The First Epistle of Paul to the Corinthians
1Co 1:11a called Rom. 1:1
An apostle is a sent one. Paul was such a one, not self-appointed but called by the Lord. His apostleship was authentic (9:1-5; 2 Cor. 12:11-12; cf. 2 Cor. 11:13; Rev. 2:2), having the authority of God’s New Testament administration (2 Cor. 10:8; 13:10). Based on this position with this authority the apostle wrote this Epistle, not only to nourish and build up the saints in Corinth but also to regulate and adjust the church there.
1Co 1:12b will 2 Cor. 1:1; Eph. 1:1; 2 Tim. 1:1
The will of God is His determination for the carrying out of His purpose. Through this will Paul was called to be an apostle of Christ. Paul’s assertion here strengthened his apostolic position and authority.
1Co 1:13 Sosthenes
Sosthenes here was probably not the same Sosthenes as in Acts 18:17, because this Epistle was written in Ephesus (16:8) not long after the apostle left Corinth, where the other Sosthenes was a ruler of the synagogue when Paul was persecuted there. This Sosthenes, as a brother in the Lord, must have gone out together with the apostle for the ministry. The mentioning of him here strengthened Paul’s apostleship and points out the principle of the Body.
1Co 1:21a church 1 Cor. 4:17; 6:4; 7:17; 10:32; 11:16, 18, 22; 12:28; 14:4, 5, 12, 19, 23, 28, 33, 34, 35; 15:9; 16:1, 19; 2 Cor. 1:1; Acts 8:1; 13:1; Rev. 1:11
The church of God! Not the church of Cephas, of Apollos, of Paul, or of any practice or doctrine, but of God. In spite of all the division, sin, confusion, abusing of gifts, and heretical teaching in the church in Corinth, the apostle still called it “the church of God” because the divine and spiritual essence which makes the assembled believers the church of God was actually there. Such a spiritual address by the apostle was based on his spiritual view in looking upon the church in Christ. Such a simple address alone should have eliminated all the division and confusion in both practice and doctrine.
1Co 1:22 in
The church is constituted of the universal God, but it exists on earth in many localities, one of which was Corinth. In nature the church is universal in God, but in practice the church is local in a definite place. Hence, the church has two aspects: the universal and the local. Without the universal aspect, the church is void of content; without the local aspect, it is impossible for the church to have any expression and practice. Hence, the New Testament stresses the local aspect of the church also (Acts 8:1; 13:1; Rev. 1:11; etc.).
1Co 1:2b Corinth Acts 18:1; 19:1
1Co 1:23 to
To the church of God equals to those who have been sanctified in Christ Jesus. This strongly indicates that the church is a composition of the saints and that the saints are the constituents of the church. The two should not be considered separate entities. Individually, we are the saints; corporately, we are the church.
1Co 1:24c sanctified 1 Cor. 1:30; 6:11; 1 Pet. 1:2
I.e., made holy, separated unto God for the fulfillment of His purpose. See note 23 in Rom. 1.
1Co 1:25 in
In Christ means in the element and sphere of Christ. Christ is the element and sphere that separated us, made us holy, unto God when we believed into Him, that is, when we were brought into an organic union with Him through our faith in Him.
1Co 1:26d called 1 Cor. 1:9, 24; Rom. 1:7; 2 Tim. 1:9
The believers in Christ are the called saints, not called to be saints. This is a positional matter, a sanctification in position with a view to sanctification in disposition. See note 192 in Rom. 6.
1Co 1:27 with
Not and but with all those who call upon the name of our Lord Jesus Christ in every place. This indicates (1) that a local church, such as the church in Corinth, is composed only of those believers in that locality, not of all believers in every place, and (2) that this Epistle was intended not only for the believers in that one church in Corinth but for all believers in every place. This Epistle is for all believers of whatever place or time.
1Co 1:28e call Acts 2:21; 9:14, 21; Rom. 10:12-13; 2 Tim. 2:22
To call upon the name of the Lord implies to believe into Him (Rom. 10:14). All believers in the Lord should be His callers (Acts 9:14, 21; 22:16). We have been called to call, called by God to call upon the name of the Lord Jesus.
1Co 1:29f theirs Col. 1:12; S.S. 2:16; 6:3; cf. Gal. 3:28
Christ as the all-inclusive One belongs to all believers. He is our allotted portion given to us by God (Col. 1:12). The apostle added this special phrase at the end of this verse to stress the crucial fact that Christ is the unique center of all believers in whatever place or situation. In this Epistle the apostle’s intention was to solve the problems among the saints in Corinth. For all the problems, especially the matter of division, the only solution is the all-inclusive Christ. We have all been called into the fellowship of, the participation in, Him (v. 9). All believers should be focused on Him, not being distracted by any gifted person, any overstressed doctrine, or any particular practice.
1Co 1:41 based
The apostle’s giving of thanks to God for the Corinthian believers was based on the grace of God given to them in Christ, not on their condition in themselves.
1Co 1:4b grace 1 Cor. 15:10; 2 Cor. 12:9; Rom. 5:2, 15, 17, 20, 21; Titus 2:11-12
1Co 1:5a enriched cf. 2 Cor. 9:11
1Co 1:51 utterance
Gk. logos, i.e., word; the word that gives utterance to the thought formed in the mind. The word of the gospel preached by the apostle conveys the thought of God to our understanding. Hence, the word is the expression, the utterance, of the divine thought. Knowledge is the apprehension, the realization, of what is conveyed and uttered in the word. The Corinthian believers were enriched by the grace of God in all utterance of the divine thought concerning Christ and in all apprehension and realization in knowing Christ.
1Co 1:5b knowledge 2 Cor. 8:7; Rom. 15:14
1Co 1:61a testimony 1 Tim. 2:6; 2 Tim. 1:8; 2 Thes. 1:10; Rev. 1:2, 9
This was the preaching of Christ by the apostle, not merely with objective doctrines but with subjective experiences, as a witness bearing a living testimony of Christ. Such a testimony of Christ was confirmed within and among the Corinthian believers by their being enriched in Christ, as mentioned in vv. 4 and 5.
1Co 1:62 in
Or, among.
1Co 1:71a gift Acts 2:38; 10:45; 11:17; Rom. 1:11; 5:15, 17; 6:23; 11:29; cf. 1 Cor. 12:4, 9, 28; Rom. 12:6; 2 Cor. 9:15
Gift here refers to the inward gifts issuing from grace, such as the free gift of eternal life (Rom. 6:23) and the gift of the Holy Spirit (Acts 2:38) as the heavenly gift (Heb. 6:4). It does not refer to the outward, miraculous gifts, such as healing, speaking in tongues, etc., mentioned in chs. 12 and 14. All the inward gifts are constituents of grace. They are the initial things of the divine life that are received of grace. All these need to grow (3:6-7) to their full development and maturity. The Corinthian believers were not lacking in the initial gifts in life, but they were desperately short of the growth in life. Hence, however much they had been initially enriched in grace, they were still infants in Christ, soulish, fleshly, and even fleshy (2:14; 3:1, 3).
1Co 1:72b revelation Luke 17:30; Heb. 9:28; 2 Tim. 4:1; Titus 2:13
Referring to the Lord’s second coming. To await the appearing of the Lord is a normal sign of true believers.
1Co 1:81 Who
Referring to God in v. 4. The very God who has initially given us grace will also confirm us until the end.
1Co 1:82a confirm Rom. 16:25; 1 Pet. 5:10
This indicates that after the initial receiving of grace, we the believers need to grow in life.
1Co 1:8b unreprovable 1 Thes. 3:13; Col. 1:22
1Co 1:83c day 1 Cor. 3:13; 5:5; 2 Cor. 1:14; Phil. 1:6
See note 164 in Phil. 2.
1Co 1:91 God
This word is a continuation of v. 8, strengthening the thought with the assurance of God’s faithfulness. In His faithfulness God will confirm the believers until the end, making them unreprovable in the day of the Lord’s return.
1Co 1:9a faithful 1 Cor. 10:13; 1 Thes. 5:24; 2 Thes. 3:3; Heb. 10:23; Deut. 7:9; Isa. 49:7
1Co 1:9b called Rom. 8:28; Heb. 3:1; Eph. 1:18; 4:4; 1 Pet. 5:10
1Co 1:92 into
[ par. 1 2 ]
1Co 1:92 [1] I.e., to partake of the fellowship of the union with God’s Son, Jesus Christ, and of the participation in Him. God has called us into such a fellowship that we may enjoy Christ as our God-given portion. This word, like the word in v. 2 concerning Christ’s being theirs and ours, stresses again the crucial fact that Christ is the unique center of the believers for the solving of the problems among them, especially the problem of division.
1Co 1:92 [2] This book unveils to us that the very Christ, into whom we all have been called, is all-inclusive. He is the portion given to us by God (v. 2). He is God’s power and God’s wisdom as righteousness, sanctification, and redemption to us (vv. 24, 30). He is the Lord of glory (2:8) for our glorification (2:7; Rom. 8:30). He is the depths (deep things) of God (2:10). He is the unique foundation of God’s building (3:11). He is our Passover (5:7), the unleavened bread (5:8), the spiritual food, the spiritual drink, and the spiritual rock (10:3-4). He is the Head (11:3) and the Body (12:12). He is the firstfruits (15:20, 23), the second man (15:47), and the last Adam (15:45); and as such He became the life-giving Spirit (15:45) that we may receive Him into us as our everything. This all-inclusive One, with the riches of at least twenty items, God has given to us as our portion for our enjoyment. We should concentrate on Him, not on any persons, things, or matters other than Him. We should focus on Him as our unique center appointed by God, that all the problems among the believers may be solved. It is into the fellowship of such a One that we have been called by God. This fellowship of God’s Son became the fellowship that the apostles shared with the believers (Acts 2:42; 1 John 1:3) in His Body, the church, and should be the fellowship that we enjoy in partaking of His blood and His body at His table (10:16, 21). Such a fellowship, which is carried out by the Spirit (2 Cor. 13:14), must be unique because He is unique; it forbids any division among the members of His unique Body.
1Co 1:9c fellowship 1 John 1:3, 7; 2 Cor. 13:14; Acts 2:42; cf. 1 Cor. 10:16
1Co 1:101a name Acts 2:38; 8:16; 19:5; cf. 1 Cor. 1:13, 15
With this verse the apostle began to deal with the divisions among the Corinthians. First, he besought them through the name of our Lord, which is the name above all names (Phil. 2:9) and should be the unique name among all His believers. However, the divisive Corinthians ranked the names of Paul, Apollos, and Cephas with the name of Christ, just as Peter on the mount of transfiguration ranked Moses and Elijah with Christ (Matt. 17:1-8). To keep the oneness in the Lord and to avoid divisions, we need to uplift and exalt the unique name of our Lord by dropping all names other than this highest name.
1Co 1:102b speak Rom. 15:6
Because of their different speakings in their strife, which were condemned by the apostle in vv. 11-12.
1Co 1:103c divisions 1 Cor. 11:18-19; Gal. 5:20; Titus 3:10; 1 Cor. 1:11; 3:3
In this Epistle the apostle dealt with eleven problems among the believers in Corinth. The first was the matter of division. Division is nearly always the leading problem, bringing in all other problems among believers. It may be considered the root of the problems among believers. Hence, in dealing with all the problems in the church at Corinth, the apostle’s axe first touched the root, that is, the divisions among the believers there. The first virtue of the believers’ walk that is worthy of God’s calling is the keeping of the oneness of the Spirit in the Body of Christ (Eph. 4:1-6).
1Co 1:104 attuned
The same word in Greek that is translated mending in Matt. 4:21. It means to repair, to restore, to adjust, to mend, making a broken thing thoroughly complete, joined perfectly together. The Corinthian believers as a whole were divided, broken. They needed to be mended in order to be joined perfectly together that they might be in harmony, having the same mind and the same opinion to speak the same thing, that is, Christ and His cross (vv. 17-18, 22-24; 2:2).
1Co 1:10d same Rom. 15:5; Phil. 2:2; 4:2
1Co 1:105e opinion 1 Cor. 7:25, 40
Or, judgment.
1Co 1:111 Chloe
A female name; hence, a sister in the Lord.
1Co 1:11a strifes 1 Cor. 3:3; Phil. 1:15; Gal. 5:20; 1 Cor. 1:10
1Co 1:121a I 1 Cor. 3:4
This is exactly the same as saying “I am a Lutheran,” “I am a Wesleyan,” “I am a Presbyterian,” “I am an Episcopalian,” “I am a Baptist,” etc. All such designations should be condemned and rejected. They can be eliminated and terminated only by taking Christ as the unique center among all the believers.
1Co 1:12b Paul 1 Cor. 3:5
1Co 1:12c Apollos 1 Cor. 3:5, 6; Acts 18:24; 19:1; Titus 3:13
1Co 1:12d Cephas 1 Cor. 3:22; 9:5; 15:5; John 1:42; Gal. 2:8-9, 11, 14
1Co 1:122 Christ
To say “I am of Christ” in the way of excluding the apostles and their teachings or of excluding other believers is as divisive as to say “I am of” this or that.
1Co 1:131 Christ
Christ is unique and is not divided. This unique and undivided Christ, taken as the unique center among all the believers, should be the termination of all divisions.
1Co 1:13a divided cf. Eph. 4:4-6; Gal. 3:28
1Co 1:132 crucified
The One who was crucified for us should be the One to whom all the believers belong. This surely is Christ, not anyone else. All believers were baptized into the name, that is, into the person, of the crucified and resurrected Christ, issuing in an organic union with Him. His unique name and unique person cannot be replaced by the name and person of any of His servants.
1Co 1:13b baptized cf. Matt. 28:19; Acts 2:38; 8:16; 19:5
1Co 1:14b Gaius Rom. 16:23; cf. Acts 19:29; 20:4; 3 John 1
1Co 1:16a Stephanas 1 Cor. 16:15, 17
1Co 1:171 send
The apostle Paul was sent not to baptize people in a formal way but to preach the gospel, ministering Christ to others for the producing of the church as an expression of Christ to be the fullness of God (Eph. 1:23; 3:19).
1Co 1:172a wisdom 1 Cor. 2:1, 4, 13
Referring to philosophical speculations.
1Co 1:173b cross 1 Cor. 2:2; Gal. 3:1; 5:11; 6:12, 14
The cross of Christ is the center in the accomplishment of God’s New Testament economy, which is to have a church produced through the redemption of Christ. Paul preached Christ crucified (v. 23; 2:2; Gal. 3:1) and boasted in the cross of Christ (Gal. 6:14). He did not preach the law with circumcision, which the Jews and some of the Jewish believers fought for (Gal. 3:11; 5:11; 6:12-13), nor the philosophy that was promoted by the Greeks and some of the Gentile believers (Col. 2:8, 20). The cross of Christ abolished the ordinances of the law (Eph. 2:15; Col. 2:14), and we the believers have died to philosophy, an element of the world (Col. 2:20). But Satan instigated the Judaizers and the Greek philosophers to preach their “isms” of worldly wisdom that the cross of Christ might be made void. The apostle Paul was alert in this matter. In dealing with the divisions among the Corinthian believers, which came mainly from the background of Jewish religion and Greek philosophy, the apostle stressed Christ and His cross. When Christ is taken to replace religious opinions and philosophical wisdom, and when His cross is working to deal with the flesh attached to any background, divisions will be terminated. The exaltation of natural preference and human wisdom cannot stand before Christ and His cross.
1Co 1:181a word 1 Cor. 1:23
The same word in Greek that is translated utterance in v. 5 (see note there). The word of the cross is the utterance, the speaking, the preaching, of the cross. Such preaching is despised and considered foolishness by those who are perishing, but it is honored and received as the power of God by us who are being saved. In his ministry Paul stressed the cross as the center of God’s salvation (Gal. 2:20; 3:1; 5:11, 24; 6:14; Eph. 2:16; Phil. 2:8; 3:18; Col. 2:14).
1Co 1:18b perishing 2 Cor. 2:15; 4:3
1Co 1:18c foolishness 1 Cor. 1:21, 23, 25; 2:14; 4:10
1Co 1:18d saved 1 Cor. 15:2; Acts 2:47
1Co 1:18e power 1 Cor. 1:24; 2:5; Rom. 1:16
1Co 1:191b wise Job 5:12-13; Jer. 8:9; 49:7; Matt. 11:25
Referring in particular to the philosophical Greeks in Corinth, who considered themselves wise and prudent in holding to their philosophical wisdom. The apostle desired that they leave their philosophy and take the crucified Christ instead.
1Co 1:20a wise Isa. 19:12; 1 Cor. 1:26
1Co 1:201b scribe Matt. 23:2, 13
Like the wisdom of the scribes in Isa. 33:18, the wisdom of the Jewish scribes, who rejected the word of the cross, was considered futile by Paul.
1Co 1:20c this 1 Cor. 2:6, 8; 3:18-19
1Co 1:20d foolish Isa. 44:25; Rom. 1:22; 1 Cor. 3:18-19
1Co 1:211 was
Or, thought well.
1Co 1:21a foolishness 1 Cor. 1:18
1Co 1:212 preaching
I.e., the thing preached.
1Co 1:21b save Acts 16:31
1Co 1:221a signs Matt. 12:38; 16:1
A sign is a miraculous token (Matt. 12:38-39) given to substantiate what is preached. Religion needs signs, and the Jews continually required them. Wisdom pertains to philosophy and was constantly sought by the Greeks.
1Co 1:23a preach 1 Cor. 1:18
1Co 1:231 Christ
Christ crucified—weak, despised, and rejected—was a stumbling block to the miracle-seeking religious Jews and foolishness to the wisdom-seeking philosophical Greeks, yet this Christ was just the One they both needed to solve all their problems dealt with in this book.
1Co 1:23b crucified 1 Cor. 2:2; Gal. 3:1
1Co 1:23c stumbling Isa. 8:14; Rom. 9:32-33; 1 Pet. 2:8; Luke 2:34
1Co 1:23d foolishness 1 Cor. 1:18
1Co 1:241 those
Referring to those who were chosen by God in eternity (Eph. 1:4) and who believed in Christ in time (Acts 13:48).
1Co 1:24a called 1 Cor. 1:2; Rom. 8:28
1Co 1:242c power 1 Cor. 1:18
The crucified Christ preached by the apostles is the power of God and the wisdom of God. Wisdom is for planning, purposing; power is for carrying out, accomplishing, what is planned and purposed. In God’s economy Christ is both.
1Co 1:24d wisdom 1 Cor. 1:30; Col. 2:3; Matt. 11:19
1Co 1:25a foolishness 1 Cor. 1:18, 21, 23; 2:14
1Co 1:26a wise Matt. 11:25
1Co 1:261 wellborn
Or, highborn, noble; i.e., born of a noble or royal family. The church of God is composed not mainly of the upper class but of the lowborn of the world and the despised. To appreciate the upper class is against God’s mind and is a shame to the church.
1Co 1:271a chosen Eph. 1:4; Rom. 9:11; James 2:5
God’s calling (vv. 24-26) is based on God’s choosing, God’s selection. Both are according to His purpose (Rom. 9:11; 2 Tim. 1:9). God’s choosing was ordained before the foundation of the world (Eph. 1:4); His calling is accomplished in time, to carry out His choosing. God’s calling and choosing are the initiation of the salvation of His predestinated people. We did not choose Him; He chose us. We did not call upon Him until He called us. He is the Initiator. All the glory should be to Him!
1Co 1:27b world 1 Cor. 1:20
1Co 1:281 lowborn
I.e., born of common people; in contrast to the wellborn in v. 26.
1Co 1:282 despised
Or, contemptible. The Greek word is of the same root as the word for counted as nothing in Mark 9:12.
1Co 1:283a are Rom. 4:17
I.e., are as if they have no existence. The lowborn and the despised are of no account in the world.
1Co 1:28b bring 1 Cor. 2:6
1Co 1:284 things
The repetition of God has chosen three times in vv. 27 and 28 unveils to us God’s sovereign dealing with the three kinds of people of the world mentioned in v. 26—the wise, the strong (the powerful), and the wellborn. The wellborn, “things which are,” are counted much in the world but are brought to nought by God in His economy.
1Co 1:291 So
This declares the reason for God’s particular favor in His choosing us, that is, that no flesh, no human being, may have any boast, any glory, before Him.
1Co 1:29a boast Jer. 9:23; Rom. 3:27; Eph. 2:9
1Co 1:301a of Rom. 11:36; 1 Cor. 8:6; 11:12
What we believers, as the new creation, are and have in Christ is of God, not of ourselves. It is God who put us in Christ, transferring us from Adam into Christ. It is God who made Christ wisdom to us.
1Co 1:30b in 1 Cor. 4:15; 2 Cor. 5:17; Rom. 8:1
1Co 1:30c wisdom 1 Cor. 1:24; 2:7; Col. 2:3
1Co 1:302d righteousness Jer. 23:5-6; 33:15-16; Phil. 3:9; Rom. 3:22; 2 Cor. 5:21
Christ became wisdom to us from God as three vital things in God’s salvation: (1) righteousness (for our past), by which we have been justified by God, that we might be reborn in our spirit to receive the divine life (Rom. 5:18); (2) sanctification (for our present), by which we are being sanctified in our soul, i.e., transformed in our mind, emotion, and will, with His divine life (Rom. 6:19, 22); and (3) redemption (for our future), i.e., the redemption of our body (Rom. 8:23), by which we will be transfigured in our body with His divine life to have His glorious likeness (Phil. 3:21). It is of God that we participate in such a complete and perfect salvation, which makes our entire being—spirit, soul, and body—organically one with Christ and makes Christ everything to us. This is altogether of God, not of ourselves, that we may boast and glory in Him, not in ourselves.
1Co 1:30e sanctification John 17:17, 19; Heb. 2:11
1Co 1:30f redemption Rom. 8:23; Eph. 4:30
1Co 1:31b boast 2 Cor. 10:17
1Co 2:11 excellence
Or, superiority. Paul came to Corinth not to display his excellent, superior speech or philosophical wisdom in announcing the mystery of God.
1Co 2:1b speech 1 Cor. 1:17; 2:4, 13
1Co 2:12c mystery Col. 1:26-27
Some ancient authorities read, testimony. What the apostle testified was the mystery of God, which is Christ as the embodiment of God and the church as the expression of Christ (Rom. 16:25-26; Col. 1:26-27; 2:2; 4:3; Eph. 3:4-6, 9).
1Co 2:21 not
The crucified Christ was the unique subject, the center, the content, and the substance of the apostle’s ministry. For this he did not determine to know anything but the all-inclusive Christ, and this One crucified, when he was going to minister the word of the testimony of God to the excellent-speech-exalting and wisdom-worshipping Greeks. What a determination! It should be a pattern to us all.
1Co 2:22 Jesus
Jesus Christ denotes the Lord’s person. This One crucified speaks of the example of the Lord’s living, action, work, and way, indicating His humiliation and abasement. In order to overturn the pride of the Greeks in their elevated wisdom, Paul did not refer here to the Lord’s resurrection in glory (Luke 24:26) and His ascension in exaltation (Acts 2:33, 36).
1Co 2:2b crucified 1 Cor. 1:23; Gal. 3:1; 6:14
1Co 2:31a weakness 1 Cor. 4:10; 2 Cor. 11:30; 12:5, 9, 10; 13:4, 9
Referring to the apostle’s physical weakness, which was due, perhaps, to his physical sufferings in his persecutions for the gospel. He did not display himself as a physically strong man while among the Greeks, who sought to be strong not only psychologically in their philosophies but also physically in their gymnastics.
1Co 2:32b fear 2 Cor. 7:15; Phil. 2:12; Eph. 6:5
Fear is the inward feeling; trembling is the outward appearance. The apostle was inwardly in fear of missing Christ in his ministry to the wisdom-seeking Greeks, and outwardly in trembling lest he be influenced by their prevailing aspiration for wisdom. By such fear and trembling he stood faithfully and steadfastly in his God-appointed ministry, according to the heavenly vision, avoiding any deviation. The religious Jews were proud of their traditional religion, and the philosophical Greeks were haughty in their worldly wisdom. In ministering Christ to both, the apostle was in fear and in much trembling. What a contrast between him and them!
1Co 2:4a speech 1 Cor. 1:17; 2:1, 13
1Co 2:41 persuasive
Persuasive words of wisdom issue from the human mind; demonstration of the Spirit comes forth from the spirit. The apostle’s speech and preaching were not from his mind with words of speculation but from his spirit with the release and exhibition of the Spirit and, hence, of power.
1Co 2:4b Spirit Rom. 15:19
1Co 2:4c power Col. 1:29; 1 Cor. 4:20; 2 Cor. 6:7; 1 Thes. 1:5
1Co 2:51 stand
Lit., be.
1Co 2:52 wisdom
The wisdom of men is the elementary philosophy; the power of God is the all-inclusive Christ (1:24).
1Co 2:5a power 2 Cor. 4:7; 13:4
1Co 2:6a full-grown Phil. 3:15; Heb. 5:14; 6:1; Eph. 4:13
1Co 2:6b wisdom 1 Cor. 1:20; 3:19; James 3:15
1Co 2:61c brought 1 Cor. 1:28
I.e., destroyed (the same word as in 1:28).
1Co 2:71 God’s
God’s wisdom is Christ (1:24), who is the hidden mystery (Col. 1:26-27), predestined, predesignated, and foreordained before the ages for our glory.
1Co 2:7a mystery Rom. 16:25-26; Eph. 1:9; 3:4, 5, 9; Col. 1:26-27; 2:2; 4:3
1Co 2:7b predestined Rom. 8:29-30; 9:23; Eph. 1:5, 11
1Co 2:72 before
I.e., in eternity.
1Co 2:7c ages Heb. 1:2 and note 5; 11:3
1Co 2:73d glory Rom. 8:21, 30; Col. 3:4; 1 Thes. 2:12; 1 Pet. 5:10; Heb. 2:10
Christ, who is the Lord of glory (v. 8). Christ is our life today (Col. 3:4) and our glory in the future (Col. 1:27). To this glory God has called us (1 Pet. 5:10), and into it He will bring us (Heb. 2:10). This is the goal of God’s salvation.
1Co 2:8b crucified 1 Cor. 2:2; Luke 24:20; Acts 2:23
1Co 2:8c Lord James 2:1; Psa. 24:7-10
1Co 2:9a Things Isa. 64:4; 52:15
1Co 2:91 eye
The sphere of what the eye can see is narrow; the sphere of what the ear can hear is broader; and the sphere of what the heart can realize is without limitation. God in His wisdom (that is, in Christ) has ordained and prepared for us many deep and hidden things, such as justification, sanctification, and glorification. All these the human eye has never seen, the human ear has never heard, and the human heart has never realized.
1Co 2:9b come Isa. 65:17
1Co 2:92 in
Lit., on, or upon.
