1 Corinthians Complete – Shortcode

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Greeting From Paul and Sosthenes

• 1 Paul, called to be an emissary of Jesus the Anointed through God’s will, and Sosthenes our brother,
• 2 to the church assembly of God^fnquotation/allusion to Numbers 16:3, Deuteronomy 23:1, and 1 Chronicles 28:8; it’s a direct match to the version in the Septuagint, an ancient translation of the Old Testament into Greek. living in Corinth, (who were *made holy in Jesus the Anointed) called to be holy with all the men calling on the name of our Lord Jesus the Anointed^fnquotation/allusion to Joel 2:32 (also quoted/alluded to by Acts 2:21; Rom 10:13) in every place, both theirs and ours;
• 3 grace^fn“grace” The Greek word here is “χάρις” (charis), most often translated “grace” or “gift”.  It was a technical term in the 1st century, referring to the Patronage system in place.  The Patron (from “pater” = “father”) would give gifts or do favors (both called a charis) for someone.  A charis was always given/done freely to anyone who would be grateful for it, and this person then became a “client” of the patron.  The clients were expected to reciprocate by telling everyone what the patron had done, and offering their services to the patron whenever the patron needed them. This reciprocal act was also called “charis”, and the ones who reciprocated were “being faithful”.  Both were done out of gratitude, not legal obligation.  A client who wasn’t faithful and grateful probably wouldn’t receive any more charis from his patron, or any other patrons.  The patron was responsible for taking care of all his clients, and making sure their needs were met.  Christian Grace and Faith are well pictured by this system.  The Heavenly Patron (God the Father) freely gave a gift (Jesus’ blood), and the clients who accept it (Christians) are expected to “be faithful” out of gratitude. to you and peace^fnlikely quotation/allusion to Numbers 6:24-26. from God our Father and the Anointed Lord Jesus.
• 4 I thank my God always concerning you, for God’s grace which was given to you in Jesus the Anointed,
• 5 because in everything you were made rich in Him, in every word and all knowledge,
• 6 even as the testimony of the Anointed was secured in you,
• 7 so you don’t lack – not even in one gift^fnor “grace”, see note on verse 3. – while eagerly awaiting the unveiling of our Lord, Jesus the Anointed,
• 8 who will also secure you until the end, blameless in the day of our Lord, Jesus the Anointed.^fnquotation/allusion to the Old Testament “day of Yahweh” motif (e.g., Joel 2:31; Amos 5:18; Isaiah 13:6; Zephaniah 1:7, etc.), which Paul applies to Christ.
• 9 God is faithful, through whom you were called into fellowship with His Son, our Lord, Jesus the Anointed.

Call for Unity

(Parallel teachings: Ephesians 4:1-6; Philippians 2:1-5)

• 10 But brothers, I urge you through the name of our Lord Jesus the Anointed that you all speak the same thing, and that there wouldn’t be divisions among you, and that you would be *joining together^fn“joining together” is a single difficult-to-translate word in Greek. It properly means to “fully adjust” so the object is prepared and in a proper working order.  Thus, it can also have the sense of repairing/mending something which was already prepared so it’s prepared again, or joining two things together a first time so they function properly.  Further, the passive and middle voice of this verb share the same ending.  Therefore, Paul could be saying they should “join themselves together” (middle voice) or “be joined together” (passive voice).  Either or both could’ve been intended. in the same mind and in the same judgement.
• 11 For about you my brothers, it was revealed to me by Chloe’s men that there are quarrels among you.
• 12 Now, I mean this: each of you says: “I’m indeed following Paul.” or “I’m following Apollos.” or “I’m following Cephas.”^fn“Cephas” is Aramaic for “a rock”, and is another name for the disciple Peter. or “I’m following the Anointed.”
• 13 Has the Anointed been divided?  Paul wasn’t crucified for you, was he?  Or were you immersed in the name of Paul?
• 14 I thank [God] that I immersed none of you except Crispus and Gaius,
• 15 so that someone couldn’t say that you were immersed in my name.
• 16 And I also immersed the household of Stephanas; as for the rest, I don’t *know if I immersed any other.
• 17 For the Anointed didn’t send me to immerse, but to proclaim the good news, and not in wise speech, so that the cross of the Anointed won’t be emptied of its power and value.^fn“emptied of its power and value” is one word in Greek.  It’s in the passive form here, which means to be emptied out, which can carry the connotation of losing power, losing value, or both.  I.e. it becomes powerless and/or valueless.

Wisdom of God and Foolishness of Man

(Thematic parallels: 1 Samuel 2:1-10; Luke 1:46-55; Acts 17:18-34)

• 18 For the message of the cross is indeed foolishness to the men perishing, but it’s the power of God to us, the men being saved.
• 19 For it’s *written:
  • “I will destroy the wisdom of the wise,
  • and I will nullify the intelligence of the intelligent.”^fnquotation/allusion to Isaiah 29:14
• 20 Where is the wise man?^fnquotation/allusion to Isaiah 19:12  Where is the scribe?^fnquotation/allusion to Isaiah 33:18. Note: the specific meaning of “scribe” comes from the Septuagint (an ancient translation of the Old Testament into Greek), since the Hebrew is not specific to a “scribe” there.  Where is the debater of this age?  Didn’t God certainly prove the wisdom of the world foolish?^fnquotation/allusion to Isaiah 44:25.   Also, “prove… …foolish” is one word in Greek.  It can also mean to make something foolish; either or both senses might’ve been intended.
• 21 For since in God’s wisdom, the world didn’t know God through wisdom, God was pleased to save the men believing through the foolishness of the proclamation of the good news.
• 22 And since Jews ask for miraculous signs and Greeks seek wisdom,
• 23 we also proclaim the Anointed *crucified, (which indeed is a stumbling block to Jews and foolishness to gentiles),
• 24 but to the called – both Jews and Greeks – we proclaim the Anointed as God’s power and God’s wisdom.
• 25 For the foolishness of God is wiser than men, and the weakness of God is stronger than men.
• 26 For look at your calling, brothers, that not many are wise according to the standards of the flesh, not many are powerful, and not many are of noble birth.^fnquotation/allusion to Jeremiah 9:23, and this quotation is continued in verse 31.
• 27 But God chose the world’s foolish things so that He might shame the wise.  And God chose the world’s weak things so that He might shame the strong.
• 28 And God chose the world’s low-born, and the things which are *despised, and the things which are not, so that He might abolish the things which are,
• 29 so that no flesh might boast before God. ^CFParallel teachings for v26-29: James 2:5; Matthew 11:25-26
• 30 But because of Him, you are in Jesus the Anointed, who became wisdom to us from God, and righteousness, and both holiness and redemption^fn“redemption” This Greek word refers to the act of freeing a slave or prisoner of war by the payment of a ransom.  Acts 20:28 and 1 Peter 1:18-19 make it clear that the “ransom” was Jesus’s blood, and verses like Romans 6:17 and 2 Timothy 2:26 indicate that we were slaves of sin and held captive by the devil respectively.  There have been four major views on this ransom and what it means throughout church history: (1) The ransom was paid to God.  (2) The ransom was paid to Satan to free us from his captivity. (3) The ransom was paid to death itself.  (4) The ransom is metaphorical, similar to the idiom “He paid the ultimate price”.  This view says that no one was “paid” anything, but rather that it cost Jesus something valuable (His life) to free us.  This has precedent in the Old Testament, since 2 Samuel 7:23 says that God “redeemed” Israel from Egypt, and yet God didn’t “pay” anyone.  Isaiah 52:3 promises that God will “redeem without money” as part of the intro to Isaiah 53, which is arguably the most famous prophecy about Jesus in the Old Testament. ,
• 31 so that just as it’s *written: “The man who’s boasting, let him boast in the Lord.“^fnquotation/allusion to Jeremiah 9:23-24 (also quoted/alluded to by 2 Cor 10:17), and this quotation is begun in verse 26; also see the Septuagint version of 1 Samuel 2:10

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View Only 1 Corinthians chapter 2

God’s Wisdom (Continued)

(Parallel teachings: Ephesians 3:3-9; Colossians 1:25-27; Romans 16:25-26)
(Thematic parallels: Matthew 11:25-27; John 16:12-15; Judges 7:1-22)

• 1 And having come to you,^fnquotation/allusion to Acts 18:1 (his stay ends in Acts 18:18) brothers, I didn’t come with excellent speech or wisdom; I came proclaiming the [testimony]^fn“testimony” many early manuscripts have “now-revealed mystery” here instead; see footnote on “now-revealed mystery” in verse 7. of God to you.
• 2 For I decided not to *know anything among you except Jesus the Anointed, and Him *crucified.
• 3 And I was with you in weakness, and in fear, and in much trembling.
• 4 And my word and my preaching weren’t in persuasive [words of human] wisdom, but in a demonstration^fn“demonstration” the Greek word here means to demonstrate something as proof of something else. of the Spirit and of power,
• 5 so that your faith wouldn’t be in men’s wisdom, but in God’s power.
• 6 Now, we do speak wisdom among the mature, but not the wisdom of this age, nor of the rulers of this age, the ones being nullified.^fn“being nullified” the Greek word here refers to rendering something completely inactive or inert, so it’s without force, ability or power; to do away with something completely.
• 7 But we speak God’s wisdom in a now-revealed mystery^fn“now-revealed mystery” is one word in Greek. It originally referred to secret knowledge reserved for initiates of the ancient mystery religions; i.e. “members only” knowledge that was revealed to insiders, but concealed from everyone outside. Paul uses it for secrets that God kept hidden until the work of Jesus, after which they were revealed in the good news (aka, the gospel). which was *hidden, which God appointed beforehand, before the ages, for our glory,
• 8 which none of the rulers of this age has understood.  For if they had understood it, they wouldn’t have crucified the Lord of glory.^fnquotation/allusion to Psalm 24:7-10 (also quoted/alluded to by Jas 2:1)
• 9 But just as it’s *written:
  • “which the eye didn’t see, and the ear didn’t hear,
  • and it didn’t enter^fnliterally “didn’t spring up” or “didn’t arise” into the heart of man
  • how many things God prepared for the men ^loving Him.”^fnquotation/allusion to Isaiah 64:4
• 10 For God revealed them to us through the Spirit, for the Spirit searches all things, even the depths of God.
• 11 For who among men *knows the depths of the man, except the man’s spirit within him?   And likewise, no man *knows the depths of God, except the Spirit of God.
• 12 But we didn’t receive the spirit of the world, but the Spirit from God, so that we might *know the things which were graced to us by God,
• 13 things of which we also speak, not in words taught by human wisdom, but in words taught by the Spirit, we’re interpreting^fn“interpreting” This Greek word has the root meaning of “judging together”, with the idea of putting two things together and comparing them, which leads to a proper understanding of what’s being compared.  Thus it can be translated as combine, compare, or interpret depending on the context. spiritual things with spiritual wisdom.
• 14 But the man driven by base instinct^fn“man driven by base instinct” is one word in Greek, which could also be translated “man influenced by base instinct”. It literally means “soulish”, and is the adjective form of the Greek word for “soul”. It’s also used in James 3:15 and Jude 1:19 to indicate what is natural for animals; i.e., the base instinct toward pleasure without wisdom and reason. doesn’t welcome the things of God’s Spirit, for they are foolishness to him and he isn’t able to understand them, because they are spiritually discerned.
• 15 But the spiritual man discerns all things, but he himself is discerned by no one.
• 16 For who understood the Lord’s mind?  Who will instruct Him?^fnquotation/allusion to Isaiah 40:13 (also quoted/alluded to by Rom 11:34) But we have the mind of the Anointed.

