wiser than God. Or perhaps Paul was warning the Corinthians to view even himself and Apollos in light of what the Scriptures say about human weakness and limitations.
Was Paul being sarcastic? (4:7–13)
Yes. Sarcasm was an effective rhetorical device in Paul’s day (as it is in ours). Paul used sarcasm to catch his readers off guard, wake them up, shatter their self-righteousness and help them see the absurdity of their position. Paul challenged the self-proclaimed spiritual elite in Corinth to take a closer look at themselves.
Who were the ten thousand guardians? (4:15)
Paul was saying that even if they had countless teachers and caretakers (he used 10,000 as an example), he would always be their one and only spiritual father.
How far should we go to imitate leaders? (4:16)
A mentor is crucial to discipleship. Leaders should be followed as long as they lead with integrity and honor. Paul’s point was this: follow my example, as I follow the example of Christ (11:1). If leaders fail to follow Christ, then they are not to be followed.
Why were the Corinthians proud of sexual immorality? (5:2)
The Corinthians didn’t think they were being immoral. They thought they were so spiritually advanced that mundane earthly standards no longer applied to them. They seemed to believe that their level of spirituality permitted them to do what they wanted to do with their bodies.
How would Paul be with them in spirit? (5:4)
This is not a reference to the Holy Spirit. Paul meant that his thoughts and emotions were with them even though he was not with them physically.
When is the power of our Lord Jesus … present? (5:4)
Jesus’ power is present to believers through his Word and his Spirit.
Why were they to hand a Christian over to Satan? (5:5)
In order to win him back. To hand this man over to Satan refers to excommunication, not eternal destruction. Paul recommended excommunication with the hope that the man, desperate not to be shut out of the vital church community, would be shocked back to his senses.
What does old yeast refer to? (5:7)
Those in Christ are a new creation (2Co 5:17). But the immoral man in the church was living in the old, sinful way. Paul knew that a little sin would infect the entire church—just like a little yeast spreads through an entire batch of dough (1Co 5:6). Paul urged the Corinthians to remove the old yeast (the man and his sinful practices) from the church. Paul alluded to the removal of leaven before Passover (Ex 12:18–24), saying that Christ is our Passover Lamb.
By maintaining standards, the church shows concern for its purity and its members, with the hope that sinning members will change their ways.
How are we to judge others in the church? (5:12)
With discernment, the church can respond to the behavior of individuals: do they need an encouraging word, a gentle reprimand or a strong rebuke? See Why should we judge nothing before the appointed time? (4:5).
Should the church expel Christians who sin today? (5:13)
Paul was speaking of an unrepentant person who was living in sin as if it was acceptable behavior. Following Jesus’ guidelines in Matthew 18:15–19, unrepentant church members should be put out of the church in the hope that they will repent, leading to their restoration. The desire to avoid conflict and unpleasantness is perhaps the main reason leaders fail to expel unrepentant church members. This is a violation of what God intends for his church.
Is it wrong for Christians to file lawsuits? (6:1–8)
We are called to show charity to our neighbors, whether they are believers or not. And if a non-Christian resists our conciliatory gestures, we must still control our actions.
Christian-initiated lawsuits should thus be rare. However, there may be situations in which one has no choice but to seek legal recourse to resolve a conflict. If a Christian does sue, he or she should do so only after taking the following steps:
• Conduct a prayerful self-examination that is not tainted by anger over the other party’s actions.
• Seek counsel from a trusted and neutral Christian adviser.
• Make a genuine attempt at resolution using the principles laid out in Matthew 18.
• Determine that the lawsuit can be handled with integrity and will not tarnish anyone’s Christian witness.
When will we judge the world and angels? (6:2–3)
Believers will judge on the day of the Lord, at the end of the age. Paul’s Jewish frame of reference about the end times shaped the way he wrote. We can only guess what it means to judge angels. Jewish tradition held that there are various levels, or hierarchies, of angels. Perhaps we will judge them according to these hierarchies, deciding where they will be placed. Others point out that there are also fallen angels awaiting judgment (Jude 6).
Is it ever acceptable for Christians to go to court? (6:6)
Paul had nothing to say in favor of one Christian taking another Christian to court. We should take him quite seriously on this. See the article Is it wrong for Christians to file lawsuits? (6:1–8).
Do Christians have the right to do anything? (6:12)
Paul was quoting a popular saying that the Corinthians may have used to defend their practices. Paul believed Christians are given great freedom, but he wanted the Corinthians to be more cautious in using their freedom.
Does God expect me to keep my mind and body pure in today’s culture? (6:18)
In his Word, God calls his people to a life of holiness. Peter wrote, As obedient children, do not conform to the evil desires you had when you lived in ignorance. But just as he who called you is holy, so be holy in all you do; for it is written: “Be holy, because I am holy” (1Pe 1:14–16). When we read a passage like this, we might think, How can God expect me to live a holy life in a culture that bombards me every day with the very antithesis of holiness?
When we’re tempted to respond this way, we must keep three things in mind. First, the culture of the Old and New Testament writers was every bit as decadent as ours is today. Sinful human nature hasn’t changed, nor has our adversary, the devil. We cannot excuse lowering our standards on the basis of the changing conditions in which we live.
Second, the moral standards in the Word of God are no less applicable and binding today than they were when the Old and New Testament writers recorded in written words what God had previously made known to countless generations before through the witness of conscience and creation. God’s moral standards are as unalterable as the holy nature of God himself. His moral standards reflect his holy nature, and Peter calls us to mimic God as obedient children (1Pe 1:14).