1Co 2:9c prepared cf. Matt. 25:34
1Co 2:93d love James 1:12; 2:5; 1 Cor. 8:3; Exo. 20:6; Matt. 22:37; 1 John 4:21
To realize and participate in the deep and hidden things God has ordained and prepared for us requires us not only to believe in Him but also to love Him. To fear God, to worship God, and to believe in God (that is, to receive God) are all inadequate; to love Him is the indispensable requirement. To love God means to set our entire being—spirit, soul, and body, with the heart, soul, mind, and strength (Mark 12:30)—absolutely on Him, that is, to let our entire being be occupied by Him and lost in Him, so that He becomes everything to us and we are one with Him practically in our daily life. In this way we have the closest and most intimate fellowship with God, and we are able to enter into His heart and apprehend all its secrets (Psa. 73:25; 25:14). Thus, we not only realize but also experience, enjoy, and fully participate in these deep and hidden things of God.
1Co 2:101a revealed Matt. 11:25; 13:11; 16:17; Gal. 1:12; Eph. 3:3, 5; Rev. 1:1
Different from taught. To be taught is related to our mind; to have something revealed to us is related to our spirit. To realize the deep and hidden things God has prepared for us, our spirit is more necessary than our mind. When our entire being becomes one with God through loving Him in intimate fellowship, He shows us, in our spirit through His Spirit, all the secrets of Christ as our portion. This is to reveal the hidden things planned by His wisdom concerning Christ, which have never come up in man’s heart.
1Co 2:10b Spirit 1 Cor. 2:11; John 14:26
1Co 2:102 searches
The Greek word is used in reference to active research, implying accurate knowledge gained not by discovering but by exploring. The Spirit of God explores the depths of God concerning Christ and shows them to us in our spirit for our realization and participation.
1Co 2:103c depths Rom. 11:33
Referring to the deep things of God, which are Christ in many aspects as our eternal portion, foreordained, prepared, and given to us freely by God. These have never arisen in man’s heart but are revealed to us in our spirit by God’s Spirit. Hence, in order to partake of them, we must be spiritual. We must move, act, and live in our spirit that we may enjoy Christ as everything to us.
1Co 2:111a spirit 1 Thes. 5:23; Zech. 12:1; Job 32:8; Prov. 20:27; Rom. 8:16
The spirit of man is the deepest part of man’s being. It has the faculty to penetrate the innermost region of the things of man, whereas the mind of man is capable of knowing only superficial things. So also, only the Spirit of God can know the deep things of God. The Corinthian believers had neglected the spirit of man and the Spirit of God, having turned instead to live in their mind by philosophy. Hence, this book shows that the proper experience of these two spirits is essential for the practice of the church life.
1Co 2:121a received Gal. 3:2, 14
Praise the Lord that we, those who have been born of God by His Spirit, have received the Spirit of God. Hence, we are well able to know the deep things of God, which He has graciously given to us for our enjoyment.
1Co 2:12b world 1 Cor. 1:27-28
1Co 2:12c Spirit 1 Cor. 6:19; John 14:26
1Co 2:12d know 1 John 2:20, 27; John 16:13-15
1Co 2:13a words 1 Cor. 1:17; 2:1, 4
1Co 2:13b taught John 14:26; 15:26; 16:13-15
1Co 2:131 interpreting
The Greek word means mixing or putting together, as in interpreting or expounding. It is common in the Septuagint: Gen. 40:8; 41:12, 15.
1Co 2:132 with
The thought here is to speak spiritual things with spiritual words. The stress is not on the person to whom the speaking is done but on the means by which the spiritual things are spoken. The apostle spoke the spiritual things, which are the deep things of God concerning Christ, with spiritual words, which are the spiritual words taught by the Spirit.
1Co 2:141 But
Verse 13 stresses the spiritual means, that is, the spiritual words with which the spiritual things are spoken. Verses 14 and 15 stress the spiritual object, that is, a spiritual man (not a soulish man), who is able to discern the spiritual things. Both the means and the object need to be spiritual. The spiritual things must be spoken with spiritual words to the spiritual man.
1Co 2:142a soulish Jude 19; 1 Cor. 15:44, 46; James 3:15; cf. Heb. 4:12
A soulish man is a natural man, one who allows his soul (including the mind, the emotion, and the will) to dominate his entire being and who lives by his soul, ignoring his spirit, not using his spirit, and even behaving as if he did not have a spirit (Jude 19). Such a man does not receive the things of the Spirit of God, and he is not able to know them. Rather, he rejects them. The religious Jews, who required signs, and the philosophical Greeks, who sought wisdom (1:22), were such natural men, to whom the things of the Spirit of God were foolishness (1:23).
1Co 2:14b not cf. John 14:17
1Co 2:143c things 1 Cor. 2:11
Referring to the deep things of God concerning Christ as our portion.
1Co 2:14d foolishness 1 Cor. 1:18
1Co 2:144 not
A soulish man does not have the constitutional capacity for spiritual perception. Hence, he is not able to know spiritual things.
1Co 2:145e discerned Heb. 4:12
Or, examined, investigated; and thus made clear as to the truth of the matter.
1Co 2:146 spiritually
Spiritually here refers to the spirit of man that is moved by the Spirit of God to fully exercise its function and thereby replace the human soul’s rule and control over man. It is only by such a spirit that man can discern the things of the Spirit of God. A man who is ruled and controlled by his spirit is a spiritual man, as mentioned in the next verse. Since God is Spirit, all the things of the Spirit of God are spiritual. Therefore, to discern, to know, the things of the Spirit of God, man must use the human spirit (John 4:24).
1Co 2:151a spiritual 1 Cor. 3:1; 14:37; Gal. 6:1
A spiritual man is one who denies his soul and does not live by his soul but allows his spirit, that is, his regenerated spirit, which is occupied and energized by the Spirit of God, to dominate his entire being. Furthermore, he lives by such a spirit, moving and acting according to it (Rom. 8:4). Such a spiritual person is able to discern the things of the Spirit of God because his constitutional capacity for spiritual perception is able to manifest its function.
1Co 2:16a mind Rom. 11:34
1Co 2:16b instruct Isa. 40:13
1Co 2:161 have
Because we are organically one with Christ, we have all the faculties that He has. The mind is the faculty of intelligence, the understanding organ. We have such an organ, the mind of Christ; hence, we can know what He knows. We have not only the life of Christ but also the mind of Christ. Christ must saturate our mind from our spirit, making our mind one with His.
1Co 3:11a spiritual 1 Cor. 2:15; 14:37
A spiritual man is one who does not behave according to the flesh or act according to the soulish life but lives according to the spirit, that is, his spirit mingled with the Spirit of God. Such a man is dominated, governed, directed, moved, and led by such a mingled spirit.
1Co 3:12b fleshy 1 Cor. 3:3; Rom. 7:14, 5; Eph. 2:3
[ par. 1 2 ]
1Co 3:12 [1] This is a stronger and more gross expression than fleshly in v. 3. Fleshy denotes being made of flesh; fleshly denotes being influenced by the nature of the flesh and partaking of the character of the flesh. In this verse the apostle considered the Corinthian believers to be totally of the flesh, to be made of the flesh, and to be just the flesh. What a strong word! Then in v. 3 the apostle condemned their behaving in jealousy and strife as fleshly, as being under the influence of their fleshly nature and partaking of the character of the flesh.
1Co 3:12 [2] This book reveals clearly that a believer may be one of three kinds of men: (1) a spiritual man, living in his spirit under the anointing of the Holy Spirit (Rom. 8:4; Gal. 5:25); (2) a soulish man, living in his soul under the direction of the soul, the natural life (2:14); or (3) a fleshy and fleshly man, being of the flesh and living in the flesh under the influence of the nature of the flesh. The Lord desires that all His believers take His grace to be the first kind of man—a spiritual man. This was the goal of this book: to motivate the Corinthian believers who were soulish, fleshy, and fleshly to aspire to the growth in life that they might become spiritual (2:15; 3:1; 14:37). As we have been called by God into the fellowship of Christ (1:9), who is now the life-giving Spirit (15:45), and as we are one spirit with Him (6:17), we can experience and enjoy Him only when we live in our spirit under the leading of the Holy Spirit. When we live in the soul or in the flesh, we cannot participate in Him or enjoy Him.
1Co 3:13c infants Heb. 5:13; 1 Pet. 2:2; Eph. 4:14
Although the Corinthian believers had received all the initial gifts in life and were lacking in none of them (1:7), they did not grow in life after receiving them but remained infants in Christ, those who were not spiritual but fleshy. The apostle here pointed out their deficiency and their need, which was to grow in life to maturity, to be full-grown (2:6; Col. 1:28).
1Co 3:21 gave
To give milk to drink or food to eat is to feed others. Feeding is a matter of life; it differs from teaching, which is a matter of knowledge. What the apostle ministered to the Corinthian believers seemed to be knowledge; actually, it was milk (not yet solid food), and it should have nourished them.
1Co 3:22a milk 1 Pet. 2:2; Heb. 5:12-13; Isa. 28:9
Milk is mainly for infants; solid food is for the mature. See notes 123 and 131 in Heb. 5.
1Co 3:2b food Heb. 5:14; Jer. 15:16; Matt. 4:4
1Co 3:2c not Mark 4:33; John 16:12
1Co 3:23 neither
This indicates that the Corinthian believers were not growing in life; they were still not able to receive solid food.
1Co 3:3a fleshly 1 Cor. 3:1
1Co 3:31b jealousy Rom. 13:13; Gal. 5:20
Jealousy and strife are expressions, characteristics, of the nature of the flesh. Hence, they show that those who are in the flesh are fleshly and that they walk according to the manner of man.
1Co 3:3c strife 1 Cor. 1:11
1Co 3:32 according
Every fallen man is just the flesh (Rom. 3:20; Gal. 2:16 and note 2). Hence, to be according to the manner of man is to be according to the flesh. The jealousy and strife among the Corinthian believers show that they walked according to the flesh of the fallen man and not according to the human spirit regenerated by God. Hence, they were not spiritual but fleshly, and they walked not according to God but according to the manner of man.
1Co 3:5a Ministers 2 Cor. 3:6; Eph. 3:7; Col. 1:23, 25; 1 Tim. 4:6; cf. 1 Cor. 4:1
1Co 3:61 planted
[ par. 1 2 ]
1Co 3:61 [1] To plant, to water, and to cause to grow are all related to the matter of life. This indicates that the believers are God’s cultivated land (v. 9) to grow Christ. The ministers of Christ can only plant and water. Only God can cause the growth. The Corinthian believers overesteemed the planter and the waterer and neglected the One who causes the growth. Hence, they did not grow in Christ as their life.
1Co 3:61 [2] The Corinthian believers, under the prevailing influence of Greek philosophical wisdom, paid too much attention to knowledge, neglecting life. In this chapter Paul’s intention was to turn their attention from knowledge to life, pointing out that to them he was a feeder and a planter; Apollos, a waterer; and God, the One who causes the growth. In 4:15 he even told them that he was their spiritual father, who begot them in Christ through the gospel. From the view of life, the divine view, they were God’s cultivated land to grow Christ. This was entirely a matter of life, a matter utterly missed by believers who are dominated by their soulish, natural life under the influence of their natural wisdom.
1Co 3:6b Apollos Acts 18:24-28
1Co 3:6c God cf. 1 Cor. 15:10; 2 Cor. 3:5
1Co 3:71 neither
As far as the growth in life is concerned, all the ministers of Christ, whether planters or waterers, are nothing; God is everything. We must turn our eyes from them to God alone. This delivers us from the divisiveness that results from appreciating one minister of Christ above another.
1Co 3:7a anything 2 Cor. 12:11
1Co 3:8a each Rom. 14:12
1Co 3:81b reward 1 Cor. 3:14; 9:17; 2 John 8; cf. Matt. 25:21, 23
The reward is an incentive to the ministers of Christ who labor by planting or watering on God’s cultivated land.
1Co 3:8c labor 1 Cor. 15:58
1Co 3:91 God’s
God too is a worker. While the ministers of Christ, His fellow workers, are working on His cultivated land, He too is working. What a privilege and glory that men can be God’s fellow workers, working together with God on His cultivated land to grow Christ!
1Co 3:9a fellow 2 Cor. 6:1; Mark 16:20
1Co 3:92b cultivated cf. Matt. 13:3, 8; Rev. 14:4, 15-16
I.e., farm. The believers, who have been regenerated in Christ with God’s life, are God’s cultivated land, a farm in God’s new creation to grow Christ that precious materials may be produced for God’s building. Hence, we are not only God’s cultivated land but also God’s building. Corporately, we as the church of God have Christ planted in us. Christ must grow in us and, in the sense of this chapter, produce out of us not fruit but the precious materials of gold, silver, and precious stones for the building of God’s habitation on earth. Thus, the building of God, the house of God, the church, is the increase of Christ, the enlargement of Christ in His unlimitedness.
1Co 3:9c building 1 Pet. 2:5; Eph. 2:20-22; Col. 2:7; Matt. 16:18; cf. Psa. 127:1
1Co 3:10a grace Rom. 1:5; 12:3; 1 Cor. 15:10
1Co 3:101 master
The Greek word means chief craftsman. In Matt. 16:18 the Lord said that He would build His church; yet here the apostle said that he was a builder, even a wise master builder. This indicates that the Lord builds the church not directly but through His ministers, even through every member of His Body, as revealed in Eph. 4:16. Although in vv. 5-7 the apostle admitted that he was nothing, here he frankly and faithfully made clear that by the grace of God he was a wise master builder who had laid the unique foundation, Christ, for others to build upon.
1Co 3:10b laid cf. 1 Cor. 3:6a
1Co 3:10c foundation Eph. 2:20
1Co 3:10d another 1 Thes. 3:2
1Co 3:10e builds cf. 1 Cor. 3:6b
1Co 3:102 take
The church, the house of God, must be built with gold, silver, and precious stones, precious materials produced from Christ’s growing in us. Yet there is a great possibility that we may build with wood, grass, and stubble produced by us in the flesh. Hence, each of us, every member of the Body, must take heed how he builds, that is, with what material he builds.
1Co 3:10f builds 1 Cor. 14:4, 5, 12
1Co 3:111a another cf. Acts 4:12; 2 Cor. 11:4; Gal. 1:6-7
As the Christ and the Son of the living God, the Lord Jesus is the unique foundation laid by God for the building of the church (Matt. 16:16-18). No one can lay another foundation.
1Co 3:11b that Isa. 28:16; Matt. 16:18
1Co 3:11c Christ Matt. 16:16; Acts 2:36
1Co 3:121 But
The foundation is unique, but the building may differ because different builders may use different materials. All the Corinthian believers had accepted Christ as the foundation. However, some Jewish believers among them attempted to build the church with their Judaistic attainments, and some Greek believers attempted to use their philosophical wisdom. They were not like the apostles, who built with their excellent knowledge and rich experiences of Christ. The intention of the apostle in this Epistle was to warn the believers not to build the church with the things of their natural background. They must learn to build with Christ, both in objective knowledge and in subjective experience, as Paul did.
1Co 3:122 gold
[ par. 1 2 ]
1Co 3:122 [1] Gold, silver, and precious stones signify the various experiences of Christ in the virtues and attributes of the Triune God. It is with these that the apostles and all spiritual believers build the church on the unique foundation of Christ. Gold may signify the divine nature of the Father with all its attributes, silver may signify the redeeming Christ with all the virtues and attributes of His person and work, and precious stones may signify the transforming work of the Spirit with all its attributes. All these precious materials are the products of our participation in and enjoyment of Christ in our spirit through the Holy Spirit. Only these are good for God’s building.
1Co 3:122 [2] As God’s cultivated land with planting, watering, and growing, the church should produce plants; but the proper materials for the building of the church are gold, silver, and precious stones, all of which are minerals. Hence, the thought of transformation is implied here. We need not only to grow in life but also to be transformed in life, as revealed in 2 Cor. 3:18 and Rom. 12:2. This corresponds with the thought in the Lord’s parables in Matt. 13 concerning wheat, mustard seed, and meal (all of which are botanical) and the treasure hidden in the earth—gold and precious stones (minerals). See notes 311, 333, and 441 in Matt. 13.
1Co 3:123 wood
Wood, grass, and stubble signify the knowledge, realization, and attainments that come from the believers’ natural background (such as Judaism or other religions, philosophy, or culture) and the natural way of living (which is mainly in the soul and is the natural life). Wood, in contrast to gold, signifies the nature of the natural man; grass, in contrast to silver, signifies the fallen man, the man of the flesh (1 Pet. 1:24), who has not been redeemed or regenerated by Christ; and stubble, in contrast to precious stones, signifies the work and living that issue from an earthen source and have not been transformed by the Holy Spirit. All these worthless materials are the product of the believers’ natural man together with what they have collected from their background. In God’s economy these materials are fit only to be burned (v. 13).
1Co 3:13a manifest 1 Cor. 4:5
1Co 3:131b the 1 Cor. 1:8; 2 Thes. 1:10; 2 Tim. 1:12; 4:8
The day of Christ’s second coming, when He will judge all His believers (4:5; Matt. 25:19-30; 2 Cor. 5:10; Rev. 22:12).
1Co 3:132c fire 1 Cor. 3:15
The fire of the Lord’s judgment (Mal. 3:2; 4:1; 2 Thes. 1:7b-8; Heb. 6:8), which will cause each believer’s work to be manifest and will try and test his work. All the work of wood, grass, and stubble will be unable to stand that test and will be burned.
1Co 3:13d prove cf. Zech. 13:9; 1 Pet. 1:7; Psa. 66:12; Job 23:10
1Co 3:141 work
The work that remains must be of gold, silver, and precious stones, the product of faithful ministers of Christ. Such a work will be rewarded by the coming and judging Lord.
1Co 3:142a reward 1 Cor. 3:8
The reward is based on the believer’s work after he is saved. It differs from salvation, which is based on faith in the Lord and His redemptive work. See note 351 in Heb. 10.
1Co 3:151 work
The work of wood, grass, and stubble, which is fit only to be burned.
1Co 3:152 loss
Loss of reward, not of salvation. To suffer loss here does not mean to perish.
1Co 3:153a saved 1 Cor. 5:5
The salvation that we have received in Christ is not by our works (Titus 3:5) and is eternal, unchangeable in nature (Heb. 5:9; John 10:28-29). Hence, those believers whose Christian works are not approved by the judging Lord and who suffer the loss of reward will still be saved. God’s salvation as a free gift to all believers is for eternity, whereas the Lord’s reward to those (not all) believers whose Christian works are approved by Him is for the kingdom age. The reward is an incentive for their Christian work. See note 281 in Heb. 12.
1Co 3:154 through
Although those believers whose Christian works are not approved by the Lord at His coming back will be saved, they will be saved so as through fire. Through fire surely indicates punishment. However, this is altogether not the purgatory heretically taught by Catholicism in its superstitious twisting of this verse. Nevertheless, this word should be a solemn warning to us today concerning our Christian works.
1Co 3:15b fire cf. Psa. 66:10; Amos 4:11; Zech. 3:2; Jude 23
1Co 3:161a temple 1 Cor. 6:19; 2 Cor. 6:16; Eph. 2:21-22
[ par. 1 2 ]
1Co 3:161 [1] The Greek word denotes the inner temple. The temple of God here refers to the believers collectively in a certain locality, such as Corinth, whereas the temple of God in v. 17 refers to all the believers universally. The unique spiritual temple of God in the universe has its expression in many localities on earth. Each expression is the temple of God in that locality.
1Co 3:161 [2] The temple of God is the explanation of God’s building in v. 9. God’s building is not an ordinary building; it is the sanctuary of the holy God, the temple in which the Spirit of God dwells. We, the builders of such a holy temple, should realize this, that we may be careful to build not with the worthless materials of wood, grass, and stubble but with the precious materials of gold, silver, and precious stones, which correspond with God’s nature and economy.
1Co 3:171a destroys cf. John 2:19
Or, ruins, corrupts, defiles, mars. To destroy the temple of God is to build with the worthless materials of wood, grass, and stubble, as described in v. 12. This refers to certain Jewish believers who attempted to build the church with elements of Judaism, and to certain Greek believers who endeavored to bring philosophical elements into the building. All this tended to corrupt, ruin, defile, and mar the temple of God, that is, to destroy it. Using any doctrine that differs from the fundamental teachings of the apostles (Acts 2:42) or any ways and efforts that contradict God’s nature, Christ’s redemptive work, and the Spirit’s transforming work is to corrupt, ruin, defile, mar, and destroy the church of God.
1Co 3:172 destroy
This implies at least the punishment unveiled in v. 15. All those who have corrupted, ruined, defiled, and marred the church of God by their heretical doctrines, divisive teachings, worldly ways, and natural efforts in building will suffer God’s punishment.
1Co 3:173 holy
Since the temple of God, the church, is holy, the materials, the ways, and the efforts by which we build it also must be holy, corresponding with God’s nature, Christ’s redemption, and the Spirit’s transformation.
1Co 3:174 such
Such refers to the holy temple. The emphasis here is on holy, not on temple. Verse 16 stresses the temple, whereas v. 17 emphasizes the holy characteristic of the temple, as a reminder to the common Corinthian believers that they should be holy, having the holy characteristic of the temple of God.
1Co 3:181a deceive Gal. 6:3
Both the Judaizing believers and the philosophizing Greek believers deceived themselves by bringing the elements of Judaism and Greek philosophy into the building up of the church.
1Co 3:182b thinks 1 Cor. 8:2
The apostle’s thought here centered mainly on those Greek believers who highly esteemed the wisdom of their philosophy (1:22).
1Co 3:183 become
To become foolish here is to forsake the wisdom of philosophy and receive the simple word concerning Christ and His cross (1:21, 23).
1Co 3:184 become
To become wise here is to take the wisdom of God in making Christ everything to us (1:24, 30; 2:6-8).
1Co 3:19a foolishness 1 Cor. 1:20
1Co 3:20a The Psa. 94:11
1Co 3:201 vain
Meaning aimless.
1Co 3:22a life Phil. 1:20; Rom. 8:38
1Co 3:221 all
All things, including the world and death, are ours and work for good to us (Rom. 8:28). The Corinthian believers said that they were of Paul or Apollos or Cephas (1:12), but Paul said that he, Apollos, and Cephas were of them; all were theirs. They were the church, and all these things are for the church. The church is for Christ, and Christ is for God.
1Co 3:23a Christ’s 1 Cor. 15:23; 2 Cor. 10:7; Gal. 3:29
1Co 3:23b God’s 1 Cor. 11:3
1Co 4:11 account
Or, reckon, measure, and classify.
1Co 4:12 in
The way described in 3:21-23.
1Co 4:13a servants cf. 1 Cor. 3:5
An attendant or appointed servant, an official servant appointed specifically for a certain purpose (Acts 26:16).
1Co 4:14b stewards 1 Cor. 9:17; Eph. 3:2; Col. 1:25; Titus 1:7; 1 Pet. 4:10
The Greek word is of the same root as the word for economy in 1 Tim. 1:4 and Eph. 1:10. It means a dispensing steward, a household administrator, who dispenses the household supply to its members. The apostles were appointed by the Lord to be such stewards, dispensing God’s mysteries, which are Christ as the mystery of God and the church as the mystery of Christ (Col. 2:2; Eph. 3:4), to the believers. This dispensing service, the stewardship, is the ministry of the apostles.
1Co 4:1c mysteries 1 Cor. 2:7; Rom. 16:25; Eph. 1:9; 3:3, 4, 9; 6:19; Col. 1:26-27; 2:2; 4:3
1Co 4:21 Here
I.e., in the stewardship, the dispensing ministry.
1Co 4:2a faithful 1 Cor. 7:25; 1 Tim. 1:12; Matt. 24:45; 25:21, 23; Luke 16:10
1Co 4:31a examined Rom. 14:4, 10, 13
Examined for judgment or in judgment.
1Co 4:32 man’s
Man’s day of judgment is the present age, in which man judges (this judgment refers to man’s examination). It is in contrast to the Lord’s day (3:13), which is the coming age, the kingdom age, in which the Lord will judge and in which the judgment will be the Lord’s judgment.
1Co 4:51a judge Matt. 7:1
Or, condemn.
1Co 4:52 before
I.e., before the Lord’s day (3:13).
1Co 4:5b comes 1 Cor. 11:26; Matt. 16:27; Rev. 22:12
1Co 4:5d manifest 1 Cor. 3:13
1Co 4:5e praise Rom. 2:29; cf. 1 Cor. 3:8; 2 Cor. 10:18
1Co 4:61 these
Referring to the things mentioned in the preceding passage, from ch. 1 to this chapter.
1Co 4:62 transferred
A term used for metaphoric expressions. The things written by the apostle in the preceding chapters, chs. 1—3, were applicable to all those who served the Lord, especially to the proud and divisive Corinthians. But for their sake, that is, according to their condition and for their benefit, Paul transferred these things to himself and Apollos, using himself and Apollos as figures, as he had said in 3:5-8. By doing so, he expected the puffed up Corinthians to understand and apply to themselves the comparison that he made.
1Co 4:6a Apollos 1 Cor. 1:12; 3:4, 22
1Co 4:63 what
This must refer to what had been written in the preceding chapters, such as “Was Paul crucified for you?” (1:13) and “What then is Apollos? And what is Paul?” (3:5). They were simply ministers of Christ, a planter and a waterer (3:5-7). They were not Christ, who was crucified for the believers. They were not God, who causes the believers to grow. They should not be appraised beyond what they were. Otherwise, their appraisers, like the fleshly Corinthian believers, might be puffed up on behalf of one, against the other.
1Co 4:6b puffed 1 Cor. 4:18, 19; 5:2; 8:1; 13:4
1Co 4:6c one 1 Cor. 1:12; 3:4
1Co 4:71 who
It is God who distinguishes us from others. And what we have we received from God. Hence, all the glory should be ascribed to God, and we should boast in Him, not in ourselves or in any servants, such as Paul or Apollos, whom He has used.
1Co 4:7a receive 1 Cor. 2:12; John 3:27; 1 Pet. 4:10
1Co 4:81 Already
The Corinthian believers, proud of what they had obtained, became satisfied with what they had. They became self-sufficient and reigned independently of the apostles. This was altogether in themselves and in their flesh.
1Co 4:91 last
In Paul’s time, when criminals fought with wild beasts in the amphitheater for the entertainment of the populace, they were exhibited last of all. Paul applied this figure to the apostles, who were set forth by God as last of all in His spectacle.
1Co 4:92 doomed
The apostles considered themselves criminals doomed to death before the world, unlike the Corinthians, who considered themselves kings destined to reign.
1Co 4:9a death 2 Cor. 4:10-12; 11:23; Rom. 8:36; Phil. 1:20; 1 Cor. 15:31; 2 Cor. 6:9
1Co 4:93b spectacle Heb. 10:33
A metaphor, referring to the fights between criminals and wild beasts in the Roman amphitheater. The apostles became such a spectacle to the world, seen not only by men but also by angels. See note 331 in Heb. 10.