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View Only 1 Corinthians chapter 3

Spirit and Flesh

(Parallel teachings: Hebrews 5:11-14)
(Thematic parallels: Isaiah 5:1-7)

• 1 And brothers, I couldn’t talk to you as I would to spiritual men, but as I would to fleshly men, as I would to infants in the Anointed.
• 2 I gave you milk to drink, not solid food, for you weren’t able to receive solid food yet, but you still aren’t able to even now,
• 3 for you’re still fleshly. For where jealousy and quarreling [and pointless divisions] are among you, aren’t you fleshly?  And don’t you walk in accordance with man?
• 4 For when someone says: “I’m indeed following Paul”, but another says: “I’m following Apollos”, aren’t you [fleshly] men?
• 5 Therefore, who is Apollos?  And who is Paul?  Servants through whom you believed, even as the Lord granted to each servant.
• 6 I planted, Apollos watered, but God was causing the growth.
• 7 So neither the man planting nor the man watering is anything, but the One causing the growth is God.
• 8 Now, the man planting and the man watering are one, and each will receive his own reward according to his own labor.^fnquotation/allusion to Psalm 62:12; Proverbs 24:12; Ezekiel 18:30 (also quoted/alluded to by Matt 16:27; Rom 2:6; Rev 22:12); numerous other echoes exist
• 9 For we are God’s fellow workers; you are God’s field and God’s building.

The Anointed is the Foundation, and Testing by Fire

(Parallel teachings: Ephesians 2:19-22; 1 Peter 2:4-8)
(Thematic parallels: Malachi 3:2-3)

• 10 According to the grace of God which was given to me, I laid the foundation like a wise master craftsman,^fnquotation/allusion to Isaiah 3:3; Exodus 31:1–5; 35:30–35 (Bezalel) but another builds on it.  And each man must carefully examine how he builds on it.
• 11 For no one is able to lay another foundation besides the one already laid, which is Jesus the Anointed.
• 12 Now if anyone builds with gold, silver, precious stones, wood, hay, or straw^fnquotation/allusion to 1 Chronicles 29:2 (cross reference with 1 Kings 5–7, the building materials for Solomon’s temple) on the foundation, then
• 13 the work of each will become obvious.  For the day will make it clear because it’s revealed in fire, and the fire itself will test what sort of work each man’s is.
• 14 If anyone’s work which he built will remain, he will receive his reward.
• 15 If anyone’s work will burn up, he will suffer loss, but he himself will be saved, yet only like^fn“like” is literally “so like”. In Greek, this final clause of the sentence is idiomatic of a narrow escape where everything except yourself is lost. For example: a house catching fire and the person escaping through the flames, but losing all his possessions except “the clothes on his back” (to use an English idiom). someone escaping through a fire.
• 16 Don’t you *know that you are God’s temple, and the Spirit of God dwells in you?
• 17 If someone ruinously corrupts^fn“ruinously corrupts” is one word in Greek, typically translated “destroy” here.  It literally means to corrupt, rot, or spoil something so that it wastes away to ruin.  It’s typically associated with moral corruption/decay leading to ruin. the temple of God, God will ruinously corrupt him, for God’s temple is holy, which you are.
• 18 Let no one utterly deceive himself: if someone among you thinks himself to be wise in this age, let him become foolish so that he might become wise.
• 19 For the wisdom of this world is foolishness with God, for it’s *written:
  • “He’s the One trapping the wise in their craftiness.”^fnquotation/allusion to Job 5:13
• 20 And again:
  • “the Lord knows the reasonings of the wise, that they are futile.“^fnquotation/allusion to Psalm 94:11
• 21 So then, let no one boast in men, for all things are yours.
• 22 Whether Paul, or Apollos, or Cephas,^fn“Cephas” is Aramaic for “a rock”, and is another name for the disciple Peter. or the world, or life, or death, or things *present, or things about to come; all are yours.
• 23 But you belong to the Anointed, and the Anointed belongs to God.

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View Only 1 Corinthians chapter 4

Judging and being judged

(Parallel teachings: Luke 12:42-48)

• 1 Let any man consider us like this: as servants of the Anointed and stewards of God’s now-revealed mysteries.^fn“now-revealed mysteries” is one word in Greek. It originally referred to secret knowledge reserved for initiates of the ancient mystery religions; i.e. “members only” knowledge that was revealed to insiders, but concealed from everyone outside. Paul uses it for secrets that God kept hidden until the work of Jesus, after which they were revealed in the good news (aka, the gospel).
• 2 Furthermore, in this case it’s required that someone among the stewards be found faithful.
• 3 But to me, it’s a most trivial thing that I might be examined by you, or by any human court.  But I don’t examine myself either,
• 4 for I’m *aware of nothing against myself, but I haven’t been proved righteous by this, and the One examining me is the Lord.
• 5 So then, don’t judge anything before the proper time – until the Lord comes – who will also reveal the hidden things of darkness and will expose the intentions^fn“intentions”, The Greek word here could also be translated “motives”, “counsel”, “purposes”, “plans”, etc. of men’s hearts, and then appropriate praise will come to each from God.

Don’t go beyond what’s written

(Parallel teachings: 2 Corinthians 4:7-12; 2 Corinthians 6:4-10; 2 Corinthians 11:23-28)
(Thematic parallels: Isaiah 53:3-12)

• 6 And brothers, I applied these things to myself and Apollos because of you, so that in us, you might learn not to go^fnMany late manuscripts have “to think” here. beyond what is *written, so that not even one of you becomes puffed up, favoring one over another.
• 7 For who’s judging you to be better?  And what do you have that you didn’t receive?  But if you received it, why do you boast like you didn’t receive it?
• 8 You’re already *satisfied.  You already became rich.  You reigned without us, and I wish you really did reign so that we might also reign with you.
• 9 For I think that God publicly displayed^fn“publicly displayed” is one word in Greek.  It often has the additional nuance of demonstrating the true status or office of someone or something (for example, Acts 2:22) us as emissaries last, like men about to die,^fn“about to die” is one word in Greek, which could also be translated “condemned to death”. because we became a spectacle^fn“spectacle” The Greek word here is “θέατρον” (theatron), which means “theater” and is the root of our English word “theater”.  It can also mean a “spectacle”, like one would see in a theater. to the world, to both angels and men.
• 10 We’re foolish for the Anointed, but you’re prudent in the Anointed.  We’re weak, but you’re strong.  You’re greatly honored, but we’re without honor.
• 11 Up to this present hour, we both hunger and thirst, and are poorly clothed, and are punched, and wander without a home,
• 12 and we exhaust ourselves working with our own hands. Being insulted, we bless; being persecuted, we endure;
• 13 being [slandered],^fn“being slandered” many later manuscripts have “being blasphemed” here instead. we encourage.  We became like the scum of the world, like the refuse scraped off^fn“refuse scraped off” is one word in Greek.  It properly refers to the filth or scum that you scrape off while cleaning.  It also metaphorically referred to men of despicable character. of all things until now.

Admonishing as beloved children

(Parallel teachings: 1 Thessalonians 2:1-12)

• 14 I’m not shaming you by writing these things, but admonishing you as my beloved children.
• 15 For even if you have ten thousand^fn“ten thousand” this Greek word can also indicate “countless”, so that would also be an accurate translation here. tutors^fn“tutors” is one word in Greek.  It refers to a legally appointed instructor who had charge over a boy, and especially his moral development.  It was usually a slave and typically the boy couldn’t even leave the house without this tutor’s permission. in the Anointed, nevertheless you don’t have many fathers, for I fathered you in Jesus the Anointed through the good news.
• 16 Therefore I urge you: become imitators of me. ^CFParallel teachings on imitation: 1 Corinthians 11:1; Philippians 3:17; 1 Thessalonians 1:6; 2 Thessalonians 3:7-9; Philippians 4:9; Ephesians 5:1
• 17 Because of this, I sent Timothy to you, who is my beloved and faithful child in the Lord, who will remind you of my ways in Jesus the Anointed, just as I teach everywhere, in every church assembly.
• 18 But some of you were puffed up as if I’m not coming to you.
• 19 But I will come to you soon, if the Lord wills, and then I will know: not the word of the men who have been puffed up, but the power.
• 20 For the kingdom of God isn’t in word, but in power.
• 21 What do you wish?  That I come to you with a rod?  Or in ^love and a spirit of gentle strength?^fn“gentle strength” is one word in Greek.  It comes from the root “pra-” which is typically translated “meek”.  It more accurately refers to power that’s exercised gently, without harshness.  Our English word “meek” lacks the Greek word’s blend of gentleness, reserve, and strength.

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Rebuking Fornication

(Parallel teachings: Matthew 18:15-17)
(Thematic parallels: 2 Corinthians 2:5-11)

• 1 Fornication is actually reported among you, and fornication of such a kind that it’s not even [named] among the pagans, namely that someone has the wife of his father.^fnquotation/allusion to Leviticus 18:8, 20:11; Deuteronomy 22:30, 27:20
• 2 And you’re *puffed up, and didn’t mourn instead, so that the man who did this deed might be removed from your midst.
• 3 For I’m indeed absent in body but present in spirit, and since^fn“since” could also be translated “like” or “as if“ I’m present, I have already judged the man who committed this deed in this way.
• 4 When you (and my spirit) are assembled with the power of our Lord Jesus [the Anointed], then in the name of our Lord Jesus [the Anointed]^fnThere are four ways to assemble the three significant parts of this verse with the infinitive verb “to deliver” in the beginning of the next verse. The principal parts are: the phrase “in the name” (of our Lord Jesus), the participle “being assembled”, the phrase “with the power” (of our Lord Jesus).   In a shortened form, here are the ways to look at it: (1) “Assembled in the name… with the power of Jesus deliver…”  (2) “Assembled in the name and with the power…  deliver…”  (3) “Assembled… in the name and with the power deliver…”  (4) “Assembled with the power… in the name of Jesus deliver…”  Versions #2 and #3 seem out of place because they repeat the authority/power twice in the same clause.  While #1 has no obvious issues, the phrase “in the name” is more commonly used of pronouncements in the New Testament, (as in 2 Thessalonians 3:6, Acts 3:6, Acts 16:18).  #4 was chosen for this reason, but the other options remain equally valid.
• 5 you are to deliver such a man to Satan^fnquoted/alluded to by 1 Timothy 1:20 for the ruin of the flesh, so that his spirit might be saved in the day of the Lord [Jesus].^fnquotation/allusion to the Old Testament “day of Yahweh” motif (e.g., Joel 2:31; Amos 5:18; Isaiah 13:6; Zephaniah 1:7, etc.), which Paul applies to Christ (also quoted/alluded to by Acts 2:20; 1 Thess 5:2; 2 Thess 2:2; 2 Pet 3:10)
• 6 Your boast isn’t good.  Don’t you *know that a little leaven leavens the whole lump of dough?^fnquoted/alluded to by Galatians 5:9
• 7 Purge the old leaven so that you might be a new lump of dough, just as you are unleavened.  For also, our Passover lamb was sacrificed [for our benefit]: the Anointed.
• 8 Therefore, we should observe the feast, but not with the old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.^fnquotation/allusion to Exodus 12:1-28, the instructions for Passover (also quoted/alluded to by John 19:36; 1 Pet 1:19).  Notably, the Jews were required by the Mosaic Law to remove all the leaven/yeast from their houses during this time, and to abstain from eating leaven. (Exodus 12:15-20)  In the law, there was a symbolic connection between leaven and sin, which Jesus also alluded to. (Matthew 16:6-12).  Thus, being “unleavened” can symbolize righteousness or being without the stain of sin, which seems to be how Paul is using it here.