And third, God hasn’t left us alone in our fight against sin. He has given us the gift of the indwelling Holy Spirit. While no one will achieve sinless perfection on this side of heaven, the Spirit within is a powerful resource to aid us in becoming increasingly conformed in mind and body to the image of the holy God we love and serve.
Is sexual immorality more serious than other sins? (6:18)
In a spiritual sense, sexual immorality is not worse than other sins, but it does introduce a whole new set of issues. Paul seems to suggest that other sins, those outside a person’s body, do not impact a person’s body as much as sexual sins do—though we know that other practices (such as substance abuse) also damage one’s body.
How can we honor God with [our] bodies? (6:20)
By avoiding inappropriate sexual behavior, which violates God’s plan in two ways: (1) It exposes us to a risk of disease or other bodily harm. (2) It threatens a healthy marital relationship. Faithfulness in marriage parallels the intimate relationship believers have with Christ (Eph 5:25–33).
Why is it good for a man not to have sexual relations? (7:1)
Some see this as Paul’s specific response to a temporary crisis in Corinth (v. 26). Others see it as a quote from Paul’s Corinthian opponents. Some Corinthians thought themselves so spiritually superior that it didn’t matter what they did with their bodies (6:12–16). Paul refuted this idea by stating that sexual relations have their proper expression within marriage (7:2). Other Corinthians thought they were so spiritual that they could override normal sexual appetites, abstaining from sexual relations even in marriage. Paul refuted this idea by stating that husbands and wives should not deprive each other of sexual relations within marriage (vv. 3–5).
Why did Paul label some instructions as his and other instructions as the Lord’s? (7:10, 12)
In verses 10–11 Paul was citing a command from Jesus during his earthly ministry that married couples must stay together (Mt 5:32; 19:3–9). In verses 12–16 Paul was not quoting a direct command from Jesus.
How is an unbelieving spouse sanctified simply by being married to a Christian? (7:14)
Sanctified here does not mean “saved.” The main concern of the Corinthian believers was whether or not children born to a Christian/non-Christian union were legitimate. If such marriages were not recognized by God, then their children would be illegitimate. Paul said such marriages were genuine and that the children from them were not unclean but holy.
In what sense are a believer’s children holy? (7:14)
The believer’s family, beyond being merely legitimate (see previous note), has been set apart for God. In a sense, it is as if God claims such families for himself, even before they have submitted to him. Paul did not mean that these family members were automatically saved.
How are believers “free” when abandoned by an unbelieving spouse? (7:15)
There are two hotly debated possibilities: (1) If an unbelieving spouse leaves, that spouse should be permitted to go. According to this view, the believer is still bound by the marriage covenant should the unbelieving spouse return. (2) The spouse should be permitted to leave, and the abandoned believer should no longer be bound by the marriage covenant. According to this view, the abandoned believer is free to remarry.
Should we always accept our situation as assigned by God? (7:17, 20, 26)
Paul was more concerned about the attitudes of believers than their circumstances. A Christian should not need a change in circumstance to find spiritual contentment; we are to trust God in all circumstances. Nevertheless, change can be good. If our attitude is right, we should be ready to seize opportunities to improve our circumstances (vv. 21, 28).
How could a man become uncircumcised? (7:18)
Surgical procedures existed in the first century that could reverse circumcision. Why? Because some Jews wanted to participate in Greek athletics or in the public Roman baths, where men discussed business and politics in an attempt to advance socially. Though nudity was the style there, the circumcised look was not. It was considered vulgar and uncultured. To avoid humiliation, some were undergoing surgery to reconstruct the foreskin.
Was Paul addressing actual slaves? (7:21–24)
Slavery was an unquestioned institution in the Roman Empire. Still, Paul saw the slave in the new position of being a spiritual equal to the one who was free (Gal 3:28). See the article Why doesn’t the Bible condemn slavery? (1Pe 2:18–21).
What crisis did the Corinthians face? (7:26)
Paul may simply have seen signs of increasing difficulties and hardships for the Corinthian believers. He knew that until judgment comes to the world, believers will be living in a state of tension—living in the world but belonging to the kingdom of God.
Why do married people face more troubles than single people? (7:28)
Paul explained why in verses 32–35. The unmarried can devote all their time and attention to the Lord. Those with spouses have to devote time and attention to their marriages. Since this was a time of crisis and trouble (see previous note), those who were married would find their lives more complicated.
How are people with spouses to live as if they do not? (7:29)
Paul said that married Christians should fulfill their marital obligations (vv. 3–5). But he also wanted married Christians to be unattached to the things of the world. Their attitudes should acknowledge something ultimately more significant than marriage: their allegiance to God.
Did Paul believe Christ would return in his lifetime? (7:29–31)
Paul was convinced that Jesus could return at any time—perhaps in his lifetime, perhaps not (1Th 4:13–5:11). Therefore Paul said people should turn to God from idols to serve the living and true God, and to wait for his Son from heaven (1Th 1:9–10). He therefore prayed for believers to be ready for that day (1Co 1:8; Php 1:10). Yet even while Paul called for constant readiness, he still said that some events must happen before the end comes (2Th 2:1–12).
Why should we worry about marriage negatively affecting our commitment to God? (7:34)
Paul was not trying to burden married people. He said that married people are to affirm and tend to their marriages. Yet he did believe that being single has some advantages, for an unmarried person can live in undivided devotion to the Lord (v. 35).