1Co 4:101a fools 1 Cor. 1:18; 2 Cor. 11:17, 19; cf. Acts 17:18; 26:24
The apostles were willing to be foolish by forsaking their human wisdom for the sake of Christ. But the fleshly Corinthian believers remained prudent in their natural wisdom, while claiming that they were in Christ.
1Co 4:10b prudent 1 Cor. 1:19; 2 Cor. 11:19
1Co 4:102c weak 1 Cor. 2:3; 2 Cor. 13:4, 9
The apostles, while ministering Christ, appeared to be weak, for they used no strength or power of their natural being (2:3). But the fleshly Corinthian believers were strong, seeking to be recognized as prominent among the believers by exercising their natural ability.
1Co 4:103 glorious
The Corinthian believers were glorious, or honorable, in a display of splendor. But the apostles were dishonored and despised by the glory-seeking Corinthians.
1Co 4:10d dishonored 2 Cor. 6:8
1Co 4:11a hunger Rom. 8:35; 2 Cor. 11:27; Phil. 4:12
1Co 4:12a working Acts 18:3; 1 Thes. 2:9
1Co 4:12b hands Acts 20:34
1Co 4:12c bless Rom. 12:14; 1 Pet. 3:9
1Co 4:12d persecuted John 15:20; Rom. 8:35
1Co 4:131 Defamed
Or, insulted, spoken to injuriously.
1Co 4:132 exhort
I.e., entreat with exhortation, consolation, and encouragement in order to appease.
1Co 4:133a offscouring Lam. 3:45
Offscouring and scum are synonyms. Offscouring denotes that which is thrown away in cleansing; hence, refuse, filth. Scum denotes that which is wiped off; hence, rubbish, refuse. Both terms are used metaphorically, especially regarding condemned criminals of the lowest class, who were cast into the sea or to the wild beasts in the amphitheater.
1Co 4:14a shame 1 Cor. 6:5; 15:34
1Co 4:14b children 2 Cor. 6:13; 12:14; 1 Thes. 2:11; 1 John 2:1; 3 John 4
1Co 4:151 guides
Lit., child-conductors; as in Gal. 3:24-25.
1Co 4:152a fathers 1 Thes. 2:11; cf. Num. 11:12
Guides, child-conductors, give instructions and directions to the children who are under their guardianship; fathers impart life to their children whom they beget. The apostle was such a father; he had begotten the Corinthian believers in Christ through the gospel, imparting the divine life into them so that they became children of God and members of Christ.
1Co 4:15c begotten Gal. 4:19; Philem. 10; cf. James 1:18; 1 Pet. 1:23, 25; John 3:3, 5
1Co 4:15d gospel 1 Cor. 9:12, 14, 18, 23; 15:1
1Co 4:161 exhort
See note 132.
1Co 4:16a imitators 1 Cor. 11:1; Phil. 3:17; 1 Thes. 1:6; 2 Thes. 3:7, 9
1Co 4:17a Timothy 1 Cor. 16:10; Phil. 2:19
1Co 4:17b child 1 Tim. 1:2; 2 Tim. 1:2
1Co 4:171 ways
These were the ways in which the apostle conducted himself as he taught the saints in every church.
1Co 4:172 everywhere
This expression indicates two things: (1) that the apostle’s teaching was the same universally, not varying from place to place; and (2) that everywhere equals every church, and every church, everywhere.
1Co 4:17c church 1 Cor. 7:17; 11:16; 14:33; 16:1
1Co 4:18a puffed 1 Cor. 4:6
1Co 4:19a come 1 Cor. 4:21; 11:34; 16:5; 2 Cor. 1:15; 10:2; Acts 19:21; 20:2
1Co 4:19b wills Acts 18:21; cf. 1 Cor. 16:7; Heb. 6:3
1Co 4:201a kingdom 1 Cor. 6:9; 15:50; Rom. 14:17
This refers to the church life, implying that in the sense of authority the church in this age is the kingdom of God.
1Co 4:20b power 1 Cor. 5:4; 2:4
1Co 4:21a come 2 Cor. 1:23; 2:1-3; 12:20; 13:2, 10
1Co 4:211 rod
This word was spoken to the Corinthian believers on the basis of the consideration that the apostle was their spiritual father. As such, he had the position and responsibility to chastise his children.
1Co 4:212b spirit Gal. 6:1
The apostle’s regenerated spirit indwelt by and mingled with the Holy Spirit. The spirit of meekness is one that is saturated with the meekness of Christ (2 Cor. 10:1) and, hence, expresses the virtue of Christ.
1Co 4:21c meekness 2 Cor. 10:1; Eph. 4:2
1Co 5:11a fornication 1 Cor. 5:11; 6:13, 15
The first problem, dealt with in chs. 1—4, is the matter of division, which is related mainly to the natural life of the soul. The second problem, dealt with in ch. 5, the second section of the book, is the sin of fornication, which is related to the lust of the flesh. This problem, involving incest with one’s stepmother, is morally more gross than the former. The former pertains to the strife that comes from pride; the latter is a gross sin that comes from lust.
1Co 5:12b stepmother Lev. 18:8; Deut. 22:30; 27:20
Lit., father’s wife.
1Co 5:2a puffed 1 Cor. 4:6
1Co 5:2b mourned cf. 2 Cor. 7:7-10; Matt. 5:4
1Co 5:21c removed 1 Cor. 5:13
See note 131.
1Co 5:31 in
The apostle, as a spiritual person, behaved in his spirit, in contrast to the Corinthians, who behaved either in the soul or in the flesh. Although he was absent from them in the body, he was still present with them in the spirit, exercising his spirit to judge the evil person among them.
1Co 5:41 In
Both in the name of our Lord Jesus and with the power of our Lord Jesus modify deliver in v. 5. The apostle, in his spirit, applied the mighty name of the Lord with His power to deliver the evil person to Satan.
1Co 5:4a name Acts 16:18; 2 Thes. 3:6
1Co 5:42 my
The apostle’s spirit was so strong that it attended the meeting of the Corinthian believers. His spirit was assembled with them to carry out his judgment upon the evil person.
1Co 5:4b spirit 1 Cor. 16:18; Rom. 1:9
1Co 5:4c power 1 Cor. 4:20; 2:4
1Co 5:51 To
To deliver a sinful person to Satan is for discipline.
1Co 5:5a deliver 1 Tim. 1:20
1Co 5:5b Satan cf. Job 2:6; Luke 22:31; Acts 26:18
1Co 5:52 destruction
This refers mainly to the affliction of a certain disease (2 Cor. 12:7; Luke 13:16).
1Co 5:53 flesh
Flesh here refers to the lustful body, which should be destroyed.
1Co 5:54 that
This sinful one among the Corinthian believers was a brother who had been saved once for eternity (John 10:28-29). He could never perish because of any sin. However, because of his sinfulness he needed to be disciplined by the destruction of his sinful flesh, that he might be kept in a condition in which his spirit could be saved in the day of the Lord.
1Co 5:55c day 1 Cor. 1:8
See note 131 in ch. 3.
1Co 5:61a boasting 1 Cor. 13:4; James 4:16
Or, glorying. In spite of the confusion and the presence of the gross sin of incest among them, the Corinthian believers were boasting and glorying. The apostle’s Epistle should have humbled them by pointing out the sinful things among them, thus making them realize that their boasting was not good.
1Co 5:62 little
The apostle’s thought here might have been that there was no need to have a sin as gross as that which existed among them; just a little leaven, a little sin, leavens and corrupts the whole lump, the whole church.
1Co 5:63b leaven Gal. 5:9; Matt. 13:33; Hosea 7:4; cf. 1 Cor. 15:33; Heb. 12:15
See note 331 in Matt. 13.
1Co 5:71 new
Lit., young, new in time. See note 102 in Col. 3. The new lump refers to the church, composed of the believers in their new nature.
1Co 5:72a Passover Exo. 12:3, 11; Mark 14:12; John 1:29; 1 Pet. 1:19
This indicates that the apostle considered the believers God’s chosen people, who have had their Passover, as typified by the one in Exo. 12. In this Passover, Christ is not only the Passover lamb but also the entire Passover. To be our Passover, He was sacrificed on the cross that we might be redeemed and reconciled to God. Thus, we may enjoy Him as a feast before God. In this feast no leaven is allowed to be present. Sin and the redeeming Christ cannot go together.
1Co 5:8a keep cf. Exo. 12:17-20; 13:6-7; 23:15
1Co 5:81 feast
The feast here refers to the Feast of Unleavened Bread as the continuation of the Passover (Exo. 12:15-20). It lasted for seven days, a period of completion, signifying the entire period of our Christian life, from the day of our conversion to the day of rapture. This is a long feast, which we must keep not with the sin of our old nature, the old leaven, but with unleavened bread, which is the Christ of our new nature as our nourishment and enjoyment. Only He is the life supply of sincerity and truth, absolutely pure, without mixture, and full of reality. The feast is a time for the enjoyment of the banquet. The entire Christian life should be such a feast, such an enjoyment of Christ as our banquet, the rich supply of life.
1Co 5:8b leaven Matt. 16:6, 11, 12
1Co 5:8c malice 1 Pet. 2:1; Eph. 4:31; Col. 3:8
1Co 5:8d unleavened Exo. 12:15
1Co 5:9a not 2 Thes. 3:6, 14; cf. Eph. 5:11
1Co 5:91 mingle
Or, mix, associate. So also in v. 11.
1Co 5:10a fornicators 1 Cor. 6:9; Eph. 5:5
1Co 5:10b out John 17:15
1Co 5:11a brother 1 Cor. 6:5; Acts 1:15; 2 Thes. 3:6
1Co 5:111 fornicator
The evil persons mentioned in this verse are not those who have simply committed a certain sin, but those who live in that sin and remain in it, refusing to repent. To remove such a one is not just to remove a sin from the church but to judge and remove a sinful person so that the church will not be leavened by his presence.
1Co 5:11b idolater 1 Cor. 10:7, 14
1Co 5:11c not cf. 2 John 10-11
1Co 5:12b judge 1 Cor. 6:1-5
1Co 5:131a Remove cf. Deut. 13:5; 17:7, 12; 21:21; 22:21, 22, 24; 24:7; Judg. 20:13; Matt. 18:17; Rom. 16:17-18; Titus 3:10
I.e., cut him off from the fellowship of the church, as typified by the separating of a leper from the people of God (Lev. 13:45-46).
1Co 6:11 case
The third problem dealt with by this Epistle is the matter of one brother going to law against another (vv. 1-11). This is not a sin like division, initiated by the soul, nor a gross sin like incest, carried out by the lustful body. This is a case of one claiming his legal rights, being unwilling to suffer wrong, unwilling to learn the lesson of the cross.
1Co 6:12 unrighteous
The unbelievers, who are unrighteous, unjust, before God.
1Co 6:21a judge Matt. 19:28; Luke 22:30; Rev. 20:4
In the coming kingdom age the overcoming saints will rule over the nations of the world (Heb. 2:5-6; Rev. 2:26-27).
1Co 6:22 smallest
Judgments carried out by a number of saints who judge cases among themselves. The judging of such cases is trifling compared to the ruling of the world.
1Co 6:23 judgments
Lit., tribunals.
1Co 6:31 judge
Things of this life indicates that judgment over the angels by the saints will be in the future, not in this age. This probably refers to the judgment over the angels that is revealed in 2 Pet. 2:4 and Jude 6. The angels mentioned in these verses and those referred to in Eph. 2:2; 6:12; and Matt. 25:41 must be the evil angels. Thus, in the future we, the believers of Christ, will judge not only the human world but also the angelic world.
1Co 6:4a judgments 1 Cor. 5:12
1Co 6:41 those
The unbelievers, who are of no account in the church.
1Co 6:5a shame 1 Cor. 4:14
1Co 6:5b brothers 1 Cor. 5:11
1Co 6:61 goes
The Greek word for goes to court is the same as the word for to be judged in v. 1.
1Co 6:6a unbelievers 2 Cor. 6:14; 1 Tim. 5:8
1Co 6:71 defeat
Implying a defect, fault, loss, falling short (in the inheriting of the kingdom of God—v. 9).
1Co 6:72 lawsuits
The Greek word has the same root as the word for goes to court in the preceding verse.
1Co 6:73a rather Matt. 5:39; Rom. 12:17-19
Willingness to be wronged or defrauded is willingness to suffer loss, to learn the lesson of the cross, to keep the virtue of Christ at some cost.
1Co 6:8a defraud 1 Thes. 4:6
1Co 6:91a inherit 1 Cor. 15:50; Gal. 5:21; Eph. 5:5; Matt. 5:20
To inherit the kingdom in the next age is a reward to the saints who seek righteousness (Matt. 5:10, 20; 6:33). See notes 102 in Matt. 5, 212 in Gal. 5, 53 in Eph. 5, and 281 in Heb. 12.
1Co 6:9b led 1 Cor. 15:33; Gal. 6:7; James 1:16; 1 John 3:7; Luke 21:8
1Co 6:9c fornicators 1 Cor. 5:10
1Co 6:9d homosexuals 1 Tim. 1:10
1Co 6:111a washed cf. Acts 22:16; Heb. 10:22; Rev. 7:14; 22:14; Eph. 5:26
In contrast to the washing, sanctifying, and justifying in 1 John 1:7, Heb. 10:29, and Rom. 3:24-25, the washing, sanctifying, and justifying here are not by the blood in an objective way. They are the subjective washing of regeneration as in Titus 3:5, the subjective sanctifying by the Spirit as in Rom. 15:16, and the subjective justifying in the Spirit as in this verse. All these items of God’s salvation were accomplished in us in the name of the Lord Jesus Christ (i.e., in the person of the Lord, in an organic union with the Lord through faith) and in the Spirit of God (i.e., in the power and realization of the Holy Spirit). First, we were washed from the sinful things; second, we were sanctified, separated unto God, transformed by God; and third, we were justified, accepted, by God.
1Co 6:111b sanctified 1 Cor. 1:2; Rom. 6:19, 22
See note 111.
1Co 6:111c justified Rom. 8:30
See note 111.
1Co 6:121a All 1 Cor. 10:23
The fourth matter dealt with by this Epistle is the abuse of freedom in foods and in the body (vv. 12-20). Foods for man to exist and sex (pertaining to the body) for man to propagate are both necessary and ordained by God. Man has the right to use them. However, he should not abuse them, nor should he be under their power, controlled and enslaved by them. Abusive eating, such as the eating of things sacrificed to idols, stumbles the weak brothers (8:9-13; 10:28-30, 32), and excessive eating damages our body. Both foods and our stomach will be done away with; God will bring both to nothing. The abuse of sex is fornication. Not only is it condemned by God; it also destroys our body (v. 18), which is for the Lord.
1Co 6:122 lawful
Lit., under my authority (of choice to do); hence, permissible, allowable, lawful.
1Co 6:123 profitable
Advantageous (not merely convenient), good, worthwhile.
1Co 6:124 brought
Lit., brought under the authority. This means that all things were under Paul’s authority, but he would not be brought under the authority of anything, and that all things were permissible, allowable, lawful to him, but he would not be ruled (enslaved) or brought under the authority, the control, of any. Verse 12 may be considered a proverb that governed the apostle’s dealings with some problems mentioned in the following section, 6:13—11:1.
1Co 6:131 Foods
Foods and the stomach are for the existence of the body. By themselves they do not mean anything; God will bring them to nothing.
1Co 6:13a stomach Matt. 15:17
1Co 6:132 body
Our body was created for the Lord, and the Lord within us is for our body. He feeds it with material food (Psa. 103:5) and gives it His resurrection life (Rom. 8:11), which swallows its death element along with its weakness and sickness. Eventually, He will transfigure it, conforming it to His glorious body. We should not abuse it by committing fornication.
1Co 6:13c for 1 Cor. 6:15, 19
1Co 6:14a raised Acts 2:24; Rom. 6:9; 8:11; 2 Cor. 4:14
1Co 6:141b raise John 6:39-40; 1 Cor. 15:22-23
God raised up the Lord bodily. Our body is destined to participate in the Lord’s glorious body in resurrection (Phil. 3:21) and to be raised incorruptible (15:52). This will be the redemption of our body (Rom. 8:23). Even now the Spirit of the resurrected Christ, who dwells in us, gives life to our body (Rom. 8:11), making it a member of Christ (v. 15) and a temple of God indwelt by His Holy Spirit (v. 19).
1Co 6:14c power Matt. 22:29; Eph. 1:19-20
1Co 6:151a members Rom. 12:5; 1 Cor. 12:27; Eph. 5:30
Because we are organically united with Christ (v. 17), and because Christ dwells in our spirit (2 Tim. 4:22) and makes His home in our heart (Eph. 3:17), our entire being, including our purified body, becomes a member of Him. Hence, to practice such membership we need to offer our body to Him (Rom. 12:1, 4-5).
1Co 6:152b Absolutely Rom. 3:4
Lit., May it not happen!
1Co 6:171a joined Rom. 11:17, 19; 6:5; John 15:4-5
This refers to the believers’ organic union with the Lord through believing into Him (John 3:15-16). This union is illustrated by that of the branches with the vine (John 15:4-5). It is a matter not only of life but in life (the divine life). Such a union with the resurrected Lord can only be in our spirit.
1Co 6:172b one cf. John 17:21, 23
This indicates the mingling of the Lord as the Spirit with our spirit. Our spirit has been regenerated by the Spirit of God (John 3:6), who is now in us (v. 19) and is one with our spirit (Rom. 8:16). This is the realization of the Lord, who became the life-giving Spirit through resurrection (15:45; 2 Cor. 3:17) and who is now with our spirit (2 Tim. 4:22). This mingled spirit is often referred to in Paul’s Epistles, e.g., in Rom. 8:4-6.
1Co 6:18a Flee 2 Tim. 2:22
1Co 6:18b fornication 1 Cor. 5:1; 2 Cor. 12:21; Prov. 6:32; Heb. 13:4
1Co 6:181 sin
Lit., result of sinning; the same word as for sins in Mark 3:28 and Rom. 3:25.
1Co 6:19a body 1 Cor. 6:13, 15
1Co 6:19b temple 1 Cor. 3:16; 2 Cor. 6:16; Eph. 2:21; cf. John 2:21
1Co 6:191 Holy
The Holy Spirit is in our spirit (Rom. 8:16), and our spirit is within our body. Hence, our body becomes a temple, a dwelling place, of the Holy Spirit.
1Co 6:19c within John 14:17; Rom. 8:9, 11
1Co 6:19d from 1 Cor. 2:12; John 15:26
1Co 6:20a bought 1 Cor. 7:23; Acts 20:28; 2 Pet. 2:1; Rev. 5:9
1Co 6:201b price Matt. 20:28; 1 Tim. 2:6; 1 Pet. 1:18-19
The precious blood of Christ (Acts 20:28; 1 Pet. 1:18-19; Rev. 5:9).
1Co 6:202c glorify 1 Cor. 10:31; cf. John 17:1
This is to allow God, who dwells in us (1 John 4:13), to occupy and saturate our body and express Himself through our body as His temple, especially in the two matters of eating and marriage, according to the context of this section, 6:13—11:1. For this we need to exercise a severe and strict control over our body, bringing it into subjection (9:27) and presenting it to God as a living sacrifice (Rom. 12:1).
1Co 6:20d body Phil. 1:20; Rom. 12:1
1Co 7:11 things
The fifth problem in this Epistle—the matter of marriage—is dealt with here. It is treated according to the principles established in the preceding section (6:12-20).
1Co 7:1a good 1 Cor. 7:8, 26
1Co 7:21a fornication 1 Cor. 5:1; 6:18
Lit., fornications.
1Co 7:3a husband Eph. 5:25, 28; 1 Pet. 3:7
1Co 7:4a wife Eph. 5:22; 1 Pet. 3:1
1Co 7:5a except cf. Zech. 12:12-14
1Co 7:51 devote
Lit., have leisure for, be free for; hence, give oneself to. Prayer requires us to be free from persons, matters, and things. The prayer that requires staying away from the spouse for a time must be special and of great importance.
1Co 7:52b Satan Matt. 4:10; 1 Tim. 5:15
The tempter, Satan, is crouching to capture the believers.
1Co 7:5c tempt 1 Thes. 3:5
1Co 7:53 lack
The same Greek word is translated self-indulgence in Matt. 23:25.
1Co 7:5d self-control 1 Cor. 7:9
1Co 7:61 concession
This implies that the apostle in his teaching had authority to give commands to the believers.
1Co 7:61a command 1 Cor. 7:12, 25; 2 Cor. 8:8
See note 61.
1Co 7:71 wish
Since the apostle Paul was absolute for the Lord and His economy, he wished that all men would be like him. He desired that they not marry but remain as he was (v. 8) so that they also might be absolute for the Lord’s interests without any distraction (vv. 33-34a). In this wish he expressed the Lord’s aspiration concerning His called ones.
1Co 7:72 gift
For a believer in Christ to be able not to marry is a gift from God (Matt. 19:10-12). For those who have not received such a gift, it is better to marry (v. 9).
1Co 7:81a good 1 Cor. 7:1
This was the apostle’s wish and opinion in his earlier ministry (vv. 7, 25, 40). Later, after witnessing the actual outcome, he charged young widows to marry (1 Tim. 5:11-15 and note 141).
1Co 7:91a self-control 1 Cor. 7:5
Or, continency. The same Greek word is used in 9:25 regarding athletes’ abstaining from sensual indulgences during preparation for the games.
1Co 7:9b marry 1 Tim. 5:14
1Co 7:101 I
The Old Testament principle of speaking for God (prophesying) is, “Thus says the Lord” (Isa. 10:24; 50:1; Jer. 2:2; Ezek. 2:4). But the New Testament principle of incarnation is, “I [the speaker] charge.” The speaker and the Lord are one. Hence, Paul also said, “Not I but the Lord.” The Greek word for charge may be translated enjoin or command.
1Co 7:102a not cf. 1 Cor. 7:6, 12
This indicates two things: (1) that the apostle was one with the Lord; hence, what he commanded, the Lord commanded; and (2) that his commands were the Lord’s. The Lord had commanded in Matt. 5:31-32 and 19:3-9 what the apostle commanded here. Divorce is altogether not allowed by the Lord.
1Co 7:10b wife cf. Mark 10:12
1Co 7:10c separated Matt. 19:3-9
1Co 7:111 remain
Whether separated or divorced, one should not remarry but should expect reconciliation and wait for it.
1Co 7:11a husband Matt. 5:32; Luke 16:18; Mal. 2:14-16
1Co 7:121 I
Again, this is based on the New Testament principle of incarnation. Although he followed to say, “I, not the Lord,” whatever the apostle said in the succeeding verses is part of the divine revelation of the New Testament. It was his opinion in the Lord, not the Lord’s commandment, yet it still expressed the Lord’s mind.
1Co 7:12a not 1 Cor. 7:6, 25; 2 Cor. 11:17
1Co 7:12b leave cf. Ezra 10:11
1Co 7:141a sanctified cf. Ezra 9:2; Mal. 2:11
To be sanctified is to be made holy, separated unto God for His purpose. As the believing wife is of the Lord and for the Lord, so her unbelieving husband is made holy, sanctified, separated unto God, because he is for his wife, who is of and for God. It is similar to the situation in which the temple and the altar make the common things holy when the latter are attached to them (Matt. 23:17, 19). The same principle applies to the unbelieving wife and the children. For the unbeliever to be sanctified in this way does not mean that he is saved, just as the sanctification of food through the saints’ prayer has nothing to do with salvation (1 Tim. 4:5). A saved person is a sanctified person, a saint. Anyone who is attached to him and is for him is made holy because of him.
1Co 7:151 not
Not under bondage but freed from his or her marriage to an unbeliever, when the unbeliever leaves the believer.
1Co 7:152 but
God in His salvation has called us to Him in the sphere and element of peace. Hence, we should live in this peace. If the unbelieving party in our marriage desires to leave, we should allow it. But that we may live in the peace in which God has called us, God does not want us to initiate any separation as long as the other party consents to remain (v. 13). The succeeding verses (through v. 24) are based on this: that God has called us in peace.
1Co 7:15a peace Rom. 12:18; 14:19
1Co 7:161 For
For indicates that vv. 16-24 are an explanation of the preceding word, that is, that God has called us in peace. To remain in this peace we must keep the word in vv. 16-24.
1Co 7:162 how
Since we do not know whether we will save our unbelieving husband or wife, we should not insist that he or she remain with us or that he or she leave. God wants us to remain in the status in which He called us (vv. 20, 24), not to initiate any change. Therefore, we should leave the entire matter to the unbelieving party.
1Co 7:16a wife 1 Pet. 3:1-2
1Co 7:16b save Rom. 11:14
1Co 7:171 However
This word strongly charges us to remain in the status of marriage in which God called us (vv. 20, 24).
1Co 7:17a called 1 Cor. 1:2
1Co 7:17b churches 1 Cor. 4:17; 11:16; 16:1; 2 Cor. 8:18; 11:28; 1 Thes. 2:14; 2 Thes. 1:4
1Co 7:181 efface
This is to efface the mark of circumcision so that the body may be restored to its original condition.
1Co 7:18a circumcised Acts 15:1, 5; Gal. 5:2
1Co 7:191a Circumcision Rom. 2:25-29; Gal. 5:6; 6:15; Col. 3:11
Both circumcision and uncircumcision are outward matters and do not count in reality; only the keeping of God’s commandments is what counts (Gal. 5:6; 6:15; Rom. 2:25-29).
1Co 7:19b keeping 1 John 2:3
1Co 7:20a calling 1 Cor. 7:24
1Co 7:21a slave Philem. 16
1Co 7:211 Let
Or, do not care for it, let it not trouble you. Since the believers have the Lord as the sufficient grace (2 Cor. 12:9), they should not be troubled by anything.
1Co 7:212 but
But here conjoins Let it not concern you and use your status as a slave rather. It means that a slave who has been called by the Lord should not care for or be troubled by his slavery, but rather should use this status, that is, remain in this status with God (v. 24) for God’s glory. Even if he is able to become free, he should remain in his status as a slave. This corresponds with the basic concept of the apostle’s instruction, as explicitly expressed in vv. 20 and 24. However, this part of the verse may be rendered as follows: “but, even if you are able to become free, take advantage of it rather.” The apostle’s point in this passage is that the believers should not be influenced by their outward status. Either to remain in slavery or to have freedom is all right, as long as it is with God.
1Co 7:221 Lord’s
The Lord’s calling does not change the outward status of His believers, but it does change their inward reality: one who is a slave outwardly is changed to a freedman inwardly, and one who is a free man outwardly is changed to a slave inwardly.