Don’t socialize with “Christian” fornicators

(Parallel teachings: 2 Thessalonians 3:6-15)

• 9 I wrote to you in my letter that you aren’t to socialize with fornicators,
• 10 not at all meaning the fornicators of this world – or the coveters and robbers, or idolaters – since then you’d need to depart from the world.
• 11 But now, I wrote telling you not to socialize with anyone calling himself a brother if he’s a fornicator, or a coveter, or an idolater, or a verbal abuser, or a drunkard, or a robber.  You aren’t to even eat with such a man.
• 12 For why is it my place to judge the men outside the church?  Don’t you judge the men inside the church?
• 13 However, God judges the men outside.  Remove that wicked man from among you.^fnquotation/allusion to several verses in Deuteronomy, namely: 13:5, 17:7, 19:19, 21:21, 22:21, and 24:7

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View Only 1 Corinthians chapter 6

Lawsuits Among Believers

(Parallel teachings: Matthew 5:38-42; Matthew 18:15-17; Romans 12:17-21)

• 1 When having a case against another brother, does any of you dare to bring it to court before the unrighteous and not before the holy ones?
• 2 Or don’t you *know that the holy ones will judge the world?^fnquotation/allusion to Daniel 7:27 (also quoted/alluded to by Matt 19:28; Luke 22:30; Rev 20:4); Daniel 7:13-27 is also contextually relevant.  And if the world is judged by you, are you unworthy of trying the smallest court cases?
• 3 Don’t you *know that we will judge angels?^fnquotation/allusion to Daniel 7:22 (also quoted/alluded to by Matt 19:28; Luke 22:30; Rev 20:4); Daniel 7:13-27 is also contextually relevant.  How much more the ordinary things of life?
• 4 So if you indeed have court cases about the ordinary things of life, why appoint those men *regarded as nothing in the church assembly to judge?
• 5 I say this to your shame.  So, isn’t there even one wise man among you who will be able to judge between his brothers?^fn“brothers” is literally “brother”
• 6 But instead, brother goes to court against brother, and this before unbelievers!
• 7 Therefore, it’s indeed actually already a loss for you that you have lawsuits among one another.  Why not suffer wrong instead?  Why not be defrauded instead?
• 8 But you do wrong and defraud, and you do this to brothers!

Fornication And The Body

(Parallel teachings: Galatians 5:19-21; Ephesians 5:3-5; 1 Thessalonians 4:3-8)
(Thematic parallels: Genesis 39:7-12)

• 9 Or don’t you *know that the unrighteous won’t inherit the kingdom of God?  Don’t be misled; neither fornicators, nor idolaters, nor men who have sex with other men’s wives,^fn“men who have sex with other men’s wives” is one word in Greek, usually translated “adulterers” in this verse. However, the Greek (and Hebrew) words specifically mean a man (married or unmarried) having sex with another man’s wife. Whereas the English word “adultery” means either spouse engaging in sex with someone else. The Hebrews divided sexual sins into two classes based on the marital status of the woman. A man having sex with another man’s wife (or betrothed) was adultery. A man having sex with an unmarried woman was fornication. Both are serious sins, but they are differentiated by the Greek and Hebrew words. nor effeminate men,^fn“effeminate men” This Greek word usually has the meaning of “soft”, but when used in a negative sense it can refer to “perversely effeminate” men.  It has two main connotations, and Paul might have intended one or both:  (1) Men who intentionally behaved like women, i.e. dressing in female clothing and behaving in an effeminate manner. A clear ancient example is the Roman “galli”, who were priests of the goddess Cybele. They castrated themselves, and also dressed, presented, and behaved like women.  (2) It could refer to a (typically pubescent) boy who was the sexual companion – voluntary or not – of an adult man (pederasty).  In this sense, the boy was considered “perversely effeminate” because he is serving the function of a woman during sex (being penetrated; see Romans 1:26-27 and footnotes.).  This second meaning is less likely though, especially given the next item on this list. nor men who sleep with other men,^fnquotation/allusion to Leviticus 18:22 and Leviticus 20:13 (also quoted/alluded to by 1 Tim 1:10). “men who sleep with other men” is one word in Greek.  It literally means “a man in bed with another man“, but is more properly “a man engaging in sexual activity with another man“.  Male homosexuality is also mentioned in 1 Timothy 1:10 (using the same word in a similar list), in Romans 1:27 by description, and in Leviticus 18:22, and Leviticus 20:13.
• 10 nor thieves, nor coveters, nor drunkards, nor slanderers, nor robbers, will inherit the kingdom of God.
• 11 And some of you were these things, but you washed yourselves,^fn“you washed yourselves” is one word in the Greek middle voice, however virtually all modern translations change it to the passive voice (you were washed).  English doesn’t have the middle voice, but it’s similar to our active voice except the agent is more involved with the result.  For example: “I sacrificed a cow” is in the active voice. “I sacrificed a cow for my benefit” or “…for myself” is the middle voice.  Given that the verb here for “wash” includes the connotation of water, it could refer to baptism.  Or it could refer to being washed in the “water of life” at the point of salvation.  Or that the believers in question have “washed themselves” of the sins mentioned in the previous two verses. but you were made holy, but you were made righteous in the name of our Lord Jesus the Anointed, and by the Spirit of our God.
• 12 All things are lawful for me, but all things aren’t profitable.  All things are lawful for me, but I won’t be mastered by anything.
• 13 Foods are for the stomach and the stomach is for foods, but God will nullify^fn“nullify” this Greek word means to make something completely idle and/or to no effect, which can have a peripheral meaning of abolishing something (by making it of no effect). both of them.^fn“both of them” is literally “both this and these”, referring to the stomach and foods respectively.  And the body isn’t for fornication, but for the Lord; and the Lord is for the body.
• 14 And God both raised the Lord and will fully raise us through His power.
• 15 Don’t you *know that your bodies are parts of the Anointed?  So having taken the parts of the Anointed, should I make them parts of a prostitute?  May it never happen!
• 16 Or don’t you *know that the man joining himself to a prostitute is one body with her?  For it says: the two will be in one flesh.^fnquotation/allusion to Genesis 2:24 (also quoted/alluded to by Matt 19:5; Mark 10:7-8; Eph 5:31).
• 17 But the man joining himself to the Lord is one spirit with Him.
• 18 Flee fornication.  Every sin whatsoever that a man commits is outside the body, but the fornicating man sins against his own body.
• 19 Or don’t you *know that your body is a temple of the Holy Spirit in you, whom you have from God?  And you aren’t your own,
• 20 for you were bought with a price.  Therefore, glorify God in your body [and in your spirit, which are both God’s].

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View Only 1 Corinthians chapter 7

Marriage and Sex

• 1 And about what you wrote [to me], it’s noble for a man not to touch^fn“touch” this Greek word has the basic meaning of “touch”. It’s most often used to indicate a simple touch, like Jesus “touching” various sick people to heal them.  However, it can vary considerably in nuance depending on the context.  At the other end of the spectrum, it can mean to “touch sexually”, which is interesting considering the same word can also be used of kindling a fire.  It can also mean to “fasten or adhere to” perhaps in an affectionate sense, like how we would use the words “snuggle” or “cuddle”.  It can also mean to feel around with the fingers; i.e. to “grope”. a woman sexually.
• 2 But because of temptation to fornication, let each man have the wife to himself,^fn“wife to himself” is literally “wife of himself” indicating strong exclusivity. Most translations render it “his own wife” making it more similar to Paul’s statement in the second half of the verse regarding wives (see following footnote).  However, the two clauses are different.  The Greek word translated “himself” here is “ἑαυτοῦ” (heautou). In this verse, it’s a 3rd person singular masculine reflexive pronoun, of which English has exactly one: “himself”.  For some reason, Paul made a distinction between how husbands “have” their wives vs. how wives “have” their husbands.  This difference has been accurately translated here, but we won’t speculate on why God inspired the difference. and let each wife have her^fn“her” is literally “the own”. In Greek, the word we translate “husband” can also mean “man”, including a man who isn’t married. Without “the own”, someone could legitimately translate it: “let each wife have a man”, which could include a man she isn’t married to, which is likely why God inspired “the own” to specify her husband as opposed to another man.  Note: “the own” is masculine in Greek, but since it indicates possession, “her” was chosen because that’s how we indicate possession in English.  Other examples of similar usage include: “his own city” in Matthew 9:1, “his own country” in John 4:44, “his own language” in Acts 2:6, plus many similar passages. husband.
• 3 Let the husband give what is owed^fn“give what is owed” is literal, and the two Greek words used here imply the payment (or repayment) of a debt, or – more likely – the fulfillment of an obligation which they are required to fulfill. to the wife,^fnquotation/allusion to Exodus 21:10-11 and likewise also the wife to the husband.
• 4 The wife doesn’t have authority over her own body, but the husband does.  And likewise also, the husband doesn’t have authority over his own body, but the wife does.
• 5 Don’t defraud^fn“defraud” is literal.  The Greek word literally means to take away or deprive someone of something that is rightfully theirs. each other, except by agreement for a suitable time so that you might devote yourselves to [fasting and] prayer, and then you should be together the same way again so that Satan might not tempt you through your lack of self-control,
• 6 but I say this as a concession not as a command.

The Formerly Married

(Parallel teachings: Matthew 19:10-12)
(Thematic parallels: Luke 2:36-38)

• 7 Yet I wish all men to even be like myself, but each has his own gift from God.  Indeed, one man has this gift, but another man that gift.
• 8 But I tell the formerly married^fn“formerly married” is literally “unmarried”. Lexically, it can refer to anyone who isn’t married, including someone who never married or was widowed or divorced. The word is only used 4 times in the New Testament, all in this chapter (verses 8, 11, 32, and 34). In verse 34, the phrase “the unmarried and the virgin” creates a clear category difference between the two words. Likewise, in verse 8, the “unmarried” are addressed with the widows. Further, the use in verse 11 clearly refers to a divorced woman. Thus, Paul’s use of this word appears to refer to persons who were once married but are no longer (whether because of divorce or the death of a spouse). men and the widows that it’s good for them if they remain like I am.
• 9 But if they can’t exercise self-control, let them marry; for it’s better to marry than to burn.

On Divorce

(Parallel teachings: Matthew 5:31-32; Matthew 19:3-9 (and parallels); Exodus 21:10-11; Deuteronomy 24:1-4; Deuteronomy 21:10-14)

• 10 And to the men who *married,^fn“the men who *married” is a definite article + participle phrase in Greek.  Nearly all translations change the gender of this (masculine) definite article + participle phrase at the beginning of the verse (changing it from “the men who married” into the genderless “the married”). I command (not I, but the Lord) that a wife isn’t to be separated^fn“to be separated” is literal, as the Greek verb is a passive infinitive.  Nearly all translations change this verb to an active verb, often with the imperative sense (“must not separate from”), making the wife the active agent of the verb. In this word specifically, it can have reflexive force (“to separate herself”) in some cases. from her husband.
• 11 But if she is indeed separated, let her remain formerly married^fn“formerly married” see note on verse 8. or be reconciled to the husband.  Also, a husband isn’t to divorce his wife.
• 12 And to the rest, I say (I, not the Lord) if any brother has an unbelieving wife and she happily agrees^fn“happily agrees” is one word in Greek, with that exact meaning.  It could also be translated “happily consents” or “happily approves”.  It’s only used 6 times; once here, once in the following verse, plus in Luke 11:48, Acts 8:1, Acts 20:22, and Romans 1:32.  The latter three of which clearly mean enthusiastic approval of something, and Luke 11:48 clearly leans that way also. to live with him, let him not divorce her.
• 13 And if any wife has an unbelieving husband and he happily agrees^fn“happily agrees” see footnote on previous verse. to live with her, let her not divorce the husband.
• 14 For the unbelieving husband has been made holy by the wife, and the unbelieving wife has been made holy by the [brother].^fn“brother” the vast majority of later manuscripts say “husband” here.  For otherwise your children are unclean, but now they’re holy.
• 15 But if the unbeliever separates himself,^fn“separates himself” is literally “is separated”.  However, this Greek word can have reflexive force (himself/herself/itself) even in the passive voice. let him be separated.  The brother or sister isn’t *under bondage in such cases, but God has called you to peace.
• 16 For wife, how do you *know if you will save the husband?  Or husband, how do you *know if you will save the wife?

Walk in Your Calling

• 17 Only as the Lord assigned to each, only as God has called each, so he must walk.  And I give instructions like this in all the church assemblies.
• 18 Was someone called who has been circumcised?  Let him not become uncircumcised.^fn“become uncircumcised” is one word in Greek, with a literal meaning of “to draw out/over”.  Some Jews would use implements to stretch the foreskin so it would again cover the glans, thus simulating what an uncircumcised male would look like.  This was done for multiple reasons, but one was to participate in the Olympic Games (in which competitors were traditionally nude). Has someone been called while uncircumcised?   Let him not become circumcised.
• 19 Circumcision is nothing and uncircumcision is nothing; but observing God’s commandments is what matters.
• 20 Let each man remain in the calling in which he was called.^fnThis verse is more literally: “In the calling in which each man was called, let him remain in this.”
• 21 Were you called as a slave?  Don’t let it concern you.  But also, if you’re able to become free, it’s better to make use of the opportunity.
• 22 For the slave who was called in the Lord is a freedman^fn“freedman” the Greek word here refers to a slave who has been freed, not a person born into freedom. of the Lord.  Likewise, the free man who was called is a slave of the Anointed.
• 23 You were bought with a price; don’t become slaves of men. ^CFParallel teachings: 1 Corinthians 6:20; see also: Galatians 5:1; 1 Peter 1:18-19
• 24 Brothers, in whatever state each was called, let him remain in that state with God.