Is it better for Christians to remain single today? (7:38)
Paul’s promotion of singleness was a product of the times in which he lived. Persecution, the possibility of Christ’s imminent return, and the mission of the church loomed large. For those reasons, Paul suggested that major life changes should be reconsidered whenever possible (vv. 17–24).
Why did Paul suggest that his opinions were shaped by God’s Spirit? (7:40)
Paul’s Corinthian opponents claimed to speak for God. In the heat of argument, Paul insisted his opponents could not claim to have a corner on God’s Spirit: I too have the Spirit of God, he declared.
How does a conscience become defiled? (8:7)
Through the negative influence of pagan culture. A polluted conscience will produce convictions rooted in customs or culture rather than in the Word of God and the work of the Spirit.
Can something be right for one person but wrong for another person? (8:10–11)
Yes. Those steeped in centuries-old Jewish tradition found it difficult to believe there was nothing wrong with eating meat sacrificed to idols. For them to do so would have violated their consciences. Paul, on the other hand, recognized that he could eat such meat without sinning (v. 8). Still, he respected the sensitivities of those who did not feel as he did, knowing that they could be condemned by their consciences. See What is a stumbling block? (Ro 14:13) and Who were the strong and the weak in faith here? (Ro 15:1).
How can we live up to the expectations of every weak conscience? (8:13)
We can’t. But we can be sensitive to others. Paul was frustrated with his Corinthian opponents who trampled on the consciences of the weak. We should be sympathetic to those whose faith might be hindered or destroyed by our freewheeling behavior. But we need not be bound by fear of offending rigid or legalistic Christians.
When did Paul see Jesus? (9:1–2)
Most notably on the Damascus road (Ac 9:1–9). He may also have been referring to his experience of being caught up to paradise (2Co 12:2–4).
Why didn’t Paul use his rights as an apostle? (9:15)
Paul wanted to avoid criticism (4:1–21; 2Co 10:1–18; 1Th 2:1–16). After all, apostles could abuse their rights. Even if an apostle did not abuse his privileges, some might think that he took advantage of others. So, for the sake of presenting the gospel in the most honorable way possible, Paul yielded his rights.
How do Christians practice evangelism in a culture that frowns on “proselytizing”? (9:19–23)
Ever since Jesus charged his disciples to go and make disciples of all nations (Mt 28:19), Christians have understood that it’s our privilege and responsibility to share the gospel. The early Christians obeyed this charge in a culture that frowned on proselytizing even more than our own culture does. When Peter and John were threatened and commanded by the Jewish authorities to stop preaching, they responded by saying, We must obey God rather than human beings! (Ac 5:29). Despite the consequences, our commitment today should be no less than theirs was.
The charge to proclaim the gospel in a culture that frowns on doing so requires both courage and sensitivity. Paul modeled both of these qualities when he preached to the Athenians at the Areopagus (Ac 17:16–34). In that sermon, he showed remarkable fluency in Greek literature and religion, communicating the unchanging gospel of Jesus Christ in a way that the Athenians could understand and appreciate. At the same time, he didn’t shrink from proclaiming the resurrection—a doctrine that flew in the face of their preconceived ideas and philosophical commitments.
When sharing the gospel, we, like Paul, must be mindful of our culture, yet never shrink away from those eternal truths that may rub people the wrong way. And we must always season our words with acts of compassion so that unbelievers may see [our] good deeds and glorify [our] Father in heaven (Mt 5:16).
Paul’s wise counsel to the Colossians sums it up best: Be wise in the way you act toward outsiders; make the most of every opportunity. Let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone (Col 4:5–6).
How much should we be like others to win them to Christ? (9:19–23)
A Christian’s identity in Christ is not rooted in external or cultural matters. Therefore, we are free to modify those aspects of our lives without threatening our security in Christ, especially when it provides an opportunity for sharing the gospel. In making these adjustments, a Christian must never violate the clear teaching of the Word of God or the leading of his or her own conscience.
Why did Paul use language about racing? (9:24–25)
Paul used an athletic metaphor readily understood in Corinth. The most famous Greek games were, of course, the Olympics. But the next most famous were the Isthmian games, named for the isthmus on which Corinth was located (see Map 13 at the back of this Bible). These games were held every two years in a suburb of Corinth. Winners of the various competitions received leafy wreaths, which they wore as crowns.
Did Paul really beat his own body? (9:27)
There is no evidence that Paul literally beat himself. His statement seems to build on the athletic metaphor (vv. 24–26), describing athletic discipline and preparation. Athletes in training have sore and tired bodies, but their bodies are actually strengthened, not abused.
How could one be disqualified? (9:27)
The meaning of disqualified ranges from the mild “reprimanded” to the severe “reprobated.” Paul continued his athletic metaphor (see above notes) and recalled athletes who, after competing and winning, were stripped of their awards because they had violated the rules. The debate regarding the interpretation of this verse centers on whether the prize lost is salvation itself or the reward for faithful ministry. This text alone does not settle the argument. See the articles Can Christians lose their salvation? (Lk 8:13) and Should we fear falling away? (Heb 6:6).
LINK (10:1–10) Under the cloud
These verses summarize the history of the Israelites while wandering in the wilderness after the exodus: cloud and sea (Ex 13:21; 14:22); food and drink (Ex 16:4–35; 17:6; Nu 20:7–11); bodies in the wilderness (Nu 14:29–30); idolatry (Ex 32:4, 6); sexual immorality (Nu 25:1–9); testing the Lord (Nu 21:5–6); grumbling (Nu 16:13–14, 41–49).