1Co 7:22a slave Rom. 6:18, 22; Titus 1:1; Eph. 6:6; 1 Pet. 2:16; Lev. 25:42, 55; cf. Psa. 116:16
1Co 7:23a bought 1 Cor. 6:20
1Co 7:231 price
See note 201 in ch. 6.
1Co 7:232b slaves cf. Lev. 25:42
Believers inwardly should be slaves only of Christ; they should not become slaves of men.
1Co 7:24a called 1 Cor. 7:20
1Co 7:241 with
After being called, the believers do not need to change their outward status, but they do need to have a change in their inward condition, that is, from being without God to being with God, in order to be one with God and have God with them in their status, whatever it may be.
1Co 7:25a virgins cf. Matt. 19:12
1Co 7:25b no 1 Cor. 7:6, 12; 2 Cor. 8:8; 11:17
1Co 7:251 commandment
A wife should not be separated from her husband. This, the apostle said, is the Lord’s commandment (v. 10). Concerning virgins’ not marrying, he said that he had no commandment of the Lord, but he gave his opinion in the succeeding verses. He dared to do this because he had been shown mercy by the Lord to be faithful to the Lord’s interests, and he was truly one with the Lord. His opinion expressed the Lord’s desire. This again is based on the New Testament principle of incarnation.
1Co 7:25c opinion 1 Cor. 7:40
1Co 7:25d mercy 2 Cor. 4:1; 1 Tim. 1:13, 16
1Co 7:25e faithful 1 Cor. 4:2
1Co 7:261 present
The Greek word for present may mean also that the presence of a certain thing foreshadows and inaugurates something to come. Here the present necessity, or distress, indicates that more anguish is to come, as prophesied by the Lord in Matt. 24:8, 19, 21.
1Co 7:262 necessity
Or, pressure, constraint; hence, distress, anguish. The word refers to the necessities of life in the present age, the demand of which constrains and presses people and becomes a distress and anguish to them. See note 103 in 2 Cor. 12.
1Co 7:26a good 1 Cor. 7:1
1Co 7:28a marry 1 Cor. 7:38
1Co 7:28b not 1 Cor. 7:36
1Co 7:291a shortened cf. 1 Cor. 7:31; Rom. 13:11; 1 Pet. 4:7
The concept that at Paul’s time the time was shortened was due to the fact that the long period between the latter part of the first century and Christ’s second coming was not revealed to the earlier apostles (Matt. 24:36). They expected the Lord to return in their generation.
1Co 7:31a passing cf. 1 Cor. 7:29; Eccl. 1:4; James 1:10; 1 John 2:17
1Co 7:32a care Matt. 6:25; Phil. 4:6; 1 Pet. 5:7
1Co 7:32b cares cf. 1 Tim. 5:5
1Co 7:33a cares Matt. 13:22
1Co 7:341 distracted
Lit., divided. A man who would please his wife is distracted, divided, from the things of the Lord (v. 35).
1Co 7:34a cares Luke 10:41
1Co 7:351 put
I.e., entangle you with a snare, constrain you to obey my word.
1Co 7:35a distraction 1 Cor. 7:33; Luke 10:40
1Co 7:36a not 1 Cor. 7:28
1Co 7:371 being
Lit., not having necessity.
1Co 7:372 decided
Or, judged.
1Co 7:38a marriage 1 Cor. 7:28
1Co 7:39b only 2 Cor. 6:14-15; cf. Deut. 7:3-4
1Co 7:40a opinion 1 Cor. 7:25
1Co 7:402 also
In v. 10 the apostle said, “I charge, not I but the Lord.” In v. 12 he said, “I say, I, not the Lord.” In v. 25 he said, “I have no commandment of the Lord, but I give my opinion.” Here he says, “according to my opinion; but I think that I also have the Spirit of God.” All these words indicate the New Testament principle of incarnation (that is, that God and man, man and God, become one). This differs drastically from the principle of Old Testament prophecy (that is, that man speaks for God). In the Old Testament the word of Jehovah came upon a prophet (Jer. 1:2; Ezek. 1:3), the prophet being simply the mouthpiece of God. But in the New Testament the Lord becomes one with His apostles, and they become one with Him; thus, the two speak together. His word becomes their word, and whatever they utter is His word. Hence, the apostle’s charge was the Lord’s charge (v. 10). What he said, though it was not spoken by the Lord, still became part of the divine revelation in the New Testament (v. 12). He was one with the Lord to such a degree that even when he gave his own opinion, not the commandment of the Lord (v. 25), he thought that he also had the Spirit of God. He did not claim definitely to have the Spirit of God, but he thought that he also had the Spirit of God. This is the highest spirituality; it is based on the principle of incarnation.
1Co 7:40b Spirit 1 Cor. 3:16; Rom. 8:9; 1 John 3:24; 4:13
1Co 8:11 things
The sixth problem dealt with by this Epistle is the matter of eating things sacrificed to idols (8:1—11:1).
1Co 8:1a idols 1 Cor. 8:4, 7, 10; 10:14; Acts 15:20, 29
1Co 8:12 know
Referring to the inward, subjective consciousness.
1Co 8:13b knowledge Rom. 15:14
Knowledge in this verse and in vv. 7, 10 refers to the outward, objective knowledge, which is common and general.
1Co 8:14 Knowledge
The outward, objective knowledge that puffs up comes from the tree of knowledge of good and evil, the source of death. Spiritual (not fleshly) love, which is an expression of life as described in ch. 13, builds up. It comes from the tree of life, the source of life. This is the love of God (1 John 4:16) infused into us by faith, which has brought us into the organic union with God. By this love we love God (v. 3) and the brothers (1 John 4:21), and according to this love we should walk (Rom. 14:15). Thus, our walk builds up (10:23).
1Co 8:1c puffs 1 Cor. 4:6
1Co 8:14d love 1 Cor. 13:1–14:1; Rom. 13:10
See note 14.
1Co 8:15e builds 1 Cor. 3:10; 10:23; 14:4, 5, 12; Rom. 14:19; Eph. 4:16
Referring not only to the edification of individual believers but also to the building up of the corporate Body of Christ (14:4-5, 12; Eph. 4:16). This book stresses the matter of building up (3:9-10, 12; 10:23).
1Co 8:2a thinks 1 Cor. 3:18; Gal. 6:3
1Co 8:21 knows
Referring to the outward, objective knowledge. So for known in v. 3.
1Co 8:2b not 1 Cor. 13:9, 12
1Co 8:31a loves 1 John 4:20-21
The highest and noblest love. It must be spiritual, not fleshly, although it requires the exercise of man’s entire being (Mark 12:30).
1Co 8:3b known Nahum 1:7; Psa. 1:6; Rom. 8:29; Gal. 4:9; 2 Tim. 2:19
1Co 8:4a sacrificed 1 Cor. 8:1, 7, 10
1Co 8:41 know
Referring to the inward, subjective consciousness. To realize that an idol is nothing and that there is no God but one requires our inward, subjective consciousness derived from our spirit through our mind. This consciousness is much deeper than the outward, objective knowledge, which is merely in our mind.
1Co 8:4b idol 1 Cor. 10:19; Psa. 115:4-8; Gal. 4:8
1Co 8:4c nothing Acts 14:15
1Co 8:4d one 1 Cor. 8:6; Rom. 3:30; 1 Tim. 2:5; Deut. 4:35, 39
1Co 8:5a gods 2 Thes. 2:4; Psa. 96:5; Dan. 5:4
1Co 8:61 us
The believers in Christ, the Christians.
1Co 8:62a one 1 Cor. 8:4; Eph. 4:6; Mal. 2:10
In contrast to many gods in v. 5. Our God is uniquely one.
1Co 8:63b Father Eph. 3:14-15
A designation of our God, who is the source of all things. This designation makes our God utterly distinct from the many false gods.
1Co 8:64 out
The Father is the source of all things; thus, all things are out from Him. However, only we as believers will turn to Him; hence, we are unto Him. Similarly, all things that the Father created came into being through Jesus Christ as the means, and it is through the means of the Lord’s regeneration that we as believers turn to the Father and are unto Him. Hence, both we and all things are through Christ.
1Co 8:6c all Rom. 11:36; Heb. 2:10
1Co 8:65d one Eph. 4:5; Acts 2:36; Phil. 2:11
In contrast to many lords in v. 5. Our Lord also is uniquely one.
1Co 8:66 Jesus
The divine and human title of our Lord that distinguishes Him from the many lords. Our God, the Father, is the unique source of all things, and our Lord, Jesus Christ, is the unique means through whom all things came into being.
1Co 8:64e through John 1:3; Col. 1:16
See note 64.
1Co 8:7a this 1 Cor. 8:4
1Co 8:7b eat Rom. 14:23
1Co 8:7c idol 1 Cor. 8:1
1Co 8:71d conscience 1 Cor. 8:10, 12; 10:25, 28, 29
A weak conscience is due to the lack of proper and adequate knowledge. This indicates that our knowledge has much to do with our conscience. The ex-idol worshippers who are now believers in Christ, being accustomed to the idol until now, lack the knowledge that an idol is nothing (v. 4). Thus, their conscience is weak concerning the matter of idols.
1Co 8:72 defiled
The weak conscience is defiled when it is touched by any matter about which it lacks adequate knowledge.
1Co 8:8a food Rom. 14:17
1Co 8:81 abound
The Greek word means to abound so that one becomes full and excelling; hence, become full and excelling. Here it denotes that eating things sacrificed to idols cannot cause us to become full and excelling in any respect before God; therefore, neither can not eating cause us to be lacking, which is in contrast to being full and excelling.
1Co 8:91 right
Or, liberty. Lit., authority. So also in 9:4-5.
1Co 8:9a stumbling 1 Cor. 8:13; 10:32; Rom. 14:13, 20, 21; 2 Cor. 6:3; 11:29; Matt. 18:6
1Co 8:92b weak 1 Cor. 8:7, 10; Rom. 14:1, 2; 15:1
Those whose conscience is weakened by a lack of knowledge.
1Co 8:10a knowledge 1 Cor. 8:4
1Co 8:10b idol 1 Cor. 8:1
1Co 8:10c conscience 1 Cor. 8:7
1Co 8:101 emboldened
Lit., built up. The conscience of the weak believers will be built up with boldness to do what it formerly dared not do. This is a sudden building up without a logical and solid foundation. Hence, it is an improper building up that actually ruins. Although the conscience of the weak believers is emboldened to eat what has been sacrificed to idols, such a practice will eventually ruin them because they do not have adequate knowledge to support their emboldened yet still weak conscience.
1Co 8:10d sacrificed 1 Cor. 8:1, 4, 7
1Co 8:11a weak 1 Cor. 8:9
1Co 8:111b destroyed Rom. 14:15, 20
This denotes perishing, not perishing for eternity but perishing in the Christian life. The weak believer is destroyed by the carelessness of the stronger one who has knowledge.
1Co 8:11c knowledge 1 Cor. 8:1, 4
1Co 8:11d died 2 Cor. 5:14-15
1Co 8:121 wounding
Lit., smiting (unto damage).
1Co 8:12a conscience 1 Cor. 8:7
1Co 8:131a stumbles 1 Cor. 8:9
The Greek word means to snare, to entrap. Cf. note 321 in ch. 10.
1Co 8:132 meat
I.e., animal flesh, referring to the meat offered to idols. Since meat is more tempting than other kinds of food, the apostle mentioned it specifically.
1Co 9:11 Am
This chapter is an insertion in this section on eating idol sacrifices. In this insertion the apostle presented himself to the Corinthian believers as a pattern, that they might not stumble others but build them up by practicing the principle of considerate love set forth in 8:13.
1Co 9:12a free 1 Cor. 9:19
The apostle Paul was free from all men, being enslaved to no one (v. 19). As all believers in Christ should be, he was free also from the bondage of any particular way of eating, although he practiced the principle of considerate love.
1Co 9:13b apostle 1 Cor. 1:1; 1 Tim. 2:7; 2 Tim. 1:11; 2 Cor. 12:12; 1 Thes. 2:6; cf. Rev. 2:2
[ par. 1 2 ]
1Co 9:13 [1] As he presented himself a pattern to the believers, the apostle came to the matter of his apostleship, which gave him authority to deal with all the problems covered in this book, serious problems concerning the church life and its fellowship. His handling of these problems was based not only on his teaching but also on the authority inherent in his apostleship. To deal with the situation, he had to take this standing and make this matter clear to the Corinthian believers. They had questioned his apostleship and were in a chaotic situation, mainly because of the foolishness of their worldly wisdom, self-confidence, and pride.
1Co 9:13 [2] The Greek word for apostle means one who is sent. An apostle of the Lord is a believer who is sent out by Him with His authority to preach the gospel of God, to teach the divine truth, and to establish churches. In the first section of Acts, Peter and John were such apostles among the Jews, and in the second section of Acts, Paul and Barnabas were such apostles among the Gentiles. After them, others also became apostles, such as Silas (i.e., Silvanus) and Timothy (1 Thes. 1:1; 2:6). As long as one has the power to preach the gospel, the gift to teach the divine truth, and the ability to establish churches, he is qualified and confirmed to be an apostle sent by the Lord with His commission and authority.
1Co 9:14c seen Acts 9:3-5, 17; cf. Acts 18:9; 22:18; 23:11
This refers to Paul’s having seen the Lord in His glorious resurrected body (15:5-8). This is a special privilege; it constitutes some dignity and glory to the seer, but it is not a requirement or qualification for being the Lord’s apostle. This is fully proven by the case of Barnabas, who was one of the apostles (Acts 14:14) yet did not see the Lord in this way. However, to know the Lord in spirit by spiritual revelation is definitely needed for one to be an apostle.
1Co 9:15d work 1 Cor. 3:6, 4:15
The fruitful result of his work in the Lord was a proof of, not a qualification for, Paul’s apostleship.
1Co 9:21 you
Because he had begotten them in the Lord through the gospel (4:15). The fruit of his labor was the evidence of his apostleship.
1Co 9:22a seal cf. John 3:33; Rom. 4:11
The sufficient result of the apostle’s effective work was not only an evidence, a proof, but also a seal of his apostleship. It put a distinctive mark on his apostolic labor that authenticated and certified his apostleship.
1Co 9:2b apostleship Acts 1:25
1Co 9:31 this
Referring to the defense in vv. 1-2.
1Co 9:41 Do
The apostle’s bold, frank, strong, and direct defense in vv. 4-15 reveals that he was a person with a pure heart and spirit, and that in the Lord’s work he had no intention other than Christ and His Body.
1Co 9:42 right
Or, liberty.
1Co 9:43a eat 1 Cor. 9:13-14; Luke 10:7-8
To eat and drink for the gospel (v. 14) at the expense of the saints and the churches.
1Co 9:5a even Matt. 8:14
1Co 9:5b brothers Matt. 12:46; Acts 1:14
1Co 9:5c Cephas 1 Cor. 1:12
1Co 9:6a Barnabas Acts 13:2; Gal. 2:1, 9
1Co 9:6b right 2 Thes. 3:9
1Co 9:7a serves 1 Tim. 1:18; 2 Tim. 2:3-4
1Co 9:7b plants 1 Cor. 3:6-8
1Co 9:7c vineyard Deut. 20:6; S.S. 8:11-12
1Co 9:7d partake Prov. 27:18; cf. 1 Cor. 9:13
1Co 9:9a You Deut. 25:4; 1 Tim. 5:18
1Co 9:91 while
Or, that is treading out the grain.
1Co 9:10a plowman 2 Tim. 2:6
1Co 9:11a spiritual Rom. 15:27
1Co 9:12a not 1 Cor. 9:15, 18; 2 Cor. 11:9
1Co 9:121 bear
Or, endure. Lit., contain (as a vessel), conceal; hence, cover (as a roof).
1Co 9:12b not 1 Cor. 9:18; 2 Cor. 6:3; 1 Thes. 2:9; 2 Thes. 3:8
1Co 9:131 sacred
The word for sacred here is different from the word for holy in Rom. 1:2 and the word for holiness in Luke 1:75, and is the same as the word for sacred in 2 Tim. 3:15. It denotes the sacredness of the things that are related to the worship of God.
1Co 9:13a eat Lev. 6:16, 26; Num. 18:8-20, 31; Deut. 18:1
1Co 9:14a live cf. 1 Cor. 9:4; Matt. 10:10; Luke 10:7-8
1Co 9:15a any 1 Cor. 9:12
1Co 9:151 rather
The apostle was desperately absolute for the Lord’s interests. He was willing not only to sacrifice all his rights (vv. 12, 15a, 18) but also to pay the price even of his life.
1Co 9:152
Than what? Paul did not finish the sentence. Perhaps he was referring to the things mentioned in the first half of this verse.
1Co 9:15b boast 2 Cor. 11:10
1Co 9:16a necessity cf. Jer. 20:9; Acts 4:20
1Co 9:171a reward 1 Cor. 3:8, 14
This book was written not to help lost sinners to be saved but to help saved believers to grow (3:6-7), to build with the precious materials (3:10, 12-14), to care for the Lord’s members (8:9-13), and to run the race (v. 24). Hence, a reward is mentioned repeatedly as an incentive to the believers for their progress (3:14; 9:18, 24-25). See note 351 in Heb. 10.
1Co 9:172c stewardship Eph. 3:2; Col. 1:25
Or, household administration, household dispensation. The apostle was not only a preacher but also a steward in God’s house, a household administrator, dispensing Christ’s salvation, life, and riches to His believers. Such a ministry was the stewardship with which he had been entrusted and commissioned (Eph. 3:2; 2 Cor. 4:1).
1Co 9:18a without 2 Cor. 11:7; 12:13
1Co 9:18b not 1 Cor. 9:12, 15; cf. 1 Cor. 7:31
1Co 9:19a free 1 Cor. 9:1; 10:29; Gal. 5:13
1Co 9:191 all
I.e., all men.
1Co 9:19b enslaved 2 Cor. 4:5
1Co 9:20a as Acts 16:3; 21:21-28
1Co 9:20b gain Rom. 11:14
1Co 9:20d not Gal. 2:19; Rom. 6:14
1Co 9:21a without Rom. 2:12, 14
1Co 9:211 without
I.e., outside the sphere, the limit, of law; hence, without law.
1Co 9:212 within
I.e., within the sphere, the limit, of law; hence, subject to law. Paul took Christ as his life and lived by Christ. This Christ, who lived in him as life and who has the law of life and is the very law of life (Rom. 8:2), ruled and regulated him that he might be legitimately, legally, rightfully, and duly subject to Christ. Therefore, Paul was within a higher and better law, being subject to the law of life. Hence, he was not outside law and was not without law to God.
1Co 9:22a became Rom. 15:1; 2 Cor. 11:29
1Co 9:221 become
This means that the apostle adapted himself to all things, that is, to different ways of eating and practice (v. 23), for the sake of all men.
1Co 9:22c save Rom. 11:14; 1 Cor. 7:16
1Co 9:231 fellow
Or, joint participant, cooperator, copartner. The apostle was not only a fellow partaker, a joint participant, enjoying the gospel but also a cooperator, a copartner, laboring for the gospel. However, here he referred to the enjoyment of the gospel. Hence, this word is rendered fellow partaker in the text.
1Co 9:241 run
This reveals that the Christian life is a race that we must run successfully.
1Co 9:24a racecourse Acts 20:24; 2 Tim. 4:7; Heb. 12:1
1Co 9:242b prize Phil. 3:14; Col. 2:18
I.e., a reward as an incentive. See note 171.
1Co 9:243 lay
I.e., obtain.
1Co 9:25a contends 2 Tim. 2:5
1Co 9:251 crown
A chaplet made of leaves for the athletic contests at that time. The incorruptible crown, which the Lord will award to His overcoming saints who win the race, is a reward in addition to salvation (see note 351 in Heb. 10). We, His believers, have all received His salvation through faith in Him. This has been settled once for all. But whether we will be rewarded by Him depends on how we run the race. Here, in this chapter, the apostle was running the course (v. 26). In Philippians, one of his last Epistles, he was still running (Phil. 3:14). It was not until the last moment of his running, in 2 Tim. 4:6-8, that he had the assurance that he would be rewarded by the Lord at His appearing. In view of this prize the apostle charged the Corinthian believers to run the race that they might obtain the reward (v. 24).
1Co 9:25b an 2 Tim. 4:8; James 1:12; 1 Pet. 5:4; Rev. 2:10; 3:11
1Co 9:25c incorruptible 1 Pet. 1:4
1Co 9:26a run Gal. 2:2; 2 Tim. 4:7
1Co 9:26b air 1 Cor. 14:9
1Co 9:271 buffet
The Greek word means to beat the face under the eye black and blue. This is not to ill-treat the body, as in asceticism, nor to consider the body evil, as in Gnosticism. This is to subdue the body and make it a conquered captive to serve us as a slave for fulfilling our holy purpose. This is equivalent to putting to death our earthly members (Col. 3:5) and putting to death the practices of the body (Rom. 8:13), not allowing our body to be used for the indulgence of lust or doing anything on our own except what is holy to God. The Corinthians misused their body by indulgence in fornication, not caring for God’s temple (6:19), and in the unrestrained eating of things sacrificed to idols, not caring for weak believers (8:9-13).
1Co 9:272 make
A metaphor meaning to lead the vanquished as a captive and a slave, to bring the captive into slavery, making him a slave to serve the conqueror’s purpose.
1Co 9:273 lest
The Greek word implies possibility.
1Co 9:274 preached
According to the context of vv. 24-27, this refers to the preaching of the reward as an incentive to the Christian runners. This is related to the kingdom, the manifestation of which will be a reward to the overcoming saints who have won the Christian race. See note 281 in Heb. 12.
1Co 9:275a disapproved Heb. 6:8; cf. 2 Cor. 13:5-6
Or, disqualified, rejected; i.e., unworthy of the prize. The apostle was surely saved by grace through faith in Christ. Not only so, he was called to be an apostle to carry out God’s New Testament economy. Nonetheless, here he was very much on the alert to run his course (Acts 20:24) by subduing his body to serve his holy purpose, that he might not be disapproved and rejected at the judgment seat of Christ (2 Cor. 5:10) and be found unworthy of the reward of the coming kingdom. See Matt. 7:21-23; 25:11-12.
1Co 10:11 For
For indicates that ch. 10 is not only a continuation of ch. 9 but also a further definition of running the race covered in 9:24-27, using as an illustration the children of Israel running on the racecourse in the wilderness to enter into the promised land.
1Co 10:12a ignorant Rom. 6:3
This refers to the word Do you not know in 9:24.
1Co 10:13 all
This indicates that all the children of Israel who had enjoyed the passover entered into the race and began to run the race from the time they left the land of Rameses (Exo. 12:37).
1Co 10:14b cloud Exo. 13:21-22; 14:19-20
The cloud that covered the children of Israel typifies the Spirit of God, who is with the New Testament believers. Immediately after the New Testament believers take Christ as their Passover (5:7), the Spirit of God comes to be with them and lead them to run the Christian race, just as the pillar of cloud led the children of Israel (Exo. 13:21-22; 14:19-20).
1Co 10:1c sea Exo. 14:21, 22, 29
1Co 10:21a baptized cf. Rom. 6:3; Gal. 3:27
The passing of the children of Israel through the Red Sea (Exo. 14:21-30) typifies the baptism of the New Testament believers (Rom. 6:4).
1Co 10:22 unto
The children of Israel were baptized unto Moses to begin the holy race for the fulfilling of God’s purpose, that is, to enter into the good land and build the temple, that God might have a kingdom with an expression of Himself on the earth. This typifies the baptizing of the New Testament believers into Christ (Gal. 3:27) that God may have His kingdom with the church as His expression on the earth.
1Co 10:23 in
In the cloud signifies in the Spirit, and in the sea denotes in the water. The New Testament believers were baptized in the water and in the Spirit (Matt. 3:11; Acts 1:5; 1 Cor. 12:13).
1Co 10:31 spiritual
Referring to manna (Exo. 16:14-18), typifying Christ as our daily life supply (John 6:31-35) for the Christian journey. We believers should all eat the same spiritual food and should not eat anything other than Christ.
1Co 10:3a food Exo. 16:4, 14-15, 35; Num. 11:6-9; Psa. 78:24-25; John 6:31
1Co 10:41 spiritual
Referring to the living water that flowed out of the cleft rock (Exo. 17:6), typifying the Spirit, who flowed out of the crucified and resurrected Christ, as our all-inclusive drink (John 7:37-39; 1 Cor. 12:13). For our running of the race we should all drink the same spiritual drink and should not drink anything other than the all-inclusive Spirit.
1Co 10:4a drink Exo. 17:6; Num. 20:10; Psa. 78:15, 16
1Co 10:42 spiritual
The rock that was smitten and cleft to flow out the living water for God’s chosen people (Exo. 17:6) was a physical rock. Yet the apostle called it a spiritual rock because it typified Christ, who was smitten and cleft by God to flow out the water of life (John 19:34) to satisfy the thirst of His believers. Hence, the apostle said that the rock was Christ. Since it was a spiritual rock signifying Christ, it was able to follow the children of Israel. This indicates that Christ as the real rock is following His believers.
1Co 10:51a strewn 1 Cor. 10:8-10; Num. 14:29, 35; 26:65; Psa. 106:26; Heb. 3:17; Jude 5
I.e., laid low on the ground by being slain. This refers to Num. 14:16, 29.
1Co 10:61a examples 1 Cor. 10:11
[ par. 1 2 ]
1Co 10:61 [1] Lit., types (so also in v. 11); i.e., figures of facts or of spiritual truths. This book takes the history of the children of Israel in the Old Testament as a type of the New Testament believers. In 5:7-8 the believers experienced Christ as their Passover and began to keep the Feast of Unleavened Bread. Here in this chapter they are baptized unto their Moses (Christ), passing through their Red Sea (the death of Christ). They are now eating the spiritual food and drinking the spiritual drink that they might take their journey (the Christian race) toward their good land (the all-inclusive Christ). Also, they are warned here (v. 11) not to repeat the history of the children of Israel in doing evil against God, as illustrated in vv. 6-11.
1Co 10:61 [2] The goal of God’s calling of the children of Israel was that they would enter into the promised land to enjoy its riches so that they might establish God’s kingdom and be God’s expression on earth. However, although all Israel was redeemed through the passover, delivered out of the Egyptian tyranny, and brought to the mountain of God to receive the revelation of God’s dwelling place, the tabernacle, nearly all fell and died in the wilderness, failing to reach this goal (Heb. 3:7-19) because of their evildoings and unbelief. Only Caleb and Joshua reached the goal and entered into the good land (Num. 14:27-30). This signifies that although we have been redeemed through Christ, delivered out of Satan’s bondage, and brought into the revelation of God’s economy, we may yet fail to reach the goal of God’s calling, that is, to enter into the possession of our good land, Christ (Phil. 3:12-14), and enjoy His riches for the kingdom of God that we may be His expression in the present age and participate in the fullest enjoyment of Christ in the kingdom age (Matt. 25:21, 23). This should be a solemn warning to all New Testament believers. It was especially applicable to the Corinthians, who were in danger of repeating the failure of the children of Israel in the wilderness.