To marry or not marry

(Parallel teachings: 1 Timothy 5:3-16; Romans 7:1-4)
(Thematic parallels: Luke 2:36-38)

• 25 Now concerning the virgins, I don’t have a commandment from the Lord.  However, I give counsel as one who has received mercy from the Lord to be trustworthy.
• 26 Therefore, I think this is good – because of the *impending distress – that it’s good for a man to be just as he is.
• 27 Have you been bound to a wife?  Don’t seek release.  Have you been released from a wife?  Don’t seek a wife.
• 28 But also, you didn’t sin if you marry.  And if the virgin marries, she didn’t sin.  However, such men will have trouble in the flesh, and I want to spare you.
• 29 And brothers, I declare this: the opportune moment is *shortened so that from now on, even the men having wives might be like men not having wives,
• 30 and the men weeping like men not weeping, and the men rejoicing like men not rejoicing, and the men buying like men not taking possession,
• 31 and the men using the world like men not making full use of it; for the form of this world is passing away.
• 32 Now, I wish you to be free from care.  The formerly married^fn“formerly married” see note on verse 8. man cares for the things of the Lord, and how he might please the Lord.
• 33 But the man who married cares for the things of the world, how he might please the wife,
• 34 and he *divides himself.^fnOr “he is *divided”.  The passive and middle endings for this word are identical, so either could be intended.  And the formerly married^fn“formerly married” see note on verse 8. woman (and the virgin) cares for the things of the Lord; that she might be holy in both body and spirit.  But the woman who married cares for the things of the world, how she might please her husband.
• 35 Now, I say this for your own benefit, not so that I might throw a restraint^fn“restraint” the Greek word here refers to a rope with a slipknot – like a cowboy’s lasso – used to catch animals, and restrain them from escaping after they are caught. on you, but toward the honorable and devoted service to the Lord without distraction.
• 36 But if someone considers this to be acting without decorum^fn“to be acting without decorum” is one word in Greek. While it can refer to immoral actions, it more commonly refers to actions that violate accepted social norms, especially in a way that lacks decorum or propriety, or that causes public embarrassment. Hodge’s commentary prefers “exposes her to disgrace” as the intended sense here. Contextually, a father might be concerned that preventing a daughter from getting married (when she is “past the bloom of youth”) would lack decorum or propriety, and thus expose the daughter to embarrassment and/or disgrace. toward his virgin daughter^fn“daughter” was added for clarity.  Some translations alter verses 36-38 so they refer to a fiancée and his betrothed. This requires: (1) translate “virgin” as “betrothed”, which it cannot mean; (2) remove the clause “if she is past the bloom of youth”; (3) add the word “passion” (or similar) to provide a reason; and (4) translate the Greek verb in verse 38 that means “to give in marriage” (and more specifically to betroth a daughter to a husband) as “marry”, which it cannot mean. – if she is past the bloom of youth^fn“past the bloom of youth” is one word in Greek.  There are two views as to its meaning.  (1) “The bloom of youth” refers to the woman having reached an appropriate age to marry.  (2) “Past the bloom of youth” refers to a woman who is past her prime and thus past the ideal age to be married; i.e. an “old maid”. and thus ought^fn“ought” is the weakest possible way to translate the Greek word used here.  It more literally means “is morally or legally obligated”. The word was originally a financial term that literally meant to owe or be indebted to. (It’s used of debts in Matthew 18:28, 30, and 34.)  In New Testament times, it referred to anything which someone was legally or morally obligated to do, which included obligations to the gods. to be married – let him do what he wishes; he doesn’t sin; let the daughters marry.
• 37 But a man who has stood firm in his heart (not having a need, but he has authority over his own will) and has judged this in his own heart to keep his own virgin daughter, he will do well.
• 38 And so, the man giving his own virgin daughter in marriage^fn“giving… …daughter in marriage” is one word in Greek, with that exact meaning.  It properly refers to a father betrothing his daughter to a husband.  (In betrothal, the groom-to-be pays a bride price to acquire a man’s daughter to be his wife; see Exodus 22:16-17, and the footnote on 1 Thessalonians 4:4.)  Many translations render this word as “marry” in this verse (to make the sense about a man and his fiancée/betrothed; see the first footnote on verse 36), but this word cannot mean that. It only ever means a father betrothing his daughter to a husband, and never means a man marrying a woman himself. does well, and the man not giving her in marriage will do better.
• 39 A wife has been bound [by law] for as long as^fn“as long as” is literally “as long a time as” her husband lives.  But if her husband dies, she’s free to be married to whom she wishes, but only in the Lord.
• 40 But in my opinion, she’s more blessed if she remains the way she is, and I think I also have God’s Spirit.

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Food Sacrificed to Idols

(Parallel teachings: Romans 14:13-23; Acts 15:19-29)
(Thematic parallels: Mark 7:14–23; Acts 10:9–16)

• 1 Now, about food sacrificed to idols.  We *know that we all have knowledge; knowledge puffs up, but ^love builds up.
• 2 If anyone thinks that he has known anything, he didn’t yet know as it’s necessary to know.
• 3 But if anyone ^loves God, he is *known by Him.
• 4 Therefore, about food sacrificed to idols, we *know that an idol is nothing in the world, and that there’s no God except One.^fnquotation/allusion to Deuteronomy 6:4 (also quoted/alluded to by Mark 12:29; Jas 2:19)
• 5 For indeed, even if some are called gods,^fnquotation/allusion to Psalm 82:6. (also quoted/alluded to by John 10:34) whether in heaven or on earth (as there are many gods and many lords^fnquotation/allusion to Deuteronomy 10:17 (also quoted/alluded to by 1 Tim 6:15; Rev 17:14, 19:16)),
• 6 But for us, there’s one God – the Father^fnquotation/allusion to Deuteronomy 6:4 and Malachi 2:10 (also quoted/alluded to by Mark 12:29; Jas 2:19; Eph 4:6) – from whom are all things, and we exist for Him, and one Lord – Jesus the Anointed – through whom all things exist, and we exist through Him.
• 7 But this knowledge isn’t in all men.  And until now, some are accustomed^fn“accustomed” many later manuscripts have “conscience” here. to eating food sacrificed to an idol as if the idol is real, and their conscience – being weak – is defiled.
• 8 But food won’t bring us close to God, [for] we neither fall short if we don’t eat, nor excel if we do eat.
• 9 But beware, lest your liberty in this somehow might become a stumbling block to the weak.
• 10 For if someone sees you (the man having knowledge) reclining at the table in an idol’s temple, with his conscience being weak, won’t he be emboldened^fn“emboldened” this Greek word more literally means to “build up”. Here, it’s used in an ironic sense where the weaker brother is “built up” to do the wrong thing by defying his conscience. to eat the things sacrificed to idols?
• 11 For then the weak man — the brother for whom the Anointed died — is ruined by your knowledge.
• 12 And thus, by sinning against the brothers and wounding their weak conscience, you sin against the Anointed.
• 13 Therefore, if food ensnares my brother, I definitely wouldn’t eat meat sacrificed to idols throughout the age, so that I wouldn’t ensnare my brother.

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The Rights of the Emissaries

(Parallel teachings: Deuteronomy 18:1-8; 1 Timothy 5:17-18)
(Thematic parallels: Acts 18:1-3; 20:33-35; 2 Corinthians 11:7-9)

• 1 Am I not free?  Am I not an emissary?  Haven’t I seen Jesus [the Anointed] our Lord?^fnquotation/allusion to Acts 9:3-6; 22:6-10; 26:12-18  Aren’t you my work in the Lord?
• 2 If I’m not an emissary to others, then at least I am to you, for you are the seal of my office of emissary in the Lord.
• 3 My defense^fnThe Greek word here is “ἀπολογία” (apologia), which is the root of our English word “apologetics”.  It specifically refers to a verbal defense, and the term was used for a legal defense in court. It implies providing compelling evidence to answer an accusation or objection that was raised. to the men examining me is this:
• 4 Don’t we definitely have the right to eat and to drink?
• 5 Don’t we definitely have the right to bring along a believing^fn“believing” is literally “sister”, with sister indicating a wife who is Christian. wife? (Just as also the rest of the emissaries, and the brothers of the Lord, and Cephas^fn“Cephas” is Aramaic for “a rock”, and is another name for the disciple Peter. do.)
• 6 Or do Barnabas and I alone not have the right to not work?
• 7 Who ever serves as a soldier at his own expense?  Who plants a vineyard and doesn’t eat its fruit?  Or who shepherds a flock and doesn’t eat from the milk of the flock?
• 8 I don’t speak these things in accordance with man’s standards, do I?  Or doesn’t the law also say these things?
• 9 For it’s *written in the law of Moses: “you shall not muzzle an ox that’s threshing“^fnquotation/allusion to Deuteronomy 25:4 (also quoted/alluded to by 1 Tim 5:18).  Threshing is part of the process for separating chaff from grain.  Threshing involves beating the grain to break the chaff free from the grain.  It was typically done on a “threshing floor” with either a tool or by animals.  Once the chaff is broken free, you then “winnow” the chaff and grain mixture by throwing it in the air so the wind carries away the lighter, useless chaff, while the heavier grain falls back to the earth. Once ground into flour and cooked, the grains are ready to eat.  God isn’t concerned about the oxen, is He?
• 10 Or does He speak entirely for our sake?  For it was written for our sake, because the man plowing ought to plow in expectation, and the man threshing^fn“threshing” is literal. See note on previous verse does so in expectation of partaking in the grain.
• 11 If we sowed spiritual things in you, is it a great thing if we reap^fn“reap” is literally “will reap” material things from you?
• 12 If others partake of this right over you, couldn’t we do so more?  But we didn’t make use of this right, but instead, we patiently endure all things so that we wouldn’t give any hindrance to the good news of the Anointed.
• 13 Don’t you *know that the men working in the temple eat the food from the temple?  And don’t the men serving at the altar have a share in the altar sacrifices?^fnquotation/allusion to Numbers 18:8-20; Deuteronomy 18:1-8; Leviticus 6:16-18, 26; 7:6-10
• 14 And in this way, the Lord appointed for the men proclaiming the good news to live from the good news.^fnquotation/allusion to Matthew 10:10; Luke 10:7 ^CFParallel teachings: 1 Timothy 5:17-18
• 15 But I haven’t used any of these rights.  (And I didn’t write these things so that it might become this way with me.)  For it’s better for me to die rather than for anyone to make^fn“to make” is literally “will make” my boasting empty.
• 16 For if I proclaim the good news, there isn’t a boast for me, for a compulsion is placed on me, for woe is me if I don’t proclaim the good news.
• 17 For if I do this willingly, I have a reward; but if unwillingly, I have been entrusted with a stewardship.
• 18 What then is my reward?  That by proclaiming the good news [of the Anointed] free of charge, I might offer the good news without needing to make full use of my right in the good news.

All things to all men

(Thematic parallels: Acts 16:1-3; 21:20-26)

• 19 For while being free from all men, I made myself a slave to all men so that I might win more of them.
• 20 And I became like a Jew to the Jews, so that I might win the Jews.  To men under the law, like I’m under the law – though not being under the law myself – so that I might win men under the law.
• 21 To men without the law,^fn“without the law” is one word in Greek.  It can mean “lawless” in the sense of wicked, but it can also refer to those without the Mosaic Law; i.e. Gentiles.  That is likely the intended sense here. like a man without the law – though not being without God’s law, but lawful in the Anointed – so that I might win men without the law.
• 22 I became weak to the weak, so that I might win the weak.  I *become all things to all men, so that by all means I might save some.
• 23 But I do all things for the sake of the good news, so that I might become a fellow partaker in it.
• 24 Don’t you *know that the men running in a race all indeed run, but only one receives the prize?  Run like this so that you might seize it.
• 25 And every man competing uses self-control in all things. So these men indeed compete so they might receive a perishable crown, but we an imperishable one.
• 26 Therefore, I run like this, but not like I’m running aimlessly.  I box like this, but not like I’m punching the air.
• 27 But I discipline my body and make it my slave, lest after having preached to others, I myself might become disqualified.