How were the Israelites baptized into Moses? (10:2)
Paul recalled the history of Israel and described Israel’s experience as a baptism. Baptism means “overwhelmed, covered, submerged,” and in ancient times, you could be “baptized” by debts. By passing through the Red Sea and by following the pillar of cloud and the pillar of fire (Ex 13:21), the Israelites were baptized with the power of God through the ministry of Moses.
How did the Israelites drink from the spiritual rock that accompanied them? (10:3–4)
Israel had twice received water in the desert from literal, stationary rocks—dramatic miracles that refreshed and sustained the people (Ex 17:5–6; Nu 20:7–11). In Jewish tradition, however, these miracles became an allegory: the rock was interpreted as a symbol of the law—something that was both portable (it accompanied them) and spiritual (it sustained them). Paul, however, substituted the law in the allegory with Christ (Gal 3:24–25). With hindsight, he and the early church looked back and saw Christ at work in ancient Israel.
What is the culmination of the ages? (10:11)
This refers to the end times, the last days. It is the time when all that God has been doing for his people through all previous ages will come to fruition in the Messiah.
Why does God allow temptation? (10:13)
This text doesn’t try to answer the question of why there is temptation. It simply promises believers that no matter what the temptation, God will never abandon them. Other texts (Ro 8:3–5; Jas 1:2–4; 1Pe 1:6–7) do address why God allows temptation. Such passages assure us that God is ultimately in control and that temptation can make us stronger. See the articles Why did testing come to Job? (Job 23:10) and Does the Spirit lead us into temptation? (Mt 4:1).
Do Christians have the right to do anything? (10:23)
Paul was quoting a popular saying that the Corinthians may have used to defend their practices. Paul believed Christians are given great freedom, but he wanted the Corinthians to be more cautious in using their freedom.
Paul made a distinction between our rights and our obligations to others. Though we can be thankful for and eat the food God gives us, we should consider the consciences of others. If someone’s faith would be damaged by seeing us eat something, we should abstain. See How can we live up to the expectations of every weak conscience? (8:13).
What is my purpose in life? And how can I be certain of it? (10:31)
Your kingdom come, your will be done, on earth as it is in heaven (Mt 6:10). This is the essence of our purpose. We are to honor God and advance his kingdom through who we are and in everything we do.
Through our cooperation with God’s Spirit who is at work within us, we can grow to the point that what we want aligns with what God wants—our passions and purposes are his passions and purposes; we think, speak, act and relate in a Christlike way. We will never be perfect or without struggle in this life, but we can be inwardly connected to Jesus (Jn 15:1–8). We listen for the Spirit’s guidance. We cultivate our gifts. We live our lives pursuing God’s kingdom interests (1Co 10:31–11:1).
But often this isn’t enough for us. We want to know our specific, individual purpose with certainty. We want the mystery solved. We want to find a unique purpose that focuses our energies and convinces us that our life counts.
Perhaps our feverish search for the specific is misguided. Maybe our need for certainty reflects our addiction to control and what Eugene Peterson calls “insiders’ pride.” God wants us to trust him, and sometimes knowing too much leads to trusting too little. Maybe letting go of the pressure to find our purpose—and instead following hard after God each new day—will center us squarely in the target.
How is the man the head of the woman? (11:3)
In our culture today, in which equality between the sexes is highly valued, this verse raises some eyebrows. Some scholars think the word head means “ruler.” They understand head in the sense of a hierarchy or divine order in which the man directs and leads the woman. Others think head means “source.” They see head as referring to Adam (the first man) as the source of Eve (the first woman). They think that rather than a hierarchy between men and women, there is an interdependent and equal relationship (v. 12).
What do head coverings signify? (11:4–5, 10)
In Paul’s Jewish culture, women with uncovered heads were considered sexually loose and insubordinate to men. Men with long hair, on the other hand, were considered beneath their station, since long hair in their culture represented subordination. Some think Paul meant to protect the honor of the church by restraining Corinthian women, newly liberated by the gospel, from rashly abandoning their head coverings. Others think that Paul’s instructions point to a permanent relationship—an order of authority established at creation between God and men and women. See the article Should women wear head coverings in church? (11:5–6).
Should women wear head coverings in church? (11:5–6)
This depends on one’s view of how Scripture should be interpreted in relation to contemporary culture. To understand how this teaching on head coverings applies to us today, consider the following:
1. What issues were being addressed? The underlying issue in this passage is male headship as related to God’s and Christ’s headship (v. 3). Women in first-century Eastern Mediterranean culture covered their hair when they got married. Hair was the chief element of female beauty, so only a husband was to view his wife’s hair. Uncovered hair was thus associated with seduction. Wealthy women, however, paid a lot for stylish hair fashions and often left their hair uncovered, which probably increased the tension between wealthy and poor women.
2. What principles offered here transcend their cultural context? Paul opposed behavior that could appear seductive, and he warned against bringing dishonor on one’s family. Paul also opposed ostentation and class division in the church. Those concerns remain crucial today. Historically, Paul’s reference to the order of creation (vv. 7–9) has been seen as indicating a directive that women of all times should wear a head covering, though in modern times most see in these verses a temporary cultural significance to the covering/uncovering of the head.
3. How can these principles be applied today? Paul’s message then was: show respect for and submission to your husband by covering your head during public worship. The principles Paul used to support head coverings in Corinth might support hats and veils today. However, some of the same principles might also be used to suggest that women not wear head coverings, especially if head coverings become objects of attention or attraction. It is possible that on some issues more than one practice is acceptable, depending on the culture being considered. Christians differ in understanding the implications of male headship today.