1Co 10:62 us
The apostle included himself with all believers in the matter of running the Christian race.
1Co 10:6b lusted Num. 11:4, 33, 34; Psa. 106:14
1Co 10:71a idolaters 1 Cor. 5:11; 10:14
The abusive eating by the children of Israel was related to their idolatry in worshipping the golden calf (Exo. 32:1-6). The apostle’s word here implies that the Corinthians’ inconsiderate eating of idol sacrifices was also somewhat related to idolatry.
1Co 10:7d play Exo. 32:19
1Co 10:81a fornication 1 Cor. 5:1
Fornication accompanies idolatry (Num. 25:1-2). Hence, these two things are referred to together, as also in Acts 15:20, 29. Undoubtedly, the implication here is that these two evils existed among the Corinthian believers. Hence, these are the main things dealt with in chs. 5—10.
1Co 10:8b committed Num. 25:1; Rev. 2:14
1Co 10:82 fell
This is to be laid low on the ground by being slain.
1Co 10:8c twenty-three cf. Num. 25:9
1Co 10:91a test Matt. 4:7
Lit., try to the utmost, tempt thoroughly. Tested, later in this verse, does not carry the meaning of to the utmost and thoroughly.
1Co 10:9b tested Exo. 17:2, 7; Psa. 78:18
1Co 10:101a murmur Phil. 2:14
The murmuring of the children of Israel (Num. 16:41) typified the negative speaking of the Corinthian believers against the apostle (4:3; 9:3).
1Co 10:10b murmured Num. 14:2, 27-29; 16:41; 17:5, 10; 21:5
1Co 10:10c perished Num. 16:49
1Co 10:102 destroyer
God’s executing angel (Exo. 12:23; 2 Sam. 24:16-17).
1Co 10:111 happened
Lit., were happening.
1Co 10:11a example 1 Cor. 10:6
1Co 10:11b written Rom. 4:23, 24
1Co 10:112 ends
The ages refers to all the past ages. The ends of the ages refers to the fact that all the past ages were consummated at the beginning of the New Testament age; hence, the ends of the ages had come to the people of that time. Those people could, in the New Testament age, take the admonition from the history of the children of Israel. After the New Testament age is the kingdom age, during which these examples in the Old Testament age will no longer serve for the running of the Christian race.
1Co 10:113 have
Lit., have come down, have arrived.
1Co 10:121 So
Based on the admonition in vv. 5-11, the apostle warned the Corinthians not to think that they were standing steadfast, with no danger of falling dead as the children of Israel had.
1Co 10:12a thinks 1 Cor. 3:18
1Co 10:12b stands 2 Cor. 1:24; Rom. 5:2; 11:20
1Co 10:122 fall
As the failing children of Israel fell and died in the wilderness (vv. 5, 8). Some Corinthian believers did fall and die because they offended the Lord’s Body (11:27-30).
1Co 10:131 No
This verse is a continuation of the warning given in v. 12, indicating, on the one hand, that we should take heed not to be tempted lest we fall and die, and, on the other hand, that God in His faithfulness will not allow any temptation to befall us beyond what we are able to endure, but will, with the temptation, always make the way out for us.
1Co 10:132 temptation
Or, trial (2 Pet. 2:9; cf. Dan. 3:17-18).
1Co 10:133 that
Lit., that which is human.
1Co 10:13a faithful 1 Cor. 1:9
1Co 10:134b tempted Matt. 6:13; James 1:13
Or, tried.
1Co 10:13c endure Rom. 5:3-4; James 5:11
1Co 10:141 Therefore
This indicates that the following section, to v. 30, is a conclusion to the preceding section, from 8:1, concerning eating things sacrificed to idols.
1Co 10:142a idolatry 1 Cor. 10:7; 1 John 5:21
Referring to the idolatry involved in eating things sacrificed to idols.
1Co 10:15a judge 1 Cor. 11:13
1Co 10:16a cup 1 Cor. 10:21; 11:25-28; Matt. 26:27; cf. Psa. 16:5; 23:5; 116:13; Matt. 20:22; John 18:11; Rev. 14:10
1Co 10:16b bless Matt. 26:26
1Co 10:161 fellowship
Or, joint participation in. Fellowship here refers to the believers’ communion in the joint participation in the blood and body of Christ. This makes us, the participants in the Lord’s blood and body, not only one with one another but also one with the Lord. We, the participants, make ourselves identified with the Lord in the fellowship of His blood and body. The apostle’s thought here was to illustrate how eating and drinking make the eaters and drinkers one with what they eat and drink. The Corinthians should have realized that their abusive eating of idol sacrifices actually made them one with the demons behind the sacrifices.
1Co 10:16c blood 1 Pet. 1:19; Heb. 9:14
1Co 10:16d bread 1 Cor. 11:23-24; Matt. 26:26; Acts 2:42; 20:7; cf. John 6:35, 48, 51
1Co 10:16e body Heb. 10:5, 10; 1 Pet. 2:24
1Co 10:171 one
The one bread signifies the one Body of Christ. We all are one Body because we all partake of the one bread. Our joint partaking of the one bread makes us all one. This indicates that our partaking of Christ makes us all His one Body. The very Christ of whom we all partake constitutes us His one Body.
1Co 10:17a one Rom. 12:5; 1 Cor. 12:12, 13, 20; Eph. 2:16; 4:4, 16
1Co 10:172 partake
Partaking of (that is, eating—vv. 28-30) the one bread identifies us with it. This indicates that our partaking of Christ, our enjoying of Christ, identifies us with Him, making us one with Him.
1Co 10:18a according Rom. 1:3; 4:1; 9:5
1Co 10:18b eat Lev. 7:6, 15; cf. Heb. 13:10
1Co 10:181 have
Or, participate jointly in. Those who eat the sacrifices of the altar not only have fellowship with one another and with the altar but also participate jointly in what they eat. Their participation in what they eat makes them one with the sacrifices of the altar. This too illustrates how eating makes the eater one with what he eats. Eating things sacrificed to idols does the same: it identifies the eaters with the demons behind the sacrifices.
1Co 10:182c altar Exo. 27:1-8; Lev. 3:5; 4:7, 25
Since the altar is the base of the sacrifices offered to God, eating the sacrifices of the altar makes the eaters those who have fellowship with, those who participate jointly in, the altar.
1Co 10:19a sacrificed 1 Cor. 8:4
1Co 10:201a demons Lev. 17:7; Deut. 32:17; 2 Chron. 11:15; Psa. 106:37; Rev. 9:20
An idol and the things sacrificed to an idol are nothing (v. 19; 8:4). But behind them are the demons, who are abominable and hateful to God. The believers, who worship God, should abstain from identifying themselves with demons and becoming those who have fellowship with demons through the eating of things sacrificed to idols. Since demons are the reality of idols, the eating of things sacrificed to idols makes the eaters those who have fellowship with, those who participate jointly in, demons.
1Co 10:202b those cf. Lev. 19:31; Deut. 18:10-12; 2 Cor. 6:15-16
See note 181. The eaters of things sacrificed to idols become not only those who fellowship with demons but also those who participate jointly in demons, making themselves one with demons.
1Co 10:211 drink
To drink the Lord’s cup and partake of the Lord’s table is to identify ourselves with the Lord. To drink the demons’ cup and partake of the demons’ table is to make ourselves one with demons.
1Co 10:21b table cf. Psa. 23:5; 78:19; Prov. 9:2; 2 Sam. 9:7, 10, 11, 13
1Co 10:21c demons’ Isa. 65:11
1Co 10:221a provoke Deut. 32:21
The Lord is the jealous God (Exo. 20:5). Idolatry is utterly abominable and hateful to Him. If we participate in fellowship with demons, making ourselves one with them, we will provoke the Lord to jealousy. Hence, we must flee from idolatry (v. 14).
1Co 10:22b jealousy Exo. 20:5; 2 Cor. 11:2
1Co 10:22c stronger Deut. 10:17; Psa. 24:8; 50:1
1Co 10:231a All 1 Cor. 6:12
Verses 14-22 deal with the eating of idol sacrifices from the aspect of making oneself one with demons. From v. 23 through 11:1 this matter is dealt with from the view of building up others to the glory of God (v. 31).
1Co 10:232 lawful
See note 122 in ch. 6.
1Co 10:233 profitable
See note 123 in ch. 6.
1Co 10:234b build 1 Cor. 8:1; Rom. 15:2
The parallel verse, 6:12, ends with I will not be brought under the power of anything. This verse ends with not all things build up. The former concerns ourselves; the latter, others.
1Co 10:24a seek 1 Cor. 10:33; 13:5
1Co 10:251 meat
At the apostles’ time, usually only a part of what had been sacrificed to idols was consumed. The rest was given to the priests or to the poor, or was sold again in the market. Buyers might unknowingly purchase meat offered to idols.
1Co 10:25a eat 1 Cor. 10:27; Acts 10:13; 1 Tim. 4:3-5
1Co 10:25b conscience’ 1 Cor. 10:27
1Co 10:26a earth Deut. 10:14; Psa. 24:1; 50:12
1Co 10:27a eat 1 Cor. 10:25; Luke 10:8
1Co 10:27b conscience’ 1 Cor. 10:25
1Co 10:28a not Rom. 14:15, 21
1Co 10:28b conscience’ 1 Cor. 8:7, 10, 12
1Co 10:29a freedom 1 Cor. 9:19
1Co 10:301 partake
I.e., eat. This indicates that eating is partaking (v. 17).
1Co 10:30a thankfulness 1 Tim. 4:3-4; Rom. 14:6
1Co 10:30b evil Rom. 14:16
1Co 10:311 Therefore
This indicates that 10:31—11:1 is a conclusion to this subsection (from v. 23).
1Co 10:312 whether
Verses 23, 31, and 6:12 give us four basic principles for regulating the New Testament believers’ conduct. All things are lawful, but whatever we do, (1) as to the thing itself, must be profitable, (2) as to ourselves, must not bring us under the power of anything, (3) as to others, must build them up, and (4) as to God, must glorify Him. Otherwise, nothing is permissible.
1Co 10:31a eat Rom. 14:17-18
1Co 10:31b whatever Col. 3:17
1Co 10:31c glory 1 Cor. 6:20; 1 Pet. 4:11
1Co 10:321 Do
The Greek expression rendered do not become a stumbling block is based on the same root as the word for stumbling block in 8:9; it is different from the word for stumble in 8:13.
1Co 10:32a stumbling 1 Cor. 8:9, 13; Rom. 14:13, 20, 21
1Co 10:322 Jews
In New Testament times people are of three categories: (1) the Jews—God’s chosen people; (2) the Greeks—the unbelieving Gentiles; and (3) the church—a composition of the believers in Christ. We should not be an offense, a stumbling block, to anyone in these three categories, that they might be saved (v. 33).
1Co 10:32b church 1 Cor. 1:2; Acts 20:28
1Co 10:331 I
What an example the apostle has set for us!
1Co 10:33a please Rom. 15:2
1Co 10:33c seeking 1 Cor. 10:24; 13:5
1Co 10:33d saved 1 Cor. 9:22; 1 Thes. 2:16; Rom. 11:14
1Co 11:11 Be
This verse is the last sentence of the conclusion of ch. 10.
1Co 11:1a imitators 1 Cor. 4:16; 1 Thes. 1:6
1Co 11:12 me
If one is an imitator of Christ, we should be imitators of him. This makes us also imitators of Christ. Otherwise, we should be imitators of no man.
1Co 11:1b of cf. John 13:15; Matt. 11:29; Rom. 15:1-3; Eph. 5:2; 1 Pet. 2:21
1Co 11:2a praise 1 Cor. 11:17, 22
1Co 11:2b remembered 1 Thes. 3:6
1Co 11:21c things 2 Thes. 2:15; 3:6
Instructions handed down by word of mouth or writing (2 Thes. 2:15).
1Co 11:31 Christ
Verses 3-16 deal with the seventh problem, the problem concerning head covering. The first six problems, dealt with in chs. 1—10, may be considered one group. They are concerned with matters in the realm of human life. The last five problems, dealt with in chs. 11—16, constitute another group. They are concerned with matters in the realm of God’s administration. The first problem in this latter group concerns the headship of Christ and of God in the divine government. In Eph. 1:22-23 the headship of Christ over all things is to His Body, the church. Here the headship of Christ over every man is related to individuals. Christ is the Head of the Body, the church (Eph. 5:23), corporately, and of the believers individually. He is the Head of every one of us directly. In the apostle’s dealing with the Corinthians’ problems related to God’s administration, the headship of Christ and of God was his first concern.
1Co 11:3a head cf. Eph. 1:22; Col. 1:18
1Co 11:32 man
In the divine governmental ordination, woman is under the headship of man. God created the female in this way (Gen. 2:18-24; 1 Tim. 2:13). According to the nature (v. 14) created by God, woman is subordinate to man.
1Co 11:3b head Eph. 5:23; cf. Gen. 3:16
1Co 11:33 God
[ par. 1 2 ]
1Co 11:33 [1] Christ is God’s anointed One, the One appointed by God. Hence, He is under God, and God as the Originator is His Head. This refers to the relationship between Christ and God in the divine government.
1Co 11:33 [2] In dealing with the problem of head covering, the apostle took the headship of God, the headship of Christ, and the headship of man as strong ground for his instruction. His instruction concerning head covering was based not on any religious practice or human custom but on the headship in God’s governmental administration. Such a strong base leaves no ground for argument over the matter of head covering.
1Co 11:3c head cf. 1 Cor. 15:28; 3:23
1Co 11:41a prophesying 1 Cor. 14:1, 31, 39
I.e., speaking for God. See note 102 in ch. 12.
1Co 11:42 disgraces
Since man has the headship over woman and is God’s image and glory (v. 7), he should keep his head manifested, unconcealed, uncovered, when he touches the throne of God’s administration by praying to God or speaking for Him. Otherwise, he dishonors or shames his head.
1Co 11:5a praying Luke 2:36-37
1Co 11:5b prophesying Acts 21:9; cf. 1 Cor. 14:34
1Co 11:51 uncovered
Since woman is under the headship of man, she should keep her head covered, not exposed, when she touches the divine administration by praying to God or speaking for God. Otherwise, she disgraces or shames her head, as if her head were shaved, because she denies the divine governmental ordination by exposing her head to the observing angels (v. 10) while touching the authority of God.
1Co 11:52c shaved Deut. 21:12
This is a strong indication that for a woman to have her head shaved or her hair cut off is shameful (v. 6).
1Co 11:61 let
This indicates that the head covering is a covering in addition to long hair. For a woman to keep her hair long, not having her head shaved, means that she does not reject God’s governmental ordination; and for a woman to have a head covering in addition to her long hair indicates that she says amen to the divine ordination.
1Co 11:71 God’s
Man was made in God’s image (Gen. 1:26) to express God and glorify Him. Since man bears God’s image and glory and represents God, he should not have his head covered. If he does, God’s image and glory will be concealed.
1Co 11:7a image Gen. 1:26-27; 9:6; cf. Gen. 5:1; James 3:9
1Co 11:72b glory cf. Prov. 12:4
Since the woman is the glory of the man, she should not have her head exposed but should have it covered. She should not express herself but the man, under whom she is. The apostle took this too as ground for his teaching concerning head covering.
1Co 11:81 woman
As a rib taken out of man, woman was made out of man (Gen. 2:21-23).
1Co 11:91 created
Here the apostle took God’s purpose in the creation of man and woman as further strong ground for his teaching concerning head covering. That teaching is not based on any man-made custom but on the divine purpose in creation.
1Co 11:92a woman Gen. 2:18; 1 Tim. 2:13
Woman was made for the purpose of matching man (Gen. 2:18, 24).
1Co 11:101 sign
I.e., the head covering, which signifies man’s headship over the woman.
1Co 11:10a authority cf. Gen. 3:16; 24:65; 1 Tim. 2:11
1Co 11:102 sake
This was further ground for the teaching concerning head covering. Head covering is closely related to God’s headship, God’s authority. The archangel with his subordinates rebelled against God’s headship (Ezek. 28:13-18; Isa. 14:12-15; Matt. 25:41), establishing his kingdom of darkness (Matt. 12:26; Col. 1:13), and became Satan, God’s adversary. After God created man, Satan seduced man to follow him and rebel against God. Then God sent His Son to destroy Satan and rescue man out of his authority back to God’s kingdom (1 John 3:8; Heb. 2:14; Col. 1:13). Now, when the believers worship God in praying to Him or in speaking for Him, they should bear some signs that they are under God’s headship, the divine authority, showing the observing angels (cf. 4:9), who are concerned with this matter, that they (the believers) are keeping God’s ordained order in His administration. For this, the sisters should have a sign, a covering, on their head.
1Co 11:10b angels 1 Cor. 4:9; Eph. 6:12
1Co 11:111 in
I.e., in the Lord’s plan, in the Lord’s arrangement.
1Co 11:121 out
Man is the source of the woman’s existence. Hence, the woman is out of the man. Woman is the means through which the man is born. Hence, the man is through the woman (Gen. 2:21-23).
1Co 11:12a all 1 Cor. 8:6; Rom. 11:36
1Co 11:13a Judge 1 Cor. 10:15
1Co 11:141 nature
I.e., our natural constitution according to God’s creation. Nature itself tells us that man should not have long hair, but that the woman should. The woman realizes by her female constitution that to have long hair to cover her head is a glory. This too is strong ground for the apostle’s teaching concerning head covering. His teaching is not according to customs or practices established by man but according to man’s nature, which was created by God.
1Co 11:161 such
The custom of contention, disputation, and debating. Neither the apostles nor the churches tolerated any disputation concerning the apostles’ teaching.
1Co 11:162a churches 1 Cor. 4:17; 7:17; 14:33; 16:1
That churches here is plural indicates that all the local churches are independent of one another, yet they all act in the same way according to the apostles’ teaching.
1Co 11:171 But
But here indicates a contrast between I… do not praise you in this verse and I praise you in v. 2.
1Co 11:172 this
From this verse to the end of the chapter the apostle dealt with the eighth problem, the problem concerning the Lord’s supper.
1Co 11:17a praise 1 Cor. 11:22, 2
1Co 11:17b come 1 Cor. 14:23; Matt. 18:20; Heb. 10:25
1Co 11:181a in 1 Cor. 14:28, 34, 35
I.e., in the assembly of the church (14:34-35).
1Co 11:18b divisions 1 Cor. 1:10
1Co 11:191 parties
Sects, schools of different opinions, as in Gal. 5:20.
1Co 11:192 approved
Tested and found to have met the specifications.
1Co 11:193 manifest
Sects are useful for manifesting the approved ones, who are not sectarian.
1Co 11:201 Lord’s
In 10:21 the Lord’s supper is called “the Lord’s table.” The emphasis of the Lord’s table is on the fellowship of the Lord’s blood and of His body (10:16-17), the participation in the Lord, the enjoyment of the Lord in mutuality, in fellowship; whereas the stress of the Lord’s supper is on the remembrance of the Lord (vv. 24-25). At the Lord’s table we receive His body and blood for our enjoyment; at the Lord’s supper we give Him our remembrance for His enjoyment.
1Co 11:211 supper
In the apostle’s time the believers had a custom of coming together for supper, the main meal of the day, with the rich bringing more and better food for the mutual enjoyment and the poor, less food. This was called a love feast (2 Pet. 2:13; Jude 12), and it came from the background of the passover feast (Luke 22:13-20). At the end of their love feast they ate the Lord’s supper with the bread and the cup to remember the Lord (vv. 23-25). The Corinthians did not do it properly. They did not wait for one another (cf. v. 33). Each took his own supper first. The rich became drunken and the poor were hungry (v. 21). This caused divisions and parties among them (v. 18) and spoiled the Lord’s supper. Thus, their eating was not the eating of the Lord’s supper (v. 20).
1Co 11:22a church 1 Cor. 1:2; 10:32; 15:9; Acts 20:28
1Co 11:22b put James 2:6; cf. Prov. 17:5
1Co 11:22c praise 1 Cor. 11:17
1Co 11:23a received 1 Cor. 15:3; Gal. 1:12
1Co 11:23b in Matt. 26:20-25; Mark 14:17-21
1Co 11:231c betrayed Luke 22:21-22; John 13:21-30
Lit., delivered up.
1Co 11:23d took vv. 23-26: Matt. 26:26-29; Mark 14:22-25; Luke 22:19-20
1Co 11:241 broke
The bread is broken that we may eat it (Matt. 26:26).
1Co 11:242 unto
The word unto, here and in the next verse, implies not only a purpose but also a result. Participation in the Lord’s supper will surely produce a result—a continual remembrance of the Lord for His satisfaction.
1Co 11:243 remembrance
To take the Lord’s supper is for the remembrance of the Lord Himself, not for anything else.
1Co 11:251 cup
The bread is of life (John 6:35) and the cup is of blessing (10:16). This cup is the new covenant, comprising all the rich blessings of the New Testament, including God Himself. The new covenant was established by the Lord’s blood, which He shed on the cross for our redemption (Matt. 26:28).
1Co 11:25a new Jer. 31:31; Heb. 8:13, 6; 7:22
1Co 11:252 drink
The real remembrance of the Lord is to eat the bread and drink the cup (v. 26), that is, to participate in, to enjoy, the Lord, who has given Himself to us through His redeeming death. To eat the bread and drink the cup is to take in the redeeming Lord as our portion, as our life and blessing. This is to remember Him in a genuine way.
1Co 11:261 declare
Or, proclaim, display. To take the Lord’s supper is not to remember the Lord’s death but to declare and display it. We remember the Lord Himself by declaring and displaying His death.
1Co 11:262 until
We should take the Lord’s supper unto the remembrance of Him by declaring His redeeming death without ceasing until He comes back to set up God’s kingdom (Matt. 26:29). By His first coming the Lord accomplished His death to carry out an all-inclusive redemption for the producing of the church. After His death He went away to receive the kingdom, and He will come again with the kingdom (Dan. 7:13-14; Luke 19:12). The period between His first and second comings is the church age. The church thus bridges the gap between the Lord’s first coming and His second coming and connects His death in the past with God’s kingdom in the future. Hence, to declare the Lord’s death until He comes may imply the declaring of the existence of the church for the bringing in of the kingdom. When we eat the Lord’s supper in this way, with a view to a continual remembrance of Him in His first and second comings, that supper becomes a satisfaction to Him in relation to the kingdom, God’s administration.
1Co 11:26a comes John 21:22; Acts 1:11; 1 Cor. 4:5
1Co 11:27a eats John 6:51-56
1Co 11:27b bread 1 Cor. 10:16
1Co 11:271 unworthy
I.e., not respecting the significance of the bread and the cup of the Lord, which signify His body broken for us and His blood shed for our sins through His death, accomplished for our redemption.
1Co 11:272 be
I.e., bring judgment to himself (vv. 29-30).
1Co 11:27c blood 1 Pet. 1:19; Heb. 9:14; 10:29
1Co 11:281a prove 2 Cor. 13:5; Gal. 6:4
I.e., examine himself, put himself to the test and have himself approved, meeting the prescribed specifications.
1Co 11:291 judgment
Eating the bread or drinking the cup of the Lord in an unworthy manner brings judgment to us. This judgment is not a condemnation but the Lord’s temporary discipline (v. 32).
1Co 11:292 discern
Lit., to distinguish, separate, discriminate, make a distinction. To fail to discern the Lord’s body is to fail to make a distinction between the bread, which signifies the Lord’s body, and common food. It is to fail to evaluate the significance of the bread that we take at the Lord’s supper. This brings judgment, the Lord’s discipline, to us.
1Co 11:293 the
[ par. 1 2 ]
1Co 11:293 [1] The apostle used the expression the body instead of the body of the Lord. This may imply the fact that, in addition to the physical body of the Lord (v. 24), there is the mystical Body of Christ (Eph. 4:4). Therefore, when we participate in the Lord’s table, we must discern whether the bread on the table signifies the one Body of Christ or any division of man (any denomination). In discerning the Body of Christ, we should not partake of the bread in any division or with any divisive spirit. Our participation in the Lord’s table must be the unique fellowship of His unique Body without any division in practice or in spirit.
1Co 11:293 [2] The apostle’s dealing with head covering concerns the Head (v. 3); his dealing with the Lord’s supper (the Lord’s table) concerns the Body. Regarding the headship of Christ, which represents God and is represented by man, we must keep the divine governmental order ordained by God, without any disorder. Regarding the Body of Christ, we must be properly regulated by the apostle’s instruction, without any confusion and division. The Head is Christ, and the Body is the church. Christ and the church—these two—are the controlling and directing factors of the apostle’s dealings with the confused and disorderly church. In chs. 1—10 he dealt with the church’s problems first by stressing Christ as God’s center and our portion. After this, in chs. 11—16 he emphasized the church as God’s goal and our concern. In chs. 1—10 he began with Christ as the antibiotic to heal the sick church’s diseases. Then from ch. 11 he went on to the church and used the church, the Body, as the inoculation against the church’s disorder. Both Christ and the church are crucial to the carrying out of God’s administration in His New Testament economy.
1Co 11:301 this
I.e., not discerning the body.
1Co 11:302 weak
This is the discipline, the temporary judgment of the Lord, on those who participate unworthily in the Lord’s body. The Lord first disciplined them, so that they became weak physically. Then, since they would not repent of their offense, they were further disciplined and became sick. Because they still would not repent, the Lord judged them by death. To die in this way is equivalent to being strewn along in the wilderness in 10:5.
1Co 11:303a sleep 1 Cor. 15:51; Matt. 27:52; John 11:11-13
I.e., have died (1 Thes. 4:13-16).
1Co 11:311 discerned
I.e., discriminated ourselves, formed a right estimate of ourselves.
1Co 11:321 judged
Temporarily.
1Co 11:32a disciplined Heb. 12:5-7, 11
1Co 11:322b condemned Rom. 5:16
Forever.
1Co 11:331 wait
This charge is due to the condition described in v. 21.
1Co 11:34a home 1 Cor. 11:22
1Co 11:341 rest
This indicates that the apostle did not give instructions for everything related to the practice of the church. For “the rest” we need to seek the Lord’s leading, based on and governed by the principles set forth in the New Testament.
1Co 11:34b come 1 Cor. 4:19; 16:5
1Co 12:11a spiritual 1 Cor. 14:1, 12
In chs. 12—14 Paul dealt with the ninth problem among the Corinthians, the problem of spiritual gifts in relation to God’s administration and operation.