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Warnings from Israel’s History

(Parallel teachings: Hebrews 3:7–4:11; Jude 5–11)
(Thematic parallels: 2 Peter 2:4–10)

• 1 For brothers, I don’t want you to be unaware that our fathers were all under the cloud, and all passed through the sea,^fnquotation/allusion to Exodus 13:21–22; 14:21–22, 29 (also quoted/alluded to by Heb 11:29; Psalm 78:13–14; 105:39; Nehemiah 9:11–12)
• 2 and all immersed themselves into Moses in the cloud and in the sea,
• 3 and all ate the same spiritual food,^fnquotation/allusion to Exodus 16:4, 15, 35 (also quoted/alluded to by Psalm 78:24–25; Nehemiah 9:15; John 6:31); also see Numbers 11:7–9
• 4 And all drank the same spiritual drink, for they were drinking from the spiritual rock following them,^fnquotation/allusion to Exodus 17:6; Numbers 20:7–11; also see Psalm 78:15–16, 20; 105:41 and the rock was the Anointed.^fnquotation/allusion to Deuteronomy 32:4, 15, 18, 30–31
• 5 But God wasn’t pleased with most^fn“most” is literally “the more part” of them, for their bodies were scattered in the desert.^fnquotation/allusion to Numbers 14:16-37; 26:64–65
• 6 Now, these things became examples to us, for us not to be coveters^fnor “cravers”; either is a correct translation of this Greek word. of wicked things, just as they also coveted.^fnquotation/allusion to Numbers 11:4, 34 “coveted them” could also be translated “craved them“; either is a correct translation of this Greek word.
• 7 And don’t become idolaters, just as some of them did.  As it’s *written: “The people sat down to eat and to drink, and rose to play.”^fnquotation/allusion to Exodus 32:4-6 (also quoted/alluded to by Acts 7:40–41)
• 8 Nor should we fornicate, just as some of them fornicated and 23,000 fell in one day.^fnallusion to Numbers 25:1-9 (also quoted/alluded to by Rev 2:14).  Note, Numbers said that 24,000 died in total.  It’s likely then that 23,000 died in a single day, and the remaining 1000 died on the next day.
• 9 Nor should we test the Anointed,^fn“the Anointed” a few manuscripts read “the Lord” here. just as some of them tested Him and were being destroyed by the serpents.^fnallusion to Numbers 21:4-9 (also quoted/alluded to by John 3:14–15).
• 10 And don’t grumble, just as some of them grumbled and perished^fn“perished” The Greek word here is in the middle voice, not the active voice, making the agent significantly more involved in the result. Translating it “killed themselves” wouldn’t be out of place.  This is likely a reference to Numbers 16:41-49, where all of Israel grumbled against Moses and Aaron after God’s divine judgement on Korah’s rebellion. by the destroyer.^fnallusion to Numbers 16:41-49 (also quoted/alluded to by Jude 1:11); the destroyer / destroying angel is a quotation/allusion to Exodus 12:23(also quoted/alluded to by Hebrews 11:28)
• 11 Now, [all] these things were happening to them as examples, and were written as a warning to us, to whom the ends of the ages have come.
• 12 Therefore, let the man thinking he *stands beware, lest he fall.
• 13 Temptation hasn’t seized you except what’s common to man.  But God is faithful, who won’t allow you to be tempted beyond what you’re able to bear, but with the temptation will also make the way to escape, so you’ll be able to endure it.
• 14 Therefore my beloved, flee from idolatry.
• 15 I speak as I would to prudent men; you judge what I declare.

Things sacrificed to idols

(Parallel teachings: 1 Corinthians 8:1–13)

• 16 Isn’t the cup of blessing that we bless a participation in the blood of the Anointed?  Isn’t the bread that we break a participation in the body of the Anointed?
• 17 Since there’s one bread, we (the many) are one body, for we all partake of the one bread.
• 18 Look at Israel according to the flesh: aren’t the men eating the sacrifices partakers in the altar?
• 19 Therefore, what do I mean?  That what’s sacrificed to idols is anything?  Or that an idol is anything?
• 20 Rather, I mean that what [the gentiles] sacrifice, they sacrifice it to demons and they don’t sacrifice it to God.^fnquotation/allusion to Deuteronomy 32:17, and verse 16 is also contextually relevant  Now, I don’t want you to become partakers with demons.
• 21 You aren’t able to drink the Lord’s cup and the demons’ cup.  You aren’t able to partake of the Lord’s table^fnquotation/allusion to Malachi 1:7, 12 and the demons’ table.
• 22 Or, do we provoke the Lord to jealousy?^fnquotation/allusion to Deuteronomy 32:16, and verse 17 is also contextually relevant  We aren’t stronger than Him, are we?
• 23 All things are lawful [for me], but not all things are profitable.  All things are lawful [for me], but not all things build up.
• 24 Let no one seek to build himself up, but to build up another.

Eat everything

(Parallel teachings: Romans 14:13–23; Acts 15:19–29)

• 25 Eat everything sold in the meat market, investigating nothing for your conscience’ sake.
• 26 For “The earth is the Lord’s, and all its fullness.”^fnquotation/allusion to Psalm 24:1
• 27 If someone among the unbelievers invites you and you want to go, eat everything set before you, investigating nothing for your conscience’ sake.
• 28 But if someone tells you: “This is sacrificed to an idol.” Don’t eat it because of the man who told you and his conscience. [For The earth is the Lord’s, and its fullness.“^fnquotation/allusion to Psalm 24:1]^fnThe majority of manuscripts have the bracketed portion in this verse, but it is missing from some early manuscripts that some scholars consider important.  Most modern Bibles don’t include it.
• 29 Now, I certainly don’t mean your own conscience, but the conscience of the other man.  For why is my freedom decided by another man’s conscience?
• 30 If I partake with thanks, why am I slandered over the food for which I give thanks?
• 31 Therefore, whether you eat, or drink, or whatever you do, do all things to the glory of God.
• 32 Become inoffensive to both Jews and Greeks, and to the church assembly of God,
• 33 just as I also please all men in all things, not seeking my own profit but the profit of the many so that they might be saved.

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View Only 1 Corinthians chapter 11

• 1 Become imitators of me, just as I also imitate the Anointed.

On Men and Women

(Parallel teachings: 1 Timothy 2:9-15)
(Thematic parallels: Ephesians 5:22-33; 1 Peter 3:1-7)

• 2 Now, I commend you because you have remembered me in all things and you hold tightly to the traditions just as I delivered them to you.
• 3 And I want you to *know that the Anointed is the head of every man, and the man is the head of woman, and God is the head of the Anointed.
• 4 Every man praying or prophesying while having something hanging down from^fn“hanging down from” is the Greek word “κατὰ” (kata), often translated “on” here.  It primarily means “down” or “down from”, but it has many uses and one of the largest semantic ranges of any Greek word. Here it’s used in the sense of “hanging down from”, of which there are two main interpretations.  (1) Paul is referring to head coverings.  In Rabbinic custom, men wore a prayer shawl called a “Tallit”, which they would drape over their heads while they prayed out of reverence for God, to indicate they weren’t worthy to look on His face.  This shawl would thus “hang down” from their heads.  (2) The second view says Paul is referring to hair which is long enough to “hang down”.  This makes more sense contextually because verses 2-16 have a chiastic structure, and verse 4’s counterpart in verse 14 is clearly referencing long hair on men. his head dishonors his head.
• 5 But every woman praying or prophesying with her head uncovered dishonors her head.  For she is one and the same with the woman *shaving her head.^fn“the woman *shaving her head” is more literally “the woman *shaving herself”. The passive form (“being *shaved”) is possible because the middle (“shaving herself”) and passive forms are identical here, but passive is less likely because the parallel verbs in the next verse aren’t passive. Culturally, long hair was considered a sign of feminine beauty and fertility and was desirable for a woman, while short or shaved hair on a woman was considered disgraceful. Thus, a woman intentionally “shaving herself” would be unlikely, but there is a possible historical match. Writing ~100 years later, Lucian of Samosata wrote in the satirical “Dialogues of the Courtesans” about a woman from the Isle of Lesbos who had the “skin of her head which was shaved close“, and also “women like that in Lesbos, with faces like men, and unwilling to consort with men, but only with women, as though they themselves were men“. Regardless of whether that’s the intended reference, Paul’s focus appears to be on the shame of a woman with a shaved head.
• 6 For if a woman doesn’t cover her head, let her also cut off her hair.^fn“let her… …cut off her hair” is more literally “shear herself”, which is a technical term specifically referring to shearing sheep.  After being sheared, a sheep’s hair is extremely short – ideally less than an inch (25mm) – like a modern buzz cut.  But if it’s shameful for a woman to cut off her hair,^fn“to cut off her hair” is more literally “shear herself”; see previous note. or to shave herself, let her cover her head.
• 7 For indeed, man is obligated^fn“is obligated” is one word in Greek, with that exact meaning.  It was originally a financial term that literally meant to owe or be indebted to. (It’s used of debts in Matthew 18:28, 30, and 34.)  This included moral obligations to deities and others.  In New Testament times, it referred to anything which someone was legally or morally obligated to do. to not cover his head since he is the image and glory of God,^fnquotation/allusion to Genesis 1:26-27 and Genesis 5:1-2 (also quoted/alluded to by Jas 3:9; Col 1:15; 2 Cor 4:4; Rom 8:29; 1 Cor 15:49; Col 3:10) but the woman is the glory of man.
• 8 For man doesn’t originate from woman, but woman from man.^fnquotation/allusion to Genesis 2:21-23 (also quoted/alluded to by 1 Tim 2:13)
• 9 For also, man wasn’t created for the woman’s benefit, but woman for the man’s benefit.^fnquotation/allusion to Genesis 2:18-24, especially verse 18 (also quoted/alluded to by Matt 19:4-6; Mark 10:6-9; Eph 5:31)
• 10 Because of this, the woman is obligated^fn“is obligated” is one word in Greek, with that exact meaning.  It was originally a financial term that literally meant to owe or be indebted to. (It’s used of debts in Matthew 18:28, 30, and 34.)  This included moral obligations to deities and others.  In New Testament times, it referred to anything which someone was legally or morally obligated to do. to have^fnMany translations add the phrase “a symbol of” before the word authority, altering the sense to be about a hat or veil.  (Thankfully, some italicize it to show it’s an addition) an authority over^fn“over” some translations mistranslate this verse by making it sound as if the woman has authority over her own head.  However, that isn’t the intention of the Greek.  The authority on “her head” is another’s authority over her. her head, because of the angels.^fn“because of the angels” these three Greek words (διὰ τοὺς ἀγγέλους) are among the most confusing, and therefore most commented on in the whole Bible.  The most common interpretations are: (1) The early church believed that angels were present during their gatherings.  Thus this could be either an example for them showing the women were under authority, or because it was fitting because of the angelic presence. (2)  Paul is using an analogy/example as a warning, and the angels referred to here are the fallen angels before they fell.  They fell because they rebelled by refusing to observe their place in God’s created order. (Jude 1:6)  This theory says Paul is saying women must observe their place in God’s order (under male authority) or else they are rebelling like the angels did. (3)  This theory says “διὰ ” (dia, here translated “because of”) should be translated “through” which is another one of its primary meanings.  The idea is the authority is conveyed or applied through the angels somehow.  However, this is unlikely because διὰ only means “through” when followed by the genitive case, which it isn’t here.  (4)  This refers to head coverings, and that women should have their heads covered like the angels covered their faces in Isaiah 6:2.
• 11 Yet in the Lord, neither is woman separate from man, nor man separate from woman.
• 12 For just as the woman came out of the man, so also the man is born through the woman, but all things come from God.
• 13 Judge for yourselves: is it proper for an uncovered^fnMost translations move the word “uncovered” to the end of the sentence, and add “with her head” so it reads “…to pray to God with her head uncovered?” However, that changes the word “uncovered” from adjectival to substantive, which doesn’t align with the Greek. woman to pray to God?
• 14 And doesn’t nature itself teach you that if a man has long hair, it’s indeed a disgrace to him?
• 15 But if a woman has long hair, it’s a glory to her?  For the long hair has been given to her instead of^fn“instead of” many translations translate this “for” here, which is correct in some cases. (Example: Matthew 5:38, “an eye for an eye”)  However, it more properly means “in exchange for” or “instead of” because the Greek word refers to a substitute.  Thayer’s Greek Lexicon specifically mentions this passage as a place where “instead of” is the correct translation. a cloth covering.^fn“cloth covering” the Greek word used here is specific to clothing of some kind, including veils, mantles, robes, etc.  It is different than the words for covering used earlier, which can indicate any kind of covering, including hair.
• 16 But if anyone is inclined to be contentious, we don’t have another such custom, nor do the church assemblies of God.