How is man the glory of God? (11:7)
Man is the glory of God by being a reflection of the image of God. Left unsaid, however, is the fact that both man and woman were created in God’s image (Ge 1:27), with Adam being created first (Ge 2:4–24). Some stress the verse here to show that woman is the glory of man. Others stress the interdependence of man and woman (1Co 11:11) as well as the fact that each, ultimately, comes from God (v. 12).
Why are angels mentioned here? (11:10)
The reference to angels here is baffling. One idea is that angels somehow worship with believers on earth; therefore, women should cover their heads when worshiping, especially in the presence of angels, since worship should be done honorably and in order. But there is no clear or certain reading of this reference to angels. See the article Should women wear head coverings in church? (11:5–6).
What was wrong with their celebration of the Lord’s Supper? (11:20–22)
In Corinth, the Lord’s Supper was observed along with a larger meal known as the agape feast, or love feast (Jude 12). Those not getting food to eat probably were poor people—perhaps slaves who didn’t have the freedom to arrive earlier at the meal. This created divisions within the church. Paul said that the love feast was intended not to satiate hunger but to draw them together. Gluttony was one problem, but so was discrimination. Perhaps the meal was something like a present-day potluck dinner. In good Greek style, they brought food for all to share—the rich bringing more and the poor less—but because of their cliques, the rich ate much and the poor were left hungry. This contradicted the Lord’s call to unity (Jn 17:23).
How often should we celebrate the Lord’s Supper? (11:24–26)
According to Acts 2:46, the earliest Christians ate together daily. While this didn’t necessarily mean that those meals included the celebration of the Lord’s Supper, or Eucharist (meaning “giving of thanks”), we have good reason to believe that it was included. It is unlikely, however, that Christians outside of Jerusalem met together daily; most worked and were scattered throughout various cities. They did meet once a week (1Co 16:2) and probably ate the Lord’s Supper at those meetings (Ac 20:7; cf. 1Co 11:17–20; Jude 12).
The diversity of practice within the New Testament may suggest that the Lord’s Supper was celebrated differently in different cultures, though all Christians were expected to preserve its central meaning. If the earliest Christians celebrated the Lord’s Supper daily and later Christians celebrated it weekly, it clearly is an important part of the life of the church. At the same time, Scripture seems concerned less by how often we celebrate the Lord’s Supper and more that we observe it and that we do so with clean hearts.
What exactly is eating and drinking in an unworthy manner? (11:27)
It is eating and drinking in such a way that other believers are excluded. Paul said that for the Corinthians to use the church’s love feast to divide the church was to use it unworthily (vv. 20–22, 33–34).
Can people become sick and die because of improperly taking communion? (11:30)
Paul said that improperly taking communion is a serious offense (vv. 27–29). According to Jesus (Jn 5:2–14), Luke (Ac 5:1–11) and Paul (here), sin can lead to illness or death. But we should remember that not all illnesses and deaths are the result of sin (Jn 9:1–3). Certainly Job’s illness was not the result of his sin (Job 1:8, 2:3–10; 42:7).
How can we identify our spiritual gifts? (12:1–11)
Every believer has been blessed with at least one spiritual gift (a God-given ability to be used in building up the body of Christ). See the article What are spiritual gifts? (1Co 12:1–31). But how can we discover what our gifts are? Here are several guidelines that will prove helpful in answering this question:
• Learn: Scripture mentions dozens of spiritual gifts. In order to recognize the gifts in our lives, we should know what they are (Ro 12:6–8; Eph 4:11–12; 1Pe 4:10–11).
• Pray: We should go to God in prayer and ask him what our gifts are. We should remain open. God the Holy Spirit chooses our gifts (1Co 12:11), and he is able and willing to reveal them to us.
• Serve: We should not wait for God to tell us what our gifts are before we begin serving in ministry. As we get more involved, patterns will emerge that will give us a clue as to what our gifts are.
• Ask: We should go to other believers who know us well and ask them what they think our gifts are. It is hard to imagine God giving us gifts that no one else recognizes but us!
• Desire: We should ask ourselves, “What do I desire to do? What do I delight in doing for Christ? What am I passionate about in relation to fellow believers?” God has given us these passions and desires, and they are often another clue as to what our gifts may be.
What are spiritual gifts? (12:1–31)
Spiritual gifts are called spiritual because they come from the Spirit of God. In his letters, Paul provided three lists of spiritual gifts (vv. 8–10, 28; Ro 12:6–8; Eph 4:11). Since the lists are not identical, they appear as examples, not comprehensive lists, of spiritual gifts.
Though we might ask how spiritual gifts differ from natural talents, Paul was probably unconcerned about distinguishing between natural and spiritual abilities. To him all gifts, both “natural” and “supernatural,” come from God. Paul’s main concern was that people use their abilities to build up and strengthen the church. No wonder he was upset to learn that the Corinthians were misusing their spiritual gifts. Instead of building up the church, they were destroying it (1Co 3:3, 16–17).
Paul probably recognized all abilities that strengthen the church as spiritual gifts, even those that might be based on natural talent and developed by training. He spoke of gifts (e.g., teaching and hospitality) that can be based on innate abilities and improved through use. Nevertheless, Paul also recognized supernatural gifts that are given extraordinarily and spontaneously, such as for a particular need.