1Co 12:1b ignorant 1 Cor. 10:1; 14:38; 2 Cor. 1:8; 2:11; Rom. 1:13; 6:3
1Co 12:21 led
Like a violent wind, the frenzied promoting by the promoters of idolatry among the Greeks in those days was leading people away to idols. Here the apostle referred to the leading of this kind that the Corinthian believers received in the days when they were Gentiles. They were led away to different kinds of idols to worship and serve them, at whatever time and in whatever way they were led by the frenzied ones.
1Co 12:31 speaking
The apostle’s thought here was that the dumb, voiceless idols in v. 2 make their worshippers dumb and voiceless. But the living God causes His worshippers to speak in His Spirit. This kind of speaking is related to the spiritual gifts. No one who speaks in the Spirit of God would say, “Jesus is accursed”; he would like to say, and he is able to say, “Jesus is Lord!” No worshippers of God should be silent; all should use their voices to speak forth “Jesus is Lord!” in the Spirit of God. This—to speak “Jesus is Lord!”—is the main function of all the spiritual gifts.
1Co 12:3a Spirit 1 John 4:2-3
1Co 12:32 accursed
See note 221 in ch. 16.
1Co 12:33 no
This indicates that when we say with a proper spirit, “Jesus is Lord!” we are in the Holy Spirit. Hence, to call on the Lord Jesus is the way to participate in, to enjoy, and to experience the Holy Spirit.
1Co 12:3b Jesus Rom. 10:9; John 21:7; Acts 2:36; 2 Cor. 4:5
1Co 12:3c Holy Luke 11:13; Eph. 1:13; 4:30; 1 Thes. 4:8
1Co 12:41 But
But here indicates a contrast between v. 3 and v. 4. Verse 3 says that when we minister by speaking in the Spirit of God, we all say “Jesus is Lord!” exalting Jesus as the Lord. But the gifts for the manifestation of the Spirit are different, diverse.
1Co 12:42 distinctions
Or, diversities, varieties, distributions. So also in vv. 5-6.
1Co 12:43a gifts 1 Cor. 12:31; 1:7; Rom. 12:6
Gifts here refers to the outward gifts, the abilities or capacities for service. Some of them are miraculous, and some are developed out of the initial gifts mentioned in 1:7 (see note 1 there). All are different from the initial gifts.
1Co 12:4b same 1 Cor. 12:8, 9, 11, 13; Eph. 4:4
1Co 12:51a ministries cf. Rom. 12:6-8
I.e., services. The gifts in v. 4 are for these ministries, in which the operations in v. 6 are manifested.
1Co 12:5b same 1 Cor. 8:6; Eph. 4:5
1Co 12:61 operations
Lit., effects of operations. Referring to the result produced by the divine power’s energizing of the gifts in their activities. This result is the operation (Eph. 4:16) manifested by the gifts.
1Co 12:6a same 1 Cor. 8:6; Eph. 4:6; 1 Tim. 2:5
1Co 12:62 God
The gifts are by the Spirit; the ministries, the services, are initiated by the Lord and are for the Lord; and the operations are of God. Here the Triune God is involved in these three matters—the gifts, the ministries, and the operations. The gifts by the Spirit are to carry out the ministries for the Lord, and in the ministries for the Lord are manifested the operations of the gifts, produced by God’s operating, God’s working. This is the Triune God moving in the believers for the accomplishing of His eternal purpose to build up the church, the Body of Christ, for the expression of God.
1Co 12:6b operates 1 Cor. 12:11; Phil. 2:13
1Co 12:7a each 1 Cor. 14:26; Rom. 12:3; 1 Pet. 4:10, 11
1Co 12:71 manifestation
All the different gifts are the manifestation of the Spirit, in that the Spirit is manifested in the believers who have received the gifts. Such manifestation of the Spirit is for the profit of the church, the Body of Christ.
1Co 12:72 for
I.e., for the growth in life of the members of the Body of Christ and for the building up of Christ’s Body.
1Co 12:7b what 1 Cor. 14:6
1Co 12:81 word
According to the context of this book, the word of wisdom is the word concerning Christ as the deeper things of God, predestined by God to be our portion (1:24, 30; 2:6-10). The word of knowledge is the word that imparts a general knowledge of things concerning God and the Lord (8:1-7). The word of wisdom is mainly out of our spirit through revelation; the word of knowledge is mainly out of our understanding through teaching. The former is deeper than the latter. However, both of these, not speaking in tongues nor any other miraculous gift, are listed as the first gifts and the topmost manifestation of the Spirit because both are the most profitable ministries, or services, for the edification of the saints and the building up of the church to carry out God’s operation.
1Co 12:8a wisdom 1 Cor. 2:6-8; 1:21, 24, 30; Eph. 1:17
1Co 12:8b knowledge 1 Cor. 1:5; 8:1, 7; 2 Cor. 8:7; Rom. 15:14
1Co 12:91a faith 1 Cor. 13:2; Matt. 17:20; Mark 11:22-23; Luke 17:6
Such as the faith that can remove mountains, as mentioned in 13:2 and Mark 11:22-24.
1Co 12:92 gifts
Miraculous power for healing different diseases.
1Co 12:9b healing 1 Cor. 12:28, 30; Mark 16:18; James 5:14-15; Exo. 15:26
1Co 12:101a works 1 Cor. 12:28-29; Acts 2:22; Gal. 3:5; Heb. 2:4
Works of miraculous power, miracles, other than healing, such as Peter’s raising of Dorcas from the dead (Acts 9:36-42).
1Co 12:102b prophecy 1 Cor. 12:28-29; 13:2, 8-9; 14:1, 3-6, 39
Speaking for God and speaking forth God, including foretelling and predicting. To speak for God and to speak forth God are gifts out of life, gifts developed by the growth in life; foretelling and predicting are miraculous gifts and have nothing to do with life (see second half of note 105).
1Co 12:103c discerning 1 Cor. 14:29; cf. 1 John 4:1-3
To distinguish the Spirit that is out of God from those spirits that are not out of God (1 Tim. 4:1; 1 John 4:1-3).
1Co 12:104d tongues Mark 16:17; Acts 2:4, 6, 8, 11; 10:46; 19:6; 1 Cor. 12:28, 30; 13:1, 8
A proper language or dialect (Acts 2:4, 6, 8, 11) either of men or of angels (13:1), not meaningless voices or sounds. The genuine and proper speaking in tongues is one of the many gifts of the Spirit (v. 4), one of the many aspects of the manifestation of the Spirit (v. 7). Some say that speaking in tongues is the initial evidence of the baptism in the Spirit, and that later it becomes a gift of the Spirit. They say that every believer must speak in tongues as the initial evidence, but that not every believer needs to have the gift of speaking in tongues. This kind of teaching has no ground in the New Testament. The New Testament makes it abundantly clear that speaking in tongues is only one of the many gifts of the Spirit and that not all the believers have this gift.
1Co 12:105e interpretation 1 Cor. 12:30; 14:26, 27
To make the unknown tongues known, understandable (14:13). This is the ninth item of the manifestation of the Spirit listed here. However, the manifestation of the Spirit by the believers consists of more than nine items. The apostleship, helps, and administrations by the Spirit listed in v. 28, the seeing of visions and the dreaming of dreams by the Spirit mentioned in Acts 2:17, the signs and wonders referred to in Heb. 2:4, and three of the five miraculous acts prophesied in Mark 16:17-18 are not listed here. The apostle listed here only nine items of the Spirit’s manifestation as an illustration. Of these nine, speaking in tongues and interpretation of tongues are listed as the last two because they are not as profitable as the other items for the building up of the church (14:2-6, 18-19). Of these nine gifts and those listed in vv. 28-30, prophecy as prediction, faith, gifts of healing, works of power, speaking in tongues, and interpretation of tongues are miraculous. The rest—a word of wisdom (such as the word of the apostles), a word of knowledge (such as the word of the teachers), and speaking for God and speaking forth God in prophecy by the prophets, discerning of spirits, helps, and administrations—are gifts developed by the growth in life (3:6-7), like those listed in Rom. 12:6-8, out of the inward, initial gifts mentioned in 1:7 (see note 1 there). The miraculous gifts, especially speaking in tongues and interpretation of tongues, do not require any growth in life. The Corinthians did much speaking in tongues, yet they still remained infants in Christ (3:1-3). However, the gifts developed in life require growth in life, even maturity, for the building up of the church. It was for this purpose that this Epistle was written to the Corinthians.
1Co 12:11a distributing 1 Cor. 12:4
1Co 12:11b purposes John 3:8
1Co 12:121 For
For indicates that this verse is an explanation of v. 11, which says that the one Spirit operates all the various aspects of His manifestation, distributing them to many believers individually. This is just like our physical body in its being one and having many members.
1Co 12:12a one 1 Cor. 10:17; Rom. 12:4-5; Eph. 4:4
1Co 12:12b members 1 Cor. 12:27; Eph. 5:30
1Co 12:122 the
Referring to the corporate Christ, composed of Christ Himself as the Head and the church as His Body with all the believers as members. All the believers of Christ are organically united with Him and constituted with His life and element and have thus become His Body, an organism, to express Him. Hence, He is not only the Head but also the Body. As our physical body has many members yet is one, so is this Christ.
1Co 12:131a one 1 Cor. 12:4, 9, 11
As the Spirit is the sphere and element of our spiritual baptism, and as in such a Spirit we were all baptized into one organic entity, the Body of Christ, so we should all, regardless of our race, nationality, and social rank, be this one Body. Christ is the life and constituent of this Body, and the Spirit is the reality of Christ. It is in this one Spirit that we were all baptized into this one living Body to express Christ.
1Co 12:13b baptized Matt. 3:11; Acts 1:5; Matt. 28:19; Rom. 6:3; Gal. 3:27
1Co 12:132c one Eph. 4:4
The believers of Christ are baptized through water and in the Spirit into (1) Christ, (2) the death of Christ (Rom. 6:3), (3) the name—the person—of the Triune God (Matt. 28:19), and (4) the Body of Christ. Baptism ushers the believers into an organic union with Christ and the Triune God, making them living members of the Body of Christ. All the gifts, as the manifestation of the Spirit distributed to the individual believers by the Spirit, are for the profit, the building up, of this Body. The apostle was very conscious of this. He was Body-conscious, Body-centered, unlike the Corinthians and so many other believers through the centuries who are self-centered concerning spiritual gifts. Hence, after this verse he gave the Corinthians a long discourse concerning the Body. His intention was to rescue them from self-seeking back to a concern for the Body, that they might no longer be for their individual profit but for the building up of the Body.
1Co 12:133d Jews Gal. 3:28; Col. 3:11
Referring to races and nationalities.
1Co 12:134 slaves
Referring to social ranks.
1Co 12:135e drink John 7:37-39; 4:10, 14; Rev. 21:6; 22:17; 1 Cor. 10:4
To be baptized in the Spirit is to get into the Spirit and to be lost in Him; to drink the Spirit is to take the Spirit in and to have our being saturated with Him. By these two procedures we are mingled with the Spirit. To be baptized in the Spirit is the initiation of the mingling and is once for all. To drink the Spirit is the continuation and accomplishment of the mingling and is perpetual, forever. This requires us to call on the Lord continually and draw water with joy from Him as the fountain of living water (Isa. 12:3-4; John 4:10, 14).
1Co 12:13f Spirit Rev. 2:7; 3:22; 22:17
1Co 12:14a many Rom. 12:5
1Co 12:18a placed 1 Cor. 12:28
1Co 12:18b willed cf. 1 Cor. 12:11
1Co 12:241 blended
Implying to be mutually adjusted. God has blended all the different members of Christ together into one Body. For this we need much transformation (Rom. 12:2); that is, we need to be transformed from the natural life to the spiritual by the same Spirit for the practical Body life.
1Co 12:25a division 1 Cor. 1:10; 11:18
1Co 12:251 same
In the Body life the same care should be given to all the different members. A difference in care causes division.
1Co 12:26a suffers Rom. 8:17
1Co 12:26b rejoice Rom. 12:15
1Co 12:27a members 1 Cor. 12:12; Rom. 12:5; Eph. 5:30
1Co 12:28a placed 1 Cor. 12:18
1Co 12:281b church Eph. 1:22-23; Col. 1:18
The church here refers to the church in both its universal and local aspects. In vv. 12-27 the church is the Body of Christ. The Body is an organism for Christ as the believers’ life to grow and express Himself. The church is an assembly for God to operate His administration.
1Co 12:282c apostles Acts 1:25; 2:42; Eph. 2:20; 4:11
Those who are called and sent by God (1:1; Rom. 1:1) (1) to preach the gospel that sinners may be saved to be the materials for the building of the church, (2) to establish the churches (Acts 14:21-23), and (3) to teach the divine truth (see note 13 in ch. 9). Their ministry is universal for all the churches.
1Co 12:283d prophets Acts 13:1; 1 Cor. 12:10; 14:1, 3-6, 24, 29-32; Eph. 2:20; 3:5; 4:11
Those who speak for God and speak forth God by God’s revelation, and who speak sometimes with inspired prediction (Acts 11:27-28). For the edifying of the saints and the establishing of the churches, they are second only to the apostles.
1Co 12:284e teachers Rom. 12:7; 2 Tim. 2:2
Those who teach the truths according to the apostles’ teaching (Acts 2:42) and the prophets’ revelation. Both prophets and teachers are universal as well as local (Eph. 4:11; Acts 13:1).
1Co 12:285f works 1 Cor. 12:10
See note 101.
1Co 12:286 gifts
See note 92.
1Co 12:28g healing 1 Cor. 12:9
1Co 12:287 helps
Or, helpers, helpings. These must refer to the services of the deacons and deaconesses (1 Tim. 3:8-13).
1Co 12:288h administrations Rom. 12:8; 1 Thes. 5:12; 1 Tim. 3:5; Heb. 13:17
Or, administrators, governings; referring to the eldership in the church.
1Co 12:289i tongues 1 Cor. 12:10
See note 104. This is the second time that speaking in tongues is listed as the last of the aspects of God’s operation in the church.
1Co 12:301 speak
Speaking in tongues and interpretation of tongues are again, for the third time, listed last in Paul’s writing because they render the least profit to the church (14:4-6, 19).
1Co 12:302 Do
Of course, the answer to this question and the other six is no.
1Co 12:301a interpret 1 Cor. 12:10
See note 301.
1Co 12:311 earnestly
Or, be zealous for, delight in.
1Co 12:31a desire 1 Cor. 14:1
1Co 12:312b greater 1 Cor. 14:5, 12, 19
This indicates that some gifts, such as speaking in tongues and interpretation of tongues, are smaller because they are less profitable to the church, and that we should desire earnestly the greater gifts, such as prophesying and teaching, which are more profitable for the building up of the church (14:1-6). To have these greater gifts, we need to grow in life unto maturity. The greater gifts are developed, by growth in life, out of the initial gifts (1:7) that we received when we were regenerated.
1Co 12:313 most
The most excellent way to have the greater gifts is love, which is fully defined in the following chapter.
1Co 13:1a tongues 1 Cor. 12:10
1Co 13:1b love John 13:34; 15:12; 1 John 4:7, 11, 16, 20-21
1Co 13:11 sounding
Sounding brass and a clanging cymbal give sounds without life. This is a genuine illustration of tongue-speaking.
1Co 13:2a prophecy 1 Cor. 12:10; Matt. 7:22
1Co 13:2b mysteries 1 Cor. 2:7; 14:2
1Co 13:2c knowledge 1 Cor. 12:8
1Co 13:2d faith 1 Cor. 12:9
1Co 13:2e remove Matt. 17:20; Mark 11:23
1Co 13:3a dole 2 Cor. 9:9
1Co 13:31 deliver
As a martyr.
1Co 13:32 that
Some MSS read, that I may be burned.
1Co 13:41a Love Prov. 10:12; 17:9; Rom. 13:8-10; 1 Pet. 4:8
Life is the element of God; love is the expression of God as life. Hence, God is love (1 John 4:16). God as life is expressed in love. All the fifteen virtues of love listed in vv. 4-7 are the divine virtues of God’s life. Such a life differs from the outward gifts listed in ch. 12. The Corinthians were pursuing the outward gifts, but they neglected love, the expression of God’s life. Hence, they were still fleshy, fleshly, or soulish (3:1, 3; 2:14). They needed to grow in life (expressed by their love in caring for the Body of Christ), pursuing love, not the outward gifts, that they might be spiritual (2:15).
1Co 13:4b suffers 2 Cor. 6:6; Gal. 5:22; Col. 3:12; Eph. 4:2; 1 Thes. 5:14
1Co 13:4c jealous 1 Cor. 3:3
1Co 13:4d brag 1 Cor. 5:6
1Co 13:4e puffed 1 Cor. 4:6; 8:1
1Co 13:5a seek 1 Cor. 10:24, 33
1Co 13:6a not Prov. 24:17; 2 Thes. 2:12; cf. Rom. 1:32
1Co 13:61 unrighteousness
The totality of unrighteousness is Satan, and the totality of truth is God. Love as the expression of the divine life does not rejoice over Satan’s unrighteousness but rejoices with God’s truth.
1Co 13:6b rejoices 2 John 4; 3 John 3-4
1Co 13:61c truth 1 Tim. 2:4
See note 61.
1Co 13:71a covers cf. James 5:20; 1 Pet. 4:8
The same Greek word as for bear in 9:12 (see note there). This word means not only (1) to contain, to hold (as a vessel), and (2) to cover (as a roof) others’ mistakes, but also (3) to shelter and protect by covering (as a roof).
1Co 13:81 never
I.e., survives everything, holds its place. Love survives everything and holds its place forever. It never fails, never fades out or comes to an end. It is like the eternal life of God. All the gifts, whether prophecies, or tongues, or knowledge, are means for God’s operation; they are not life, which expresses God. Hence, they will cease and be rendered useless. They are all dispensational. Only life, which love expresses, is eternal. According to the succeeding verses, all gifts are for the immature child in this age. They will all be rendered useless in the next age. Only love is characteristic of a mature man and will last for eternity. Hence, when we live and act by love, we have a foretaste of the next age and of eternity.
1Co 13:8b prophecies 1 Cor. 14:1, 39
1Co 13:8c tongues 1 Cor. 12:10
1Co 13:8d knowledge 1 Cor. 12:8
1Co 13:9a know 1 Cor. 13:12; 8:2
1Co 13:101 when
In the next age—the kingdom age.
1Co 13:102 complete
Or, mature; in contrast to being a child in the next verse.
1Co 13:103 that
I.e., prophecies, knowledge, etc., as mentioned in v. 8.
1Co 13:111 When
In this age the believers are children, having all the childish gifts.
1Co 13:112a child 1 Cor. 3:1
I.e., immature.
1Co 13:11b child 1 Cor. 14:20; Eph. 4:14
1Co 13:113 reasoned
Lit., reckoned.
1Co 13:114 since
In the next age the mature believers will become men, and all the childish gifts, especially those that are least—tongue-speaking and its interpretation—will be rendered useless. However, we can have a foretaste of the next age by living a life of love in this age. Love matures us in life; gifts keep us in childhood.
1Co 13:121 now
In this age.
1Co 13:122 in
Some sources say that this is to see through a window. “That is, through some medium which, in degree, hinders vision. The word means also ‘a mirror,’ but it is used for window, made, not of clear transparent glass, as now, but of semi-transparent materials”—J. N. Darby in his New Translation.
1Co 13:12a mirror cf. James 1:23
1Co 13:123 obscurely
Lit., in a riddle.
1Co 13:124 that
In the next age.
1Co 13:12b face Gen. 32:30; Exo. 33:11
1Co 13:12c know 1 Cor. 13:9
1Co 13:12d know 1 John 3:2
1Co 13:131a faith 1 Thes. 1:3; Col. 1:4-5; Eph. 6:23; Gal. 5:6
Faith receives the divine things (John 1:12) and substantiates the spiritual and unseen things (Heb. 11:1). Hope reaps and partakes of the things substantiated by faith (Rom. 8:24-25). Love enjoys the things received and substantiated by faith and partaken of by hope, for nourishing ourselves, building up others (8:1), and expressing God, thus fulfilling the entire law (Rom. 13:8-10). Such love causes us to grow in life for the development and use of the spiritual gifts, and it is the most excellent way to have the greater gifts. Hence, it is the greatest of the three abiding virtues. So we must pursue it (14:1).
1Co 13:13b hope Eph. 1:18; 4:4; Rom. 8:24; Col. 1:27
1Co 13:13c love 1 Cor. 13:1
1Co 13:13d love Matt. 22:39-40; Col. 3:14
1Co 14:11a Pursue 1 Tim. 6:11; 2 Tim. 2:22
This charge is based on the revelation in 12:31—13:13. To pursue love is to seek after growth in life for the development of the gifts in life. Hence, it must be matched with an earnest desire for the most profitable gift, the gift of prophecy.
1Co 14:1b love 1 Cor. 13:1, 13; 16:14; 2 Pet. 1:7
1Co 14:12c desire 1 Cor. 12:31
See note 311 in ch. 12 (so also in v. 39).
1Co 14:1d spiritual 1 Cor. 14:12; 12:1
1Co 14:13e prophesy 1 Cor. 11:4; 12:10; 13:2; 14:3-6, 39
Since to prophesy is to speak for the Lord and speak forth the Lord, that is, to minister Christ to people, which is the main element in the church meeting, prophesying requires the divine life to fill it as its content. Love is the most excellent way to experience the divine life and make it the content of the gift of prophecy for the building up of the church. Hence, we must pursue love and desire earnestly this greater gift.
1Co 14:21 For
The apostle’s word in vv. 2-6 gives a clear and definite view that speaking in tongues is much less important than prophesying. The apostle strongly belittled the gift of tongues and exalted the gift of prophecy because his main concern was the church, not the individual believers. Speaking in tongues, even if it is genuine and proper, edifies only the speaker himself, but prophesying builds up the church. To prophesy in revelation or to teach in knowledge with clear, understandable words is more profitable to the church than to speak in tongues with unknown words (v. 19).
1Co 14:2a tongue 1 Cor. 12:10; 14:18-19, 22-23
1Co 14:2b spirit 1 Cor. 14:14-16
1Co 14:2c mysteries 1 Cor. 13:2
1Co 14:31a building 1 Cor. 14:26; 8:1; 10:23
Or, edification. Since prophesying, speaking forth the Lord, ministers Christ to people, it builds up people and gives them encouragement and consolation.
1Co 14:41a builds 1 Cor. 14:12; 3:10
Prophesying, speaking forth the Lord, builds up not only the individual saints but also the church.
1Co 14:4b church 1 Cor. 1:2; 10:32
1Co 14:5a prophesy 1 Cor. 14:1
1Co 14:5b greater 1 Cor. 14:19; 12:31
1Co 14:5c interprets 1 Cor. 14:13, 26-28
1Co 14:6a tongues 1 Cor. 14:19
1Co 14:6b profit 1 Cor. 12:7
1Co 14:6c revelation 1 Cor. 14:26; Eph. 1:17; 3:3, 5
1Co 14:6d knowledge 1 Cor. 1:5; 12:8; Rom. 15:14
1Co 14:6e prophecy 1 Cor. 12:10; Acts 2:17-18; 21:9
1Co 14:6f teaching 1 Cor. 14:26; Acts 2:42
1Co 14:71 lifeless
Lit., without soul.
1Co 14:72 no
The apostle’s illustrations in vv. 7-11 indicate that the Corinthian believers abused speaking in tongues by doing it in a nonsensical way, uttering sounds with no distinction in the tones (v. 7) and giving forth uncertain sounds (v. 8). They also overused it by practicing it in any place, in any way, and in any situation. Hence, the apostle corrected them and restricted them from abusing and using excessively such a small gift of the least profit, that they might seek the greater gifts and abound in the edifying of the saints and the building up of the church.
1Co 14:8a trumpet Num. 10:9; cf. Isa. 58:1; Jer. 4:19; Ezek. 33:3-6; Joel 2:1
1Co 14:8b battle 1 Tim. 1:18; 6:12; 2 Tim. 4:7
1Co 14:9a air 1 Cor. 9:26
1Co 14:101 voices
In Greek the same as sound in vv. 7-8. Here it denotes voices, that is, languages (so also in v. 11).
1Co 14:102 without
Lit., voiceless.
1Co 14:111 meaning
Lit., effect. The same Greek word as for power.
1Co 14:112 barbarian
The Greek word means a foreigner, i.e., a non-Greek, one who does not speak Greek. “Supposed to be originally a descriptive word of those who uttered harsh, rude accents.…Later, the word took the sense of outlandish or rude” (Vincent).
1Co 14:112a barbarian Rom. 1:14; Col. 3:11; Acts 28:2, 4
See note 112.
1Co 14:121a spirits 1 Cor. 14:1
Here the apostle said, “So also you, since you are zealous of spirits.” This shows that in their spiritual pursuings in those days, because of their background the Corinthian believers, who were Gentiles by birth, confused the unique Holy Spirit with the various evil spirits; they were not clear about nor did they adequately hold the uniqueness of the Holy Spirit. This is proved by the words but the same Spirit in 12:4. The apostle’s word here did not sanction their confused pursuings; rather, based on the fact of their confusion, he exhorted them to seek to transcend and thereby to excel in the midst of their confusion.
1Co 14:122 excel
The Greek word denotes to become full, to abound, to overflow; it also denotes to excel. See note 81 in ch. 8. According to the context of this verse, the word here does not denote to abound, to increase, but to excel and be extraordinary. The words since you are zealous of spirits in the first part of this verse indicate already that in their pursuing of spiritual gifts, the Corinthian believers were confusing the Holy Spirit with the evil spirits. The apostle considered that kind of confused pursuing very demeaning, to the extent that the Corinthian believers might even have been considered barbarians. Therefore, the apostle exhorted them not to pursue some indiscernible, intermixed spiritual things for their own enjoyment and display, but to pursue so as to excel, that is, go beyond the low pursuing, for the building up of the church.
1Co 14:123b building 1 Cor. 14:4, 5
The apostle was fully occupied with the consideration of building up the church. He was fully church-conscious and church-centered, altogether different from the self-centered Corinthians. Their problem with spiritual gifts was due to their self-seeking, their not caring for the building up of the church. In dealing with the first six problems, which were in the realm of human life, the apostle stressed Christ as God’s unique portion to us; in dealing with the last five problems, which were in the realm of the divine administration, he emphasized the church as God’s unique goal for us. The Corinthians were not only void of Christ but also ignorant of the church. The apostle’s completing ministry (Col. 1:25) is composed of Christ as the mystery of God (Col. 2:2) and the church as the mystery of Christ (Eph. 3:4). However, the Corinthians missed both, even though they were under the apostle’s ministry. They were pitifully in themselves, blind and ignorant.