The Lord’s Supper

(Parallel accounts: Matthew 26:26-30; Mark 14:22-26; Luke 22:14-20)

• 17 Now, by instructing this, I don’t commend you because you don’t assemble for the better, but for the worse.
• 18 For first: when you’re gathering in the church assembly, I hear there are indeed divisions among you, and in part I believe it.
• 19 For it’s even necessary for there to be factions^fn“factions” this Greek word refers to a division of a religious group that is separated from the main group and follows its own tenets.  It’s often translated “sect” in the context of the Pharisees and Sadducees being a sect of Judaism.  Modern denominations are a good example of “sects” of Christianity. among you so that the genuine^fn“genuine” this Greek word was used to describe coins that had been verified to not be counterfeit or corrupted. ones among you might also become evident.
• 20 Therefore, when you’re assembling at the same place, it’s not to eat the Lord’s supper.
• 21 For each takes his own dinner to eat before the others and indeed, one is hungry but another is drunk.
• 22 Don’t do that!  For don’t you have houses in which to eat and to drink?  Or do you scorn the church assembly of God and shame the men having nothing?  What should I tell you?  Should I commend you in this?  I don’t commend you!
• 23 For I received from the Lord what I also delivered to you: that the Lord Jesus – on the night on which He was being betrayed – took bread.
• 24 And having given thanks, He broke it and said: “This is My body, [broken] for your benefit; do this in remembrance of Me.”
• 25 And likewise after supper He took the cup saying: “This cup is the new covenant^fnquotation/allusion to Jeremiah 31:31-34 (also quoted/alluded to by Luke 22:20; Matt 26:28; Mark 14:24; 2 Cor 3:6; Heb 8:8-12; Heb 9:15; Heb 10:16-17; Heb 12:24) in My blood.  As often as you drink it, do this in remembrance of Me.”
• 26 For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until He comes.
• 27 Therefore, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of the Lord’s body and blood.
• 28 But let a man examine^fn“examine” the Greek word here doesn’t focus on proving something is bad, but rather on testing and/or examining something to show that it’s good. himself, and in this manner let him eat of the bread and let him drink of the cup.
• 29 For the man eating and drinking without considering the body [of the Lord] eats and drinks judgement on himself.
• 30 Because of this, many among you are weak and sick, and enough^fn“enough” could also be translated “sufficient” or “ample”. of you sleep.^fn“sleep” the Greek word can also be used of the “sleep” of death, and hence can mean to die.
• 31 For if we were evaluating ourselves, we wouldn’t be coming under judgement.
• 32 But while being judged by the Lord, we are disciplined so that we won’t be condemned with the world.
• 33 Therefore my brothers, wait for one another when you’re assembling in order to eat.
• 34 If anyone is hungry, let him eat at home so that you won’t be assembled for judgement.  And I will arrange the rest as soon as I come.

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View Only 1 Corinthians chapter 12

Spiritual Gifts

(Parallel teachings: Romans 12:3-8; Ephesians 4:11-16; 1 Peter 4:10-11)

• 1 Now brothers, I don’t want you to be unaware about spiritual things.
• 2 You *know that when you were gentiles,^fn“gentiles” is literal. Many translations translate it “pagans” here, and that’s a contextually defensible choice. you were being led to mute idols^fnquotation/allusion to Psalm 115:5,7; Psalm 135:16; Habakkuk 2:18-19 (also quoted/alluded to by Rev 9:20) as you were being led astray.
• 3 Therefore, I declare to you that no one speaking by God’s Spirit says: “Jesus is anathema^fn“anathema” this Greek word literally means to curse someone, specifically with a curse to devote them to God’s destruction. In the Septuagint (an ancient translation of the Old Testament into Greek) it was used of items placed under the divine ban for total destruction (e.g. Deuteronomy 7:26; Joshua 6:17-18). It can also carry the sense of being separated from the sphere of God’s blessing or from God Himself (e.g. Romans 9:3), and being abominable and/or detestable.“, and no one is able to say: “Jesus is Lord” except by the Holy Spirit.
• 4 Now, there are varieties of gifts but the same Spirit.
• 5 And there are varieties of ministries and the same Lord.
• 6 And there are varieties of effective workings but the same God, the One effectively working all things in all men.
• 7 And to each man, the manifestation of the Spirit is given for the benefit of all.
• 8 For indeed, a word of wisdom is given to one man through the Spirit; but to another man, a word of knowledge by the same Spirit;
• 9 to a different man, faith is given by the same Spirit; but to another man, gifts of healing by the one Spirit.
• 10 And to another man, the effective working of miracles; and to another man, prophecy; and to another man, discernment of spirits; to a different man, various kinds^fn“kinds” this Greek word typically refers to the offspring of a common ancestor, such as families, races, or nations.  In this context, it can also indicate “kinds” in a more general sense. of tongues; but to another man, the interpretation of tongues.
• 11 But one and the same Spirit works all these things, distributing to each individually just as He wills.

Many Parts, One Body

(Parallel teachings: Romans 12:3-8; Ephesians 4:11-16)

• 12 For just as the body has many parts and is one body, and just as all the parts of the body are one body though being many parts, so also is the Anointed.
• 13 For also we were all immersed into one body by one Spirit, whether Jews or Greeks, whether slaves or free.  And we were all given one Spirit to drink. ^CFParallel teachings: Galatians 3:28; Ephesians 2:13-18; Colossians 3:11
• 14 For also, the body isn’t one part, but many.
• 15 If the foot says: “Because I’m not a hand, I’m not part of the body.” it doesn’t stop being^fn“it doesn’t stop being” is literally “it isn’t not” a part of the body because of this.
• 16 And if the ear says: “Because I’m not an eye, I’m not part of the body.” it doesn’t stop being^fn“it doesn’t stop being” is literally “it isn’t not” a part of the body because of this.
• 17 If the whole body was an eye, where would the sense of hearing be?  If the whole body was an ear, where would the sense of smell be?
• 18 But now, God placed the parts in the body – each one of them – just as He willed.
• 19 But if all were one part, where would the body be?
• 20 But now, there are indeed many parts, but only one body.
• 21 And the eye isn’t able to say to the hand: “I don’t have need of you”.  Or again, the head isn’t able to say to the feet: “I don’t have need of you”.
• 22 But rather,^fn“rather” is literally “much rather” the parts of the body seeming to be weaker are essential.
• 23 And parts of the body which we deem to be less honorable, we clothe these with far greater honor, and our indecent parts have far greater modesty.
• 24 But our presentable parts have no need of that.  But God orchestrated^fn“orchestrated”  The Greek word used here means to mix disparate elements together to produce a unified and harmonious whole. the body, having given far greater honor to the parts that lack honor,
• 25 so that there might not be division in the body, but the parts might have the same concern for one another.
• 26 And if one part suffers, all the parts suffer with it.  And if one part is honored, all the parts rejoice with it.
• 27 Now, you are the body of the Anointed and parts of the body individually.
• 28 And to those in the church assembly, God indeed appointed emissaries initially,^fn“initially” is more literally “first”, but not in the sense of importance or authority, since the Greek word used here only carries the sense of time, not primacy or authority. prophets second, teachers third, then miracles, then gifts of healing, helps, administration,^fn“administration” is literally “administrations”.  This Greek word properly refers to the pilot (though not the captain) of a sailing ship, who guides the ship under the captain’s direction.  This has the idea of directing day-to-day affairs to keep the ship on course; hence “administration”. and various kinds^fn“kinds” see note on verse 10 of tongues.
• 29 All aren’t emissaries, are they? All aren’t prophets, are they? All aren’t teachers, are they? All don’t work miracles, do they?
• 30 All don’t have gifts of healing, do they?  All don’t speak in tongues, do they?  All don’t interpret, do they?
• 31 But zealously desire the greater gifts.  And further, I’m showing you a most excellent way.

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View Only 1 Corinthians chapter 13

^Love

(Parallel teachings: 1 John 4:7-21; Romans 12:9-21; Colossians 3:12-14)
(Thematic parallels: Genesis 50:15-21; Luke 23:33-34; Proverbs 10:12; and numerous others)

• 1 If I speak with the tongues of men and of angels but don’t have ^love, I’ve become a resounding gong or a clanging cymbal.
• 2 And if I have prophecy, and I *understand all now-revealed mysteries^fn“now-revealed mysteries” is one word in Greek. It originally referred to secret knowledge reserved for initiates of the ancient mystery religions; i.e. “members only” knowledge that was revealed to insiders, but concealed from everyone outside. Paul uses it for secrets that God kept hidden until the work of Jesus, after which they were revealed in the good news (aka, the gospel). and all knowledge, and if I have all faith so as to move mountains,^fnquotation/allusion to Matthew 17:20; Matthew 21:21; Mark 11:23 but don’t have ^love, I am nothing.
• 3 And if I give all that I possess to feed^fn“I give… …to feed” is one word in Greek.  It properly refers to giving out food in small portions to feed someone or something. the poor, and if I deliver my body to prison^fn“to prison” this sense can be implied by the word translated “deliver”; compare with Matthew 4:12 and Mark 1:14 so that I might [boast],^fn“boast” many manuscripts, especially later ones, have “burned” here, so that it reads: “if I deliver my body so it will be burned”.  Current scholarship strongly leans toward “boast” but don’t have ^love, I gain nothing.
• 4 ^Love is patient, it’s kind.  ^Love isn’t jealous, ^love doesn’t boast, it isn’t puffed up,
• 5 It doesn’t act without decorum,^fn“act without decorum” is one word in Greek. While it can refer to immoral actions, it more commonly refers to actions that violate accepted social norms, especially in a way that lacks decorum or propriety, or that causes public embarrassment. Its only other use in Scripture is 1 Corinthians 7:36; see footnote on that verse it doesn’t seek things for itself, it isn’t easily angered, it doesn’t take into account a wrong suffered.^fnpossible quotation/allusion to Ezekiel 18:21-22
• 6 it doesn’t rejoice at unrighteousness, but rejoices with the truth.
• 7 It bears all things, believes all things, hopes all things, endures all things.
• 8 ^Love never fails.  But if there are prophecies, they will be abolished;^fn“they will be abolished” is one word in Greek, literally meaning to render something as completely without force or power, making it idle and of no effect.  Thus, it also means to abolish, because the force has been completely removed.  It’s the same word used to refer to knowledge later in the verse. if tongues, they will cease, if knowledge, it will be abolished.
• 9 For we know in part and we prophesy in part,
• 10 But when the perfect comes, the partial will be abolished.
• 11 When I was a child, I was talking like a child, I was understanding like a child, I was reasoning like a child.  When I *became a man, I *abolished the childish things.
• 12 For now we see through a mirror^fn“mirror” The Greek word here refers to a metallic mirror, not a glass one. in puzzling obscurity,^fn“puzzling obscurity” The Greek word here literally refers to a riddle or enigma which obscures something. but then face to face.^fnquotation/allusion to Numbers 12:8 (also quoted/alluded to by 2 Cor 3:18); see also Deuteronomy 34:10; Exodus 33:11; Genesis 32:30  I know in part now, but then I will know Him fully, even as I was fully known.
• 13 But now these three remain: faith, hope, and ^love; and the greatest of these is ^love.