Was Paul saying that Christians aren’t able to curse? (12:3)
Paul was referring to two very specific ways of speaking. The first is public acceptance of Christ—calling on him as Lord. The second is verbal rejection of Christ—saying that since Jesus was crucified, he died as a guilty criminal under God’s curse (Dt 21:23). No one can receive Jesus (that is, take Jesus as Lord) without the Spirit’s aid. Likewise, no one calls Jesus dead and cursed if they are speaking by the Spirit’s guidance.
Aren’t spiritual gifts for our own good too? (12:7)
Yes, every member of the body of Christ has been given some spiritual gift that is an evidence of the Spirit’s working in his or her life. But all the gifts are intended to build up the members of the Christian community (1Pe 4:10–11). They are not to be used for selfish advantage, as some in the Corinthian community apparently were doing.
Are Christians today still given miraculous powers and the gift of prophecy? (12:10)
This question is answered differently by Christians. Some say that in the early days of the church’s mission, God used miraculous powers, prophecy and tongues as signs to authenticate the gospel message (14:20–25; Ac 10:44–48), but now these gifts are no longer needed. Others say that these gifts are not only for authentication (which is still needed) but are also to help the church. They say that 1 Corinthians 13:8–10 implies that these gifts will operate until the Lord’s return. See What makes the gift of prophecy so important? (14:1) and the article Does God speak through prophets today? (13:1–14:40).
Why are the seemingly weaker parts of the church body indispensable? (12:22)
Paul used the human body as a metaphor. Those parts that don’t receive public recognition—the private, covered parts (especially the internal organs)—are nonetheless needed for the body’s health. Likewise, the church needs all its members. Teachers, for instance, may be publicly recognized, but without the work of the janitor, the church would become filthy and all the members would be affected. The seemingly stronger parts, Paul insisted, should not belittle or overlook the seemingly weaker parts.
Are apostles and prophets still functioning in the church today? (12:28)
There is agreement that, at the least, the gifts of apostles and prophets are present with us today in the form of leadership and teaching. Beyond that, many believe that spiritual gifts and offices—such as prophet and apostle—can still benefit the church today. Others say that certain gifts became unnecessary and ceased when the New Testament was completed.
What are the greater gifts? (12:31)
Someone who speaks in a tongue edifies himself (14:4), and his message is not helpful to others (14:2), since they cannot understand it (14:9–11). Thus, gifts of revelation, knowledge, prophecy and instruction are greater gifts (14:6), since people can hear, understand and be helped through them. See What makes the gift of prophecy so important? (14:1).
Does God speak through prophets today? (13:1–14:40)
The Old Testament prophets were primarily the preachers of their day; they engaged more in the “forthtelling” of God’s Word than in the foretelling of the future. In 1 Corinthians 13–14, Paul equated the gift of prophecy with preaching, exhorting and edifying believers, not foretelling the future.
Today, anyone can interpret predictions in the Bible through preaching or proclamation, but that isn’t the kind of prophecy that claims special revelation. We should be wary of those who claim special knowledge about the future. Church history has shown that such individuals may easily distort the key emphases of the Bible and the person and work of Jesus Christ. Their claims should be measured carefully against Scripture as well as the unfolding of events in time. Many end-times “prophets” have been proven false by Christ’s delay. See the article How can we know if a person is a true prophet? (Isa 44:25–26).
What does love have to do with spiritual gifts? (13:1–3)
Everything! If we have spiritual gifts but no love, the gifts are useless. Love is a fruit (not a gift) of the Spirit (Gal 5:22). It is love that unifies the church. The gifts of the Spirit are like tools that accomplish the purpose of love: building up the body. Love controls the use of gifts; they are not to divide the church, nor are they to be used to gain personal recognition. When we use our gifts with love, our gifts are of genuine service to the church.
When will prophecies, tongues and knowledge come to an end? (13:8–12)
Only after we have received full revelation: now we see poorly; then we will know fully (v. 12). Some believe this full knowledge refers to the completed text of the New Testament—that when the Bible was finished, the revelation gifts of the Spirit ceased to function. Others say that though we have the complete Scriptures, we do not yet know fully. They believe Paul was speaking of a time yet to come, when everything that is in part disappears (v. 10). They say Paul’s conviction that he would one day know fully (v. 12) suggests a time to come when he would be in the presence of God in heaven. Whether this refers to death or when all believers are resurrected is not clear.
What does it mean to know fully? (13:12)
All that can be said is that we will know as much as redeemed and perfected human beings can know. We will certainly know more than what is possible to know or express now. To know fully means to reach the limits of what it means to be redeemed for eternity in the presence of God.
What makes the gift of prophecy so important? (14:1)
Prophecy is a message that strengthens, encourages or comforts the church (v. 3). Since Paul placed a premium on strengthening the church, he valued prophecy highly. Prophecy is understandable to the mind (unlike a tongue that is not interpreted). Prophecy is not just the foretelling of future events. In fact, predicting the future is only a small part of prophecy in the Bible. Like Old Testament prophecy, New Testament prophecy was intended to challenge and strengthen the church. People see various expressions of prophecy in preaching, teaching, spontaneous exhortations and so forth. These activities involve forthtelling, not foretelling. See the article Does God speak through prophets today? (13:1–14:40).
How does the gift of tongues edify the speaker? (14:2–4)
The person who speaks in a tongue speaks to God. So the speaker edifies himself or herself with this gift of the Holy Spirit, gaining in a supernatural way greater assurance of God’s love and power. In a related way, the church can be edified by an utterance in tongues—just as by a prophecy—if it can be interpreted for the congregation (v. 5). Some things that are real are beyond the rational mind. A similar passage, for instance, says that the Spirit communicates our needs to God through wordless groans that cannot be expressed in ordinary speech (Ro 8:26).