1Co 14:13a interpret 1 Cor. 14:5, 26-28
1Co 14:141a spirit 1 Cor. 14:2; 16:18; Rom. 1:9
For our spirit to be used and exercised in prayer is surely healthy for our spiritual life. But for our mind to be unfruitful and unused is absolutely unhealthy. In praying to the Lord, we must exercise our regenerated spirit and our renewed mind. Our mind should be set on our spirit (Rom. 8:6) and should never be detached from it, even in our daily walk, needless to say in our prayer. Our prayer must be from our God-contacted and God-contacting spirit and through our sober and understanding mind, with clear and understandable words, that our prayer may touch God, nourish and strengthen ourselves, and build up others.
1Co 14:141b mind 1 Cor. 1:10; 2:16; Eph. 4:23; Rom. 12:2; 14:5; Rev. 17:9
See note 141.
1Co 14:15a spirit John 4:23-24
1Co 14:151 also
This implies that the apostle encouraged the receivers of his letter to pray not only in an unknown tongue but also with clear and understandable words.
1Co 14:152 with
This does not mean to pray with the mind only and not at all with the spirit. In Eph. 6:18 the apostle charged us to pray at every time in spirit. Prayer is worship, which should be in spirit (John 4:24). When we pray with the spirit, not in an unknown tongue but in understandable words, our mind is automatically used to interpret and express the thought of the spirit. What the apostle meant here is that in the church meeting, for the profit of all the attendants, we should pray with our mind in intelligible words (v. 19) to express the burden in our spirit. In a church meeting our prayer not only should be heard by the Lord for His answer but also should be intelligible to all the attendants for their profit. For this purpose we should learn to use our mind in public prayer just as we use our spirit, training our mind to cooperate with our spirit, even to be one with our spirit, that the spirit may become the spirit of our mind (Eph. 4:23).
1Co 14:15b sing Eph. 5:19; Col. 3:16
1Co 14:15c sing Psa. 47:7; James 5:13
1Co 14:16a bless 1 Cor. 10:16
1Co 14:161 unlearned
Lit., layman; i.e., one who is brought into a certain matter untaught, uninstructed (so also in vv. 23-24).
1Co 14:162b Amen 1 Chron. 16:36; Neh. 5:13; 8:6; Psa. 106:48; Jer. 28:6; 2 Cor. 1:20; Rev. 5:14; 7:12; 19:4; Deut. 27:15-26
This reveals that in the church meetings during the apostle’s time, when one prayed, all the others said Amen, even “the Amen” with emphasis.
1Co 14:16c thanks 1 Cor. 11:24
1Co 14:171a built 1 Cor. 14:3-5
This indicates that not only our prophesying and teaching in the church meetings but also our prayers and thanks to the Lord should build up others. This shows how much the apostle was concerned with the building up of the church and the saints. His word in this verse is not only a correction but a charge.
1Co 14:19a speak cf. 1 Cor. 14:5, 12; 12:31
1Co 14:191 five
This shows how much speaking in intelligible words is needed in the church meeting for the building up of the church, and that speaking in tongues is not needed at all.
1Co 14:192 with
See note 152.
1Co 14:201a children 1 Cor. 13:11; Eph. 4:14; Heb. 5:12-13
The Corinthian believers were not only infants in life (3:1) but also children in understanding. They needed to grow both in life and in their mind’s understanding. All the apostle’s efforts to deal with their problems were for this purpose, that they might mature in every way.
1Co 14:202 understanding
Or, thinking, reasoning, mind. In Greek the word is different from the word for mind in vv. 15 and 19, which “emphasizes the distinction from ecstasy” (Vincent). This is in regard to the Corinthian believers’ understanding and thinking concerning speaking in tongues. They were ecstatic in this practice and thus were childish in their understanding concerning it, not using their mind properly as a mature believer should. The apostle advised them to grow and become full-grown in their understanding, that is, in the proper use of their mind, as he had done (v. 19), in the matter of tongue-speaking.
1Co 14:20b malice Rom. 16:19
1Co 14:20c babes Psa. 131:2; Matt. 11:25; 18:3; 1 Pet. 2:2
1Co 14:203d full-grown Eph. 4:13; Heb. 5:14; Col. 1:28
The childish Corinthian believers needed to become full-grown in their understanding that they might be able to know the things that are mentioned in vv. 21-25.
1Co 14:211a law 1 Cor. 14:34; John 10:34; 12:34; 15:25
Referring to the Old Testament. See note 343.
1Co 14:212b By Isa. 28:11-12
This word in Isa. 28:9-13 indicates that the speaking in strange tongues was a chastisement to the children of Israel because they did not believe the intelligible word of God. Hence, the apostle’s quoting of this word implies that the Corinthians had not properly received the intelligible revelation of God through the apostles.
1Co 14:221 sign
So then at the beginning of this verse indicates that according to the word in v. 21 quoted from Isa. 28, tongues are for a negative sign to the unbelievers, signifying their poor condition of unbelief. It implies that wherever a strange tongue is spoken, people’s unbelief is there. The apostle’s intention here was to hold the Corinthians back from their excessive practice of speaking in tongues. But prophecy is for a positive sign to those who believe, signifying their proper condition of belief. This is an encouragement to the practice of prophesying.
1Co 14:23a comes 1 Cor. 11:17, 18, 20
1Co 14:231 all
If in a meeting of the whole church all speak in tongues, an observer might consider that all the attendants are insane. Hence, to encourage all to speak in tongues in the church meeting is not right; it is against the apostle Paul’s word.
1Co 14:232b insane Jer. 29:26; Mark 3:21; Acts 26:24; John 10:20; Acts 12:15
Or, mad, raving mad. This word is a strong discouragement to the excessive speaking in tongues.
1Co 14:241a all 1 Cor. 14:31
This implies that all the attendants have not only the obligation but also the capacity to prophesy. If all prophesy in the church meeting, people will be convicted. This kind of prophesying must not be mainly to predict but to speak for the Lord and speak forth the Lord.
1Co 14:242 convicted
This would not result from the prophecy of prediction but from the prophecy of speaking for the Lord and speaking forth the Lord. This latter kind of prophecy requires some amount of growth in life. This word also is an encouragement to the practice of prophesying.
1Co 14:25a heart Heb. 4:12
1Co 14:25b falling Luke 17:16
1Co 14:251 God
This implies that prophesying, speaking for God and speaking forth God with God as the content, ministers God to the hearers and brings them to God. This also indicates that the church meeting should be filled with God, and that all its activities should convey and transmit God to people that they may be infused with God.
1Co 14:25c among Isa. 45:14; Zech. 8:23
1Co 14:26a come 1 Cor. 14:23
1Co 14:261 has
[ par. 1 2 3 ]
1Co 14:261 [1] Has, occurring five times in this verse, is a widely used Greek word, a word with many meanings, of which the following three are the main ones: (1) to hold, to possess, to keep (a certain thing); (2) to have (a certain thing) for enjoyment; (3) to have the means or power to do a certain thing. The first two meanings should be applied to the first three of the five items listed in this verse, and the third to the last two—a tongue and an interpretation of a tongue. This indicates that when we come to the church meeting, we should have something of the Lord to share with others, whether a psalm to praise the Lord, a teaching (of the teacher) to minister the riches of Christ to edify and nourish others, a revelation (of the prophet, v. 30) to give visions of God’s eternal purpose concerning Christ as God’s mystery and the church as Christ’s mystery, a tongue for a sign to the unbelievers (v. 22) that they may know and accept Christ, or an interpretation to make a tongue concerning Christ and His Body understandable. Before coming to the meeting, we should prepare ourselves for the meeting with such things from the Lord and of the Lord, either through our experience of Him or through our enjoyment of His word and fellowship with Him in prayer. After coming into the meeting, we need not wait, and should not wait, for inspiration; we should exercise our spirit and use our trained mind to function in presenting what we have prepared to the Lord for His glory and satisfaction and to the attendants for their benefit—their enlightenment, nourishment, and building up.
1Co 14:261 [2] This is like the Feast of Tabernacles in ancient times. The children of Israel brought the produce of the good land, which they had reaped from their labor on the land, to the feast and offered it to the Lord for His enjoyment and for their mutual participation in fellowship with the Lord and with one another. We must labor on Christ, our good land, that we may reap some produce of His riches to bring to the church meeting and offer. Thus the meeting will be an exhibition of Christ in His riches and will be a mutual enjoyment of Christ shared by all the attendants before God and with God for the building up of the saints and the church.
1Co 14:261 [3] According to the stress and emphasis of this Epistle, all five items listed in this verse should focus on Christ as God’s center for our portion and the church as God’s goal for our aim. The psalm should be the praise to God for giving Christ as wisdom and power to us for our daily life and church life. The teaching from a teacher and the revelation from a prophet should teach and minister Christ and the church, which is the Body of Christ, to people. A tongue and its interpretation also should have Christ and the church as their center and content. Any stress on things other than Christ and the church will bring confusion to the church and distract it from the central lane of God’s New Testament economy, making it like the church in Corinth.
1Co 14:26b psalm Eph. 5:19; Col. 3:16; James 5:13
1Co 14:26c teaching 1 Cor. 14:6
1Co 14:26d revelation 1 Cor. 14:6
1Co 14:26e tongue 1 Cor. 12:10
1Co 14:26f interpretation 1 Cor. 12:10; 14:5, 13, 27
1Co 14:262g building 1 Cor. 8:1; 10:23; 2 Cor. 12:19; 13:10; Eph. 4:29
Or, edification. Whatever we do in the church meeting must be for the building up of the saints and the church. To exhibit Christ and enjoy Him in the meetings for the building up of His Body must be our unique purpose and goal.
1Co 14:27a two 1 Cor. 14:29; cf. Matt. 18:16
1Co 14:281 church
This indicates that the church meeting is the church itself.
1Co 14:291b discern 1 Cor. 12:10; cf. Job 12:11; 1 John 4:1
Or, judge. Lit., discriminate. This is to judge or discern whether what is prophesied is of God or not, discriminating the right from the wrong. This indicates that some prophesying may not be of God.
1Co 14:311 you
God desires that each of the believers prophesy, that is, speak for and speak forth Him (v. 1b; cf. Num. 11:29).
1Co 14:312 encouraged
Or, comforted.
1Co 14:321a spirits Rev. 22:6
This means that the prophets are not under the control of their spirits, but their spirits are under their direction. Thus, they can determine when to prophesy and when to cease prophesying, to maintain good order in the church meeting. Their spirits are not their master but their means to function. They should learn how to exercise and use their spirits at their discretion.
1Co 14:32b subject cf. Prov. 16:32
1Co 14:33a confusion cf. 1 Cor. 14:40
1Co 14:331 peace
The principle of the charges in vv. 26-32, mainly concerning speaking in tongues and prophesying, is that a peaceful and becoming order, according to what God Himself is, should be kept.
1Co 14:332 As
This indicates that all the local churches should be the same in practice.
1Co 14:33b all 1 Cor. 4:17; 7:17; 11:16
1Co 14:333 churches
Verses 1:2 and 10:32 use the term the church of God. But here we read the churches of the saints. The church of God points to the element that constitutes the church: the church is constituted with the element of God. The churches of the saints points to the components of the churches: the churches are composed of the saints.
1Co 14:33c saints 1 Cor. 1:2
1Co 14:34a women 1 Tim. 2:11-12; cf. 1 Cor. 11:5
1Co 14:341b in 1 Cor. 14:28; 11:18
This means in the church meetings. See note 281. So also in v. 35.
1Co 14:342 speak
According to 11:5, women may prophesy (of course, in public) with their head covered, and Acts 2:17-18 and 21:9 confirm that women did prophesy. But 1 Tim. 2:12 says that women are not permitted to teach, that is, teach as authorities (there, teaching is related to the exercising of authority), so as to define doctrine. Hence, according to the New Testament principle, for women not to be permitted to speak in the church meetings means that women are not permitted to teach with authority in relation to the defining of doctrine. In this sense they should be silent in the church meetings. They are not permitted to speak, because they should be subject to men. This is related to the matter of authority ordained by God in His government. In God’s governmental ordination, women are not permitted to speak with authority over men. They may pray and prophesy, that is, (mainly) speak for the Lord and speak forth the Lord. However, they must do this under the covering of the brothers, because they are charged here to be subject.
1Co 14:34c subject Eph. 5:22; Col. 3:18; Titus 2:5; 1 Pet. 3:1
1Co 14:343d law 1 Cor. 14:21
Referring to the books written by Moses (Matt. 5:17; 7:12; 11:13). In Moses’ writings, Gen. 3:16 charges the woman to be subject to man’s rule. This is God’s ordination.
1Co 14:361 did
This too indicates that a local church should follow the other churches in its practice. All the local churches should submit to the universal order of the Spirit according to the word of the apostles, from whom the word of God goes forth.
1Co 14:371a prophet 1 Cor. 12:28-29
This too indicates that to be a prophet or to be a spiritual person is highly esteemed in the church for the carrying out of God’s New Testament economy. A prophet is second to an apostle in God’s administration in the church (12:28). He is one who speaks for God and speaks forth God, and who has received revelation of the mysteries concerning Christ and the church (Eph. 3:5), which revelation is the foundation for the building of the church (Eph. 2:20). A spiritual person is one who lives according to his spirit, which is mingled with God’s Spirit, and who is able to discern all the spiritual things (3:1 and notes; 2:15 and note). Such spiritually knowledgeable persons should fully know that the apostle Paul’s teachings are the commandment of the Lord, and their speaking should correspond with his teachings. Paul’s spirit was strong and his word was frank in dealing with the disorderly Corinthians. He charged them to know definitely that his teachings were a commandment of the Lord, having the authentic authority of the Lord.
1Co 14:37b spiritual 1 Cor. 2:15; 3:1
1Co 14:372c commandment 1 Cor. 7:10, 25
Since the apostle’s teachings are according to God’s ordination (v. 34), they are the commandment of the Lord.
1Co 14:38a ignores 1 Cor. 10:1; 12:1
1Co 14:391a desire 1 Cor. 12:31
Actually, this entire chapter deals with prophesying and speaking in tongues. Since prophesying is the most profitable gift for building up both the saints and the church with the rich ministry of Christ, it was highly esteemed and promoted by the apostle. Since speaking in tongues affords no profit for building up, the apostle was faithful to expose its lesser value. Both the apostle’s esteeming and his exposing were according to his concern for the fulfilling of God’s purpose in building up the church with the riches of Christ. At the conclusion of this chapter he still charged us to desire earnestly to prophesy for God’s building. However, in order to keep the all-inclusiveness and oneness of the church, he also charged us not to forbid speaking in tongues.
1Co 14:39b prophesying 1 Cor. 13:2; 14:1, 3-6
1Co 14:401 becomingly
The apostle’s concern for the church was that Christ as God’s center and the church as God’s goal might be carried on and carried out, with all things done becomingly and in good order before men and the angels (4:9; 11:10). Our natural life is useless in fulfilling such a high purpose. The experience of Christ crucified (1:23; 2:2) for the termination of our self and the experience of Christ in resurrection as our daily sanctification and redemption (1:30) are needed for a proper church life.
1Co 14:401a order Col. 2:5; cf. 1 Cor. 14:33
See note 401.
1Co 15:11a gospel Gal. 1:11; 2 Tim. 2:8; Rom. 1:1; 2:16; 16:25
The full gospel, including the teachings concerning Christ and the church, as fully disclosed in the book of Romans (Rom. 1:1; 16:25).
1Co 15:12b stand Phil. 1:27; 2 Cor. 1:24; Rom. 5:2; 1 Pet. 5:12
We should stand in the full gospel, that is, in the entire New Testament, not just in certain teachings or doctrines.
1Co 15:21 being
Or, in the way of salvation (Conybeare). Having been justified in Christ and regenerated by the Spirit, we are in the process of being saved in the life of Christ (Rom. 5:10), and will be until we are mature and conformed to Him in full (Rom. 8:29).
1Co 15:2a saved 1 Cor. 1:18; Rom. 1:16
1Co 15:2c in 1 Cor. 15:14; Gal. 3:4
1Co 15:3a received Gal. 1:12; 1 Cor. 11:23
1Co 15:31 Christ
Christ’s death for our sins, His burial for our termination, and His resurrection for our germination with life, which were according to the prophecies of the Old Testament (Isa. 53:5-8, 10-12; Psa. 22:14-18; Dan. 9:26; Isa. 53:9; Psa. 16:9-10; Hosea 6:2), are the basic items among the first things of the gospel. The last of these items is the most vital in the gospel, for it is the positive aspect of the gospel in that it imparts life to us that we may obtain life and live Christ.
1Co 15:3b died Rom. 5:8; 2 Cor. 5:14-15
1Co 15:3c sins 1 Pet. 2:24; Gal. 1:4; Heb. 9:28
1Co 15:32d Scriptures Luke 24:27; Isa. 53:5-6, 8, 10-12; Dan. 9:26; Zech. 13:7
The Old Testament, that is, the Law and the Prophets.
1Co 15:4a buried Matt. 27:57-60; Mark 15:43-46; Luke 23:50-55; John 19:38-41
1Co 15:4b raised Matt. 28:6-7; Mark 16:6, 9; Luke 24:6-7; John 20:9
1Co 15:4c third Hosea 6:2; Matt. 12:40; 16:21; Luke 24:21; John 2:19; Acts 10:40
1Co 15:4d Scriptures Psa. 16:10; Luke 24:44, 46; John 2:22; Acts 2:25, 32; 13:33-35; 26:22-23
1Co 15:51 appeared
Or, was seen by. The earlier apostles and disciples were eyewitnesses of Christ’s resurrection (Acts 1:22), and their preaching stressed their testimony to this (Acts 2:32; 4:33). They witnessed to the resurrected Christ not only by their teaching but also by their living. They lived with Him by His living in resurrection (John 14:19).
1Co 15:5a Cephas Luke 24:34
1Co 15:5b twelve Matt. 28:11-17; Mark 16:14; Luke 24:36; John 20:19, 26; Acts 1:3; 10:41
1Co 15:8a me Acts 9:3-8, 17; 22:6-11; 26:12-18
1Co 15:9a least Eph. 3:8; cf. 2 Cor. 12:11
1Co 15:9b persecuted Acts 8:1-3; Gal. 1:13; Phil. 3:6; 1 Tim. 1:13
1Co 15:9c church 1 Cor. 10:32
1Co 15:101a grace Rom. 12:3; 1 Cor. 3:10
Grace, mentioned three times in this verse, is the resurrected Christ becoming the life-giving Spirit (v. 45) to bring the processed Triune God in resurrection into us to be our life and life supply that we may live in resurrection. Thus, grace is the Triune God becoming life and everything to us. (See notes 171 in John 1 and 211 in Gal. 2.) It is by this grace that Saul of Tarsus, the foremost of sinners (1 Tim. 1:15-16), became the foremost apostle, laboring more abundantly than all the apostles. His ministry and living by this grace are an undeniable testimony to Christ’s resurrection.
1Co 15:10b grace 2 Cor. 12:9
1Co 15:10d labored 2 Cor. 11:23; Col. 1:29; 1 Cor. 15:58
1Co 15:102 not
Not I but the grace of God equals no longer I…but…Christ in Gal. 2:20. The grace that motivated the apostle and operated in him was not some matter or some thing but a living person, the resurrected Christ, the embodiment of God the Father who became the all-inclusive life-giving Spirit, who dwelt in the apostle as his everything.
1Co 15:12a raised 1 Cor. 15:4
1Co 15:121 no
In this chapter the apostle dealt with the Corinthians’ heretical saying that there is no resurrection of the dead. The Corinthians were like the Sadducees (Matt. 22:23; Acts 23:8). This was the tenth problem among them. It is the most damaging and destructive to God’s New Testament economy, worse than the heresy of Hymenaeus and Philetus concerning resurrection (2 Tim. 2:17-18). Resurrection is the life pulse and lifeline of the divine economy. If there were no resurrection, God would be the God of the dead, not of the living (Matt. 22:32). If there were no resurrection, Christ would not have been raised from the dead. He would be a dead Savior, not a living One who lives forever (Rev. 1:18) and is able to save to the uttermost (Heb. 7:25). If there were no resurrection, there would be no living proof of our being justified by His death (Rom. 4:25 and note), no imparting of life (John 12:24), no regeneration (John 3:5), no renewing (Titus 3:5), no transformation (Rom. 12:2; 2 Cor. 3:18), and no conformity to the image of Christ (Rom. 8:29). If there were no resurrection, there would be no members of Christ (Rom. 12:5), no Body of Christ as His fullness (Eph. 1:20-23), and no church as Christ’s bride (John 3:29), and therefore no new man (Eph. 2:15; 4:24; Col. 3:10-11). If there were no resurrection, God’s New Testament economy would altogether collapse and God’s eternal purpose would be nullified.
1Co 15:141a vain 1 Cor. 15:58; Gal. 4:11; Phil. 2:16
I.e., empty, void. Without the living Christ in resurrection, both the proclamation of the gospel and our faith in the gospel would be empty and void, having no reality.
1Co 15:141b vain 1 Cor. 15:2
See note 141.
1Co 15:15a raised Acts 2:24; 4:10; 13:30, 34
1Co 15:171 futile
I.e., fruitless, worthless. If Christ had not been resurrected to live in us as our life and everything, our faith in Him would be fruitless, worthless, and without any issue, such as the impartation of life, freedom from sin, victory over Satan, and growth in life.
1Co 15:172 still
Christ’s death saves us from being condemned because of our sins, not from the power of sin. It is His resurrection life that delivers us from the power of sin (Rom. 8:2). If Christ had not been resurrected, we would still remain in sins and under the power of sin.
1Co 15:17a sins 1 Cor. 15:3
1Co 15:181a fallen 1 Thes. 4:15; Rev. 14:13
I.e., died (1 Thes. 4:13-16).
1Co 15:182 perished
I.e., not to be resurrected but to remain in death forever.
1Co 15:191 only
If there were no resurrection, we would have no future and no hope for the future, such as Christ as our hope of glory (Col. 1:27), the lot of our eternal blessing (Dan. 12:13), the reign with Christ in the millennium (Rev. 20:4, 6), and the reward of the resurrection of the just (Luke 14:14). All these hopes are connected to our resurrection.
1Co 15:19a hoped Eph. 1:12
1Co 15:201 But
Verses 20-28 are a parenthetical word verifying the truth of resurrection by setting forth Christ as the firstfruits of resurrection.
1Co 15:20a raised 2 Tim. 2:8; 1 Pet. 1:3; Eph. 2:6; Rom. 6:4
1Co 15:202b firstfruits 1 Cor. 15:23
Christ was the first One raised from among the dead, becoming the firstfruits of resurrection. This was typified by the firstfruits (a sheaf of the firstfruits, including Christ with some of the dead Old Testament saints, was raised at the Lord’s resurrection—Matt. 27:52-53) in Lev. 23:10-11, which were offered to God on the day after the Sabbath, the day of resurrection (Matt. 28:1). Christ as the firstfruits of resurrection is the Firstborn from among the dead that He might be the Head of the Body (Col. 1:18; Eph. 1:20-23). Since He, the Head of the Body, has been resurrected, we, the Body, also will be resurrected.
1Co 15:211a man Rom. 5:12, 15, 17
I.e., Adam, the first man (v. 45).
1Co 15:212b man Rom. 5:18, 21
I.e., Christ, the second man (v. 47). Adam brought in death through sin (Rom. 5:12); Christ brought in the life of resurrection through righteousness (Rom. 5:17-18). The death brought in by Adam works in us from our birth by our parents until the death of our body. The life of resurrection brought in by Christ operates in us, as signified by baptism (Rom. 6:4), from our regeneration by the Spirit of God (John 3:5) until the transfiguration of our body (Phil. 3:21).
1Co 15:21c resurrection John 5:28-29; 11:25
1Co 15:22a Adam Rom. 5:14
1Co 15:221 die
In Adam we were born in death and were born to die; we are dead in him (Eph. 2:1, 5).
1Co 15:22b Christ John 6:39-40, 54
1Co 15:222c made John 5:25; Rom. 5:18, 21; Eph. 2:5; Col. 2:13
In Christ we have been reborn in life and resurrected to live; we have been enlivened, made alive, in Him (Eph. 2:5-6).
1Co 15:231a firstfruits 1 Cor. 15:20; Acts 26:23
See note 202. Christ as the firstfruits is first in order in the resurrection from the dead.
1Co 15:232b those John 5:29a; Dan. 12:13; Luke 14:14; 1 Thes. 4:16; 1 Cor. 15:52; Rev. 20:4, 6
The believers in Christ, the righteous, who will be resurrected unto life at the Lord’s coming back before the millennium (John 5:29; Luke 14:14; 1 Thes. 4:16; 1 Cor. 15:52; Rev. 20:4-6). They will be second in order in the resurrection from the dead.
1Co 15:23c coming 1 Thes. 2:19; 3:13; 4:15; 5:23; 2 Thes. 2:1
1Co 15:241 end
[ par. 1 2 ]
1Co 15:241 [1] In the preceding verse the order of resurrection is mentioned: the first, Christ; then those who are Christ’s. Accordingly, in this verse, after then, one would expect a group of people to be named. However, here it does not tell us who, but it says “the end,” because those who will be resurrected at the end in their own order are not in Christ.
1Co 15:241 [2] The end here is the end of all the ages and dispensations of the old creation. It is also the end of the millennium before the new heaven and new earth (Rev. 21:1). In all the ages and dispensations God, on one hand, has been dealing with His enemy Satan and all the negative things in the universe; on the other hand, He has been accomplishing all things for the fulfillment of His eternal purpose. The last of the ages and dispensations will be the millennium, the kingdom age, after which all God’s dealings and accomplishments will be fully completed. That completion will be the end, the conclusion, of all God’s work. At this end all the dead unbelievers, the unrighteous, will be resurrected unto judgment for eternal perdition (John 5:29; Rev. 20:5, 11-15). They will be third in order in the resurrection.
1Co 15:242 when
When Christ annuls the satanic authority, subdues all His enemies (v. 25), abolishes death (v. 26), and delivers up the kingdom to God the Father, that is, when all the negative things are done away with and the entire purpose of God is fulfilled, the old creation will be concluded.
1Co 15:243 delivers
After accomplishing redemption, Christ went to receive the kingdom from the Father (Luke 19:12, 15). Before the millennium He as the Son of Man will have received the kingdom from God, the Ancient of Days, to rule all the nations for one thousand years (Dan. 7:13-14; Rev. 20:4, 6). At the end of the millennium, after He has defeated Satan, the devil, and his evil angels (as all rule, authority, and power), and even death and Hades, putting all His enemies under His feet (vv. 25-26) and casting all of them, including death and Hades, into the lake of fire (Rev. 20:7-10, 14), He will deliver the kingdom back to God the Father.