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View Only 1 Corinthians chapter 14

Prophecy and Tongues

(Thematic parallels: Acts 2:1-13)

• 1 Earnestly pursue ^love, yet zealously desire the spiritual gifts, and especially that you might prophesy.
• 2 For the man speaking in a tongue doesn’t speak to men, but to God.  For no one understands him, but he speaks mysteries in his spirit.^fn“in his spirit” could also be translated “by the Spirit”, referring to the Holy Spirit. The Greek here is ambiguous, with good arguments on both sides. Verses 14-15 have substantially identical grammar and context, thus supporting the “in his spirit” understanding. However, “by the Spirit” cannot be wholly ruled out.
• 3 But the man prophesying speaks to men for building up, and encouragement, and consolation.
• 4 The man speaking in a tongue builds up himself, but the man prophesying builds up the church assembly.
• 5 And I want all of you to speak in tongues, but prefer that you prophesy.  And the man prophesying is greater than the man speaking in tongues, unless he interprets so that the church assembly might receive edification.
• 6 And now brothers, if I come to you speaking in tongues, how will I benefit you unless I speak to you either in a revelation, or in knowledge, or in a prophecy, or in a teaching?
• 7 Even lifeless things uttering a sound – whether flute or harp – if they don’t have a distinction in the sounds, how will what is played on the flute or the harp be recognized?
• 8 For also, if a trumpet utters an unrecognizable sound, who will prepare himself for battle?
• 9 And it’s the same way with you, unless you utter easily understood^fn“easily understood” The Greek word here more literally means “clear to the understanding” speech with your tongue, how will what is spoken be known?  For you’ll be speaking into the air.
• 10 There are, perhaps, a great many kinds^fn“kinds” this Greek word typically refers to the offspring of a common ancestor, such as families, races, or nations.  In this context, it can also indicate “kinds” in a more general sense. of languages in the world, and none is without meaning.
• 11 Therefore, if I don’t *know the meaning of the language, I will be an incomprehensible foreigner^fn“incomprehensible foreigner” This Greek word here is “βάρβαρος” (barbaros), which is a technical word referring to anyone who didn’t speak Greek.  The Greeks considered themselves superior, so over time, it became nearly an insult, and is the root of our word “barbarian”. to the man speaking, and the man speaking will be an incomprehensible foreigner^fn“incomprehensible foreigner” see previous note. to me.
• 12 It’s also this way with you.   Since you are zealous for spiritual gifts, seek them for the building up of the church assembly so that you might overflow.
• 13 For this reason, let the man speaking in a tongue pray that he might interpret.
• 14 For if I pray in a tongue, my spirit prays but my mind is unfruitful.
• 15 Therefore, what is fruitful?  I will pray with the spirit, but I will also pray with the mind.  I will sing with the spirit, but I will also sing with the mind.
• 16 Otherwise, if you bless in spirit, how will the man filling the place of the ungifted say “Amen” at your thanksgiving, since he doesn’t *know what you’re saying?
• 17 For you indeed give thanks well, but the other man isn’t built up.
• 18 I thank [my] God that I speak in tongues more than all of you.
• 19 But in the church assembly, I want to speak five words with my mind so that I might also teach others, rather than ten thousand words in a tongue.
• 20 Brothers, don’t become children in your thoughts – yet be infants in evil – but become mature in your thoughts.
• 21 It’s *written in the law: “By other tongues and by other men’s lips, I will speak to this people, and they won’t listen to Me even this way, says the Lord.”^fnquotation/allusion to Isaiah 28:11-12
• 22 So then, tongues exist for a sign, not to the men believing, but to unbelieving men.  But prophecy isn’t for unbelieving men, but for the men believing.
• 23 Therefore, if the whole church assembly assembles at the same place and all speak in tongues, but ungifted men or unbelievers enter, won’t they say that you’re mad?
• 24 But if all prophesy and any unbeliever or ungifted man enters, he is convicted by all and examined by all.
• 25 The secrets of his heart become revealed, and thus having fallen on his face, he will worship God, declaring that God is truly among you.^fnquotation/allusion to Isaiah 45:14; Zechariah 8:23

Be Orderly When You Assemble

• 26 Therefore brothers, what is proper?  Whenever you assemble, each man has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation; let all things happen for building up one another.
• 27 And if some man speaks in a tongue, it must be by two or three at most, and each in turn, and one must interpret.
• 28 But if there’s no interpreter, he must be silent in the church assembly, and let him speak to himself and to God.
• 29 And let two or three prophets speak and let the other prophets^fn“other prophets” In Greek, this is a single word which means “another of the same kind”, which contextually refers to prophets. judge what’s prophesied.
• 30 But if something is revealed to another man who’s sitting, let the first man be silent.
• 31 For all you men^fn“all.. …men” is one masculine word in Greek, and “one” later in the clause is also masculine.  All of the Greek words from verse 26-32 that could be used to determine the gender of the person in question are masculine. are able to prophesy one by one, so that all might learn and all might be encouraged.^fn“encouraged” Other possible interpretations of this word in this context include: exhorted, comforted, instructed, admonished, strengthened.
• 32 And the spirits of the prophets are submitted to the prophets.
• 33 For God isn’t the God of chaos, but of peace.    As in all the church assemblies of the holy ones,
• 34 [your] women must be silent in the church assemblies.  For it’s not allowed for them to speak, but they must submit themselves,^fn“submit themselves” The Greek word here is “ὑποτάσσω” (hupotassó) The endings for its middle and passive voice are the same, so either could’ve been intended.  In the middle voice, it contains reflexive force and thus has the connotation of voluntary obedience, so “wives must obey” is a valid interpretation.  In the passive voice it could be translated “must be submitted”.  The middle voice is more likely because the passive voice could indicate that their submission/obedience is being done to them (i.e. they’re being made to submit). just as the law also says.^fn“just as the law also says” Paul might be referring to the submission aspect here.  In that case, the only verse in the law that might fit is Genesis 3:16, since the first five books were called “the law” collectively.  It could potentially be a reference to Numbers 30:3-8, though the link is weaker.
• 35 But if they want to learn something, let them ask their own husbands at home, for it’s shameful for a woman to speak in the church assembly. ^fnVerse Note: in the list of things done in the assembly (verses 26-32), the Greek words which could be used to determine the genders of the teachers, prophets, etc. are all masculine.  None of them are feminine or neuter. ^CFParallel teachings: 1 Timothy 2:11-12
• 36 Or did the word of God come from you?  Or did it only come to you?
• 37 If someone thinks himself to be a prophet or spiritual, he must recognize that these things I write to you are the Lord’s command.
• 38 But if someone doesn’t know this, [he isn’t known].^fn“he isn’t known” is the Greek word “ἀγνοέω” (agnoeó). It’s used twice in this verse; once in the active indicative with negation (“doesn’t know”) and once in the middle/passive indicative (“he isn’t known”).  It literally means to “not know” a person or thing, and can refer to willful ignorance.  In this latter sense it carries the connotation of sinning.  Many commentators have suggested this is a reference to Matthew 7:23, saying that the man “isn’t known” by God for his “willful ignorance”/sin.   There is a textual variant in this verse which instead makes the second instance (“isn’t known”) a 3rd person imperative (command = “let him not be known”). In this view, the command to not know the man is likely pointing to church discipline, again likely because of his “willful ignorance”.
• 39 So my brothers, zealously desire to prophesy and don’t forbid speaking in tongues,
• 40 yet let all things happen properly and with order.

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View Only 1 Corinthians chapter 15

The Good News

• 1 Now brothers, I declare to you the good news that I proclaimed to you, which you also received and in which you *stand,
• 2 through which you’re also saved by the word that I proclaimed to you if you hold fast to it, otherwise^fn“otherwise you believed in vain” There are two ways to take this clause, centering on how to translate the phrase “ἐκτός εἰ μή” (here translated “otherwise”).  The word “ἐκτός” means “outside” or “without” or “except”, while “εἰ μή” when used together this way means “unless” or “except”.  The first way to take this clause – used in the BOS Bible – is to translate it “without unless”, (shortened to “otherwise” for readability”) and the meaning is clear: their faith is in vain unless they hold fast to the good news.  The second way to take this clause is to translate it “unless except”, which is typically taken to mean that if the good news that Paul proclaimed isn’t true, then their faith is in vain. The first view has a much stronger contextual argument in this passage (and is also supported by Romans 11:17-24, especially verse 22) and thus was chosen here. you believed in vain.
• 3 For I delivered to you as of first importance what I also received: that the Anointed died on account of^fn“on account of” this indicates “the impelling or moving cause” for an action according to Thayer’s lexicon, which also specifies that meaning in this verse.  (i.e. He died in order to solve man’s sin problem.) The primary nuance of the word is “for the benefit of”, or “for the sake of” in most contexts. our sins in accordance with the scriptures,
• 4 and that He was buried, and that He was *raised on the third day in accordance with the scriptures,
• 5 and that He was seen by Cephas,^fn“Cephas” is Aramaic for “a rock”, and is another name for the disciple Peter. and then the twelve.
• 6 Afterwards, He was seen by more than five hundred brothers at once, many of whom remain until now, but some were put to sleep.
• 7 Afterwards, He was seen by James, then by all the emissaries.
• 8 And last of all – as to one born at the wrong time – He was also seen by me.
• 9 For I’m the least of the emissaries, who isn’t worthy to be called an emissary because I persecuted the church assembly of God.
• 10 But I am what I am by God’s grace,^fn“Grace” The Greek word here is “χάρις” (charis), most often translated “grace” or “gift”.  It was a technical term in the 1st century, referring to the Patronage system in place.  The Patron (from “pater” = “father”) would give gifts or do favors (both called a charis).  A charis was always given/done freely to anyone who would be grateful for it, and this person then became a “client” of the patron.  The clients were expected to reciprocate by telling everyone what the patron had done, and offering their services to the patron whenever the patron needed them. This reciprocal act was also called “charis”, and the ones who reciprocated were “being faithful”.  Both were done out of gratitude, not legal obligation.  A client who wasn’t faithful and grateful probably wouldn’t receive any more charis from his patron, or any other patrons.  The patron was responsible for taking care of all his clients, and making sure their needs were met.  Christian Grace and Faith is well pictured by this system.  The Heavenly Patron (God the Father) freely gave a gift (Jesus’ blood), and the clients who accept it (Christians) are expected to “be faithful” out of gratitude. and His grace to me didn’t become worthless.   But I toiled far more than all of them; yet not I, but the grace of God with me.
• 11 Therefore we preach like this – whether I or they – and you believed like this.