Why did Paul wish that everyone would speak in tongues? (14:5)
Paul wasn’t promoting tongues over other gifts, but he was affirming its legitimacy in worship as long as it is correctly used (v. 13). Paul himself spoke in tongues (v. 18), but he preferred the gift of prophecy, since all could readily understand the message.
Was Paul engaging in spiritual one-upmanship? (14:18)
Yes. Paul was skillful in using rhetoric. Here he was outdoing his Corinthian opponents on their own terms. They bragged about speaking in tongues; Paul (perhaps with “tongue in cheek”) claimed that he spoke in tongues even more. But he emphasized that it would be even better if they could prophesy. In a similar manner, Paul later confronted boasters with his own boasting—only to conclude that all boasting is futile and beside the point (2Co 11:1–12:21).
How are tongues a sign for unbelievers? (14:20–25)
This is a difficult passage. It hinges on the word sign. There is a tendency to read sign as something positive, a promising or appealing message. But it also can mean a portent of judgment (e.g., Isa 20:3). Tongues may be a sign of judgment to unbelievers because only believers have the gift of tongues.
Should Christians follow these directions in church services today? (14:26–35)
These directions should be followed, but not all the directions are equally applicable. For example, in verse 26 Paul described what was already happening in the Corinthian church; he mentioned the elements that made up the worship service but did not give any particular order of the service. In verses 27–30 he gave directions based on things that might happen (tongues, prophecy) in the Corinthian church. But his command can only be followed by Christians who believe that tongues and prophecy are gifts that are still operative in the church today. The most directly relevant command is the goal he set: all of these things must be done for the strengthening of the church (v. 26). See Are Christians today still given miraculous powers and the gift of prophecy? (12:10).
Why didn’t Paul allow women to speak in church? (14:34–35)
Paul did allow women to speak in church. In fact, he permitted women to pray and prophesy (11:5). Various attempts to accommodate 11:5 and 14:34–35 have been proposed: (1) Verses 34–35 of chapter 14 were added by a scribe after Paul. (2) Women prophesied only outside the meetings. (3) Paul forbade indiscreet speech by women. (4) Paul was quoting opponents but not endorsing their teaching. (5) Women (and men) could prophesy, but only men could judge (weigh carefully, 11:29) the prophecy. (6) Women were forbidden to ask disruptive questions in church since they were less educated. (7) Paul urged the church to respect cultural practices regarding women in public so the church could remain effective in reaching people for Christ. See Should women be silent in the church today? (14:34–35; above).
Should women be silent in the church today? (14:34–35)
Some believe this passage affirms a God-ordained order that is to be the basis for administration and authority. In this view, gender-based role distinctions in the church are consistent with Paul’s command that wives submit to their husbands in the home (Eph 5:22) and in the church (1Co 14:34; 1Ti 2:11–12), regardless of one’s particular culture. Others think Paul was being sensitive to the social order specific to Corinth. Still others have suggested that Paul was not forbidding women from speaking altogether (cf. 1Co 11:5) but was trying to curtail the disruptive practices of particular individuals. And a few have speculated that Paul was again quoting one of several Corinthian slogans with which he disagreed (cf. 6:12; 10:23). In any case, Paul was clearly forbidding the disorderly speaking indicated in these verses. See Do Christians have the right to do anything? (6:12) and the articles Why didn’t Paul allow women to speak in church? (14:34–35).
Yes, if that “faith” is merely an intellectual assent to the facts of the gospel or a shallow, emotional response that is soon forgotten. Paul was stating the importance of a sincere commitment to the risen Savior. To have believed in vain is part of a rhetorical argument that if Christ was not raised from the dead, our faith is groundless. The resurrection, to Paul’s way of thinking, vindicated Jesus and his message. Faith would be futile without it.
When did Jesus appear to 500 people after the resurrection? (15:6)
No one can say exactly. Some think this may refer to the time when Jesus met his disciples in Galilee (Mt 28:10, 16–20). Others assume that all those who saw Jesus resurrected would have gathered in Jerusalem, as he had instructed (Ac 1:4). But since only about 120 were there before Pentecost (Ac 1:15), they say Christ must have appeared to the 500 sometime after Pentecost.
What is an abnormally born person? (15:8)
This metaphor is ambiguous. The term could refer to a miscarriage—suggesting that Paul did not come to be an apostle by conventional means. Or it may refer to a pregnancy going beyond the normal term; therefore, Paul would be the last apostle, born past the due date. Some think Paul used the term as a figure of speech meaning an illegitimate birth, perhaps answering critics who charged him with being an “illegitimate” apostle because he was not a part of the original group of apostles.
Why is Adam always blamed for the sin when Eve ate first? (15:21–22)
Adam was created first and is regarded as the representative of the human race (Isa 43:27; Ro 5:12). Furthermore, Adam was not deceived in the same way that Eve was (1Ti 2:14), giving greater gravity to his sin.
How will all be made alive? (15:22)
Paul was not suggesting universal salvation here (that all will be saved). Though every human being (those in Adam) faces physical death because of sin, every believer (those in Christ) can anticipate eternal life because of the resurrection. See If everyone died because of Adam’s sinfulness, is everyone saved because of Christ’s sinlessness? (Ro 5:18–19).