1Co 15:24a kingdom 1 Cor. 15:50; Acts 1:3; 14:22; 28:23, 31; Rom. 14:17; 1 Cor. 6:10; Gal. 5:21; Eph. 5:5; 2 Pet. 1:11; Rev. 1:9
1Co 15:24b rule Eph. 1:21
1Co 15:251a reign 2 Tim. 2:12; Rev. 20:4, 6
In the millennium, the last age of the old creation.
1Co 15:25b puts Matt. 22:44
1Co 15:26a Death Rev. 20:14; 21:4; cf. Hosea 13:14; 2 Tim. 1:10
1Co 15:261 being
Immediately after the fall of man, God began His work to abolish sin and death. This work has been progressing through the Old and New Testament ages and is still in progress today. When sin is done away with at the end of the old creation, and when its source, Satan, is cast into the lake of fire (Rev. 20:7-10), death will be abolished. It will be cast into the lake of fire with Hades, its power, after the final judgment at the white throne (Rev. 20:11-15).
1Co 15:271 He
Referring to God, who has subjected all things under Christ’s feet. This is a reference to Psa. 8:6-8 concerning Christ as the man whom God caused to have dominion over all things. This will be fulfilled when all the things mentioned in vv. 24-26 have taken place. For at the beginning of the verse indicates this.
1Co 15:27a subjected Psa. 8:6-8; Eph. 1:22
1Co 15:272 His
Referring to Christ as the man prophesied in Psa. 8:4-8. To Him—the resurrected, glorified, and exalted man—God has subjected all things (Heb. 2:7-9; Eph. 1:20-22).
1Co 15:28a subjected Phil. 3:21; 1 Pet. 3:22
1Co 15:281 Him
Christ, according to v. 27, to whom God has subjected all things.
1Co 15:282 Son
Christ, the Son of God, as the head of mankind in His humanity, is under the headship of God the Father (11:3). This is for the government of God’s kingdom. After God the Father has subjected all things under the feet of Christ as a resurrected man in glory (Eph. 1:22; Heb. 2:7-8), and after Christ as such a resurrected man has put all enemies under His feet to execute God the Father’s subjection of all things to Him, He as the Son of God, along with His delivering of the kingdom back to God the Father (v. 24), will also subject Himself in His divinity to God, who has subjected all things to Him, the Son in His humanity. This indicates the Son’s absolute subjection and subordination to the Father, which exalts the Father that God the Father may be all in all.
1Co 15:283 Him
God, according to v. 27, who has subjected all things to Christ.
1Co 15:28b God cf. 1 Cor. 3:23; 11:3
1Co 15:284c all Eph. 1:23
The same Greek word as for all things at the beginning of this verse.
1Co 15:291 Otherwise
Considering vv. 20-28 a parenthesis, this verse should be connected with v. 18, and vv. 30-32 with v. 19.
1Co 15:292 baptized
This should not have been an official matter generally practiced by the early churches but a personal activity of some individual believers on behalf of dead persons for whom they were concerned, who might have believed in the Lord but not been baptized before they died. They did this in hope of the dead ones’ being resurrected from the dead at the Lord’s coming back (1 Thes. 4:16), since in baptism resurrection is strongly signified (Col. 2:12). The apostle used what they did to confirm the truth of resurrection. This does not mean, however, that he sanctioned some believers’ being baptized for the dead.
1Co 15:29a not 1 Cor. 15:12, 14, 16, 17, 32
1Co 15:30a danger 2 Cor. 11:26
1Co 15:311a boasting 2 Cor. 1:14; 9:3; Phil. 2:16; 1 Thes. 2:19
The Corinthian believers were the fruit of the apostle’s labor, a labor in which he risked his life. In them the apostle could boast of this. By this boasting he protested that daily he died, that is, daily he risked death, faced death, and died to self (2 Cor. 11:23; 4:11; 1:8-9; Rom. 8:36).
1Co 15:312 in
At this point, in his word concerning resurrection the apostle used his experience in the Lord’s work to confirm the matter of resurrection, especially the effect of Christ’s resurrection on him. The apostle’s boasting in the Corinthians, who were the fruit of his risking of his life, was in the resurrected Christ, not in himself, because his risking of death in his labor for them was not by himself but by the resurrected Christ.
1Co 15:311b die Luke 9:23
See note 311.
1Co 15:321 after
In those days men fought against evil persons or matters in order to receive a temporal reward. But the apostle did not fight after that manner when he fought with evil persons and matters for the gospel’s sake. Rather, he fought according to a higher hope in order to be rewarded at the resurrection in the future (Luke 14:14; 2 Tim. 4:8).
1Co 15:322 wild
A figure of speech denoting evil persons or matters (2 Tim. 4:17).
1Co 15:32a Ephesus Acts 19:23-32; 1 Cor. 16:8; 2 Cor. 1:8
1Co 15:323 let
This appears to be a quotation of a saying of that day, a maxim of the Epicureans. If there is no resurrection, we believers have no hope for the future and have become the most miserable of all men (v. 19). If so, we had better enjoy our life today, forgetting the future, as the Epicureans did.
1Co 15:32c eat Isa. 22:13; cf. Luke 12:19
1Co 15:33a deceived 1 Cor. 3:18; 6:9
1Co 15:331 Evil
This appears to be a quotation of a saying of that day, a fragment of a Greek poem. By this word the apostle warned the Corinthian believers not to have any companionship with those heretics who said that there is no resurrection. Such evil companionship would corrupt their faith and their Christian virtues.
1Co 15:332b companionships Prov. 13:20
Or, company.
1Co 15:33c corrupt cf. 1 Cor. 5:6
1Co 15:341a Awake Rom. 13:11; Eph. 5:14
Or, Cease, righteously, to be drunken. Righteously means being right with God and with man. To say that there is no resurrection offends God and man. This is to commit sin and thereby be unrighteous. Hence, the apostle advised the misled Corinthians to awake soberly from this sin and restore a right relationship with God and man. They were drunken unrighteously in the stupor of the no-resurrection heresy. They needed to cease being in that stupor.
1Co 15:342 are
To be heretical in saying that there is no resurrection is to be ignorant of God, not knowing God’s power and economy (Matt. 22:29-32). This is a shame to the believers.
1Co 15:34b ignorant 1 Thes. 4:5
1Co 15:34c shame 1 Cor. 4:14; 6:5
1Co 15:361 what
The reality of resurrection is contained and concealed in nature, especially in the plant life. A seed sown into the earth dies and is made alive. This is resurrection. This answered the foolish Corinthians’ first question, “How are the dead raised?” (v. 35).
1Co 15:36a dies John 12:24
1Co 15:381 body
Not the body sown to die (v. 37) but the resurrected body given by God, in a different shape and on a higher level. This answered the Corinthians’ foolish question, “With what kind of body do they come?” (v. 35).
1Co 15:391 All
In vv. 39-41 the apostle proved to the foolish Corinthians that God is able to give a body to all resurrected lives, just as He gave a body to all created things: to men and animals on the earth, to birds in the air, and to fish in the water—the earthly bodies with their different glories; and to the sun, the moon, and the stars—heavenly bodies with heavenly glory in varying degrees.
1Co 15:39a flesh Gen. 2:24; 6:19-20; 7:21
1Co 15:39b men Gen. 2:7
1Co 15:39c cattle Gen. 1:24-25
1Co 15:39d birds Gen. 1:20-21
1Co 15:41a sun Matt. 17:2
1Co 15:41b moon Rev. 12:1
1Co 15:41c stars Dan. 12:3; Rev. 1:16, 20
1Co 15:42a also Matt. 13:43
1Co 15:42b resurrection Luke 14:14; Dan. 12:13
1Co 15:42c corruption 1 Cor. 15:50
1Co 15:42d raised 1 Cor. 15:52-54
1Co 15:43a glory Phil. 3:21; Col. 3:4
1Co 15:441a soulish 1 Cor. 2:14
A soulish body is a natural body animated by the soul, a body in which the soul predominates. A spiritual body is a resurrected body saturated by the spirit, a body in which the spirit predominates. When we die, our natural body, being soulish, will be sown, i.e., buried, in corruption, in dishonor, and in weakness. When it is resurrected, it will become spiritual in incorruption, in glory, and in power (vv. 42-43).
1Co 15:441b spiritual 1 Cor. 2:15
See note 441.
1Co 15:44c body Phil. 3:21
1Co 15:45a Adam 1 Cor. 15:22
1Co 15:45b living Gen. 2:7
1Co 15:451 soul
Through creation Adam became a living soul with a soulish body. Through resurrection Christ became a life-giving Spirit with a spiritual body. Adam as a living soul is natural; Christ as a life-giving Spirit is resurrected. First, in incarnation He became flesh for redemption (John 1:14, 29); then, in resurrection He became a life-giving Spirit for the imparting of life (John 10:10b). Through incarnation He had a soulish body, as Adam had; through resurrection He has a spiritual body. His soulish body has become a spiritual one through resurrection. Now He is a life-giving Spirit in resurrection, with a spiritual body, ready to be received by His believers. When we believe into Him, He enters our spirit, and we are joined to Him as the life-giving Spirit. Hence, we become one spirit with Him (6:17). Our spirit is made alive and is resurrected with Him. Eventually, our present soulish body will become a spiritual body in resurrection, just like His (vv. 52-54; Phil. 3:21).
1Co 15:45c life-giving 2 Cor. 3:6; John 6:63; 5:21; Rom. 8:2, 11
1Co 15:461 the
Christ, the second man (v. 47).
1Co 15:462 the
Adam, the first man (v. 47).
1Co 15:471 out
Out of the earth denotes the origin of the first man, Adam, and earthy, his nature.
1Co 15:47a earth Gen. 2:7; 3:19; John 3:31
1Co 15:472 second
Christ is not only the last Adam (v. 45) but also the second man. The first Adam (v. 45) is the beginning of mankind; the last Adam is the ending. As the first man, Adam is the head of the old creation, representing it in creation. As the second man, Christ is the Head of the new creation, representing it in resurrection. In the entire universe there are only two men: the first man, Adam, including all his descendants, and the second man, Christ, comprising all His believers. We believers were included in the first man by birth and became a part of the second man by regeneration. Our believing has transferred us out of the first man into the second. In regard to our being part of the first man, our origin is the earth and our nature is earthy. In regard to our being part of the second man, our origin is God and our nature is heavenly.
1Co 15:473 out
Out of heaven denotes both the divine origin and the heavenly nature of the second man, Christ.
1Co 15:47b heaven John 3:13, 31
1Co 15:481 the
The first man, Adam, who is earthy.
1Co 15:482 they
All of Adam’s descendants, who are earthy, like Adam.
1Co 15:483 the
The second man, Christ, who is heavenly.
1Co 15:484 they
All the believers in Christ, who are heavenly, like Christ.
1Co 15:48a heavenly Phil. 3:20
1Co 15:491a image Gen. 5:3
As a part of Adam, we have borne the earthy man’s image through birth; as a part of Christ, we will bear the heavenly man’s image in resurrection. This indicates that just as in Adam we have been born as those who are earthy, so in Christ we will be resurrected as those who are heavenly. Such a resurrection is our destiny. It is as sure as our birth and should never be questioned.
1Co 15:491b image 2 Cor. 3:18; Rom. 8:29; 1 John 3:2
See note 491.
1Co 15:501a flesh Matt. 16:17; Gal. 1:16
Flesh and blood are the components of the soulish body, which is corruptible and is not qualified to inherit the kingdom of God, which is incorruptible. Corruption cannot inherit incorruption. Our corruptible body must be resurrected into an incorruptible one that we may be able to inherit the incorruptible kingdom of God in resurrection.
1Co 15:50b kingdom John 3:3, 5; 1 Cor. 15:24
1Co 15:50c corruption 1 Cor. 15:42, 53-54; Acts 2:27, 31; 13:34-37; Rom. 8:21
1Co 15:50d incorruption 1 Cor. 15:52-54; 1 Pet. 1:23; cf. Rom. 2:7; 1 Pet. 1:4; 1 Cor. 9:25
1Co 15:511 mystery
The transfiguration, including the resurrection, of our corruptible body into an incorruptible one (Phil. 3:21). This is mysterious to human understanding.
1Co 15:512b sleep 1 Cor. 11:30
I.e., die (11:30; John 11:11-13; 1 Thes. 4:13-16).
1Co 15:513c changed Phil. 3:21
I.e., transfigured from corruption, dishonor, and weakness to incorruption, glory, and power (vv. 42-43). This is to have the body of our humiliation conformed to the body of Christ’s glory (Phil. 3:21).
1Co 15:521 last
The seventh trumpet (Rev. 11:15), the trumpet of God (1 Thes. 4:16).
1Co 15:52a trumpet 1 Thes. 4:16; cf. Isa. 27:13; Zech. 9:14
1Co 15:522 dead
The dead in Christ, the dead believers (1 Thes. 4:16).
1Co 15:52b raised 1 Cor. 15:23; Luke 20:36
1Co 15:523 we
We believers who are living at the time of the Lord’s return. The dead saints will be resurrected first; then the living ones will be changed, transfigured, in rapture (1 Thes. 4:15-17).
1Co 15:531 this
Referring to our corruptible and mortal body, which must put on incorruption and immortality either through our being resurrected from the dead or through our being transfigured while still alive. This is mysterious and incomprehensible to the natural sight.
1Co 15:53a corruptible 1 Cor. 15:50
1Co 15:53b mortal 2 Cor. 5:4; 4:11; Rom. 6:12; 8:11
1Co 15:541 when
I.e., when our corrupted and mortal body is resurrected or transfigured from corruption and death into glory and life. Then death will be swallowed up unto victory. This is the consummation of the resurrection we share in God’s economy through the redemption and salvation in Christ. This resurrection begins with the enlivening of our dead spirit and is completed with the transfiguration of our corruptible body. Between these two ends is the process in which our fallen soul is metabolically transformed by the life-giving Spirit, who is the reality of resurrection (2 Cor. 3:18).
1Co 15:54a Death Isa. 25:8; 1 Cor. 15:26; Heb. 2:14
1Co 15:54b swallowed 2 Cor. 5:4
1Co 15:542 unto
Death is a defeat to man. Through Christ’s salvation in the resurrection life, death will be swallowed up unto victory to us, the beneficiaries of Christ’s resurrection life.
1Co 15:543c victory 1 Cor. 15:57
This chapter is on resurrection. Christ’s resurrection was His victory over Satan, God’s enemy, over the world, over sin, and over death. After His triumphal ascension to the height (Eph. 4:8) in His resurrection, God subdued all the enemies for Him (v. 25). Then, as One who is in resurrection, He will come to the earth with the kingdom of God (Dan. 7:13-14) to exercise God’s power and subdue everything on earth. This will continue for a thousand years (Rev. 20:4, 6). The last enemy to be abolished is death. The swallowing up of death will result in the ultimate victory of the Lord’s resurrection, that is, in the ultimate and complete victory that He has accomplished in resurrection for us who believe in Him and participate in His resurrection. This is the ultimate issue of His resurrection for His and God’s eternal kingdom and for the eternal enjoyment of His resurrection life in eternity by those who believe in Him.
1Co 15:551 Where
This is the apostle’s triumphant exclamation concerning the victory of resurrection life over death.
1Co 15:55b sting cf. Rev. 9:10; Luke 10:19
1Co 15:561 sting
Death is of the devil (Heb. 2:14), and through sin it stings us to death (Rom. 5:12). In God’s redemption Christ was made sin for us (2 Cor. 5:21) in order that God might condemn sin through Christ’s death (Rom. 8:3), thus abolishing the sting of death. Then, through Christ’s resurrection death is swallowed up by the resurrection life.
1Co 15:56a death Rom. 5:12, 14
1Co 15:562 power
Sin brings to us a curse and condemnation, both in our conscience and before God, through the law (Rom. 4:15; 5:13, 20; 7:7-8). Hence, the law becomes the power of sin to kill us (Rom. 7:10-11). Since Christ’s death has fulfilled the law’s requirements on us (1 Pet. 3:18; 2:24), the power of sin has been annulled. Through the death of Christ sin has been condemned and the law has been annulled, and through His resurrection death has been swallowed up. Therefore, we must give thanks to God, who gives us such a victory over sin and death through the death and resurrection of our Lord Jesus Christ (v. 57).
1Co 15:56b sin Rom. 7:17, 20
1Co 15:56c law Rom. 3:20; 4:15; 5:13; 7:5, 8
1Co 15:57a thanks 2 Cor. 2:14; Rom. 7:25
1Co 15:571b victory 1 Cor. 15:54; cf. 2 Cor. 2:14; Rom. 8:37; 1 John 5:4-5
This victory over sin and death through Christ’s death and resurrection should not be merely an accomplished fact for our acceptance; it must become our daily experience in life through the resurrected Christ as the life-giving Spirit (v. 45), who is one with our spirit (6:17). Hence, we should live by and walk according to this mingled spirit. Thus thanks will be given continuously to God, who gives us the victory through our Lord Jesus Christ.
1Co 15:581a steadfast 1 Cor. 16:13; Phil. 1:27
To question the truth of resurrection is to be shaken. To be assured and remain in the reality of resurrection is to be steadfast, immovable.
1Co 15:582b work 1 Cor. 16:10
Not believing in the truth of resurrection causes us to be disappointed concerning our future, thus making us discouraged in the work of the Lord. Faith gives us a strong aspiration to abound in the work of the Lord with the expectation of pleasing the Lord in resurrection at His coming back.
1Co 15:583c labor 1 Cor. 3:8; 15:10
Not by our natural life and natural ability but by the Lord’s resurrection life and power. Our labor for the Lord in His resurrection life with His resurrection power will never be in vain, but will result in the fulfilling of God’s eternal purpose through the preaching of Christ to sinners, the ministering of life to the saints, and the building up of the church with the experiences of the processed Triune God as gold, silver, and precious stones (3:12). This labor will be rewarded by the returning Lord in the day of the resurrection of the righteous (3:14; Matt. 25:21, 23; Luke 14:14).
1Co 15:58d in 1 Cor. 15:14; 1 Thes. 3:5
1Co 16:11a collection Acts 11:29-30; 24:17; Rom. 15:26
This is the eleventh matter dealt with by the apostle in this Epistle, a matter concerned with money, mammon, and material possessions. All of fallen mankind is under the domination of mammon and material possessions (Matt. 6:19-21, 24-25, 30; 19:21-22; Luke 12:13-19). On the day of Pentecost, under the power of the Holy Spirit, all the believers overthrew this domination and had all their possessions in common for distribution to the needy ones (Acts 2:44-45; 4:32, 34-37). Because of the weakness of the believers’ fallen nature (cf. Acts 5:1-11; 6:1), that practice did not last long. It had already ended by the apostle Paul’s time. Hence, the believers needed grace to overcome the power of mammon and material things and to release these things from Satan’s domination that they might be offered to the Lord for the fulfillment of His purpose. Resurrection life is the supply for the believers to live such a life, a life trusting in God, not in material possessions, a life not for today but for the future, not for this age but for the coming age (Luke 12:16-21; 1 Tim. 6:17-19), a life that overthrows the usurpation of temporal and uncertain riches. This may be the reason that the dealing with this matter comes after the dealing concerning the reality of resurrection life. In any case, this dealing is related to God’s administration among the churches.
1Co 16:12 just
Again, this strongly indicates that all the local churches should be the same in their practice (7:17; 11:16; 14:33).
1Co 16:1b directed 1 Cor. 7:17
1Co 16:21a first Acts 20:7; John 20:1; cf. Rev. 1:10
The seventh day of the week, the Sabbath, was a memorial of God’s creation (Gen. 2:1-3; Exo. 20:8, 11). The first day of the week is a symbol of the Lord’s resurrection; it is the day on which the Lord resurrected from the dead (John 20:1 and note 1) and is called “the Lord’s Day” (Rev. 1:10). The New Testament saints meet and offer their possessions on this day (Acts 20:7), the day of the Lord’s resurrection, signifying that they have been resurrected with the Lord (Eph. 2:6) through His resurrection (1 Pet. 1:3) and that they meet in resurrection by the resurrection life, not by their natural life, to remember the Lord and worship God with their offerings.
1Co 16:3a send 2 Cor. 8:18-19
1Co 16:31 gift
Lit., grace. This was a kind of fellowship, under the apostle’s direction, of the churches in the Gentile world with the church in Jerusalem (2 Cor. 8:1-2; Rom. 15:25-27).
1Co 16:3b Jerusalem Rom. 15:25
1Co 16:5a come 1 Cor. 4:19; 2 Cor. 1:15; Acts 20:2
1Co 16:5b Macedonia Acts 19:21; 20:1; 2 Cor. 1:16; 8:1
1Co 16:6a winter cf. Titus 3:12
1Co 16:6b send 1 Cor. 16:11; Acts 15:3; Rom. 15:24; 3 John 6
1Co 16:7a passing 2 Cor. 1:15-16
1Co 16:7b permits Heb. 6:3; cf. 1 Cor. 4:19; Acts 18:21; James 4:15
1Co 16:81a Ephesus 1 Cor. 15:32; Acts 19:1, 26; 20:16-17
This Epistle was written in Ephesus, where the apostle stayed for three years on the third journey of his ministry (Acts 19:21-22; 20:1, 31).
1Co 16:8b Pentecost cf. Acts 2:1
1Co 16:9a door 2 Cor. 2:12; Col. 4:3; Acts 14:27; Rev. 3:8
1Co 16:9b opposers Acts 19:9, 23, 29
1Co 16:10a Timothy Acts 19:22; 1 Cor. 4:17; 2 Cor. 1:1
1Co 16:10b work 1 Cor. 15:58
1Co 16:11a despise 1 Tim. 4:12; Titus 2:15
1Co 16:11b send 1 Cor. 16:6
1Co 16:11c peace Acts 15:33
1Co 16:121 concerning
By this the Corinthians should have realized that Paul’s attitude toward Apollos and his relationship with him were in sharp contrast to their preferences (1:11-12). His attitude and relationship kept the oneness; their preferences caused division.
1Co 16:12a Apollos Acts 18:24; 1 Cor. 1:12; 3:4, 22; 4:6
1Co 16:122 I
Both Paul and Apollos were persons living in the Spirit. Yet, one urged the other to visit the church, but the other did not have the desire to do so. This shows that both had freedom in the Spirit and that the Spirit had freedom in them. This shows also that no one exercised any control over the work of the Lord.
1Co 16:12b will see Acts 18:18–19:1
1Co 16:13a Watch Matt. 24:42; 1 Pet. 5:8
1Co 16:131b stand 1 Cor. 15:1; 2 Cor. 1:24; Gal. 5:1; Phil. 1:27; 4:1; 1 Thes. 3:8; 2 Thes. 2:15
I.e., do not be shaken by any heresy, especially the one that says there is no resurrection.
1Co 16:132c faith 1 Tim. 3:9; 4:1; 2 Tim. 4:7
The objective faith; referring to what we believe.
1Co 16:133d full-grown cf. 1 Cor. 14:20
I.e., those who are strong in the faith and firm in their standing, not like a child in understanding (14:20) or like little children tossed by waves and carried about by the winds of teaching (Eph. 4:14). To be such men, growth in life is needed (3:1, 6). The Corinthian believers neglected the growth in life and were short of it.
1Co 16:13e strong Heb. 11:34; Eph. 6:10; 2 Tim. 2:1
1Co 16:141a love 1 Cor. 8:1; 13:1-3, 13; 14:1; Rom. 13:8, 10
As defined in ch. 13.
1Co 16:15a Stephanas 1 Cor. 1:16
1Co 16:15b firstfruits cf. Rom. 16:5
1Co 16:15c Achaia 2 Cor. 1:1
1Co 16:15d saints Philem. 5
1Co 16:16a subject Heb. 13:17
1Co 16:16b laboring 1 Thes. 5:12; 1 Tim. 5:17
1Co 16:17a filled Phil. 2:30; 2 Cor. 11:9
1Co 16:181a refreshed 2 Cor. 7:13; Rom. 15:32; Philem. 7, 20
This must have been by the riches of Christ ministered by one’s spirit, which can touch others’ spirits.
1Co 16:182b spirit 2 Cor. 2:13; 1 Cor. 5:4; 14:14
Our contact and relationship with the saints must be in and by our spirit, not our soulish emotion.
1Co 16:18c Acknowledge cf. Phil. 2:29; 1 Thes. 5:12
1Co 16:19a churches Rev. 1:4, 11
1Co 16:19b Asia Acts 16:6; 19:10, 22, 26, 27; 20:18; 2 Cor. 1:8; 1 Pet. 1:1; 2 Tim. 1:15
1Co 16:19c Aquila Acts 18:2; Rom. 16:3
1Co 16:191 church
This means that when Aquila and Prisca lived in Ephesus, the church there met in their home (Acts 18:18-19, 26). When they lived in Rome, the church in Rome met in their home (Rom. 16:5; cf. Col. 4:15-16; Philem. 2).
1Co 16:19d house Rom. 16:5
1Co 16:20a kiss Rom. 16:16; 1 Pet. 5:14
1Co 16:211 The
Verses 10-21 present a picture of the actual practice of the Body life in a beautiful harmony, not only among the apostle and his co-workers but also between them and the churches for the building up of the Body, which is so strongly stressed in chs. 12—14.
1Co 16:21a hand Col. 4:18; 2 Thes. 3:17; Philem. 19; cf. Rom. 16:22
1Co 16:22a love John 21:15-17; Eph. 6:24; Rev. 2:4
1Co 16:221b accursed Rom. 9:3; Gal. 1:8-9; cf. 1 Cor. 12:3
Gk. anathema, meaning a thing or person accursed; i.e., set apart, devoted, to woe. Our loving God makes us those who are blessed of God to share the divine blessings that He has ordained and prepared for us, which are beyond our apprehension (2:9). Our not loving the Lord makes us those who are accursed, set apart to a curse. What a warning!
1Co 16:222 The
Maranatha, from Aramaic, meaning The Lord comes! or Our Lord come! It is an exclamation reminding us that the Lord’s second coming is with judgment.
1Co 16:22c Lord Rev. 22:12, 20; Jude 14; 2 Tim. 4:1
1Co 16:231a grace Rom. 16:20; 2 Tim. 4:22; Gal. 6:18
See note 101 in ch. 15.
1Co 16:241a love 1 Cor. 4:21; 2 Cor. 2:4; 11:11; 12:15
Not a natural love but love in Christ, love in resurrection (4:21), the love of God that becomes ours through the grace of Christ and the fellowship of the Spirit (2 Cor. 13:14). Of Paul’s fourteen Epistles, only this one ends with such a word of the assurance of love. This is because the apostle had been dealing with them with strong rebukes (1:13; 3:3; 4:7-8; 5:2, 5; 6:5-8; 11:17). He was faithful, honest, and frank toward them in the love of God in Christ (2 Cor. 2:4), without being political. Hence, the Lord honored his dealings, and the Corinthians accepted his rebukes and repented, resulting in their being benefited (2 Cor. 7:8-13).