The Necessity of Resurrection

• 12 Now, if the Anointed is proclaimed – that He was *raised from the dead – how can some among you say that there’s no resurrection of the dead?
• 13 But if there’s no resurrection of the dead, not even the Anointed has been raised.
• 14 And if the Anointed hasn’t been raised, then our proclamation is worthless and your faith is worthless.
• 15 Then we’re even found to be false witnesses of God, because we testified about God that He raised the Anointed, whom He didn’t raise if indeed the dead aren’t raised.
• 16 For if the dead aren’t raised, not even the Anointed has been raised.
• 17 And if the Anointed hasn’t been raised, your faith is useless; you’re still in your sins.
• 18 Then also, the men who were put to sleep in the Anointed perished.
• 19 If we’re *hoping in the Anointed in this life only, we’re more pitiable than all men.
• 20 And now, the Anointed has been raised from the dead, the firstfruit of the men who have been put to sleep.
• 21 For since death came through a man,^fnquotation/allusion to Genesis 2:16-17, 3:1-6 resurrection of the dead also came through a man.
• 22 For just as in Adam all die, thus also in the Anointed, all will be made alive,^CFParallel teachings: Romans 5:15-19
• 23 but each in his own order: the Anointed as the firstfruit,^fnquotation/allusion to Leviticus 23:9-10 then the men belonging to the Anointed at His coming.
• 24 Then comes the end, when He hands the kingdom over to the God and Father, when He has abolished every ruler, and every authority and power.
• 25 For He must reign until He puts all the enemies under His feet.^fnquotation/allusion to Psalm 110:1 (also quoted/alluded to by Matt 22:44; Mark 12:36; Luke 20:42-43; Acts 2:34-35; Heb 1:13)
• 26 The last enemy to be abolished is death.
• 27 For He put all things in subjection under His feet.^fnquotation/allusion to Psalm 8:6 (also quoted/alluded to by Heb 2:6-8; Eph 1:22)  But when He said that “He has put all things in subjection”, it’s obvious that the One who put all things in subjection to Him is the exception.
• 28 And when all things are made subject to Him, then even the Son Himself will be made subject to the One who made all things subject to Him, so that God might be all in all.
• 29 So then, what will the men being immersed for the dead do?  If the dead aren’t actually raised, why are they even immersed for them?
• 30 Also, why are we in peril every hour?
• 31 As sure as my boast in you, brothers – which I have in our Lord Jesus the Anointed  – I die every day.
• 32 If I fought wild beasts in Ephesus for man’s rewards, what’s the benefit for me?  If the dead aren’t raised, we should eat and drink, for tomorrow we die.^fnquotation/allusion to Isaiah 22:13
• 33 Don’t be misled; bad companions ruinously corrupt^fn“ruinously corrupt” is one word in Greek.  It literally means to corrupt, rot, or spoil something so that it wastes away to ruin.  It’s typically associated with moral corruption/decay leading to ruin. good moral habits.^fn“moral habits” The Greek word here refers to the habits, customs, and behavior patterns that a person exercises on a daily basis.  It especially refers to ones that are good, moral, and ethical. The Greek word here is “ἦθος” (éthos), which is the root of our word “ethics”.
• 34 Sober up righteously and don’t sin, for some have ignorance of God; I say this to your shame.

The Manner of Resurrection

(Parallel teachings: Romans 5:12-21; 1 Thessalonians 4:13-18)
(Thematic parallels: Philippians 3:20-21; 2 Corinthians 5:1-5)

• 35 But some will say: “How are the dead raised?”  And: “What kind of body do they come with?”
• 36 You fool.  What you sow doesn’t come to life unless it dies.
• 37 And what you sow isn’t the body that it will become after you sow, but a bare seed.  (Perhaps of wheat or one of the others.) ^CFParallel teachings: John 12:24
• 38 But God gives it a body just as He willed, and He gives each of the seeds its own body.
• 39 Not all flesh is the same flesh, but indeed there’s one of men, but another flesh of cattle, yet another flesh of birds, and another of fish.
• 40 And there are heavenly bodies and earthly bodies.  But indeed, the glory of the heavenly is one kind, but the glory of the earthly another.
• 41 The sun’s glory is one kind, and the moon’s glory another, and the stars’ glory another. (For star differs from star in glory.)
• 42 The resurrection of the dead is also like this.  It’s sown in decay, it’s raised in incorruptibility.
• 43 It’s sown in shame, it’s raised in glory.  It’s sown in weakness, it’s raised in power.
• 44 It’s sown a natural body, it’s raised a spiritual body.  If there’s a natural body, there’s also a spiritual one.
• 45 And as it’s *written: “the first man – Adam – became a living soul;“^fnquotation/allusion to Genesis 2:7 “soul” this Greek word (ψυχή/psuché) is sometimes translated “being” here. It refers to the animating force of living things, and thus can also refer to its life, or to the whole of any person or creature, including animals (e.g. fish in Rev 8:9; see also Gen 1 and footnotes). It’s virtually identical in meaning to the Hebrew word “נֶפֶשׁ/nephesh”. It’s frequently used as an emphatic reference to a person’s whole self, including longings, deep emotions, and inner life. (e.g. Ps 42:11) Note: while “soul” has some overlap in meaning with “spirit”, the words have distinct meanings and usages throughout scripture. For example, lions tear apart a soul in Psalm 7:2, and a “dead soul” is mentioned in Leviticus 21:11; “spirit” has no analogous usages, and it returns to God at death (Ecc 12:7; Acts 7:59). See also: Hebrews 4:12; 1 Thessalonians 5:23. but the last Adam became a life-giving spirit.
• 46 But the spiritual wasn’t first, but the natural; afterwards came the spiritual.
• 47 The first man was made from the dust of the earth;^fnquotation/allusion to Genesis 2:7 the second man is [the Lord] from heaven.
• 48 As the man made of dust was, so also the men made of dust are; and as the man of heaven is, so also the men of heaven are.
• 49 And just as we bore the image of the man made of dust,^fnquotation/allusion to Genesis 1:26-27, 2:7, 5:3 [we will]^fn“we will” many later manuscripts have “we should” here also bear the image of the man of heaven.
• 50 Now I declare this, brothers: flesh and blood isn’t able to inherit the kingdom of God, nor is decay able to inherit incorruptibility.
• 51 Behold, I’m telling you a now-revealed mystery.^fn“now-revealed mysteries” is one word in Greek. It originally referred to secret knowledge reserved for initiates of the ancient mystery religions; i.e. “members only” knowledge that was revealed to insiders, but concealed from everyone outside. Paul uses it for secrets that God kept hidden until the work of Jesus, after which they were revealed in the good news (aka, the gospel). We won’t all be put to sleep, but we’ll all [indeed] be changed
• 52 in an instant – in the blink of an eye – at the last trumpet.  For the trumpet will sound and the dead will be raised incorruptible, and we will be changed.
• 53 For this corruptible body must clothe itself with incorruptibility, and this mortal body clothe itself with immortality.
• 54 And when this corruptible body has clothed itself with incorruptibility and this mortal body has clothed itself with immortality, then it will happen, the word which is *written:
  • “Death was swallowed in victory.“^fnquotation/allusion to Isaiah 25:8 (also quoted/alluded to by Rev 21:4; 7:17)
  • 55 “O death, where is your victory? 
  • O death, where is your sting?“^fnquotation/allusion to Hosea 13:14
• 56 Now the sting of death is sin, and the power of sin is the law.
• 57 But thanks^fn“thanks” is literally “grace”; see footnote on verse 10 be to God, the One giving us the victory through our Lord, Jesus the Anointed!
• 58 Therefore my beloved brothers, become steadfast, immovable, and always overflowing in the Lord’s work, *knowing that your exhausting labor isn’t worthless in the Lord.

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View Only 1 Corinthians chapter 16

The Collection for the Holy ones

(Parallel teachings: 2 Corinthians 8–9)
(Parallel accounts: Romans 15:25–27; Acts 11:29-30; and likely Acts 24:17)

• 1 Now, about the collection^fnWe know from elsewhere in the Bible that this collection was for the poor believers in Jerusalem.  This is almost certainly because of the famine prophetically predicted in Acts 11:28.  In Acts 11:29-30 they decided to take up a collection for the relief of the brothers in Judea.  In verse 30, Barnabas and Paul (still called “Saul” there) were put in charge of collecting it. for the holy ones.  Just as I directed the church assemblies in Galatia, you also do likewise.
• 2 Every first day of the week, let each of you set something aside, saving^fn“saving” is literally “treasuring up” as he prospers so that there aren’t any collections when I come.
• 3 And when I arrive, then whomever you approve of, I will send these men with letters to carry your gift^fn“gift” The Greek word here is “χάρις” (charis), most often translated “grace” or “gift”.  It was a technical term in the 1st century, referring to the Patronage system in place.  The Patron (from “pater” = “father”) would give gifts or do favors (both called a charis) for someone.  A charis was always given/done freely to anyone who would be grateful for it, and this person then became a “client” of the patron.  The clients were expected to reciprocate by telling everyone what the patron had done, and offering their services to the patron whenever the patron needed them. This reciprocal act was also called “charis”, and the ones who reciprocated were “being faithful”.  Both were done out of gratitude, not legal obligation.  A client who wasn’t faithful and grateful probably wouldn’t receive any more charis from his patron, or any other patrons.  The patron was responsible for taking care of all his clients, and making sure their needs were met.  Christian Grace and Faith is well pictured by this system.  The Heavenly Patron (God the Father) freely gave a gift (Jesus’ blood), and the clients who accept it (Christians) are expected to “be faithful” out of gratitude. to Jerusalem.
• 4 And if it’s appropriate for me to go also, they will travel with me.

Paul’s travel plans

(Parallel accounts: Romans 15:23–33; Acts 19:21–22; Acts 20:1–3)

• 5 Now, I’ll come to you after I travel through Macedonia, for I’m traveling through Macedonia.
• 6 Then perhaps I will remain with you, or perhaps I’ll even spend the winter so that you might help me onward to wherever I might travel.
• 7 For I don’t want to only see you in passing right now.  Indeed, I hope to remain with you some time, if the Lord allows. ^CFParallel teachings: James 4:13–15
• 8 But I will remain in Ephesus until Pentecost.
• 9 For a great and effective door has opened for me, and many are opposing it. ^CFThematic parallels: Acts 19:23–41

Closing Exhortations

• 10 Now if Timothy comes, see that he becomes without fear toward you, for he’s doing the Lord’s work, just as I also am.
• 11 Therefore, no one should treat him with contempt, but help him onward in peace so that he might come to me, for I expect him with the brothers.
• 12 Now about the brother Apollos.  I greatly encouraged him so that he might go to you with the brothers, and it was altogether not his desire that he would come now, but he will come when he has a good opportunity.
• 13 Be vigilant, stand firm in the faith, act like men, become strong.
• 14 Let all things you do be done in ^love. ^CFParallel teachings: 1 Corinthians 15:58; Ephesians 6:10; 1 Thessalonians 5:6–8
• 15 Now I encourage you, brothers.  You *know the household of Stephanas, that it’s the firstfruit^fnquotation/allusion to Leviticus 23:9-10 (also quoted/alluded to by 1 Cor 15:20, 23; Jas 1:18; Rev 14:4) of Achaia,^fn“Achaia” was a province of Rome which included most of Greece. and they devoted themselves to the service of the holy ones.
• 16 So you also, submit yourselves to men like these, and to every man working together and laboring. ^CFParallel teachings: Ephesians 5:21; 1 Thessalonians 5:12–13; Hebrews 13:17
• 17 But I rejoice at the coming of Stephanas, and Fortunatus, and Achaicus because these men filled the void you left,
• 18 for they refreshed my spirit and yours.  Therefore, recognize men like these.
• 19 The church assemblies of Asia greet you.  Aquila and Prisca^fn“Prisca” is the proper form of “Priscilla”. The “-illa” ending is of Latin origin, and makes a name more familiar, informal, and/or affectionate, like a nickname. A modern example would be “Patricia” into “Patty”. She is referred to as “Priscilla” by Luke in Acts 18:2,18,26, and as “Prisca” by Paul in Romans 16:3, 1 Corinthians 16:19, and 2 Timothy 4:19. greet you heartily in the Lord, with the church assembly at their house.
• 20 All the brothers greet you. Greet one another with a holy kiss.
• 21 This greeting is by my own hand – Paul.
• 22 If someone doesn’t love^fn“love” the Greek word for love here isn’t the usual “ἀγαπάω” (agapao), which is the verb form of “ἀγάπη” (agape); see footnote before the chapter. Here it’s “φιλέω” (phileó) which indicates brotherly affection and warm feelings of friendship or intimacy. the Lord [Jesus the Anointed], let him be anathema.^fn“anathema” this Greek word literally means to curse someone, specifically with a curse to devote them to God’s destruction. In the Septuagint (an ancient translation of the Old Testament into Greek) it was used of items placed under the divine ban for total destruction (e.g. Deuteronomy 7:26; Joshua 6:17-18). It can also carry the sense of being separated from the sphere of God’s blessing or from God Himself (e.g. Romans 9:3), and being abominable and/or detestable. “Maranatha!”^fn“Maranatha” this is an Aramaic phrase meaning “Our Lord, come!”  It very likely refers to judgement, as the phrase “come” is often applied to mean “come in judgement” in both the Old and New Testaments. ^CFParallel teachings: Galatians 1:8–9; Revelation 22:20
• 23 The grace of the Lord Jesus be with you.
• 24 My ^love is with all of you in the Anointed Jesus.  [Amen.]

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