How will Christ destroy all dominion, authority and power? (15:24)
Presumably, this means the same sort of forces that Paul referred to elsewhere (Ro 8:38–39; Eph 6:12; Php 2:10): spiritual beings and powers over which Christ will assert his lordship when he comes again. Paul didn’t say exactly how this will happen. His concern was to emphasize that Christ is greater than all the forces of the enemy.
Is Jesus subordinate to the Father? (15:28)
Yes. Writing from the context of the Jewish understanding of God, Paul was upholding the uniqueness and singularity of God by pointing to the subordination of Jesus to the Father. Paul spoke of Jesus both as being subject to the Father and as having the rights and status of deity (8:6). On the whole, the Bible shows the Father and the Son to be equal in being, though the Son is subordinate in function, or relationship. See the article How can we understand the Trinity? (Mt 3:16–17).
Who was being baptized for the dead? (15:29)
One view (among many for this verse) is that some Corinthian believers were worried about the salvation of believers who had died without being baptized, so they were baptized in proxy for the dead. Why did Paul recognize the practice—almost appearing to endorse it? It seems he was revealing an inconsistency in their logic. If they didn’t believe in the future resurrection, then there was no point in their proxy baptisms. Paul was not sanctioning the practice; he was simply using the behavior of his opponents to make a persuasive point.
How did Paul survive his fight with wild beasts in Ephesus? (15:32)
More than likely, the image of wild beasts is a metaphor for Paul’s human opponents in Ephesus. Wicked people were commonly labeled wild beasts—the same sort of opponents Paul faced in Corinth. He survived such opponents wherever he encountered them by persevering in his confidence in the resurrection.
What do we have to look forward to? (15:35–57)
We look forward to Christ’s victory, the ultimate defeat of death and sin. Then we will be given imperishable (v. 42), immortal (v. 54) and spiritual (v. 44) bodies. Paul emphasized bodies, not just spirits, because bodies are an integral part of personhood. The Hebrew and Jewish tradition esteemed the physical creation—while the Greeks disdained physical matter as evil—and hoped for the renewal of that creation. By Paul’s time, this understanding had developed into a strong expectation of a resurrection and of resurrection bodies.
Paul provided no timetable—here or elsewhere—for when that resurrection will occur. Neither did he clearly answer questions about what happens to the soul after death and before the resurrection. What is clear is that he did not expect resurrection bodies to be given individually, as each person dies. Instead, all will be given their resurrection bodies at one time when Christ returns.
What will our resurrected bodies be like? (15:42–58)
Scripture gives the following hints regarding our resurrected bodies: (1) Although they will be physical—after Jesus’ resurrection, he ate (Lk 24:43) and his disciples touched him (1Jn 1:1)—they will not be subject to decay, humiliation or weakness (1Co 15:42–43). (2) They will be recognizable and similar to our old bodies. For example, Jesus had scars after his resurrection (Jn 20:24–29). (3) They will be spiritual (1Co 15:44)—characterized not by sin but by the work of God’s Spirit. (4) They will be like Jesus’ glorious body (Php 3:21)—new and eternal (2Co 5:1–5).
Jesus is the last Adam. The first Adam, as the first human, represented all humanity (Isa 43:27; Ro 5:12–19). But since the fall (Ge 3:1–19), sin, weakness and death characterize all those who are associated with Adam, that is, in Adam (1Co 15:22). Christ, as the last Adam, does not simply improve matters; he reverses the destruction Adam brought, giving the Spirit, life and resurrection to those associated with Christ, that is, in Christ (v. 22; see vv. 48–49). See How will all be made alive? (15:22).
What is the last trumpet? (15:52)
The last trumpet is a common image found in Jewish literature dealing with the end times. Figuratively speaking, it is the trumpet that is blown to herald the Lord’s return and to announce judgment. There are similar references to trumpets in 1 Thessalonians 4:16; Revelation 8:2; 11:15.
Why did Paul want the Corinthians to collect gifts for God’s people in Jerusalem? (16:1–4)
Paul made it clear that Gentiles owe a great debt to the Jews—the debt of their very salvation (Ro 11:1–32; 15:25–27; 2Co 8:1–9:15). So gifts of this sort symbolized gratitude to the “mother church” in Jerusalem. But there is also evidence that there was a severe famine in the area around Jerusalem at this time, and this collection was intended to help meet their needs.
What do Paul’s personal words reveal about the early church? (16:10–19)
God was coming to real people in real-life situations. Paul wrote specific instructions to the Corinthian church about the issues of their day. The authenticity these words add to Paul’s letters increases the drama and impact of his letters; because they were written to real people in the real world, they have meaning for us as well.
Why did a church meet in Aquila and Priscilla’s house? (16:19)
Throughout the first two centuries after Jesus’ death and resurrection, Christian churches owned no buildings; consequently, they met in homes (Ac 2:46, 5:42; Col 4:15; Phm 2). Aquila and Priscilla apparently had some wealth and could afford a large home. Later, when Paul wrote his letter to the Romans, a church was meeting in their home in that city (Ro 16:3–5).
Why curse those who do not love the Lord? (16:22)
This difficult verse includes a play on words: anathema (meaning “be accursed, cut off from God”) is placed immediately beside Maranatha (“Come, Lord!”). This is a curse based on God as witness to the unbeliever’s essential lack of love and obedience to God (cf. Gal 1:8–9). Paul was not presenting a carefully developed theology on salvation and damnation. Still, he saw humanity in the end divided between those who love the Lord and those who don’t. These two words forcefully express that reality.